Exegetical and Hermeneutical Commentary of 1 Corinthians 16:1
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
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.
Fuente: The Cambridge Bible for Schools and Colleges
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 ( logia) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from lego, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word saints ( 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 – ( 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.
Fuente: Albert Barnes’ Notes on the Bible
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.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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] , from , 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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.
Fuente: English Annotations on the Holy Bible by Matthew Poole
1. collection for the saintsatJerusalem (Ro 15:26) and inJudea (Act 11:29; Act 11:30;Act 24:17; compare 2Co 8:4;2Co 9:1; 2Co 9:12).He says “saints” rather than “the poor,” toremind the Corinthians that in giving, it is to the Lord’s people,their own brethren in the faith. Towards the close of thenational existence of the Jews, Judea and Jerusalem were harassedwith various troubles, which in part affected the Jewish Christians.The community of goods which existed among them for a time gavetemporary relief but tended ultimately to impoverish all byparalyzing individual exertion (Ac2:44), and hence was soon discontinued. A beautiful fruit ofgrace it was, that he who had by persecutions robbed many of theirall (Ac 26:10), should becomethe foremost in exertions for their relief.
as I have givenrather,”gave order,” namely, during my journey throughGalatia, that mentioned in Ac18:23. The churches of Galatia and Phrygia were the last whichPaul visited before writing this Epistle. He was now at Ephesus, andcame thither immediately from visiting them (Act 18:23;Act 19:1). That he had not beensilent in Galatia on contributions for the poor, appears from thehint let fall in his Epistle to that church (Ga2:10): an undesigned coincidence and mark of genuineness [PALEY,Hor Paulin]. He proposes the Galatians as an example tothe Corinthians, the Corinthians to the Macedonians, the Corinthiansand Macedonians to the Romans (Rom 15:26;Rom 15:27; 2Co 9:2).There is great force in example.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Now concerning the collection for the saints,…. Not at Corinth, but at Jerusalem, as appears from 1Co 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. Ga 2:10 though the order he here speaks of was doubtless given them when he passed through the region of Galatia, Ac 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.
Fuente: John Gill’s Exposition of the Entire Bible
| Contributions for the Poor. | A. D. 57. |
1 Now 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 every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your 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.
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, v. 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, 2 Cor. viii. 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 (v. 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, 1Ti 6:17; 1Ti 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. iv. 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 euodotai, 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 (2 Cor. viii. 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 sabbaton (Luke xxiv. 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, 1 John iv. 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, v. 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, v. 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, v. 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.
Fuente: Matthew Henry’s Whole Bible Commentary
Now concerning the collection for the saints ( ). Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters 1Cor 16:2; 1Cor 16:9). This word (or –) is now known to be derived from a late verb , to collect, recently found in papyri and inscriptions (Deissmann, Bible Studies, p. 143). The word is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, Light from the Ancient East, p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection.
So also do ye ( ). Paul had given orders () to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Cor 8:10; 2Cor 9:1-5). Now do what you pledged.
Fuente: Robertson’s Word Pictures in the New Testament
Collection [] . 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.
Fuente: Vincent’s Word Studies in the New Testament
FINAL COUNCIL AND GREETINGS
1) “Now concerning the collection for the saints,” (peri de tes logeias eis tous hogious) “With regards to the collection with reference to the saints.’ . During Paul’s third missionary journey, he did deputation
work in travel and correspondence to solicit and secure funds for the Jerusalem saints who were chronic sufferers of poverty in the non-industrial center of Jerusalem 2Co 8:9; Gal 2:10.
2) “As I have given order to the churches of Galatia; (hosper dietaksa tais ekklesiais tes; galatias) “Just as I charged, or set in order, the churches of Galatia,” concerning the benevolent gathering for the needy saints in Jerusalem — This alludes to an association of colleague churches Paul had visited in Asia Minor, Act 18:23.
3) “Even so do ye.” (houtos kai humeis poiesate) “Even so do ye or make your contribution also. Paul later refers to the response to these appeals as satisfactory, Rom 15:25-32; Act 24:17; Act 20:4 indicates Ephesian area brethren assisted and accompanied Paul in securing and delivering funds to the Jerusalem saints.
Fuente: Garner-Howes Baptist Commentary
1. But concerning the collection Luke relates (Act 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (Gal 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. (149) Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also — that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method — by which he designed to cut off all hinderances and impediments.
(149) “ D’inciter les Gentiles a subuenir a la pourete qui y estoit;” — “To stir up the Gentiles to relieve the poverty that existed there.”
Fuente: Calvin’s Complete Commentary
CRITICAL NOTES
1Co. 16:1. The collection.Very fully dealt with in 2 Corinthians 8,
9. Traceable thus; earlier, in Gal. 2:10, Pauls 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 Berans (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 Christs 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 Pauls message to Corinth, or rather of the Spirits 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 mans 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, womens 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 admittedand it leaves a wide range of topics and pursuitswhich 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 Immanuels 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 Gods blessings; no man may be left out of the Churchs 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 ones 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 Gods 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 Gods; the rest of the week is now my own. Rather the firstfruits, the Corban, means that we gratefully offer a sample, where all is Gods 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 weeks 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 Gods 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.
Fuente: The Preacher’s Complete Homiletical Commentary Edited by Joseph S. Exell
Butlers Comments
SECTION 1
Endow (1Co. 16:1-9)
16 Now concerning the contribution for the saints: as I directed the churches of Galatia, so you also are to do. 2On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come. 3And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. 4If it seems advisable that I should go also, they will accompany me.
5 I will visit you after passing through Macedonia, for I intend to pass through Macedonia, 6and perhaps I will stay with you or even spend the winter, so that you may speed me on my journey, wherever I go. 7For I do not want to see you now just in passing; I hope to spend some time with you, if the Lord permits. 8But I will stay in Ephesus until Pentecost, 9for a wide door for effective work has opened to me, and there are many adversaries.
1Co. 16:1-4 Ministering: The Corinthian Christians had a problem with giving. In an earlier communication with them Paul apparently mentioned the need for a contribution to relieve the suffering of their brethren in Judea. Now he writes to set forth apostolic directions on how to best collect that contribution. Evidently, between this letter (I Corinthians) and the next (II Corinthians) (a period of 4 or 5 monthsSpring to Fall of 57 A.D.), the Corinthians had some misunderstandings and misgivings about this collection for the saints in Jerusalem. In 1Co. 16:1-4 Paul sounds as if he is ordering the people to give, whether they want to or not. Someone may have taken offense at his bluntness, so he wrote II Corinthians, chapters 8 and 9, to explain that all giving must be done willingly, as each man has purposed in his own heart, and not out of coercion. But it is a fact, that both of these are scriptural motives for Christian stewardship. Paul uses the Greek word logeias (lit. something counted, a collection) to describe what he had directed (Gr. dietaxa, given orders for as in the military) to the churches of Galatia. Now he commands the church at Corinth (Gr, poiesate, 2nd, pl. 1 aor., imperative, You do!) to take up offerings, and tells them how to do it. They started to do what he ordered (see 2Co. 8:10), but then they stopped. So he wrote later holding before them the example of the Macedonians and telling them they must not give as if it were an exaction. Jesus taught his stewardship lessons under the same two principles. First, Jesus is the Master, our King. He has every right to give his servants orders about the conduct of their stewardship. On the other hand, the obedience of the servant is to be done under an attitude of willingness and cheerfulness. If obedience has to be coerced and is resented, the servant of Christ is no better than the elder brother who stayed home but hated every minute of it, (see Luk. 15:25-32).
This chapter is the crown of all the teaching of the first Corinthian letter. The epistle started with the reminder, God is faithful, by whom ye were called unto the fellowship (Gr. koinonian, communion) of his Son Jesus Christ our Lord (1Co. 1:9). Because of that fellowship with Jesus Christ, Christians have been called into partnership or communion with the whole church of Christ everywhere in the world. The Corinthians needed to know that their relationship to Christ also involved brotherhood with the whole world-wide church whether in Corinth, Macedonia, Galatia or Jerusalem. They must be led to share in supplying material needs and spiritual needs of all the brethren called unto the same fellowship (communion) as theyno matter where those brethren were. Perhaps Paul is ordering this lengthy and regular collection for benevolence as part of the therapy for their self-centeredness. Whoever would save his life shall lose it, but whoever would lose his life for Christs sake and the Gospels shall secure it.
Giving is not optional for the Christian. Every place Paul established a congregation of believers he taught them they must give. Jesus taught that to be his followers a person must be willing to give when one has hardly anything at all (the poor widow with two mites, Luk. 21:1-4; Mar. 12:41-44) and to give all when one has everything (the rich young ruler, Luk. 18:18-30; Mat. 19:16-22; Mar. 10:17-22). Giving is the very essence and breath of Christianity.
There were two reasons the Christians in Judea were needing financial help. First, a famine (Act. 11:28) had devastated the area; second, many of the Jews who had become Christian in Judea were being persecuted and their goods were being plundered (Heb. 10:34) by their Hebrew persecutors. It is instructive to note the different Greek words the apostle uses to describe this contribution:
a.
logeias a thing that has been counted, a collection. (1Co. 16:1)
b.
charin a gracious gift (1Co. 16:3)
c.
koinonia a taking part, a fellowship, a communion (2Co. 8:4; 2Co. 9:13)
d.
diakonia a ministry, a deaconship (2Co. 8:4)
e.
hadroteti bountiful, abundance, liberal gift (2Co. 8:20)
f.
eulogian well-counted, blessed-counting (2Co. 9:5)
g.
leitourgia serviceable gift, a gift to serve, a liturgy (2Co. 9:12)
h.
eleemosune alms, gift of mercy, gift for the poor (Act. 24:17)
i.
prosphora a sacrificial offering (Act. 24:17)
From all these synonyms we get a picture of Christian giving as systematic, liberal, willing, and purposeful. Stedman (op. cit.) notices the following outline in Pauls instructions here:
1.
Giving is to be a universal Christian practice as I directed the churches of Galatia, so you also are to do . . .
2.
Giving is in celebration of Christs resurrection On the first day of the week . . .
3.
Giving is personal . . . each of you is to put something aside . . .
4.
Giving should be planned and with regularity . . . put something aside and store it up . . .
5.
Giving is not to be measured by amount but by motive . . . as he may prosper . . .
6.
Giving should be done without special pressure . . . so that contributions need not be made when I come . . .
7.
Giving should be applied faithfully to that for which it has been given . . . I will send those whom you accredit by letter . . .
The Greek syntax of 1Co. 16:2 is interesting: kata mian sabbatou hekastos humonpar heauto titheto thesaurizon ho ti ean euodotai . . ., Upon the first of the week each of you by himself is to deposit the things being stored up however he is prospered . . . You see, they were storing up their offerings constantlyevery daythen on Sunday they took their personal collection and deposited it in the congregational offering. In the culture of the first century, most people were paid at the end of every day for their labor (see Mat. 20:8). Every day they stored up part of their daily wages, according to how much they were paid, and deposited it on the Lords Day (first day of the week). This is clearly an assertion that in the first century church there was a time (first day of the week) and a responsible administering (deposit) for money given by Christians to the Lords work. It is also a clear indication that the early Christians met on the first day of the week to worship and share in the Lords work.
The Greek word euodotai is a combined word from eu, meaning well or good, and hodos, meaning road or journey or path. It is translated in 1Co. 16:2, prosper. Christians are to give according to the goodness of the road they travel. If God has given a man a hard row to hoe (hard times, poverty) he should give whatever he is able to give. He must give something, but it may be very little compared to what others have to give. But that is all right with God. It does not need to be a tithe (10 percent) There is nowhere in the New Testament that tithing is commanded for the Christian. The Christians relationship is on a much higher level than tithing. The expectation for a Christian is loving, self-sacrificing, responsible stewardship of 100 percent of all with which he has been entrusted. He will give as he believes the Lord has given to him, and what he retains he will not consider his own but he will use it wisely and frugally to serve Christ in the best manner possible and bring glory to his name. We cannot give more than we have. God knows that (2Co. 8:12), and accepts it. God is singularly interested in the readiness of mind and heart to give. With God, motive is all important (see Mat. 6:2-4; Mat. 6:19-21). Great sums of money may be given (see Luk. 21:1-4; Mar. 12:41-44) but if the motive is self-righteousness, it is an abomination with God, (see Isa. 1:10-17; Mic. 6:6-8).
Paul anxiously guarded against exacting contributions for the Lords work through special pressures. He said, . . . so that contributions need not be made when I come . . . He really said, in Greek, hina me hotan eltho tote logeiai ginontai, lest whenever I come then collections there are. Why this instruction?
Because the apostle knew that when he was personally present he had a tremendous impact on people. He did not want their giving to be because they were moved by his preaching or by his stories of what God had done, or in any other way to be pressured. No professional fund raisers would have been permitted in the early churches. Paul says, in effect, Do not bring out the thermometer; do not put on a three-ring circus, with people running down the aisle bringing pledges to meet a predetermined goal. I do not want that. Your giving is to come out of a heart that has been moved by the grace of God. God does not want giving on any terms other than those. Giving must be without special pressure.
(Ray C Stedman, op. cit., p. 327)
Finally, Paul advises the church at Corinth of its responsibility to insure that the collection for the needy gets to Judea as intended. The apostle offers to help deliver the money if he is needed, but he will let the Corinthian congregation decide who the messengers shall be.
These are principles, based on apostolic authority, the church will do well to follow closely in every age. They are never outdated or irrelevant. We have so much in America! We are so prosperous, in comparison with the rest of the world. God has certainly given Americans, considering our liberties as well as our material endowments, an easier row to hoe than the majority of the worlds people. Of course, we do not expect unbelievers in America to give to the Lords work as they have been prospered. But it is doubtful that most Christians in America give as they have been prospered. Let us repent, and do it!
1Co. 16:5-9 Missions: If we did not know the humble nature of Paul, and did not know his passion for being self-supporting by plying his trade of tent-making, we would think him a bit presumptuous to invite himself to be the guest of the Corinthians. Paul undoubtedly has another motive for inviting the Corinthians to support him in his intended missionary work. He would want to allow them the privilege of sharing in the fruits of his labors (see Php. 4:17; 2Co. 11:7-11; 2Co. 12:13).
Paul established the church in Corinth (Act. 18:1 ff.) in A.D. 51 on his 2nd missionary journey. He remained there a year, and returned to Palestine via Syria (Act. 18:18-22). He began his third missionary journey in A.D. 54 going first through Galatia and Phrygia (Act. 18:23), then to Ephesus (Act. 18:24). During a three-year stay at Ephesus (Act. 18:24-28; Act. 19:1-41) he wrote I Corinthians. Leaving Asia Minor (Act. 20:1-4) he went to Macedonia. From Macedonia he wrote II Corinthians. Then he went on down into Greece where he spent three months, visiting Corinth again after about a six-year absence. While at Corinth, in 57 A.D., he wrote the epistle to the Romans. In our text here (1Co. 16:5) Paul writes from Ephesus of his plan to visit Corinth after passing through Macedonia.
Paul intended to stay with the Corinthians. He was passing through Macedonia toward (Gr. pros, preposition denoting direction) Corinth. He intended to stay at Corinth in order that (Gr. hina, conjunction denoting purpose, aim or goal) they might speed him on his journey, (Gr. propempsete, aorist imperative active verb, meaning, you will furnish me with things necessary for a journeysee Tit. 3:13; 3Jn. 1:6). He did not want to see them just in passing. He intended to spend some time with them, if the Lord permits. He would need to be housed, fed, perhaps even given financial assistance (even though he usually earned his own livingAct. 20:33-35; 1Co. 4:9-18; 2Co. 11:7-12; 2Co. 12:14-18; 1Th. 2:5-9; and he taught other Christians to do the same1Th. 4:9-12; 2Th. 3:6-15). There were certainly times when Paul did take financial aid (Php. 4:15-19) and he said he had a right to take such aid in his ministry (1Co. 9:1 ff.). Some preachers, evangelists and missionaries, in this affluent twentieth century, are forced to surrender full-time ministries because of lack of financial support. Perhaps the major reason for insufficient financial pay to ministers of the gospel is that many Christian people do not believe a minister works hard enough to deserve pay equal to those who do manual labor, or equal to those professionals who have invested in years of training and apprenticeship. Most ministers of the gospel today are being paid a salary about equal to janitors and public school teachersmost of whom must take a second job to make ends meet. Ministers with families have difficulty staying out of debt and conducting a full-time ministry on that kind of pay. Most preachers and missionaries never complain. They go right on struggling, feeling the psychological pressures of living each day on the edge of insolvency. They do it because they have a servants heart. But even the ox (let alone the human servant) is worthy of his hire (1Co. 9:8-12).
The apostle intended to stay at Corinth. He needed assistance. He was going to be put to the test in Ephesus. He would be run through the psychological grinder there. As he was writing he could see a wide door for effective work opening for him but there were many adversaries. It would be hard work, taxing every mental and emotional fiber of his being. The financial aid he might expect from Corinth would boost his spirit. But he would also be looking for some spiritual encouragement through his stay in Corinth. Even the greatest of the apostles needed human comfort. Some of the most pathos-filled words in all the Bible are those of Paul in the Roman prison awaiting death when he asked Timothy to do your best to come to me soon (2Ti. 4:9-18). Paul may have also had in mind the same reason he took financial aid from Philippi. He may have wanted Corinth to have the blessing of participating in the future fruits of his ministry (see Php. 4:17). Whatever his reasoning, it appears he did not receive financial aid from Corinth. He apologizes (2Co. 11:7-11; 2Co. 12:13) for having done them a disservice for not having demanded it! Any group of Christians that does not pay its preacher sufficient wages to relieve him of financial anxiety, does not help him prepare for retirement, and does not encourage him by understanding how hard he labors, is doing itself a disservice! Such a church could never realize the satisfaction of sharing in the fruits of his labor.
Appleburys Comments
The Collection for the Saints (19)
Text
1Co. 16:1-9. Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. 2 Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. 3 And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: 4 and if it be meet for me to go also, they shall go with me. 5 But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia; 6 but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go. 7 For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. 8 But I will tarry at Ephesus until Pentecost; 9 for a great door and effectual is opened unto me, and there are many adversaries.
Commentary
Now concerning the collection.The familiar now concerning does not introduce some problem that was disrupting the life and harmony of the church. It suggests Pauls concern for the people he knew and loved. He had a lasting concern for the saints in Judea. Before his conversion he had persecuted them and had tried to make havoc of the church of God (Gal. 1:13; Gal. 1:23). Some time after his conversion when Agabus came to Antioch and predicted a famine over all the world, the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Judea; which also they did, sending it to the elders by the hand of Barnabas and Saul (Act. 11:27-30). Still later when Paul was in conference in Jerusalem with Cephas and John and James, he was asked to remember the poor in Judea. This, he said, he was very eager to do (Gal. 2:1-10).
Although Paul was the apostle to the Gentiles, he never forgot his own Jewish people (Rom. 9:1-3), but he seemed to be particularly concerned about those from the Jews who had turned to Christ as he had done. In all his labors among the Gentile converts to Christianity, he urged that the suffering saints in Judea be remembered and that offerings be sent for their relief. See 2Co. 8:1-24; 2Co. 9:1-15.
As I gave order.The apostle did not hesitate to lay down regulations to be followed by the church in fulfilling their obligations to others. He had already reminded them that what he was writing was the commandment of the Lord (1Co. 14:37). He had given the same orders to the churches in Galatia.
upon the first day of the week.The expression clearly indicates the first day of every week. Each one was to participate in the collection. He was to set aside an amount which he was to determine on the basis of his being prospered.
no collections be made when I come.Some take this to mean that the members of the church were to put their weekly offerings into a common treasury. Pauls concern was that the money be ready when he came. In order to have it so, it was necessary for the brethren to begin early and set it aside on every first day of the week. Each one could have brought what he saved when Paul arrived. It would be difficult to say just how they did it. The important thing was to save regularly for the offering so that it would be ready when Paul arrived. He did not want to spend time waiting for them to get it together after he came. Most people will find it easier to save something each week than to get a large sum ready at one time.
whomsoever ye shall approve.Paul was careful about handling funds that belonged to others. The people were to approve the ones to take the offering to Jerusalem. He was willing to go along if it should be the thing to do, but he was not giving his critics an opportunity to condemn him in the handling of the collection. A good example for all who handle church funds!
them will I send with letters.Those who were to be appointed by the church to perform this task were to have letters of commendation from Paul to the brethren in Jerusalem. This is further evidence of his concern that everything be done in a manner that was above criticism. The Lords people were giving the money for the suffering saints of the Lord and the Lords servants were taking every precaution to have it done for His glory.
But I will come unto you.Paul planned for the future. Sometimes he was hindered in carrying out his plans. He had already written of his intention to visit them in connection with other matters (1Co. 4:18-21). He looked forward to the visit with joy and hope that the problems would be taken care of and that the collections would be made by the time he arrived. His trip was to take him through Macedonia, but he planned to stay through the winter at Corinth.
that ye may set me forward.It is not likely that he had in mind any financial support (1Co. 9:15). Luke records the facts of the farewell which the Ephesian elders gave Paul at Miletus (Act. 20:36-38). Something like it may have been in his mind as he wrote this word to the brethren at Corinth.
if the Lord permit.Paul was always conscious of the Lords hand in all of his plans and journeys. See also Jas. 4:15.
a great and effectual door.Paul was at Ephesus when he wrote the epistle. He planned to stay there until Pentecost. This does not suggest that he was planning to keep the feast there but rather that he was aware of the great door of opportunity before him to do an effective work for the Lord.
Ephesus was the third great radiating center of early Christianity. Jerusalem was the first; Antioch was the second. All Asia heard the gospel as a result of Pauls work at Ephesus (Act. 19:9-10). The apostles did not neglect the rural areas, but they concentrated their efforts on the great centers of population from Jerusalem to Rome.
there are many adversaries.This was another reason for remaining at Ephesus. Paul was not one to run because of opposition. He was confident that the Lord would always lead him in triumph in Christ in every place as he proclaimed the gospel (2Co. 2:14-17). He was eager to preach the gospel in Rome also, for it is the power of God (Rom. 1:16).
Fuente: College Press Bible Study Textbook Series
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 Apostles 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 Bengels Note is worth quotingHe 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.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
Chapter 16
PRACTICAL PLANS ( 1Co 16:1-12 )
16:1-12 With regard to the collection for the people of Christ, do you too follow the instructions which I gave to the Churches of Galatia. Every first day of the week each of you must put by and save up whatever his prosperity demands, so that there may be no need to take collections when I arrive. Whenever I arrive, I will send whoever you approve by letter to take your gifts to Jerusalem. If it is fitting for me to go, too, they will travel with me. I will come to you after I have passed through Macedonia. Possibly I may stay with you, or I may even spend the winter with you so that you may speed me on my way wherever I go. I do not want to see you now in the passing, for I hope to stay some time with you, if the Lord permits it. I will stay in Ephesus until Pentecost, for a great and effective door stands open to me, although my opponents are many.
If Timothy comes, see that he may be able to stay with you without fear. He is doing God’s work just as I, too, am doing it, so let no one look down on him. Speed him on his way with the blessing of peace that he may come to me, for I and the brothers are eagerly waiting for him. With regard to Apollos, the brother, I have strongly urged him to go to you with the brothers, but he was all against coming to you just now, but will come when the time is convenient.
There is nothing more typical of Paul than the abrupt change between 1Co 15:1-58 and 1Co 16:1-24. 1Co 15:1-58 has been walking in the loftiest realms of thought and theology, and discussing the life of the world to come. 1Co 16:1-24 deals with the most practical things in the most practical way and is concerned with the everyday life of this world and the administration of the Church. There is no reach of thought too high for Paul to scale and no practical detail of administration too small for him to remember. He was very far from being one of those visionaries, who are at home in the realms of theological speculation and quite lost in practical matters. There might be times when his head was in the clouds but his feet were always planted firmly on the solid earth.
He begins by dealing with the collection for the poor saints at Jerusalem. This was an undertaking very dear to Paul’s heart. (compare Gal 2:10; 2Co 8:1-24; 2Co 9:1-15; Rom 15:25; Act 24:17). There was a certain brotherliness in the ancient world. In the Greek world there were associations called eranoi. If a person fell on evil days or was in sudden need, his friends would club together to raise an interest-free loan to help him. The synagogue had officials whose duty it was to collect from those who had and to share out to those who had not. Quite frequently Jews who had gone abroad and prospered sent their envoys to Jerusalem with contributions for the Temple and for the poor. Paul did not want the Christian Church to be behind the Jewish and the heathen world in generosity.
But to him this collection for the poor at Jerusalem meant more than that. (i) It was a way of demonstrating the unity of the Church. It was a way of teaching the scattered Christians that they were not members of a congregation only, but members of a Church, each part of which had obligations to the rest. The narrowly congregational outlook was far from the Pauline conception of the Church. (ii) It was a way of putting into effect the practical teaching of Christianity. By arranging this collection Paul was providing his converts with an opportunity of translating into action the teaching of Christ on the virtue of love.
It has been pointed out that, in different letters and speeches, Paul uses no fewer than nine different words to describe this collection.
(i) Here he calls it a logia ( G3048) ; the word means an extra collection. A logia was something which was the opposite of a tax which a man had to pay; it was an extra piece of giving. A man never satisfies his Christian duty by discharging the obligations which he can legally be compelled to fulfil. The question of Jesus was, “What more are you doing than others?” ( Mat 5:47).
(ii) Sometimes he calls it a charis ( G5485) ( 1Co 16:3; 2Co 8:4). As we have already seen, the characteristic of charis ( G5485) is that it describes a free gift freely given. The really lovely thing is not something extracted from a man, however large it be, but something given in the overflowing love of a man’s heart, however small it be. We must note that Paul does not lay down a flat rate which each Corinthian Christian must give; he tells them that they must give as their prosperity demands. A man’s heart must tell him what to give.
(iii) Sometimes he uses the word koinonia ( G2842) ( 2Co 8:4; 2Co 9:13; Rom 15:6). Koinonia means fellowship, and the essence of fellowship is sharing. Christian fellowship is based on the spirit which cannot hug to itself that which it has, but which regards all its possessions as things to be shared with others. Its dominating question is not, “What can I keep?” but, “What can I give””
(iv) Sometimes he uses the word diakonia ( G1248) ( 2Co 8:4; 2Co 9:1, 2Co 9:12-13). Diakonia means practical Christian service. It is from its kindred word diakonos ( G1249) that we get our English word deacon. It may sometimes happen that the limitations of life prevent us from rendering personal service and it may often happen that our money can go where we cannot go.
(v) Once he uses the word hadrotes ( G100) , whose meaning is abundance ( 2Co 8:20). In that passage Paul speaks of the envoys of the Church who accompany him to guarantee that he does not misuse the abundance which is entrusted to him. Paul would never have desired an abundance for himself. He was content with what he could earn with the toil of his hands and the sweat of his brow. But he was glad in heart when he had abundance to give away. It is a grim commentary on human nature that, when a man is dreaming of what he would do if he was a millionaire, he almost always begins by thinking what he would buy for himself, and seldom of what he would give away.
(vi) Sometimes he uses the word eulogia ( G2129) , which in this case means bounty ( 2Co 9:5). There is a kind of giving which is not a bounty. The gift is given as a bleak and unavoidable duty, given with a grudge and with no delight. All true giving is a bounty which we are supremely glad to give.
(vii) Sometimes he uses the word leitourgia ( G3009) ( 2Co 9:12). In classical Greek this is a word with a noble history. In the great days of Athens there were generous citizens who volunteered out of their own pockets to shoulder the expenses of some enterprise on which the city was engaged. It might be to defray the expenses of training the chorus for some new drama or some team to compete for the honour of the city in the games; it might be to pay for the outfitting and manning of a trireme or man-of-war in time of the city’s peril. A leitourgia ( G3009) was originally a service of the state voluntarily accepted. Christian giving is something which should be volunteered. It should be accepted as a privilege to help in some way the household of God.
(viii) Once he speaks of this collection as eleemosune ( G1654) ( Act 24:17). That is the Greek word for alms. So central was alms-giving to the Jewish idea of religion, that the Jew could use the same word for almsgiving and righteousness.
“Alms given to a father shall not be blotted out,
And it shall stand firm as a substitute for sin;
In the day of trouble it shall be remembered,
Obliterating thine iniquities as the heat the
hoar frost” (Ecc 14:15).
The Jew would have said, “How can a man show that he is a good man except by being generous?”
(ix) Lastly he uses the word prosphora ( G4376) ( Act 24:17). The interesting thing is that prosphora is the word for an offering and a sacrifice. In the realest sense that which is given to a man in need is a sacrifice to God. The best of all sacrifices to him, after the sacrifice of the penitent heart, is kindness shown to one of his children in trouble.
At the end of this section Paul commends two of his helpers. The first is Timothy. Timothy had the disadvantage of being a young man. The situation in Corinth was difficult enough for the experienced Paul; it would be infinitely worse for Timothy. Paul’s commendation is that they are to respect Timothy, not for his own sake, but for the sake of the work that he is doing. It is not the man who glorifies the work but the work which glorifies the man. There is no dignity like the dignity of a great task. The second is Apollos. Apollos emerges from this passage as a man of great wisdom. Right at the beginning of this letter we saw that there was a party in Corinth who, quite without the sanction of Apollos, had attached themselves to his name. Apollos knew that, and, no doubt, he wished to stay away from Corinth, lest that party try to annex him. He was wise enough to know that, when a Church is torn with party politics, there is a time when it is wiser and more far-sighted to stay away.
CLOSING WORDS AND GREETINGS ( 1Co 16:13-21 )
16:13-21 Be on the alert; stand fast in the faith; play the man; be strong. Let all your affairs be transacted in love.
Brothers I urge you–(you know the family of Stephanas was the first-fruits of God’s harvest in Achaea and that they have laid themselves out to be of help to Christ’s people)–that you too may be obedient to such men and to all who share in the common work of the gospel and who toil for it. I rejoice at the arrival of Stephanas, Fortunatus and Achaicus, because they filled up all the gaps in my news about you. They have refreshed my spirit and yours. Give full acknowledgment to such men.
The Churches of Asia send you their greetings. Aquila and Prisca send you many greetings in the Lord together with the Church that is in their house. All the brothers send their greetings. Greet each other with a holy kiss.
Here is my greeting written in the handwriting of me Paul. If anyone does not love the Lord let him be accursed. The Lord is at hand. The grace of the Lord Jesus Christ be with you. My love be with you all in Christ Jesus. Amen.
This is an interesting passage because its very practical nature and its ordinariness shed a vivid light on the day to day life of the early Church.
Paul begins with a series of five imperatives. It may well be that all the first four have a military background and are like a commander’s orders to his soldiers. “As a sentinel, be ever on the alert. When under attack, stand fast in the faith and yield not an inch. In time of battle, play a hero’s part. Like a well-equipped and well-trained soldier, be strong to fight for your King.” Then the metaphor changes. Whatever the Christian soldier be to those persons and things which threaten the Christian faith from the outside, to those within the Church he must be a comrade and a lover. In the Christian life there must be the courage which will never retreat and the love which will never fail.
To Paul in Ephesus there had come Stephanas, Fortunatus and Achaicus, and they had brought him first-hand information which filled in the gaps in his knowledge of what was happening at Corinth. His commendation of Stephanas is very interesting. Stephanas deserved respect because he had put himself at the service of the Church. In the early Church willing and spontaneous service was the beginning of official office. A man became a leader of the Church, not so much by man-made appointment, as by the fact that his life and work marked him out as one whom all men must respect. T. C. Edwards says, “In the Church many work, but few toil.”
Verses 19 and 20,( 1Co 16:19-20), are a series of greetings. Greetings are sent from Aquila and Priscilla. These two people, man and wife, move across the background of Paul’s letters and the Book of Acts. They were Jews, and, like Paul, were tent-makers. Originally they had been settled in Rome, but in A.D. 49 or 50 Claudius, the Roman Emperor, had issued a decree banishing all Jews from Rome. Aquila and Priscilla found their way to Corinth, and it was there that Paul first met them ( Act 18:2). From Corinth they found their way to Ephesus, from which now Paul sends their greetings to their old associates in Corinth. From Rom 16:3 we find that they found their way back to Rome and settled there again. One of the interesting things about Aquila and Priscilla is that they show us how easy and natural travel was even at that time. They followed their trade from Palestine to Rome, from Rome to Corinth, from Corinth to Ephesus, and from Ephesus back to Rome.
There is one great thing about these two. In those early days there were no church buildings. It is, in fact, not until the third century that we hear about a church building at all. The little congregations met in private houses. If a house had a room big enough, it was there that the Christian fellowship met. Now wherever Aquila and Priscilla went, their home became a church. When they are in Rome, Paul sends greetings to them and to the church that is their house ( Rom 16:3-5). When he writes from Ephesus, he sends greetings from them and from the church that is in their house. Aquila and Priscilla were two of these wonderful people who make their homes centres of Christian light and love, who welcome many guests because Christ is always their unseen guest, who make their houses havens of rest and peace and friendship for the lonely and the tempted and the sad and the depressed. A great compliment Homer paid one of his characters was to say of him, “He dwelt in a house by the side of the road and he was the friend of wayfaring men.” The Christian wayfarer ever found an inn of peace where Aquila and Priscilla lived. God grant to us to make our homes like that!
