1 Corinthians 16:1

In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, Co1 16:1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, Co2 8:13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

II. The direction itself, concerning which observe,

1. The manner in which the collection was to be made: Every one was to lay by in store (Co1 16:2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, Ti1 6:17, Ti1 6:18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph 4:28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodōtai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Pro 10:4, Pro 10:22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (Co2 8:12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

3. Here is the time when this is to be done: The first day of the week, kata mian sabbatōn (Luk 24:1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, Jo1 4:21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, Co1 16:2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, Co1 16:3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, Co1 16:4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

XVI.

(1) Now concerning the collection for the saints.—This chapter deals briefly with the following subjects:—

1Co_16:1-4. The collection for the poor at Jerusalem.

1Co_16:5-9. The Apostle’s prospective arrangement, as to his journey.

1Co_16:10-18. Commendation of various individuals.

1Co_16:19-20. The salutation of the Church.

1Co_16:21-24. The salutation of Paul himself.

From the fact of a necessity existing for a collection for the poor Christians at Jerusalem, it is clear that the community of goods (see Act_2:44) which had at the beginning been established in that Church had not proved successful. Christianity was largely recruited from the lower classes, especially in Jerusalem (Jas_2:6), and a common fund would not long have flourished with so few contributors and such a multitude of sharers. Moreover, the many who were shut up in prison had perhaps by this time been released in abject poverty, and would naturally be the subject of anxious solicitation to one who was identical with “persecuting Saul,” who “had given his voice against them,” and against others now dead. (See Act_26:10.) It is to be noticed that the Apostle does not speak of them as “the poor,” but as “saints.” That was the true ground of their claim upon their brethren.

As I have given order to the churches of Galatia.—Better, As I gave order to the churches of Galatia. The order was definitely given by the Apostle in person when visiting these churches (Act_18:23). It does not occur in his Epistle to that Church. On this passage Bengel’s Note is worth quoting—“He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, and the Corinthians and Macedonians to the Romans (2Co_9:2; Rom_15:26). Great is the power of examples.”

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

Ch. 1Co_16:1-24. Sundry practical directions. Conclusion

1. Now concerning the collection for the saints] i.e. ‘the poor saints (see note on ch. 1Co_1:2) at Jerusalem,’ Rom_15:26. The same subject is mentioned in ch. 8, 9 of the second Epistle. The disorganized state of Judaea at this time, as described in the pages of Josephus, may account for the systematic efforts which were then being made throughout the Gentile Churches for their aid. This collection is mentioned in Rom_15:26, written after the Apostle’s arrival at Corinth. Another reason for this Gentile liberality is given there. Jerusalem was the source whence all the blessings of the Gospel had flowed. It was fitting that some recompence, however inadequate, should be made. Cf. ch. 1Co_9:11. St Paul says here that he had instructed the Galatian Churches to send their contribution, and in Gal_2:10 we find that it was a special matter of agreement between himself and the other Apostles that he should ‘remember the poor,’ i.e. of the Church at Jerusalem. St Luke does not mention the collection in its proper place in the Acts, but the incidental reference to it in a speech made long after by the Apostle, and recorded in Act_24:17, is adduced by Paley in his Horae Paulinae, as a remarkable instance of undesigned agreement between this Epistle and the narrative in the Acts, and as strong evidence of the authenticity of both.

as I have given order] Rather, as I gave order.

to the churches of Galatia] Hardly in the visit recorded in Act_18:23, for (though (see Paley, Horae Paulinae) they are the last Churches recorded to have been visited), that visit took place nearly three years previously (Act_20:31; cf. Act_19:10; cf. Act_19:21-22), but in some short visit not recorded, or by letter or message. The Corinthians had received their instructions a year before the date of the second Epistle (2Co_8:10; 2Co_9:2), and therefore several months before the first was written.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

1Co_16:1-4

Now concerning the collection.

Collection in church

This is in close connection with the sublime argument about the resurrection. There is no gulf between doctrine and duty; rather, most intimate union between the hope of heaven and details of common life on earth. Duty is the fruit of rightly believed doctrine; character is the index and result of creed.

I. The gift of property is Gods special service, and the impulse of all godly men. It may be in His service in commerce and art, but in religion and philanthropy it is specially devoted to Him. Love must give. Lovers of God give to Him. Jacob at Bethel; David asking, What shall I render? etc.; Mary bringing the alabaster box.

II. The gift of property to God is enjoined as an obligation in Scripture. There are--

1. Literal commands.

(1) To the Hebrews, tithes, etc.

(2) To the Christians, as in this chapter.

2. Promises of consequent blessings. Prove Me now herewith, etc.; It is more blessed to give than to receive.

III. The gift of property to God should be systematic.

1. Universal. Every one of you.

2. Thoughtful. It is to be by a laying by, which means frequent thought, and on the first day of the week, when associations may well make the thought sacred.

3. Proportionate. As God hath prospered.

4. Thoroughly unselfish. Here was a Gentile subscription for the needs of Jews--Corinth caring for Jerusalem. (U. R. Thomas.)

Collections

Deacon Ranson Parker, of New York, says: It is all very well to talk about the cattle of a thousand hills being the Lords, but the fact is, some one must collect them together and drive them to market before they can be of much service to the Lords cause. This is a most sensible remark. In our churches there might be abundant funds for the work of the Lord if a more businesslike method was taken to collect the money. The poor pastor pines in poverty, and many loving hearts are ignorant of his need, or, being unsolicited, do not dare to offer a supply. The silver and the gold are the Lords, but a kindly, genial person to collect the, precious metals is often needed. We know a Church which contributes more than f300 to missions, but this was not the case till an enthusiastic deacon took up the laborious task of going round to the friends. Are there not gifts of collection as well as gifts of preaching? If some deacons were really to care about their minister, might they not save him from downright want by personally looking up the seat subscriptions? It is wisdom to go round the thousand hills, if there be so many within reach, and fetch home some of the cattle, large and small, that there may be meat in the Lords House.

Christian giving

Christian giving, this passage teaches us, is--

I. Positive. As I have given orders.

II. Personal. Let every one of you.

III. Private. Lay by him.

IV. Periodical. Upon the first day of the week, weekly.

V. Pious. Upon the first day of the week.

VI. Prospective. That there be no gatherings when I come.

VII. Proportional. As God has prospered him. (J. T. C. Gullan.)

Charity: its principles and methods

We have here an illustration of one peculiar use of Scripture. This distress was long since relieved. The apostle wrote for his own time, yet the whole account is as fresh and instructive to us as it was to the Corinthians. Note--

I. The call for charity. We learn from Rom_15:26 that the Jewish converts were in great distress, and that St. Paul summoned the Gentile converts in Achaia, Galatia, and Rome to relieve them. Observe--

1. How all distinctions of race melt away before Christianity. Collections had often been sent by foreign Jews, but here was a Jewish object supported by Gentiles--a new thing in the world. Christ was the Man, the Saviour, not of one people, but of the world, and in Him all were one. Henceforth there was neither Jew nor Greek, etc.

2. Jerusalem, Corinth, and Galatia were linked by a common object. You have seen a magnet applied to a mass of iron filings, and watched the multitude of delicate points all adhering to each other, through the invisible influence which, sent throughout them all, makes each in its turn a magnet. To scattered races, separate castes and ancient enmities, Christ was the Magnet which united all.

3. This had been done before by war and trade. In earlier times the different and even opposing tribes of the Roman republic were united on the field of battle; they felt they were warring for the same cause. Later we find that trade united men by mutual interest. We will not injure others, because, by so doing, we shall injure ourselves. Christianity unites, not through a common hatred or interest, but through a common love.

4. Remark how in Gods counsels sorrow draws out good. Pain and sorrow are mysteries. The sufferers at Jerusalem could not see the meaning of their sorrow; nor did they know how many a Greek and Roman was weekly laying up his store for them; nor how, through their pain, Galatia and Corinth and Rome were drawn by cords of love together. So we often suffer, and see no good result from it. But assuredly, we are not suffering in vain. Suffering works out for us a weight of glory, which tells how our characters are perfected through suffering; but there is a higher Christian light to see our pain in: it blesses others. This is the blessedness of the suffering of Christ; it is the law of the Cross. To be willing to bear in order to teach others!--to lose, in order that others may through us noblier live--that is to know something of the blessedness He knew.

II. The principle of its exercise.

1. Systematic in manner (verse 2). That is, instead of waiting for one stirring apostolic appeal, they were to make charity the business of their lives. This contribution was to be a matter of principle, and not of impulse. One burning speech of St. Pauls might have elicited a larger sum. But he preferred the effects of steady perseverance to those of vehement emotion. For impulse is often mere luxury. To give largely, to strip off a coat to give to a shivering man, may after all be nothing more than a relief from importunity, or a compact with conscience, or a compromise with laziness. On the contrary, this systematic plan of St. Pauls--

(1) Costs something, and

(2) teaches--

(a) the habit of a thoughtful life; it reminds us continually that there is something which is owed to God, and therefore is not our own; and it is well that, by an outward system, we should train our inward spirit to the unforgetful thought of our debt to Him.

(b) Self-denial. It gradually lays the foundation of a life of Christian economy; not that which sacrifices one pleasure for another: for this is but mere prudence; but that which abridges pleasure, in order that we may be able to give to God.

2. The measure of liberality was as God hath prospered him.

(1) St. Paul establishes a principle here. He lays down no rabbinical maxim of one-tenth or one-fourth. He leaves the measure to our own conscience. Ask thyself, he says to each, how much owest thou unto thy Lord?

(2) Besides a wide margin is here left necessarily for variety of circumstances. God prospers one man in fortune; another, in time; another, in talent; and time, talents, sympathy, are often better gifts than money. Silver and gold have I none, said St. Peter, but that which I have I give unto thee, and the man was healed. So now, often the greatest exercise of charity is where there is nothing given, but where the deserving are assisted to support themselves. Often the highest charity is simply to pay liberally for all things had or done for you; because to underpay workmen, and then be bountiful, is not charity. On the other hand, to give, when by so doing you support idleness, is most pernicious.

3. Now, the first principle will explain why the second is not realised. Men do not give as God hath prospered them, because they do not give systematically. They who have most are not they who give most, but the reverse, as is proved by the annals of all societies. Many are the touching cases where the givings of a servant, a governess, a workman, have more than equalled the munificence of the rich. So also was St. Pauls experience (2Co_8:1-4). The reason of this strange difference is, that system is easier with little than with much. The man of thousands squanders: every impulse is satisfied immediately; he denies himself nothing; he gives as freely when he is touched by a tale of woe, as he indulges when he wants indulgence. But his luxuries grow into necessities, and he then complains of his larger liabilities and establishment. Now let me appeal to those who really wish to do right in this thing. St. Pauls principle is the only safe or true one. Systematise your charity. Save, by surrendering superfluities first. Feel that there is a sacred fund, which will be made less by every unnecessary expense. (F. W. Robertson, M.A.)

Christian philanthropy

I. Its claims zealously advocated. In this matter Paul proposes the Galatians as an example to the Corinthians, the Corinthians an example to the Macedonians, and both as an example to the Romans (2Co_9:2; Rom_15:26). Were it not for the earnest advocacy of Christly men, practical social sympathy would become extinct. It is the living ministry of the gospel that keeps it alive, and in this it fulfils the grandest of all missions.

II. Its operations wisely directed. Paul directed that the contributions should be--

1. Personal. Every one of you. No one was exempted, however poor; the widows mite was acceptable. If no coin, then give service.

2. Systematic. Begin the week with deeds of practical benevolence.

3. Religious. As God hath prospered him. Were this principle acted upon, some of the men who subscribe their thousands would be found to be churls, and those who subscribed their few shillings would appear as princes in the domain of practical charity. But, alas! how men reverse this principle! The more they have the less they give.

III. Its contributions honestly distributed. How sadly is this duty frequently neglected, how much money given for charitable purposes is dishonestly used, and misappropriated every year! (D. Thomas, D. D.)

The gladness of giving

A Methodist minister says that in one of his charges a good man regularly gave every Sabbath f1 for the support of the Church. A poor widow was also a member of the same Church, who supported herself and six children by washing. She was as regular as the rich man in making her offering of twopence per week, which was all the could spare from her scant earnings. One day the rich man came to the minister and said that the poor woman ought not to give anything, and that he would pay the twopence for her every week. The pastor called to tell her of the offer, which he did in a considerate manner. Tears came to the womans eyes as she replied: Do they want to take from me the comfort I experience in giving to the Lord? Think how much I owe to Him. My health is good, my children keep well, and I receive so many blessings that I feel I could not live if I did not make my little offering to Jesus each week. How many there are who know nothing of the privilege of regularly giving something to the Lords work!

The poor

Several causes had contributed to this poverty; and, among others, perhaps the persecution promoted by Paul. Many Christians were driven from their homes, and many more must have lost their means of earning a livelihood. But it is likely that Paul was anxious to relieve this poverty, mostly because he saw in it an opportunity for bringing more closely together the two great parties in the Church (Gal_2:9-10). He saw that no doctrinal explanations were likely to be so fruitful in kindly feeling and true unity as this simple expression of brotherly kindness.

I. In our own day poverty has assumed a much more serious aspect. The poverty which results from accident, or even from wrong-doing or indolence, could easily be met by individual charity or national institutions. But the poverty we are now confronted with is that which results from competition. So overstocked is the labour-market that the employer can name his own terms. Where he wants one man, a hundred offer their services, so that necessarily wages are pressed down by competition to the very lowest figure. In all our large cities there are thousands who by working sixteen hours a day earn only what suffices to maintain the most wretched existence.

1. The most painful and alarming feature of this condition of things is, that every new method of facilitating business, every improvement in machinery, makes life more difficult to the mass of men. Individual charity is here a mere mop in the face of the tide. What is wanted is not larger workhouses where the aged poor may be sheltered, but such a system as will enable the working man to provide for himself against old age. What is wanted is not that the charitable should eke out the earnings of the labouring classes, but that these earnings should be such as to amply cover all ordinary human wants. What the working classes at present demand is, not charity, but justice.

II. Is there any system which could check the evils resulting from competition?

1. The essence of the demand of socialism is that whereas industry is at present carried on, by private capitalists served by wage-labour, it must in the future be conducted by associated or co-operating workmen jointly owning the means of production. The difficulty in pronouncing judgment on such a demand arises from the fact that very few have sufficient imagination and sufficient knowledge of our complicated social system to be able to forecast the results of so great a change. In the present stage of human progress personal interest is undoubtedly one of the strongest incentives to industry, and to this motive the present system of competition appeals. The organisation of all industries and the management and remuneration of all labour demand a machinery so colossal that it is feared it would fall to pieces by its own weight.

2. Some of those who have given greatest attention to social subjects, and have made the greatest personal sacrifices in behalf of the poor, believe that deliverance is only to be found in the application of Christian principles to the working of the present competitive system. True progress here, as elsewhere, begins in character.

3. Appeal is confidently made to Christ by both parties. By the one it is affirmed that were He now on earth He would be a communist. Communism has been tried to some extent in the Church. In monastic societies private property is surrendered for the good of the community, and this practice professes to find its sanction in the communism of the primitive Church. But the account we have of that communism shows that it was neither compulsory nor permanent.

4. It is perhaps of more importance to observe that our Lord took no part in any political movement. He was no agitator, although He lived in an age abounding in abuses. And this limitation of His work was due to no mere shrinking from the rougher work of life, but to His perception that His own task was to touch what was deepest in man, and to lodge in human nature forces which ultimately would achieve all that was desirable. It was by the regeneration of individuals society was to be regenerated. The leaven which contact with Him imparted to the individual would touch and purify the whole social fabric.

III. In any case the duty of individual Christians is plain.

1. To seclude ourselves in our own comfortable homes and shut out all sounds and signs of misery is simply to furnish proof that we know nothing of the spirit of Christ. We may find ourselves quite unable to rectify abuses on a larger scale, but we can do something to brighten some lives; we can ask ourselves whether we are quite free from blood-guiltiness in using articles which are cheap to us because wrung out of underpaid and starving hands.

2. The method of collecting which Paul recommends was in all probability that which he himself practised (verse 2). But what is chiefly to be noticed is that Paul, who ordinarily is so free from preciseness and form, here enjoins the precise method in which the collection might best be made. He believed in methodical giving. He laid it on each mans conscience deliberately to say how much he would give. He wished no one to give in the dark. He knew how men seem to themselves to be giving much more than they are if they do not keep an exact account of what they give, how some men shrink from knowing definitely the proportion they give away. And therefore he presents it as a duty to determine what proportion we can give away, and if God prospers us and increases our incomes, to what extent we should increase our personal expenditure and to what extent use for charitable objects the additional gain. (M. Dods, D. D.)

Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.

The weekly offering

Let us--

I. Consider some general principles in relation to Christian gifts,

1. Real religion demands the consecration of some part of our worldly substance to God. Gratitude to God constrains us to inquire, What shall I render unto the Lord for all His benefits? And God is pleased to encourage in us free-will offerings, and He has in all ages regarded them as a portion of His worship. Before the flood men took the firstlings of their flock and gave them to God. When Noah came out of the ark he took of every clean beast, etc., and gave them to God. Abraham tithed the spoil of battle for the service of God; and Jacob, on the plains of Bethel, vowed a tenth to God. In all the solemnities of Jewish worship the command went forth, None shall appear before the Lord empty, and there were seasons when the spontaneous liberality of the people overflowed all the bounds of calculation. Further on the prophets dwelt upon the time when the Church of Christ should emulate and even surpass the enthusiasm of her elder sister. The abundance of the sea shall be converted unto thee, the forces of the Gentiles shall come unto thee. For brass I will bring gold, etc. The Magi brought their costly tribute to the infant Saviour, typifying the great consecration that shall one day ensue of the worlds wealth to Him. Mark Christs approval of the widows mites, and His rebuke of Judas. In apostolic times Barnabas sells his estates and gives the proceeds for the furtherance of the gospel. Name after name is recorded of both sexes as distinguished for high-minded self-denial in the same good cause. Each Epistle contains some reference to the universal duty.

2. The genius of Christianity loudly calls for enlarged benevolence.

(1) The system of redemption is, from first to last, one prodigious process of gift. God loved the world and gave His only begotten Son. The Son loved us, and gave Himself to death for us all. The self-sacrifice of Christ has taught us more pathetically than words could say, It is more blessed to give than to receive. The patriarch might bring his first-fruits and his flocks with thankfulness as a recognition of the great Landlord of the world. The Jew in his tithes and offerings professed his attachment to the theocracy. But we have holier motives. The blessings obtained by sharing in salvation are so vast that they constitute the substance of which all antecedent privileges were but the shadow. Shall we then feel less of love, and practise less of self-denial?

(2) Moreover, we have in the teachings and example of Jesus infallible lessons in the art of self-surrender. Wherein is our discipleship manifest if it be not by a preference of the glory of God to all inferior motives of time and sense?

(3) The coming of Christ and the completion of His great work of atonement have greatly extended the responsibilities of His Church, for in Him there is neither Greek nor Jew, etc. With His Church the Saviour has left injunctions to subdue the whole world.

3. God has in all ages greatly honoured the consecration of wealth to His service. Honour the Lord with thy substance, and with the first-fruits of all thine increase. So shall thy barns be filled, etc. Many Christians will testify that their success in life is due to their dedication of their gains to God. We have yet to meet the man who has been impoverished by charity. But there are rewards of a holier kind. The illiberal man robs himself of the joy of being like God: he narrows the circle of his gratifications and limits their sources.

II. Examine the apostolic instructions contained in the text. What force has this precept now? The reply is not difficult. An inspired apostle is the highest human authority in all that relates to Christian duty. Should any upon the basis of this Scripture adopt the custom of weekly offerings, they cannot be acting wrong. Nay, the strong presumption is that they are adopting the only course that is right. The objection that this is the only precept of the kind is not valid, for upon one passage in this same Epistle we establish our mode of commemorating the Saviours love to us, may we not also upon another passage, that now before us, rest our mode of exhibiting our love to Him? In our text we find--

1. The time appointed for religious gifts. The advantages that attach to this apostolic rule are numerous and important. Here is an appointed time of frequent occurrence, and thereby the duty is kept constantly before our attention. The Lords day presents the leisure required for deliberate thought and finds us in the happiest state of mind for the performance of the obligation. The cultivation of a spirit of liberality becomes a part of the great work of Christian edification which belongs pre-eminently to the first day in the week. The present desultory mode is inconvenient in the extreme; it jumbles together the perplexities of business and the service of love; it has produced not a little ill-temper, and therefore we commend to you this financial system of the New Testament. Put by each Sabbath what you ought to give. Have somewhere a store which is not your own, but Gods; and when applicants come meet them as a steward, who is dispensing what is his masters, not his own. This system is one that commends itself for its great facility. The working man could easily put by his one, two, or three-pence a week, whereas five, ten, or fifteen shillings would be an impossibility to him at the years end. The tradesman who would not miss his ten shillings or sovereign each Sabbath would be troubled to surrrender at one effort the twenty or fifty pounds which he ought to give annually to the treasury of God.

2. The persons addressed--Every one of you. All who have received the gospel are bound to do what they can for its diffusion. Smallness of means does not procure exemption. As under the law the poor mans pigeon was equally acceptable to God with the bullocks of his wealthier brother, so also were they equally required. The small contributions of the great number are even more desirable than the magnificent offerings of the wealthy few.

3. The rule and measure of contribution--As God hath prospered him.

(1) It is true that the New Testament does not assign the specific arithmetical amount which we shall dedicate to God. Amongst the Jews each head of a family was bound to give one-tenth to the support of the tribe of Levi, a second tenth for the great festivals of his nation, a third tenth for the poor. Beside these, there were free-will offerings, trespass offerings, and costly journeys to the temple. The aggregate of religious gifts among the Jews could not have been less than one-fifth of each mans income, and more probably involved one-third of it.

(2) Now, while the spirit of the gospel is love, still it does give directions to regulate our conduct in relation to contributions. If love does not stoop to arithmetical calculation, it is only because this grace is profuse beyond all calculation.

(3) The rule of the text requires that there should be a continual relation between our temporal circumstances and our religious benefactions. A Christians wealth is not to increase and his subscriptions remain stationary. The more the Almighty prospers a man, the more He expects him to bestow (Deu_16:17). (W. G. Lewis.)

On living by rule

1. St. Paul, the most disenthralled of all the apostles from the bondage of Judaism, here gives a rule on the subject of almsgiving. The wisdom of such a rule is obvious. A considerable sum would thus be gradually accumulated, which a man might hesitate to give in one lump. And then, again, such a rule ensured a gradual discipline in Christian benevolence which would be far more beneficial and a far greater test of character than one great effort. A great effort may be made in a moment of excitement; but continual little efforts can only be made on principle. Lastly, the collection would be over before the apostles visit, and their minds would be ready to receive the spiritual benefits of his ministry.

2. Still, a rule it is. It defines the exact method and period. And it has all the narrowness inherent in the nature of rules, it is not adapted to the circumstances of all men. In the case of incomes not accruing weekly, the rule would require to be recast. And there is probably no modern Christian who thinks himself bound to its literal observance however much we may be bound to the spirit of it.

3. It is surprising, until we come to consider it, what a dearth of rules there is in the New Testament. The field of nature presents in this respect a remarkable resemblance to the field of Scripture; she furnishes materials for all the arts of life even as Scripture furnishes principles for holy living. There is stone in her quarries, clay in her soils, timber in her forests, coal in her mines, etc. The various arts of life develop these resources for the well-being of man. Without architecture we must sleep under the canopy of the sky, without the weavers art we should be none the better for the sheeps fleece, and without the industry and ingenuity of man corn could not be converted into bread. Now just as nature furnishes all the materials of life, which art develops and makes up for use, so Holy Scripture furnishes the materials for all rules of holy living, which rules the spiritual instinct and experience of the children of God extracts and draws up in form.

4. From this very simple analogy, then, we learn the great importance as well as the subordinate position of rules. It was not the scope of the Scriptures to do anything beyond furnishing the principles of duty, just as it was not the scope of the Creator in nature to do anything beyond furnishing materials for the supply of mans various wants. Yet we cannot gather from hence that rules are not absolutely necessary for a holy life.

5. But be it observed that the adoption of rules is recommended not as a bondage but as a help to the will and as a discipline for bracing and hardening it. What Christian man can say with truth that he has risen above the necessity of all such rules? What Christian man could safely afford to dispense, e.g., with the obligation of private prayer morning and evening, and of stated public worship, although these obligations are bound upon him, not by the explicit letter of Holy Scripture, but by the godly customs and traditional usages of the Christian Church? As to almsgiving, some rule surely must be felt by all of us to be urgently needed, and here especially the form and shape which the duty will take will be almost infinitely various. Let each man only make sure of securing by his practice the principle, which is that God has a claim upon a certain fair proportion of our annual income, and that to withhold from Him such a proportion independently of the dishonour done to Him thereby, is as likely to be prejudicial to our spiritual interests as the withholding from Him a portion of our time for the exercises of devotion. Let this principle be deeply settled in the mind and then the details adjusted honestly in accordance with it.