“Greet each other,” writes Paul, “with a holy kiss.” The kiss of peace was a lovely custom of the early Church. It may have been a Jewish custom which the early Church took over. It was apparently given at the end of the prayers and just before the congregation partook of the sacrament. It was the sign and symbol that they sat at the table of love joined together in perfect love. Cyril of Jerusalem writes of it, “Do not think that this kiss is like the kiss given to each other by mutual friends in the market place.” It was not given promiscuously. Certainly in later times it was not given between men and women, but between man and man, and woman and woman. Sometimes it was given not on the lips but on the hand. It came to be called simply “The Peace.” Surely never did a church need to be recalled to that lovely custom more than this Church at Corinth, so torn with strife and dissension.
Why did that lovely custom pass from the Church’s life? First, it faded because, lovely though it was, it was obviously liable to abuse, and, still more, it was liable to misinterpretation by heathen slanders. Second, it faded because the Church became less and less of a fellowship. In the little house churches, where friend met with friend and all were closely bound together, it was the most natural thing in the world; but, when the house fellowship became a vast congregation and the little room became a great church, the intimacy went lost and the kiss of peace went lost with it. It may well be that with our vast congregations we have lost something, for the bigger and more scattered a congregation is the more difficult it is for it to be a fellowship, where people really know and really love each other. And yet a church which is a collection of strangers, or, at the best, of acquaintances, is not a true church in the deepest sense.
And so to the end. Paul sends his own autograph greeting on the last page of the letter which some secretary had taken down for him. He warns them against anyone who does not love Christ. And then he writes in Aramaic the phrase, “Maran atha ( G3134) ,” which most probably means, “The Lord is at hand.” It is strange to meet with an Aramaic phrase in a Greek letter to a Greek church. The explanation is that that phrase had become a watchword and a password. It summed up the vital hope of the early Church, and Christians identified each other by it, in a language which the heathen could not understand.
Two last things Paul sends to the folk at Corinth–the grace of Christ and his own love. He might have had occasion to warn, to rebuke, to speak with righteous anger, but the last word is love.
-Barclay’s Daily Study Bible (NT)
FURTHER READING
1 Corinthians
F. F. Bruce, 1 and 2 Corinthians (NCB; E)
J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)
J. Moffatt, 1 Corinthians (MC; E)
A. Robertson and A. Plummer, 1 Corinthians (ICC; G)
Abbreviations
ICC: International Critical Commentary
MC: Moffatt Commentary
NCB: New Century Bible
TC: Tyndale Commentary
E: English Text
G: Greek Text
-Barclay’s Daily Study Bible (NT)
Fuente: Barclay Daily Study Bible
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
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.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do you.’
We may assume that the Corinthian Church had heard about ‘the collection’ Paul was bringing together for the poor saints in Jerusalem (1Co 16:3), possibly in Paul’s earlier letter, and wanted to make their contribution. This concern of churches for their worse off brethren was a common feature of the early church, and James, Peter, and John had encouraged Paul and Barnabas to remember the poor when they were visiting Jerusalem (Gal 2:10; compare Act 11:27-30).
We have no record elsewhere of the directions Paul gave to the Galatian churches (‘as I gave order to’), to which he refers here. These were probably the churches of southern Galatia, which included Pisidian Antioch, Iconium, Lystra, and Derbe. Paul had passed through this region as he moved toward Ephesus from which he wrote this epistle (Act 18:23). He now repeated his directions to the Corinthians commending them to follow them as well (‘so also do you’).
Fuente: Commentary Series on the Bible by Peter Pett
The Final Question. The Collection On Behalf Of God’s Needy People (16:1-4).
Illustrating the previous verse Paul now brings them down to practicalities. They had asked concerning the collecting of money for those in need. Well, this was one work of the Lord now to hand, the collecting of relief funds for the needy in Jerusalem. So he gives practical advice on its fulfilment.
Fuente: Commentary Series on the Bible by Peter Pett
The Collection for the Saints In 1Co 16:1-11 Paul gives instructions to the Corinthians on the collection for the saints. He first tells them how to make the collection (1Co 16:1-4), then he lays out his itinerary for visiting them in the near future in order to make a final pass through this region to take up this collection that would be brought back to the poor saints in Jerusalem (1Co 16:5-9). He also includes Timothy’s travel plans since he will prepare for Paul’s arrival (1Co 16:10-11). One purpose of this offering was to maintain unity between the Palestinian Jewish converts and the Gentile church abroad; for there were some Judaizers who had tried to bring negative reports about Paul’s work to the church and the Jews in Jerusalem.
Outline Here is a proposed outline:
1. Instructions on Giving 1Co 16:1-4
2. Paul’s Travel Plans for the Collection 1Co 16:5-9
3. Paul’s Charge Concerning Timothy 1Co 16:10-11
1Co 16:1-4 Instructions on Giving In 1Co 16:1-4 Paul gives the Corinthians practical instructions on how to gather the offering for the saints in Jerusalem.
1Co 16:5-9 Paul’s Travel Plans for the Collection In 1Co 16:5-9 Paul explains his travel plans in order to collect the offering for the saints in Jerusalem.
1Co 16:8 Comments – The reason Paul wanted to continue his stay in Ephesus is because of the success of the work there, as stated in the next verse.
1Co 16:9 For a great door and effectual is opened unto me, and there are many adversaries.
1Co 16:10-11
1Ti 4:12, “Let no man despise thy youth; but be thou an example of the believers, in word, in conversation, in charity, in spirit, in faith, in purity.”
1Co 16:10 Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.
1Co 16:10
Act 19:21-22, “After these things were ended, Paul purposed in the spirit, when he had passed through Macedonia and Achaia, to go to Jerusalem, saying, After I have been there, I must also see Rome. So he sent into Macedonia two of them that ministered unto him, Timotheus and Erastus ; but he himself stayed in Asia for a season.”
1Co 16:11 Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
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
EXPOSITION
1Co 16:1-18
Directions and arrangements.
1Co 16:1
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 (Jas 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 poor (Gal 2:10). Hence he frequently alludes to this collection (2Co 8:1-24, 2Co 9:1-15 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 from 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.
1Co 16:2
Upon the first day of the week. This verse can hardly be said to imply any religious observance of the Sunday, which rests rather on Act 20:7; Rev 1:10; Joh 20:19, Joh 20:26. Lay by him in store. The Greek phrase implies that the laying up was done at home, but when the money was accumulated, it was doubtless brought to the assembly and handed over to the presbyters. As God hath prospered him; rather, whatsoever he has been prospered in; i.e. all that his prosperity may permit. That there be no gatherings when I come; rather, that, when I come, there may then be no collections. When he came he did not wish his attention to be absorbed in serving tables.
1Co 16:3
Whomsoever ye shall approve by your letters, them will I send. It is difficult to see why the translators rendered the clause thus, unless they disliked to face the certainty that the apostle must have written many letters which are no longer extant. The true rendering is, Whomsoever ye approve, these I will send with letters. The letters would be letters of introduction or commendation (Act 18:27; Rom 16:1; 2Co 3:1) to the apostles at Jerusalem. Your liberality; literally, your grace or favour; i.e. the token of your voluntary affection.
1Co 16:4
If it be meet that I go also. Unless the collection were a substantial proof of the generosity of the Gentile Churches, it would be hardly worth while () for St. Paul to go too. With me. St. Paul would not take this money himself. His “religious” enemies were many, bitter, and unscrupulous, and he would give them no possibility of a handle against him. He makes such arrangements as should place him above suspicion (2Co 8:20). It turned out that the subscription was an adequate one, and St. Paul accompanied the Corinthian delegates (Rom 15:25; Act 20:4). The thought that they might visit Jerusalem and see some of the twelve would act as an incentive to the Corinthians.
1Co 16:5
When I shall pass through Macedonia; rather, when 1 have passed through Macedonia. For I do pass through Macedonia; rather, for 1 mean to pass through Macedonia. We learn from 2Co 1:15, 2Co 1:16, that it had been St. Paul’s intention to sail from Ephesus to Corinth, thence, after a brief stay, to proceed to Macedonia, and on his return to come again for a longer stay at Corinth on his way to Judaea. He had in an Epistle, now lost (see 1Co 5:9), announced to them this intention, he changed his plan because, in the present disgraceful state of disorganization into which the Church had fallen, he felt that he could not visit them without being compelled to exercise a severity which, he hoped, might be obviated by writing to them and delaying his intended visit. Nothing but his usual delicacy and desire to spare them prevented him from stating all this more fully (2Co 1:23; 2Co 2:1). Mistaking the kindness of his purpose, the Corinthians accused him of levity. He defends himself from this charge in the Second Epistle, and he carried out the plan which he here announces (2Co 2:13; 2Co 8:1; 2Co 9:2, 2Co 9:4; 2Co 12:14; 2Co 13:1).
1Co 16:6
Yea, and winter with you. This he did (Act 20:3-6). That ye may bring me on my journey. The “ye” is emphatic. The acceptance of this favour at their hands was a proof of affection. It was the custom in ancient days to accompany a departing guest for a short distance (Rom 15:24; Act 15:3; Act 17:15). Whithersoever I go. St. Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plan at the last moment. He had meant to sail from Corinth, but, owing to a plot to assassinate him, he was obliged to go overland round by Macedonia (Act 20:3).
1Co 16:7For I will not see you now by the way; rather, I do not wish to pay you a cursory visit now, as I had originally meant to do. If the Lord permit. The Christians made a rule of adding these phrases in sign of dependence upon God (2Co 4:1-18 :19; Act 18:1; Jas 4:15; Heb 6:3).
1Co 16:8
I will tarry at Ephesus until Pentecost. It is possible that this intention was frustrated by the riot stirred up by the silversmiths (Act 19:23-41). But, in any case, he stayed at Ephesus nearly as long as he intended, for the riot only occurred when he was already preparing to leave (Act 19:21, Act 19:22).
1Co 16:9
A great door and effectual. A wide and promising opportunity for winning souls to God. The metaphor of “a door,” perhaps suggested by our Lord himself, was common among Christians (2Co 2:12; Col 4:3; Act 14:27; Rev 3:8). Many adversaries (Act 19:1, Act 19:8, Act 19:9, Act 19:19, Act 19:20).
1Co 16:10
Now if Timotheus come. St. Paul bad already sent on Timothy (2Co 4:17), with Erastus (Act 19:22), to go to Corinth by way of Macedonia, and prepare for his visit. But possibly he had countermanded these directions when he postponed his own visit. In the uncertainties of ancient travelling, be could not be certain whether his counter order would reach Timothy or not. It appears to have done so, for nothing is said of any visit of Timothy to Corinth, and St. Paul sent Titus. Without fear. Timothy must at this time have been very young (1Ti 4:12). As a mere substitute for St. Paul’s personal visit, he would be unacceptable. In every allusion to him we find traces of a somewhat timid and sensitive disposition (1Ti 5:21-23; 2Ti 1:6-8, etc.). He may well, therefore, have shrunk from the thought of meeting the haughty sophisters and disputatious partisans of Corinth. As I also do. “As a son with the father, he hath served with me in the gospel” (Php 2:22). St. Paul felt for Timothy a deeper personal tenderness than for any of his other friends, and the companionship of this gentle and devoted youth was one of the chief comforts of his missionary labour.
1Co 16:11
Let no man therefore despise him. His youth and modesty seemed to invite a contempt which was only too consonant with the character of the Corinthians. I look for him with the brethren. There was a reason for adding this. The Corinthians would see that any unkindness or contempt shown towards Timothy would at once be reported to St. Paul. Who “the brethren” are is not mentioned, for in Act 19:22 we are only told that Timothy was accompanied by Erastus. Perhaps St. Paul means with the brethren who conveyed this letter (see Act 19:12), and who, as he supposed, would meet with Timothy at Corinth, or fall in with him on their return to meet St. Paul in Macedonia. One of these brethren must have been Titus (2Co 2:13; 2Co 7:6, 2Co 7:7), and there were two others.
1Co 16:12
As touching our brother Apollos; rather, but as touching Apollos, the brother. It seems clear from this that the Corinthians, in their letter, had requested that this eloquent and favourite teacher might be sent to them. I greatly desired him to come unto you; rather, I besought him much. There were at Corinth persons malignant enough to have suggested that Paul had refused their request; that he would not send Apollos to them out of jealousy of Apollos’s superior oratory, and of the party which assumed his name. St. Paul anticipated this sneer. His nature was much too noble to feel the least jealousy. Both he and Apollos here show themselves in the purest light. His will; literally, there was not will. The word “will” most frequently means “the will of God,” but if that had been the meaning here, the word would have had the article. It is used of human will in 1Co 7:37; Eph 2:3; 2Pe 1:21. Here it means that Apollos had decided not to come at present, obviously because his name had been abused for purposes of party faction (1Co 3:5). This was all the more noble on his part because he seems to have been a special friend of Titus (Tit 3:13). St. Paul would gladly have sent his two ablest and most energetic disciples to this distracted Church. When he shall have convenient time; rather, when a good opportunity offers itself to him. Whether Apollos ever revisited Corinth or not we do not know.
1Co 16:13
Watch, etc. The brief impetuous imperatives show a sudden burst of emotion as he draws to a close. The next clause seems like an after-thought. Watchfulness (1Th 5:6; 1Pe 5:8; Rev 3:2; Rev 16:15), steadfastness (Php 1:27), and strength (Eph 6:10; Col 1:11; 2Ti 2:1), and love (1Co 13:1-13.; 1Pe 4:8, etc.) were frequent subjects of Christian exhortation. The verb which expresses Christian manliness (“Play the men!”) occurs here only. It is found in the LXX. of Jos 1:6. They needed, as Chrysostom says, all these exhortations, for they were, in Christian matters, drowsy, unstable, effeminate, and factions.
1Co 16:14
Let all your things be done with charity; rather, as in the Revised Version, Let all that ye do be done in love. This is equivalent to the “Above all things, have fervent love among yourselves,” of l Peter 1Co 4:8.
1Co 16:15
Ye know the house of Stephanas. This paragraph seems to have been written lest the Corinthians should be angry with Stephanas, Fortunatus, and Achaicuswho, perhaps, were slaves of the household of Chloefor having carried to St. Paul their ill report (1Co 1:11). The firstfruits of Achaia. For which reason St. Paul had baptized Stephanas and his house (1Co 1:16). In Rom 16:5 Epaenetus is called “the firstfruits of Achaia,” but there the reading ought to be, of Asia. Have addicted themselves; rather, they set themselves.
1Co 16:16
That ye submit yourselves unto such. Slaves though they may be in earthly rank, recognize their Christian authority as good men and women (see Eph 5:21; 1Ti 5:17). The verb used for” submit yourselves,” or, “set yourselves under,” is the same as in the previous verse.
1Co 16:17
Of the coming; rather, at the presence of. They were now with St. Paul in Ephesus. Fortunatus. A Christian of this name also carried the letter of St. Clement to Corinth. That which was lacking on your part. This sounds like a reproach in the Authorized Version, but is quite the reverse. It should be rendered, the void caused by your absence. The same word occurs in 2Co 8:13, 2Co 8:14; 2Co 9:12; 2Co 11:9, etc. The nearest parallel to the usage here is Php 2:30.
1Co 16:18
My spirit and yours. They refreshed my spirit by telling me all about you, sad though much of the news was; and yours by this renewal of our mutual intercourse.
1Co 16:19-24
Salutations and autograph conclusion.
1Co 16:19
The Churches of Asia. Proconsular Asia. There was a constant interchange of voyages between the western coast of Asia and Corinth. Aquila and Priscilla. This admirable Christian husband and wife had no small share in founding the Churches both of Corinth and Ephesus. Being St. Paul’s partners in trade, he spent much time with them. (For all that is known of them. see Act 18:1, Act 18:2, Act 18:26; Rom 16:3, Rom 16:5.) Priscilla. Most of the uncials have the shorter form, Prisca. In some manuscripts (D, E, F, G) and versions (e.g. the Vulgate) we find the addition, “with whom also I am lodging.” The Church that is in their house. The time for large common churches for public worship had not yet arrived, Hence, when the Christian community numbered more than could meet in one place, the congregations were held in separate houses (Rom 16:4, Rom 16:15; Act 2:46; Col 4:15; Phmon Col 1:2).
1Co 16:20
All the brethren. The Ephesian Church in general. With an holy kiss. The kiss of peace is mentioned in Rom 16:16; 2Co 13:12; 1Pe 5:14. It was a sign of the reconciliation of all dissensions. But the abuse of the practice and the hideous heathen calumnies which it helped to perpetuate, led to its abolition. In the Roman Church a shadow of it still remains in the custom of the congregation kissing the pax after the priest has kissed it. The custom still continues in the Christos voscress of Easter Day in the Greek Church, when
” See! the bearded faces kiss each other: 1Co 16:21
With mine own hand. Every one of St. Paul’s Epistles, except that to the Galatians (Gal 6:11), seems to have been written by an amanuensis. The blaze of light in the vision on the road to Damascus seems to have left him with acute and permanent ophthalmia as his “thorn in the flesh;” and this would naturally disincline him to the physical labour of writing. When he did write, his letters seem to have been large and straggling (Gal 6:11), But this was an age in which documents were frequently falsified by designing persons, and this seems to have happened to St. Paul after he had written his very first extant letter. After warning the Thessalonians not to be frightened “by epistle as from us” (2Th 2:2), he adds, at the close of the letter, that henceforth he intends to authenticate every letter by an autograph salutation (2Th 3:17; Col 4:18; Rom 16:22). To this bad and dangerous practice of forgery is due the energetic appeal of Rev 22:18, Rev 22:19. A similar appeal to copyists, couched in the most solemn language, is found in Irenaeus (‘Opp.,’ 1:821, edit. Stieren), and at the end of Rufinus’s prologue to his translation of Origen’s ‘De Principiis.’
1Co 16:22
If any man love not, etc. This sentence (as in Col 4:18; Eph 6:24) is part of the autograph salutation. The verb here used for “love” (philo) was perhaps suggested by the word for “kiss” (philema). The word generally used for “love of God” is agape (Eph 6:24), which implies less warmth, but deeper reverence. But this passage is full of emotion. Let him be Anathema. The word only occurs elsewhere in Act 12:3; Act 23:1-35. 14; Rom 9:3; Gal 1:8, Gal 1:9 (comp. Mat 26:74, “to curse”). It is the equivalent of the Hebrew cherem, a ban (Lev 27:29; Jos 6:17, etc.). I cannot pretend to understand what St. Paul means by it, unless it be “Let personal love to Christ be the essential of Christian fellowship, and let him who has it not be regarded as apart from the Church.” Commentators call it “an imprecation,” or “malediction,” and say that it means “Let him be devoted to God’s wrath and judgment.” That language is, indeed, very like the language of religious hatred and religious usurpation in all ages, but it is the very antithesis to the general tone of the apostle. If this were the meaning, it would seem to resemble the very spirit which Christ himself severely rebuked as the Elijah spirit, not the Christ spirit. But I do not believe that, even in a passing outburst of strong emotion, St. Paul had any such meaning. For
(1) the Jews used cherem, not only of the severer form of excommunication (shem atha), but even of the milder and by no means severe temporary form (nidui); and
(2) it cannot be more severe than “handing over to Satan” (1Co 5:5; 1Ti 1:20), which was merciful in its purpose. Maran-atha; two words, the Lord cometh; like the Jewish shem atha, “the Name cometh,” or, “the Lord comes.” It seems to be an appeal to the judgment of Christ, and may possibly have been an allusion to Mal 4:6, the words with which the Old Testament ends (see Jud 1:14, Jud 1:15).
1Co 16:23
The grace of our Lord Jesus Christ be with you. This is a gnorisma, or “badge of confidence,” which, in one or other of its forms, is found at the end of all St. Paul’s Epistles. Here it is the same as in 1Th 5:28. “With you all” is added in 2Th 3:18; Rom 16:24; Php 4:23. In Galatians and Philemon we have “with your spirit.” In the pastoral Epistles and Colossians, “Peace be with you.” In Eph 6:24 it is confined to those “who love the Lord Jesus in sincerity.” In 2Co 13:14 alone we have the full “apostolic benediction.”
1Co 16:24
My love be with you all in Christ Jesus. Added as a last proof that, if he has written in severity, he has also written in love. Amen. Perhaps genuine, though omitted by B, F, G.
The superscription to the Epistle, rightly omitted in the Revised Version, does not possess the smallest authority, and is absolutely erroneous. It contains two positive misstatements, which show with what utter carelessness these superscriptions were written in the later manuscripts. The Epistle was not written from Philippi (a mere mistaken inference from 1Co 16:5), but from Ephesus (1Co 16:8), and was not conveyed by Timotheus.
HOMILETICS
1Co 16:1-4
Christian philanthropy.
“Now 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!
1Co 16:5-9
God’s will the rule, and spiritual usefulness the end of life.
“Now I will come unto you when I shall pass through Macedonia,” etc. Two remarks are suggested.
I. GOD‘S WILL SHOULD BE THE RULE OF LIFE. “But I trust to tarry a while with you, if the Lord permit.” The text tells us that Paul had made a plan to visit the Corinthians, to “tarry a while” with them, and to spend the winter with them, after he had passed through Macedonia, and tarrying, at Ephesus until the Pentecost; but see, he rests this plan (no doubt dear to his heart) on the Lord’s will”if the Lord permit.”
1. There is a belief implied here. The great truth implied in this expression of Paul’s is that God is in the history of individual man. He is not merely in the great material universe, in angelic hierarchies, in human empires, communities, Churches, families, but in the individual man himself. He is not too absorbed in the vast for this, not too great for this. Paul believed that God was interested in him personally, and that he arranged for him personally. There is something sublime, bracing, and ennobling in the thought that God knows me, cares for me, arranges for me.
2. There is an acquiescence implied here. “If the Lord permit.” This means, “I have no will of my own.” As if he had said personally, “Consulting merely my own will, I should like to winter with you, my Corinthian friends, but I subordinate my will to the will of my God. I feel myself in his hands, and am ready to act in everything according to his arrangements.”
II. SPIRITUAL USEFULNESS SHOULD BE THE AIM OF LIFE. “But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries.” Three remarks are here suggested.
1. That wherever the gospel signally triumphs, great opposition may be anticipated. Paul was now at Ephesus, where he had laboured for a considerable time, and with such signal success that a deep and widespread opposition was excited, even to passion (see Act 19:9-20). It has ever been so: wherever there has been a great revival of religion there has been unusual opposition. The latent enmity of the serpent is ever roused by the dissemination of spiritual light. Christ kindled a fire upon the earth.
2. That opposition to the gospel often affords specially favourable opportunities for the labour of the evangelist. “For a great door and effectual is opened unto me, and there are many adversaries.” Religious excitement is ever more favourable to the spread of religion than religious monotony. You stand a better chance of converting an earnest sceptic than a traditional religionist. Excitement opens a “door.”
3. That the true evangelist will be stimulated in his labours rather than discouraged by opposition. Instead of quitting Ephesus, where there were so many adversaries, Paul says, “I will tarry at Ephesus until Pentecost.” Little souls are dismayed by difficulties, great souls are roused to action by them. Difficulties awaken their courage, stimulate their activities, and marshal their faculties for battle.
1Co 16:10-12
Wholesome teaching for the older ministers.
“Now if Timotheus come, see that he maybe with you,” etc. Taking these verses as the foundation for an address to the senior ministers of the gospel, we say to them
1. SHOW A TENDER REGARD FOR THE INTERESTS OF YOUNG MINISTERS. “Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do.” Timothy was young in years and in the faith as well; a man, too, perhaps of delicate frame and nervous temperament, and probably not distinguished by any great gift, natural or attained. In Corinth there were men of philosophic fame, brilliant genius, and oratoric force. He would perhaps feel somewhat abashed in the presence of such; hence the considerate counsel which Paul addresses to the Corinthians to treat him kindly, not to “despise him,” nor in any way to dispirit him. Alas! it is not an uncommon thing for elder ministers to disparage the younger ones, and often treat them with disrespect, and even rudeness.
II. RISE SUPERIOR TO ALL MINISTERIAL JEALOUSIES. If Paul had been capable of feeling jealousy towards any brother minister, it would have been towards Apollos. He seems to have been a man of distinguished ability and splendid eloquence. Moreover, he was very popular in Corinth, greatly admired and extolled by not a few, perhaps more popular even than Paul himself, the head of one of the factions of the Church against which Paul had been contending. Had he been jealous, Paul would have kept him out of Corinth as long as he could, and have treated him as a rival, instead of which he says, “As touching our brother Apollos, I greatly desired him to come unto you with the brethren.” Jealousy amongst ministers of the gospel, though a most antichristian sentiment, is not a very uncommon thing; nay, it is rife, and shows itself often in detracting innuendoes and symbolic looks and shrugs.
III. BE NOT DISPLEASED IF INFERIOR BRETHREN ACQUIESCE NOT IS YOUR DESIRES. Both the Christian experience and ministerial ability of Apollos were inferior to that of Paul. Notwithstanding this, he did not comply with Paul’s request: nor did Paul seem displeased. “His will was not at all to come at this time: but he will come when he shall have convenient time.” If Paul had no authority to enforce his wishes on his brethren, how arrogant it seems for any uninspired minister to attempt it! The only authority which one genuine minister has over another is the authority of superior intelligence, experience, and moral force.
1Co 16:13, 1Co 16:14
The demands of Christianity on its adherents.
“Watch ye, stand fast in the faith,” etc. Here are certain demands which Christianity makes on all men.
I. A demand for VIGILANCE. “Watch ye.” A military metaphor this, derived from the duty of those who are stationed to guard a camp or to observe the motions of an enemy. There were many evils, as we have seen, in the Corinthian Churchdissensions, heresies, inchastities, intemperances, etc. Hence the necessity of watchfulness. But where do not evils abound? Hosts surround us all, hence, “Watch ye.” “Watch and pray,” says Christ.
II. A demand for STABILITY. “Stand fast in the faith.” Do not be vacillating, wavering, “tossed about by every wind of doctrine.” Strike the roots of your faith deep into the soil of eternal realities. Firmness is no more obstinacy than the stony rock is the deep-rooted oak.
III. A demand for MANLINESS. “Quit you like men.” Be courageous, invincible, well equipped, manly. Be an ideal man; you can be nothing higher than this, nothing greater. There are great philosophers, great poets, great statesmen, great orators, great warriors, who are small men, if men at all, leagues away from the ideal. A great functionary is often a very small man. “Quit you like men.” Be heroes in the strife, Here is
IV. A demand for CHARITY. “Let all your things be done with charity” or love. Man’s life consists of many acts, many “things done.” Activity is at once the law and the necessity of his nature. He only really lives as he acts; inactivity is death. But whilst the acts of men are numerous and varied, the animating and controlling spirit should be one, and that spirit is love.
1Co 16:15-18
Our duty to the truly useful.
“I beseech you, brethren,” etc. The subject of these verses is our duty to the truly useful, and
I. FOR THE TRULY USEFUL WE SHOULD CHERISH THE HIGHEST RESPECT. There are three useful persons that Paul mentions here. “Stephanas.” He was one of Paul’s first converts of Achaia; he and. his house were baptized by Paul, and he and his family were “addicted” to the ministries of love. “Fortunatus and Achaicus” are also mentioned here. To these three personages Paul calls the special attention of the Corinthians, and that because they were useful. They had all ministered to Paul. The latter had supplied to him what the Corinthians had neglected, and they refreshed both his spirit and theirs; hence for this he says, “Acknowledge ye them that are such.” The truly useful are the truly honourable. A man is to be honoured, not because of his ancestry, his office, his wealth, but because of what he is morally, and what he does generously in the way of helping the race. The philanthropist is the true prince.
II. WITH THE TRULY USEFUL WE SHOULD HEARTILY COOPERATE. “That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.”
1. Cooperate with useful men.
2. In your cooperation let them take the lead. They have proved themselves worthy of your cooperation.
1Co 16:19, 1Co 16:20, 1Co 16:23, 1Co 16:24
Salutations.
“The Churches of Asia salute you,” etc. On these salutations we cannot do better than transcribe the remarks of F.W. Robertson:”We make a remark respecting salutations generally. This Epistle has many, but they are not so numerous as in that to the Romans. In both of them individuals are mentioned by name. It was no mere general assurance of attachment he gave them, but one of his personal knowledge and affection.
I. ST. PAUL‘S PERSONAL CONSIDERATIONS WERE NOT LOST IS GENERAL PHILANTHROPY. That because he entertained regard for the Churches, and for bodies of men, he did not on this account ignore the individuals composing them. It is common enough to profess great interest and zeal for humanity whilst there is indifference all the time about individual men. It is common enough to be zealous about a cause, about some scheme of social good, and yet to be careless respecting individual welfare. But St. Paul’s love was from Christ’s own Spirit. It was love to the Church generally, and, besides, it was love to Aquila and Priscilla. And is not this, too, the nature of God’s love, who provides for the universe, and yet spends an infinity of care on the fibre of a leaf?
II. THE VALUE OF THE COURTESIES OF LIFE. There are many minds which are indifferent to such things, and fancy themselves above them. It is a profound remark of Prescott’s that ‘liberty is dependent upon forms.’ Did not the solemn, slow change in the English constitution, and our freedom from violent submersions, arise from the almost superstitious way in which precedent has been consulted in the manner of every change? But what is of more importance to remember is, that love is dependent upon forms, courtesy of etiquette guards and protects courtesy of heart. How many hearts have been lost irrecoverably! and how many averted eyes and cold looks have been gained from what seemed perhaps but a trifling negligence of forms!”
1Co 16:21, 1Co 16:22
A negative crime and positive punishment.
“If any man love not,” etc. The words contain two things.
I. A NEGATIVE CRIME. “If any man love not the Lord Jesus Christ,” etc. We make three remarks on this state of mind in relation to Christ.
1. It is unreasonable. There is everything in him to call out the highest love. There are three kinds of love to which we are susceptible, and which are incumbent on usgratitude, esteem, and benevolence. The first requires a manifestation of kindness; the second, of moral excellence; the third, a purpose for the common good. Christ manifests all these, and therefore deserves our highest love.
2. It is ascertainable. We can soon ascertain whether we love Christ or not. There are infallible criteria. For example, the chief object of love will always be
(1) the engrossing subject of thought;
(2) the attractive theme of conversation;
(3) the source of the greatest delight in pleasing;
(4) the most transformative power of character; and
(5) the most identified with our conscious life.
3. It is deplorable. This love is the only true regulative power of the soul. Where this is not, all the powers of our nature are misemployed, and. all is confusion.
II. A POSITIVE PUNISHMENT. “Let him be Anathema Maran-atha.” These words intimate two things concerning the punishment.
1. Its nature. “Let him be Anathema.” The word expresses some terrible amount of suffering. It is one of Paul’s strong words to express a terrible evil. Excommunication from all that is pure and good and happy is undoubtedly involved. The soul cut off from Christ, its Centre, Root, Fountain, Life, is utterly destroyed.
2. Its certainty. “Maran-atha,” which means, “The Lord will come.” This word is probably introduced by Paul in order to convey the certainty of the destruction of those who “love not the Lord Jesus Christ.” Paul had written the other part of this letter by an amanuensis, but to write these terrible words he takes up the pen himself. “The salutation of me Paul with mine own hand.” He felt the utmost recoil of heart for those who “love not the Lord Jesus Christ,” and had the most overwhelming idea of the misery to which such will be exposed. Men are accursed, not merely because they hate Christ, rebel against his authority, and profane his ordinances, but because they do not love him.
HOMILIES BY C. LIPSCOMB
1Co 16:1-5
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”the 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”lay 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”as 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 worldthe stronghold of sin and Satanis 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.
1Co 16:6-18
St. Paul and his purposes; his friends; earnest exhortation.
If the apostle were before us in his Epistles as an inspired man of genius only, whose intellect teemed with great thoughts, and whose heart was absorbed in supplying fervency to those thoughts, his hold upon us would be weakened. The man has nothing about him of the intellectualist. Among the varieties of mind and character that have arisen from time to time in the development of humanity, turn for a moment to the ideal of an apostle, and tell us if the conception of such a person is not something unprecedented, an idea altogether original with Christianity. A new and most marvellous form of a public mannot a representative man, not a typical man, in no sense either the one or the other, since the man antedated the Church and had no continuation in the Church after its opening century. Take your ideals of philosopher, poet, military chieftain, statesman, ruler, and tell us what resemblance these bear to the character St. Paul sustained and the office he filled. Or take the worthiest dignitaries of the Church, and follow the procession as it moves, now in splendour and then in gloom, from the hills of Rome, over the Alps, through the forests of Germany, by the Rhine and the Rhone, over England, Scotland, and America, and see how they compare with him who fought with beasts at Ephesus and died daily. Quite as remarkable as the conception of this ideal was its realization in St. Paul from his conversion to his death. Look at the matter in another connection. What is the final test of greatness viewed in relation to society? Is it not the ease and freedom of access to the common heart of humanity, the magical power to create sympathy and fellowship, the God-like capacity to pass through the shallow feelings of admiration and conventional honouroften more of a tribute to our own vanity than to the worth of othersand to gain entrance to the depths of truthful affection? Beyond doubt, this was St. Paul’s greatness. Just from an argument, that must have put an extraordinary pressure even on his great abilities, and which was well calculated, as all intellectual men know, to make him insensible, or at least indifferent, at the moment to the details of life, he is not forgetful of his brethren, but hopes to pass the winter in their midst. “A flying visit” (by the way) will not satisfy his love. But, for the present, he must “tarry at Ephesus.” Why he would stay in this city, he states”a great and effectual door is opened unto me;” the field of usefulness is large and promises vast results. Stay he would, moreover, because “there are many adversaries.” Adversaries were the men to convert; if not that, to silence; but, any way, he will not desert a post of duty to gratify his desire to see the Corinthian brethren. If the Lord will permit, he will refresh himself among them, but, for a time, he will face the worshippers of Diana and bear the brunt of persecution. Then he thinks of the young Timotheus. If he visit you according to his expectation, be thoughtful of his youth, be specially considerate of his modesty, and see that his stay among you is “without fear,” disturbed by none of your rivalries and factions. Honour him for his work’s sake, for “he worketh the work of the Lord, as I also do.” “Let no man therefore despise him;” on the contrary, “send him on without annoyance, with good understanding, and kindly affection,” that he and his travelling companions may come unto me. Again, some of the partisans at Corinth might suspect him of jealousy as to Apollos. The name of the eloquent and holy man had become a watchword of strife. Lest they should do St. Paul this dishonour, he tells them of the affectionate relations between them; nor will he say my brother, but “our brother Apollos,” whom he wishes “greatly” to visit the Church at Corinth. But see! One of those sudden changes which originate in the soul, which pass from the soul into the nerves, and from the nerves into the musclesone of those quick escapes from memory and stored up emotionoccurs, and what an intenser expression settles in the muscles about the eyes, and in the eyes themselves! There is a break in the thought. Two verses intervene before the main idea is resumed. And it could hardly have been otherwise. It is nature to the life; it is St. Paul in the very soul of his temperament. It was scarcely possible for the apostle to mention Apollos without being reminded of the unhappy divisions at Corinth, for we can neither think nor feel except by means of association and suggestion. Each faculty, each sensibility, is an individual centre of these activities. No wonder, then, that there is an abrupt transition, all the more true to the laws of mind because abrupt. “Watch ye.” Ah! if there had been Christian watchfulness in the Corinthian Church, what criminations, what reproaches, what humiliations, had been averted! To be a man, one must be apprehensive of the dangers ever lurking in ambush; must have the sentinel spirit and habit, and must exert it every moment. “Stand fast in the faith.” Occasional watching will not do; steadfastness must go along with watchfulness, and fortify you against the wiliest assault. “Quit you like men.” No manhood can live without courage; be manful. Fighting is your safety, business, profession; fight like men, fight on, fight to the end. “Be strong,” or as it is in Eph 3:16, “Strengthened with might by his Spirit in the inner man.” But fight how? There are many sorts of fightingbusiness fighting, professional fighting, legislative fighting, alas! even Church fighting. And there they are, each class of fighters with his particular weapons and his code of warfare. Only in this are they all alike, viz. the fighter gets the help of the animal soul. Beastly fighting he abhors; the fighting which brings hot blood and excited nerves and quick breathing into service, he admires, encourages, and depends upon for victory. Not so is St. Paul’s view. “Let all your things be done with charity”love, and, after his grand discourse on “love,” an allusion is enough. To have a gentlemanly intellect in our fighting is a rare thing and a great thing, but to have a loving intellect in fighting for what we believe to be truth is much rarer and infinitely greater. Christian fighting is a very unusual excellence. From this emotional digression, he returns to “the house of Stephanas.” This family were “the firstfruits of Achaia.” How he likes the figure! St. Paul had baptized this household. They have “addicted themselves to the ministry of the saints.” What the precise ministry was, we know not, but we know that it was a kind, beautiful, noble service, fur it was rendered to the “saints.” Think of the manifold ministries that Christianity set a going. It is Anno Domini, say, 57. Christianity has in its Churches men of the generation that saw Christ die, that beheld him risen, that witnessed Pentecost. Jerusalem, though approaching her overthrow, still shows the temple where he taught, the spot where he was crucified, and the grave where he was buried. In this short space of time, what numerous workers have entered on careers of beneficence! From the apostles downward through all grades of kind and loving agencies, mark the variety, the diffusion, the heterogeneous civilizations, the unity, the accordant response, the consecration, pervading these Christian ministries. Mark it, we say; for it is a solitary phenomenon, up to this time, in human annals. Mark it, we repeat; for all the antagonistic forces of the world are in league to crush it, and they are reinforced and augmented by Satanic power. Take a single specimen, the household of Stephanas. No information is given as to his social position, no mention made of the sphere or spheres of usefulness filled. Enough to know, it was a “ministry” and a blessed one, since it was “a ministry to the saints.” Yet we may picture that Corinthian home in the midst of a mongrel and licentious population, keeping alive the fervour of its love and the purity of its private heart, watching, standing fast in the faith, courageous and strong, and abounding in the work of the Lord. We may be sure that the poor, the sick, the infirm, were duly cared for and helped, and that the home itself was devoted to hospitality. Now, says the apostle, “submit yourselves unto such.” There are two kinds of submissionone to authority, the other to influence. We need both. We need law, we need grace. Law and grace are coexisting constituents in modern civilization so far as Christianity has permeated, and, in our times, influence has assumed a very significant relation to government and society. We are governed much more by influence than authority. St. Paul urges that Stephanas and his household be respected and honoured, their wishes consulted, their judgments followed. And not only they, but “every one that helpeth with us and laboureth.” Stephanas, Fortunatus, and Achaicus had come from Corinth and visited St. Paul at Ephesus, and “they have refreshed my spirit and yours.” They had been sent as representatives of the Corinthian Church. The comfort and cheer were mutual; let them be acknowledged (valued, recognized) for these good offices. Wise instruction this; to be influenced by excellence in others, and submit our minds to such a gracious power, is the strongest of all evidences that we are on the path of culture and piety. For it has pleased God, our Father, not only to reveal himself in Jesus our Lord, but he manifests himself also in those who are Christ’s. Discipleship is a revelation and an inspiration. All the ministries are of God. They are his presence, his helpfulness, his glory, among the habitations of men. And whether it be the “ministering spirits sent forth to minister for them who shall be heirs of salvation,” or the lowly ministrations that fall in the silent dew and breathe in the hidden violet, they are alike from him who “worketh all in all.”L.
1Co 16:19-24
Closing words.
The salutations follow: first, from the Churches of Asia; then from Aquila and Priscilla, honoured names in the Churches; again front the Ephesian brethren. Let them renew their fellowship and pledge their love again “with a holy kiss.” The work of the amanuensis over, St. Paul adds the salutation from himself with his own hand, “The salutation of me Paul.” And the words follow, “If any man love not the Lord Jesus Christ, let him be Anathema,” let him become accursed; “Maran-atha,’ the Lord comes. Between the greeting “of me Paul” and “the grace of our Lord Jesus Christ be with you,” followed immediately with “my love be with you all in Christ Jesus. Amen,” this utterance of intense feeling occurs. What his tone of mind was, we understand fully from the chapter, which expresses confidence, hope, and brotherly affection. What his emotions were at the instant, we know from the salutation which precedes and the benediction which succeeds the Anathema Maran-atha. The warning is terrible, but it is one of love and tenderness. Had he been less conscious of the obligation to love the Lord Jesus Christ, less sensible of its immeasurable worth to the soul, less aware of the stupendous folly and guilt of rejecting it; or if the profound sense of that love had not been present in the full blaze of his own consciousness;then, peradventure, words less stern and denunciatory might have been used. As it is, he speaks from the same high level of love to God and man, and the sentence of condemnation has its preface in a greeting and its sequel in a benediction. So closes this wonderful Epistle. Writing under the zenith of his years, if we rate those years by the chronology of his preaching and pen, St. Paul comes before us in its successive pages as one whose temperament, nervous vigour, observation, culture, experience, had been so far coordinated and interblended as to fit him, in an eminent degree, to give birth to this production. Never did a human soul exhibit its individuality more perfectly through all its organs of expression. Those organs are varied in every man. They were singularly diversified in the apostle. He cannot reason long without waking other forces of utterance. Imagination, in its form of relativity rather than its creative quality, is stirred into activity. Most of all, impassioned emotion is quickly evoked. And, in this Epistle, the transitions from one topic to another, and from one aspect of a topic to its contrast, are vivid tokens of his superabundant energy. Much is left without minute elaboration. Hints are given that might be expanded into essays and disquisitions. But he was not writing these; he was writing apostolic letters, and “first and last and midst” he adhered to his plan and method. Judging from his recorded speeches, he is quite as much or more of a speaker when writing than when addressing a multitude. The spirit in him is often impetuous and finds it easy work to loose itself from restraints. Keenly conscious of himself, still more keenly conscious of Divine truth in himself, his personality is as nearly merged in his apostleship as we can conceive possible, and hence it is Paul, the servant of the Lord Jesus Christ, who has the pre-eminence in all the manifestations of his genius and character. This Epistle, a manual of Church order, an epitome of cardinal principles adapted to the ever changing externality of Church life, presents many a germ-idea for future development. Not one of his Epistles bears so directly on certain questions of the day. If we study the human body from the Pauline point of view, we shall be rid very soon of those dangerous teachings which some of our physiologists are pressing on popular acceptance. If we follow St. Paul, we shall know more of the human soul than most of our philosophical systems teach us. There are no “wandering mazes” here in which men are “lost,” but over every realm he traverses, light gathers as he advances, and the splendour always hangs its noon where the radiance is most wanted. Christ is the Power of God and the Wisdom of God. Christ is therefore his Power and Wisdom, wherever the duties of the apostleship have to be discharged and its sorrows have to be endured. The day has not come for this Epistle to be fully understood and appreciated. Science has many years of apprenticeship to serve before it can reach the plane of thought on which St. Paul stood. And our Christian thinkers have much to learn before culture and piety can open to them the hidden treasures of this Epistle. As true Biblical criticism advances, the profundity of this letter to the Corinthians grows more apparent, and we feel in our day, as was never felt, before the amazing compass of its power. Here are ideas which wait on time and have given as yet scarcely more than a fragment of themselves to our foremost scholars. Here are latent inspirations that will one day astound the world. Nothing that he wrote has a better-grounded assurance of a great future, and when that future shall come, the world will have a far juster sense of its indebtedness to St. Paul as a grand teacher.L.
HOMILIES BY J.R. THOMSON
1Co 16:1-4
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.
1Co 16:9
The open door and many adversaries.
Ephesus evidently had, as a scene of labour, many attractions for the ardent and fearless spirit of the Apostle Paul. Its vast population, its devotion to idolatry, the excitability of its inhabitants, all rendered it a congenial field for such a worker. And the opposition he encountered and the danger he braved, it is plain from the narrative, made him feel the city all the more to be an honourable and attractive post for a bold and faithful soldier of Jesus Christ.
I. THE OPPORTUNITY OF SERVICE FOR CHRIST REPRESENTED IN THIS FIGURATIVE LANGUAGE. A door offers the means of admittance to a house, and an open door invites approach and entrance. In Scripture a door is often used to express the opportunity to do God’s will and advance his cause. So here, the apostle represents by this figurative language the summons which Providence addressed to him to evangelize this great city of Asia Minor. The citizens and visitors were numerous, the idolatry and vice which prevailed were flagrant, human sorrows and difficulties and temptations abounded; so that there was abundant room for evangelistic and pastoral labour. Further, there seems to have been in some quarters a remarkable and gratifying readiness to hear the gospel of Christ.
II. THE HINDRANCES TO SERVICE FOR CHRIST HERE ALLUDED TO.
1. Observe from what quarters it came. The narrative in the Book of the Acts makes it evident that opposition to Christian preaching arose from both Jews and Gentiles. On different grounds sinful men oppose the truth. It always has been so. It was so in the time of our Lord, and the disciple, the servant, must not expect or desire to be above his Master.
2. Observe what forms it took. Slander and secret misrepresentation was one way in which adversaries sought to hinder the truth. And another was open hostility and violence. This we know to have been put in motion at Ephesus against the apostle. The ignorant and impassioned mob was stirred up to oppose the work of Paul; in this sense, at all events, he fought with beasts at Ephesus.
III. THE COMPATIBILITY OF GREAT OPPORTUNITIES AND MANY ADVERSARIES. It is certainly a paradoxical statement. Yet reflection will show that there is no real inconsistency.
1. Hindrances, calumnies, serve to draw attention to any cause, and the gospel is sure to profit by anything which leads men to inquire into it.
2. These obstacles serve to test the quality of the labourers, and to bring out courage and resolution and patience where such qualities are required.
3. They always answer a valuable purpose in testing the sincerity of the converts. Times of persecution are times of testing.
IV. THE ATTRACTION THIS COMBINATION HAD FOR THE APOSTLE.
1. It called forth and employed his many and remarkable powers.
2. It enabled him to realize his fellowship with his Master.
3. It promised great results of spiritual good.
APPLICATION.
1. Enter in, Christian labourers, at every open door!
2. Be fearless of adversaries!T.
1Co 16:13
The word of command to Christian soldiers.
Now and again we meet with passages in the New Testament which remind us that Christianity does not lose sight of the sterner virtues. Certainly our religion has brought the softer and more amiable virtues into honour and prominence; but we should make a mistake did we suppose that for the severer excellences of character it finds no place.
I. THE CHRISTIAN LIFE IS A SCENE OF WARFARE. It is an opportunity for bearing witness to the grace of God, an opportunity for faithful and diligent service. But this is not all. Who can, in any station of life, sincerely endeavor to live as a Christian, without finding out that life is a campaign, a scene of discipline, of conflict? Surely the language of the New Testament in which we are addressed as soldiers of the cross, is not mere poetry, the utterance of imagination!
II. THE FOES WHOM THE CHRISTIAN IS CALLED TO ENCOUNTER ARE SPIRITUAL. As the apostle, expresses it elsewhere, “We wrestle not with flesh and blood, but with principalities and powers,” etc. Whether at Corinth or at Ephesus, or in modem London, or far away beyond the seas, he who is bent upon doing the will of God must needs make up his mind to face the adversary. Many are the forms assumed by the foe of souls, many his devices, great his craft and power. In his temptation, our Divine Lord and Leader, the Captain of our salvation, himself faced the enemy, and withstood his repeated and various assaults.
III. OUR POSITION OF DANGER CALLS FOR THE EXERCISE OF THE SOLDIER LIKE VIRTUES OF COURAGE AND ENDURANCE.
1. Watchfulness; lest the soldier be surprised at his post, and fall a victim to his foe. What stress our Lord and his apostles have laid upon this attitude of vigilance! If we know ourselves, our weakness, our liability to sin; if we know the resources of our enemieswe shall feel the necessity of watching, lest we enter into temptation.
2. Steadfastness in the faith; lest we be tossed to and fro by our indecision and vacillation. Persecution and prosperity are alike in this, that they expose us to this danger.
3. Manliness is, no doubt, in contrast to the spirit of effeminacy and sloth. “Quit you like men!” is the ringing battle cry of one whose own life illustrated the precept.
4. Strength is needed in such a combat, in which only the weapons of warfare which are not carnal are mighty through God to the pulling down of the strongholds.
IV. DIVINE GRACE ALONE CAN EQUIP AND UPHOLD THE SOLDIERS IN THIS HOLY WAR. This great truth is always, when not expressed, in the background, when admonitions to vigilance and courage are addressed to Christians. It is not to be supposed that in our own strength we can comply with requirements so stringent and conduct a warfare so perilous. But “if God be for us, who can be against us?” The warfare is not ours, but God’s, and his are the weapons and his the might, even as his is the glory of the victory.T.
1Co 16:14
Love a principle of action.
We may regard love as a sentiment. It is such; and yet its place in the economy of human nature and life is not fully described when thus much is said. For it is one of the most powerful practical principles of our being. Human love can effect great things. And Divine love is the motive which God himself has appointed for the renewal and salvation of our humanity. And this same emotion becomes in Christian society an elevating, purifying, regulating, and transforming power. It is thus that it is regarded in the text.
I. THE MODEL OF THE LIFE OF LOVE IS TO BE FOUND IN THE LIFE OF CHRIST. Who that reads the incomparable story of our Lord’s earthly ministry can be insensible to this fact, which distinguishes that ministry from, and raises it above, every other life and work this world has witnessed? Love gleamed from his countenance, spoke in his tones, flowed from his presence, wrought by his hands. And love led him to his cross.
II. THE AUTHORITY FOR THE LIFE OF LOVE IS TO BE FOUND IN THE WORDS OF CHRIST. Again and again did the Saviour enjoin upon his disciples the virtue of brotherly love. It was his new commandment. It was his test of discipleship. Love to God and love to man constituted, according to him, the sum of obedience, righteousness, religion.
III. THE UNIVERSAL APPLICATION OF THIS PRINCIPLE. It is too common to regard Christian charity as a grace to be displayed in certain relations and upon certain occasions. But this is not the New Testament idea. Love is to govern the whole life, and is to permeate the Christian society. There is no limitation in the language of the text: “Let all that ye do be done in love!” It is a lofty motive, a far-reaching principle. The precept is doubtless one not easy of application so general. Yet nothing less than its universal adoption and prevalence can satisfy the Lord of the kingdom.
IV. THE ADVANTAGES ACCRUING TO THE CHURCH FROM THE ADOPTION OF THIS PRINCIPLE. How different is the selfish principle adopted by the unchristian world, is at once apparent. This is a new, an antagonistic principle, yet, in its proper influence, the principle which is to pacify strife, to harmonize conflicting interests, to breathe new life into human society. “All ye are brethren” was the Master’s explicit declaration concerning the members of his Church. “See how these Christians love one another!” was the exclamation of a surprised and admiring world.
V. THE IMPRESSION PRODUCED UPON THE WORLD BY THE PRACTICAL EMBODIMENT OF THIS PRINCIPLE. The world is doubtless impressed by the novelty, the beauty, the celestial dignity, of Christian doctrine. Yet the expression of that doctrine in the life of brotherly love is more effective; and the realization of Christ’s idea, the fulfilment of Christ’s law, will do more than all preaching to convince the world of the Divine mission of the Christ.T.
1Co 16:15, 1Co 16:16
Service and honour.
As the family that had first in Achaia received the gospel, Stephanas and his household were regarded by the apostle with peculiar interest and affection. The manner in which they are introduced in this passage is highly instructive and suggestive.
I. THE VOCATION TO SPIRITUAL MINISTRY.
1. Its first condition is sincere personal adhesion to Christianity. Stephanas and his household were converted, baptized, and well instructed in the Christian faith. It was when their had become penetrated with the Spirit of Christ that they were impelled to holy and devoted service. We cannot expect men and women to become unselfish labourers for the welfare of their fellow men, until they have come under the new and Divine motive and power.
2. Christian ministries are of many and very various kinds. These vary with the capacity and opportunity of the labourers, and the necessities of those whose welfare is sought. Too limited a view of ministry is frequently taken; the fact is, that whatever service men render to their fellow men, for the sake of Christ, is a Christian ministry. Not only the preaching of the gospel, but the instruction of the young, the nursing and healing of the sick, the showing of kindness and hospitality, the supporting with generosity of benevolent undertakings, all fall into this class.
3. Services of such kinds involve both labour and cooperation. His people find a pleasure in offering to Christ, their Lord, that which costs them something. And. they delight to help one another; some leading and others following, but all setting before them the same end, and toiling in the same spirit.
4. Ministering “unto the saints” is an especial form of acceptable service. From the beginning Churches have cared for their widows, and for their poor and aged members. The household of faith has a peculiar claim upon the sympathy and affection and liberal support of the Saviour’s friends.
II. THE HONOUR AND SUBJECTION DUE TO THOSE ENGAGED IN SPIRITUAL MINISTRY.
1. They should be treated with especial regard and gratitude. Paul himself honoured the good Stephanas and his like-minded wife and household, and he reminded the Corinthians that a family among themselves so distinguished in the annals of the Church, and so dear to the apostle’s heart, should be esteemed highly in love for their work’s sake.
2. They had a claim upon such as were in a position to render them help in the good cause. Doubtless it was the case at Corinth, as elsewhere, that the burden was too readily left upon the shoulders of those disposed to bear it. But this ought not to be. “When one man is seen working hard for Christ, his neighbour should put to himself the question, “Can I help my brother, relieve him of some pressure, or render his labour more effective?”
3. Submission is, in many cases, a duty in Christian Churches. There are those whom we should be ready not only to work with but to work under.T.
1Co 16:18
Spiritual refreshment.
The three honoured members of the Christian society at Corinth who came to Ephesus, came officially as a deputation to consult the inspired apostle upon matters of faith and practice. But their visit was not simply official; for all three were personally attached to Paul, and their sentiments of affection were reciprocated by the fervent nature of the apostle of the Gentiles, whose largeness of heart was even more conspicuous than his keenness of intellect. The grateful language in which Paul acknowledges the benefit he had received from intercourse with his visitors, is suggestive of thought regarding the refreshment of spirit which is one happy result of Christian associations.
I. THE NEED ALL SOMETIMES FEEL OF SPIRITUAL REFRESHMENT.
1. Work may be burdensome, and even oppressive, and may weigh down the soul as well as the body.
2. Trials, desertion of friends, disappointment in fellow labourers, etc., may distress the soul and dispose to melancholy.
3. Living much alone and in one’s own occupations is wearisome to the spirit; the energies flag; the quality of work suffers; gloom takes possession of the life. These and many other causes render it most desirable that the thirsting, fainting spirit should be reanimated by some suitable influences.
II. THE APPOINTED AGENTS OF SPIRITUAL REFRESHMENT. Letters and books are precious, but in the case before us they are inadequate. Living companionship, the society of those like minded with ourselves, alone can meet the requirements of the case. Not only so; sympathizing friends have a peculiar power of restoring the equilibrium of the soul. Sympathy was what Paul sought and valued. It is hard to do even work for Christ without the smile and word of encouragement which our brethren in the Lord are able to give us.
III. THE MEANS OF SPIRITUAL REFRESHMENT. The presence of Christian friends is much; but their conversation, the opening of their hearts, the inquiry concerning our labours, successes, and failures,these are all much to be desired. Not only the communication of knowledge and advice from our superiors, but the friendly conversation of our equals, and even the sympathy and heart revelation of those in some respects beneath us, may prove truly recruiting to our energies and restorative to our spirits.
IV. THE RESULTS OF SPIRITUAL REFRESHMENT.
1. Depression gives place to cheerfulness.
2. Weariness gives place to vigour.
3. Sluggishness gives place to vivacity.
4. Despondency gives place to hope.
5. Inefficiency gives place to successful labour.
6. Doubt gives place to living confidence.
In all is seen the operation of that Spirit of grace who does not disdain to work in and through the lowliest of Christ’s sincere disciples and friends.T,
1Co 16:19, 1Co 16:20
Christian greetings.
In St. Paul’s Epistles personal messages occur in juxtaposition with doctrinal statements and arguments and moral counsels. Their occurrence makes us feel the true humanity of this method of religious communication; we gain an insight into the heart, not of the apostle alone, but of his fellow labourers and friends. And we cannot but admire the evident power of Christianity to hallow and ennoble, to refine and bless, the relations subsisting among friends.
I. FROM WHOM, AND TO WHOM, ARE THESE GREETINGS?
1. Individuals are named. Of Aquila and Priscilla we know that they were regarded by Paul as his dear friends and trusty fellow labourers. Wherever they went they carried the gospel, they formed a circle of Christian friends, they provided a home for workers and a gathering place for worshippers.
2. Households join in the greetings. This is evidently the case, whether we regard the expression “Church in the house” as applying to the Christian family and their dependents and guests, or to a party wont to assemble in a certain house for mutual edification and common worship.
3. Churches send salutations. The Christian congregations of Asia Minor were linked together in bonds of mutual confidence and affection, and expressed their feelings by the medium of the apostolical letter. This practice authorizes communications between Churches and groups of Churches, as promotive of brotherly love.
II. OF WHAT KIND?
1. They are fraternal. In the salutation those who send the messages are termed brethren. Not as fellow professors of one faith, but as members of one family, did these primitive Christians exchange their greetings and good wishes and prayers.
2. Cordial and affectionate. Salutations are often matters of form, and are then cold and all but meaningless. The holy kiss, which was the custom in those primitive communities, was a sign of the warmth and sincerity of the good feeling which prevailed.
3. Mutual; for they were admonished to greet one another. “All ye,” Christ had said, “are brethren;” and we see how true an attempt was made to comply with his commands, and to realize his descriptions.
III. UPON WHAT BASIS? Not upon the basis of mere courtesy, or of common interests or expediency, but upon a specially Christian basis; the greeting was “in the Lord.” By this we must understand:
1. In fulfilment of the Lord’s command, who had so often and emphatically enjoined the cherishing and manifestation of brotherly love.
2. In imitation of the Lord’s conduct, who himself, in all his communications with his friends, had been wont to display that love which he desired to witness among his followers.
3. Under the influence of his Spirit, whose presence and gracious operations make themselves felt by the diffusion of courtesy, good will, and kindness.T.
1Co 16:22
The absence of love to Christ.
There are those who, not having known Christ, have had no opportunity of loving him. But of all who have heard and read of Christ, we may say that the one test of their character and their position lies in their feeling with regard to him, with all which that feeling involves. The apostle’s warm heart could tolerate no indifference, no neutrality, here. The Lord Jesus must be not only respected, but loved. And not to love him proves that the nature is insensible to all that is good and Divineinvolves its own condemnation and curse and misery.
I. THE ABSENCE OF LOVE TO CHRIST. Where there is no love to the Lord Jesus there appears to be:
1. A want of appreciation of his perfect moral character. If Jesus be known by a holy and sympathetic nature, he will appear to such a nature “the chief among ten thousand, the altogether lovely.” Who can gaze upon the sinless and pure, the just and kind, the meek and patient Jesus, and be unaffected by the spectacle? Only those for whom moral excellence and beauty have no charms.
2. A deep sensibility to his infinite compassion. For it must be borne in mind that the Saviour’s disposition and ministry, and especially his sacrifice, have a personal relation to ourselves. It was for us men and our salvation that he lived a life of poverty and contempt, that he deigned to die a death of agony and shame. To withhold the heart’s best love from One who endured the cross for us argues a callousness of nature beneath the level of common humanity.
3. A base ingratitude for all he has done and is doing on our behalf. Even those who are indifferent to the Lord Jesus owe him a vast debt for the benefits which, by his mediation, he has conferred upon the human race, and for the forbearance with which they have individually been treated. If ingratitude to earthly friends and benefactors be base, how shall the heinousness be described of ingratitude to the Son of man?
II. THE CURSE AND CONDEMNATION INVOLVED IN INDIFFERENCE TOWARDS CHRIST.
1. We can trace this in the moral degradation which such insensibility occasions. Not to love the worthiest and the best is to debase our nature. Character is largely moulded by love; and they who turn away from the love of Immanuel choose death.
2. The condemnation of conscience is inevitable. Its voice may be stifled for a season, but it will be heard, and that voice must needs utter a censure of no feeble or ambiguous kind. The judge is within, and cannot be escaped; that judge will charge the sinner with hating him who was and is supremely worthy to be loved, and the accusation is self evidencing and brings its curse.
3. The judgment of the Lord may tarry, but it will surely come. The Lord himself is at hand, to deliver those who love him, but to execute a righteous sentence upon the unbelieving, the unloving, the unspiritual.T.
HOMILIES BY E. HUNDALL
1Co 16:1-4
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 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.
2. 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?
3. 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 Lordretrenchment “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.
4. 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.
5. 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 alonelest 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.
1Co 16:5-9
Words to those who travel.
I. WE SHOULD ALWAYS BE ON OUR MASTER‘S BUSINESS. This we may be if we are engaged in “secular” affairs. Every part of life is to be consecrated to God. A Christian is a Christian always, and a servant always. Everything may be consecrated. Whether we eat or drink, or whatever we do, we may do all to the glory of God. Secular engagements become truly sacred if in them
(1) we act justly;
(2) seek to please God;
(3) avoid injury to our fellows;
(4) endeavour to display a Christian spirit.
To do this as we travel, we should
(1) preserve a prayerful frame of mind;
(2) watch vigilantly for temptations.
These are often very numerous and strong when we are away from our usual surroundings, and not amongst those who know us. We should embrace every opportunity of doing good. Not only to men in things temporal, but also in things spiritual. At last it will seem marvellous to some that their “cheerily” and “love” extended only to men’s lower needs.
II. OUR MOVEMENTS SHOULD BE ORDERED OF THE LORD.
1. In secular affairs we should seek the mind of the Lord. He who can help us in the great can help us in the small. There is nothing too insignificant to pray over.
2. In sacred affairs we need ever say, “If the Lord permit.” “D.V.” on a bill amounts to little; we need it engraved on the heart.
3. Those who, evangelizing, pass from place to place will do well to study the conduct of their apostolic prototype.
(1) He did not think a difficult post meant a post to be abandoned as speedily as possible. Some are all for running away. They are ever “seeking rest,” but they are ever “finding none.” There is no “rest” out of the path of duty.
(2) He was not overwhelmed by a little opposition, nor by much. Many adversaries being there was a reason why he should be there. Where the enemy is strongest, there the loyal soldiery should be strongest.
(3) He read. in an open door the mind of the Lord directing him to remain. He did not read this in
(a) comfort,
(b) applause,
(c) remuneration,
(d) predilection.
Some communities have attempted to sterotype the mind of the Lord in a three years’ pastorate; this looks more like the mind of man than the mind of the Lord. Some divines can only hear certain, “calls” of the Lord: it is to be feared that these “calls” are, after all, nothing more than the echoes of their own voices.H.
1Co 16:13, 1Co 16:14
A fivefold exhortation.
This the Corinthians needed. It fitly comes near the conclusion of the Epistle, summarizing much that has gone before. The Corinthians tended towards false security, reliance upon gifts and teachers; so the apostle says, “Watch ye.” They were wavering in adhesion to the gospel which Paul preached; so he says, “Stand fast in the faith.” They were but “babes” (1Co 3:1); so the apostle incites them to seek more of the qualities of manhood: “Quit you like men.” They were enfeebled by false doctrine, Church abuses, irregularity of spiritual life; so he says, “Be strong.” They were more remarkable for jealousy, rivalry, contempt, pride, than for the pre-eminent Christian grace; so Paul says, “Let all that ye do be done in love.” Corinthian perils are our perils. Corinthian failures may be our failuresperhaps are. Let us heed the apostolic exhortation to
I. WATCHFULNESS.
1. Against dangers from without. False teachers, bad examples, unholy influences, Satanic attacks. We who are of the day should be awake.
2. Against danger from within. We often tempt ourselves, often deceive ourselves, often injure ourselves. Our greatest enemy is within, not without. It is the traitor in the camp who does the mischief.
3. For opportunities of usefulness. Our day is short. Soon the final account must be rendered. We have many opportunities, but they never wait for us. We must watch for them, and catch them as they come. Opportunities have no resurrection.
4. For the coming of Christ. The Master himself enjoined this: “What I say unto you I say unto all, Watch” (Mar 13:37).
II. STEADFASTNESS. We have to abide in the faith. He that “endureth to the end” shall be saved. Lack of steadfastness
(1) hinders our spiritual growth;
(2) mars our usefulness;
(3) imperils our salvation;
(4) is a stumbling block to others;
(5) a great offence to Christ;
(6) spoils our spiritual joys.
III. MANLINESS. Christians should be robust. They are not always to be children in the faith. They need a manly temper,
(1) to contend with difficulties;
(2) to bear up under opposition;
(3) to endure temporary defeat.
Christians should be bold and fearless. Every Christian should be a courageous Christian. The service in which we are engaged is grand beyond conceptionthe issues how momentous! “Quit you like men!”
IV. STRENGTH. Does it seem strange that we are commanded to be strong? Some will say we can only be what we are, and it is worse than futile to say to a weak man, “Be strong.” But Paul said, “When I am weak then am I strong.” When we are bidden to be strong, then we often feel most our weakness; but then we go to the Strong for strength. The Lion of the tribe of Judah can give to us a lionlike might. As to means: if we would be strong we must
(1) abound in prayer
(2) and in workusing all the strength we have;
(3) avoid evil influencesnot be more than duty calls us in pestilential worldly atmospheres;
(4) seek solid knowledge of things Divine;
(5) strive against sin.