6. In any case let our rules be such as may be easily and cheerfully observed, remembering that we are to serve God in the newness of the spirit, not in the oldness of the letter. Let the object be to make them a help, not to convert them into a penance. (Dean Goulburn.)

The theology of money

(Deu_8:18 and text):--

I. God gives the power to get wealth.

1. Remember that and industry is turned into a sacrament, and you will feel yourself working side by side with God in the field, warehouse, pulpit etc.

2. This text strikes a blow at that most popular and mischievous fallacy that man is the maker of his own money. Men who can see God moulding worlds, cannot see Him suggesting our idea in business, or smiling on the plough. We have dethroned Him in the realm of commerce, and have put foul little gods called Trick and Cunning into the holy place. We have locked God up in the church.

3. There is always a danger of becoming entangled in the intricacies of second causes. If money fell like rain we should more readily concede that it came from God; but because it comes through circuitous channels we see on it no nobler image than Caesars. But He who pours down the sunlight pours out the oil. He who arrays Lebanon in all the pomp of summer foliage gives wool and flax to cover the nakedness of man.

4. God wishes the fact to be treasured in the memory of His saints. Mark the consequences of this grateful recollection.

(1) God and wealth will be ever associated. The silver and the gold are Mine.

(2) It will promote humility. What hast thou that thou hast not received?

(3) It will restore every act of life to its direct and vital relation to the centre of the universe. The man who can be atheistic in business could be atheistic in heaven itself. The man who never turns his warehouse into a church will turn the church into a warehouse.

(4) It will put a check on all wastefulness. A man who outruns his resources is dishonest; his life is a perpetual felony.

(5) It will beget a becoming gratitude and turn our heart and eye heavenward.

II. The practical recognition this requires. Paul turns the principle to practical account. A time is named--Gods elect day. The Sabbath is emphatically a day of remembrance. The measure is fixed: Gods gift of power, As God hath prospered. There is not a word about tenth, or fifth, or twentieth. The whole New Testament arithmetic is moral. The student is at liberty, indeed, to go back into the oldest Biblical records, and to discover what grateful men did in dividing and dedicating property, but the service here demanded is a service of love, gratitude, memorial; the heart will soon arrange the best methods of marshalling details. Note the results which would mark the adoption of this apostolic plan.

1. The fickleness and fitfulness of benevolence would be terminated. Benevolence is now very largely a question of impulse.

2. The benevolent operations of the Church would be immensely facilitated. When help is required there is no difficulty with men who systematically store a portion for God.

3. The gratitude of the individual Christian would be kept in lively exercise. On every Lords day he would not only pray for the kingdom, but show the reality of his word by the practical reality of his deed.

Conclusion:

1. You may suggest that it is troublesome to be dividing every week: is it troublesome to be receiving every week?

2. If you remember the Lord your God He will remember you. Honour the Lord with thy substance, etc. He which soweth sparingly shall reap sparingly, etc. (J.Parker, D.D.)

And when I come, whomsoever ye shall approve.--

The cooperation of Church and minister

Observe generally--

1. That in matters of public interest the Church and the minister should co-operate.

2. That the Church approves and the minister commissions.

3. That the minister, where any solid advantage is to be gained, should be ready for any service imposed upon him (verse 4). (J. Lyth, D.D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

1Co 16:1-2. Now concerning the collection — During the apostle’s eighteen months’ abode at Corinth, he had exhorted the brethren there to undertake the making a collection for the poor saints in Judea. But the divisions in their church, it seems, had hitherto hindered them from beginning it. The apostle therefore here requests them to set about it immediately, and directs them as to the mode of proceeding. The saints in Judea were, it appears, at this time, in great straits, both on account of a famine, and the persecution to which they were exposed. As I have given order, or a charge, Greek, διεταξα, to the churches of Galatia — It is probable the apostle gave these orders to the churches of Galatia when he went throughout Phrygia and the region of Galatia, establishing the churches, as mentioned Act 16:6. And he may have received the collections made by these churches when, in his way to Ephesus, where he now was, he went through all the churches of those parts in order, as related Act 18:23.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

The Collection. Personal Messages and Conclusion

The Apostle in this chapter instructs the Corinthians to make a collection for the poor Christians in Judæa, intimates his intention of visiting them at an early date by way of Macedonia, and concludes with kind messages of brotherly love. In 1Co_16:8 he mentions his intention to stay in Ephesus till Pentecost. He probably stayed much longer, owing to the troubles that arose in Corinth; for in our Second Epistle (2Co_9:2) he speaks of the collection which he here appoints to be made, being ready a year ago. Meanwhile he had probably made the Corinthians a short visit by sea from Ephesus, and returned disappointed. He finally visited them by way of Macedonia, according to his original intention, announced in this chapter after their repentance. On the whole circumstances see Intro, to 2 Cor.

(g) 16:1-4. The Collection

The collection for the Church in Jerusalem was made at St. Paul's request by all the Churches he had founded in the Gentile world, as we learn from his letters and from the list of delegates sent by these Churches to Jerusalem (Act_20:4). The Church in Jerusalem included many poor (Act_6:1), and the Gentile Churches were enabled to show alike their gratitude to and their sympathy with the Mother-Church by material aid from their more ample resources.

1. The collection for the saints] cp. 2 Corinthians 8, 9, Rom_15:25-28.

To the churches of Galatia] either by messenger, or by a letter not preserved; not in our Epistle to the Galatians. The Churches of Galatia were those he had established in Pisidian Antioch, Iconium, Derbe, and Lystra: see Act_13:14; Act_14:23.

2. The first day of the week] viz. Sunday, already the day for Christian assemblies (Act_20:7); a fit time for an act of Christian love. This v. is the great scriptural justification of the weekly offertory.

That there be no gatherings (RV 'that no collections be made') when I come] i.e. that it may be all your own doing, not mine.

3. By your letters] of commendation to the Christians at Jerusalem: cp. 2Co_3:1; Delegates would go from Corinth to avoid all suspicion of misappropriation of the money (2Co_8:19-21).

(h) 16:5-24. Personal Messages and Conclusion

5. I do pass through Macedonia] i.e. this is my present intention. His original plan had been to go direct to Corinth (2Co_1:15-16), but only for a passing visit.

6. Yea, and winter] RV 'or even winter.' He stayed three months in Greece (Act_20:2-3), when at length he carried out his plan. Bring me on my journey] cp. Rom_15:24; Tit_3:13.

8. Pentecost] one of the three great Jewish feasts, associated under Christianity with the descent of the Holy Spirit.

9. A great door and effectual is opened] cp. 2Co_2:12; Col_4:8; Rev_3:8; 'I have good openings, and must make full use of them.' Many adversaries] Act_20:19, also Act_19:28.

10. If Timotheus (RV 'Timothy') come] cp. 1Co_4:17. It is not quite certain whether or not he reached Corinth: see Intro. 2 Cor. He was young (cp. 1Ti_4:12), and seems to have been timid.

11. With the brethren] the bearers of this letter.

12. Apollos] Perhaps the Corinthians had asked that he might visit them. His refusal may have arisen from fear of rekindling the party feeling at Corinth.

13, 14. These vv. sum up the practical teaching of the Epistle. They needed to avoid carelessness, fickleness, and moral feebleness, and to cultivate a spirit of Christian love.

15. The house of Stephanas] baptised by the Apostle himself (1Co_1:16).

The firstfruits of Achaia] There were converts at Athens (Act_17:34), therefore Achaia must be used in the narrower sense of Southern Greece; or else these were the firstfruits as a household. Addicted themselves to the ministry] RV 'have set themselves to minister.'

16. Submit yourselves unto such] 'esteeming them very highly in love for their work's sake' (1Th_5:13).

17. Stephanas and Fortunatus and Achaicus] who had probably brought the letter from the Corinthians (1Co_7:1). That which was lacking on your part they have supplied] i.e. their visit has made up for your absence.

18. And yours] for you will be glad to hear of my gladness.

19. Asia] i.e. the Roman province, of which Ephesus was the capital—the western part of Asia Minor or Turkey in Asia: cp. Act_19:10, Act_19:26; Rev_1:11.

Aquila and Priscilla] cp. Act_18:2-3 at Ephesus, Act_18:18-19, Act_18:26. The church that is in their house] Those Christians who assemble there.

20. An holy kiss] a token of Christian brotherhood: cp. Rom_16:16.

21. With mine own hand] This signature authenticated the letter, which was written by a secretary, perhaps Sosthenes (1Co_1:1): cp. Rom_16:22; 2Th_3:17.

22. If any man love not the Lord] Without this love, religion is a delusion or mockery; where this love is the man cannot go far wrong. And love is shown by obedience (Joh_14:15). Anathema] a Gk. word, meaning 'accursed,' 'cut off from God.' Maran-atha] This expression stands by itself and is not joined to anathema as in AV. It is two Aramaic words, meaning either 'the Lord has come' (cp. 1Jn_5:20), or 'our Lord cometh' (RM), or perhaps 'Lord, come': cp. Php_4:5; Rev_22:20.

24. My love be with you all] though I have had to reprove severely, and though some prefer other leaders. In Christ Jesus] who inspires all Christian love.

For the subscription see Intro.: 1Co_16:8 shows that the Epistle was written from Ephesus.

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

PAUL’S TENTH RESPONSE:—CONCERNING THE COLLECTION FOR THE JERUSALEM POOR, 1Co_16:1-4.

Why the Jerusalem Christians were chronically poor does not very clearly appear from the explanations of commentators. Why they needed the benefactions referred to in Act_11:29-30, we have explained in our note on Act_11:29; but that was now thirty years ago. That they were more oppressed than the Churches of Rome, Philippi, or Corinth, does not appear. We may therefore venture the suggestion that they were not much, if any, poorer than the other Churches. When the cause of a poor people is pleaded, we usually have very moving descriptions of the depth of their poverty; but if any thing of this kind is said in any of the paragraphs on the subject it has escaped our examination. On the contrary, St. Paul is afraid, in Rom_15:31, that his contributions will not be received by the Jerusalem Christians; which indicates that if poor they were also proud and fanatical. On the other hand, we know that it was the Jewish custom throughout the world, recognised by Roman law, to send a poll-tax of a didrachm to Jerusalem. Note Act_9:2. To Christians, as well as to Jews, Jerusalem was the mother-city. There were the scenes of the atonement and the pentecost. And Paul, in Rom_15:27, gives as the reason why Gentiles should contribute, the fact that they have received “spiritual things” from Jerusalem. Yet Jerusalem-Christianity had concentrated itself into an anti-Gentile narrowness. How noble an effect, then, might it not have for the Pauline Churches to show Jerusalem that they were not partisans against her, by making a unanimous contribution for the benefit of her poorer people! In what disaster the whole generous project resulted when Paul arrived at Jerusalem is told in Act_21:18-40, where see notes.

1. The collection—Bloomfield shows that the Greek word is rather a diminutive of the classic term for collection; and it might be well rendered pickings, savings, that is, from the small income of the contributor.

Saints—Simply the term for Christians. The saintship of the second Jerusalem Church at this time was not very high. Note Act_8:1.

Order—Direction.

Churches of Galatia—The Epistle to the Galatians was not yet written, and Paul had probably given this direction at his last visit. He mentions it here to indicate that it is to be a general movement of the Pauline Churches.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

1Co_16:1. The collection.—Very fully dealt with in 2 Corinthians 8,

9. Traceable thus; earlier, in Gal_2:10, Paul’s original pledge that he would “remember the poor,” which he had already led the way in doing (Act_15:29); Paul “gives order” to the Galatian Church, (here) and now to the Corinthian; he “boasts” of the beginning made at Corinth to the Thessalonians and Philippians and Berœans (2Co_9:2); to be completed at Corinth before his delayed visit (ib. 1Co_16:3-5; here, 1Co_16:2); the collection made, or in the making, in Macedonia and Corinth, is, when Romans is being written, nearly ready to be taken up to Jerusalem, and (perhaps) is mentioned, as an indirect, suggestive appeal to the Romans for assistance (Rom_15:26). It duly reached Jerusalem ([Act_21:19], Act_24:17). Evidently a thing already known of at Corinth. The saints.—From Rom_15:26, evidently at Jerusalem. The community of goods (Act_2:44; Act_4:32) had not caused, but had attempted for a time to palliate, a chronic poverty at Jerusalem; aggravated probably in the case of Christians by the loss of home and friends and livelihood for Christ’s sake, and by the famine of Act_11:28-30. Gave order.—Act_18:23. Notice “Churches,” not “Church in Galatia.”

1Co_16:2. Gatherings.—“Collectings,” as in 1Co_16:1. When I come.—To delay Paul, or divert their attention from more important things at his visit. Notice a suggestion here that “the first day of the week” is becoming a day in some way emphasised by Christians. Cf: Joh_20:26; Act_20:7; perhaps Rev_1:10 also; further it is urged, as, e.g., by Bishop Bramhail: “That the Day of Pentecost fell upon a Sunday is undeniable; because the “Resurrection of Christ was upon a Sunday, and Pentecost was the fiftieth day from the Resurrection.”

1Co_16:3.—Co-delegates of Paul, chosen by other Churches (2Co_8:19; 2Co_8:23). Letters.—Such as Paul did not need (2Co_8:4).

1Co_16:4. Meet.—If the collection raised was so large as to make it fitting, or desirable, that an apostle should escort it, or be its “convoy.”

HOMILETIC ANALYSIS.—1Co_16:1-4

“Concerning the collection.”

I. Note the place and the manner of the introduction of the topic.—This wonderful letter is drawing to a close. Might have believed chap. 13 an unsurpassable climax of interest and beauty but that chap. 15 has followed, surpassing it at least in the interest of its amazing disclosures of the future. “Chap. 15 is certainly the climax.” Yes; but this “Now concerning the collection” is not an anticlimax. Paul certainly did not feel it so; indeed, rhetorical form in his letters can, hardly more than in his preaching (1Co_2:1), have been any object of endeavour or of thought to him. Chap. 15 was no “climax” to him. The climactic effect and magnitude of the chapter is in the matter of the chapter. One can hardly conceive of him as, so to speak, taking breath after the long climb to the heights of chap. 15, and pausing to review complacently the long way up and to take in the height to which he and his readers have attained, before dropping to another, lower, commonplace level of money matters and route arrangements and personal talk. Can hardly suppose that he felt nothing of the different magnitude of the topic now to be dealt with; yet clearly he passes from the Resurrection to the Collection with no sense of any impropriety, or incongruity, or unworthiness of sequence. There is no incongruity, nothing unworthy; both are equally parts of Paul’s message to Corinth, or rather of the Spirit’s message by Paul,—equally, if not of equal importance. The passage from the one to the other is therefore made with no sense of shock; the thought and heart run upon the new lines with perfect smoothness, with the smoothness of entire naturalness, the naturalness of a man to whom any smallest topic connected with his Lord, and His people, and His work, is as really holy ground for thought and talk as any largest and most important topic. Nothing which affects or belongs to Christ or His Church is on a “low level.” The whole level is high, though not equally high. “Up” or “down,” “higher” or “lower,” in any rightful occupations of a Christian man’s time, or thought, or tongue, are not so much ascents to some mountain-top and descents to the plain at the base, as variations of level upon the surface of a broad tableland, where all, even the “lower,” are high together. Collection or Resurrection, women’s veils or the glory of Charity, all are topics of one and the same “higher life.” Nothing is finer than the conversation in the family circle of a Christian home, where every life is “in Christ,” where everything is judged as by those “in Christ,” where nothing is admitted—and it leaves a wide range of topics and pursuits—which cannot find a place within the holy circle traced by the words “in Christ”; the talk passes “from grave to gay,” from earnest to hearty fun, from politics to religion, from religion to anything, with the most perfect naturalness and simplicity. All is part of one whole life, whose centre and view-point is located by the side of Christ. The merriment is made holy, and guarded in its outbursts by the sure instinct of a holy heart; the transition from topic to topic is controlled by the supreme direction of all the thought and heart to the glory of Christ. The man in Christ is as really “marching through Immanuel’s ground” in this chap. 16, as when he was in chap. 13 or chap. 15.

II. Note the characteristics of the collection and its management.—

1. Personal gifts are its support. “Every one of you.” No slipping out from doing much or doing anything, because “the whole Church is doing so liberally.” No man has been left out of God’s blessings; no man may be left out of the Church’s giving. The “Unspeakable Gift” was given to him in his poverty; his best gift to the poverty of Jerusalem fellow-Christians is not too large an acknowledgment. Its value will largely be in that it is his own gift, with his own gratitude and thought put into it. The gift has no value except as it means the man. And so we have—

2. His personal thought. “In store.”—Then it is no mere spasm of benevolence; it has been provided for and arranged with purpose. As in Eph_4:28, to have something to give in charity and to God is a distinct motive and object in the Christian life. [A remarkable passage. Some Ephesian Christians had been thieves; of such material does Christ make “saints” and build up His Church. Now every Ephesian rogue must be an honest man, if he become a Christian. What motive shall be urged to induce him to take to regular ways, and “to labour, working with his hands the thing that is good”? The dignity of labour? The “better policy” of honesty? The peaceful conscience of the honest man? The misery of the thief? And so on. No. Paul urges this: “Let him work, that he may have something to give away to him that needeth.” So then ask, Why should a Christian work to-day? To keep up the home? Yes. To educate the children? Yes. To leave them enough to exempt them, not from the need of real work, but from the paralysing pinch of means so narrow as to leave no margin for contingencies? Yes, perhaps. To have the yearly holiday and an occasional day of recreation? Good objects all. To provide against sickness and old age? Yes. But this also is to be put in as an object co-ordinate in importance with the rest, to have “a store” from which there may always be something to give when “need” of any kind demands it.] The “store” meant steady, thoughtful, hearty preparation to give. As between man and man, a gift brought by the wealthy man who has impulsively walked into the first shop he came to, and has bought the first likely or unlikely thing which caught his eye, “no matter about the price,” is worth nothing in comparison with the far humbler gift which has meant a poor but grateful heart, which has considered what will be pleasing or suitable or useful to the receiver, and has secured or made it, with personal trouble and perhaps work or sacrifice. The planning how to have a “store” makes the gift one acceptable to God. The most mercenary gift, bestowed with a self-interested purpose, does the same material service to the collection, as Paul gathers and forwards it. But in the subscription lists kept by the Lord Himself, the gift is differently appraised according as it is the mere haphazard, impulsive gift of a hasty, accidentally stirred, good nature, or as it is the carefully treasured “store,” got ready for the claim of Christ and His work or His poor, after quiet, conscientious weighing of all other claims and their rightful adjustment to such other and to this. The smaller gift out of a prepared and devoted “store,” is better than a far larger one which is a mere chance “dip” into whatever one may happen to have within reach and available. The man and his personal thought are in it. The worth is in these. And the gift which means a deliberate “sacrifice,” a distinct deferring of something of one’s own, that the claim of God may be met, is the most precious of all. Moreover, it is stored for a special object. A good giver thinks about the destination of his gift, and is interested in the “Jerusalem saints.” Also it is—

3. A thank-offering.—Because “the Lord [or God] hath prospered him.” God has enabled him to get; God has enabled him to give; gratitude demands that he should give. And this by no means as a satisfaction in full of God’s dues, leaving him free to do as he pleases with all the rest. “Tithe” or “firstfruits,” whatever be the system or scale of giving, the part of time, or money, or energy first given to God, does not mean that, e.g., “Sunday is God’s; the rest of the week is now my own.” Rather the firstfruits, the “Corban,” means that we gratefully offer a “sample,” where all is God’s own; and that we purpose thankfully to employ what He arranges we shall keep and use, only as those who are dealing with what is His. The gift is a thank-offering, the first handful, the earliest sheaf, of the last week’s harvest He has privileged and aided us to gather in. And not only “because,” but “as,”—for

4. The “store” is accumulated on system; there is a principle governing the manner of accumulating. The God-given “prosperity” not only supplies the motive, but it also fixes the measure, of the gift. Two ways then present themselves of working this “sliding scale.” First: “The Lord is running me shorter; I must cut down my gifts”; and this is done with a promptitude not always shown when the tide of prosperity turns in our favour,—is so turned by God. Second: “The Lord has not seen fit to give me as much this week, or this year. But He has been very good. I must trust Him a little longer before revising my gifts downwards. I will give the old sum this time, once more; I may never have the power to do it again.” Such givers are not imagination, monsters of goodness created by parsons’ fancy; but are happily found in all the Churches; often quiet, unostentatious people, in whose quiet life such trustful, grateful excelling of the rigid proportion is the one piece of romantic and heroic. The storing is systematic, not spasmodic or emotion-born, a great “spurt” of unmeasured bounty, when some Paul “comes” and urges and persuades a big “gathering.”

5. At a regular date and after a regular interval. “On the first day of the week.”—Obviously all these details of injunction to Galatia and Corinth are not so much definite prescription to us to-day, as particular instances, historic examples, which carry a principle. The Sunday morning breakfast table, or the morning service on the first day of the week in the accustomed sanctuary, may be the best time and place for the giving. No day more suitable; not many so suitable. But, as under 4, no “tenth” or any other particular proportion is binding, whilst the proportion should increase faster than even the prosperity increases; so here no day, no particular interval, is matter of obligation. The regularity of the bounty is the important thing; and also that, whether literally joined to the “first day” and its worship, the giving should be made “worship” by its direct, grateful devotion to Christ, in Whom God’s good mercy and bounty have most clearly shone forth.

III. The prudent, business-like administration of this relief fund for Jerusalem.—(Very fully dealt with under 2 Corinthians 9) What is carefully, thoughtfully collected must be righteously devoted to its proper object; pains taken to secure that it reaches its destination; [not like some fine rivers which lose themselves in an absorbent desert-sand before they can reach their goal, the sea;] administered by trusty hands and wise hearts.

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

XVII

INSTRUCTIONS RESPECTING THE COLLECTIONS FOR THE SAINTS IN JERUSALEM; INTIMATIONS OF HIS INTENDED VISIT AND OF THE TREATMENT DUE TO HIS FRIENDS AND HELPERS; FINALLY GREETINGS AND PARTING WISHES WITH EARNEST EXHORTATIONS

1 Corinthians 16

1Now concerning the collection for the saints, as I have given order to [arranged 2throughout, διέταξα] the churches of Galatia, even so do ye. Upon the [every, χατὰμίαν] first day of the week1 let every one of you lay by him in store, as God hath prospered him [whatsoever has gone well with him, ὅ τι ἅν εὐοδῶται], that there be no gatherings when I come. 3And when I come [am arrived, παραγένωμαι], whomsoever ye shall approve by your letters, [om. by your letters] them will I send [with letters] to 4bring your liberality unto Jerusalem. And [But, δὲ] if it be meet that I go [worth my going, ἅξιον τοῦ χἀμὲ πορέυεσθαι] also, they shall go with me. 5Now I will come unto you, when I shall pass through Macedonia: For I do pass through Macedonia. 6And it may be that I will abide, yea, and winter with you [in order, ἴνα], that ye may bring me on my journey [send me forward, προπέμψητε, om. on my journey] whithersoever I go. 7For I will not [I do not wish to, οὐ θέλω] see you now by the way; but2 I trust [for I hope, ἐλπίζω γὰρ] to tarry a while with you, if the Lord permit [shall have permitted me, ἐπιτρέψῃ].3 8But I will tarry at Ephesus until Pentecost. 9For a great door and effectual is [has been, ἀνέῳγε] opened unto me, and there are 10many adversaries. Now [But, δὲ] if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 11Let no man therefore despise him: but conduct him forth [send him forward] in peace, [in order, ἵνα] 12that he may come unto me: for I look for him with the brethren. [But] As touching our [the] brother Apollos, I greatly4 desired him [besought him much, πολλὰπαρεκάλεσα] to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. 13Watch ye, stand fast in the faith, quit you like men, be strong. 14Let all your things [every thing you 15do] be done with charity [in love, ἐν ὰγάπῃ]. [But] I beseech you, brethren, (ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have 16addicted themselves to the ministry [the service] of the saints,) That ye [also, χαῖ] submit yourselves [be subject, ὑποτáςςησθε] unto such, and to every oneth at helpeth 17with us, and laboureth. I am glad of the coming [But I rejoice at the presence, χαίρω δὲ ἐπὶ τῃ παρουσίᾳ] of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part [the want of you, τὸ ὑμέτερον5 ὑστέρημα] they6 have [om. have, ἀνεπλήρωσαν] supplied. 18For they have [om. have, ὰνέπαυσαν] refreshed my spirit and yours: therefore acknowledge ye them that are such. 19The churches of Asia salute you. Aquila and Priscilla7 [Prisca, ΙΙρίςχα] salute8 you much in the Lord, with the church [congregation, ἐχχλησίᾳ] that is in their house. 20All the brethren greet you. Greet ye one another with a holy kiss. 21The salutation of me Paul with my own hand. 22If any man love not the Lord Jesus Christ [om. Jesus Christ],9 let him be Anathema, Maranatha. 23The grace of our Lord Jesus Christ10 be with you. 24My love be with you all in Christ Jesus. Amen [om. Amen].11

The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus. [om. this whole subscription.]12

EXEGETICAL AND CRITICAL

1Co_16:1-4. [“The conclusion of this Epistle, as of that to the Romans, Ephesians, Colossians, and 2 Timothy, is taken up with matters more or less personal and secular. Of these the first is the collection amongst the Gentile churches for the poorer Christians in Judea. From whatever cause, there was at this period much poverty in Palestine, compared with the other eastern provinces of the Roman Empire. The chief allusions contained in the apostolical Epistles, to the duties of the rich towards the poor, are those which we find in connection with the contribution here mentioned. And in the Epistle of St. James and that to the Hebrews, both addressed, if not to Judea, at least to Jewish communities. And with this agrees the great stress laid in the Gospels on the duty of alms-giving. We learn also, from the account of the last struggle for independence in Josephus, how deeply the feelings of the poor were embittered against the rich in Jerusalem, so as to give to the intestine factions of that time something of the character of a social war. This was, in part, occasioned by the greater density of population in Palestine, compared with the thinly inhabited tracts of Greece and Asia Minor; in part by the strongly marked distinction of rich and poor, which had been handed down to the Jews from the earlier periods of their history, where we are familiar with it from the denunciations of Isaiah, Jeremiah and Nehemiah. The Christians, besides, were, as a general rule, from the poorer classes (Jam_2:5), and would be subject to persecutions and difficulties, on account of their religion (Heb_10:24). From the mention of the poor as a distinct class in the Christian church, in Act_9:36, and in the passages relating to the contribution now in question, it would seem that the community of property at Jerusalem must have either declined or failed of its object; and may have even contributed to occasion the great poverty which we thus find prevailing in the period of twenty or thirty years after its first mention. So pressing was the necessity at the time when St. Paul first parted from the church of Jerusalem, that an express stipulation was made in behalf of this very point (Gal_2:10). ‘To remember the poor,’ was the one link by which the Apostle of the Gentiles was still bound to the churches of Judea. This pledge was given, probably, before his second journey. But it was not till his third and last journey that the preparations were made for the great contribution of which he now speaks. From this passage, confirmed indirectly by Gal_2:10; Gal_6:10, it would appear that he had first given orders for the collection in the churches of Galatia. From 2Co_8:10; 2Co_9:2, it also appears that the orders here given to the Corinthians had been received by them a year before the time of the Second Epistle, and therefore some months before this Epistle.” Stanley].