V. LOVE. Love should rule all our thoughts, purposes, words, and acts. We are nothing if we are without love (1Co 13:1-13.). This is the key to the preceding exhortations. If we have a real living love towards God and man, it will become easy to live in watchfulness; we shall not want to relinquish our faith; our Christian manliness will rapidly develop; and we shall be strong, for we shall be like God. “God is love.” Love is salt; it will preserve from corruption our whole spiritual life.H.
1Co 16:15
Ministering to the saints.
I. A VERY NEEDFUL WORK. Many of God’s children are poor children. The saints who presently shall inherit all things, at present often lack the necessaries of life. Not a few of God’s choicest servants are afflicted, and need sympathy and aid. Persecution for the faith should be counteracted as far as possible by careful ministration. In early days imprisoned saints were specially cared for by those at liberty. “Remember those who are in bonds.” In modern forms of persecution aid is equally needful. Many need to be “taken by the hand.” “As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith” (Gal 6:10).
II. A VERY HONOURABLE AND BEAUTIFUL WORK. Angel like: they are “ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb 1:14). Christ like: “The Son of man came not to be ministered unto, but to minister” (Mat 20:28). At last the Lord will say, “Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me” (Mat 25:40). Many do not rightly estimate this “high calling.” True love for the brethren (a sign of our salvation, 1Jn 3:14) will make us diligent in this service.
III. A WORK WHICH CAN BE EXERCISED IN MANY WAYS. Thus suited to the abilities and opportunities of a large number. Many are idle in our Churches because they can find nothing to do. Let them look in this direction. Visiting the sick, condoling with the bereaved, relieving the destitute, cheering the depressed, securing rest for the overworked, guiding the perplexed, encouraging despondent workers (ministers, sabbath school teachers, etc.),how many might find a suitable sphere in such holy ministries as these!
IV. A WORK WHICH MERITS RECOGNITION ON THE PART OF THE CHURCH. Those who engage actively in such service as this should be:
1. Highly esteemed. It is no slight service which they render. They do much to elevate the tone of the Church; much to preserve it in peace and content; much to stimulate its zeal.
2. Encouraged. The work is trying. Those who seek to encourage others often need very much encouragement themselves.
3. Aided. This is probably what the apostle means by “Submit yourselves unto such.” “As they serve you, do you serve them.” Above all, no obstacles should be put in their way.
V. A WORK VERY BENEFICIAL TO THOSE WHO ENGAGE IN IT. “They who water others shall themselves be watered.” Here when we give we take. We grow rich by bestowing. Christians stagnate because they think of themselves. Saints take so much care of themselves that they become spiritual invalids. We may “sit under” our own ministry with great profit. A sure way of getting to heaven is resolving that some one else shall get there. Labours for others make us blind to our own troubles. If our ears are filled with the cries of the needy, we shall not be able to hear the croakings of sceptics or the evil prognostications of Satan. True ministering to the saints is truest ministry to ourselves.H.
1Co 16:22
Those who do not love Christ.
I. THERE ARE SUCH, Alas! how many! Not those who have never heard of him, but those who have heard much of himthose before whom the great revelation of Christ has been spread out. Not those who have been brought up under sceptical influences, but those who have been trained in Christian homes. How many of those to whom Christ has been made known as fully as he can be to any who have not received him, yet do not love him! This is
(1) strange,
(2) saddening,
(3) explicable only upon belief in the extreme virulence of sin.
II. THE HEINOUSNESS OF THEIR SIN. Consider:
1. Christ is altogether lovely and lovable. There is nothing in him to check love, but everything to encourage it.
2. He has never done the slightest evil to any man.
3. He has relinquished heaven for men.
4. He has humbled himself to assume human nature for men.
5. He has lived for men.
6. He has died for men.
7. He is willing to redeem men from all things evil, and to ensure to them all things good.
Not to love such a Being as this is the chief of crimes. No tale of guilt could be sterner. It is a fearful revelation of the “carnal heart,” which is enmity against God and Christ, instead of love.
III. THEIR DOOM. They are “anathema”accursed. Their crime merits completest condemnation. If they can be guilty of this, they can be guilty of anything. Their sentence is “everlasting destruction from the presence of the Lord;” their home, with “the devil and his angels.” Their choice is to be accursed. They choose the curse rather than the blessing which Christ waits to bestow. They choose the curse rather than the One who alone can deliver them from it. They are now accursed; their present condition is this condition, and their future condition will be this unless they “turn to the Lord.”
IV. A SOLEMN QUESTIONDO WE LOVE CHRIST?
1. NotDo we admire him? He is admired even by atheists.
2. NotDo we abstain from hostility towards him?
3. NotDo we take his name upon our lips, observe his day, meet with his people?
4. Not evenDo we work for him?
5. ButHas he touched our heart? Do we love him?
Christ is the great test applied to human hearts. The issue reveals condition, character, prospect.H.
HOMILIES BY R. TUCK
1Co 16:1, 1Co 16:2
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 Churchone flock under one Shepherdmight 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.
1Co 16:3
The relations of Gentile to Jewish Churches.
Apart from the historical interest of this subject, which was one of the chief causes of anxiety to the apostle, it may be studied as illustrating for every age the principles on which older and younger Churches, richer and poorer Churches, can be brought into practical union and fellowship. Then the topic for consideration becomes thisHow can the idea of the Christian brotherhood be applied to Churches? As introductory it may be well to show, concerning the duty of brotherliness,
(1) its ground;
(2) its character;
(3) its examples;
(4) its natural forms of expression.
These may be treated in connection with the personal and individual relationships of life, and also in connection with the social and Church relationships. Then in practical detail, varying according to the sentiments and associations of the Christian bodies to which we may belong, we may consider
I. BROTHERLINESS AS EXPRESSED TO EQUAL CHURCHES. In this case the brotherliness will take such forms as:
1. Fellowship in worship.
2. Mutual aid in enterprise and work.
3. Due watchfulness of each other’s honour and spiritual health.
4. Anxious repression of all jealousies of each other’s successes.
5. Manifestations of sympathy in times of Church depression or sorrow.
Among equal Churches there is little opportunity for the charity of material help.
II. BROTHERLINESS EXPRESSED TO INFERIOR OR DEPENDENT CHURCHES. Besides those already dealt with, there should be these further expressions.
1. Careful conservation of the rights of the dependent Church.
2. Readiness to give material and moral help, as occasion demands.
3. Avoidance of superior airs or assumptions of authority.
4. Use of all opportunities that may be offered for the manifestation of sympathy.
While it is true that times of calamity find special occasions for brotherliness, it is also true that those in any way dependent on us would not have us wait for the trial times. True Christian brotherhood wants to find utterance for itself every day, and to fill all the ordinary associations of life with its helpful spirit.R.T.
1Co 16:9
The mission of our hindrances.
“There are many adversaries.” In life we always find that the “open door” and the “many hinderers” go together. Very seldom can we have the one without the other. For the use of the term “doer” as a figure for “opportunity,” see Act 14:27; 2Co 2:12; Col 4:3. For the narrative which illustrates the expression here used, see Act 19:19, Act 19:20. Of hindrances affecting St. Paul, we may think of
(1) his own frail health;
(2) the difficulties and dangers of travelling;
(3) the wilfulness sometimes shown by his travelling companions;
(4) the sudden and unexpected claims of the Churches altering his plans;
(5) the persistent and watchful opposition of his Jewish enemies; and we may even add
(6) the sometimes strange and trying limitations put by the guiding Spirit, as in Act 16:6, Act 16:7.
That which was so evidently true of St. Paul is the common experience of God’s servants; and we must accept the conditions, and win virtue out of the very limitations.
I. GOD‘S PROVIDENCE IS EVER MAKING OPEN DOORS FOR US. This is true in educational life, and in business life. Every man sooner or later gets his turn and opportunity. But we observe how true it is both of personal Christian life and of Church life. God sets before us open doors, shows us spheres of service which we may occupy. And such we enter upon with great hopes and expectations, assuming that if Providence has so manifestly opened the door, the path within must be straight and plain and easy. This we find is not always true; for
II. GOD‘S PROVIDENCE IS ALSO EVER MAKING HINDRANCES.
1. Often health fails at the moment of opportunity.
2. Sometimes the will to do it fades when the opportunity for doing appears.
3. Events as providential seem to block the path just inside the open door.
4. The work involves labour which seriously taxes energy and faith.
5. Too often we faint and fail, and prove the greatest hinderers of our work. We must fully accept the fact that, here on earth, God has put open doors and hindrances together, that the combination might nurture and develop the noblest qualities in his servants.R.T.
1Co 16:14
The limitation of the robuster virtues.
“Let all your things be done with charity.” The connection in which this sentence stands suggests the topic. The apostle had been calling the Christians at Corinth to manliness, strong and vigorous action, watchfulness, and firm holding of the faith. He knew well how readily firmness could become stubbornness, and strength roughness. The strong may forget the rights of the weaker brethren, and the manly may fail to realize that full manliness which includes womanly tenderness and gentleness. Therefore, in an all suggestive sentence, he says, “Temper the whole of your relations with charity, heavenly Divine charity,” which “hopeth all things, endureth all things, and thinketh no evil.” Chrysostom’s note on these verses brings out a somewhat different association. It is as follows:”Now in saying these things, he seems, indeed, to advise; but he is reprimanding them as indolent. Wherefore he saith, Watch, as though they slept; stand, as though they were rocking to and fro; quit you like men, as though they were playing the coward; let all your things be done with charity, as though they were in dissensions. And the first caution refers to the deceivers, viz. watch, stand; the next to those who plot against us, quit you like men; the third to those who make parties and endeavour to distract, let all your things be done with charity, which thing is the bond of perfectness, and the root and fountain of all blessings.” In the teaching both of our Lord and of his apostles, the passive and gentle graces were so constantly commended that the enemies of Christianity might easily, and with some show of reason, say that it was a weak, unmanly thing, with yielding and patiently enduring and quietly waiting, as its chief and characteristic virtues. Therefore St. Paul makes so much of his point, that Christianity was the only force that could really and harmoniously culture the full manhood. Only this is truethe supreme grace of Christianity is love, charity, and it must tone and qualify and direct all other graces, all expressions of character in action. Consider
I. THE TENDENCY OF HUMAN NATURE TO CORRUPT EVERYTHING. All the good things men may possess or attain are in constant peril of running over into extremes and exaggeratiors. Observe two points.
1. A man’s strong side becomes inspired by self will, and spoiled.
2. Some sides are unduly cultured by expression, and the whole character is put out of harmony and fair balance. Self reliance, which has a small place in every good character, becomes corrupted into self conceit; and so of other features of character.
II. HOW FAR IS THIS HUMAN NATURE FORCE KEPT IN THE REGENERATE? It might seem that St. Paul’s counsel only suited the worldly, and was hardly needed by the Christian. But we have to accept the fact, which both observation and experience attest, that the renewal of the principle on which our life is conducted does not involve an immediate deliverance from the ordinary deteriorating influences which affect men. Christian men’s very graces may become so exaggerated as to be really vices. Strong-willed men may “love to have the pre-eminence,” and be masterful and inconsiderate. The Christian life in a man ought to hold the evil tendency in strong bonds, but we cannot get free from the evil influence while we dwell in a body and are surrounded by earthly scenes.
III. HOW DOES THE CHRISTIAN SPIRIT AFFECT THIS EVIL? Apply especially to the robuster virtues. Manliness is liable to become masterfulness. Those who can watch come to despise the weak ones who must sleep. The strong try to force the frail to go at their pace, and easily quarrel with them when they cannot. Now, the Christian spirit proposes one effective triumph over all these evils. Tone all your life and relations with charity, which is, as treated in the New Testament, precisely thisconsideration for others rather than self. All the evil comes out of thinking of and glorifying self, and the conquest surely comes by thinking of and glorifying others: getting the mind of Christ, who “pleased not himself.”R.T.
1Co 16:15
The natural right of priority.
“The firstfruits of Achaia.” We need not think of the household of Stephanas as being actually the first converts St. Paul made. in the Peloponnesus, as apparently another person is spoken of in the same terms m Rom 16:5 : “Salute my well-beloved Epsenetus, who is the firstfruits of Achaia unto Christ.” The meaning need only be that the household of Stephanas was among those brought to Christ at St. Paul’s first missionary visit. The apostle had an affectionate regard for his first converts in new spheres, as may be illustrated in the case of Lydia at Philippi. The interest we always feel in first things can be illustrated by way of introduction.
1. Firstborn children.
2. First forms of enterprise.
3. Firstfruits of our labour, etc.
Natural feeling gives all first things prominence; and the Old Testament history and religion rested on the recognition of the rights of the firstborn and the interest of first things. They are the key to the life; the strong impress of the character. They are like the first proofs of an engraving; every line is sharply defined in them. They may become the reproach of our weaker after doings, for they show what we did actually attain once, and prove that we could, through life, have done better. It is, however, the hope and promise of first things on which we now propose to dwell.
I. FIRST THINGS ARE DONE WITH INTENSE FEELING. Illustrate from the youth beginning business life; the man entering on a new undertaking; the missionary going forth to his new sphere, etc. Men brace themselves up to deal with new things. They have no experience to tell them what amount of strength the new work will demand, so they are likely to put too much into it. A vague but arousing wonder clings all about new things, and imagination makes them bigger and better than they are. At first we fail to estimate difficulties, qualifications, hindrances; we start out like Israel, and expect to reach our Canaan quickly: so all our hearts go out into our first things. And happily life is full of them, especially early life, and they exert a most gracious influence on us, for they again and again lift us out of ourselves and above ourselves.
II. FIRST THINGS HAVE A NATURAL PRE–EMINENCE. Of this the position and rights of the firstborn sons are but the illustration. First things are felt to have a representative character; they are the natural leaders of all that come after themthe specimens and examples of their sort. In all the spheres of life we give prominence to beginnings. When a servant comes to a new situation, the master or mistress watch the first actions to see “how they will frame.” When a convert joins a Church, the pastor give prominence to the first forms in which Church responsibilities are met. Turning their thoughts back to their hopeful “first things,” the apostle reproaches his converts thus: “Ye did run well; who did hinder you?”
III. FIRST THINGS HAVE PROMISE FOR THE FOLLOWING THINGS. As firstfruits have for harvest. The harvest need not be worse than the specimen firstfruits, but it may be much better. A man’s first work need not be his maximum standard, but it ought to be his minimum standard. A first result may tell of power, and power always holds the promise of what culture can make it. Or, applying the point in relation to our text, one convert made in a new sphere of Christian labour holds the promise of a great ingathering; as we find at first one star in the darkening evening sky, which is the “glorious prospect of millions more.”
IV. FIRST THINGS KEEP PROMINENT PLACE IN OUR MEMORY. Illustrate our first school; first steps in business life; first love; first communion; first convert to Christ by our influence; first sickness; first success in life, etc. The most treasured things in our memory are these first things of life; and, as such, their moral mission is
(1) to aid us in the review of life, by fixing attention upon points;
(2) to remind us that the spirit of energy in which we take things up is the spirit in which we should carry them through; and
(3) to show us that we need the Divine help for “patient continuance in well doing,” as much as we remember we needed it for our anxious beginnings.R.T.
1Co 16:19
The Church in the house.
This expression is used concerning Aquila and Priscilla, who had been the apostle’s friends at Corinth (Act 18:1-3). A similar reference is found in Rom 16:3-5; 2Ti 4:19. At the time of St. Paul’s writing this Epistle, Aquila and Priscilla were with the apostle at Ephesus, and it is probable that they opened their house or lodging as a place of worship for the Christian foreigners or strangers who happened to be visiting Ephesus. Some, however, think that St. Paul uses the term “Church” as equivalent to that of “family,” or household, probably including servants, children, and workpeople connected with their business. The word “Church” appears to have been used with some variety of meaning, the associations of the term only gradually becoming settled into those with which we are familiar. The first suggestion of the word is a gathering or assembly. But this implied some purpose or design for which people met together. It might be a family object, or a political, or a social, or a religious object. Any assembly called for a purpose could be properly spoken of as a “Church.” We know that it was applied to the political meetings of the Greeks; and it may also nave been user for me synagogue meetings of the Jews, for these must be the “Church” to which our Lord referred, when he required his disciples to tell their disputes, or injuries from their fellows, to the “Church.” We need to be on our guard against forcing words to bear their modern ecclesiastical meanings when we find them employed in the New Testament. The simple historical fact is that persons lent their rooms or their houses for the Christian congregations to worship in, and so the term “Church” is first used for the Christian friends who met for worship in any place. It subsequently became used for
(1) the building in which the friends met; and
(2) for the entire body of persons who thought alike and worshipped alike.
The “Church” became the “body of Christ.” In the treatment of this subject we only give suggestive lines along which thought and illustration may run, because the associations of different Christian bodies with the term “Church” now differ so greatly that detailed treatment would involve the introduction of disputable points.
I. THE SIMPLEST CONCEPTION OF A CHURCH. It is a meeting or assembly. As such it can only be applied to an organized body or to a material building by a figurative use of the term. No ideas of size, quantity, or number seem necessary to its realization. Two or three agreeing to meet for worship or work may properly be called a Church.
II. ITS CLOSE ASSOCIATION WITH A HOME. The “Church in the house” is here spoken of. It is interesting to note the historical fact that the Christian assemblies first sanctified homes. They did not need at first to find any architectural expression, or to fix architectural associations, or to use architectural aids. Home life found a sufficient sphere.
III. ITS FUNDAMENTAL FEATURES. Really only thisfamily religion extended to embrace the family friends. However the growth of the Church may have overshaded its first idea, we must admit that it began with family worship, and developed on the lines of household religious requirements, not presuming at first to affect either the synagogue or the temple demands. This family origin of the Christian Church needs to be more fully studied.
IV. THE LINES OF ITS PROBABLE DEVELOPMENT. These were fixed by
(1) increase of numbers;
(2) growth of wealth, bringing with it artistic sentiment and desires;
(3) securing of freedom from persecution, and admission of citizen rights and liberties;
(4) rise of a distinction between priesthood and laity, and the consequent development of a ritual in which the distinct priesthood could be employed. Impress in what sense the older idea of a “Church in the house” can even now be maintained.R.T.
1Co 16:22
The Christian anathema.
“Let him be Anathema Maran-atha.” These words have no very evident connection. Anathema means “accursed.” Maran-atha appears to mean, “The Lord is at hand.” It can only be regarded as an exclamation. On it see the Expository portion of the Commentary. “Anathema is the Greek term representing the Hebrew cherem, or devoted to destruction, and indicates the excommunication practised in the Christian Church. The early Christians exercised discipline on offending members in lesser or greater forms. The greater is called Anathema. They regarded themselves as distinctly warranted in cutting off members from their body by our Lord’s words (Mat 18:17); and in using for such excision the term ‘Anathema,’ they appealed to Paul’s employment of the word in Gal 1:8. They regarded the anathema as cutting off a man from the way of salvation; so that unless he received the grace of repentance he would certainly perish. The word is uniformly used in the Septuagint Version as the equivalent of cherem; and it seems reasonable to suppose that where it occurs in the New Testament Scriptures it is to be understood in the deeper sense as relating to the spiritual condition, and not merely to exclusion from Church privileges.” Modern anathematizing is chiefly illustrated by the acts of the Roman Catholic Church; the sentiment of modern life is unfavourable to the exercise of Church discipline in any of the Protestant communities.
I. THE PARTIES ST. PAUL ADDRESSED. The Church at Corinth; regarded as a company who made profession of love to Christ, and pledged themselves to live in accordance with Christ’s will and example. Those who did not love Christ, or failed to realize the Christly spirit and purity, were not merely inconsistentthey were unfaithful and unworthy; they were even exerting a mischievous influence, as do dead flies in pots of ointment.
II. THE CONDITION IN WHICH SOME PROFESSED MEMBERS MIGHT BE POUND. A condition involving hypocrisy, the sin against which our Lord spoke most severely. So impossible of rectifying and correcting, because so often connected with self deception. Show how such a condition can be tested and discovered. The great test is the life, the practical conduct. The man who has lost the ruling motive of the “constraining love of Christ,” will soon tone his conduct and relations with mere self pleasing, and there will be first the pleasurable, then the questionable, and only too possibly these will lead on to the immoral, as in the case referred to at Corinth.
III. THE TREATMENT WHICH UNWORTHY MEMBERS SHOULD RECEIVE. Not excision, as a mere act of judgment; this man can have no right to do to his fellows. But excision as a matter of tender regard for the soul of the sinner; and as a discipline designed to effect his restoration. Final removal from Christian fellowship no Christian Church has power to arrange. Temporary removal may be the best and most hopeful means of arousing conscience and securing penitence. St. Paul gives minute directions in 2Th 3:14, 2Th 3:15, “Note that man, and have no company with him, that he may be ashamed. Yet count him not as an enemy, but admonish him as a brother” (see also 2Co 2:5-7).R.T.
1Co 16:1 . The construction may be: . . . ., . . . Comp. 2Co 9:1 ; also 1Co 12:1 . Still 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.
, Suidas, comp. Hesychius. Without example elsewhere save in the Father.
] i.e. , Rom 15:26 . This detail, however, was obvious of itself to the readers; the assumption that by itself denoted the mother church (Hofmann) [101] is neither necessary nor capable of proof; they are the 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 Paul’s 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. Rckert’s 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 . Rckert even asserts that such a reason alone could justify him in undertaking so perilous a journey. But see Act 20:22-24 .
.] 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 , 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 , which was previously proposed by Wieseler also, Riehm, Lehrbegr. d. Hebr. Br . p. xviii. Exo 2 .
[102] The community of goods cannot by this time have subsisted any longer; otherwise it could not have been said, Rom. l.c. , . 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.
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, ] the churches of Galatia, even so do ye. Upon the [every, ] 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, ], that there be no gatherings when I come. 3And when I come [am arrived, ], 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, ] if it be meet that I go [worth my going, ] 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, ], that ye may bring me on my journey [send me forward, , om. on my journey] whithersoever I go. 7For I will not [I do not wish to, ] see you now by the way; but2 I trust [for I hope, ] to tarry a while with you, if the Lord permit [shall have permitted me, ].3 8But I will tarry at Ephesus until Pentecost. 9For a great door and effectual is [has been, ] opened unto me, and there are 10many adversaries. Now [But, ] 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, ] 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, ] 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, ]. [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, ] submit yourselves [be subject, ] unto such, and to every oneth at helpeth 17with us, and laboureth. I am glad of the coming [But I rejoice at the presence, ] of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part [the want of you, 5 ] they6 have [om. have, ] supplied. 18For they have [om. have, ] refreshed my spirit and yours: therefore acknowledge ye them that are such. 19The churches of Asia salute you. Aquila and Priscilla7 [Prisca, ] salute8 you much in the Lord, with the church [congregation, ] 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 , 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 Lords 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 , 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 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 . 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.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 , lit. upon one of the Sabbath. , a designation for the week, occurring also in Luk 18:12. , one, is for , first; a Hebraism, (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 Lords 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, , at home (comp. Luk 24:12); [like the French chez soi (Rob. Lex. under ), or the German bei sich selbst (as Luthers 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 upFrom the fact that something was laid aside every Sunday, there would naturally result an accumulation, , hence the part. , [rendered in the E. V. in store. ].whatever he has been prospered in,, ; [, is for , or , according as, or, in respect to whatever. The addition of gives it a general and potential character; , 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 Lords 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 Lords 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 , 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 Pauls arrival, so that it should be there ready for him. This seems the fairest method of interpretation].And when I have arrivedHe 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( , 6:18). , 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 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 Pauls 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., used by metonymy for your charity, or token of love. (Plato: ); 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 ones 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. 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 of the next clause as indicated by .But with you,[ comes first, because designed to express the antithesis to ].it may be, 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 yein 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, [with a verb of motion], for , 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. , 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 does not stand before , 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 and not , 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. = , 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 thata 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.largeBy this he indicates the extent of the opportunity before him. It was a wide field,and effectualBy 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 (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 Pauls most bitter opposers were judaizers. Hodge].
1Co 16:10-11. Now if Timothy come,Timothys 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, to look to something, is generally followed by or ; but here by a clause beginning with , 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 Timothys timid nature. This request is supported by a reference to the high calling of Timothy.for he worketh the I work of the Lord, . 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, , stands absolutely as 1Co 16:1. Each of the new topics of this Epistle being introduced by . 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 youHe 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 Pauls 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. 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 Apostles 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 Apostles 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, 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., 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 againbut 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 Lordwhether he or Apollos were present to observe them, or not. This exhortationcalled out; as Burger thinks, by the mention of Apollos, whose name might serve to awaken the recollection of matters already rebuked (13)revolves around two main points, faith and love. Stedfastness in the faith essentially presupposes watchfulnessthat 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 () here does not denote a standing in readiness for the fight, but a standing firm in it, and not suffering ones self to be forced aside from that faith which is the basis of the Christian lifethe fixed attitude of the warrior in the ranks or at his post (comp. 15:1, 58)., 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., 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 . 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 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, ; this cannot be a part of his exhortation, for the simple reason that it cannot be shown to be the imperative form for .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 preminently 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 hereThat ye submit yourselves unto suchcorresponds to what has just been said of the household of Stephanas: as these had addicted themselves unto the ministry for the saintsa 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 denotes not simply the showing of respect in general but like obsequi, following a persons advice or opinion, conducting in accordance with their wishes. [Nothing is more natural than submission to the good. Hodge]. By the expression , 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 , with, in 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 implies that this coperation 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 , 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 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 followsFor they have refreshed my spirit and yours:, 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 Apostles writings abound. Hodge]. To this he adds the exhortationtherefore acknowledge ye them that are such. 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 spokentheir 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., 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 Lords 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 onethe 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. 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 believers love to Jesus, 16:27; 21:15, 17). In Eph 6:24, Paul employs the word , 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, 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, , which probably suggested the use of . 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 Gods wrath and judgment,let him become a curse, accursed. The word correspond to the Hebrew , a ban, i. e.., one put under the banirrevocably devoted to destructionto 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 ( ); 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. Luthers 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, , we are at once reminded of the epithet , 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 Apostles 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 is to be supplied, so here we must insert , is, as a positive declaration of what he actually cherished toward them. , 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 alla 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 ones own prayer with an Amena 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 beyondyea, ignoresall 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 knownGentile 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 Christians 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 weekthe day commemorative of our Lords resurrection and victory, and the day of the churchs 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 Gods 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 prosperedso 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 Christians 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 othersbeing 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 deservesthat 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, strengththe 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! Pauls 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 Lords hour.
1Co 16:9. Resistance sharpens the zeal of Gods servants. When adversaries are many the spirit becomes more eager to preach the word, and hopes to find a yet more open door. Gods 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 donea 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 Gods sight, nothing worthLove 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 Pauls 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 Christians 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 Satans 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 anothers 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 lovecoldness, 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 tradenow by religion and love.In Gods 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 systematica matter of principle; to give from impulse, often a mere luxury, costs but little,whereas a true Christian economy involves self-denialan 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 formscourtesy 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. Pauls 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 , but it is feebly attested, and was probably derived from Mat 28:1; Mar 16:2; Luk 24:1. [The singular 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 , the Rec. has , but with inferior evidence in its behalf.
[3]1Co 16:7.The Rec. has , but in opposition to the best MSS., and derived from Heb 6:3. [Lachm., Tischendorf and Alford favor 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 , the words 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 instead of , but against much preponderating evidence; comp. Php 2:30. [For we have A. K. L., Sinait., a number of cursives, with Chrys., Theodt. and Damasc.; but for B. C. D. E. F. G., 17, et al.C. P. W.].
[6]1Co 16:17.The Rec. has , [with B. C. K. L., Sinait., many cursives, Theodt. and Damasc.] instead of [with A. D. E. F. G., Vulg. Syr. (Pesch.) Chrys., cum., Ambrst., Pelag.]; but it is not so well authenticated.
[7]1Co 16:19.The Rec. has and it is well sustained. Even Lachm. in his ed. major has adopted it. [But 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 (), 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 Pauls 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 , 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 adds , 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 before . C. P. W.].
[10]1Co 16:23.The Rec. and Lachmann have , 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 after . Some (including B. Sinait. (1st hand) 10 cursives. Goth. Theodt.) add only after .C. P. W.].
[11]
1Co 16:24.The Rec. has , 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 ; to which F.G. prefix ; D adds ; some MSS. of the Vulg. add immediately after , explicit. No subscription of any kind is found in M. and the Vulgate. The Rec. has . . . . , on the authority of K. L., 7 cursives, Syr. (later), Arab. (later), and Damasc.; two other cursives have the same, substituting for ; and Theodt. the same, omitting . B. (2d hand) and Chrys. (com.) have , some others adding and others substituting this for . E., a few cursives, Slav. Theodt. (spurious) cum. have , to which D. (2d hand) and the Syr. (Pesch.) adds . 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 , 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 ; to which F.G. prefix ; D adds ; some MSS. of the Vulg. add immediately after , explicit. No subscription of any kind is found in M. and the Vulgate. The Rec. has . . . . , on the authority of K. L., 7 cursives, Syr. (later), Arab. (later), and Damasc.; two other cursives have the same, substituting for ; and Theodt. the same, omitting . B. (2d hand) and Chrys. (com.) have , some others adding and others substituting this for . E., a few cursives, Slav. Theodt. (spurious) cum. have , to which D. (2d hand) and the Syr. (Pesch.) adds . 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 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 mans house. This is well argued in behalf of the public solemn observance of the Lords day; but we can no more change the meaning of 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].
CONTENTS
The Apostle closeth his Epistle with this Chapter. Several very earnest Admonitions are given, which are followed up with Salutations to the Church.
(1) Now 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 everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. (3) And when I come, whomsoever ye shall approve by your 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.
It will not be necessary to offer much observation on what the Apostle recommends in collecting for the poor. Every Church, like Corinth, hath the poor among them, for the Lord hath said, they shall never cease out of the land. And the Lord commands the hand to be opened wide to his poor. And when the Lord gives a wide hand, and a wide heart together, there will need nothing more to enforce collections. Deu 15:11 ; Zep 3:12 . There is somewhat very sweet and seasonable in the exercise of tenderness and compassion to the Lord’s poor, as the Lord’s poor every day, but eminently more so on the Lord’s day. On that day we give a truce to all worldly cares, and are concerned, or supposed to be concerned only for the one thing needful. Sweet day! which commemorates all in one, the Lord’s rest from the works of creation, the resurrection of Jesus, and the first descent of the Holy Ghost, in the open display of his Person at the feast of Pentecost. What day so suited for the heart to be flowing with love to our poorer brethren, as when we celebrate Jehovah’s love to us, in his threefold character of Person, Father, Son, and Holy Ghost, as manifested in creation, redemption, grace, and glory?
1Co 16:9
In Wesley’s Journal for 1st February, 1736, written as he approached the shores of Georgia, the following entry appears: ‘We spoke with a ship of Carolina; and Wednesday 4, came within soundings. About noon, the trees were visible from the masts, and in the afternoon from the main deck. In the evening lesson were these words: “A great door and effectual is opened “. O let no one shut it!’
References. XVI. 9. Expositor (4th Series), vol. ii. p. 148; ibid. (7th Series), vol. vi. p. 278.
1Co 16:10-11
This was the passage from which John Angell James preached at Carr’s Lane Meeting, Birmingham, on the Sunday before R. W. Dale became his colleague (1853). Writing to Dale, Mr. James said: ‘There is little ground for the fear mentioned in the text, but I have thought it not unreasonable to require for you a warm-hearted, confidential reception’.
1Co 16:11
‘It is of the nature of wisdom,’ says Maeterlinck, ‘to despise nothing; indeed, in this world, there is perhaps only one thing truly contemptible, and that thing is contempt itself.’
True Manliness
1Co 16:13
Emerson says that the main enterprise of the world, both for splendour and extent, is the upbuilding of a man, and he is undoubtedly correct. The German philosopher Kant fully endorses the eloquent American’s sentiments when he says to his students, ‘Take humanity for an end’ that is, perfect yourselves, in order to be the better able to perfect mankind. The true man is the man likest Jesus and nearest God. Let us now study a few of the world’s Ideals of Manliness.
I. For years the Athletic man was the Ideal. Ancient Sparta paid special attention to the growth of strong, sinewy, muscular men. But such an ideal was too animalistic, for it ignored the solemn fact that man was vastly more than a body of clay. Man is more than body. Man was not made for pleasure, but pleasure for man.
II. For years the Ascetic man, or Anchorite, was the Ideal. We are quite ready to believe that these anchorites meant well. They hoped to escape from their sins by escaping from the world; but you cannot get away from your soul by crossing the Atlantic or plunging into the Saharan desert. Your soul is ever with you! Have nothing to do with the anchorite style of religion. As Sydney Smith quaintly says: ‘Never wear a face that is a breach of the peace’. The anchorite ideal is a failure, condemned by the unanimous voice of history.