Now concerning the collection for the saints,—These words may either be connected with those immediately following, so as to be rendered, ‘as 1 gave order concerning the collection,’ etc. (comp. 12:1; 8:1; 2Co_9:1); or be taken absolutely, as in 1Co_16:12; 1Co_7:1. [“The περἰ δὲ, now concerning, rather serves to introduce the new subject than to form any constructional part of the sentence.” Alford. “Observe the beauty of the connection with what has gone before. The Apostle had just been preaching consolation to the faithful, from the certainty of a glorious resurrection of the body; and in accordance with our Lord’s declarations concerning works of mercy (Mat_25:34-46) he had taken occasion from that doctrine to enforce the duty of laboring sted-fastly in the Lord in deeds of piety and charity, in order to a blessed immortality. He now applies that Christian doctrine and duty to a particular work, in which he himself was then engaged, and in which he desired to engage the Corinthians.” Wordsworth]. The entire form of the introduction, as well as the article before λογίας, the collection, indicates that he had spoken before in regard to the matter, and the Corinthians had, perhaps, inquired how they were to carry it forward. The word λογία no where else occurs in Scripture, [“and seems to have been Hellenistical and idiotical, it being rarely found in the classical writers.” Bloomfield]. The design of the collection is indicated by the preposition εἰς. The saints were the poor Christians in Jerusalem (1Co_16:3; Rom_15:26; comp. Act_24:17). The mother church had been impoverished in part by the community of goods that took place soon after Pentecost, and in part by persecutions, and perhaps also ‘by contributions for the mission work among the dispersed’ (Osiander); and the support of it was an act of filial piety, calculated also to promote a brotherly union between the Jewish and Gentile Christians. The supposition that Paul wished to quiet the opposition of the Jewish Christians, who had been aroused against him, by this work of love (Cath.), is to be rejected as contrary to that simplicity of purpose manifest in this Epistle.—as I gave order to the churches of Galatia,—This order was issued probably during his residence among the Galatians (Act_18:23); or it may have emanated from him at Ephesus. [Nothing of the sort appears in the Epistle to the Galatians; the allusion to it there (2:10) being only incidental]. The mention here of this order, thereby indicating what the Galatians were doing, was simply for the purpose of stimulating one church by the example of another. As Bengel remarks, “To the Corinthians he proposes the example of the Galatians; to the Macedonians, the example of the Corinthians; to the Romans that of the Corinthians and Macedonians (2Co_9:2; Rom_15:26). Great is the power of example.”—even so do ye also.—ποιήσατε—The aorist here imparts urgency to the exhortation. The thing is to be done at once; “bis dat, qui cito dat,” who gives quickly, gives twice.—Next comes the specific direction as to what they were to do.—Upon the first (day) of the week—κατὰ μία σαββάτον, lit. “upon one of the Sabbath.” σάββατου, a designation for the week, occurring also in Luk_18:12. μία, one, is for πρώτη, first; a Hebraism, אֶחָד בַּשַּבַּת (Lightfoot on Mat_28:1). “This passage is important as the first in which there occurs any trace of a distinction put upon the first day of the week, as our Lord’s resurrection day. Certainly we cannot find here any special observance of the day, as Osiander does.” Neander. Inasmuch as he says nothing of laying by in the church assembly, it does not follow from what is here said, that the churches convened on that day. All that can be inferred is that this day of the resurrection of our Lord was for the Christians a holy day, out of which all other observances of the sort naturally develop themselves.—let each one of you lay up by himself,—παῤ ἑαυτῷ, at home (comp. πρὸς ἑαυτόν Luk_24:12); [like the French chez soi (Rob. Lex. under πάρα), or the German bei sich selbst (as Luther’s version gives it). The phrase is therefore conclusive against the prevailing opinion that the collection was taken up in the church. It was an individual and private affair. “This is confirmed by the exhortation in allusion to the same subject, in 2Co_9:7, ‘Every man, according as he purposeth in his heart, so let him give; not grudgingly, or of necessity; for God loveth a cheerful giver.’ ”13 Stanley].—treasuring up—From the fact that something was laid aside every Sunday, there would naturally result an accumulation, νησανρός, hence the part. νησαυρίζων, [rendered in the E. V. “in store. ”].—whatever he has been prospered in,—ὅ, τι ἅν εὐωδῶται; [ὅ, τι is for καθ’ ὁ̓, or καθῶς, according as, or, in respect to whatever. The addition of ἄν gives it a general and potential character; εν̓ωδεῖσθαι, lit. ‘to be set forward on a journey’]; hence, ‘what he has gained by the success of business.’ This he regards as a devine blessing, which he would have redound to the benefit of their needy brethren [as may be seen from the use of the passive implying the reception of some good from a source too obvious to require mention]. The object of this gradual accumulation was, as he says,—in order that there may be no gatherings when I come.—By this preliminary work, the whole business of collection would be lightened, the voluntariness of the contribution be preserved, a greater amount perhaps collected, and time gained. [The order of the Greek would indicate an emphasis not observed in the English translation], ‘in order that when I come, then there may be no collections made,’ as though he wanted the time of his next visit for something more important. The taking up of the collection, though a very important part of his business, was still only incidental to the far greater one of preaching the Gospel. Hodge draws another argument from this, in favor of the position that this passage is proof of an early observance of the Lord’s day for worship. “But if every man had his money laid by at home, the collection would be still to be made. The probability is, therefore, Paul intended to direct the Corinthians to make a collection every Lord’s day for the poor, when they met for worship.” There is some force in this. But must not this be interpreted in consistency with the settled meaning of παῤ ἑαυτῷ, and it be supposed to mean, as Barnes says, “that there should be no trouble in collecting the small sums; that it should all be prepared; and all persons be ready to hand over to him what he had laid by?” Or, while the “laying by” was to be at home weekly, may not “the treasuring up “refer to the depositing of the sum in the church treasury at some time previous to Paul’s arrival, so that it should be there ready for him. This seems the fairest method of interpretation].—And when I have arrived—He here goes on to mention some further arrangements respecting the guardianship of the collection, [as it were to pledge in advance the utmost care of what might be bestowed, and to preclude any allegations on the part of his enemies of any personal interest in the matter].—whomsoever ye may approve—(οὒς ἐάν, 6:18). δοκομάσητε, ‘approve after suitable examination.’ [“The Corinthians themselves were to choose their agents, probably to prevent the possibility of misappropriation, as others had been chosen for a like purpose by the other churches. See 2Co_8:18-20, ‘And we have sent with him the brother avoiding this that no man should blame us in this abundance which is administered by us.’ ” Stanley]. Thus all suspicion would be obviated.—by letters, them will I send—δἰ ἐπιστολῶν is not to be joined with what precedes [as in E. V. and by Beza, Calvin, and Chrys.] (quos Hierosolymitanis per epistolas commendaveritis), but with what follows. It is prefixed by way of emphasis; also perhaps in allusion to the other possible alternative mentioned in the next verse, which was already in mind. These letters would be for the purpose of accrediting the messengers, and commending them and their object to friends at Jerusalem. [“Hence, we see how common Paul’s practice was of writing epistles. And who knows how many private letters of his, not addressed to churches, have been lost? The only letter of the kind, which remains to us (except the Pastoral Epistles), viz., that to Philemon, owes its preservation perhaps to the mere circumstance that it is at the same time addressed to the church in the house of Philemon (1Co_16:2).” Meyer].—to convey your favor.—χάριν, used by metonymy for your ‘charity,’ or ‘token of love.’ (Plato: εὐεργεσία ἑκούσιος); likewise in 2Co_8:4; 2Co_8:6; 2Co_8:19. To this he adds another proposal, conditioned upon the magnitude of the collection, is making the thing worth while.—But if it should be worth my going also,—i.e., ‘the collection, or its gross amount be large enough to warrant my taking such a journey in person;’ for only this would justify his participating in the thing. He says this from a just sense of his dignity as an apostle; and it by no means conflicts with a real humility. [“A just estimate of one’s self is not pride.” Bengel]. To ascribe his readiness to accompany the gift to a desire, either to look after its distribution, or to secure for himself by means of it a kind reception, is altogether gratuitous. He intimates nothing of the sort. But it were reasonable to suppose that he took this as a delicate way of stimulating them to make the collection as large as possible. That he actually carried out this purpose, may be seen from Rom_15:25; comp. Acts 21 (although nothing is said here of the collection).

1Co_16:5-9. Taking up his declaration in 1Co_16:3, about being present with them, he here explains himself more fully in regard to his purpose, especially as to the time of his visit. His earlier plan, which he did not carry out (2Co_1:23), was, as we see from 2Co_1:15, a very different one. [It was to go to Macedonia by way of Corinth, and then to return to them at Corinth. This he had made known to them either by the lost Epistle, or by an oral message. But now he tacitly drops this, (thereby exposing himself to a charge of levity of purpose, 2Co_1:17 ff.), and proceeds to state another, reversing the order of his going, to Corinth round by way of Macedonia]. That here announced he did execute (comp. 2Co_2:13; 2Co_8:1; 2Co_9:2; 2Co_9:4; 2Co_2:1; 2Co_12:14; 2Co_13:1). [Here we find him already in Macedonia, when the 2 Epistle to them was written; and in Act_20:1 ff. there is an account of his journey].—Now I will come to you when I have passed through Macedonia;—[And this he was to do without stopping by the way, as may be seen in the next sentence, which is not to be read, as it often is, parenthetically, as though repeating in a positive manner what had been just mentioned as a condition of time].—For I shall pass through Macedonia.—διέρχομαι is here present for the future; [and it must be read in its strictest ‘sense, q. d., I am going right through, as] it stands in contrast with the παραμενῶ of the next clause as indicated by δὲ.—But with you,—[π ρὸς ὑμᾶς comes first, because designed to express the antithesis to Μακεδονίαν].—it may be,—τυχόν shows his determination was not settled. He takes into account circumstances which might possibly prevent his doing as he desired.—I shall tarry, or even pass the winter,—As his language in speaking of his plan breathes an affectionate and winning spirit, so he goes on in what follows, where the position of the words is expressive of feeling.—in order that ye—in preference to every other church,—may send me forward whithersoever I may go.—In this way he shows how very close to his heart they stood. It was a custom, as may be learned from many passages, (Rom_15:24; Act_15:3; Act_17:15; 3Jn_1:6), for members of the Church to show their respect and love by accompanying the ministers that went from them, a little way on their journey, probably by a deputation chosen from their number, οὐ [with a verb of motion], for ὅποι, Luk_10:1. [The adverb of rest is joined with a verb of motion in a pregnant way, to signify the place of rest after the motion is accomplished. See Jelf. Gr. Gram., § 647, 6, 3, a. προπέμπειν, to send forward, a common expression for denoting that helpful attendance on departing guests which was wont to be done in token of regard].—For I am not willing at this time to see you by the way;—i.e., ‘only make you a flying visit. Inasmuch as ἄρτι does not stand before οὐ θέλω, it is evident, he is not here speaking of any change of plan in regard to his journey, as though his previous wish had been to see them only in passing. And since it reads ἄρτι and not πάλιν, there is nothing to warrant the inference that he made a brief earlier visit. The reason of the determination just expressed he next gives.—for I hope to tarry a while with you,—An expectation which the appearance of things, as they then were, seemed to warrant. πρὸε ὑμᾶς=παῤ ὑμῖν, as in 1Co_16:6; comp. 11, 3.—if the Lord permit.—An expression of that pious feeling which always led him to realize his dependence on the will of the Lord in whatsoever he undertook. [Comp. Jam_4:15. “For that ye ought to say, if the Lord will, we shall live, and do this, or that”—a condition which the early Christians were wont to append to all expressions of their determination in reference to anything future, in the deep consciousness that all events were under the direction of that God to whose will it was their purpose ever to submit. With finite creatures no resolution can or ought to be absolute. Every act is conditioned on Him who is the sole absolute Sovereign]. He now states his plans still further.—But I will tarry at Ephesus until Pentecost.—[In this revelation of his intentions Chrysostom detects an indication of his confidence and affection toward the Corinthians]. There is no reason to infer from Act_20:1, as Osiander does, that he left Ephesus earlier than the time mentioned in consequence of the uproar occasioned by Demetrius. Two reasons are assigned for his tarrying.—For a door has been opened before me,—By the open door (comp. 2Co_2:12; Col_4:3; Rev_3:8), he signifies the opportunity that was given him for laboring in the cause of Christ.—large—By this he indicates the extent of the opportunity before him. It was a wide field,—and effectual—By this he denotes the intensive aspect of it, or perhaps also the influence which his activity seemed destined to exert (Meyer). He here passes out from the figure to the real aspects of the case, and that, too, not in a logically consistent manner. Hence the reading ἐναργής (also in Phm_1:6) which appears in the Latin authorities, and so the Vulgate has evidens [and the Rheims version, evident]. The meaning is, that there was a rich opportunity for labor, and that, too, of the most abundant and energetic sort. And is there not an intimation here also of the power of divine grace in opening the door (Osiander)? A second reason for lingering at Ephesus is,—and there (are) many adversaries.—The great success of the Apostle provoked strong opposition against Him. This only stimulated the Apostle, who felt himself strong in the Lord, to remain rather than to leave. [Besides, his presence was the more needful for the strength and support of the infant church, which he had gathered]. Neander, however, thinks that no motive is here assigned for a longer stay, but only that the Apostle intended to have the Corinthians infer from it that matters were not going so very comfortably with him, and that he was obliged to struggle with many obstacles. [“The opponents of the Gospel varied very much in character in different places. Those in Ephesus were principally men interested in the worship of Diana. The pressure of the heathen seemed to have driven the Jews and Christians to make common cause (Act_19:22). Whereas, in Corinth Paul’s most bitter opposers were judaizers.” Hodge].

1Co_16:10-11. Now if Timothy come,—Timothy’s visit to Corinth was to precede his own (comp. 4:17). He, together with Erastus, had contemplated making a visitorial journey first to Macedonia (Act_19:22). Him, therefore, he here commends to their friendly and re-spectful reception, and to their peaceful furtherance of him on his way. Instead of, “if he come,” he might have written ‘when’ he comes, thereby simply indicating the time of his arrival but in using the conditional form, he expresses some doubt in reference to his coming, in consequence of the uncertainties of the journey [“And though Paul had sent him forward thither, yet he had many churches in Macedonia to visit by the way.” Bloomfield].—see—βλἑπειν, to look to something, is generally followed by ἐις or πρός; but here by a clause beginning with ἵνα, signifying intention.—that he may be with you without fear:—This request refers not to protection from unbelievers, still less is it a warning against hostile attacks from opponents (Mosheim); but it is aimed rather a the haughty, overbearing conduct of proud partisan leaders, and their followers. He may also have had in mind Timothy’s timid nature. This request is supported by a reference to the high calling of Timothy.—for he worketh the I work of the Lord,—ἕργον τοῦ κυοίου. as in 15:58; it may mean either the work in which the Lord himself is engaged, or that which He has prescribed.—as I also do.—By this he expresses either a similarity of office, or that Timothy evinced the same zeal and fidelity to the cause of Christ which he also felt (Osiander). The first explanation would perhaps be the more correct. [Hodge combines them both]. Hereupon follows a more definite injunction.—Let no man therefore despise him:—whether it be on account of his youth (Tim. 4:12), or on account of his natural modesty (Burger, refering to 2Ti_1:6-7), or out of party zeal because he came from Paul.—but send him on—[In regard to the manner of sending on, see above, 1Co_16:6],—in peace,—These words are not to be connected with what follows (Flatt). They do not mean, simply, in safety and in good condition, but still more, ‘without annoyance,’ ‘with good understanding and kindly affection.’ And the object of this is,—that he may come to me:—And the reason for his coming to him, and not going elsewhere is,—for I am waiting for him with the brethren.—These brethren were not with the waiting Apostle, but with Timothy, who must have had other companions besides Erastus (comp. 1Co_16:12). It was common to send several (Meyer).

1Co_16:12.—As touching our brother Apollos,—περὶ Ἀπολλὡ, stands absolutely as 1Co_16:1. Each of the new topics of this Epistle being introduced by περί. In reference to Apollos see Int. No. 2; and also, i. 12; iii. 5 ff.; iv. 6 ff. That which he said in regard to the coming of Timothy prompts him to give information now respecting Apollos, because perhaps, of a wish that had been expressed in regard to him by the Corinthians.—I greatly exhorted him to come to you—He here wards off in advance all suspicion in regard to any reluctance of his own about the visit of Apollos at Corinth, and gives them to understand his perfect confidence in him, and the brotherly relations” which they mutually sustained, [notwithstanding the party strife that was waged under their names at Corinth. So far was he from desiring him to stay on this account, that he was urgent he should go; it may be in the hope that he might contribute something towards settling the difficulties. And here we have another illustration of the nobility of Paul’s spirit, his entire freedom from all petty jealousy and the loving confidence which he reposed in his fellow-workers]. Apollos must have been at this time at Ephesus.—ἵνα denotes not only the purport, but also the aim of his exhortation to Apollos. with the brethren:—These brethren are the ones mentioned in 1Co_16:11. [“Besides the mission of Timothy there was another later mission despatched at the time of his writing this Epistle with the view partly of carrying the Epistle and enforcing the observance of its contents, partly of urging upon the church the necessity of completing their contribution before the Apostle’s arrival (2Co_8:6; 2Co_12:18). This mission was composed of Titus and two other brethren (2Co_8:18; 2Co_8:22-23), whose names are not mentioned; Titus having been chosen for this, as Timothy for the other, probably from his greater energy and firmness of character. That the mission thus described is the one to which he here alludes can hardly be doubted. The words “exhort” and “brother” are used in the same emphatic and recognized sense in both passages; and as the mission there spoken of was previous to his writing the second Epistle, it can be referred to no occasion so obviously as that which is here described. These accordingly are “the brethren” who would, as he expected, find or wait for Timothy at Corinth, and return with him. It would seem, however, that the Apostle’s original wish had been, that the head of this mission should have been not Titus, but Apollos. Apollos, since his visit to Corinth (Act_18:27, comp. with 1Co_3:6) must have returned to Ephesus; and he, both from the distinction which he enjoyed in the opinion of his fellow Christians, and from his previous acquaintance with the church at Corinth, would have been a natural person to send on such a mission. It is a slight confirmation of the identity of this mission with that of Titus, that the only later occasion on which the name of Apollos occurs in the New Testament is in the Epistle to Titus Tit_3:13, where they are spoken of as living together.” Stanley].—but (his) will was not at all to come at this time;—Some here take the word “will,” which stands without further designation, to mean ‘the will of God,’ appealing for support to the inconvenience mentioned in the next clause, and to the analogy of Rom. 12:28; but the context clearly shows the will of Apollos to have been meant. Here, too, ἵνα is not to be taken in the strict telic sense, but it simply indicates a degree of determination in the resolve taken. The reason of the unwillingness of Apollos to go to Corinth may have lain, partly, in his fear of encouraging the factions at Corinth, and, partly, in other duties which he regarded as more pressing. The latter seems to be indicated in the next clause.—but he will come when he shall have convenient time.—εὐκαιρεῖν, a word of later Greek, meaning to have opportunity, leisure, or occasion, for anything. Here, it refers, not to the removal of difficulties at Corinth, as though it meant, ‘when you have become united again’—but to other circumstances and engagements which were then holding him back.

1Co_16:13-14.—Watch ye, stand fast in the faith, act like men, be strong.—Hastening now to the close, he aims to impress upon his readers briefly and earnestly the duty of devoting themselves to the service of the Lord—whether he or Apollos were present to observe them, or not. This exhortation—called out; as Burger thinks, by the mention of Apollos, whose name might serve to awaken the recollection of matters already rebuked (1–3)—revolves around two main points, faith and love. Stedfastness in the faith essentially presupposes watchfulness—that Christian circumspection which keeps on the look-out for all attacks of treacherous foes, both from without and from within, abandons itself to no false security, and fortifies itself against temptation from whatsoever source (comp. 10:12). And this watchfulness is even associated with a wakeful, courageous, manly attitude, and with a summoning up of strength to resist the might of every foe. These two qualities are no less anevidence of faith, than they are the conditions of a true steadfastness. The expressions used, all imply the figure of a spiritual combat in which they are supposed to be engaged. The “standing” (στήκειν) here does not denote a standing in readiness for the fight, but a standing firm in it, and not suffering one’s self to be forced aside from that faith which is the basis of the Christian life—the fixed attitude of the warrior in the ranks or at his post (comp. 15:1, 58).—ἀνδριζεσθαι, to be manly, in deportment and action, occurs only here in the New Testament; elsewhere in he Classics and LXX. Josh. 1:21; 1Ma_2:64.—κραταιοῦσθε, be strong (comp. Eph_3:16. “Be strong in might through his spirit in the inward man”); in the older Greek, the word for this was κρατύνεσθαι. The word is suggestive of conflicts with open enemies, such as Jews and Heathen and also, of persecutions endured on account of the faith (Osiander).—Let all your things be done in love. After what he has said already, on the duty of love he needed only to express himself briefly on this point in concluding. The allusion is primarily to their divisions and strifes, q. d., ‘in all you do, instead of being governed by a selfish partisanship, suffer yourselves to be actuated by a love which looks to the well being of the brotherhood’ (comp. 13:1, 11; 11:18; 8:1; 10:24, 33). [“He says, ‘watch ye,’ as though they were sleeping; ‘stand fast,’ as though they were wavering; ‘be manly and strong,’ as though they were effeminate and delicate; ‘let all your things be done in love,’ as though they were at strife.” Chrys.]

1Co_16:15-18. After the above concluding exhortation he turns to speak of some personal matters. And first he enjoins a respectful behavior towards certain prominent members of the church and one in particular.—And I beseech you, brethren,—The particular point of his exhortation is introduced by ἵνα in the 16th verse; and what follows must be treated as a parenthesis, referring to what was already known by them and formed the motive for their complying with his request.—ye know,—ο ἴδατε; this cannot be a part of his exhortation, for the simple reason that it cannot be shown to be the imperative form for ἴστε.—the house of Stephanas that it is the first fruits of Achaia,—i. e., the first in that province who were brought to the faith (comp. Rom_16:5, where the words “unto Christ” are added). From 1:16 we learn that Paul himself baptized this family, It was the first sheaf of a great spiritual harvest in Corinth, indeed in that whole region; hence a family most readily disposed toward the Gospel, and from which no doubt a saving influence emanated. As it distinguished itself in respect to faith, so also in respect to love.—and that they have addicted themselves to the ministry of the saints.—The plural here occurs, because the term “house” is a collective noun. By “ministry” we are not to understand any official action such as is carried on in the capacity of a presbyter, for which indeed such first fruits were as a general thing preëminently fitted. There is nothing in the following verb “submit yourselves” to constrain us to this supposition, as though the meaning here were that the Corinthians should subject themselves to these persons just as other churches submit themselves to their rulers; rather the injunction here—That ye submit yourselves unto such—corresponds to what has just been said of the household of Stephanas: ‘as these had addicted themselves unto the ministry for the saints—a thing which involved a sort of submission so also do ye devote yourselves to them.’ In what way this ministry had been exercised is uncertain; probably in services of love to individuals such as the poor, the sick, in hospitality towards brethren visiting from abroad, and in the undertaking of various responsibilities in behalf of the church, as for example, the journey of Stephenas to Ephesus for the purpose of seeing Paul. The word ὑποτάσσεσθαι denotes not simply the showing of respect in general but like obsequi, following a person’s advice or opinion, conducting in accordance with their wishes. [“Nothing is more natural than submission to the good.” Hodge]. By the expression τοῖς, τοιούτοις he brings to view more prominently the excellent qualities of the parties referred to, q. d., ‘to persons of like excellence with these.’ That it does not refer to a class is evident from the clause appended,—and to every one that helpeth with us and laboreth.—It is debated to what the συν, with, in συνεργοῦντι is to be referred. There is nothing in the context to justify our referring it to God. Rather we are led to refer it to the apostle, and, next, to those just mentioned. The participle κωπιῶντι implies that this coöperation was an carnest and laborious one. [“Those who serve should be served.” Hodge]. He enforces his injunction in relation to the family of Stephanas by mentioning what he and the Corinthian brethren with him, Fortunatus and Achaicus, had done for himself, thereby enchancing their respect for these worthy men.—I am glad of the coming of Stephanas and Fortunatus and Achaicus:—These men had been sent as a deputation to him from Corinth, and had brought the letter alluded to in 7:1. In regard to them we can determine nothing more definitely. Whether it was the same Stephanas of whose family he had just spoken (as is probable), or a son of his; and whether the two others belonged to this family or not; and whether this Fortunatus was the same as the one mentioned in the first Epistle of Clemens to the Corinthians or another of the same name, is all uncertain. The reason of his joy at their presence was,—because your want they have supplied.—For a like expression see Php_2:30. But what are we to understand by the expression to τὸ ὑμέτερον ὑστέρημα, your want? It would be inconsistent with the whole spirit of this paragraph to suppose the Apostle to imply a bitter charge against them by translating the words, [as in the E. V.] “that which was lacking on your part,” as though they had failed in suitable tokens of love, or the like. It is better to take ὑμέτερον as the objective genitive (comp. 15:31), and translate ‘the want of you,’ i. e., your absence. This it is which was in part made up by the presence of these brethren. This is more fully explained in what follows—For they have refreshed my spirit and yours:—ἀναπαύειν, lit. to cause to rest, to relieve from care or trouble, and in general, to refresh (2Co_7:13; Mat_11:28; Phm_1:20). But how far did they refresh his spirit, and that of the Corinthians? The latter certainly, does not refer to any earlier services of love which these men had shown to the Corinthians; and just as little, to the assurances of love from the apostle which they carried back with them; since this was not contemporaneous with their refreshment of his spirit: hence, also, not to the influence which the information and assurances they had conveyed to him had had upon the shaping of this Epistle. The point is best explained upon the ground of a fellowship between the apostle and the church (comp. 2 Corinthians 11, 3), q. d., ‘while they refreshed me, they also refreshed you.’ The quieting of his spirit by the information they had brought and by their personal presence which served to exhibit anew the love of the church toward him and awaken in him the hope of their improvement, must also have been beneficial for them; and the consciousness of a fellowship thereby renewed and strengthened must have proved exceedingly refreshing alike for them and for him (comp. Osiander and Meyer ed. 3, who remarks, “that their interview with the Apostle must have been refreshing to the feelings of the whole church, inasmuch as they had come to him as representatives of the whole church.” As they through their presence had provided for Paul a sweet refreshment they had also done it for the church, which, by their means, had come into communion with him and was indebted to them for this refreshment, which must have been felt by it in the consciousness of this communion. [“However understood it is one of the examples of urbanity with which this Apostle’s writings abound.” Hodge]. To this he adds the exhortation—therefore acknowledge ye them that are such.—ἐπιγινώσκειν does not mean precisely to highly value, but to rightly recognize, viz.: in their true worth and according to their deserts, from which indeed esteem naturally follows. The reason for this is the thing of which he has just spoken—their services and the refreshment which had been administered by them both to himself and the church.

1Co_16:19-20. He presents a three-fold greeting whereby Christian fellowship is expressed and confirmed.—The churches of Asia salute you.—Asia is here to be understood, either in the narrowest sense as designating Ionia and the region round about Ephesus; or suitably to Roman usage then current, as applying to the whole region of Asia Minor bordering on the western coast, including Caria, Lydia, Mysia (Asia proconsularis). Since a regular intercourse was maintained between Ephesus and those regions, and since the apostle stood in living relations to the churches here planted, both by personal visits and by means of brethren visiting him from thence, it is probable that they sent greetings by him to the Corinthian church on his giving them information respecting it and announcing his intention of writing. Next comes a greeting from that excellent Christian couple who formerly tarried with him at Corinth, and were intimately connected with the Christian church there, but who had left and come to Ephesus (Act_18:2; Act_18:26). The greeting here is a hearty one, and founded upon a Christian fellowship.—Aquilla and Priscilla salute you much in the Lord,—As bound together by faith in a common Lord, they here send the benedictions of a fervent love.—and the Church that is in their house,—i. e., not simply their numerous household, but that portion of the Ephesian church which was wont to assemble under their roof. Owing to the lack of accommodations, the larger churches, like those of Ephesus and Rome were obliged to divide, and meet in several rooms furnished by the more wealthy members.—All the brethren greet you.—i. e., the Ephesian Christians collectively, apart from those just mentioned specifically. The fellowship thus extended from church to church, he next insists on their maintaining among themselves.—Greet ye one another with an holy kiss.—[“This was the conventional token of Christian affection. In the East the kiss was a sign either of friendship among equals, or of reverence and submission on the part of an inferior. The people kissed the images of their gods and the hands of princes.” Hodge]. This token the apostle would have them give to each other immediately upon their hearing the Epistle, as a pledge of their freshly awakened brotherly love, and in connection with the assurances of love conveyed to them in the salutations from abroad.—ἀσπάζεσθαι, to manifest a cordial love, especially at times of meeting and parting. “A holy kiss” means the token of Christian fellowship and holy love, as contrasted with that prompted by natural or impure affections. The expression occurs also in Rom_16:16; 2Co_13:12; 1Pe_5:14. In the century following Christians were wont to welcome each other after prayers and at the love feasts and before the communion of the Lord’s Supper, men greeting men, and women women, as brethren and sisters. “The kiss which they were to give,” as Bengel observes, “was one in which all discord and dissention must be swallowed up.”

1Co_16:21-24. The salutation of (me) Paul with mine own hand.—As Paul commonly wrote by an amanuensis, he was accustomed to write with his own hand the concluding sentences of his Epistle by way of authenticating them (2Th_3:17; Col_4:18). Accordingly he here appends his own greeting with his own hand in token of the genuineness of the Epistle. “The salutation,” as it were the main one—the greeting par eminence. Next follows, in the first place, an earnest word of warning, written still undoubtedly with his own hand.—If any man love not the Lord Jesus Christ,—He here excludes all formal Christians from any part in his salutation and blessing. Since his language does not apply to those who are not Christians professedly, and nothing can be said about positive hatred to the Lord among Christians, the expression “love not” cannot be interpreted as equivalent to hate; but it is to be understood of decayed affection, which betrayed itself in party strife, as well as in fostering other carnal tendencies; and in doubting or denying different portions of Christian truth. “Wherefore does the Apostle speak thus here? Because in his view love to Christ is the very soul of the entire Christian life; and the Corinthians needed to be specially reminded of this love; for their divisions originated in the fact that the love of Christ did not sufficiently unite them.” Neander. φιλεῖν means to love with a peculiar intensity of affection, and the word is used by Paul only in this place in relation to Christ. (John designates by it, Joh_5:20, the love of the Father to the Son, and also the believer’s love to Jesus, 16:27; 21:15, 17). In Eph_6:24, Paul employs the word ἀγαπᾶν, which is the term common with him to denote the love of God and Christ, and also our love to God, and to the brethren, and to wives. While the latter word which properly means to highly esteem, is never used to express a sensuous, passionate affection, φιλεῖν is found in this sense, yet rarely however. It here means to value highly, to regard in the light of a dear friend, a token of which regard was a kiss, φίλημα, which probably suggested the use of φιλεῖν. Short and sharp is the denunciation pronounced.—let him be Anathema,—Not simply, ‘let him be expelled from the church, but let him be devoted to God’s wrath and judgment,’—let him become a curse, accursed. The word ἀνάθεμα correspond to the Hebrew חֵרֶם, a ban, i. e.., one put under the ban—irrevocably devoted to destruction—to be given up to God without power of redemption, which, if the thing were animated, involved a putting to death (comp. 12:3; Gal_1:8, and Meyer on Rom_9:3). This imprecation or malediction is confirmed by an allusion to the judgment which will introduce it.—Maranatha.—Syriac for “our Lord comes (מָרָנָא אֲתָא); “not, ‘he has come,’ so that obstinate hatred and conflict with him are all useless” (Jerome). Why Paul here employs the Syriac can only be conjectured. It can hardly be said that it was for a stronger confirmation of the genuineness of his Epistle by the use of Hebrew letters; such extraordinary confirmation when his Epistle was to be in charge of trusted friends, is wholly superfluous. Or was it because this formula was one current among the Jews as expressing their strongest ban? Meyer says, “perhaps it conveyed an important reminiscence to his readers from the period of his residence at Corinth; or it was only the thought of the moment to give a more solemn character to his declaration.” Bisping says: “perhaps Maranatha was the mysterious password of the early Christians (comp. Rev. 20:22).” For other improbable conjectures see Meyer and Osiander. Luther’s Maharam Motha, meaning maledictus ad mortem, is a groundless alteration. Heubner says: “that Luther appended this as the Hebrew formula for excommunication.” [By translating the expression into Greek, ὁ κύριος ἕρχεται, we are at once reminded of the epithet ὁ έρχομένος, coming One, as applied to the Messiah in Mat_11:3; Luk_17:19-20; Joh_6:14; Joh_11:27; and also as constantly recurring in Revelation, where the coming of Christ forms the refrain of the whole book, and where at the close John winds up the canon of Scripture with a reference to the solemn fact, “He that testifieth of these things, saith, Behold I come quickly. Amen. Come, Lord Jesus.” Here in fact is the key-note of the Apostle’s constant mood. In all the changes of thought and feeling we hear it ever returning; and what is more natural than that in uttering it, he should use the very terms in which the thought was always ringing through his soul? They had acquired with him the character of a solemn formula, for which nothing else could be substituted]. After this severe exclusion of the unworthy there follows a benediction.—The grace of our Lord Jesus Christ (be) with you.—As to be anathema from Christ is everlasting perdition so His favor is eternal life. The prayer here is therefore a prayer for all good. To this he adds assurance of his own love as felt toward all in Christ Jesus.—My love be with you all in Christ Jesus.—As in the previous clause εἴη is to be supplied, so here we must insert ἐστίν, is, as a positive declaration of what he actually cherished toward them. Μεθ’ ὑμῶν, with you, a designation of communion with them, or of the presence of his spirit in the midst of them, q. d., ‘is among you all’—a harmonizing, reconciling expression used in view of his strong rebukes and of their partisan distrust. “The expression forms a striking contrast to the strifes and divisions among the Corinthians which the Apostle here is resolved to ignore.” Neander. [The closing word in the Rec., “Amen,” was an after-addition. It being originally a word of response, the Apostle could not well have appended it to his own production. The adoption of it falls in with the current inconsistent usage of closing one’s own prayer with an Amen—a thing which ought to be left to the congregation at large. But though the word forms no part of the Epistle, it still fitly comes in at the end to express the cordial, emphatic assent which every Christian heart must feel constrained to utter as he finishes an epistle so replete with Divine Wisdom and Love issuing from one of the noblest spirits that ever wrought on earth in the cause of Heaven, with whom it has been good to hold communion. Yes, let the Amen stand the abiding testimony of the faith of the Church in the teachings of the greatest of the apostles; and the whole world come at last to say as they read verse after verse, chapter after chapter, epistle after epistle, in accent strong and clear, Amen]

The subscription is later. The statement of the letter being sent from Philippi arose from a misunderstanding of what is said in 1Co_16:5 about his passing through Macedonia.

DOCTRINAL AND ETHICAL

1. [Christian Beneficence. 1. Its source. It follows as the natural exercise of that divine love which is shed abroad in the heart by the Spirit, and which likens us to that Redeemer who freely gave Himself up for us all, and demands of us that we give as freely as we have received. 2. Its scope. It goes beyond—yea, ignores—all natural limitations of family, or neighborhood, or country, or nationality, and is governed simply by the providential calls made on it and by the opportunities opened to it. Christianity breaks down all barriers, obliterates all distinctions between Jew and Gentile, and brings the whole race into a sympathy that makes us regardful of the welfare of our fellow-men wherever found. In the text we have the first instance of this broad charity ever known—Gentile Christians in Greece, contributing to supply the destitution of Jewish Christians at Jerusalem. It was the commencement of a work of charity which is destined to spread with the church, and will go on increasing in vigor and intensity, just in proportion as the Spirit of Christ prevails in the hearts of believers. 3. Should do systematic, forming a part of the Christian’s duty as regularly as his prayers and worship. Inasmuch as the demands for it are constant, and the discipline of it is ever needful to the character as a counteractive to our natural selfishness and for the development of charity, it is only by habitual practice that the ends contemplated in it can be properly answered. The time prescribed for it by the apostle is the first day of the week—the day commemorative of our Lord’s resurrection and victory, and the day of the church’s joy, and gladness, and praise. And surely no time can be more fitting for the exercise of our grateful charity than this; for it serves to remind us in an especial manner of God’s redeeming grace, and, so, of the love which we ourselves, have experienced. In fact, alms-giving ought to be made a part of our Sabbath worship, coming in there as a tribute, not so much of kindness towards the needy and the destitute, as of thanksgiving and honor unto the God of our salvation. It thus becomes a matter not of impulse, performed under the influence of emotions excited by special appeals, but of principle, resting upon established grounds, and furnishing a reliable foundation on which to carry forward the great work of the church. 4. Its measure. “According as God hath prospered”—so writes the apostle, prescribing no fixed proportion as under the ancient dispensation, but leaving it with every man to determine with himself what the amount shall be. The right use of the liberty of judgment here granted is a part of the Christian’s probation; and the manner in which he improves it will serve to show his sense of obligation to the God that has prospered him, and the strength of his love. The beauty and the worth of Christian charity are seen in its voluntariness, and also, in its freedom from all parade. Hence, the requisition of the apostle “let each one lay up by himself,” in the privacy of his own home, settling the matter with quiet reflection amid the abundance of those blessings which constitute the sum of his domestic happiness. It is there that he can best ascertain how much he owes to his Lord].

2. Conditions of success in Christian life. If the Christian life is to be successful it must, on one hand, abide immovably fixed on the foundations of faith, ever keeping in view the temptations to which it is exposed, not allowing itself to be turned aside from known truth, and resisting every assault with manly courage and mighty resistance. On the other hand, it must give love the sway in every particular, so that the same person who, in one case, shows himself a courageous hero in the fight of faith and powerful to prostrate every foe, shall in others, prove himself a willing servant and subject himself to the wishes of others—being a lion in conflict, and a lamb in tenderness and patience, the image of him who is at the same time the Lion and the Lamb (Rev_5:5-6).

3. Mutual concurrence in the Church. In a true churchly life it so happens that the more we exercise our love in serving others, the more will those who are thus served be disposed to submit to us. Such love makes the recipients of it, not haughty, but lowly in spirit. The fact that others do for them, constrains them, and inspires them with zeal to requite the service shown, and to respond to the slightest wishes of their benefactors. Counsel and exhortation coming from such a source, even though it be in the form of a request, appear to them as sacred commands. In such rivalry of humility lies the wonderful harmony of the Christian church life.

4. The fervor of a true zeal. The more ardent our love for the Lord, and the more profound our regard for souls, the more fervidly will our zeal burn for Him, that He should be loved by all as He deserves—that no soul shall be wanting in affection for him, and that none suffer his love for Him to grow cold. And however severe may be our zeal in its indignation against those in whom love dies out by reason of the prevalence of sinful affections, prompting us to rebuke them with words of burning condemnation, yet all this will be nothing less than a sincere, ardent love for the souls themselves, which urges a person on to ascertain whether he cannot in some way bring them back to reflection, so that the flame which has died out may be kindled afresh and made to burn with new brightness on the altar of the heart.

HOMILETICAL AND PRACTICAL

Starke:

1Co_16:1. ‘Pious and poor often go together.’—We ought indeed to enlist ourselves in behalf of all that suffer, without always inquiring whether they are worthy; but worthy ones, such as true members of Christ, ought to be regarded in preference to others, especially as the dear Saviour has given us so precious a promise in reference to them (Mat_25:35). Who would deny his Saviour such a service of love?—One church ought readily to follow another in good and praise-worthy conduct (1Th_2:14).

1Co_16:2. There is none so poor but he may find some one poorer, towards whom he can show the works of love and compassion (Mar_12:42; 1Ki_17:10 ff.), and thus cultivate the grace of charity. Hed.:

1Co_16:3. Paul cares, writes and entreats for the poor; and should it be a disgrace to imitate Him?

1Co_16:4. We should grudge no labor bestowed for refreshing the pious poor, since we do it to Christ.

1Co_16:5. Although the servants of the church have at this day no command to go about the world as the Apostle did, it is nevertheless necessary that the state of the churches should be investigated at times by those who are appointed for the purpose, in order to improve what may be improved (2. Chron. 17:7 ff).

1Co_16:6. The church should care for its true servants that they come not into peril of their life, since one such is a great treasure.

1Co_16:7. We should subject our plans and purposes to the will of God, and either carry them out or abandon them according to His pleasure (Jer_10:23; Jam_4:15). When in populous regions the whole counsel of God is powerfully proclaimed by earnest preachers, and such proclamation is enforced by their own holy walk, and God opens to them a door for the conversion of many souls, Satan commonly stirs himself up against them in his instruments. But by this means the open door is still more widened; since opposition provokes inquiry and observation, and this begets conviction (Php_1:12).

1Co_16:9. A true servant must not shrink from foes. He who is astonished and offended at oppositions and persecutions, forgets that he is a servant of the crucified.—We should prefer the honor of God and the good of our neighbor, to our own advantage and convenience; for love seeks not its own.

1Co_16:10 f. Faithful hearers deal faithfully with their preachers, and do not despise them when young, if learned and pious. Christians seek after, honor and love one another.—The crude multitude are astonished at this and cannot endure it.

1Co_16:12. It is well for preachers to visit their hearers separately, as opportunities occur, and converse with them for their best good.

1Co_16:13. Circumspection, faith and manly energy go well together. Faith as the chief thing occupies the middle place; and as it requires a careful circumspection, so does it also involve, and at the same time beget, strength—the strength of the spirit.—A Christian is a soldier who is surrounded by foes. He must watch if he would not be surprised.—He must not abandon the post of faith, but strive on manfully and strengthen himself, and fill up the gaps after each attack in order to hold out against a new one.

1Co_16:14. Love imparts to our actions their proper adaptations and right profit among men, as faith gives them their due weight (Gal_5:6). 1Co_16:15 f. Divine Providence has raised up many gallant men who have made themselves of great service to the church; and this fact should be recognized with gratitude, while we hearken to, and follow such.

1Co_16:17 f. The best satisfaction of a true preacher is the faith and love of his hearers.

1Co_16:19. Christian churches should maintain friendship and communion with each other, edifying and precious in the sight of God (Col_4:15; Act_15:23).

1Co_16:20. What else is a true greeting but the wishing well to another? Christians ought to desire and invoke all manner of good for each other.—Why should a kiss, the token of a pure spiritual and divine love, be made the token of a carnal, unchaste and devilish love? (Pro_7:13).

1Co_16:22. Amen! yea cursed be he, who loveth not Thee. Oh thou friend of my soul! Take heed to thyself, thou poor creature! Paul’s zeal is discriminating and has shown its power in countless instances. But what thou, O Lord, blessest, is, and remains blessed.—Since most persons persist in a state of prevailing worldliness and selfishness, inconsistent with the love of Jesus, we can easily see how many there are whom this imprecation will hit

1Co_16:23. Grace! grace! To this everything comes at last in the restoration of sinners, as being absolutely necessary for the forgiveness of sins and the recovery of fallen nature.

1Co_16:24. He is a true, dear man, in whom love dwells; he loves and is loved. Well for him! he will eat the fruits of love in eternity.

Berlenburger Bibel:

1Co_16:2. An illustration of that wise moderation which belongs to Christianity everywhere. A reckless zeal never prospers. The case may be pressing, but the method of meeting it must be unconstrained.

1Co_16:4 f. Christians are ready for all manner of business; but they are no rovers who drive their traffic with their religion.

1Co_16:6. What is done in faith through love, though apparently small, is in the sight of God a great thing.

1Co_16:7. True Christians watch for the Lord’s hour.

1Co_16:9. Resistance sharpens the zeal of God’s servants. When adversaries are many the spirit becomes more eager to preach the word, and hopes to find a yet more open door. God’s word will be confirmed by the cross.—But there are two kinds of opposition: 1. When many receive the word with joy, others appear who resist the word and the good done—a sure sign that advantage has been gained. Then ought we to increase in courage as difficulties present themselves. 2. But when no one profits by the word, and will not so much as hear it, then must we take it elsewhere, and not desecrate it, by casting it before the unthankful.

1Co_16:10 f. It is not well for Christians not to be free with each other.

1Co_16:12. Christians are ready for everything, but they do not act blindly.

1Co_16:13. Watchfulness is the ground upon which all the rest is built. We must perpetually take heed to our own hearts; otherwise it will not be possible for us to stand and maintain our attitude as men.

1Co_16:14. There is many a one who aims to be manly, but does not do it in love. Love is free, and seeks the good of a neighbor. Even the best and greatest duties toward God and our neighbor, if not prompted by love, are, in God’s sight, nothing worth—Love is the salt without which everything which we have and do is tasteless.

1Co_16:15 f. The most eminent must devote themselves to the service of the poor. But such persons are not to be abused, and to be regarded as common pursuivants; but they ought to be gratefully recognized and honored.

1Co_16:19. Greeting serves for a genial bond of love.

1Co_16:22. Who is there that loves Jesus so that he aims to please Him and to follow Him and to become like Him, and think of Him constantly and occupies himself with Him! Oh, how many fall under Paul’s ban!—The Lord cometh! Let Him judge; He will know how to avenge Himself on His unthankful servant, because he is absent people think themselves safe.

1Co_16:23. This wish is hedged about by the previous warning, and such a warning must grace and love have, on account of our perilous condition.

1Co_16:24. From this we see that the rebukes given have been a work of pious affection. Oh, what a bond is this! (Joh_17:22-26).

Rieger:

1Co_16:1 ff. To be obliged to seek assistance, and to receive favor from others, makes us of little account; but when persons, in such condition, are saints of God, and we know that God constrains His dearest children and most assured heirs of salvation to perform their pilgrimage under such circumstances, this awakens consideration.—Imitation in such cases must not be on the score of shame, but it must be grounded on love in the heart; yet good examples do their part in exciting to good works (Heb_10:24).—The word “beneficence” reminds one of the wise constitution of God, who allows His gifts to run through other hands, and gives to us that we may have to give to such as are needy, and does not Himself supply the wants of the needy, in order that others may have the opportunity of testifying through these of their faith, and hope, and love.

1Co_16:12. We must carry nothing by force, nor interfere too much with the ways of others.

1Co_16:13 f. The word ‘watch’ belongs among the master-pieces of the Holy Ghost, since with this one word he enjoins the perpetual attention of the Christian to his whole duty, and so can awaken and arouse him to so great a degree.—To abide in the saving knowledge of God and of Christ and in constant trust toward God through Christ, expresses the whole of the Christian state.—All a Christian’s strength, magnanimity, zeal and earnestness, must be regulated by that love which seeks the honor of God, and the salvation of our neighbor.

1Co_16:18. Even the most honest laborers and helpers of the truth may become so involved under disparaging trials, and be so overwhelmed with slanders, as to require that something be spoken in their behalf.

1Co_16:22. Love to Christ is the chief source from which the communion of saints derives its true form and character.

1Co_16:23. A holy dread of the curse is sweetened by a cordial address to the believing friends of Christ. Grace helps us out of many sins; strengthens us against many a fall; sets dislocated members; removes difficulties; disconcerts Satan’s plans; stops scandals; maintains love in its course amid all varieties of gifts, until, through grace, we are made meet for that Kingdom, wherein the manifoldness of gifts and benefits in all the saints shall be a subject of eternal wonder and praise. Amen!

Heubner:

1Co_16:2. Christian thrift collects together its spare money for others. To the Christian nothing is too small which has a value for love.

1Co_16:9. God only can open an entrance into the heart.—Where goodness prospers, wickedness is aroused.

1Co_16:13. The conditions of growth in Christianity: 1. Watchfulness and prayer; 2. Stedfastness in the faith; 3. A decided, manly strength of will and independence, which, without regard to another’s will, does what is known to be good and right, and stands by it; 4. And, with all this, love.