III. For years the Patriot was the Ideal man. True manhood meant absolute consecration to one’s country. Patriotism we admire; but it has its perils. Like sectarianism it may narrow our horizon, and it may degenerate into clannishness, and of all narrownesses, that is certainly one of the worst.
IV. For years the Intellectual man was the popular Ideal. Plato, Socrates, Homer, and others were considered the pattern-men. The mere intellectualist is not a full man, but a fragment. The true man is intellect plus heart-power and conscience-power. Byron, and Burns, and Shelley were intellectual stars of rare brightness; but who will dare say that they were ideal men?
V. For years the Civic man was the Ideal. The Roman ideal was true citizenship. The State was everything and the individual nothing; and a system that crushes the individual can never produce the pattern-manhood. Citizenship, without moral principle at the root of it, is a hollow sham, and the subsequent decline and fall of Rome was the best evidence of the fact.
VI. For years the Judaic man was the Ideal. But the Jewish ideal was not the highest, for the Jews were too fond of drilling men into manhood. They paid too little attention to inwardness, and too much to circumcisions, and washings, and purifications. If you want to see the difference between the ideal Jew and the ideal Christian, just compare Mount Sinai with Mount Hattin, and the Decalogue with the Beatitudes.
VII. But we are proud to say that the Ideal man of today is the Christ’s man, that is, the Christian. Diogenes could not find his man in Athens; but we have discovered our Man in this old book, and His name is Jesus! (1) Be magnanimous like Jesus. (2) Be courageous like Jesus. (3) Be sincere with Jesus. (4) Be pure like Jesus.
J. Ossian Davies, The Dayspring from on High, p. 145.
Spiritual Strength
1Co 16:13
We are conscious of our weakness, our need is strength, but how shall we attain to it? Elsewhere St. Paul, using the same military metaphors that we have seen here, tells his people how that strength is to be obtained. ‘Be strong in the Lord, and in the power of His might.’ From the words of the Apostle two things are clear.
I. The Struggle with Evil. First he regards every man as engaged in a separate personal struggle with a real spiritual power of evil. It is not merely the evil that is inherent in his own nature. It is something more than that It is an organised host of wickedness. It is, in fact, all that we mean when we say in the Catechism, ‘The devil and all his works’. I know, of course, that the devil is often made, in the expression of Bishop Butler, a subject of mirth and ridicule; but our Lord’s language is utterly meaningless unless it signified that there is a real spiritual power of evil. He always seemed to find it hanging on the frontiers of His own life, tempting all along the way, especially in the hours of weakness and sorrow. May we not also appeal to the experience of spiritual people, of all those who have entered with all their power into the personal struggle against evil? Is it not a fact that the more earnestly they have engaged in it the more they have been sensible of struggle with a real spiritual power, force, kingdom, method of evil? Nay, may we not say of ourselves, is it not our own experience in the darkest hours of temptation, when the worst thoughts come, when the most awful strain is put upon us, do we then find it difficult to believe in the working of a personal power? Nothing can be more foolish than to underrate the power with which we are engaged, or may be engaged.
II. Sources of Spiritual Strength. And then, secondly, after insisting upon the reality of this power, this kingdom of evil or of darkness, St Paul insists upon every man’s need of Divine strength. The Apostle would say, when he says here, ‘Be strong,’ as he says elsewhere, ‘Be strong in the Lord’. Do not go unready, unprepared, unarmed, into the struggle against evil. Put on the whole armour of God, and remember that the putting on of the spiritual armour is not a matter for one or two occasions, however great they may be, in a lifetime; it has to be continued from the beginning to the end.
Let me remind you of a few of the means by which we seek to attain that spiritual grace, that Divine help, without which the spiritual combat will certainly be a failure.
(a) Prayer. First of all, there is the weapon of prayer. Here we have always before us the example of our Lord Himself. What is prayer? All of you know it is not a mere asking for something, above all it is a contact of spirit with spirit, of person with person; it is the contact with God Himself, putting ourselves in touch with Him. If you doubt prayer, or the power of prayer, just remember for a moment, again in this instance also, what the experiences of spiritual men have been, how they have found prayer to be this very power in their lives, how they have proved it, how they have lived by it.
(b) The devotional reading of the Scriptures. Or, again, there is the devotional use of the Holy Scriptures. This use of the Holy Scriptures is much more rare than it used to be, and the Bible is much less read than it used to be, even by good, church-going, religious people. No doubt there are reasons for this. One reason is the enormous multiplication of every form of literature, especially ephemeral literature. People who read four or five newspapers a day have no time obviously to read the New or the Old Testament. Partly it may be caused by what is supposed to be the unsettlement of the basis of Holy Scripture. Most people hear something, if they know little, about Higher Criticism, but we may be sure that whatever has happened to the Holy Scriptures nothing has happened to make their devotional value less than it used to be Questions of date or authorship do not really affect spiritual power. Experience shows still, as it used to show, that the Holy Scriptures can make men wise unto salvation.
(c) The Holy Communion. Or once more, there is the Supper of the Lord, or the Holy Communion. It ought not to be necessary now for one to say that the Holy Communion is not, what it used so often to be regarded as, a sort of mark or test of superiority. Believe me, it is not for strong men, but for weak men, for those who know and feel and realise their own weakness. Hesitate before you pass it by, before you let it go.
1Co 16:13
‘In Italy,’ says Emerson, Napoleon ‘sought for men, and found none. “Good God,” he said, “how rare men are! There are eighteen millions in Italy, and I have with difficulty found two Dandolo and Melzi.”‘
A depression possessed him which he could not shake off. What had he to show, after all, for these fifty odd years of life granted to him? He feared his religion had walked in silver slippers, and would so walk to the end. Could it then, in any true and vital sense, be reckoned religion at all? Gross sins had never exercised any attraction over him? What virtue was there, then, in being innocent of gross sin? But to those other sins sins of defective moral courage in speech and action, sins arising from over-fastidiousness had he not yielded freely? Was he not a spiritual valetudinarian? He feared so. Offered, in the Eternal Mercy, endless precious opportunities of service, he had been too weak, too timorous, too slothful, to lay hold on them.
Lucas Malet, in Sir Richard Calmady (bk. III. ch. IV.).
‘One comes across human beings at times,’ says Maxim Gorky, ‘with complex characters, so that whatever name one applies to them seems a fitting one, only the one word “man” seems inapplicable to them.’
1Co 16:13
Charles Kingsley wrote these two words once in answer to a question, ‘What is your favourite motto or proverb?’ And, when Dean Stanley preached his funeral sermon in Westminster Abbey, from this text, he observed that ‘There were three main lessons of his character and career which may be summed up in the three parts of the apostolic farewell, “Watch ye; quit you like men and be strong; stand fast in the faith,”‘ adding that ‘amidst all the wavering inconstancy of our time, he called upon the men of his generation with a steadfastness and assured conviction that of itself steadied and reassured the minds of those for whom he spoke, “to stand fast in the faith”.’
References. XVI. 13. J. Keble, Miscellaneous Sermons, p. 487. C. Neil, Christian World Pulpit, vol. xliv. p. 167. C. D. Bell, The Name Above Every Name, p. 111. F. W. Farrar, Christian World Pulpit, vol. xliv. p. 363, and vol. xlvi. p. 66. H. J. Wilmot-Buxton, Sunday Sermonettes for a Year, p. 210. W. J. Hills, Sermons and Addresses, p. 63. A. P. Stanley, Sermons on Special Occasions, p. 184 D. Macleod, Christian World Pulpit, vol. xlvi. p. 78. J. B. Brown, Aids to the Development of the Divine Life, No. iii. D. L. Moody, The Fulness of the Gospel, p. 72. Expositor (7th Series), vol. v. p. 270.
1Co 16:13-14
Coleridge concludes his first set of essays in the Friend with an appeal for moderation and forbearance in the prosecution of first reforms. ‘A system of fundamental reform will scarcely be effected by massacres mechanised into revolution. We cannot therefore inculcate on the minds of each other too often or with too great earnestness the necessity of inculcating benevolent affections…. It is not enough that we have once swallowed these truths we must feed on them, as insects on a leaf, till the whole heart be coloured by their qualities, and show its food in even the minutest fibre.
‘Finally, in the words of the Apostle!
‘Watch you, stand fast in the principles of which ye have been convinced 1 Quit yourselves like men! Be strong! Yet let all things be done in the spirit of love.’
Reference. XVI. 13, 14. A. Maclaren, Expositions of Holy Scripture Corinthians, p. 262.
1Co 16:14
Why does Paul add this word at this point? He has been exhorting the Corinthians to a manly, resolute religion: stand fast in the faith, quit you like men, be strong. Why speak of love in this connection? Because love is the atmosphere of a robust faith. There is a spurious or inferior type of strength which has firm convictions but insists upon its own opinions or methods without paying sufficient regard to the feelings of other people. This masterful temper is often confounded with true strength of character, and Paul seeks to guard against this misconception. A firm grasp of principle is always apt to be uncharitable. Its temptation is to grow impatient of any defects in the belief or conduct of others, and a trifle hard in its moral judgments. Resolute natures often say and do the right thing, but it is in the wrong spirit Instead of edifying their fellows, they produce a feeling of irritation. They are difficult to work with. They want echoes, not colleagues, in the church. Their very tenacity of purpose develops an inconsiderateness which tends now and then to make trouble, instead of peace, in the community.
Paul suggests that forbearance and consideration, so far from being a mark of weakness, are an inseparable element of strength. A man who is strong in the faith, full of clear ideas and energy, ought to be strong in love, conciliatory, unselfish, forbearing.
James Moffatt.
1Co 16:15-16
I could not be content, unless I was found in the Exercise of my Gift, unto which also I was greatly animated, not only by the continual desires of the Godly, but also by that saying of Paul to the Corinthians, I beseech you, Brethren (ye know the household of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves to the Ministry of the Saints) that ye submit yourselves unto such, and to everyone that helpeth with us, and laboureth. By this text I was made to see that the Holy Ghost never intended that men who have Gifts and Abilities should bury them in the earth, but rather did command and stir up such to the Exercise of their Gift… This Scripture, in these days, did continually run in my mind, to encourage me and strengthen me in this my work for God.
Bunyan, Grace Abounding, pp. 269, 270.
1Co 16:17-18
Why are there men and women that while they are nigh me the sunlight expands my blood?
Why when they leave me do my pennants of joy sink flat and lank?
Walt Whitman, Song of the Open Road.
References. XVI. 17. Expositor (4th Series), vol. x. p. 99. XVI. 21. Expositor (5th Series), vol. x. p. 199; ibid. (6th Series), vol. ix. p. 450. XVI. 21, 22. G. Campbell Morgan, Christian World Pulpit, vol. lix. p. 241. XVI. 21-24. Expositor (5th Series), vol. x. p. 205. A. Maclaren, Expositions of Holy Scripture Corinthians, p. 258.
1Co 16:22
‘If there be any among you,’ Samuel Rutherford wrote to his former parishioners at Anwoth, ‘that take liberty to sin because I am removed from amongst you, and forget that word of truth which ye heard, and turn the grace of God into wantonness, I here, under my hand, in the name of Christ my Lord, write to such persons all the plagues of God, and the curses that ever I preached in the pulpit of Anwoth, against the children of disobedience.’
References. XVI. 22. J. Bunting, Sermons, vol. i. p. 484. F. B. Woodward, Sermons (2nd Series), p. 56. H. J. Windross, Preacher’s Magazine, vol. v. p. 179.
Our Lord Jesus
1Co 16:23
The text is in the Epistle to the Romans; the text is in both the Epistles to the Corinthians; the text is in the Epistle to the Galatians, in the Epistle to the Ephesians, in the Epistle to the Philippians, in the First and Second Epistles to the Thessalonians. It is in the brief note to Philemon; it is in the Epistles of Peter, and Jude could not write his little burning note without using it three times. The text is everywhere, in the heavens above and on the earth beneath, and in the waters under the earth. What is it? It is short, but it is full as an acorn that holds all the oaks of Bashan in possibility.
The text is ‘Our Lord Jesus Christ’. He was before all things; He is above all things; by Him all things consist, to Him they owe their cohesion and unity, their poetry and their purpose. It is the theme of every true ministry. He who has alighted upon this text need not turn a page, though he minister from jubilee to jubilee, and through all the coming, rising, falling, millenniums of time. He cannot be short of a subject; the preacher’s subject is fixed; he is not dependent upon the journals of the day or upon the accident of the morning. His theme never changes; it is the all-comprehensive theme; there is nothing of monotony or sameness about it; these seven notes have in them the greatest oratorios yet to be written.
I. It will be profitable to fix upon the keyword, so far as our special appropriation of the name is concerned. That personal, domestic, love-word is ‘our’
Lord Jesus Christ It is in the word ‘our’ that the pathos palpitates and cries; not Lord Jesus, not Lord Jesus with a grammatical article before it, but Lord Jesus with our in front of it our Saviour; though the world despise Him, He is ours. We are pledged men; we are not walking up and down amid a dozen Christs asking which we shall have, or shall we have any or none; we represent a vow, an oath; we carry about with us the brand, the stigma of the Lord Jesus. A wondrous little word is our.
(1) Our child; he is not beautiful according to formal notions of beauty, he is not so precocious as other children are, he is not brilliant, he is by no means so shapely as if he were a trained athlete: but he is our child. Our eyes are blind to any possible deficiency; our eyes cannot see what the eyes of cold criticism can perceive. The reason is that the child lives in the heart; he is our child; and the house would be no house without him. If that little child were not to come home to-night nobody under our roof could go to bed. Why, he is only one. True, but he is ours. He is only little, fragile, puny. Quite true, but he is ours.
(2) So we speak of our country. I do not believe in a narrow patriotism. I could not accept any patriotism that was inconsistent with philanthropy; and yet there is a sense in which the stones of our country, whatever it be, are more precious than the stones of any other country, though the stones of the other country be diamonds, and precious to the lapidary. It is an instinct, it is an inborn something, it is a mystery, but a mystery that is poetic, inspiring, comforting, ennobling. It is by the culture of such instincts that we become intellectually and morally rich and free.
(3) Where is there a man who does not say with natural pride ‘our house’? It is not a big one; the garden, front and back, can hardly be called a garden; the rooms are not large, there are few pictures on the walls, but we keep the window open, and he who keeps his window open may some day pray, for it is a long distance that man can see through his open window, and he may see in the clouds, where the first tabernacle was built, Jerusalem, the city of the great King; it may come into his heart whilst he looks through the open window, to fall upon his knees and cry to the Invisible and the Almighty. Never obliterate or modify that word our, it is a personal pronoun that holds an entire grammar in itself.
II. And so, carrying the idea to its highest, widest application, we come upon ‘our Lord Jesus Christ’. He may not be the Lord of some other man, but He is our Lord, we cannot dispute about Him. Who would bring his own wife into the market for a public opinion? he wants no public criticism upon his larger life, his true grand heart; he silences criticism. Alas! we sometimes invite it upon the Man of God. Where we should knock a man down if he said words like that about our wife, we permit the fool to expectorate his contempt upon the name that we hold dearest of all. Remember, whatever He may be to other people, He is our Lord Jesus, our Saviour, our hope, and to stand by whilst He is being traduced is treachery; in such a case silence is blasphemy.
III. He is our Lord Jesus in example, in doctrine, in sorrow, in joy. How did He bear His sorrow? even so must I bear mine, saith the Christian in every night-shadowed Gethsemane; I will listen to my Lord that I may know how to bear my sorrow; He delivered several sweet discourses upon grief and pain of heart, 1 will listen to Him, His voice is music; if I do not understand His words, I can kiss the lips that speak them: Let not your heart be troubled; ye believe in God, believe also in Me: Fear not, little flock; peace I leave with you, My peace I give unto you; not as the world giveth give I unto you. God help me, then! I will try to be a man. If the Lord Jesus spake such words, He did not speak them wastefully or idly, He spake them to a heart broken, helpless, hopeless; I do my Lord dishonour by letting His words lie outside the sanctuary of my heart; I will take them all in, and if I cannot sing my prayer, I will moan it
Joseph Parker, City Temple Pulpit, vol. VII. p. 156.
XXV
THE GREAT COLLECTION; MANY ADVERSARIES; INFERIOR, BUT WORTHY BRETHREN; HOUSEHOLD CHURCHES; AND ANATHEMA MARANATHA
1Co 16:1-24 This chapter closes our discussion on 1 Corinthians. There are at least five important lessons to be learned in this last chapter.
The great collection (1Co 16:1-4 ). Every Bible student ought to know the history of the series of collections, of which this one is a part. Participating in it are all the churches in Galatia, the churches in Macedonia, and the churches of Achaia, of which Corinth was the capital. It is quite probable that more sections of territory participated in it than these, but these three are specified. It is a collection, taken, not by one church only, nor by the churches of one province only, nor even the churches of one continent only, but Asia united with Europe in one big collection. It is every way a big lesson. The extent of territory covered, the long period of time in which the campaign was prosecuted, the number of churches participating, the great principles underlying their cooperation in one great financial and benevolent enterprise, the number and character of the leaders who engineered its details, the wisdom of the methods employed, not only in the taking of each collection, but in its transportation and final disbursements, the lessons incidentally suggested, the laying down of great fundamental principles susceptible of fair application to other kingdom enterprises, the motives to which appeals were made, the great direct object to be attained, and the mightier reflex influences put in motion all these, and others not now cited, call upon us to give the lesson deep and sustained attention.
It is not purposed now, however, to do more than prepare for the thorough study requisite, which will come up more appropriately in 2 Corinthians, where we will find, not just four verses, as here) but two whole chapters devoted to the subject. Now the reader is directed to study carefully and in their order the following heads:
1. The poor saints in Jerusalem for whom these collections on two continents were taken.
2. The occasion and necessity for so many and so great collections in their behalf. On this necessity will be found these scriptures having an indirect bearing, to wit: Act 2:44-45 ; Act 4:32-37 ; Act 5:1-11 ; Act 6:1-4 . Then it will be found that Act 11:27-30 has a more direct bearing. And still more direct, Gal 2:1-10 , especially Gal 2:10 , coinciding in time and place with Act 15:1-6 .
3. The absolutely direct scriptures on the history of these collections are: 1Co 16:1-4 ; 1Co 2 Corinthians 8-9; 2Co 12:17-18 ; Rom 15:25-28 ; Act 24:17 . The reader must make his own independent study of all these scriptures; and I would suggest that he read chapter 32 of Farrar’s Life of Paul, and the corresponding part of Conybeare and Howson’s Life and Epistles of Paul. Having carefully made this preliminary study, then he is prepared to answer particularly the following questions and others that may follow:
(1) What was the ground of obligation resting on the Gentile churches to make this contribution?
(2) Who were Paul’s coadjutors ‘in engineering it?
(3) What were the rules governing this collection, or what the great motives to which appeals were made?
(4) What the steps taken to guard against misapprehension concerning the handling of money?
(5) What the application of principles involved to other kingdom enterprises?
(6) Finally, what the varied results of the entire campaign?
That is the first great lesson on 1Co 16 .
The second lesson is based upon 1Co 16:7-9 : “For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost; for a great door and effectual is opened unto me, and there are many adversaries.”
The Corinthians were urging him to visit them, and he assigned reasons why he could not visit them just at that time. He was engaged in a great meeting at Ephesus which had been prolonged for years, and in which all proconsular Asia received the gospel, hence he says, “I will tarry at Ephesus until Pentecost; for a great door and effectual is opened unto me, and there are many adversaries.” This is one of the greatest preaching themes in the Bible. The imagination must see the great effectual door wide open) the adversaries trying to shut the door, the Corinthian people trying to call the apostle away from the door, and his purpose to stand there and preach as long as God holds that door open.
Upon that theme one may note: First, what the door is; and second, who it is that opens it. In this connection consider the following passages: Rev 3:7-8 . This tells us who it is that opens the door; 2Co 2:12 ; Col 4:3 , which shows what is the door to be opened on the preacher’s part; Act 14:27 ; Act 16:14 , which shows the door to be opened on the people’s part. Considering the adversaries who were trying to shut the door, we have recourse to the history of his work at Ephesus as set forth in Act 19 . By reference to that chapter we may find the following to be the list of the obstacles, or adversaries, in Paul’s way at Ephesus:
1. Disciples baptized without authority, that is, by an unlawful administrator (Act 16:1-7 )
2. The opposition of the synagogue (Act 16:9 )
3. The opposition of the evil spirits (Act 16:11-12 )
4. The opposition of exorcists, that is, impostors who claimed to have the power to cast out evil spirits
5. The opposition of evil deeds (Act 16:19 )
6. The opposition of evil literature, or magical books (Act 16:19 )
7. The opposition of evil business (Act 16:24 )
8. The opposition of the craftsman’s ring (Act 16:25-26 )
9. The opposition of the pride and the commercial spirit of the city (Act 16:27 )
10. The opposition of a howling mob (Act 16:28-29 )
Many times in Texas have I preached upon this great theme, showing the doors that are locked and the great door opener, the adversaries who try to shut the door, and the power of the gospel over the adversaries. This is the second great lesson in 1Co 16 .
The third lesson is the deference to be paid to inferior, but worthy brethren (1Co 16:10-11 ; 1Co 16:15-18 ). It is characteristic of the churches that they want the greatest men to preach to them, and a great man can not be at every place. The apostle is telling them how they must treat Timothy, who is young, timid, and shy. Oftentimes I receive letters from churches saying, “Come yourself; don’t send some of your young theologs to practice on us.” Paul is showing that no matter how young one is, how inferior in experience and attainments to others, if, like Stephanas, he is devoting himself to ministering to the saints, and, like Timothy, he is trying to do good, the churches ought to honor such men and feel proud to do it. The world needs a lesson right on that point.
The fourth lesson (1Co 16:19 ), shows household-churches, or churches accustomed to meet in the house of a certain wealthy brother. The three other passages are Rom 16:5 ; Col 4:15 ; Phm 1:2 . A study of these four scriptures shows that in addition to the principal church in a place, as at Rome, Corinth, Colosse, there were smaller churches meeting in private houses. As yet they had no public buildings as we have. Indeed, we have to come down to the second century before we find meeting houses built especially for the purpose, but a small church did meet in the house of Aquila and Priscilla, another in the house of Philemon, and another in the house of Nymphas.
My object in calling attention to these four scriptures ‘is to show that they destroy the very prevalent modern contention, which I am sorry to see advocated by some people of the South, that in the days of the apostles every Christian in the city, no matter how large the city and numerous the Christians, was included in the church, and the head preacher was a bishop over the other preachers, who preached to different parts of this one church. Some very distinguished Baptists are now advocating that view in the South. From this error arose later the idea of a metropolitan bishop, and later a diocesan bishop.
The fifth and last lesson of this chapter is found in 1Co 16:21-22 , as follows: “‘The salutation of me Paul with mine own hand. If any man loveth not the Lord, let him be anathema. Maranatha.” As has already been explained, Paul was accustomed to dictate his letters) and with only one exception, the letter to the Galatians, after dictating the letter he would sign it himself. But this touches the words, Anathema, Maranatha. What do they mean?
When I was a schoolboy at Independence, at a session of the Baptist Convention, the pastor of the First Baptist Church at Waco, a fine, portly man, preached a sermon before the State Convention on this text: “If any man loveth not the Lord, let him be Anathema, Maranatha.” He had a rich, sonorous voice like that of Spurgeon or Richard Fuller, and as he rolled out the words of this text it seemed like a mighty big text. Assuming a dramatic attitude, he commenced his sermon in exactly these words: “When the flaming sword of divine justice was flashing in the sunbeam of heaven and whistling in, its rapid path to sever the soul of man, Jesus stepped out and bared his own bosom and let the fiery sword be sheathed in his heart; therefore, ‘if any man love not the Lord Jesus Christ, let him be Anathema, Maranatha.’ ” With some preachers the sound of the text is its chief attraction. Anathema is a Greek word meaning “let him be accursed.” Maranatha is the kind of Hebrew that the Jews spoke at the time of Christ, that is, the Aramaic, or Syriac. While the first word expressed the curse, the second word tells when the curse will come. Maranatha means “the coming.” In plain English, “If any man loveth not the Lord Jesus Christ, let him be accursed when Christ shall come.” The same idea is found in Mat 25:41 , where the curse is pronounced upon those that did not love Christ: “Depart ye accursed into everlasting fire prepared for the devil and his angels, and these go away unto eternal punishment.” Or the words of 2Th 1:7-10 : “At the revelation of the Lord Jesus from heaven with the angels of his power in flaming fire, rendering vengeance to them that know not God, and to them that obey not the gospel of our Lord Jesus: who shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might, when he shall come to be glorified in his saints.”
QUESTIONS
1. What is the first lesson of 1Co 16 , and what is the scripture?
2. What makes this lesson so very important?
3. Where do we find this subject elaborated?
4. Under what three heads is the reader directed to study this collection?
5. What scriptures cited on each of the last two heads, and what books are commended on these scriptures?
6. What six questions constitute a kind of outline for the study of this collection?
7. What is the second lesson, and what the scripture?
8. What were the conditions which occasioned this language of Paul?
9. What points may be noted concerning the door referred to and what the scriptures cited?
10. What were the ten adversaries in Paul’s way at Ephesus?
11. What is the third lesson of this chapter, and what the scripture?
12. How does the author show the need of this great lesson in modern times?
13. What is the fourth lesson and the scripture?
14. What three other passages bearing on the subject, and what modern teaching is to the contrary?
15. What is the fifth lesson and the scripture?
16. What is the meaning of Anathema Maranatha? Illustrate.
17. What other scriptures teach the same thought?
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 2:10Gal 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 , but , from and .
1 4 .] Directions respecting the collection and transmission of alms for the poor saints at Jerusalem .
1 .] The construction is as in ch. 1Co 7:1 ; 1Co 8:1 ; 1Co 12:1 ; the rather serves to introduce the new subject than to form any constructional part of the sentence. Similarly in 1Co 16:12 .
] , , Hesych [77] , , Theodoret (Wetst.). The word is said in the Lexx. not to be found in classic writers.
[77] Hesychius of Jerusalem, cent y . vi.
. . ] = . , 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 .
.] We do not find any such order in the Epistle to the Galatians: ch. 1Co 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.”
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 Judan 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 Judan Churches had recently undergone severe persecution.
1Co 16:1 . “But about the collection that (is made) for the saints” ( . ). This clause might be construed as subordinate to the following ; 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 ). (more correctly spelt ) = cl [2596] Gr [2597] , or ( club-contribution ); elsewhere in Paul (1Co 16:3 ), (2Co 9:5 ), (2Co 9:12 ), (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 (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 ). . . .: “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] [2599] [2600] [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.
1 Corinthians Chapter 16
Another and a very different topic claimed the service of the apostle, because it fell under the Lord’s care for the church. It might seem wholly a matter for the saints; but experience itself proves how much they need in it the guidance of the Spirit through the written word. Hence pretension to superior spirituality here, as elsewhere, sinks below the instincts of love, and the dictates of every sound mind. How blessed to have the regulating wisdom of God, who deigns to give us His mind even for the smallest things of this life!
“Now concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye also. Every first of a week let each of you put by him, storing up whatever he may be prospered in, that there be no collections when I come. And when I am arrived, whomsoever ye shall approve, them I will send with letters to carry your bounty unto Jerusalem; and, if it be suitable that I go, they shall go with me.” (Vers. 1-4.)
It is untrue that the assemblies were left without apostolic regulation, or that they were regulated differ entry. The snares and the circumstances of Galatia were as unlike those of Corinth as could be conceived; the directions given by the apostle were the same, and this, not merely on matters of the most momentous significance, as sound doctrine, and holy discipline, and the attesting institutions of Christ, so that the worship and public ways of the saints might present the same testimony everywhere, but here, as we see, even in the exercise of their liberality.
One cannot overlook the frequent remembrance of the poor saints at Jerusalem; and no doubt there were circumstances which gave them a special claim. Probably external distress prevailed, and persecution had left some widows and orphans. Not only were the believers very numerous there, but there only, so far as we read, had they sold their possessions and substance, so as to distribute to all, as any one had need; there only not one said that anything of what he possessed was his own, but all things were common to them, so that none was in want. But there, partly through this surprising testimony of unselfish love, poverty prevailed later; and none among the Gentile assemblies was so urgent as our apostle that relief should be sent for the brethren in Judea, not merely during the great famine under Claudius Caesar, but thenceforward, as we may gather from 1 and 2 Corinthians, as well as Romans. (Of. Gal 2:10 ; Act 24:17 .)
Still a general principle and practice we find laid down of the highest value for any time. The collection for the saints was bound up with the solemn and gracious associations of the first, or resurrection, day. It was to proceed regularly, not occasionally; it was to be done with conscience, according as any might be prospered, not under influence, or pressure, or haste, still less with indifference, or on mere human grounds. Thus faith and love would be called out, and healthfully applied, while waiting for the coming of the Lord. It seems that each was to lay aside at home what he judged according to the means given; but the mention of the first of the week, or Lord’s day, points to their joining their contribution, when they came together, as every disciple did, to break bread. This is truly to lay up treasure in heaven, where neither moth nor rust corrupteth, and where thieves do not dig through or steal.
Again, the apostle was careful to leave no room for evil surmise or appearance; and so he here indicates a fresh application of the apostolic wisdom which we see in Act 6 . The multitude chose their own administrators. They contributed the funds, and they, not the apostles, chose men in whom they had confidence to dispense them. (See also 2 Cor. viii.) As the church cannot impart a spiritual power, so the Lord alone gave gifts for the ministry or service of souls. (Rom 10 , Rom 12 ; 1Co 12 ; Eph 4 ) The apostles, personally or by delegate (as Titus), chose elders, being the chiefs of that authority of which the presbyters were the ordinary representatives locally. (Act 14 ; Tit 2 ) Everything in the church rests on its own proper ground. Here, then, the apostle promises on his arrival to send with letters whomsoever they should approve to bring their bounty unto Jerusalem.
But the letters were to be his, not theirs as the Authorised Version says, following the mistake of the Vulgate, Erasmus, Calvin, Beza, and the Text. Rec., which punctuates wrongly in consequence. For what would be the sense of their approving by their letters when the apostle came? The Corinthians really were to select whom they approved, and Paul, on arriving, would send them on, furnished with letters from himself. So too the Greek commentators understood.
It is common to make the genitive dependent on , “meet,” and to deduce the meaning, “if the occasion, or magnitude of the collection, warrant an apostolic mission in order to carry it.” But such a sense, though grammatically possible, seems to me unworthy, not only of the apostle, but even of the delegates, and only tolerable because men have been lowered by the mendicant habits of Christendom. The truth is that the genitive of design, purpose, or the conclusion to be formed, as here, is a common Hellenistic usage, not infrequent in classical authors. The Authorised Version is therefore nearer the mark, and much more in unison with the dignity of all concerned, as well as with God’s word and Spirit, which, while cherishing the largest self-denial and generosity, are wont to slight the resources of unbelief, and to brand covetousness as idolatry. If it were suitable, then, that Paul also should go, the delegates should go with him. He would guard his services from all ground for reproach, providing for things honest, not only before the Lord, but also before men.
“But I will come unto you when I shall have gone through Macedonia, for I go through Macedonia. But perhaps I shall stay, or even winter, with you, that ye may send me forward wherever I may go. For I do not wish to see you now in passing; for I * hope to remain some time with you, if the Lord permit. But I will remain at Ephesus until Pentecost. For a great and effectual door is open to me, and [there are] many adversaries. But if Timotheus come, see that he be with you without fear, for he worketh the Lord’s work, even as I. Let none then despise him, but send him forward in peace, that he may come unto me, for I am awaiting him with the brethren. But concerning the brother Apollos, I besought him much to come unto you with the brethren; but it was not at all [his] will to come now, but he will come when he shall have good opportunity.” (Vers. 5-12.)
* Not as in Text Rec. following K L and most cursives, but in the A B C D E F G I M P, many cursives, the best of the ancient versions, etc.
It is evident from verse 8 that the apostle was in Ephesus when he wrote to Corinth this first epistle. The spurious postscript in the common text, followed in the Authorised Version, says “from Philippi,” but it was really from Ephesus, as in the Vatican and some other copies; and therefore salutations are given from “the assemblies of Asia.” (Ver. 19.) His purpose was to pass through Macedonia: this is the force of . , a journey then before him as a settled thing, but not actually in progress. He might, perhaps, then stay, or even winter, with them, adding an expression of loving confidence that they might send him on wherever he might go. For he declined seeing them then, for reasons explained in 2Co 1 , hoping to remain some time with them, under the Lord’s permission, instead of merely passing through. He should remain at Ephesus, where he then was, till Pentecost. That the Lord was there working was a sufficient reason, and none the less because there were adversaries many. He trusted to carry on the work, and help souls against Satan.
But his heart could not rest without commending Timothy, and the more as he was timid. He would have him be without fear in their midst, and deigns to put him as a workman of the Lord so far on common ground with himself. He is anxious that none should despise him – a danger among the saints, who are as open to be deceived by self-seeking men, as to slight true servants of Christ.
The case of Apollos is also instructive in more ways than one. Paul besought him to go to Corinth, rising above all feeling that not a few set him above himself; Apollos would not then go, it would seem, out of similar delicacy, unwilling to give occasion to such folly and wrong among the saints as they then were. We see how the Lord maintains freedom, as well as calls out grace, among His labourers, even when apostles were there, recording it for our guidance when there are none. Nothing, in its way, can be happier than this picture of unjealous love and respect, but free as before the Lord, among servants so varied as an apostle, his young companion, and a comparatively independent labourer like Apollos.
After these details the apostle gives a few pithy words of exhortation: “Watch, stand in the faith, play the man, be strong.* Let all your doings be in love.” (Vers. 13, 14.) They are words eminently suited to the state of things at Corinth, besides being wholesome for all saints in all times and places. Carelessness had marked them as a company, and therefore were they now called to vigilance. They had allowed speculations to work even on foundation truths of revelation, and so they needed to cleave firmly to the deposit of faith. They had been walking after the manner of man ( ), and had shrunk from reproach and suffering, feebly dreading the world’s opinions; they are urged, therefore, to quit themselves in a manly way (), and to be strong. They kind need also, and above all, that whatever they did might be done lovingly. It is the final application of that which 1Co 13 had opened out – the blessed energy of the divine nature, which lives and delights in the good of others; and it is the fitting preface to his next topic.
* Some manuscripts and versions, etc., prefix , “and,” but it is not sustained by the best authorities.
“Now I beseech you, brethren – ye know the house of Stephanas, that it is a first-fruit of Achaia, and that they appointed themselves to the saints for service – that ye also be subject to such, and to every one that co-operateth and laboureth.” (Vers. 15, 16.)
* Some add of “Fortunatus” here, others, “and of Achaicus” also, but the best oppose. It is a gloss.
In the common text of Rom 16:5 , Epaenetus is said to be a first-fruits of Achaia; but the ancient and true reading is Asia, not “Achaia,” of which Stephanas’ house was the firstfruits.
This entreaty of the apostle was, and is, of the highest, for the house of Stephanas represents a considerable class of labourers, if we reckon them up in every place where God has His assembly. They stand on a distinct footing from such servants of the Lord as Timothy, on the one hand, or Apollos on the other. They do not answer to one designated by prophecy, specially gifted to serve with an apostle; neither were they men eloquent and mighty in the scriptures, who from small beginnings learnt the truth more exactly, and could, in a freer action of the Spirit, either boldly speak before adversaries, or contribute much to those who believed through grace.
The house of Stephanas had no such prominent, wide, or energetic sphere; but they devoted themselves in an orderly way to the saints for service. It was their regular work, not a thing taken up perfunctorily now and then; and this, which some dare to deride as self-appointment, is as thoroughly maintained and commended by the apostle in the name of the Lord, as the call of a patron or of a congregation to the ministry of the word is absolutely unscriptural, and opposed to all sound and holy principle. The apostle establishes their attitude and activity as of God, whose love gave them a heart toward the saints in service. They were not elders. Indeed it would seem that as yet none had been chosen at Corinth to the work of oversight by the apostle. But none the less does he call on the saints also to range themselves under such, and every one sharing the work, and toiling. We see the same thing in Rom 12 and 1Th 5 , where no trace, of presbyters appear, and where, in fact, we can hardly conceive of their existence. But there were those who ruled, or took the lead, those who toiled among the saints, and presided over them in the Lord, entirely apart from exterior appointment. As this was of moment to sanction in those early days, so is it of at least equal importance in our own time, when we have no apostle, or apostolic delegate like Titus, to visit the assemblies, and to establish elders, as of old. The same holy liberty, the same solemn responsibility, and the same apostolic warrant, abide for our day of weakness and need. How evident the gracious wisdom of the Lord, while thus naming but incidentally, as it might have seemed, the house of Stephanas, really providing for all that call on His name, in every place, and at any time of the church’s career here below! How blessed in His eyes is the subjection of the saints, not only to such devoted servants, but to every one joined in the work, and labouring!
Another feature of interest is the delicacy with which the apostle notices some from Corinth who had not forgotten his temporal necessities. “But I rejoice at the coming of Stephanas, and Fortunatus, and Achaicus, because what was lacking on your part these filled up; for they* refreshed my spirit and yours: own then those that are such.” (Vers. 17, 18.) It would appear from both epistles that the help did not come from the assembly as such, but from these three individuals, whose love the apostle does not fail to record. In his allusion there is certainly the grace which counted on the mention refreshing the Corinthian assembly as it had refreshed himself, but not without a hint that they had lost an opportunity which the three discerned and used before the Lord.
* B C K L P, and the cursives, etc., in general; ADEFGM, etc.
“The assemblies of Asia salute you. Aquila and Prisca* salute you much in [the] Lord, with the assembly in their house. All the brethren salute you. Salute one another with a holy kiss. The salutation of Paul with mine own hand. If any one loveth not the Lord [Jesus Christ,] let him be anathema maranatha (a curse: the Lord cometh). The grace of the Lord Jesus [Christ] [be] with you. My love [be] with you all in Christ Jesus. [Amen].” (Vers. 19-24.)
* Priscilla as in Acts, but Prisca also in Rom 16:3 , and 2Ti 4:19 , as in the common text.
I have given the best authenticated reading; but others add what follows in each case of the dotted brackets.
The salutation from “the assemblies of Asia” falls in with the fact that the apostle was writing from the capital of that pro-consular province. But it seems to me a mistake to conceive that the name of the church or assembly is applied to a single family in the next clause. The truth really is that this godly pair appear to have opened their house habitually for the saints to assemble there wherever they might reside, whether in Ephesus or in Rome. Thus it was in those early days, when true unity prevailed and vast buildings for accommodating multitudes did not yet exist among Christians. So in Jerusalem, from the first they used to break bread . That Aquila and his wife should greet the Corinthian saints “much in the Lord,” as distinguished from the more general salutation, “all the brethren,” or of the Asiatic assemblies, is easily understood from their personal acquaintance with the Achaian capital. But the mode of salutation enjoined here, as on the Romans, and by the apostle Peter on the christian Jews scattered throughout Asia Minor, points to the ardent, but holy, affection which then knit together the saints as such: so should it ever be in a world where sin brings in distance or corruption.
The apostle, then, appends his salutation with his own hand; for here, as usually, the body of the epistle was not in his autograph. But he also adds the sternest denunciation of any one who loved not the Lord, under a seemingly familiar Syrian formula. Calvin ridicules the idea of writing so to Greeks in that tongue; but, explain it as you may, such is the fact, which does not seem mitigated by his own suggestion that it was a customary form of expressing excommunication among the Hebrews. To me it appears to go farther still: yet did it not in the least clash with the love which animated and filled his heart, as one sees from verse 23, and especially 24. It is to be doubted indeed whether love can be unfeigned without abhorring evil; and what evil can compare with bearing the name of the Lord without real attachment to Him?
Thus the first epistle to the Corinthians ends with a denunciation similar in solemnity to that with which the epistle to the Galatians opens. There the apostle in his zeal for the truth of the gospel imprecates a curse on himself, or an angel from heaven, or any one preaching aught besides what he had preached and they received; here he burns with no less vehemence against any one loving not the Lord, and in the light of His coming too, which goes beyond excommunication. But this in no way interferes with his prayer, that not His judgment but His grace might be with you, as he assures them all of his own love in Christ Jesus. Thus confidence and affection mark this autograph conclusion as well as the gravest warning, the wise and worthy personal message to his beloved children in the faith.
LONDON: G. MORRISH, 20, PATERNOSTER SQUARE. 1878.
NASB (UPDATED) TEXT: 1Co 16:1-4
1Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. 2On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. 3When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; 4and if it is fitting for me to go also, they will go with me.
1Co 16:1 “Now concerning” “Peri de” is a Greek phrase which introduces Paul’s answers to questions which the Corinthian church had sent Paul (cf. 1Co 7:1; 1Co 7:25; 1Co 8:1; 1Co 12:1; 1Co 16:1; 1Co 16:12).
“the collection” Logia is a term which has been found in the Greek papyri in Egypt as a gift of money for a religious purpose, but not related to a regular tax (cf. Moulton, Milligan, The Vocabulary of the Greek Testament, p. 377). Paul first mentioned this concern for the poor in Judea in a conversation with James, Peter, John, and Barnabas in Gal 2:10; Gal 6:10. This specific offering was begun by the church at Antioch where Paul and Barnabas served, Act 11:27-30. This offering is mentioned in several NT books (cf. Rom 15:26; 2 Corinthians 8-9; 1Co 16:1). It was an attempt to seal the relationship between the Hebrew mother church and the Gentile churches.
Paul calls this one-time contribution by several names.
1. almsgiving (gifts of charity), Act 24:17
2. fellowship, Rom 15:26-27; 2Co 8:4; 2Co 9:13
3. an indebtedness, Rom 15:27
4. service, Rom 15:27; 2Co 9:12
“for the saints” “Saints” (hogioi) is from the OT term “holy,” (kadosh) which meant “set apart for God’s service” (cf. 1Co 1:2; 2Co 1:1; Rom 1:1; Eph 1:1; Php 1:1; Col 1:2). It is always plural in the NT except for one time in Philippians (1Co 4:21), but even there, it is used corporately. To be saved is to be part of the covenant community of faith, the family of believers.
God’s people are holy because of the imputed righteousness of Jesus (cf. Romans 4; 2Co 5:21). It is God’s will that they live holy lives (cf. 1 Cor. 1:4; 4:1; 5:27; Col 1:22; Col 3:12). Believers are both declared holy (positional sanctification) and called to lifestyle holiness (progressive sanctification). Justification and sanctification must be firmly held together! See Special Topics: Saints at 1Co 1:2 and Sanctification at 1Co 1:2.
“as I directed the churches of Galatia” Paul was not treating the church at Corinth differently. There was a standard procedure (cf. 1Co 4:17; 1Co 7:17; 1Co 11:34; 1Co 14:33; Tit 1:5) in this offering. We do not know how Paul communicated this to the Galatian churches. As a matter of fact we are not sure to which churches this term refers. Some think this refers to the Roman province while others think it is to a language or ethnic group.
“churches” See Special Topic at 1Co 1:2
1Co 16:2 “On the first day of every week” This pattern of worship was set by Jesus’ early post-resurrection appearances on Sunday night (cf. Joh 20:19-20). It developed into the regular worship day for the assembled church (cf. Act 20:7; Rev 1:10). Sunday was the first work day of the week up until the time of Constantine (Emperor of the Roman Empire from A.D. 306-337). The Christians met before work on Sundays for worship, preaching, and the Lord’s Supper.
The Jewish leaders reorganized after the fall of Jerusalem in A.D. 70 and inaugurated several reforms. One of them was an oath which cursed and rejected Jesus as the Messiah. The early believers met with the synagogue on the Sabbath and with the church on Sunday. However, this oath forced a split and believers made Sunday their designated worship day.
“each one of you is to put aside and save” This is a present active imperative followed by a Present active participle used as an imperative. This text seems to imply that as the first of the week came, each individual put an offering in a safe place at home, later to be taken to the church. However, the fact that it was on Sunday implies that they deposited the funds collected daily at the weekly worship service (cf. Justin Martyr, Apology 1.67-68). Notice that this brief verse combined with 2 Corinthians 8, 9 gives us the basic guidelines for NT giving: (1) regularly; (2) as a priority; (3) voluntarily; (4) joyfully; and (5) proportionally.
It is surprising that NT authors do not discuss regular Christian giving. Paul’s words of encouragement and procedure for the one-time gift of the Gentile churches to the mother church in Jerusalem are the only guidelines related to this subject. Christians realized that they were owners of nothing and stewards of all their resources. This understanding supercedes the OT concept of “tithing.” It is surely true that you can tell a person’s priorities by his checkbook and his calendar! Christian giving is an issue of an overflowing heart, not a calculator!
SPECIAL TOPIC: TITHING
NASB, NKJV “as he may prosper”
NRSV”whatever extra you can”
TEV”in proportion to what you have earned”
NJB”as much as each can spare”
This is literally “whatever if he may be prospered” (A. T. Robertson, Word Pictures In the New Testament, says, “it is uncertain what grammatical form eud tai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive” p. 200). This was a Greek idiom wishing one a happy, successful journey (for commercial purposes). Paul is using it as a principle of Christian giving (i.e., according to your ability, cf. 2Co 8:3; 2Co 8:11).
“so that no collection be made when I come” Paul was always cautious about the proper handling of money. Probably he had (1) seen problems develop in this area or (2) been personally accused in this area. He will take no money from the churches he was currently working with and also when this gift is taken to Jerusalem he wants representatives of the various churches to accompany him. He is not even sure he will go himself (cf. 1Co 16:4).
1Co 16:3 “whomever you approve, I will send them with letters to carry your gift” This verse is an interesting mixture of apostolic authority and congregational authority. It has been debated as to who wrote the letters of recommendation, Paul or the church (cf. Act 18:27). Both are grammatically possible. The King James Version and RSV assume it was the church while the Williams NT, TEV, NIV, NJB, and REB assume Paul. Paul wants the church to pick out representatives to accompany the offering lest he be accused of wrong motives, as he so often was by this church (cf. 1Co 9:3-18).
Paul often wrote letters of recommendation for his co-workers (cf. Rom 16:1; 2Co 3:1; 2Co 8:18-24; and other examples, Act 9:2; Act 22:5; 3 John). Paul uses this concept metaphorically in 2Co 3:1 in the sense that his functioning churches were his letter of recommendation. Apparently the Apostle John also employed this same type of letter (cf. 3Jn 1:9). In a sense this was the method by which early churches affirmed their itinerant gospel ministers.
1Co 16:4 “if” This is a third class conditional sentence, which meant potential action.
NASB”it is fitting for me to go”
NKJV”it is fitting that I go”
NRSV”it seems advisable”
TEV”it seems worthwhile”
NJB”it is worth my going”
This seems to relate to (1) the size of the offering; (2) the one who started this offering accompanying it; or (3) Paul’ wanting this church, which had such problems with his authority, to recognize his proper role and trustworthiness.
concerning. App-104.
collection. Greek. logia. Only here and 1Co 16:2, where it is translated “gatherings”. Found in the Papyri of tax-gathering.
saints. Greek. hagios. See Act 9:13.
have given order = commanded. Greek. diatasso. See Act 7:44.
churches. App-184.
Galatia. Bengel says, “He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians (2Co 9:2), and the Corinthians and Macedonians to the Romans (Rom 15:26)”.
even so, &c. = so do ye also.
1-4.] Directions respecting the collection and transmission of alms for the poor saints at Jerusalem.
Chapter 16
And so he writing to them now about taking up a collection for the saints [that are in Jerusalem], as he asked also the churches in the area of Galatia. Now he said on the first day of the week ( 1Co 16:1-2 )
Which would seem to indicate that they did gather together on Sunday.
let every one of you lay by him in store, as God has prospered him, that you don’t take any collections when I come ( 1Co 16:2 ).
Paul didn’t want them taking offerings while he was there, he wanted them to do this in advance before he got there.
And when I come, whoever you shall approve by your letters, I will send them to bring your liberality to Jerusalem. And if it is necessary that I go also, I will take them with me. Now I will come unto you, when I will pass through Macedonia: for I am going to pass through Macedonia. And it may be that I will abide with you, in fact even spend the winter with you, that you may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permits ( 1Co 16:3-7 ).
Now Paul’s plans here are all loose, hanging loose, whatever the Lord permits. Now this is what I’m hoping to do, this is what I plan to do. Plan to, you know, I’m going to pass through Macedonia, upper Greece, and I’m going to come on down there to Corinth, so I want you to have this offering all set. And I plan to spend maybe the winter there with you, if the Lord permits.
You know, it’s always good when you’re walking with the Lord to just hang loose. Whatever the Lord has in mind. I think that we make a mistake sometimes in getting so set in routines that we’re not available for God to change our plans.
You know, a good way never to be disturbed is to always expect to be disturbed. If I’m always expecting God to disturb me at anytime, then I’m never disturbed when He does. But if I try to so order my life down to every last little facet, then I’m really disturbed when I’m disturbed. But if I’m expecting to be disturbed, then I’m never disturbed. Because I’m expecting it. So, James said, “Go to now you who say, tomorrow we’re going to do this and this and this,” he said you should rather say, “if the Lord wills tomorrow we will do this and this,” because you don’t know what tomorrow holds. Life is but a vapor, it just appears for a moment and it’s gone. So you really don’t know what tomorrow . . . so better to say, “If the Lord wills.” And so Paul here, “if the Lord permits. You know, this is what I am planning to do providing if the Lord permits and the Lord wills.” But he’s leaving the options open for God to guide him. And this is what I am intending, it’s what I’m hoping, what I’m planning, if the Lord permits.
But I’m going to tarry here in Ephesus until Pentecost ( 1Co 16:8 ).
That would be in until June. Then hoping to come on over to Macedonia, passing on down, and spend the winter. Corinth would be a great place to spend the winter, and so spend the winter there in Corinth before I take off for Jerusalem. Desiring, of course, to be back in Jerusalem for the feast of the Passover.
“I will tarry at Ephesus until Pentecost.”
For a great door and effectual door is open unto me, and there are many adversaries ( 1Co 16:9 ).
I love that, “I’m gonna stick around here because there are a lot of problems.” A lot of enemies, a lot of adversaries. So, hey, this is rich. I’m gonna stick here for a while. You know, where we face adversaries, a time to run you know. A lot of adversaries around, let’s get out of here. But it was a challenge to Paul. Oh, that we would be challenged more for the work of the Lord. There is an effectual door, but there are a lot of adversaries. But oh, the opportunities are so great. I’m gonna stick around here for a while, things are really cooking, you know. Opportunities are great. A lot of adversaries, but the opportunities are great.
Now if Timothy comes, see that he might be with you without fear ( 1Co 16:10 ):
Don’t intimidate him, he’s a young man.
for he works the work of the Lord, as I also do. Let no man therefore despise him ( 1Co 16:10-11 ):
Now you remember when Paul wrote to Timothy he said, “Let no man despise your youth. But be thou an example unto the believer in your godliness and in your walk and all.” And now he is writing the church and saying, “Now don’t despise him. He’s just a young man. But he is laboring for the Lord even as I do.” And Paul wrote of Luke in another epistle, “I really don’t have anyone who has the same burden and mind that I do, than Luke.” I mean, Luke was just really a pattern of Paul. He had caught the same vision of Paul. And Paul said, “There’s really no one that sees things quite as much like me as does Timothy.” So he is writing to them, “Receive Timothy. He is serving the Lord just like I do; don’t despise him.”
but conduct him forth in peace, that he may come unto me: for I look for him with the brethren ( 1Co 16:11 ).
So help him along his way, because I’m waiting for him and looking for him.
As touching our brother Apollos ( 1Co 16:12 ),
Now you remember in the beginning of the epistle, Paul spoke about Apollos, and some were saying, “I’m of Cephas. I’m of Peter. I’m of Apollos. I’m of Paul.” And he said, “One plants, one waters; God gives the increase. I planted, Apollos watered; God gave the increase. He who plants is nothing, he who waters is nothing; it is God who gives the increase.” Now, Paul is writing to them concerning Apollos.
Now touching our brother Apollos,
I greatly desired him 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 a more convenient time. Watch ye, stand fast in the faith, be ready like men, be strong [stand up like men, actually]. Let all your things be done with love ( 1Co 16:12-14 ).
So even as Paul closes so many of his epistles, you remember Rom 13:1-14 , he got into these short little exhortations. The last of Thessalonians he gets into short little exhortations. So here, short little exhortations: now watch, stand fast in the faith, be strong like men, stand like men, be strong. Do everything with love.
And I beseech you brethren, (you know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry,) ( 1Co 16:15 )
I love that. What a great addiction. They’ve addicted themselves to the ministry of the saints,
that you submit yourselves unto such, and to every one who helps with us, and labors. I am glad for the coming of Stephanas and Fortunatus and of Achaicus: for that which was lacking on your part they have supplied ( 1Co 16:16-17 ).
So I appreciate these fellows coming with the supplies that they’ve brought.
For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. Now the churches of Asia ( 1Co 16:18-19 )
Paul was at Ephesus, you remember.
they salute you. Aquila and Priscilla salute you ( 1Co 16:19 )
Paul first met Aquila and Priscilla in Corinth. They were converts of Paul there in Corinth, it would appear. He first met them there, then they went on to Ephesus and worked with Paul in Ephesus.
Aquila and Priscilla salute you in the Lord, with the church that is in their house ( 1Co 16:19 ).
Churches don’t have to meet in buildings. They can meet under trees, they can meet in houses, and where two or three are gathered together in His name, you’ve got a church. The Lord is there. Gathering to worship Him. And so, “The church that is in their house greets you.”
All the brethren greet you. And greet one another with a holy kiss. The salutation of me Paul in my own hand ( 1Co 16:20-21 ).
So Paul had dictated the letter up to this point. Now he takes the pen out of the hand of the secretary there, who he’s been dictating the letter to, and squinting bad eyes, he says, “I’m gonna write this in my own hand.” And so the big scribbly letters, because he can’t see very well, and so they really recognize, yea this is Paul. Look at that.
So the salutation of Paul is with my own hand.
If any man love not the Lord Jesus Christ, let him be Anathema, Maranatha ( 1Co 16:22 ).
Let him be anathema. Anathema is accursed. Any man who doesn’t love the Lord Jesus Christ is really accursed. Maranatha, the Lord cometh! This is the mental attitude that we are to have at all times. The mental attitude with which we live in this materialistic society. The mental attitude as we face the materialism of the world. The Lord cometh! We are in the world. We are not to be of the world. We are to have our every contact with the world as light as possible, realizing that the Lord is coming. Don’t get too involved in the temporal, material things. Get more involved in the eternal, spiritual things. As we get into II Corinthians, Paul will tell us, “for we look not at the things which are seen, they are temporal, but the things which are not seen, they are eternal.”
The grace of our Lord Jesus Christ be with you. My love be with all of you in Christ Jesus. So be it ( 1Co 16:23-24 ).
Glorious — I Corinthians.
And next week, or the following week, we begin II Corinthians, the first couple chapters. And you’ll find that it will also be a very fascinating epistle. You know, it’s always exciting to realize that our next meeting could very possibly be in the air — for Maranatha! The Lord is coming!
And so may the Lord be with you and bless you this week. May the Word of God dwell in your hearts richly through faith. And may you begin to comprehend with the saints just how much God really does love you. And may you begin to experience more and more God’s touch of love and power in your life, as you seek to walk with Him in a way that is pleasing unto Him. God bless you, fill you with His love. In Jesus’ name. “
1Co 16:1. , 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.- , 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.-, I have given order) by apostolic authority, which was familiar to the Galatians.-, 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] , a figurative term for bounty; whereas here the plain term is used.-ED.
1Co 16:1
1Co 16:1
Now concerning the collection-The occasion of this collection was the great famine over all the world, predicted by Agabus, which came to pass in the days of Claudius. (Act 11:27-28). This fell with great severity upon Judea and Jerusalem, and the poor Christians who were despised by their Jewish brethren as traitors to the faith, so that their lot was especially hard. In prospect of the coming calamity, the Gentile Christians of Antioch at once determined to send relief unto the brethren that dwelt in Judaea: which also they did, sending it to the elders by the hand of Barnabas and Saul. (Act 11:29-30). Paul, intent on soothing the prejudices of his Jewish brethren against the Gentile Christians seems to have resolved on utilizing the example of the Antioch Christians by gathering funds from other Gentile churches for the relief of the Christians in Judea. It is likely that he broached the proposal first at Corinth where it was taken up with great zeal. (2Co 9:1-2; 2Co 8:10). He then laid the matter before Macedonia and Achaia (Rom 15:26), and the churches of Galatia. The great object in view, over and above the temporal relief which the contribution would give, being to soften the prejudices of the Jewish Christians against their Gentile brethren.
for the saints,-The saints were the poor Christians in Judea. (Rom 15:26). This would remind the Corinthians that, in giving, it was to the Lords people, their own brethren in the Lord.
as I gave order to the churches of Galatia, so also do ye.-This no doubt points to the detailed and explicit character of the directions given to the churches of Galatia as to the manner of raising the contribution. And the order is pointed out in the following verse. This order seems to have been universal.
The last chapter of the epistle is local and personal. In the first sentences important principles are revealed as to the true method of Christian giving. It is to be regular and systematic rather than occasional and spasmodic. It is to be personal and alone, for laying by in store does not mean placing in a collection basket in a meeting, but privately apportioning and guarding.
There follow references full of suggestive beauty to Timothy, and Apollos, and injunctions which are epigrammatic and forceful, ‘Watch ye,” “Stand fast in the faith,” “Quit you like men,” “Be strong.” These four injunctions are really but two, the first two being complementary and correlative, and also the last two.
The letter ends with matters of a personal nature, all of which breathe the same spirit of love and fellowship. Finally, the apostle took the pen into his own hand. Let it be noted at once that the character of what he wrote is defined by the opening, in which he declares that he is writing a salutation; and by the closing, which speaks of the grace of the Lord Jesus, and Paul’s love to all. Between these lie the words which some have thought of as malediction. As a matter of fact, they have nothing of the spirit of anger. They contain the solemn statement of an established fact, something from which there is no more escape than from the certainty of death to any who are deprived of sustenance; or from the necessity for penalty to those who violate the laws of nature. Paul’s view of the Lordship of Jesus is such as to drive him to declare that if any man love not the Lord, there is no alternative other than His anathema.
16. PRACTICAL AND PERSONAL: THE CONCLUSION
The Epistle now rapidly draws to an end with a number of brief directions, communications, salutations, exhortations, and good wishes. It will suffice to make six subdivisions; (a) The Collection for the Poor at Jerusalem, 1-4; (b) St Pauls intended Visit to Corinth, 5-9; (c) Timothy and Apollos commended, 10-12; (d) Exhortation interjected, 13, 14; (e) Directions respecting Stephanas and others, 15-18; (f) Concluding Salutations, Warning, and Benediction, 19-24.
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 Paleys 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 Apostles 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 Ciceros 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; Jam 2:6, Jam 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. . 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; (v. 1); (v. 3; 2Co 8:4); (2Co 8:4, 2Co 8:9:13; Rom 15:26); (2Co 8:4, 2Co 8:9:1, 2Co 8:12, 2Co 8:13); (2Co 8:20); (2Co 9:5); (2Co 9:12); to which may be added (Act 24:17, in the report of his speech before Felix) and (ibid). The classical word is not found in N.T.; in LXX, only of Davids scrip (1Sa 17:40). It used to be supposed that or 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, is associated with . He thinks that in 2Co 9:5 the first may be a corruption of . See also Light, pp. 104, 366.
. 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 . that the was to be made. With this use of 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.
. . . 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.).
. 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 implies that the details of that plan are to be exactly followed, and 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.
2. . On every first day of the week. The expression is Hebraistic; Mar 16:2; Luk 24:1; Joh 20:1, Joh 20:19; Act 20:7. For the sing. = week, Luk 18:12; [Mar 16:9]. This is our earliest evidence respecting the early consecration of the first day of the week by the Apostolic Church. Apparently, the name Lords Day was not yet in use, and the first day of the week is never called the sabbath in Scripture. If it was right to do good on the Jewish sabbath (Mat 12:12; Mar 3:4), how much more on the Lords Day? , for it reminded them of the untold blessings which they had received (Chrys.). Hastings, DB. 3. p. 140; D. Chr. Ant. 2. p. 2031; Knowling, Test. of St Paul to Christ, pp. 281 f.
. It is assumed that every one, however poor, will give something; but the giving is to be neither compulsory nor oppressive. Some of them would be slaves.
. This cannot mean, Let him assign a certain sum as he is disposed, and put it into the Church treasury. It is improbable that at that time there was any Church treasury, and not until much later was money collected during public worship. Each is to lay by something weekly in his own house, forming a little hoard, which will become a heavenly treasure (Mat 6:19-21; Luk 12:21). Chrysostom says that the accumulation was to be made in private, because the additions might be so small that the donor would be ashamed to make them in the congregation. The Apostle virtually says, Become a guardian of holy possessions, a self-elected steward of the poor- , .*
. Whatsoever he may prosper in, whatever success he may have, whereinsoever he is prospered by God; quod pro Dei benignitate licuerit (Beza). The idea of a prosperous journey () has dropped out of the word. The verb is frequent in this more general sense in LXX, especially in Chronicles, Daniel, and Tobit: comp. the Testaments, Judah 1:6; Gad. 7:1. It is not certain what tense is. WH. (ii. App. p. 172) decide for the perfect; either , perf. indic., or , a very rare perf. mid. subjunctive. J. H. Moulton (Gr. 1. p. 54) follows Blass and Findlay in deciding for the pres. subj., which seems to be more probable. In any case, the meaning is that the amount is to be fixed by the giver in proportion to his weekly gains; and there is no dictation as to the right proportion, whether a tenth, or more, or less. A tenth is little for some, impossible for others; but week by week each would see how much or how little he had got, and would act accordingly.
. So that, whenever I come, collections may not be going on then. Each will have his contribution ready, instead of having to decide at the last moment how much he ought to give, and how the money is to be found. St Paul does not wish to go round begging, when he comes; he will have other things to do. Moreover, he does not wish to put pressure upon them by asking in person (2Co 9:7): he desires to leave them quite free. The is emphatic; then would be the worst possible time.
(K L M) is an obvious correction of the less usual (A B C D E F G L P): * has . For , B I2 M have . (* B D E F G L P) is to be preferred to (A C I2 K M). Vulg. has quod ei bene placuerit, which seems to imply a reading , and Latin translations of Chrus. have quod sibi videatur or videbitur. is pure conjecture.
3. … But whenever I arrive, whomsoever ye may approve, these with letters (commendatory) will I send to take your bounty to Jerusalem. He is represented as using the same verb respecting this subject in his speech before Felix (Act 24:17); . AV., RV., and various modern scholars take with , in which case the letters are written by the Corinthians as credentials for the delegates to be sent to Jerusalem with the money: so also Arm., Calv., Beza. But it is more natural to take the words with , in front of which they are placed in emphatic contrast to which is similarly placed before . He will either write letters with which to send the delegates (2Co 3:1; Act 9:2), or he will take the delegates with himself. The delegates were not to be sent off until the Apostle arrived at Corinth. What need, therefore, for the Corinthians to write letters? Syr., Copt., Aeth., Chrys., Tisch., Treg., and others take . with . Letters is probably a true plural, not the plural of category. The Apostle would write to more than one person at Jerusalem.*
In N.T., often implies that what has been tested (3:13) has stood the test and been approved (11:28; Rom 1:28, Rom 1:2:18; Rom_1 Thess, 2:4, where see Milligan), as here. Just as St Paul does not dictate what proportion of their gains they ought to give, so he does not select the bearers of the fund, still less claim to have charge of it himself. In no case will he do that, to avoid all suspicion of enriching himself out of it. Those who find the money are to entrust it to persons tested and approved by themselves, and these persons are to have letters from the Apostle as credentials, unless he goes himself. The two aorists, and , indicate that his arrival and the selection of the delegates are regarded as contemporaneous.
Very often does not mean carry away so much as take home, bring to its destination, and in some cases bring back. It was not the removal of the money from Corinth, but its being conveyed to Jerusalem, that was the important point: comp. Luk 16:22. And he speaks of it as their gracious gift, (2Co 8:4-7, 2Co 8:19), beneficentiam vestram (Beza), because he would regard it as free bounty, like the graciousness of God.
4. . But if it be fit that I also should go. The is purposely put without a substantive, and is used in its common sense of going on a mission, going with a purpose, with a work to be done: see Westcott on Joh 7:33. If the amount collected makes it worth while for me also to go on this business is another possible meaning. He could not abandon other work in order to present a paltry sum; and an Apostle could not take the lead in so unworthy a mission. It would look like approving miggardliness. There is no pride of office here, but proper respect for himself and them. It is with consciousness of his authority that he says, they shall go with me, not I will go with them.
Were the Corinthians niggardly, or at least somewhat backward in giving? One is inclined to think so by the doubt expressed here: see also 9:11, 12; 2Co 11:8, 2Co 11:9, 2Co 11:12:13. No Corinthian delegates are mentioned Act 20:4. That might mean that the Corinthians sent their contribution independently. But it might mean that they were not represented because their contribution was so small. St Paul twice went to Jerusalem with money for the poor (Act 11:29, Act 11:30, Act 11:24:17). It was perhaps because he was known to have charge of such funds that he was expected by Felix to pay for his release (24:26).