1Co_16:22. A want of love—coldness, indifference, makes a person unworthy of Christian fellowship. The Lord comes to judgment over such lukewarm souls.

W. F. Besser:

1Co_16:12. From this we may learn that Christian office-bearers of the right sort do not rule over those subject to them arbitrarily, as over servants; but exhort them as brethren, and respect their counter views when they are Christian.

1Co_16:20. The Christian greeting draws those who are greeted into Christ.

1Co_16:22. This word of condemnation stands written as a holy threatening for us all. That word of God, which is able to implant in our souls the love of the Lord Jesus Christ, is read by each one of us, cither for a blessing or a curse.

[Calvin:

1Co_16:15. If we wish to secure the welfare of the church, let us always take care that honor be conferred upon the good; let their counsels have the greatest weight; let others give way to them, and allow themselves to be governed by their prudence. This Paul does in this instance, when admonishing the Corinthians, to show respect to the house of Stephanas].

[Robertson:— 1Co_16:1-2. A Jewish object supported by Gentile subscriptions!—a new thing in this world. To scattered races and divided peoples, to separate castes and ancient enmities, Christ was the magnet that united all.—Benumbed and paralyzed till then, the frame of humanity was made to throb with a common life. Hitherto men were combined by war and trade—now by religion and love.—In God’s counsels sorrow draws out good. Pain and sorrow are mysteries. Inexplicable often, why we are afflicted; but sometimes the vail is withdrawn, and we see the reason clearly.—Charity must be systematic—a matter of principle; to give from impulse, often a mere luxury, costs but little,—whereas a true Christian economy involves self-denial—an abridging of pleasure to give to God.—Men do not give as God has prospered them, because they do not give systematically. It is a fact, the more we have the less we give. System is easier with little than with much. The man of thousands squanders, and his indulgences, grown into necessities, leave him little to spare.— 1Co_16:10-24. With Paul personal considerations were not lost in general philanthropy. He put value on the courtesies of life. There are minds which are indifferent to such things, and fancy themselves above them. But love is dependent on forms—courtesy of etiquette guards and protects courtesy of heart.

1Co_16:12. “As touching our brother Apollos,”—mark the perfect absence of all mean jealousy in St. Paul’s mind. This is magnanimity and true delicacy of heart.

1Co_16:13-14. If you think Christianity a feeble, soft thing, ill-adapted to call out the manlier features of character, read here, “Quit you like men.” (Abridged)].

[Sermon.—Jon. Edwards:— 1Co_16:1-2. The perpetuity and change of the Sabbath. Complete works, vol. iv., p. 615 ff. ].

Footnotes:

[1]1Co_16:2.—The Rec. has σαββάτων, but it is feebly attested, and was probably derived from Mat_28:1; Mar_16:2; Luk_24:1. [The singular σαββάτον has been adopted by Griesbach, Lachmann and Tischendorf, on the authority of A. B. C. D. E. F. G. I., Sinait., the Ital. and Vulg. versions, Chrys. and the Latin writers. The plural has the support of K. L., many cursives, the Goth, and Copt. versions, Theodt. and Damasc.—C. P. W.].

[2]1Co_16:7.—For the second γὰρ, the Rec. has δέ, but with inferior evidence in its behalf.

[3]1Co_16:7.—The Rec. has ἕπιτρέπῃ, but in opposition to the best MSS., and derived from Heb_6:3. [Lachm., Tischendorf and Alford favor ἐπιτρέψη after A. B. C. I., Sinait., Vulg. [permiserit], Chrys., Theophyl.; but the present is given in D. E. F. G. K. et at., as Alford suggests because “the force of the aorist was not perceived.”—C. P. W.].

[4][1Co_16:12.—Before πολλα, the words δηλῶ ὑμῖν ὃτι are inserted by D. E. F. G., Sinait. several Latin MSS., the Vulg. Goth. and the Lat. writers.—C. P. W.].

[5]1Co_16:17.—The Rec. has ὑμῶν instead of ὑμετερον, but against much preponderating evidence; comp. Php_2:30. [For ὑμῶν we have A. K. L., Sinait., a number of cursives, with Chrys., Theodt. and Damasc.; but for ὑμὲτερον B. C. D. E. F. G., 17, et al.—C. P. W.].

[6]1Co_16:17.—The Rec. has οὑτοι, [with B. C. K. L., Sinait., many cursives, Theodt. and Damasc.] instead of αὑτοὶ [with A. D. E. F. G., Vulg. Syr. (Pesch.) Chrys., Œcum., Ambrst., Pelag.]; but it is not so well authenticated.

[7]1Co_16:19.—The Rec. has πρίσκιλλα and it is well sustained. Even Lachm. in his ed. major has adopted it. [But πρίσκα is preferred by Tischendorf, Kling, on the authority of B. M., Sinait., 17, three of the best MSS. of the Vulg., the CFopt. and Goth, versions, and Pelag. This form appears on the authority of all the uncial and cursives (except one) in Rom_16:3; and 2Ti_4:19; and the other (πρίσκιλλα), on unvarying authority in Act_18:2; Act_18:18; Act_18:26. From the Acts it appears to have passed into some MSS. of Paul’s Epistles. Lachm. (in the earlier editions), Bloomfield, Alford, Wordsworth and Stanley prefer the diminutive form, with A. C. D. E. F. G. K. L., et al.—C. P. W.].

[8]1Co_16:19.—The Rec. has ἀσπάζονται, and Lachmann has adopted it, but it is probably an attempt to correct the text. [It has in its favor, B. F. G. L., and numerous cursives, versions and fathers; but against it C. D. E. K., Sinait., and the Gothic and Theodt.—C. P. W.].

[9]1Co_16:22.—The Rec. after κύριον adds Ἱησοῦν χριστόν, but in opposition to the best MSS. [A. B. C. (1st hand) M. Sinait. (1st hand), 4 cursives, Aeth. (both) Cyr. Chrys. (mosc). These words are inserted in C. (3d hand), D. E. F. G. K. L., Sinait., (3d hand), Ital. Vulg., later Syr., Copt., and Goth, versions, and some Fathers. Some of these (including K. L., the Vulg. Chrys. Theophyl.) insert ἡμῶν before Ἰησ. Χρ—C. P. W.].

[10]1Co_16:23.—The Rec. and Lachmann have Ἰησοῦ χριστοῦ, and they are sustained by weighty testimony, [A. C. D. E. F.G. K. L, Sinait. (3d hand), many cursives, 4 Latin MSS. the Vulg. Copt. and Syr. (both), Chrys. Ambrst. Many of these (including A. L. 20 cursives, the Vulg. Copt, and Syr. and Fathers) insert ἡμῶν after κύριοῦ. Some (including B. Sinait. (1st hand) 10 cursives. Goth. Theodt.) add only Ἰησοῦ after κυρίου.—C. P. W.].

[11]

1Co_16:24.—The Rec. has ἀμήν, after important authorities: [A. C. D. E. K. L., Sinait., with the majority of cursives, versions and writers, Tischendorf (and Dr. Clarke decidedly) cancel it, and it is bracketed by Bloomfield, Alford, Conybeare and Stanley].

[Subscription.—The most ancient and best MSS. (A. B. C. Sinait.) have simply ΙΙΟΡΣ ΚΟΡΙΝΘΙΟΥΣ ᾶ; to which F.G. prefix ἐτελέσθη; D adds ἐπληρώθη; some MSS. of the Vulg. add immediately after ᾶ, explicit. No subscription of any kind is found in M. and the Vulgate. The Rec. has πρὸς κορ. πρώτη ἐγράφη ἀπὸ φιλίππων διὰ στεφανᾶ κ. φουρτουςάτου κ. ἀχαϊκοῦ κ. τιμοθέου, on the authority of K. L., 7 cursives, Syr. (later), Arab. (later), and Damasc.; two other cursives have the same, substituting ἐφεσοῦ for φιλ; and Theodt. the same, omitting τιμ. B. (2d hand) and Chrys. (com.) have γράφη ἀπὸ ἐφεσο͂υ, some others adding τῆς ἀσίας and others substituting this for ἐφεσοῦ. E., a few cursives, Slav. Theodt. (spurious) Œcum. have ἐγράφη ἀπο͂ φιλἰππων, to which D. (2d hand) and the Syr. (Pesch.) adds Μακεδονίας. The Copt. says: e Filippa, ut dixerunt quidam; verum potius videtur secundum ipsius apostoli indicium scripta esse ex Asia.—C. P. W.].

[12]1Co_16:24.—The Rec. has ἀμήν, after important authorities: [A. C. D. E. K. L., Sinait., with the majority of cursives, versions and writers, Tischendorf (and Dr. Clarke decidedly) cancel it, and it is bracketed by Bloomfield, Alford, Conybeare and Stanley].

[Subscription.—The most ancient and best MSS. (A. B. C. Sinait.) have simply ΙΙΟΡΣ ΚΟΡΙΝΘΙΟΥΣ ᾶ; to which F.G. prefix ἐτελέσθη; D adds ἐπληρώθη; some MSS. of the Vulg. add immediately after ᾶ, explicit. No subscription of any kind is found in M. and the Vulgate. The Rec. has πρὸς κορ. πρώτη ἐγράφη ἀπὸ φιλίππων διὰ στεφανᾶ κ. φουρτουςάτου κ. ἀχαϊκοῦ κ. τιμοθέου, on the authority of K. L., 7 cursives, Syr. (later), Arab. (later), and Damasc.; two other cursives have the same, substituting ἐφεσοῦ for φιλ; and Theodt. the same, omitting τιμ. B. (2d hand) and Chrys. (com.) have γράφη ἀπὸ ἐφεσο͂υ, some others adding τῆς ἀσίας and others substituting this for ἐφεσοῦ. E., a few cursives, Slav. Theodt. (spurious) Œcum. have ἐγράφη ἀπο͂ φιλἰππων, to which D. (2d hand) and the Syr. (Pesch.) adds Μακεδονίας. The Copt. says: e Filippa, ut dixerunt quidam; verum potius videtur secundum ipsius apostoli indicium scripta esse ex Asia.—C. P. W.].

[13][Hodge, however, objects to this, “that the whole expression is thus obscure and awkward. ‘Let every one at home place, treasuring up what he has to give.’ The words mean to lay by himself. The direction is nothing more definite than let him place by himself, i. e., let him take to himself what he means to give. What he was to do with it, or where he was to deposit it, is not said. The word θησαυρίζων means putting into the treasury, or hoarding up, and is perfectly consistent with the assumption that the place of deposit was some common, and not every man’s house.” This is well argued in behalf of the public solemn observance of the Lord’s day; but we can no more change the meaning of παῤ ἑαυτῷ than we can the parallel phrases in the other languages. They are the idiomatic expressions for ‘at home,’ and honestly require that we should so interpret. This is the rendering which even the ancient Syriac version gives it].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2. Exhortations and Conclusion.

CHAPTER 16

1. Concerning Collections. (1Co 16:1-4)

2. Ministry. (1Co 16:5-18)

3. Greetings. (1Co 16:19-24)

First, in concluding this Epistle, he writes them about collections for the Saints. The same directions, he had given to the assemblies in Galatia. The collection for the Saints was to be taken on the first day of the week in connection with the remembrance of Him who had said, “it is more blessed to give than to receive.” He did not want to have any collections when he came, His presence might have influenced them in some way and he wanted to avoid this. How different is the collection-system in the professing church of today! No unsaved person should be permitted to give anything for the Lord’s work; only the Saints can give acceptably. It is an unscriptural thing to go to the world, which lieth in the wicked one, and ask support and help from the unregenerated. God’s blessing cannot rest upon this. (Other unscriptural methods are those which raise funds by entertainments, suppers, etc., and then the appeals which are often made by Evangelists and others, the influences which are used to obtain the largest results! All this is condemned by the simple and brief instruction about collections in this chapter.)

Then he writes of his plans. He was tarrying in Ephesus until Pentecost. A great and effectual door had been opened unto him and there were many adversaries. It is still so. Whenever the Lord opens a door and His Spirit works we may well expect the opposition of the adversary. But may we also remember His gracious promise to those who are in Philadelphian condition of Soul (Rev 3:7). If we have a little strength, if we keep His Word and do not deny His Name, He will still open doors and no power can shut them. He will keep the door of service open as long as it pleases Him.

Solemn is the final statement after the greetings. “If any man love not the Lord Jesus, let him be Anathema Maranatha. The words “Anathema Maranatha” mean “Accursed--Our Lord cometh.” And accursed will be any man who has rejected the Love and the Gospel of the Lord Jesus Christ. It shows that some in the Corinthian assembly may have been mere professing Christians without ever having tasted the love of Christ. Then the final word “The grace of our Lord Jesus be with you. My love be with you all in Christ Jesus.”

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Concluding Admonitions.

Regarding the collection for Jerusalem:

v. 1. Now, concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

v. 2. Upon the first day of the week let every one of you lay by him in store as God hath prospered him, that there be no gatherings when I come.

v. 3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

v. 4. And if it be meet that I go also, they shall go with me.

That God is by no means indifferent to the manner in which the business end of a congregation’s work is carried on is seen from this paragraph. While Paul was on his third missionary journey, he was busily engaged with the task of collecting money for the poor brethren at Jerusalem, as the references in his letters show, Gal 2:10; 2Co 8:1-24; 2Co 9:1-15; Rom 15:25-26. It was the apostle’s ambition to bring a rich thank-offering from the Christians of the heathen lands to the congregation at Jerusalem. And so he here reminds the Corinthians of this "collection" which was being made for the saints. On his journey of visitation through Southern Galatia, Act 18:23, a short time before, he had given orders to the congregations of that section, he had set the matter before them and secured their willing assent to the plan. And this same plan he wanted the Corinthians involved in, his urgent words indicate.

The apostle’s plan was: On every first of the week let each of you by himself lay up a definite sum (making a store of it), whatever he has been prospered in, in accordance with his income, so that the collection may not have to be made when I come. We have here the earliest mention of the Christian Sunday as an appropriate day for deeds of charity, though not the exclusive day for church services, and not set aside by divine appointment. Every one of the Christians was to take part in this work of charity, as the context shows, every one that had an income of his own in any form; the apostle did not confine his instructions to the adult men. There was no compulsion in any form, but the obligation was all the more emphatic for a willing offering. Each one should decide the amount for himself, as his heart told him that he could afford it; and the size of his gift should be measured by the blessing which God has given him in his work or business. In this way a Lord’s treasure would accumulate in time, and the total amount should be paid over when Paul came. By assenting to this plan, the Corinthians would avoid the necessity of making collections upon Paul’s arrival, since there might be difficulty about raising a large amount of money suddenly, aside from the fact that Paul preferred to devote his time to the matters of his teaching office. Note: Regular, systematic giving according to this plan of Paul has the sanction of the Lord Himself, and has been found to be the most effective method of raising funds for the Lord’s work.

Paul’s plan included also such care of the money collected as would remove all reason for suspicion. He wanted the congregation at Corinth to elect delegates from their midst, approved men, trusted brethren, and to furnish these men with the proper credentials. All that would be necessary for Paul to do, then, after his arrival, was to direct these men, to send them to Jerusalem, as the bearers of the alms, with the letter of recommendation. And his interest in this important matter did not stop there, but if it should appear to be worthwhile for him to journey along with them, he intended to do so. There is a hint here that Paul does not care to associate himself with a small and mean charity; the amount must be large enough to warrant his participating in the matter. This was not pride, but a just estimate of the Lord’s business. Note: Since we are only stewards of God’s gifts, it is necessary for us always to keep in mind that our contributions for any object named in the Bible must be in proportion to the prosperity which His goodness has granted us. Miserliness in the business of the Church and in true charity will react unfavorably upon the covetous person.

Christian Giving

Until a few years ago this subject was broached in many congregations only with fear and trembling, because, for some reason or other, it was not considered proper to think and speak of the business of the congregation as such, due to an agitation which was inaugurated chiefly by the members of the congregations themselves, the prevalent idea of an onerous duty has been replaced in most communities by that of a cherished privilege. Just as the pastors are the stewards of the mysteries of God and are expected, in the name of Jesus and in the stead of the congregations, to dispense freely from the unlimited treasures of God’s grace, so all church-member, being stewards of the goodness of God and holding their property in trust for the Lord, are investing the property entrusted to them in the interest of the Owner and are realizing rich returns.

For such Christian giving the believers have the very best reasons. They have before them the example of such as have given evidence of their readiness and willingness to invest their money for the Lord. 2Co 9:1-2. It always gives a Christian an unpleasant feeling to find out that others have preceded him in some work in which he, by virtue of his discipleship, feels an interest, whether it is a matter in his own congregation or one concerning the Church at large. And if this willingness has been seconded by a zeal which carried his intention into cheerful execution, if it is a willingness not of the mouth merely, but of the hand as well, then its influence is bound to be all the greater. 2Co 8:1-5. The report that some small and comparatively poor congregation has done more in proportion than one that is large and wealthy cannot but act as a spur to all laggards. The ideal condition would be that mutual zeal would act as a mutual provocation to give evidence of the proper spirit and lore to the Lord.

Another reason which impels Christians to give according to ability, especially where their charity toward the poor and needy is appealed to, is the fact that the recipients will have the actual benefit of the gifts. Moneys collected for purposes of charity, to give assistance to fellow-Christians or to outsiders, especially if the matter is attended to as carefully as the collection for the brethren in Jerusalem undertaken by Paul, will provide for actual needs and will not bring luxuries. But the prayers of those benefited will rise to the throne of grace in behalf of the donors and that certainty will act as an additional spur to all Christians that are able to help and do not make their charities a matter of dead routine. Then there is also the certainty of an increase of fellowship which accompanies proper and milling giving. The hearts of the recipients and the donors are united with one another in a communion of love which is bound to redound to the advantage of all.

But the final and the most impressive reason for Christian giving is the remembrance of the love of Christ which was shown us in the entire work of redemption. If a Christian realizes the unspeakable folly, wickedness, and guilt of sin; if lie actually has some idea of the fact that he deserved God’s wrath and displeasure, temporal death, and eternal damnation, by reason of his sins; if he then contemplates that wonderful, unselfish devotion which prompted God to give His only-begotten Son into death for his sake, then all feeling of avarice and all love of self is dismissed and eradicated, to make place for a cheerful and free demonstration of charitable affection toward his neighbor, 2Co 8:8-9.

So far as the method in Christian giving is concerned, the Word of God does not lay a commandment upon the believers of the New Testament. But the advice of the apostle with regard to systematic giving is certainly worth the profoundest contemplation, if not an outright heeding, 1Co 16:1-2. His suggestion to give regularly and systematically, if possible, every Sunday, has been found so valuable in actual practice that few congregations would want to return to a different method of gathering funds for their own households as well as for outside purposes. The haphazard methods followed in some quarters, according to which every member has his own time for contributing funds for the various treasuries inside and outside of the congregation, is not to be recommended even from the standpoint of human experience and nature. Paul’s advice was inspired advice and has proved its value in every way.

As to the mode and manner of giving, finally, the suggestions of St. Paul to the Corinthians are also well worth heeding. He urges that everyone give what he can, as the Lord has prospered him, 1Co 16:2. It is the feeling that all the gifts of this life are evidences of God’s goodness and unmerited love which should impel a Christian to give as well as to determine the amount which he invests for the Lord, Pro 19:1-29; Pro 17:1-28. This is brought out still more strongly by the admonition that everyone give according as he purposes in his heart, what his heart, under the influence of the love of Christ, thinks will be the proper and adequate amount. A gift that is not made with cordial willingness defeats its own ends so far as the approval of the Lord is concerned. It is for this reason that St. Paul adds: Not grudgingly or of necessity; the feeling as though he were being robbed, as though extortion were being practiced on him, must not be found in a Christian’s heart, if the collections are made in the spirit which the apostle here advocates. A Christian acting under the constraint of the reasons given by the apostle will be glad to scatter his gifts with a free hand, letting no feeling of miserliness govern any of his actions, for God loveth a cheerful giver, 2Co 9:7

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

Division 4. (1Co 16:1-24.)

Practical exhortation.

We close the epistle, as in almost all cases, with some references to present matters. They are quite supplementary to the epistle in its general character.

1. With regard to the collection for the saints, we see how constantly the apostle is in remembrance of what had been urged upon him at Jerusalem, that he should remember the poor. As he had directed the assemblies of Galatia, so also he now directed them. Upon the first day of the week, the Christian’s day, each was to put by him in store as God had prospered him, in order that when he came there might be no collections needed to be made. He did not want this to be done evidently under the mere influence of his presence among them. He sought that it should be the expression of their own deliberate purpose, and under the influence, as one may say, of what the first day of the week meant for them all. He would not have, as is plain, mere desultory giving, not mere temporary impulse, but a systematic recognition of the goodness of God and of the need we have of one another. When he came he would send with commendatory letters those whom they would approve, to carry their bounty to Jerusalem; and if it were thought that he himself should go, they should go with him. How little he himself knew all that this would imply for him I But his heart, as we see, never forgot Jerusalem, whether in its joy or sorrow. He was going to them when he went through Macedonia, and thought that he might abide and spend the winter with them, that they might set him forward whithersoever be was going. He would not see them now by the way, but waited for the time when he might hope to remain a while. Their condition evidently would influence him in this respect. He wanted time for the effect of his present letter to be manifest, and to see the work of grace in the revival of spiritual energy amongst them. He tells them of the work in Ephesus which was soon to detain him and which might call back their thoughts to the work which had been in Corinth when in time past he labored there. Is it not another stir for their memories and a calling back to the first love there manifested? A great and effectual door God had opened to him, as we know, and the many adversaries are no disproof of this, but one of the common signs that God was working.

2. He commends Timothy to them. They need not have any fear with regard to him. He did the work of the Lord as Paul himself did. No one was, therefore, to despise him, as, on account of his youth, evidently they might be tempted to, but set him forward in peace, that he might go to the apostle who was waiting for him, -an additional proof of his own esteem for him who fulfilled his name as one who honored God. Next, as to Apollos, we see that the use of his name which had been made in Corinth had in no wise lessened the apostle’s confidence in him. He had begged him much to go to them with the brethren. On the other hand, it was not in the mind of Apollos to go then, but he would come when he had opportunity. The motives we can only conjecture, although it is quite possible to do this on account of Apollos’ former work amongst them and the parties which existed. We see that he had his own course also, independent of the apostle, who does not in the least exhort him with apostolic authority, but leaves him in freedom to his own responsibility. He bids them all stand fast in the faith, quit themselves like men, be strong; but this strength was to be manifested in loving service. Such was that, no doubt, of the household of Stephanas, which, as the first fruits of Achaia, had taken the lead too in a devotedness of this kind. The saints were to recognize those who ministered to them, and to be subject in love, not only to these, but to every one who could show himself a helper in the work and a true laborer. Stephanas himself, with Fortunatus and Achaicus had come to him, supplying what he says had been lacking upon their part. This does not refer to more than spiritual refreshment, as we see from 2Co 11:10.

3. We have now the return greetings of the saints with whom he is, among whom Aquila and Priscilla have naturally a special place. It was at Corinth that the apostle had first found these, and where, in all probability, they had been brought into the faith of Christ. They now stood in connection with an assembly gathered with them, and which had its meeting-place in their house. This might be both a cheer and an exhortation.

The salutation with his own hand was, as we have seen before, the token in every epistle that Paul wrote. Appended to it here is his solemn pronunciation of judgment from the Lord at His coming upon every one who did not love the Lord. That is the force of Anathema Maranatha. It is evident how serious the condition was at Corinth, which impelled him to such words as these. He adds as customarily: "The grace of our Lord Jesus be with you" and "my love be with you all in Christ Jesus."

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

16:1-4 Paul answers the Corinthians’ question about the offering for poor Christians in Jerusalem (Acts 24:17; Rom 15:25-27; 2 Cor 8–9; Gal 2:10).

16:1 Galatia was a Roman province in Asia Minor (see Acts 16:6; 18:23).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

1Co 16:1. Λογίας, collection) A plain [not figurative] term well adapted to the commencement of this subject, 1Co 16:2: it is called a blessing,[153] 2Co 9:5.—εἰς τοὺς ἁγίους, for the saints) He would rather call them the saints than the poor; and he does so both because this appellation is suited to the importance of the object and fitted for obtaining it.—διέταξα, I have given order) by apostolic authority, which was familiar to the Galatians.—Γαλατίας, of Galatia) He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans: 2Co 9:2; Rom 15:26. There is great force in examples.

[153] εὐλογία, a figurative term for bounty; whereas here the plain term λογία is used.—ED.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

1Co_16:1. The construction may be: ὥσπερ περὶ τῆς λογ. διέτ. ταῖς ἐκκλ. τῆς Γαλ., οὕτω κ.τ.λ. Comp. 2Co_9:1; also 1Co_12:1. Still περὶ … ἁγίους may also be taken by itself (de Wette and others), comp. 1Co_16:12; 1Co_7:1; 1Co_8:1. We cannot, indeed, decide, but the latter is more in harmony with the inartificial movement of the epistolary styl.

λογία· συλλογῇ, Suidas, comp. Hesychius. Without example elsewhere save in the Father.