5-9. He gives further information about the proposed (v. 3) visit to Corinth. He will come, but he must postpone his visit for the present. This postponement will be compensated by the increased length of his visit, when he does come; and they will be able to help him for his next journey. He cannot, however, leave Ephesus just yet, for there is great opportunity for good work, and his presence there is necessary. This will give them all the more time for laying money by for the Jerusalem poor.
5. . , . . Whenever I shall have journeyed through Macedonia, for I intend journeying through M. In Acts (13:6, 14:24, 15:3, 41, 18:23, 19:1, 21, 20:2), seems to be almost a technical term for a missionary tour or evangelistic journey, the district traversed being in the accusative without a preposition: Ramsay, St Paul, pp. 72, 384; Knowling on Act 13:6. In contrast to this tour through Macedonia he intends making a long stay () at Corinth.
The erroneous note at the end of this Epistle, written from Philippi, is based on a misunderstanding of : as if it meant I am at the present moment passing through M., instead of M. I pass through, i.e. such is my intention; I make no long stay anywhere. It is clear from v. 8 that he writes from Ephesus.
6. . But with you (first, in emphatic contrast to Macedonia) perchance I shall stay or even winter. With comp. Gal 2:18; Mat 13:56; and see Westcott on Joh 1:1 and 1Jn 1:2. The implies more than or , and means in active intercourse with you. The acc. abs. is not found elsewhere in Biblical Greek, but it occurs in Plato and Xenophon:* comp. the colloquial happen I shall come. In 14:10, . His remaining at Corinth through the winter might be necessary, because navigation then would be perilous or impossible. After 14th Sept. navigation was considered dangerous; after IIth Nov. it ceased till 5th March: see Blass on Act 27:9; Ramsay, St Paul, p. 322; and Zahn, Introduction to N.T., i. p. 319. Orelli on Hor. Oba 1:4:2 quotes Vegetius, De re mil. 5:9, ex die 3. Id. Novembr. usque in diem vi. Id. Mart. maria claudi.
…. In order that you may be the people to set me forward on my journey, whithersoever I may go. He would rather have his send-off from them. For this, is the usual verb (2Co 1:16; Rom 15:24; Act 15:3, etc.). He is not asking for money or provisions; the verb does not necessarily mean more than good wishes and prayers. The last clause is purposely indefinite ( .). He may go to Jerusalem, but that depends upon various circumstances. With for comp. Luk 10:1, Luk 10:24:28; it is freq. in late Greek (Gen 20:13, 28:15; etc.).
WH., following B M 67, prefer to ( A C D E F G I2 P). There would be temptation to make the verb similar to , all the more so as is more common (Php 1:25; Heb 7:23; Jam 1:25) than (Act 1:13). Nevertheless the balance for is considerable.
7. . For I do not care in you case to get a sight (aor.) just in passing. For the third time in two verses ( , , ), he lays an affectionate emphasis on the pronoun. In the case of such friends as they are, a mere passing visit would be very unsatisfying; all the more so, because there is much to be arranged at Corinth (11:34). There is no emphasis on , as if he meant, I paid a passing visit to you once, and it was so painful that I do not mean to repeat the experiment now. The fits in well with the hypothesis of a previous short visit (2Co 12:14, 2Co 13:1), but it does not imply it: it need not be much stronger than just. But he is thinking less of their need of him to keep them in order (nam et medicus ibi moram habet ubi plures aegrotant), than of his need of them to satisfy his yearning. Lightfoot, who contends for the previous short visit, says that this passage cannot be used as evidence for it (Biblical Essays, p. 275, note).
. Emphatic: For I am hoping to stay on in intercourse with you for some little time. He is looking forward to living among them. He does not say to stay on at Corinth it is the people, not the place, that he cares about. Excepting 1:2, he never mentions Corinth, and then only as their home.
. It is of no importance whether this means God or Christ. But there may be point in the change from (4:19), If the Lord wills me to do this painful thing, to , If He allows me this pleasure (Heb 6:3). This, however, cannot be pressed: Jam 4:15; Act 16:21. St Pauls own practice shows that it is not necessary always to express this condition when announcing ones plans (v. 5; Rom 15:28; Act 19:21). Ben Sira is said to have ruled that no one ought to say that he will do anything without first saying, If the Lord will; and both St Paul and St James may be influenced by a form of Jewish piety which was sure to commend itself to Christians. Mayor on Jam 4:15 has collected various examples from Greek and Roman writers, but the O.T. does not supply any. Deissmann (Bible Studies, p. 252) gives several illustrations from papyri; and see Eur. Ale. 780-5. Hort (Romans and Ephesians, pp. 42 f.) points out how uncertain St Pauls future must have seemed to him (Rom 1:10).
For I hope (RV.) is to be preferred to But I trust (AV.) : ( A B C D E F G l M P), (K L) : ( A B C l M), (D E F G K).
8. But I propose to stay on at Ephesus until Pentecost. Evidently he is writing in or near Ephesus, and probably about Easter (5:7; 15:20). At that time navigation would have begun again, and therefore it would be possible for him to come. It does not much matter whether we read (= , ) or (= ): in either case he is expressing his intention. WH. prefer , I am staying on. Pentecost is probably mentioned as a rough indication of time, a few weeks later. He does not mean that he must keep the Feast of Pentecost at Ephesus. His reasons for staying on are quite different. There is a grand opening for effectual work, and there is a powerful opposition: he must utilize the one and check the other.
9. . For a door is standing open for me, great and effective. The metaphor of a door for an opportunity is simple enough (2Co 2:12; Col 4:3, where see Lightfoot). In all three places an opening for preaching the Gospel seems to be meant, although in 2Co 2:12 the meaning might be that Troas was a good avenue for reaching the country beyond (Ramsay in Hastings, DB. 4. p. 814). It is possible that is used in a similar sense 1Th 1:9, 1Th 2:1. In Act 14:27 the door is opened to the hearers, not to the preachers. But it is not quite clear what means, or in what sense a door can be called . Probably St Paul is thinking more of the opportunity than of the door. The door means an opportunity, and he applies to it an epithet which suits the fact better than the symbol. It may mean either effective, influential, productive of good results, or calling for much activity, full of employment; Phm 1:6; Heb 4:12. In Heb 4:12, the Vulg. has efficax; in Phm 1:6 and here, evidens (other Latin texts, manifesta), which is a translation of , a word which is not found in Biblical Greek; nor is found in LXX. On the opened door given to the Church in Philadelphia (3:8), see Swete ad loc. and Ramsay, Letters to the Seven Churches, p. 404. See also Deissmann, Light, p. 302.
. There are many opposing my entrance, hindering him from making use of the great opportunity (Php 1:20). Among these are the wild beasts of 15:32, and they would include both Jews and heathen. Act_19. shows how true this estimate of the situation proved. The superstition of all Asia was concentrated at Ephesus. Throughout the early centuries the city mob, superstitious, frivolous, swayed by the most common-place motives, was everywhere the most dangerous and unfailing enemy of Christianity, and often carried the imperial officials further than they wished in the way of persecution (Ramsay, St Paul, p. 277). But this determines St Paul, not to fly, but to stay on: quod alios terruisset, Paulum invitat (Grotius).
The intransitive is late Greek for .
10-12. His intended stay at Corinth reminds him of the visit which Timothy is to pay in preparation for his (4:17); and the thought of the helper who has already started reminds him of another helper, Apollos, who refuses to start at present.
10. . Timothy had been sent with Erastus from Ephesus to Corinth; but as he had to go through Macedonia (Act 19:22), and as his time was limited (v. 11), St Paul did not feel sure that he would reach Corinth; and he possibly did not do so. In 2 Cor. we read a good deal about the visit of Titus to Corinth, but nothing is said about Timothys visit. On the other hand, while the Apostle explains and defends his own changes of plan about visiting Corinth, he says nothing about Timothys having failed to visit them. If Timothy is the of 2Co 7:12, he must have reached Corinth and have been grossly insulted by some one; but more probably the is St Paul himself. Timothy was in Macedonia when 2 Cor. was written (1:1), and perhaps had never been further.*
. See that he comes to feel at home with you without fear: comp. Col 4:17; 2Jn 1:8; but (8:9; 10:12; Gal 5:15; Col 2:8, etc.) is more common than . They are to take care that there is no painful awkwardness in Timothys intercourse with them. Was Timothy timid? There are passages which agree with such a supposition, although they do not necessarily imply it (1Ti 5:21-23; 2Ti 1:6-8, 2Ti 1:2:1, 2Ti 1:3, 2Ti 1:15, 2Ti 1:4:1, 2Ti 1:2). See Hastings, DB. 4. p. 768). He was certainly young, for some eight years later St Paul still speaks of his (1Ti 4:12); and the Corinthians could certainly be rude, even to the Apostle himself (2Co 10:10).
For he is working the work of the Lord (15:58), as I also am. Therefore, if they put difficulties in Timothys way, they will be hindering the work which God has given to the Apostle to do: 4:17. 2:19-21.
( A C K L P), (D E F G), (B M 67). WH. adopt the last, on the same evidence as (v. 6). In Luk 2:48, Luk 16:9, and Act 10:26, seems to be right; almost everywhere else is the better reading, but the evidence is frequently divided. In the three exceptions the is rather pointedly co-ordinated with some one else. See Gregory, Prolegomena, p. 96.
11. . Let no one therefore set him at nought-treat him as of no account. (1:28, 6:4; 2Co 10:10; Gal 4:14; 1Th 5:20). Except Mar 9:12, the verb is found only in Paul and Luke. It is stronger than (1Ti 4:12; comp. 11:22). Beng. quotes, (Psa 119:141: adolescentulus sum ego et contemptus; but here the Vulg. has spernat, with contemnere for .
. To be taken with , not with , which would have little point. When he departs, let him see that he has your good will, and that he leaves no bad feeling in any of you. In peace at the conclusion of his intercourse with them will be a fitting result of without fear at the beginning of it. The last clause shows why they ought to set Timothy forward on his journey with peace and good will; he will be on his way to the Apostle, who is expecting him.
. Erastus is the only one mentioned in Act 19:22; but there may have been others, or St Paul may have expected others. The words need not mean more than that Timothy is not likely to come alone. This, however, is so unimportant a meaning that some prefer taking . . with : I am expecting him and so are the brethren. This is an awkward construction, but it has more point. The brethren in this case will be the same as the brethren in v. 12, viz. those who brought the letter from Corinth and are waiting to take back the Apostles reply. The meaning would then be, Send him back to me in peace, and then the brethren who are waiting for him will be able to start with my answer to you.
12. . This looks as if the Corinthians had asked that Apollos should visit them again (5:1. 7:1, 7:25, 8:1, 12:1). At any rate St Paul knew that they would be glad to have Apollos among them once more, and he is anxious to assure them that he is quite willing that Apollos should come. He is not jealous of the able and attractive Alexandrian, and is not at all afraid that he may join the Apollos party (1:12, 3:4-6, 4:6; Tit 3:13). He has urged him strongly to go with the brethren who are to take 1 Cor. to Corinth, and it is not his fault that Apollos does not do so.
… And, in spite of all I could say, he had no wish to come now; but he will come whenever the right time arrives. The shows whose will is meant; I exhorted and entreated him, and there was absolutely no wish to come at present. Chrysostom assumes that it is the will of Apollos that is the impediment, and points out how St Paul excuses himself without blaming Apollos. To suppose that the will of God is meant (Theoph., Beng., Evans) is at variance with the context. When St Paul means the will of God, which is very frequently, he says so (1:1; 2Co 1:1, 2Co 8:5, etc.). * In the N.T., is found only in Paul and Luke (9:10; Luk 4:23; Act 28:4): it expresses strong affirmation, utique (Vulg.). The softens the refusal: Apollos has not made up his mind never to visit Corinth again, but he cannot be induced to come now. Although St Paul was not afraid that Apollos would join the Apollos party, Apollos may have been afraid that this party would try to capture him. If this is correct, may have special meaning. Just as (v. 6) suggests, It depends upon you whether I go to Jerusalem or not, so this might suggest, It depends upon you whether he comes soon or not. The proper rests with the Corinthians; Apollos will not come while there is an Apollos party in opposition to the Apostle. The implies that Apollos is not with St Paul at the time of writing: when I spoke to him, there was no wish at all to come now. But (Mar 6:31; Act 17:21; not in LXX) need not imply more than that Apollos was at present not free to come; for which meaning would be better Greek. On the work of Apollos at Corinth see Knowling on Act 18:24, Act 18:25.
Before , * D* E F G, Latt. Goth. insert , vobis notum facio quoniam: A B C K L M P, Syrr. Copt. Aeth. Arm. omit.
For , adverbial, comp. v. 19; Rom 16:6, Rom 16:12; it is frequent in Mark (5:10, 23, 38, 43, etc.).
13, 14. There is probably no thought of Apollos in this abrupt transition, such as, Do not put your trust in any teacher, however competent; you must look to your own conduct. St Paul means to bring the letter to a close and begins his final exhortations. In five clear and crisp charges he gathers together the duties which he has been inculcating, the duties of a Christian soldier. Four of these have reference to spiritual foes and perils, while the last sums up their duty to one another. They are an army in the field, and they must be alert, steadfast, courageous, strong; and in all things united. The four imperatives are directed respectively against the heedlessness, fickleness, childishness, and moral enervation of the Corinthians (Findlay). Comp. 7:29-31, 10:12, 13, 15:1, 14:20, 9:24, 13.
13. . This charge seems to have been often given by our Lord, especially at the close of His ministry; Mar 13:34, Mar 13:35, Mar 13:37, Mar 13:14:34, Mar 13:37, 38, and parallels; and is one of the seven Beatitudes in Revelation (16:15; comp. 3:2, 3; Mat 24:42). For its use as a military charge see 1 Macc. 12:27 of Jonathan the high priest to his men, and for its metaphorical use, as here, , (Ign. Polyc. 1): comp. 1Th 5:6, 1Th 5:10; Col 4:2; 1Pe 5:8. The verb is a late formation from , and is found in the later books of the LXX, in the Psalms of Solomon, and in the Testaments of the 12 Patriarchs. Watchfulness against various enemies and dangers and watchfulness for the coming of Christ are specially meant here.
. The warning in 10:12 unites this charge with the preceding one: comp. Rom 5:2, Rom 5:11:20; Eph 4:13; 2Th 2:15. The faith means belief in the Gospel as a whole, and especially in the atonement won by Christs death on the Cross (1) and in the life guaranteed by His Resurrection (15). There must be no desertion, no , with regard to that. These first two charges have reference to the Christian warrior awaiting attack; the next two refer to the actual combat.
. Play the man, act like men, viriliter agite (Vulg.). The verb occurs here only in N.T., but is common in LXX in exhortations; Deu 31:6, Deu 31:7, Deu 31:23; Jos 1:6, Jos 1:7, Jos 1:9, Jos 1:18, etc. In 2Sa 10:12 and Psa 27:14, 31:25, it is combined with , as here. Comp. the dying charge of Mattathias to his sons; And ye, my children, be strong, and show yourselves men in behalf of the law (1 Macc. 2:64). Arist. Eth Nic. III:VI. 12 and other illustrations in Wetstein.
. Be not only manly but mighty; gain the mastery (Eph 3:16): (1Pe 5:6) and (Eph 1:19, Eph 1:6:10; Col 1:2; 1Ti 6:16) are uniformly used of God.
14. . He is glancing back at the party-divisions, at the selfish disorder at the Lords Supper, and at their jealousy in the possession of special charismata, and is recalling 13. Chrysostom has for , probably through inadvertence; there seems to be no such reading. The change is for the worse.* St Paul says more than that everything they do must be accompanied with love: love must be very atmosphere in which their lives move. This love is the affection which all Christians are bound to cherish for one another and all mankind. The phrase is specially frequent in Ephesians (1:4, 3:18, 4:2, 15, 16, 5:2) and always in this sense rather than in that of our love to God or of His to us.
15-18. He remembers some other directions which must be given before he concludes: comp. Rom 16:17. He has spoken of his own fellow-workers, Timothy and Apollos, who are to visit them. He now says a word in commendation of some among themselves whose services to the Church ought to command esteem and deference as well as love. Perhaps he had heard that those whom he mentions had been treated with disrespect. Dobschtz, Probleme, pp. 66, 69.
15. , . Now I beseech you, my brothers,-and then he breaks off in order to mention something which will induce them to grant his request. Dionysius the Areopagite, Damaris, and possibly others (Act 17:33) had been won over before Stephanas, but his was the first Christian household, and as such was the foundation of the Church in those parts. It began with the Church in his house. In a similar sense Epaenetus was (Rom 16:5). It was no doubt on account of this important fact that St Paul made an exception in his usual practice and baptized Stephanas and his household (1:16). What follows shows their devotion to the cause. Clement of Rome (Cor. 42), speaking of the Apostles, says: So preaching everywhere in country and town, they appointed their firstfruits, when they had proved them by the Spirit, to be bishops and deacons unto them that should believe; where seems to mean the firstfruits of the country districts and towns, . . But here it is evident that the Apostle had not appointed Stephanas and his household to any . They had spontaneously taken this service upon themselves. Just as the brethren appointed () that Paul and Barnabas and others should go to Jerusalem about the question of circumcision (Act 15:2), so Stephanas and his household appointed themselves ( ) to the service of their fellow-Christians. It was a self-imposed duty*.The saints does not mean the poor at Jerusalem, but believers generally,-the sick and needy, travellers, etc. In class. Grk. is common.
16. . That ye also be in subjection to such men as these-to such excellent Christians. The AV. ignores the , which has special point; that you also do your duty to them as they do to all. And perhaps is chosen with special reference to . They have taken the lead in good works; do you also follow such leadership.
. And to every fellow-labourer and hard worker.*The in is indefinite and comprehensive; neither with us (AV.) in particular, nor with them, but omni co-operanti (Vulg.), omnibus operam suam conferentibus (Beza); every one who lends a helping hand and works hard (Rom 16:6, Rom 16:12).
17. . … And it is a joy to me to have Stephanas and Fortunatus and Achaicus here. They had probably brought the Corinthian letter and were waiting to take this letter in reply to it. They were a little bit of Corinth, and as such a delight to the Apostle. That Fortunatus and Achaicus were members of the is unlikely; they would have been mentioned in a different way, if they had been; and it is improbable that all the delegates would be taken from one household. Lightfoot thinks that there is no improbability in identifying Fortunatus with the Fortunatus mentioned by Clem. Rom. (Cor. 65): but the identification is precarious, for that Fortunatus may have been a Roman, and the name is not at all rare. It is possible that the use of , implies that the visit of the delegates was official; see on 15:23.
. Does this mean my want of you, or your want of me? Both are possible, and each makes good sense. I am deprived of you; but they compensate for your absence; which is a pleasing way of expressing his affection for the Corinthians and his joy at having some of them with him. On the other hand; You cannot all of you come to me; but these excellent delegates will do quite as well. The latter is perhaps a little more probable. In the other case, would he have said ? that these three men quite made up for their absence (Php 2:30)? But, as regards answering the Corinthians questions, these delegates were an adequate substitute for the whole community; there was no need for the whole community to interview the Apostle.
A K L, Chrys. have : B C D E F G M P read , which is more likely to be right. For ( B C K L P, Copt. Arm. Aeth. Goth.), A D E F G M, Vulg. Syrr. read , which Lachmann and Alford uncritically prefer.
18. . For they refreshed (2Co 7:13; Phm 1:7, Phm 1:20) my spirit-and yours; explaining how these three men were sufficiently representative of the Corinthian Church. It was a great comfort to him to learn from their delegates how anxious they were for his direction and advice, and to have their assurance about matters which had greatly disturbed him respecting his brothers in Corinth. And it is in the highest element of his being (, not ) that he has this consolation. He adds with affectionate after-thought: they are sure to feel the same. This may look backward to the relief with which the perplexed Corinthians sent representatives to consult the Apostle, or forward to the time of the representatives return, when the Corinthians would be tranquillized by their report and this letter. The latter is better; it will be a great consolation to the Corinthians to learn what a comfort their delegates have been to St Paul.
. Acknowledge therefore such men as these: cognoscite ergo qui hujusmodi sunt (Vulg.); agnoscite igitur qui sunt hujusmodi (Beza.). Such services as theirs ought to meet with a generous recognition. They have undertaken a long and perilous journey on your behalf, and they have brought great relief and refreshment to me as well as to you. In 1Th 5:12, St Paul uses for know in the sense of appreciate. It would seem from these exhortations (15-18) that the Corinthians were wanting in respect for those whose work or position gave them a claim to reverence and submission. Clement of Rome finds similar fault in them.
19-24. Solemn conclusion to the Epistle with Salutations, Warning, and Benediction. The collective salutations are in three groups. First, those of all the Churches in the proconsular province of Asia, with which St Paul was constantly in touch. Then, from Ephesus in particular, a specially affectionate one from Prisca and Aquila and their household; and finally, a more general one from all the Christians in Ephesus. To these, with his own hand, St Paul adds his own personal salutation, with a farewell warning and blessing.*.
19. Elsewhere the Apostle mentions Asia thrice (2Co 1:8; Rom 16:5; 2Ti 1:15), and in all places it is the Roman province that is meant; but the Roman province was not always accurately defined and was used in more than one sense. Here the district of which Ephesus was the capital is probably intended. See Artt. Asia in DB. and Enc. Bibl.; Knowling on Act 2:9; Hort on 1Pe 1:2, pp. 157 f.; Harnaek, Acts of the Apostles, pp. 102 f.; Swete on Rev 1:4.
. Both and add to the impressiveness of the salutation: it is sent in a devout spirit of fellowship in Christ, and in affectionate earnestness. , of the sphere or element in which anything exists or takes place, is frequent in all groups of the Pauline Epistles, except the Pastorals, and is specially frequent in the salutations in Rom_16. (2, 8, 11, 12, 13). It sometimes means in God (1:31; 2Co 10:17), but generally means in Christ, to which, however, it is not always equivalent; see J. A. Robinson on Eph 2:21, p. 72. For the adv. see on v. 12; also Milligan, Greek Papyri, p. 91.
Prisca would hardly be mentioned as well as her husband, if she were not a prominent Christian; and this prominence is still more marked in Rom 16:3 and 2Ti 4:19. Plainly the woman was the leading figure of the two, so far as regards Christian activity at least. She was a fellow-labourer of St Paul, i.e. a missionary, and she could not take part in missionary work or in teaching, unless she had been inspired and set apart by the Spirit. Otherwise, St Paul would not have recognized her. Shc may be claimed as , although St Paul has not given her this title (Harnack, The Mission and Expansion of Christianity, ii. p. 66). Harnack thinks it probable that either Prisca or Aquila wrote the Epistle to the Hebrews (Ibid. i. p. 79; Zeitschrift fr die neutest. Wissenschaft, 1900, i. pp. 16 f.). In Act 18:18, Act 18:26 the wife is placed first; in Act 18:2, the husband, as here. In Acts she is always called by the diminutive form of the name, Priscilla, which St Paul, according to the best texts, never uses. They were evidently great travellers, according to the nomadic habits of many of the Jews (Sanday and Headlam on Rom 16:3; Deissmann, Light, pp. 119, 170, 278; Renan, S. Paul, pp. 96, 97; Lightfoot, Biblical Essay, p. 299).
. At Rome, as at Ephesus, the house of this devoted pair was a centre of Christian activity (Rom 16:3), and was probably used for common worship (Col 4:15; Phm 1:2). Hort, The Christian Ecclesia, pp. 117, 118 122. We need increased information about this primitive arrangement.
A 34 omit this verse, doubtless through homoeoteleuton. After , C P 47, Chrys. insert . For ( C D E K P, Goth.), B F G L M, Vulg. have , an obvious correction. For ( B M P 17, Copt. Arm. Goth.), A C D E F G K L Syrr. Aeth. have , which AV., Lachm. and Alford adopt.
20. . All the brethren salute you, with some emphasis on all as in 15:7. He means all the members of the Church in Ephesus. The Corinthians are not to think that only Aquila and Priscilla with their circle take an interest in them. St Paul can answer for every Christian at Ephesus. One feels, in reading such salutations, that the history of nations is coming to an end, and that of a new nation of a wholly different kind is beginning (Godet). Comp. 2Co 13:13.
. The affection which the Christians in Ephesus and Asia manifest towards you must kindle in all of you affection for one another, which shouid be expressed by a hallowed use of the common mark of affection. Like v.14, this is an exhortation to get rid of their unhappy divisions and jealousies. The solemn kiss was a token of the love for one another which all Christians ought to regard as a debt (Rom 13:8). This (1Th 5:26; Rom 16:16), or (2Co 13:12), or (1Pe 5:14), very soon became part of the ritual of public worship. Justin (Apol. i:65) calls it simply . Tertullian (De Orat. 14) calls it osculum pacis, and also signaculum orationis (18), and asks whether any prayer can be complete cim divortio sancti osculi. Later he calls it pax, and in the Church Order known as The Testament of the Lord (1:23, 30; 2:4, 9) it is simply the Peace. But in the East the more common term was . Conybeare (Expositor, 1894 i:461) shows that the kiss of peace may have been customary among the Jews. If so, it is unlikely that the kiss was ever promiscuous in Christian worship, for in the synagogue men would kiss men and women women; and this was certainly the custom at a later date in the Church (Const. Apost. ii. 57, vii. 11; Canons of Laodicea, 19; comp. Athenagoras Legat. 32; Clem. Alex. Paed. iii. 11, p. 301 ed. Potter). See Suicer, and ; D. Chr. Ant. p. 902; Kraus, Real-Ency. d. Chr. Alt. i. p. 543. It is said that in some parts of Greece a kiss is still given with the Paschal Salutation, Christ is risen. Chrysostom (on 2Co 13:13) compares the later custom of kissing the entrances of Churches; We are the temple of Christ. We kiss the porch and entrance of the temple in kissing one another; and he contrasts the kiss of Judas, which was not . From England the custom spread in the thirteenth century of passing round a tablet (pax, instrumentum paccis, tabella pads, asser ad pacem, oculatorium) to be kissed as a substitute for the kiss of peace. The passing of this through the congregation led to so much confusion that at last it was confined to the clergy (Kraus, 2. p. 602).
21. . The salutation with my own hand of me Paul The Apostle takes the pen from his amanuensis and himself finishes the letter, to authenticate it as coming from him: it must not be possible for his opponents in Corinth to question whether this letter is really St Pauls: 2Th 3:17; Col 4:18. Up to this point he had been dictating (Rom 16:22), but he finishes the letter himself. In the papyri, the signature is sometimes in quite a different hand from the rest of the writing (Milligan, Thessalonians, p. 125). The Apostles handwriting would be known at Corinth; but we cannot safely infer from Gal 6:11 that it was unusually large: like other people, he sometimes wrote large, as we use large type, for emphasis (Ramsay, Galatians, p. 466; Deissmann, Light, pp. 153, 158). is in apposition with the gen. implied in .*
., . We might have expected , but the previous may have suggested the lower word. Or St Paul may have purposely chosen it, to indicate the poor character of the love indicated; If anyone does not have even as much affection as ; and those who were uncharitable to one another could not have this. For the difference between the two verbs see Trench, Syn. xii.; Cremer, pp. 9f.; comm. on Joh 21:15-17; Swete on Rev 3:19. Nowhere else, excepting the somewhat similar Tit 3:15, does St Paul use , which is rare in the N.T. outside the Gospels. The negative almost forms one word with , if anyone has no affection for Christ, is heartless towards Him. As a matter of fact, this was the case with some: comp. 7:9, 11:6. For , a later form of , see Jam 5:12; also , Psa 104:31; , 1 Macc. 10:31. It may have been common in adjurations and curses. J. B. Mayor quotes two inscriptions; , , and (St James, p. 155). Gal 1:8, Gal 1:9, we have : see on 12:3. See Enc. Bibl. 2. 1432.
. Perhaps the most curious mistake in the English Versions is that which attaches these words, combined into one, to the preceding Anathema, as if they formed part of a formula of malediction, be Anathema Maranatha. Coverdale has be Anathema Maharan Matha, which has perhaps been influenced by Shammatha, the highest form of Jewish excommunication, like Luthers Maharam Motha. The Genevan translates the words; let him be had in execration, yea excommunicate to death But the error is far older than any English Version, and perhaps may be traced back to the fifth century. Down to the seventeenth century it was accepted as correct by many scholars; and although abandoned by scholars now, it survives here and there in popular literature, and in the Second Lesson one may still sometimes hear Anathema Maranatha read as one expression. Scholars, however, are not agreed as to the exact meaning of Maranatha; as to whether it means The Lord has come, or Our Lord has come,* or Our Lord cometh, or Our Lord, come. The last would resemble Amen; come Lord Jesus (22:20). Yet another interpretation is, Our Lord is the sign (Abbott, The Son of Man, p. 465; Ency. Bibl. iii:2935, from Klostermann, Probleme im Aposteltexte, pp. 220-246), but it is not likely to be right. With Our Lord cometh compare Php 4:5; Jam 5:8; Rev 1:7, Rev 1:3:11; and this agrees with the context and the substance of the Epistle. If it be right, the saying, though in no way a malediction, is monitory in tone. It warns them that at any moment they may have to answer for their shortcomings. Why St Paul gives this warning in Aramaic rather than in Greek, is unknown. The most probable conjecture is that in this language it had become a sort of motto or password, among Christians, and familiar in that shape, like Alleluia with ourselves. See Hastings, DB. iii. pp. 241 f.; Findlay ad loc.; Dalman, Words, p. 328. Zahn thinks that the Apostle uses the language of the Palestinian Jews because the persons whom he has in mind are Christians who had come from Palestine (Introd. to N.T., i. p. 288).
* A B C* M 17 have , without addition; D E F G K L P, Vulg. Syrr. Copt. Goth., Chrys. add , as in AV. FG have , which g renders in adventu domini.
23. . The Apostle will not end with a word of warning or severity, but adds the usual benediction. Like a true teacher, as Chrysostom says, he helps not only with counsels, but with prayers.
The shortest of the Pauline benedictions is that in Col 4:18; 1Ti 6:21, . This one is shorter than usual. Sometimes is inserted after . This one is shorter than usual. Sometimes is inserted after (Rom 16:20, Rom 16:24; Gal 6:18; 1Th 5:28; 2Th 3:18), and A L P Vulg. add it here. Sometimes is inserted after (Rom 16:24; 2Co 13:13; Gal 6:18; Php 4:23; 1Th 5:28; 2Th 3:18; Phm 1:25), and A C D E F G K L M P, Syrr. Copt. Arm. Aeth. add it here, while * B 17 Am, Goth omit. Sometimes (2Co 13:13; 2Th 3:18), sometimes (Gal 6:18; Php 4:23; Phm 1:25), is inserted before . The fullest form of all 2Co 13:13. In spite of the strong evidence for here, it is not to be accepted; the probability of insertion either deliberately or mechanically, is great. The evidence against in v. 22 is stronger, and if that is not genuine, is not likely to be genuine here.
24. To make his farewell words still more tender, he adda to the Apostolic Benediction a message of personal affection. The verb to be suplied is probably the same in both cases, , be, as in AV. and RV.; must be understood in v. 23, and is more probably than in v. 24. He sends his love in the form of a blessing to help them to correct what he has blames, and to prove to them that, as regards his attitude towards them . It embraces all of them, even the most faulty, for it is , the bond of perfectness and the bond of peace,* He would not have said , of were understoood, for some offenders were too flagrant to be at present included; but as a wish, an aspiration and a prayer, his message may embrace all. And, being in Christ Jesus, it has nothing of the partiality or fickleness of human affection. It is, as Chrysostom says, . .
The final ( A C D K L P, Versions) is as usual, a liturgical, addition: B F M 17 and some Latt. omit. The at the end of galatians, romans, and Jude is genuine; that at the end of 2 Peter is possibly genuine. See Introduction, Text.
As already pointed out on v.5, the note in K L and some Latin texts, stating that the letter was weitten from Philippi, is based on a misapprehesion. P and some other texts say correctly that it was written from Ephesus or from Asia, while B* C D* F 17 make no statement about the place of writing.
* Calvin remarks that Christians, who know that they have God for their debtor, ought to feel the blessedness of giving, when even a heathen poet (Mart. 5:42) could write, Quas dederis solas semper habebis opes: and Primasius says that by giving a little at a time they will not feel oppressed, and so can be the cheerful givers who are beloved by God. Compare (Bar. 1:6).
It illustrates the caprice of the AV. that in v. 1 is rendered collection, and in v. 2 gathering. Tyndale and the Genevan have gathering in both places, while the Rhemish has collection in both. Contrast the in 2, 3, 5 with the in 10.
K K (Ninth century). Codex S. Synod. xcviii. Lacks 1:1-6:13 : 8:7 -8:11 .
L L (Ninth century). Codex Angelicus; At Rome.
M M (Ninth century). Harl. 5913 * at the British Museum. Contains 15:52 to the end of 16. The MS. also contains fragments of 2 Corinthians and (in some leaves now at Hamburg) of Hebrews.