εἰς τοὺς ἁγίους] i.e. εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἱερουσαλήμ, Rom_15:26. This detail, however, was obvious of itself to the readers; the assumption that οἱ ἅγιοι by itself denoted the mother church (Hofmann)[101] is neither necessary nor capable of proof; they are the ἅγιοι who are known; the readers were acquainted with the fact, for whom the apostle made the collection.

The poverty of the church at Jerusalem explains itself in part from the community of goods which had formerly[102] subsisted there (see on Act_2:44 f.). This poverty itself, along with the high interest excited by what was in truth the mother church of the whole of Christendom, as well as Gal_2:10, and generally Pauls love for his people (Rom_9:3), which made sacrifices with joy, form a sufficient explanation of his great zeal in their support, and of his delivering over the sums raised in person, notwithstanding of the dangers which he saw before him. Rückerts view (comp. also Olshausen), that Paul desired to appease the minds of the Jewish Christians there which were embittered against him, before he journeyed into the west, has no trace whatever of its existence either in the Acts or the Epistles. See, on the contrary, Act_21:17-24. Rückert even asserts that such a reason alone could justify him in undertaking so perilous a journey. But see Act_20:22-24.

τῆς Γαλατ.] whether from Ephesus by messengers, or in person on the journey mentioned in Act_18:23 (Osiander, Neander, Wieseler), or by letter (so Ewald), must be left undecided. In the Epistle to the Galatians preserved to us there is no mention of this collection; for Gal_2:10 is of general import, although it is the basis of the apostolic διατάσσειν, as well as the special warrant for it. For the rest, Bengel aptly says: Galatarum exemplum Corinthiis, Corinthiorum exemplum Macedonibus, et Macedonum Romanis proponit, 2Co_9:2; Rom_15:26. Magna exemplorum vis. But a proof, too, how Paul sought to foster the community of life and effort in his churches (comp. Lechler, p. 364 f.), and how the appointed mode of doing so had already approved itself.

[101] See in opposition to this explanation of οἱ ἅγιοι, which was previously proposed by Wieseler also, Riehm, Lehrbegr. d. Hebr. Br. p. xviii. ed. 2.

[102] The community of goods cannot by this time have subsisted any longer; otherwise it could not have been said, Rom. l.c., τοὺς πτωχοὺς τῶν ἁγίων. See Act_4:34.

1Co_16:1-9. Regarding the collection for Jerusalem; doubtless (comp. 1Co_7:1, 1Co_8:1, 1Co_12:1) occasioned by a question in the Corinthian letter.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

1Co 16:1-4 . § 57. CONCERNING THE COLLECTION. During his Third Missionary Journey P. was collecting money for the relief of the Christian poor in Jerusalem. Two chaps. in the middle of 2 Cor. are devoted to this business, which, as it seems, had moved slowly in the interval between the two Epp. The collection had been set on foot some time ago in Galatia (1Co 16:1 ); in Macedonia it had been warmly taken up (2 Corinthians 8 f.); from Act 20:4 we learn that “Asians” also (from Ephesus and the neighbourhood) accompanied P. in the deputation which conveyed the Gentile offering to the mother Church. A little later, in writing to Rome (1Co 15:25-32 ), the Ap. refers to the collection, with great satisfaction, as completed. Every province of the Pauline mission appears to have aided in this charity, which, while it relieved a distressing need, was prompted also by Paul’s warm love for his people (Rom 9:3 ), and by his desire to knit together the Gentile and Jewish sections of the Church, and to prove to the latter the true faith and brotherhood of the converts from heathenism (2Co 9:11-14 ). P. had taken part in a similar relief sent from Antioch many years before (Acts 11 f.); and in the Conference of Jerus., when the direction of the Gentile mission was committed to him, the heads of the Judæan Church laid on him the injunction to “remember the poor” (Gal 2:10 ). Foreign Jews were accustomed, as an act of piety, to replenish the poorfunds of the mother city. The Christian community of Jerus. suffered from chronic poverty. With little natural or commercial wealth, the city lived mainly upon its religious character on the attractions of the Temple and the Feasts thronged by Jews from the whole world; and the Nazarenes, while suffering from the intense bigotry of their compatriots in other ways, would find it esp. difficult to participate in employments connected with religion. 1Th 2:14 intimates that the Judæan Churches had recently undergone severe persecution.

1Co 16:1 . “But about the collection that (is made) for the saints” ( τῆς εἰς τ . ἁγίους ). This clause might be construed as subordinate to the following ὡς διέταξα ; it reads more naturally as a detached title to the par. indicating this, seemingly, as another topic of the Church Letter ( cf. 1Co 7:1 , 1Co 8:1 , 1Co 12:1 ). The subject is alluded to as one in which the Cor [2595] were already interested (see 2Co 9:2 ). λογία (more correctly spelt λογεία ) = cl [2596] Gr [2597] συλλογή , or ἔρανος ( club-contribution ); elsewhere in Paul χάρις (1Co 16:3 ), εὐλογία (2Co 9:5 ), λειτουργία (2Co 9:12 ), κοινωνία (Rom 15:26 ). Till the other day this word counted as a h.l . in Gr [2598] literature; but the Egyptian Gr [2599] papyri furnish instances of it as a business term, denoting, along with λογεύω (from which it should be derived), the collecting of money either in the way of imposts or voluntary assessments: see Deissmann’s Bibelstudien , pp. 40 ff., Hn [2600] in Meyer’s Kommentar ad loc [2601] The Cor [2602] understand from previous communications who are meant by “the saints” ( cf. Rom 15:31 ): Hf [2603] thinks that the Christians of Jerus. are so called by eminence , but such a distinction is un-Pauline (Gal 3:28 ); rather, the fact that the collection is made for the saints commends it to saints (1Co 1:2 : cf. 2Co 9:12 ff.). Such ministry is part of “the work of the Lord” in which the Cor [2604] , a moment ago, were bidden to “abound” (1Co 15:58 ). ὥσπερ διέταξα κ . τ . λ .: “Just as I gave order to the Churches of Galatia, so also do you act”. This direction was either given by P. personally on his last visit to Gal. at the outset of the Third Missionary Journey (Act 18:23 ), more than two years before, or through letter or messengers from Ephesus at a later time. This ref [2605] fairly implies that the arrangement made had been successful in Gal.; the business being completed there some while ago, the Ap. makes no observation upon it in the extant Ep. to the Gal., which was probably contemporary with 1 and 2 Cor. (See Lt [2606] , Introd . to Gal.). On the question as to the part of “Galatia” intended, see Introd . to Gal. in this Comm [2607] , and notes on the relevant passages in Acts.

[2595] Corinth, Corinthian or Corinthians.

[2596] classical.

[2597] Greek, or Grotius’ Annotationes in N.T.

[2598] Greek, or Grotius’ Annotationes in N.T.

[2599] Greek, or Grotius’ Annotationes in N.T.

[2600] C. F. G. Heinrici’s Erklärung der Korintherbriefe (1880), or 1 Korinther in Meyer’s krit.-exegetisches Kommentar (1896).

[2601] ad locum , on this passage.

[2602] Corinth, Corinthian or Corinthians.

[2603] J. C. K. von Hofmann’s Die heilige Schrift N.T. untersucht , ii. 2 (2te Auflage, 1874).

[2604] Corinth, Corinthian or Corinthians.

[2605] reference.

[2606] J. B. Lightfoot’s (posthumous) Notes on Epp. of St. Paul (1895).

[2607] commentary, commentator.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

1Co 16:1-24. SUNDRY PRACTICAL DIRECTIONS. CONCLUSION

1. περὶ δὲ τῆς λογίας. The same subject is mentioned in ch. 8, 9 of the second Epistle. The disorganized state of Judaea at this time, as described in the pages of Josephus, may account for the systematic efforts which were then being made throughout the Gentile Churches for the aid of the Churches of Judaea. This collection is mentioned in Rom 15:26, written after the Apostle’s arrival at Corinth. Another reason for this Gentile liberality is given there. Jerusalem was the source whence all the blessings of the Gospel had flowed. It was fitting that some recompense, however inadequate, should be made. Cf. ch. 1Co 9:11. St Paul says here that he had instructed the Galatian Churches to send their contribution, and in Gal 2:10 we find that it was a special matter of agreement between himself and the other Apostles that he should ‘remember the poor,’ i.e. of the Church at Jerusalem. St Luke does not mention the collection in its proper place in the Acts, but the incidental reference to it in a speech made long after by the Apostle, and recorded in Act 24:17, is adduced by Paley in his Horae Paulinae, as a remarkable instance of undesigned agreement between this Epistle and the narrative in the Acts, and as strong evidence of the authenticity of both.

εἰς τοὺς ἁγίους. The ‘poor saints’ (see for saints note on ch. 1Co 1:2) at Jerusalem mentioned in Rom 15:26.

ὥσπερ διἑταξα. As I gave order. This order could not have been given when St Paul last visited the Galatian Churches, for though (see Paley, Horae Paulinae) they are the last Churches he is recorded to have visited, that visit took place nearly three years previously (Act 20:31; cf. Act 19:10; cf. Act 19:21-22), but either in some visit not recorded, or more probably by letter or message. The Corinthians had received their instructions a year before the date of the second Epistle (2Co 8:10; 2Co 9:2), and therefore several months before the first was written. Were those instructions given in ‘the Epistle’ mentioned in ch. 1Co 5:9?

Γαλατίας. A portion of Asia Minor, between Cappadocia and Bithynia, to which the Gauls who overran Europe and Asia in 279 B.C. were ultimately reduced.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Chapter XVI

Treats,

1. Of the collection to be made for the saints in Jerusalem, 1Co_16:1-9.

2. Of Timothy and Apollos, whom the apostle commends to the confidence of the Corinthians, 1Co_16:10-14.

3. The third paragraph contains exhortations and greetings, 1Co_16:15-20.

4. The last paragraph is the salutation written with Pauls own hand, 1Co_16:21-24.

Concerning the Collection for the Saints at Jerusalem

For some reason not now to be certainly ascertained, poverty prevailed in Jerusalem among the believers more than in any other part of the church. Almost all the special exhortations to provide for the poor, in Pauls epistles, have primary reference to the poor in Jerusalem. He had exhorted the churches of Galatia to make a collection for their relief; and then those of Macedonia, and he now addresses the Corinthians on the subject. It is a very common opinion that the poverty of the Christians in Jerusalem arose from the community of goods introduced among them at the beginning; an error which arose from an excess of love over knowledge. In thirty years that mistake may have produced its legitimate effects. Perfection in one thing requires perfection in all. Perfect equality in goods requires perfect freedom from selfishness and indolence. The collection made by the Syrian churches, as recorded in Act_11:29, was in consequence of the death the Christian prophet Agablus warned his brethren was to come on all the world. Whatever may have been the cause, the fact is certain that the saints in Jerusalem stood in special need of the assistance of their richer brethren. Paul, therefore, undervalued and suspected as he was by the Jewish Christians, labored assiduously in their behalf. He exhorts the Corinthians to adopt the same arrangements in reference to this matter, which he had established in the churches of Galatia. A contribution was to be made on the Lords day every week, proportioned to their resources, so that the collection might be ready when he came, 1Co_16:1, 1Co_16:2. He would either send it by persons whom they might approve to Jerusalem, or if the sum were of sufficient magnitude to make it worth while, he would himself accompany their messengers, 1Co_16:3, 1Co_16:4. He announces his purpose to visit the Corinthians after having passed over Macedonia, and perhaps to pass the winter with them. His prospects of usefulness in Ephesus would detain him in that city until Pentecost, 1Co_16:5-9.

As to Timothy and Apollos he exhorts them to treat the former in such a manner that he might be free from fear among them, for he was worthy of their confidence, 1Co_16:10, 1Co_16:11. Of the latter he says he had urged him to go to Corinth with the other brethren, but that he was unwilling to do so then, but would go when a suitable occasion offered, 1Co_16:12-14. He exhorts them to submission to the household of Stephanas, and to every one who was laboring in the good cause, 1Co_16:15, 1Co_16:16. He expresses his gratification in seeing the brethren from Corinth, and sends salutations from those around him to the Christians in Achaia, 1Co_16:17-20. The conclusion of the epistle was written with his own hand as an authentification of the whole, 1Co_16:21-24.

1Co_16:1

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

But concerning the collection which is for the saints. What saints were intended was already known to the Corinthians. Instead of for the saints, in Rom_15:26 we have the more definite expression, for the poor of the saints who are in Jerusalem, in whose behalf, he tells the Romans, Macedonia and Achaia had made a contribution. The Greek word λογία in the sense of συλλογή, collection, is only found in this passage. As I have given orders, i.e. as I arranged or ordered. This is the language of authority. For although these contributions were voluntary, and were required to be made cheerfully, 2Co_9:7, yet they were a duty, and therefore both the collection itself, and the mode in which it should be accomplished, were proper subjects for apostolic direction. In the epistle to the Galatians there is no mention of this collection. It was probably ordered when Paul visited those churches. So do ye, i.e. adopt the same plan as to the mode of making the collection. What that was, is stated in the following verse.

Charles Hodge — Commentary on Romans (1835), First Corinthians (1857), and Ephesians (1856) — public domain. Text from a community e-Sword module.

Collections in old time were made by the Apostles appointment the first day of the week, on which day the manner was then to assemble themselves.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER XVI.

The apostle exhorts the Corinthians to make a contribution for

the relief of the poor Christians at Jerusalem; and directs to

the best mode of doing it, 1-4.

Promises to pay them a visit after pentecost, 5-9.

Gives directions about the treatment of Timothy and Apollos,

10-12.

And concerning watchfulness, c., 13, 14.

Commends the house of Stephanas, and expresses his satisfaction

at the visit paid him by Stephanas, Fortunatus and Achaicus,

15-18.

Sends the salutations of different persons, 19, 21.

Shows the awful state of those who were enemies to Christ, 22.

And concludes the epistle with the apostolical benediction,

23, 24.

NOTES ON CHAP. XVI.

Verse 1. The collection for the saints] περι της λογιας, from λεγω, to gather, or collect translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see Heb 10:34; and Ro 15:26; and See Clarke on Ro 15:27;) and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

Now concerning the collection for the saints,.... Not at Corinth, but at Jerusalem, as appears from Co1 16:3 for the poor saints there, who were reduced to poverty, either through the spoiling of their goods by their persecuting countrymen; or through the selling of their possessions, and putting their substance into one common stock, which was now exhausted, partly by their living upon it, and partly by the expending of it for the enlargement of the interest of Christ, and the spread of his Gospel among the Gentiles; so that it was but fit and reasonable that they should assist them in their necessitous circumstances: wherefore the apostle, after he had gone through the various subjects he thought fit to write upon, relating both to doctrine and practice, proceeds to give some orders, directions, and instructions, concerning this matter.

As I have given orders to the churches of Galatia, so also do ye. The churches of Galatia were those he wrote an epistle to, which bears their name, and in which he takes notice of the request of the apostles at Jerusalem to him, that he would remember the poor as he travelled through the Gentile countries, and which, no doubt, he mentions, as a hint unto them to collect for them. Gal 2:10 though the order he here speaks of was doubtless given them when he passed through the region of Galatia, Act 16:6. This he observes by way of example to the church at Corinth, and to show them, that what he ordered them was no other than what he enjoined other churches, and which they were ready to come into, as these in Galatia, and also in Macedonia; and designs this as a spur unto them, that if the Galatians, who were a more rude and uncultivated people, being now called by grace, were ready to such a good work, they who were a more polite people, and used to civility, humanity, and tenderness, would not be backward to it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

Ver. 1. Collection for the saints] The poor believers at Jerusalem, Rom 15:26, who had suffered hard things of their own countrymen, 1Th 2:14, and taken joyfully the spoiling of their goods, Heb 11:34, and were therefore relieved by the Churches of the Gentiles at Paul’s motions, Gal 2:10. The word here used for saints signifieth such as are taken off from the earth. {a} The saints, though their commoration be upon earth, their conversation is in heaven.

{a} Not οσιοι, but αγιοι, from α and γη.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Now concerning the collection for the saints - The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered “collection” (λογία logia) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λέγω legō, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word “saints” (ἁγίους hagious) here refers, doubtless, to “Christians;” to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection; see the notes on Rom 15:25-26.

As I have given order - (διέταξα dietaxa). As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches Rom 15:26-27; 2Co 9:2; and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians.

To the churches of Galatia - Galatia was a province in Asia Minor. On its situation, see the note on Act 16:6. There were evidently several churches planted in that region; see Gal 1:2. At what time he gave this order to the churches there is not mentioned; though it was doubtless on occasion of a visit to the churches there; see Act 16:6.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

St. Paul had been charged by the apostles at the council of Jerusalem, to collect alms from the faithful of other Churches, for their poor brethren in Palestine. The apostle acquitted himself of his commission with the greatest possible zeal, and he wishes in this chapter to excite the Corinthians to a like generous conduct with the Galatians: (Calmet) a pastoral ordinance this for alms-deeds, which should be prompt, free, and proportionate to our means. It is just to prefer the wants of the children of the Church to others, particularly in those places whence the light of faith has been received, Jerusalem and Rome.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The business of relieving the poor members of the church, is a moral duty, a sacrifice with which God is well pleased, Phi 4:18; our faith must work by this love. The apostle, in several Epistles, was very solicitous about this; he mentioneth it, Rom 15:26; Gal 2:10, as well as in this Epistle. Besides that our Saviour had foretold, that the state of the church would be such, that they should have the poor always with them; Agabus, Act 11:28, had prophesied of a famine, which (some think) raged at this time; and besides, the persecution at Jerusalem had scattered the brethren abroad, and being out of their country and employments, they could not but be at a loss for a livelihood, and so need the charitable contribution of other churches under better circumstances, as they were at this time in Greece. The churches of Galatia and Macedonia had been very liberal this way; and the apostle, by their example, quickens the churches both at Rome and Corinth, Rom 15:26; 2Co 8:4. As to this he had (as he saith) given order to the churches of Galatia, which, it is thought, he did in his journey through Galatia, Act 16:6; and he ordereth the church at Corinth to follow that order, which followeth.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Vers. 1-18. Directions and arrangements.

Now concerning the collection for the saints. "The saints" are here the poor Christians at Jerusalem. (Rom_15:26) The subject weighed much on St. Paul"s mind. First, there was real need for their charity, for at Jerusalem there was as sharp a contrast between the lots of the rich and poor as there is in London, and the "poor saints," being the poorest of the poor, (Jam_2:5) must have often been in deep distress.Not many years before this time, in the famine of Claudius, (Act_11:27-30) Queen Helena of Adiabene had kept the paupers of Jerusalem alive by importing cargoes of dried grapes and figs. Besides the periodical famines, the political troubles of Judaea had recently increased the general distress. Secondly, the tender heart of St. Paul was keenly alive to this distress. Thirdly, it was the only way in which the Gentile Churches could show their gratitude to the mother Church. Lastly, the Apostle St. Paul had solemnly promised the apostles at Jerusalem that he would remember the. (Gal_2:10) Hence he frequently alludes to this collection. (2Co 8, 9 Rom_15:26; Act_24:17, etc.) The enthusiastic communism of the earliest Christian society in Jerusalem had soon ceased, being, as all experience proves, an impossible experiment under the conditions which regulate all human life, and it may have aggravated the chronic distress. As I have given order; rather, as I arranged. To the Churches of Galatia. Not in his extant letter to the Galatians, but either in a visit three years before this time, (Act_18:28) or by letter. It appears. 2Co_8:10 that St. Paul had already asked for the contributions of the Corinthians. "To the Corinthians he proposes the example of the Galatians; to the Macedonians the example of the Corinthians; to the Romans that of the Macedonians and Corinthians. Great is the power of example" (Bengel) Even so do ye. The aorist implies that they should do it at once.

Vers. 1-4.

Christian philanthropy.

concerning the collection for the saints," etc. At the outset three truths are suggested.

1. That in the highest theological discussion the urgency of practical benevolence should never be overlooked. Immediately after the apostle had passed through the discussion on the doctrine of the resurrection of the dead, he says, "Now concerning the collection." Practical benevolence is for many reasons more important than the grandest theological doctrine; it is doctrine demonstrated, exemplified, and reduced to utility; it is the blossom run into fruit.

2. That the grandest institutions are likely to break down in a world of depravity. The young Church at Jerusalem adopted the principle of Christian socialism. As many as were possessors of land or houses sold them, and brought the prices of those sold "and laid them down at the apostles" feet," and distribution was made to every man according as he had need. A magnificent social system this, a system suited to bind all classes and races of men into the unity of a loving brotherhood. But the swelling tide of human depravity soon bears it away; for here we find Paul urging a collection for the poor Christians at Jerusalem, many of whom were shut up m prison, and those of them who were released reduced to abject destitution, hence the collection. How many magnificent schemes for the world"s good are constantly being dashed to pieces by the black billows of popular depravity!

3. That the practical sympathy for human suffering which Christianity generates is a Divine element. Here are Galatia and Corinth drawn in sympathy for one common object, and that object was "suffering saints at Jerusalem." These people lived widely asunder, and were separated by many striking peculiarities, but here they meet together. This is the Divine principle that will one day draw all men together in Christ. Our subject is Christian philanthropy, and here we have

I ITS CLAIMS ZEALOUSLY ADVOCATED. "Now concerning the collection." Paul was the advocate, and his advocacy glows with zeal. We find that in this matter he proposes the Galatians as an example to the Corinthians, the Corinthians an example to the Macedonians, and both as an example to the Romans (2Co_9:2; Rom_15:26) Were it not for the earnest advocacy of Christly men, the probability is that the Divine element of pure and practical social sympathy would become extinct. It is the living ministry of the gospel that keeps it alive, and in this it fulfils the grandest of all missions.

II ITS OPERATIONS WISELY DIRECTED. Paul directed:

1. That the contributions should be personal. "Let every one of you lay by him in store," No one was exempted, however poor; the widow"s mite was acceptable. If no coin, then give service.

2. That the contributions should be systematic. "Upon the first day of the Week." Begin the week with deeds of practical benevolence.

3. That the contributions should be religious. "As God hath prospered him." This was the principle to rule the amount. Were this principle acted upon, some of the men who subscribe their ten thousand pounds, and who are lauded the world over as philanthropists, would be found to be churls after all, and those who subscribed their few shillings would appear as princes in the domain of practical charity. But, alas! how men reverse this principle! The more they have the less they give.

III ITS CONTRIBUTIONS HONESTLY DISTRIBUTED. "And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. And if it be meet that I go also, they shall go with me." It is your duty to see that what you have subscribed shall be honestly distributed, and for this purpose, send men as your almoners, and if it seems necessary to secure the honest distribution, I will go with them. How sadly is this duty frequently neglected! How much money given for charitable purposes is dishonestly used and misappropriated every year!

HOMILIES BY C. LIPSCOMB. Vers. 1-5.

Charity; its systematic mode of exercise.

If these Corinthians shared the thoughts and emotions of St. Paul on love, on the uses of gifts, and on the resurrection, they were well prepared to have practical duties urged on their immediate attention. At that time "the collection for the saints" was a very important matter. These saints were poor disciples in Jerusalem, who needed foreign help, the Church in that city being unable, because of impoverishment, to render them adequate assistance. Furthermore, it was important as a means of spiritual discipline. Giving to others, and especially to the household of faith, is an acknowledgment of God in Christ, a testimony to brotherhood, and an active cooperation with providence, the last being a duty we are particularly liable to forget. The religion of providence, the sense of Christ in providence, and the sentiments thereby inspired, is a weak influence in many professing Christians, and it is certainly very desirable that we should have the mind of the Spirit on this subject. Apart from these reasons for "the collection for the saints," the evidential value of the act appears in this, that in about a quarter of a century a Christian community had grown up in the Roman empire, had spread over much of its territory, and had the means and the heart to aid poorer brethren. Nor must we fail to notice that Jerusalem was an object of much interest to Galatia and Corinth. The days of adversity were gathering upon her, but she was Jerusalem, and to no one more of a Jerusalem than to St. Paul. His zeal in her behalf won upon the sympathies of the Gentiles, and they were ready to join him in this work of the Lord. Observe, then, that he enters into no argument to prove the obligation of charity. This is presupposed to exist. The sentiment, too, is alive, the impulse is awake and operative. He makes no doubt of their readiness to cooperate with him. What he wishes to do is to organize the sentiment and impulse. Habits are the safeguards of good inclinations, habits are the most conservative of forces, and habits, after having been made by us, get the mastery and make us. Habits are as necessary for Churches as for individuals, and, therefore, he will have these Corinthians to do this work methodically. "As I have given order to the Churches of Galatia, even so do ye." Notice the apostolic method. It required a fixed time first day of the week," the Lord"s day. Would not the day cultivate and hallow the feeling? Are the associations of a given time for a given task unworthy of consideration? The heavens and the earth are obedient to periodicity, the human body is an organism of periodicity, the sabbath is an institution of periodicity, and benevolence cannot be a habit in the best import of the term unless it have stated periods of activity. Therefore, "the first day of the week." It was to be done by "every one." It was to be done individually and privately by him in store." And, again, it was to be performed with reference to accumulation, set apart, added to, kept in store. Finally, there was to be an examination of their daily business; intelligence was to be exercised, prudence and piety were to go hand in hand, and this was to be done in a religious spirit God hath prospered him." Now, this looks as if St. Paul had given much thought to this matter. It was charity, not as mere charity, nor as a spasmodic impulse, nor as a thing of imposing occasions, but charity organized and habitual, regular as the sabbath, incorporated into the sanctity of the day, a product of the week"s review, a commemoration of God"s goodness in prospering their business; it was this sort of charity he directed them to practice. They practised many virtues in this one virtue. Too much of benevolent giving involves nothing beyond our sympathies and the wants of others. It is an education of the hand, the purse, the soul. But what of the spirit"s higher culture? What of the calling into play the spiritual nature that was going forward to robe itself in a spiritual habiliment at the resurrection? The essence of this lay in the thought of God as prospering the man for the sake of others as well as for his own sake. Business, then, was not simply personal, it was relative also, and charity, no less than utility, entered into it as a component. What, now, is St. Paul"s idea of making money? It is acquiring the means of your own support and of contributing to the relief of those in want. It is making wisdom and openness of heart and fraternity of sentiment, while making money. It is making the religion of brotherhood while making money. If the Corinthians would adhere to this plan, there would be no need of collections when he came, as the work would have been done already. Was not this one way of being steady, unmoved, "always abounding in the work of the Lord," and would it not prove by its self action that it was not "in vain in the Lord?" And was it not one way, and a great way, of demonstrating that there was a business in religion as well as a religion in business? Throughout his statement of the matter, you see the apostle"s large mindedness. The cheerful giver is portrayed, the man who naturalizes and domesticates charity; nothing is said of tithes and tithing; it is Christianity and Gentile Christianity alone that is in view, and, instead of Jerusalem being a centre of power or metropolitan sovereignty, Corinth and Galatia are sources or bead-springs of blessing to her. What a stride forward this, in the evangelization of the world! We may know that the end draweth nigh, when the money of the world the stronghold of sin and Satan is recovered for Christ. St. Paul bad faith in the sentiment of these Corinthians. Disorderly as were some of their practices, shameful indeed, loose as was their Church discipline, erroneous certain of their tenets, yet, despite of all, they had the root of the matter in the willing mind of love, so that when be visited them, he would have nothing more to do than to accredit their messengers and commend them to the Church in Jerusalem. Come to them he would; and, if the collection were liberal, he might deem it advisable to accompany their messengers to Jerusalem. And what a spectacle it suggests at this distance to us, who can recall the old-time enmity between Jew and Gentile, and have the offset in a scene as beautiful as that presented by a delegation from Corinth, bearing its gifts to a suffering and down-trodden people! L.

HOMILIES BY J.R. THOMSON

Vers. 1-4.

Church gifts.

There are few interests in human life which can be separated from the consideration of money. Money is the first necessity of governments, and it is the sinews of war. In business, in professional life, in industrial pursuits, pecuniary considerations are prominent, perhaps paramount. It is no otherwise in religion; and, however some superfine Christians may object to associating anything so base as money with what is the loftiest of human interests, no way has been found of excluding money matters from the Church of Christ. Indeed, as Christianity claims to affect and to control all that is human, there seems no possibility of excluding anything so important as money from its range.

I THE PURPOSES TO WHICH CHURCH GIFTS SHOULD BE DEVOTED. The contributions gathered in Achaia, Macedonia, and other places, at the instance of the apostle, were for the poor Christians of Jewish race at Jerusalem. There is no reason to suppose that all the methods and practices of the primitive Churches were unexceptionable. We have to deal with aims, with impulses and principles, not with details of method and administration. And we cannot question that the relief of the poor, and especially of the Christian poor, is a lawful and becoming means of displaying practical brotherly love. Wisdom, discrimination, ought indeed to be exercised, but for the direction and not for the extinction of liberality.

II THE METHOD IN WHICH CHURCH CONTRIBUTIONS SHOULD BE MADE. From this passage, containing principles of apostolic authority, we learn that such setting apart of our substance to benevolent and ecclesiastical purposes should be:

1. Periodical. Some have, indeed, held that the words of the apostle especially sanction the devotion of money as an observance peculiarly appropriate to the Lord"s day. In any case, regularity is enjoined.

2. In proportion to means. There is both common sense and Christian feeling in the apostle"s direction as to the measure of liberality. The poor man gives of his poverty, and the rich man of his wealth; whatever is consecrated being regarded as an acknowledgment that all is from God.

3. In preparation and accumulation. To avoid a sudden levy or collection upon the apostle"s arrival, he recommends that each shall lay by him in store, so that the product may be ready to hand when the day comes that it is wanted.

III THE WAY IN WHICH CHURCH GIFTS SHOULD BE APPROPRIATED AND ADMINISTERED. Paul showed his wonted wisdom in the arrangements he suggested.

1. Personal ministration should be employed. Everything, especially everything connected with money, should be open and above board. The givers choose the bearers of the gift.

2. The manner of apportionment should be altogether above any possibility of suspicion. Of such precautions Paul has set us an admirable and excellent example. T.

HOMILIES BY E. HUNDALL Vers. 1-4.

Concerning the collection.

I THE NECESSITY OF GIVING.

1. For maintenance of public worship in our own community. Churches should aim at self support. Assuredly there should be no unwillingness to give where we ourselves reap the advantage. And often the return, being spiritual, infinitely exceeds all that we part with.

2. For various works which have for their object the dissemination of the truth or the relief of the needy. Gospel at home is good, but we must see that the gospel is sent abroad. There are many societies aiming to reach the heathen in this land and in other lands; ready support should be rendered. "Go ye into all the world," etc.. (Mat_28:19) Relief of the destitute is a bounden duty of the Christian. Here we have a beautiful example. The apostle is no doubt referring to the distressed believers in Jerusalem and Judaea. (Rom_15:26) The largely Gentile Church is incited to aid the largely Jewish. This will form a new bond, and do the double work of relieving suffering and breaking down prejudice. Our charity should know no limits but the limits of need and ability.

3. For givers individually. Christians who do not give do not grow. The cultivation of charity is the cultivation, not of one grace, but of many. It is usual to plead the needs of others; our personal need of giving is a strong argument. Parting with some ballast prospers our voyage, and, instead of imperilling our safety, increases it. Right giving is great gaining. We cannot be like Christ unless we give. He "gave himself for us.

4. For the Church. That Church which is not a giving Church will not be a prospering Church. A spirit of charity in a religious community exercises a gracious influence upon everything that that community attempts, and is ever prompting fresh efforts. Church charity should be wide. There is such a thing as Church selfishness. A Church may bestow too much thought upon itself. High shutting in walls are not good for gardens.

5. For the glory of God. Giving manifests the power of the Christian faith. It is a very powerful testimony in the eyes of the world. The world is apt to scoff at profession, even at worship; but this practical outcome often startles, and has sometimes staggered, the world. It is a great instrument of conversion. Moreover, every gift should be a direct offering to God. We must see in the hand of the needy the treasury of the Lord. The Master often sits over against that treasury.

II THE APOSTOLIC SUGGESTIONS.

1. Setting apart each week. This is very convenient for many. It also ensures frequent and regular giving. Further, and what is of far more

2. importance than is generally thought, it facilitates our knowing how much we give. Those who do not know how much they give think they give three times as much as they really do. Perhaps the most certain way to increase our giving would be to keep a strict account of how little we give! Setting apart each week would provide us with a store from which we could draw as necessity arose. We are ready for the collection in the sanctuary when we have first made the collection in the home.

3. On the first day of the week. How appropriate a time! Associated with so many hallowed memories, and pre-eminently with the completion by his resurrection of Christ"s great gift to us. His charity should be the inspirer of ours. A beautiful act for a holy day. How could we refuse to give then, or how could we give grudgingly?

1. The amount of gift to be determined by the measure of prosperity. All gifts are not expected to be of the same value. "She hath done what she could" was the Master"s gracious expression of approval. Note: Our prosperity is of God. He gives that we may give. If we take all to ourselves, we are robbers, not Christians. And in so far as we do not give what we know he would have us to, we are defrauders of God. He trusts us with so much: let us see that we do not abuse the trust. Stewards are we, not proprietors. Christ"s commendation of the widow"s two mites is abused by some well to do folks; they always aim to give that amount. Alas! when the chill of adversity comes to many men it kills at once all offerings to the Lord retrenchment "begins at the house of God and when prosperity comes they give but the old sum, which in the altered circumstances is a beggarly and disgraceful offering.

2. All to give. All have received. The widow gave "all her living? None are too poor to give something. Every Christian should be a giving Christian; it is a part of his Christianity. The gift of a Church is specially valuable when it is a gift of all its members. And right giving is such a joy, that when the most destitute part with something for Christ"s sake they do not lose now, but gain. When we give we get.

3. Giving is to be voluntary. It is to be giving. The apostle does not propose to make an assessment. The matter is left between the individual and his God. Giving is valuable only as it springs from the heart. Where compulsion (and there are many sorts) begins, there charity ends. The beauty of Christ"s offering was that it was voluntary. No man took his life from him; he laid it down of himself.

III GIFTS SHOULD BE CAREFULLY ADMINISTERED. Charity is greatly checked if suspicion arises that gifts do not reach their intended destination. The apostle uses great care here. He arranges that those who give should elect custodians of their gifts, who might bear the offering to Judaea. The loose way in which some Churches manage their finances tends to lessen liberality. A Church should keep its accounts more carefully than a bank! The administration of a Church"s gifts is no mean work. The apostle offers to take part in it, if this shall seem well. Not alone lest some should take opportunity to slander: ministers cannot be too careful in money matters. But with others he is willing even to journey to Jerusalem.

H.

HOMILIES BY R. TUCK Vers. 1, 2.

The law of Christian giving.

It is interesting to note that one of the first and most natural expressions of the Christian spirit was a consideration of the needs of the poorer members of the Church, and a readiness to share what good things were possessed with them. Of this spirit Barnabas is presented to us as offering the highest example. (Act_4:36) His thought and feeling in this matter had very probably influenced his companion St. Paul. We can well understand that the Jewish Christians, dwelling in the holy city, would be placed under great disabilities. Many of them were very poor; their opinions would prevent their obtaining the ordinary charities; perhaps they found it even difficult to secure remunerative labour; and, when times of famine and distress came, they would be the first to suffer. When Christianity was proclaimed freely to the Gentiles, there was this grave danger to face; the separation between Jew and Gentile might be kept up within Christianity, and the conception of one Church one flock under one Shepherd might fail to be realized. To correct this tendency, St. Paul sought to keep up the sympathy of the newer Gentile with the older Jewish Church, and guided the expression of such sympathy, letting it take the form of collections and money gifts. In the passage now before us the principles upon which Christian giving should be regulated are indicated. They concern

I THE CLAIM OF ALL TO A SHARE IN CHRISTIAN GIFTS. Nothing that a man possesses is his own. Money, talents, position, influence, all are Divine gifts and trusts; none are sent for the man"s sake alone who receives them. He is only made an agent for ministering God"s good gifts to others. The whole Church has its claim to share in whatever good things any of its members possesses. It should be impossible to find, among Christians, an unrelieved sufferer, or a helpless, poverty stricken beggar. We must distinguish between charity and the meeting of the family claims of our brethren in the Lord. It is not charity, it is duty, it is faithfulness, that leads us to share what is entrusted to us with those who share m the same salvation, and who have the same "good hope through grace." We do not speak of charity among brothers and sisters of the same family, and the right view of Christian giving is taken only when the Christian Church is regarded as a family.

II THE NEED FOR PREPARATION BY PREVIOUS STORING. The claims upon us only come at times, but they do come at times in forms quite beyond our meeting, if we have made no preparations. And there is the further danger that when, through circumstances of distress, our feelings are unusually moved, we act from impulse, not from principle. So St. Paul urges that the separation of shares for the needy brethren be made regularly, as a matter of duty; that a proportion of all our acquisitions be regularly set aside and stored up for due occasions, and that so we keep our brethren and their needs constantly in mind.

III THE TIME MOST SUITABLE FOR SUCH STORING. "First day of the week." The Lord"s day. The memorial day of the Lord"s resurrection; which, we cannot doubt, had become the Christian day for worship. When minds were directed more especially to Christian privileges and duties, the separations and storings would be more liberally done, and would be made acts of worship. It seems probable that the amounts thus regularly laid by were not stored privately, but made offerings at public worship, and stored by the treasurers.

IV THE RULE THAT REGULATES THE AMOUNT STORED. Many have argued for a tenth, but it was not in St. Paul"s way to fix any limitations upon the free expression of Christian feeling. He does not mean to suggest any proportion by his law, "As God hath prospered him." Really he means, "Let your separation for others be according to your sense of God"s goodness to you." And this he suggests because, while the due provision for the poor is of grave importance, it is even more important that our storing and giving should be a means of grace to ourselves, an agency of spiritual culture. Practically it is found that brotherly and generous regard for our needy fellow Christians bears most directly on the efficiency of our own graces and the culture of the true Christian spirit. "The liberal soul is made fat. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

The saints - A more solemn and a more affecting word, than if he had said, the poor.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

1Co 16:8-12

What Christianity does for a Man.

I. Christianity made Paul courageous. "There are many adversaries." A very good reason for leaving Ephesus, but, some of us would have thought, a bad one for remaining there. Paul looked at the "door" first, and at the adversary next.

II. Christianity made Paul considerate. "See that Timothy be with you without fear." He wished the young man to have a good start at Corinth, knowing how much depends upon the beginning.

III. Christianity made Paul magnanimous. "I greatly desired Apollos to come unto you." Paul was in speech contemptible, as in bodily presence he was weak; but he honoured the eloquence of his brother, and desired to extend his influence and fame.

Parker, City Temple, vol. ii., p. 68.

1Co 16:9

I. "The door is great" by reason of the commanding position of Ephesus in Asia. To Ephesus, as the capital of the Roman province, and the centre of provincial life, there poured multitudes daily from every quarter of Asia. Hither Gentiles and Jews alike hastened continually on errands of business, religion, and pleasure. And the lecture room of Tyrannus welcomed all who came, whether attracted by curiosity or by love of the truth. By degrees St. Paul had gathered round him a band of evangelists who carried the gospel back to their own Asian towns. Thus, to those seven cities of Asia, and to others not numbered in the mystical seven, the faith was first brought; churches were planted and organised, or (to use the Apocalyptic figure) the Divine candlestick was set up, ministering the oil of grace through the golden channels of apostolic order, and burning brightly amid pagan darkness.

II. Thus, St. Paul’s figure of a great door set open exactly describes his joy at finding the gospel penetrate so soon from Ephesus through Asia. But the metaphor gains a further significance when we look at the peculiar character of Ephesian paganism. At Ephesus heathenism is living, active, enthusiastic. The very strangeness of the worship, which may have once repelled the Western Greek, was now rather a help than a hindrance to its popularity, and suited the religious temper of the time. St. Paul confronted at Ephesus a heathen worship with ancient prestige, richly endowed, the centre of the great city’s interests. And yet here, more than in sceptical, idle Athens, the gospel wins its way. Without blaspheming the great goddess; by reasoning of temperance, righteousness, and the judgment to come; proclaiming, by the facts of the Christian creed, the love of God the Father, the redemption by the Son, the regenerating power of the Spirit—the Gentiles of Ephesus were converted and were baptized.

III. Who were the adversaries whose number and strength St. Paul so frankly avows? He had the deadly hatred of the Ephesian Jews and of the shrine-makers of Diana. It is singular that the most influential friends of St. Paul in his peril are men who were high priests of Cæsar’s worship, men under whose guidance Athens was soon to forget her title of sacristan of Artemis in her pride of being sacristan of the Augusti. Cæsar is not one of those adversaries spoken of by the Apostle. Yet whatever comes, whether Cæsar be friend or no, the Church is safe in the hands of her Almighty Lord. He can open a great door and effectual, though there be many adversaries.

E. L. Hicks, Oxford and Cambridge Journal, Nov. 11th, 1880.

Reference: 1Co 16:10-24.—F. W. Robertson, Lectures on Corinthians, p. 255.

1Co 16:13

Christian Fortitude.

Consider the necessity and the true grounds of Christian fortitude.

I. The necessity of it may perhaps not pass altogether unquestioned. It is well known that the Christian must be meek and lowly; poor in spirit, a peacemaker; not returning evil for evil, nay, loving his enemies. Where, then, in such a character and career, is the necessity for fortitude? But we Christians want fortitude in and because of this very meekness and peacefulness which have been alleged. Some men are by nature meek, and they very often prove to be of the bravest where it was little expected, but the man who is meek by practice and duty must be a brave man indeed. Such meekness is itself the result of victory, and victory hardly won. The Christian is one who acts from conviction. His opinions are taken up not because they are the fashion of his time, but because they appear to him to be nearest to the truth and to the will of God. For this he needs a steady and manly courage. Again, the Christian has in his own course, to say nothing of his intercourse with others, abundant occasion for fortitude. He sees and feels enemies around him which others know not of.

II. In entering into the sources of the Christian’s fortitude, we must at once connect it, as our text does, with the central springs of his faith and hope. From nothing short of these can it proceed. The Christian’s courage is not worldly; it is not deistical; it is not merely sprung of natural religion. Stand fast in the faith. The Christian’s courage rests on a definite foundation which has been laid independently of himself. And that foundation is in one word, Christ; Christ in all His fulness and firmness, revealing to him his own unworthiness, his Father’s love, his Saviour’s work, the Spirit’s indwelling witness; and all summed up in those words which no reasoner ever arrived at—my God.

H. Alford, Quebec Chapel Sermons, vol. v., p. 215.

1Co 16:13

The things which are necessary to spiritual strength are: (1) right and sound principle, (2) mental and emotional nutriment, (3) work, (4) regimen, self-control, and government, (5) seasonable rest, (6) genial influences, (7) a godly atmosphere, (8) help wisely administered, (9) abstinence from all enervating influences, (10) a will to be strong.

S. Martin, Westminster Chapel Sermons, 1st series, p. 1.

References: 1Co 16:13.—H. J. Wilmot Buxton, Sunday Sermonettes for a Year, p. 210; L. Campbell, Some Aspects of the Christian Ideal, p. 148; J. H. Thom, Laws of Life after the Mind of Christ, p. 341; Christian World Pulpit, vol. v., pp. 16, 23; M. Tyler, Ibid., vol. xxviii., p. 395; Preacher’s Monthly, vol. i., p. 260; D. Rhys Jenkins, The Eternal Life, p. 127; Hay Aitken, Mission Sermons, vol. iii., p. 97; W. M. Taylor, Christian at Work, May 13th, 1878; H. W. Beecher, Sermons, vol. i., p. 55; Plain Sermons, vol. vi., p. 278. 1Co 16:13, 1Co 16:14.—Church of England Pulpit, vol. iv., p. 73.

1Co 16:21-24

Anathema and Grace.

I. This passage shows the terror of the fate of the unloving.

II. The present grace of the coming Lord.

III. The tenderness caught from the Master Himself, in the servant who rebukes.

A. Maclaren, The Unchanging Christ, p. 260.

References: 1Co 16:22.—Talmage, Christian World Pulpit, vol. viii., p. 121; A. Mursell, Ibid., vol. xxv., p. 252; Mason, Contemporary Pulpit, vol. ii., p. 293.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The first duty which the apostle here directs the Corinthians to, is the making a collection for the poor: and particularly for them at Jerusalem, who were now in great straits, by reason of a famine which was then and there amongst them, as some expositors affirm. He advises that on the Lord’s day every one should lay something by, as God had prospered him, that there might be no need of farther collections when he came; and that the charity might be distributed according to their pious intentions, he tells them, they shall send it by messengers of their own; and that if they judged it meet and needful, he would accompany the bearers of their charity, and assist in the distribution of it.

Here note, 1. The great duty which the apostle directs unto: care of, and provision for, the poor saints at Jerusalem. To relieve the poor members of Christ, especially such as suffer for his name’s sake, is a necessary, yea, important duty. We evidence our love and affection to the Head, by our pity and compassion to the members. The charitable contributions of such churches as are in and under better circumstances, towards those that are in worse, especially if in want, is an odour of sweet smell, a sacrifice acceptable and well pleasing unto God, Php 4:18.

Note, 2. The time when he advises them to make this charitable collection for the poor: upon the first day of the week, which was the day of their public assemblies, the day upon which our Lord rose again from the dead. Divines, both ancient and modern, do from hence argue for the change of the sabbath from the seventh to the first day of the week. It is evident that this was the day on which the Christian churches constantly assembled to perform religious worship, and read the scriptures, to preach the word, and celebrate the Lord’s supper; and it was called by them, the Lord’s day. Upon this day the apostle orders the collections to be made for the poor: and all Christians, in compliance with this precept, did offer their alms upon that day.

Note, 3. The apostle’s bidding every one to lay by something of his store for the relief of others, intimates to us, that God has given unto every one of us a special, proper, and personal right to what we do enjoy. To have all things common, would run all things into confusion. The apostle directing the Corinthians here to a constant use of their charity every Lord’s day, in making collections for the poor, doth suppose that they had something of their own to give.

Almighty God doth keep up the eighth commandment in full force and strength, as a fence and hedge about the worldly estates of men; and he that goes about to break this hedge, a serpent shall bite him. If there be no such thing as property, how shall we exercise charity?

Note, 4. The rule which St. Paul directs the Corinthians to observe and follow in the distribution of their charity, namely, to lay by for others in proportion as God had blessed and prospered them. The good which we do must be proportionable to what we receive. God will not accept of a little, when he has given us an ability to do much: we must always relieve the wants of others as we are able, and some times above what we are able. Such as have ability ought to abound in all kinds of charity; they are to add charity to charity, one way of charity to another, and one work of charity to another: otherwise, though they may do a good work, yet thy are not rich in good works.

Note, 5. How desirous the apostle was that the Corinthians should receive all possible satisfaction in the prudent distribution of their collected charity. He proposes to them to choose messengers of their own to carry their contribution; he proffers to give them letters of recommendation to the saints at Jerusalem; nay, if need require, and they desire it, he is ready to go himself upon this charitable errand. So ready are the ministers of God upon all occasions to contribute their utmost endeavours to promote the charitable relief of the poor members of Jesus Christ: If need be I will go also.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

1. “Concerning the contributions to the saints, as I command the saints at Galatia so also you do.” As the Jerusalem saints had impoverished themselves by selling out their homes in order to support the great Pentecostal revival which had so suddenly and unexpectedly swept down from Heaven, catching in its mighty sweep thousands of Jewish pilgrims who had come thither from “every nation under Heaven” to attend the great annual festival of Pentecost, the churches dispersed from the Gentile world in oncoming years kindly remembering them with their benefactions.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[The fraternal communism of the Jerusalem church ( Act_2:44-45 ; Act_4:36-37 ; Act_5:1 ), together with the political troubles, famines ( Act_11:28-30 ) and persecutions ( Act_8:1-4 ), all tended to impoverish the church in Judæa. To relieve this poverty and to bring about a more cordial feeling between Jews and Gentiles, Paul had set about gathering an offering in the Gentile churches for the brethren in Judæa. The church at Corinth had consented to make such offering, but had been hindered by their factions, or some other cause, from so doing. In this chapter Paul requests them to begin taking this offering at once. He also speaks of the reasons why he had postponed his visit, tells them when they may expect him, and treats of some other lesser matters.] Now concerning the collection for the saints [Christians], as I gave order to the churches of Galatia, so also do ye . [Very probably he had ordered, or arranged for, this collection on the journey mentioned at Act_16:6 ; and he probably collected it on that mentioned at Act_18:23 . "Paul," says Bengel, "holds up as an example to the Corinthians the Galatians, to the Macedonians the Corinthians ( 2Co_9:2 ), and to the Romans the Macedonians and Corinthians ( Rom_15:26 ): great is the force of example." For other references to this collection, see Act_11:29-30 ; Act_24:17 ; 2Co_8:1-2 ]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

1 Corinthians Chapter 16

The apostle, in his letter, had treated of the disorder that reigned among these believers, and his spirit was to a certain degree relieved by fulfilling this duty towards them; for, after all, they were Christians and an assembly of God. In the last chapter he speaks to them in the sense of this, although he could not make up his mind to go to Corinth, for he had intended to visit them in going to Macedonia, and a second time in returning thence. He does not say here why he did not go thither on his way to Macedonia, and he speaks with uncertainty as to his sojourn at Corinth when he should arrive there on his return from Macedonia; if the Lord permitted, he would tarry awhile with them. The second epistle will explain all this. In their existing state his heart would not allow him to visit them. But he treats them tenderly, nevertheless, as still beloved Christians, giving them directions suited to the circumstances of the moment. They were to make a collection for the poor saints at Jerusalem, as had been arranged with the apostles when Paul left Jerusalem as the recognised apostle of the Gentiles. This was not to be done in haste when he came, but by laying up every week in proportion to their prosperity. He would send persons chosen by the Corinthians, or take them with him if he went himself to Jerusalem. He thought of remaining till Pentecost at Ephesus, where a great door was opened to him and there were many adversaries. If these two things go together, it is a motive for remaining; the open door is an inducement on the part of God, the activity of adversaries makes it necessary with regard to the enemy. A closed door is a different thing from opposition. People do not hearken if the door is shut; God does not act to draw attention. If God is acting, the assiduity of the enemy is but a reason for not abandoning the work. It appears (1Co 15:32) that Paul had already suffered much at Ephesus, but he still continued his work there. He could not pour out his heart on the subject to the Corinthians, seeing the state they were in. He does it in the second Epistle, when the first had produced the effect he desired. There was a tumult afterwards at Ephesus, stirred up by the craftsmen, in consequence of which Paul left the city (Act 19:1-41). Act 19:21-22, of this chapter in Acts shew us the period at which he wrote this letter. The danger to his life had preceded it, but he remained at Ephesus after that. The tumult closed the door and sent him away.

In Act 19:22 we see that he had sent Timothy into Macedonia. In our epistle he supposes that he might go on as far as Corinth. If he came, the Corinthians were to receive him as they would have received Paul. He had begged Apollos to go to them; he had already been made a blessing to them; and Paul thought he might be so again. He did not fear that Apollos would displace him in the heart of the Corinthians. But Apollos shared the apostle’s feeling; he was not inclined to recognise, or by his presence to have the appearance of upholding, that which prevented Paul going thither; and the more so because there were some in the assembly at Corinth who wished to use his name as the standard of a party. Free in his movements, he would act according to the judgment which the Lord would enable him to form.

After speaking of Apollos, the apostle’s mind turns again to his children in the faith, dear to him, whatever their faults might be. 1Co 16:13-14, are the effusion of a heart which forgot these faults in the ardent desire of a charity that only thought of their blessing according to the Spirit. Three Corinthians had brought him supplies; it does not appear to have been on the part of the assembly, nor that it was any testimony of its love which had refreshed the apostle’s heart. He would have the Corinthians to rejoice at it. He does not doubt that they loved him enough to be refreshed because it was so. Their charity had not thought of it beforehand; but he expresses his conviction that they took pleasure in the thought of his heart being refreshed. It is touching to see here, that the apostle’s charity suggests that which grace would produce on the heart of the Corinthians, communicating that which they probably would not otherwise have known of-the active charity of three brethren of the assembly; and, in love uniting them to his joy, if they had not been united to that which occasioned it. The flame of charity communicates itself by rising above coldness, and reaching the depths of divine life in the heart; and, once communicated, the soul, before unkindled, glows now with the same fire.

We find in this chapter four channels, so to speak, of ministry. Firstly, the apostle, sent direct from the Lord and by the Holy Ghost. Secondly, persons associated with the apostle in his work, and acting at his desire, and (in the case of Timothy) one pointed out by prophecy. Thirdly, an entirely independent labourer, partly instructed by others (see Act 18:26), but acting where he saw fit, according to the Lord and to the gift he had received. Fourthly, one who gives himself to the service of the saints, as well as others who helped the apostle and laboured. Paul exhorts the faithful to submit themselves to such, and to all those who helped in the work and laboured. He would also have them acknowledge those who refreshed his heart by their service of devotedness. Thus we find the simple and important principle according to which all the best affections of the heart are developed, namely, the acknowledgment of every one according to the manifestation of grace and of the power of the Holy Ghost in him. The Christian man submits to those who addict themselves to the service of the saints; he acknowledges those who manifest grace in a special way. They are not persons officially nominated and consecrated who are spoken of here. It is the conscience and the spiritual affection of Christians which acknowledges them according to their work-a principle valid at all times, which does not permit this respect to be demanded, but which requires it to be paid.

We may remark, here, that this epistle, although entering into all the details of the interior conduct of an assembly, does not speak of elders or of any formally established officers at all. It is certain, that in general there were such; but God has provided in the word for the walk of an assembly at all times, and, as we see, principles which oblige us to acknowledge those who serve in it through personal devotedness without being officially appointed. General unfaithfulness, or the absence of such established officers, will not prevent those who obey the word from following it in all that is needful for Christian order. We see moreover that, whatever might be the disorder, the apostle recognises the members of the assembly as being all real Christians; he desires them to acknowledge one another by the kiss of love, the universal expression of brotherly affection. This is so entirely the case that he pronounces a solemn anathema on every one who loved not the Lord Jesus. There might be such, but he would in no way recognise them. If there were any, let them be anathema. Is this an allowed mixture? He will not believe it, and he embraces them all in the bonds of Christian love (1Co 16:24).

The last point is important. The state of the assembly at Corinth might give room for some uncertainty as to the Christianity of certain members, or persons in connection with them although not dwelling at Corinth. He admonishes them; but in fact, in cases of the most grievous sin where the discipline of God was exercised, or that of man was required, the guilty are looked upon as Christians. (See chap. 10 for the warning; 1Co 11:32 for the Lord’s discipline; for that of man, 1Co 5:5 in this epistle; for the principle, 2Co 2:8). Besides, he denounces with an anathema those who do not love the Lord Jesus. Discipline is exercised towards the wicked man who is called a brother. He who calls himself a Christian, yet does not really love the Lord-for there may be such-is the subject of the most terrible anathema.

It is sweet to see that, after faithfully (although with anguish of heart) correcting every abuse, the spirit of the apostle returns by grace into the enjoyments of charity in his relationship with the Corinthians. The terrible1 Corinthians 16:22 was not felt to be inconsistent with the love that dictated the other verses. It was the same spirit, for Christ was the sole spring of his charity.

We may notice (1Co 16:21) that the apostle, as other passages testify, employed some one to write for him. The Epistle to the Galatians is an exception. He verified his epistles to the assemblies by writing the salutation at the end with his own hand, marking the importance he attached to the exactitude of the verbal contents, and confirming the principle of an exact inspiration. His heart flows out (1Co 16:24), and he comforts himself in being able to acknowledge them all in love.

John Nelson Darby — Synopsis of the Books of the Bible: the New Testament (c. 1857–1862) — public domain. Text from a community e-Sword module.

1–4. Concerning the collection for the saints. The collection for the poor saints at Jerusalem is referred to more than once in Acts. It was first called for when “a great dearth” came upon the land (Acts 11:28–30). The church at Jerusalem had been impoverished by the great liberality in its first years, and by the persecutions which followed. See also Acts 24:17. References to this collection are found in Rom. 15:26; 2 Cor. 8:1, 2; 2 Cor. 9:1, 2. To the churches of Galatia. The directions to the churches of Galatia on this subject have not been preserved. Such hints as this and the reference to a lost letter to the church of Corinth (5:9), show that all that Paul wrote has not come down to us.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

In his closing notes, Paul reminds the Corinthian believers to collect money for the needy believers in Jerusalem. He reminds them that Timothy will come to them before he goes to Paul.

for the believers

Paul was collecting money from his churches for the poor Jewish Christians in Jerusalem and Judea.

as I directed

"as I gave specific instructions"

store it up

Possible meanings are: 1) "keep it at home" or 2) "leave it with the church"

so that there will be no collections when I come

"so that you will not have to collect more money while I am with you"

translationWords

believe

church

Galatia

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

Chap. 16] Various directions and arrangements (1-18). Salutations (19, 20). Autograph conclusion and benediction (21-24).

1-4.] Directions respecting the collection and transmission of alms for the poor saints at Jerusalem.

1.] The construction is as in ch. 7:1; 8:1; 12:1;—the περὶ δὲ … rather serves to introduce the new subject than to form any constructional part of the sentence. Similarly in ver. 12.

λογίας] λογία, συλλογή, λογίαν, τὴν συλλογὴν τῶν χρημάτων καλεῖ, Theodoret (Wetst.). The word is said in the Lexx. not to be found in classic writers.

εἰς τ. ἁγ.] = εἰς τοὺς πτωχοὺς τ. ἁγίων τῶν ἐν Ἱερουσαλήμ, ref. Rom. See also 2Co 8:1 ff.; 2Co 9:1 ff.: and on the poverty of the church at Jerusalem, note on Act 2:44. That poverty was no doubt increased by the continual troubles with which Jerusalem was harassed in this, the distressful close of the Jewish national history. See other causes in Stanley. That the mother church of Christendom should be thus, in its need, sustained by the daughter churches, was natural; and it is at the same time an affecting circumstance, to find him the most anxious to collect and bear to them this contribution, whose former persecuting zeal had doubtless (see Act 26:10) made not a few of those saints widows and orphans.

ὥσπερ διέτ.] We do not find any such order in the Epistle to the Galatians: ch. 2:10 there being merely incidental. It had probably been given during his journey among them Act 18:23,—or perhaps by message (?) from Ephesus. Not as E. V., ‘as I have given order,’ but as I gave order. He refers to the occasion, whatever it was, when that order was given. Bengel remarks: “Galatarum exemplum Corinthiis, Corinthiorum exemplum Macedonibus, Corinthiorum et Macedonum Romanis proponit. 2Co 9:2.Rom 15:26Rom 15:26. Magna exemplorum vis.”

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

1-4. Here, as at 15:49, the Apostle suddenly descends from very lofty heights to matters of ordinary experience. It is as if he had suddenly checked himself in his triumphant rhapsody with the thought that ‘the work of the Lord’ in this life must be attended to. There is still much labour to be undertaken by those who still remain alive waiting for the final victory, and he must return to business.

St Paul had the collection of money for the poorer members of the Church in Jerusalem very much at heart, as is seen from this passage and 2Co 8:9., with which should be compared Rom 15:26, Gal 2:10, and Act 24:17. In “the ablest and most convincing section of Paley’s Horae Paulinae” (2. I) it is shown how these four passages, while having each their distinctive features, “fit and dovetail into one another and thus imply that all are historical.” We thus have “singular evidence of the genuineness” of the documents which contain these different but thoroughly consistent accounts. See Sanday and Headlam (p. 413), and Jowett (p. 419), on Rom 15:29; also the Camb. Grk. Test. on 2Co_8. and 9. The directions given here are so brief that we may suppose that the Corinthians already knew a good deal about the matter, possibly from Titus, who may have been in Corinth before this. Moreover, Titus may have been the bearer of this letter, and in that case would be able to tell them in detail what the Apostle desired them to do. We know that Titus did organize the collection at Corinth. In 2Co 9:1, St Paul says that ‘it is superfluous for him to write’ on the subject. Nevertheless, in his intense anxiety about the fund, he says a great deal more than he says here, supporting the appeal with strong arguments.

His anxiety about the collection is very intelligible. The distress at Jerusalem was great and constant. Jews often made collections for impoverished Jews; Christians must do at least as much. It was specially to be wished that Gentile Christians should help Jewish Christians, and thus promote better feeling between the two bodies. Still more was it to be wished that Christians at Corinth, where the Apostle’s work was regarded with suspicion and dislike by the Jewish, party, should send liberal help to Christians at Jerusalem, where the suspicion and dislike originated. This would prove two things; (1) that his Apostolic authority was effectual in a Gentile Church, and (2) that he had loyal affection for the Church at Jerusalem.

Augustine suggests that the poverty at Jerusalem was the result of the community of goods (Act 4:32), a view that is still held, and is probably part of the explanation: communism without careful organization of labour is sure to end in disaster. But there were other causes. Jerusalem had a pauperized population, dependent on the periodical influx of visitors. The Jewish world, from Cicero’s time at least, supported the poor of Jerusalem by occasional subventions. As the Christian Jews came to be regarded as a distinct body, they would lose their share in these doles; and the ‘communism’ of Act 4:32 was but a temporary remedy. Most of the converts were, therefore, poor at the outset. They were probably ‘boycotted’ and otherwise persecuted by the unconverted Jews (1Th 2:14; Jas 2:6, Jas 5:1-6), and their position would be similar to that of Hindoo Christians excluded from their caste, or Protestants in the West of Ireland. And the belief that ‘the Lord was at hand’ (v. 22) may have checked industry at Jerusalem, as it did at Thessalonica (2Th 3:10; Didache 12). See Knowling on Act 20:4, p. 422; Beet on 2Co 8:15, pp. 426 f.; Hort, Romans and Ephesians, pp. 39 f., ‘173; Ramsay, St Paul the Traveller, 287 f.; Rendall, Expositor, Nov. 1893, p. 321.

1. Περὶ δὲ τῆς λογίας. The abrupt transition leads us to suppose that the Corinthians had asked about the matter: comp. 7:1, 8:1, 12:1. At any rate the sudden introduction of this topic implies that they were already acquainted with it; comp. the sudden transition to Apollos in v. 12. St Paul uses seven words in speaking of this collection; λογία (v. 1); χάρις (v. 3; 2Co 8:4); κοινωνία (2Co 8:4, 2Co 8:9:13; Rom 15:26); διακονία (2Co 8:4, 2Co 8:9:1, 2Co 8:12, 2Co 8:13); ἁδρότης (2Co 8:20); εὐλογία (2Co 9:5); λειτουργία (2Co 9:12); to which may be added ἐλεημοσύναι (Act 24:17, in the report of his speech before Felix) and προσφοραί (ibid). The classical word συλλογή is not found in N.T.; in LXX, only of David’s scrip (1Sa 17:40). It used to be supposed that λογία or λογεία was found only here and in ecclesiastical writers (Ellicott ad loc., Suicer, ii. p. 247); and Edwards thought that St Paul had coined the word. Deissmann (Bible Studies, pp. 142 f.) shows that it was “used in Egypt from the 2nd cent. b.c. at the latest,” and gives various examples from papyri: in one, λογεία is associated with λειτουργία. He thinks that in 2Co 9:5 the first εὐλογίαν may be a corruption of λογείαν. See also Light, pp. 104, 366.

εἰς τοὺς ἁγίους. He does not mean that the Christians at Jerusalem were in a special sense ‘holy’; he indicates why the Corinthians ought to give. Those in need are their fellow Christians (1:2; 2Co 1:1): sic mavult dicere quam ‘pauperes’; id facit ad impetrandum (Beng.). He perhaps also indicates that those in need were the source and original headquarters of the Corinthians’ Christianity (Rom 15:27). Although he does not say so, we might suppose from this passage that all the Jerusalem Christians were poverty-stricken. Rom 15:26 shows that this was not so: it was εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἰερ. that the κοινωνία was to be made. With this use of εἰς c. acc. for the dat. commodi comp. 2Co 8:4, 2Co 8:9:1, 2Co 8:13: is found in LXX, and is probably not a Hebraism but an Alexandrian idiom. It is found in papyri; Deissmann, pp. 117 f.

ὥσπερ διέταξα ταῖς ἐκκλ. τ. Γ. ‘Just as I made arrangements for the Churches of Galatia.’ There is a tone of authority in the verb; as Chrysostom remarks, “He did not say, ‘I exhorted and advised,’ but, ‘I made arrangements,’ as being more absolute; and he does not cite the case of one city, but of a whole nation.” And the compound verb indicates that detailed directions had been given to the Galatians,—possibly by St Paul in person. What follows is no doubt a summary of these directions, to be enlarged by Titus. ‘The Churches of Galatia’ are mentioned to show the Corinthians that they are not the only Gentiles who are asked to contribute to the support of Jewish Christians, and also to move them to imitate such good examples. Galatarum exemplum Corinthiis, Corinthiorum exemplum Macedonibus (2Co 9:2), Corinthiorum et Macedonum Romanis (Rom 15:26) proponit (Beng.).

οὕτως καὶ ὐμεῖς ποιήσατε. ‘So also do you act.’ He writers with confidence: he has only to give directions, and they are sure to be followed. There is none of the anxious pleading of 2 Cor. 8., 2Co 8:9. And it was perhaps this apparent peremptoriness which his opponents used as an argument against him. See G. H. Rendall, p. 107. We may infer from this that the plan a dopted in Galatia had not proved unsuccessful. The ὥσπερ … οὕτως implies that the details of that plan are to be exactly followed, and ὑμεῖς is emphatic (Gal 2:10). We need not infer from Gal 6:6, Gal 6:7, that the appeal to the Galatians had failed; the Apostle is writing there respecting the support of teachers in Galatia, not of the poor at Jerusalem.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Collection [λογιας] . Peculiar to the New Testament, and occurring only here and ver. 2. The classical word is sullogh, Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From legw to collect. For such material ministries Paul uses a variety of words; as cariv bounty, ver. 3; koinwnia contribution, Rom 14:26; eujlogia. blessing, 2Co 9:5; leitoupgia ministration, 2Co 9:12; ejlehmosunai alms, Act 24:17. The word eranov was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club - subscription, or for the support of the poor.

The saints. At Jerusalem. Evidently the community of property (Act 2:44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Rom 14:26. The precise causes of the destitution in that church can be only conjectured.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.

Vv. 1-4. “Concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. 2. Upon the first day of the week let each one of you lay by him in store, as he hath prospered, that the gatherings be not only when I come; 3. and when I come, whomsoever ye shall approve by letters, them will I send to bring your liberality unto Jerusalem. 4. And if it be meet that I go also, they shall go with me.”

When dividing among themselves the preaching of the gospel throughout the whole world, the apostles had made an arrangement by which Paul and Barnabas should from time to time renew the help sent by the Church of Antioch in a particular case, in behalf of the poor Christians of Jerusalem (Gal 2:10; Act 11:27-30). It has been asked whether the indigence of these last did not arise from the community of goods which had prevailed in the Church for a time, after Pentecost. Augustine had already suggested this idea. Reuss speaks in this connection of imprudence, of squandering of fortunes, misunderstood charity. But it is impossible that sacrifices made for the time, to keep up common tables, and of which a few examples only are quoted in the Acts, could have had so considerable an influence on the monetary condition of the Christians of the capital. Edwards calls attention to the expression τοὺς πτωχοὺς τῶν ἁγίων, the poor among the saints (Rom 15:26), which proves that the indigence did not extend to all. We must remember what appears clearly from the Gospels, the Acts of the Apostles, and the Epistle of James, as well as from the term Ebionites (poor) by which Christians of Jewish origin are designated: viz. that Christianity had gained the mass of its adherents from the poor population of Palestine. Now the Christians were hated by the great and rich of Jerusalem on whom they depended for their work. Nothing easier for them, consequently, than to reduce Christians to the last extremity. Moreover, believers must have been exposed by the Jewish authorities in Palestine to a thousand vexations and penalties from which the Churches of other countries were free. If we read carefully Jas 2:6 in connection with chap. 1Co 5:1-6, we shall have an idea of the painful situation of the Churches of Palestine, and particularly of that of Jerusalem, at this period. It closely resembled the position of Hindoo converts excluded from their caste, or that of Protestants, newly converted from Catholicism, in Spain or Italy, whom the animosity of the clergy, and their influence over the wealthy classes, often deprive of their means of subsistence. Finally, it must not be forgotten that we have here the imitation of a custom which prevailed among the Jews from the time that the people were scattered over the Gentile world. It appears from Josephus (Antiq. 18.9. 1) and from Philo (Leg. ad Caium, § 40) that, in all the cities where there was a Jewish colony, there was a treasury established in which every Israelite deposited the offerings which he destined for the temple and for the inhabitants of the capital. It was from Babylonia that the richest contributions came. Men of the noblest families were chosen to carry those collections to Jerusalem. It was therefore most natural for the Church to appropriate this usage in behalf of the mother Church of Christendom, all the more because such manifestations of Christian love were the finest testimony to the communion of saints, a close bond formed by the Spirit of God between the two great divisions of the primitive Church; comp. 2 Corinthians 8, 9 and Rom 15:25-27.

The form περὶ δέ, as to what concerns, concerning, as well as the art. τῆς, the, introduce the subject as one already known to the Corinthians (2Co 9:2); and what is to be said immediately of the Churches of Galatia proves that the matter had long engaged attention. Besides, the passage Gal 2:10 shows that it was not the first time such a thing had been done.

The expression the saints, though frequently denoting all Christians (1Co 6:2; Rom 12:13), is certainly not used here by Paul without allusion to the peculiar dignity belonging to the members of the primitive Church of Jerusalem; comp. 2Co 8:4; 2Co 9:1; 2Co 9:12. They possess, whatever Holsten may say in opposition to Hofmann, a special consecration; they are the natural branches of the good olive tree (Rom 11:16-17; Rom 11:24), whereas believers of the Gentiles are branches of the wild olive grafted among the former on the patriarchal stem. According to Eph 2:19, the Gentiles become by faith fellow-citizens of the saints, that is to say, of Christians of Jewish origin. It is from the Church of Jerusalem, St. Paul says (Rom 15:27), that spiritual blessings have spread throughout the world. There is much delicacy on Paul’s part in emphasizing this characteristic when speaking of an act which might have had something humiliating about it for those who were its objects. This almsgiving thus became the payment of a debt, or better still an act of homage, a sort of tithe offered by the Church of the Gentiles to the Levites of the human race.

Perhaps in the letter of the Corinthians to Paul a question had been put to him as to the steps to be taken for the success of this business. To his high speculative and dialectic powers the apostle united an eminently practical mind. The plan which he advised the Churches of Galatia to follow, and which the Corinthians are now called to imitate, is no other than that which he points out in 1Co 16:2. The κατά is distributive: every first day; the cardinal numeral μία, one, used instead of the ordinal first, is a Hebraism; comp. Mar 16:2; Mar 16:9. — The terms σάββατον (sometimes σάββας) and σάββατα gradually took the meaning of week; comp. Luk 18:12; for weeks are measured by Sabbaths. It seems probable from this passage, as from Act 20:7, that the day which followed the Sabbath, and which was the day of the resurrection of Jesus, was early distinguished from the other days of the week and substituted for the Sabbath as the ordinary day for religious worship; comp. Rev 1:10. The Doctrine of the Twelve Apostles calls it, as the Apocalypse does, the Lord’s day, omitting even the word ἡμέρα, which already makes κυριακή an entirely technical term (see Edwards). Our passage presents one of the first indications of the special religious consecration of this first day of the week.

Each one; even the least wealthy, even slaves; however little it may be.

The words: by him, denote an act done by each in his own house, and not, as some have thought, a gift bestowed in church and known to the giver only.

The expression θησαυρίζων, storing up a treasure, is very beautiful; while expressing the same thought as τιθέναι παῤ ἑαυτῷ, to set aside, it brings out the encouraging aspect of this method; such successive deposits, little as they may be, gradually become a respectable sum, a treasure. But the apostle would not have this measure to become a burden such as might oppress the hearts of the givers (2Co 9:7). Hence he adds: as he hath prospered. The verb εὐοδοῦν, to guide happily in a journey, signifies in the Middle: to make a journey happily oneself; and hence: to prosper in one’s business. The plan in question therefore is the setting apart regularly of a certain proportion of the weekly gain.

The object of this measure is that the sums may be ready when Paul comes, and that there may be nothing to do except to lift them, which will be done quickly and easily, and will give an ampler sum than if the gift were all bestowed at one time.

Vv. 3. Paul has no thought of taking charge of the sum collected himself. He is the ambassador of Christ to the Church, and not a deputy between different Churches. In the passage 2Co 8:23 he speaks of apostles, that is, delegates, of the Churches to one another. It is such delegates that the Corinthians will name to represent them to the Church of Jerusalem, and to offer it this testimony of their love; οὓς δοκιμάσητε: “Those whom you (yourselves) shall count worthy (of this mission).” Several commentators (Calvin, Beza, etc.) connect the regimen by letters with the verb δοκιμάσητε: “Whom ye shall approve by letters.” It was the Church of Corinth, according to them, which was to furnish its delegates with letters of introduction to the Church of Jerusalem. But does δοκιμάζειν admit of such a meaning? The verb bears rather on the choice than on the envoy. Here it would be necessary to give it the meaning, not only of declaring worthy, but of recommending as worthy. It is therefore better to connect the regimen by letters, as the ancient Greek commentators and many moderns do, with the verb πέμψω, I shall send. It is Paul who will introduce them to the Church of Jerusalem, which is much more natural, for he only stands in relation to it. The plural ἐπιστολῶν might designate several letters; but it is more natural to understand here only one, whether we take ἐπιστολῶν as a plural of category, or give the singular meaning to the plural substantive, as the Latin litterae so often has. This letter would no doubt be addressed to James as head of the council of elders at Jerusalem (Act 21:18). Meyer justly observes that the δἰ ἐπιστολῶν is placed first in contrast to the other possible case: that of Paul going and introducing them himself (1Co 16:4).

Vv. 4. He is not yet certain that he will go to Jerusalem; but if the collection is large enough, that will determine him to go personally to Palestine, and he will join those who may be charged with presenting it. But in this case Paul is careful not to say: “I will go with them.” Conscious as he is of his apostolic dignity, he is well aware that he will be the principal personage of the deputation; and therefore he says: They will go with me.

In taking all these measures, Paul’s object was not merely to respect the autonomy of the Churches; he wished also to secure himself against the odious suspicions which prevailed at Corinth in the minds of adversaries who were utterly unscrupulous as to the means they used to blacken his character and undermine his authority; comp. 2Co 12:16-18.

The question which Paul here leaves in suspense, we find answered affirmatively, Rom 15:25 : “Now I go to Jerusalem to minister to the saints,” and Act 20:1-6, where we find him at Corinth surrounded by deputies from all the Churches of Macedonia and Achaia, who are preparing to start with him for Jerusalem.

Frédéric Louis Godet — Commentaries on Luke, John, Romans, and 1 Corinthians — English translation (T&T Clark, Edinburgh, 1870s–1890s) — public domain. Text from a community e-Sword module.