A A (Fifth century.) The Codex Alexandrinus; now at the British Museum.
B B (Fourth century.) The Vatican MS.
C C (Fifth century). The Codex Ephraem, a Palimpsest; now at Paris. Lacks 7:18 -9:6 : 13:8 -14:40 .
D D (Sixth century.) Codex Clarmontanus; now at Paris. A Graeco-Latin MS. 14:13 -22 is supplied by a later but ancient hand. Many subsequent hands (sixth to ninth centuries) have corrected the MS. (See Gregory, Prolegomena , pp. 418-422).
E E (Ninth century). At Petrograd. A copy of D, and unimportant
F F (Late ninth century). Codex Augiensis (from Reichenau); now at Trin. Coll. Cambr. Probably a copy of G in any case, secondary to G, from which it very rarely varies (see Gregory, p. 429).
G G (Late ninth century). Codex Boernerianus; at Dresden. Interlined with the Latin (in minluscules). Lacks 1Co 3:8-16, 1Co 6:7-14 (F).
P P (Ninth century). Porfirianus Chiovensis. A palimpsest acquired in the East by Porphyrius Bishop of Kiew. Lacks 7:15 -17 : 12:23 -13:5 -: 14:23 . A good type of text in St Pauls Epistles.
(Fourth century.) The Sinaitic MS., now at St Petersburg, the only MS. containing the whole N.T.
I I2 (Fifth century). Codex Muralti vi. At St Petersburg.Contains 15:53 -16:9.
* In Galatians, St Paul uses the later Graecized political form of the actual city (1:17, 18, 2:1), and the ancient theocratic Hebrew form of the typical city (4:25, 26; comp. Heb 12:22; Rev 3:12; Rev 21:2, Rev 21:10). But here and Rom 15:19, Rom 15:25, Rom 15:26, Rom 15:31 he uses of the actual city, lovingly and reverently, as of the mother Church and the home of suffering saints. See Deissmann, Bible Studies, p. 316.
Papyri seem to show that was a phrase in common use. On commendatory letters see Deissmann, Light, p. 158.
* It has been found in a letter written a leaden tabler from Athens about B.C. 400 (Deissmann, New Light on the N.T., p. 56).
67 67. (Act 66, Apoc. 34. Eleventh century.) At Vienna. The marginal corrections (67**) embody very early readings, akin to those of M (supra). See Westcott and Hort, Introd. 212.
With this use of compare 2Sa 12:4, , there came a visit to the rich man; and Wisd. 2:5, where life is called , the passing of a shadow. In Gen 38:14, seems to mean on a by-way or by the wayside (see Skinner ad loc.). The word occurs nowhere else in N.T.
* Lightfoot, Bibical Essays, p. 276; Zahn, Introd. to N.T., 1. p. 344.
*
But see Lightfoot, On Revision, p. 118, who quotes Ign. Ephes. 20, Rom_1, Smyr. 1; where, however, the context shows that the Divine will is meant, and where some texts have expressed.
It is quite clear that St Paul did not regard Apollos as the leader of the Apollos party, any more than he regarded Peter as leader of the Cephas party, or himself as leader of the Paul party. But it is possible that Apollos had some reason, which the Apostle does not care to mention, for not wishing to return to Corinth then. Origen speaks of him as being at Corinth.
* The AV. has the same weak rendering; with charity, following Bezas cum charitate.
* The AV. is not an improvement on earlier versions, with They have addicted themselves. The Genevan is better, with They have given themselves; and Tyndale still better, with They have appoyned them selves, For the kind of see Rom 15:25, Rom 15:31; 2Co 8:4, 2Co 8:9:1; Heb 6:10; also Hort, Christian Ecclesia, pp. 206 f.
* In we perhaps have one of St Pauls athletic metaphors. It seems to refer to laborious training for a contest; Php 2:16; Col 1:29; 1Ti 4:10; [Clem. Rom.] 2:7, , where see Lightfoot; also on Ign. Polyc. 6, .
The names of Corinthian Christians that are known to us are mostly of Roman or servile origin: see on 1:14; also Hastings, DB. Art. Achaicus.
* In the papyri, is frequently used in salutations at the close of letters; e.g. . See Milligan on 1Th 5:26; Deissmann, Bible Studies, p. 257.
47 47. Bodleian. Roe 16. (Eleventh century.)
17 17. (Ev. 33, Act_13. Ninth century.) At Paris (Nat. Gr. 14). See Westcott and Hort., Introd. 211, 212.
* In none of the Epistles which have come down to us does he call himself Saul. Possibly, if he had to write to Jews, he would do so (9:20), See Deissmann, Bible Studies, pp. 316 f.; Ramsay, St Paul, pp. 81 f.; Schiller. Szinessy, Expositor, 3rd series, 4. p. 324. See also on 15:9.
* Chrysostom renders it, , and interprets it of the Incarnation: as if the Apostle said, The common Lord and Ruler of all condescended to come down so low, and you remain unchanged and persist in sinning. The thought of the Incarnation incites to virtue and extinguishes the desire to sin. The Didache has the expression in the invitation to the Holy Communion; , . , .. (10:6). See Schaffs note, p. 198; also Field, Otium Norvic. iii. p. 110; Deissmann, Light, pp. 305, 354.
* See Deissmann, Die neutestamentliche formel in Christo Jesus; also Sanday and Headlam on Rom 6:11, pp. 160, 161.
Systematic Beneficence
1Co 16:1-12
It is remarkable that the Apostle can turn from one of his sublimest flights of sacred eloquence to deal with so ordinary a matter as the collection. But, after all, there is no incongruity. The thoughts to which he has given expression should surely lead to some tangible response of Christian duty and activity, or they would injure rather than help. Nothing is more injurious to the Christian conscience than trumpet-sounding which leads to no response in action. If the foregoing chapter does not stimulate Christian generosity, nothing will.
Note the time-the first day of the week, indicating the reverence with which the early Christians regarded that day. The method-the definite appropriation for Gods work of a certain proportion of income, as it accrues. The proportion-as the giver may be prospered. Paul disliked vehement collection appeals, and advised that we should give according to a system, and not merely by impulse.
Remember it is God who opens great and effectual doors before His servants. It is of no use to force them. Let us wait for the Lord Jesus, who has the key of David, to open them, for then none can shut. Our duty is to be prepared to enter when the moment comes and the door swings wide.
The First Day Of The Week
1Co 16:1-12
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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. 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. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost. For a great door and effectual is opened unto me, and there are many adversaries. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. As touching our brother Apollos, I greatly desired him 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. (vv. 1-12)
Many have wondered why such a seemingly prosaic portion of Holy Scripture as this should be preserved for us down through the ages, and have asked what special spiritual help it gives, what lesson it has for the people of God since the days when the apostle wrote it. We can quite understand that there were certain personal things that would be of interest to the Corinthians, but what difference would it make to us whether this portion of Scripture should be lost or not? It is just these personal touches in the letters of the apostle Paul and other apostolic writers that prove that these epistles are not forgeries. Any one trying to write a forged letter to pass off upon people as the Word of God would certainly leave out just such details as we have here, but these are things that come bubbling up from the warm heart of the actual writer of the letter who was in touch with all these people to whom and of whom he speaks. I want to note briefly several things in connection with the persons mentioned, before dwelling more at length on the topic of this address.
The Christianity of Paul was a very practical thing. One occasion for the writing of the first part of this chapter was that there had been a prolonged famine in the land of Palestine and in other parts of Syria, as a result of which many of the Jewish believers were suffering greatly. The apostle, moving around among the Gentile Christians in Europe, where conditions were very different, laid the responsibility upon them of ministering to the needs of their Hebrew brethren in Christ. That is something that Christians have sought to imitate all down through the centuries since. It is a most practical way of showing the unity of the church of Christ and of manifesting the compassion of our Lord toward those in need. It is this that was pressed so earnestly upon the Corinthian church-their responsibility to help their Jewish brethren. They could not say, Oh, well, these folks in another land are not intimately related to us. If they have not been provident enough to lay aside during the years of plenty, why should we share our possessions with them?
Christianity demands that we recognize the fact that we are members one of another, and if one member suffers all the members suffer. In fact it is more than that: Christianity demands that we show deep interest even in men and women of the world who are not one with us in Christ, for we are told, As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith (Gal 6:10). And this has characterized the true church of God wherever there has been a cry of need. When nations, peoples or cities are in distress, Christian people are the first to put their hands into their pockets and share with those who are in need. I wish that those who spurn the church, those who ridicule the message of the gospel, would bear this in mind. I wonder, if it depended upon utter unbelievers, how much interest would have been taken in past years in famine refugees in India, in China, or in those who suffered as a result of the World War in Europe and elsewhere. The Red Cross is first of all a product of Christianity. That red cross is the blood-stained cross of our Lord Jesus Christ. It is these practical ministries that show that believers have the same love that animated our Savior when He came from heaven to give Himself for a lost world. So Christians are to look out for those in need and seek to make things easier for them.
The apostle is very careful that everything should be done in a manner that would commend itself to the consciences of others. He never went out on his own responsibility accumulating large sums of money, supposedly for the poor, without being accountable to any one, lest he might have been laid open to suspicion, and people might have said, He uses this to feather his own nest. No, it is as though he says, I do not want to be responsible for your money: I want you to make your offerings in my absence. 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. He wished nothing to do with it, but allowed them to appoint the men that they trusted to take charge of this fund and carry it to Jerusalem. He told them that, if they wished, he would go with them, but he would not take the responsibility of handling the funds. That is a very good principle. Many a professed servant of Christ has gotten into difficulty through soliciting and obtaining money for which he gave no proper accounting. We can all take a leaf out of Pauls book when it comes to handling funds.
He was laying out his work for the coming season, for he was not one to trust to haphazard openings. He was coming to the Corinthians when he passed through Macedonia and he said that he might winter with them. First he would visit Ephesus, and then later he was going to Jerusalem, and he was anxious to be there by the Feast of Pentecost, the time when years before the Holy Spirit descended and the church was formed. He wanted to be there on that specific occasion for it would give him a remarkable opportunity of reaching the thousands of Jews who would come up from all over the world to keep the feast, and he would be enabled to meet them and to present the gospel to them. Then too, many Christians would be there with whom he could have happy fellowship.
For a great door and effectual is opened unto me, and there are many adversaries. God had opened a door for the testimony, and of course there were those that opposed him. No servant of God who is in the current of the divine will ever have to hunt for open doors for testimony. He simply needs to be obedient to the Lord. The trouble is we are not all willing to let the Lord guide us. He has told us that it is He that openeth, and no man shutteth; and shutteth, and no man openeth (Rev 3:7). The business of the servant of Christ is to be in His will and say, Here, Lord, I am at Thy bidding. Open doors or close them as Thou wilt. If Thou wilt have me go, I will go; if Thou wilt have me refrain from going, I am under Thy command and Thy control. If the Lord opens the door, never mind the adversary. A great door and effectual is opened unto me, and there are many adversaries. The adversaries did not frighten Paul. He went forward, Strong in the Lord, and in the power of his might (Eph 6:10), knowing that, Greater is he that is in you, than he that is in the world (1Jn 4:4).
Then in verse 10 notice his kindly interest in his younger fellow servants: Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. This is our friend, Timothy, and I take it that he was a bit troubled with what our psychologists call an inferiority complex. He was not constantly shoving himself forward; he rather underrated than overrated his ability, and Paul realized that because he was so humble and lowly there were some who might belittle him and set him to one side. Paul says, He is my companion in the gospel; he does the same kind of work that I am doing, so help him forward.
And then I think there is something to be learned from the way he speaks of Apollos. As touching our brother Apollos, I greatly desired him 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. Some folk have an idea that the apostles were the first bishops of the church, that they had all authority in their spheres, and that the apostle Paul was an archbishop of western Asia and eastern Europe. If that were the case, he could command the other brethren to go as he directed. He would have said to Timothy, You go here, and to Apollos, You go yonder, and they would have gone. But there is nothing like that here. Paul did not occupy any such place; he did not lord it over other servants of Christ. He was himself a servant subject to the Lord Jesus and recognized that the others were in exactly the same position. He would say a good word for Timothy, but he would not command him. Here he suggests to Apollos that it might be well to go to Corinth and minister to the brethren there; he had been there before and they had been greatly benefited by his ministry. But Apollos said, I do not have any leading of the Lord to go there; at some later day I may. And Paul says, Very well, it is not for me to tell you where to go; you are the Lords servant.
All these things help us to understand the conditions that prevailed in the early church. There was no great hierarchy lording it over the rest, but just the various local assemblies of believers and the servants of Christ, as gifted by the Lord, acting as subject to Him. I would not like to tear this chapter out of my Bible. It helps me to understand Gods way of guiding His servants in their ministry for Him.
We come back now to that which he especially wants to stress, Concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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. I want to trace out with you the place that the first day of the week had in the early Christian church, and that which it should have in the church of God today. Let us turn back to the Old Testament to Leviticus 23. There we have the seven great outstanding Hebrew festivals, the feasts of the Lord, the different occasions on which the people of Israel came together in a special way, beginning with the Passover and finishing with the Feast of Tabernacles. In Lev 23:10-11 we read: Speak unto the children of Israel, and say unto them, When ye be come into the land which I give unto you, and shall reap the harvest thereof, then ye shall bring a sheaf of the firstfruits of your harvest unto the priest: and he shall wave the sheaf before the LORD, to be accepted for you: on the morrow after the sabbath the priest shall wave it. When was the Sabbath? The third verse says, Six days shall work be done: but the seventh day is the sabbath of rest, an holy convocation; ye shall do no work therein: it is the sabbath of the LORD in all your dwellings. The Sabbath then was the seventh day. The Feast of Firstfruits took place on the morrow after the sabbath, which was the first day of the week. And what was this Feast of Firstfruits? It was the feast that immediately followed the Passover.
What was the Passover? We have had its typical significance in the fifth chapter of our epistle. The apostle says, Christ our passover is sacrificed for us: therefore let us keep the feast, not with old leaven, neither with the leaven of malice and wickedness; but with the unleavened bread of sincerity and truth (5:7-8). The Passover was the recurring memorial feast of the death of the lamb, the shedding of the blood, and the sprinkling of the blood upon the doorposts and the lintels in Egypt, by which the people were delivered from judgment. For God had said, When I see the blood, I will pass over you (Exo 12:13). The Passover speaks of the death of Christ.
Following the Passover you have the sheaf of firstfruits presented before the Lord. Of what does it speak? It tells of grain that has fallen into the ground in death, but has come forth in new life. Jesus said, Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit (Joh 12:24). He was the corn of wheat who fell into the ground in death; He has come up in resurrection. The Feast of Firstfruits speaks of this. The apostle has already explained it for us in 15:23: But every man in his own order: Christ the firstfruits; afterward they that are Christs at his coming. On the first day of the week the sheaf of firstfruits was presented before the Lord, and this is a type of the resurrection of Christ. In the last chapter of Matthews gospel, verse 1, we read, In the end of the Sabbath-the word is plural and should be translated Sabbaths-as it began to dawn toward the first day of the week, came Mary Magdalene and the other Mary to see the sepulchre. And what had happened? The blessed Lord had risen in power on that first day of the week, that morning after the Sabbath, and from that time on the first day of the week had a very special place in the thoughts and in the hearts and minds of followers of our Lord Jesus.
Psalm 118 prophetically sets forth the rejection of Christ and then His resurrection. We read there in verse 22: The stone which the builders refused-that is, His rejection, His crucifixion-is become the head of the corner-that is His resurrection. That was what made Him the Head of the corner. This is the LORDS doing; it is marvellous in our eyes (Psa 118:23). Men crucified Him; God raised Him from the dead, and made Him the Head of the corner.
The psalm continues, This is the day which the LORD hath made; we will rejoice and be glad in it. What day? The day when Christ was made the Head of the corner. It was the day of His glorious resurrection, the day of the presentation of the firstfruits, the first day of the week. You see what an honored place the first day of the week has in Gods Word.
Then going back once more to Leviticus 23, we read in verses 15-16: And ye shall count unto you from the morrow after the sabbath, from the day that ye brought the sheaf of the wave offering; seven sabbaths shall be complete: even unto the morrow after the seventh sabbath shall ye number fifty days; and ye shall offer a new meat offering unto the LORD. This would be another first day of the week. What was this feast? It was Pentecost. And now, on the morrow, after the seventh sabbath following the Passover, which typified the death of our Lord Jesus Christ, while the disciples were gathered together in Jerusalem, suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance (Act 2:2-4).
The day of Pentecost had fully come, and the Lord received to Himself a new meal offering in those that had been redeemed by His precious blood. It was on the first day of the week that the Holy Spirit came from heaven to baptize believers into one body, and so, from this time on, the first day of the week has always had its special place in the church of God.
In Acts 20 we read of Paul coming to Troas and remaining there a week with the brethren. In verse 7 we read: And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight. It does not say that on the first day of the week the disciples came together to hear Paul preach, but it says, Upon the first day of the week, when the disciples came together to break bread. That is what they were accustomed to do on that day. They came together to participate in what we call the Communion service, to take part in the breaking of bread and the drinking of the cup which speaks of the precious body of our Lord Jesus given up to death and of His blood poured out for our redemption. And when they thus came together that night they found they had a wonderful visitor ready to minister the Word to them. Many of them were slaves and had to work during the day, and so they came together at night. Paul participated with them in the meeting and preached the Word to them, and the service went on until midnight.
When you go back to the earliest records which have come down from those whom we call the apostolic fathers, those who wrote shortly after the New Testament was completed, we learn it was the custom of the believers to gather together on the first day of the week for worship and for the ministry of the Word, and, above all, to partake of what they called the Eucharist, the Thanksgiving. They thought of the Lords Supper as the Feast of Thanksgiving, when Christians came together to give thanks to the Lord Jesus for the suffering and sorrow that He went through for our redemption. One of these early fathers has written something like this: Upon the first day of the week, the day that we Christians call the Lords Day, the day after the Jewish Sabbath, we come together to break bread, etc. There have been those who have tried to tell us that we are all wrong in recognizing the first day of the week as a special day for worship and praise, that we should Judaize and go back to the law of Moses for our special day. But all that has been set aside in the old economy, for in the new dispensation we find God gives special honor to this new day, the first day of the week. On this day they came together to break bread. The Holy Spirit descended on this day, Christ arose from the dead on this day, and on this day they made their offerings for the work of the Lord.
The apostle tells them to lay aside at home as God hath prospered them, so that when they come together they may give to the Lord. They were to go over what they had received during the week, and see how God had blessed them, and give the Lord a part. Of course I take it that no Christian would give less than a Jew did, and he gave a tenth to God. So God would have a tenth at least, and more if they could afford it. When they came together to break bread they gave their offering to meet the needs of the Lords work, and to care for the needy.
Yes, we can thank God for preserving to us, all down through the centuries, the privilege of gathering together on the first day of the week. How we ought to praise Him that we live in a land that, in some sense at least, recognizes the sanctity of the day so that we can come together to worship and praise Him. How much we would lose were we to be denied this privilege!
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 Csar’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. Csar is not one of those adversaries spoken of by the Apostle. Yet whatever comes, whether Csar 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.
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 Lords 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. Gods 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.
concerning: Act 11:28, Act 11:30, Act 24:17, Rom 15:25, Rom 15:26, 2Co 8:1 – 2Co 9:15, Gal 2:10
the saints: Act 9:41, Rom 12:13, 2Co 9:12-15, Phm 1:5, Phm 1:7, Heb 6:10, 1Jo 3:17
the churches: Act 16:6, Act 18:23, Gal 1:2
Reciprocal: Act 11:29 – to send Rom 16:4 – also 1Co 4:17 – my ways 1Co 6:1 – the saints 1Co 7:17 – so ordain 1Co 11:16 – the churches 2Co 8:4 – the ministering 2Co 9:3 – ye may
THE LAST DIRECTION of the Apostle in this epistle concerns the special collection being made at that time for poor saints in Judaea. Today in many religious circles money is so often the first topic. Here it is the last. Still it comes in, and instructions of abiding value are given. In verse 1Co 16:2 systematic giving is advocated as opposed to haphazard. Proportionate giving is also what God expects-in proportion to the prosperity which God Himself may have given. In Jewish days God fixed the proportion at one tenth. He has not fixed any proportion for us who are under grace; but depend upon it we shall hear something pretty serious at the judgment seat if we fall below the standard set by the law. If all believers practised giving which is both proportionate and systematic, there would be no money problem in connection with the work of the Lord. The chapter division perhaps leads us to miss the connection between 1Co 15:58, and 1Co 16:2.
The closing messages of a personal sort begin after this, and verses 1Co 16:5-12 are illuminating if compared with the history of Act 18:24-28; Act 19:1-41; Act 20:1-6. Paul wrote from Ephesus while in the midst of a great work with many adversaries, whose opposition culminated in the great riot in the theatre. Apollos had preceded Paul at Ephesus, and then after being further instructed in the way of the Lord through Aquila and Priscilla, he visited Achaia, where Corinth was situated. Paul had come to Ephesus while Apollos was at Corinth, but by this time Apollos had passed on from Corinth. Meanwhile Paul contemplated passing through Macedonia and visiting Corinth on the way. This visit to Macedonia was accomplished, as
Act 20:1-38 records, though his second epistle shows that his visit to Corinth was delayed. He had begged Apollos to pay them another visit, but without avail.
Observe from this that if God raises up a servant he is responsible only to the Lord who commissions him, and not even to an Apostle. Paul assumed no jurisdiction over Apollos. The fact that he begged him to go shows that he entertained no feelings of jealousy towards this fresh man of gift who had suddenly appeared. The fact that Apollos felt he should not go to Corinth at this juncture probably indicates that he on his part had no wish to push himself forward lest he should fan the flames of that partisanship and rivalry which would say, I am of Apollos.
The Corinthians had been unwatchful. They had been vacillating as to the faith of the Gospel. They had behaved more like weak children than strong men. Hence the graphic exhortations of verse 1Co 16:13. We must keep those exhortations connected with verse 1Co 16:14, or we may go astray. All our things are to be done with charity, or in love. Otherwise our manliness and our strength will degenerate into something fleshly and almost brutal. Christian manliness and strength exercised in love is according to God and very powerful.
Verse 1Co 16:15 gives an interesting side-light on service. The household of Stephanus had addicted themselves to the ministry of the saints, or devoted themselves to the saints for service. They laid themselves out to serve the saints realizing that thus they would be serving Christ in His members on earth. There might be a lot that was commonplace and humdrum in such work, but it was rendered to Christ. Such service is not very common, we fear. It receives mention and commendation in verse 1Co 16:16. It exemplifies, we judge, what is meant by helps, mentioned amongst the gifts in 1Co 12:28.
The three closing verses are a blending of solemnity and grace. The Corinthians were prominent as to gift but deficient as to love. Hence verse 22. Many of us are like the Corinthians. Let us take it to heart that it is love that counts. Not to love the Lord Jesus means a curse at His coming when all profession will be tested. Maran-atha is not Greek but Aramaic, signifying The Lord is coming.
For those who do love the Lord there is a full supply of grace from Him, and the outflow of love from those who are His, as seen in the affectionate closing salutation of the Apostle Paul.
The Postlude
1Co 16:1-24
INTRODUCTORY WORDS
Final words are always listened to eagerly among friends. That is the reason we are calling the study for today, a postlude, because they are the things that Paul spoke not only last of all, but also words he spoke after he had spoken many other things.
The chapter before us covers things which naturally would come in as a postscript, or a postlude, to the writing which had gone before. We wish to call attention to the opening verses of the chapter. Our theme is most practical, and has to do with Christian beneficence.
1. In the matter of giving there is one message to all. In 1Co 16:1 we read, “As I have given order to the Churches of Galatia, even so do ye.” We think we might add, “As God gave order to Galatia and Corinth, so also should we follow the same directions.”
God does not give one message to the saints of one church, and a different one to the saints of another. Whatever God wrote to the Early Churches, He has written to us.
2. The inner heart-throbs of God’s commandment concerning giving. 1Co 16:2 says, “Upon the first day of the week let every one of you lay by him in store, as God hath prospered him.” Every word is vital.
(1) “Upon the first day of the week,” Stop a moment to consider. The time when the Churches were to bring in their offerings, and to set them aside as unto the Lord, was upon the first day of the week. That was the day of the resurrection; that was the day when Christ appeared unto His disciples; that was the day upon which the Early Churches convened for worship. It is still the day which the churches have set aside as a day of praise, of worship, and of rest.
(2) “Let every one of you.” Here is a commandment which has to do not with the Apostles alone; not only with the officers of the church; but with everyone. Each one who is a member of the Household of God, is commanded to bring in their offerings upon the first day of the week.
(3) “As God hath prospered him.” There is no committee going around here, to take pledges. The command is simple, “Let every one of you lay by * * as God hath prospered.” All we need do is to count up our receipts during the week, and give accordingly. The one who has received little, may give little; the one who has received much, should give much.
(4) Let him lay by him in store. The usual method of churches is to wait until some need arises, and then press an offering. The Spirit said that the money should be laid by week by week, and thus, said God through Paul, “that there be no gatherings when I come.”
3. The righteous handling of offerings. 1Co 16:3 tells us “whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.” Mark you that this liberality, or these moneys, was not to be handled by one individual. The Apostle says “them,” not “him,” or “her.”
I. DOES GOD GIVE LEADERSHIP IN OUR DAILY WALK? (1Co 16:3-7)
There are four statements in these verses which we wish to consider.
1. “Whomsoever ye shall approve.” Paul was speaking of those who should be sent to carry the “liberality” of the Churches in Corinth to Jerusalem, and he says “whomsoever ye shall approve by your letters, them will I send.”
Here is a mandate from the people; we trust it was also from God. Nevertheless, Paul acquiesced in the appointment of the Church, for Paul said “them will I send.”
God often thrusts responsibility such as this upon churches. When He does, the churches should always seek His will. Throughout the Epistles and the Book of Acts, the Churches took the initiative in many things. The Churches were to safeguard the work of the Lord by appointing men “full of the Holy Ghost and wisdom.”
2. “If it be meet that I go also,” The Apostle Paul was not sure in this instance that he could go with the others; therefore he said, “If it be meet.” Sometimes we may not know the will of God as to our steps; then we should say what Paul said in 1Co 16:4, and also in 1Co 16:6, and in 1Co 16:7. under this expression, “it may be * * if the Lord permit.” We cannot speak with certainty as to our steps until the Lord Himself has definitely spoken to us.
3. “I will” * * “When I shall” * * “For I do.” Now in the fifth verse you find these three statements. 1Co 16:5 says, “Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.” Here there is not “if the Lord will,” or, “permit.” Paul now speaks with assurance, with definiteness.
II. THE SPIRIT OF HELPFULNESS (1Co 16:3-7)
We continue in the same verses as before, seeking out three other expressions:
1. “To bring your liberality.” Now we want to consider for a moment that the Corinthians were sending money to help others who were in need. If one member of the Body of Christ suffers, every member should suffer with him. If in one section of the country there is need, that section where there is plenty should help to bear their brothers’ lack.
Not only should they help, but they should help in such a way that the Holy Spirit may call their help “liberality.” Freely we have received, we should freely give. Is it not wonderful that we may be used by God to meet the needs of others?
2. “Ye may bring me on my journey whithersoever I go.” Here is an expression you will find in 1Co 16:6. The Church at Corinth were not only to send their liberality to their impoverished brethren in Jerusalem, but they were also told by Paul to bring him on his journey.
3. “I trust to tarry a while with you.” The Apostle is now bringing the spirit of helpfulness down to himself. First he spoke of their liberality towards the saints in Jerusalem; then he spoke of their helping him on his journey; now, last of all, he speaks of his tarrying with them.
His objective in tarrying was that he might help them, through the preaching of the Word. Paul wanted to be with them, not for what he could get out of them, but for what he might impart to them. This is the real spirit of all true preachers and evangelists.
III. THE OPEN DOOR OF SERVICE (1Co 16:9-11)
1. Not every door that opens is of God. We remember how the Prophet Jonah had a door opened to him. He found a ship going to Tarshish; probably he thought, “Here is a wonderful opportunity awaiting me”; but it was only waiting as an open door to the belly of a big fish, and to a great storm. Let us beware of the doors that men open, even though they seem to be, humanly, propitious.
2. The doors which God opens are effectual. In 1Co 16:9 Paul says, “For a great door and effectual is opened unto me.” Thank God, He is able to give real opportunities for effectual service. The child of God, walking in the will of God, will find something definite to do, for every door that God opens is effectual.
If He sends us into a service, He will go before us; if He tells us to talk to an individual about his soul, we will find that He has already been talking to him, in one way or another. The work that drags and is ineffective, is not the work of the Holy Ghost.
3. Doors opened of God may have many adversaries. It was so with Paul. Once he even said, “We would have come unto you, even I Paul, * * but Satan hindered us.” Wherever we go in the will of God there will be obstacles thrown before us. It was so in the olden days; it is so now.
4. Open doors which are opened by God suggest that God’s children have a definite and Divinely appointed task. In 1Co 16:10 we read of Timotheus: “He worketh the work of the Lord, as I also do.” Something marvelously exhilarating comes to the spirit of a young man or a young woman when they wake up to the fact that they are working the Lord’s work.
Timotheus may not have had the preaching ability, or the many gifts which Paul had, but there was one thing where they were equal, for Paul said of Timotheus, “He worketh the work of the Lord, as I also do.”
IV. A FOURFOLD CALL TO FIDELITY (1Co 16:13)
We now have a verse of Scripture which we need to ponder step by step. Here is the verse: “Watch ye, stand fast in the faith, quit you like men, be strong.”
1. “Watch ye.” Perhaps these words are given because the Holy Ghost had just said, in 1Co 16:9, “There are many adversaries.” If there are adversaries about, then we should be watchful. Christians need to walk carefully, and prayerfully, because enemies are near.
2. “Stand fast in the faith.” Here is a call that was needed in that day. We doubt not that it is needed more now. The Word prophesies a departure from the faith, in the last days; and that departure has come; what then? We are to stand fast in the faith.
It is quite fitting that this is thrown in, so soon after 1Co 16:10, where Timothy is brought on the scenes.
It was to Timothy that God, through Paul, wrote an Epistle to guide us in our way, amid the wreckage of the last days.
Thus in the days of the apostasy when the many are making shipwreck concerning the faith, we must stand fast in it, and contend earnestly for it.
3. “Quit you like men.” In the life of a young Christian there is found no place for shakers and quakers; that is, those who shake and who quake.
In writing to the Hebrews, the Spirit said,-“Wherefore lift up the hands which hang down, and the feeble knees.” With many adversaries, and many departures from the faith about us, some true believers may feel like compromising and camouflaging; but God cries out “Quit you like men.”
Those who are preaching and serving in the armies of the Master, must “quit themselves like men.”
4. “Be strong.” Not for a moment would we have our young men think that strength is something inherent in us. The strength which we have is an imparted strength. Paul wrote, “Be strong in the Lord, and in the power of His might.” In all our conquests and overcomings, there is no place for the “I did it.” When David rushed out to meet Goliath, he did not say to him, “Today thou shalt know that there is a splendid young man, with a ruddy countenance, who is able to slay a giant.” He did say, “This day will the Lord deliver thee into mine hand * * that all the earth may know that there is a God in Israel.” Let us pray that we may receive the power of the Holy Ghost coming upon us.
V. GATHERING IN THE FRUITS (1Co 16:15-18)
There is a wonderful expression in the 15th verse, “The house of Stephanas, that it is the firstfruit of Achaia.”
1. The joy of gathering in the fruit. In the Second Epistle to Timothy, the Christian youth is set forth in a sevenfold figure. He is a son, he is a soldier, he is a wrestler, he is a workman, he is a vessel, he is a servant, he is a husbandman. All of these are very wonderful, but we like to think of the verse, “The husbandman that laboureth must be first partaker of the fruits.”
There is no joy that surpasses the joy of seeing the fruit of our labors. In the Epistle Paul wrote to the Thessalonians he said, “Ye are our glory and joy.” We like to sing, “When the saints are gathered Home.” However, when the saints are gathered Home, if this one and that one is gathered because of our own personal word or work, there will be a personal touch of gladness for us.
2. The joy of seeing the first fruits fruitful. The last of 1Co 16:15 says, “They have addicted themselves to the ministry of the saints.” That is what the “firstfruits of Achaia” were doing; they had not been saved in order to go to Heaven; they had been saved in order that they might minister to others. This is the way the Gospel spreads.
This one goes to China; that one to Japan; another to Africa or India. In each case a native is saved. That native becomes a minister to another native; and the latter becomes a minister to still another; and thus the fruit keeps on coming in.
1Co 16:16 says, “That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.” When we find people who are gathering in souls for God, or ministering to saints, to such we should gladly submit ourselves. The laborer and the helper must have the prayers and the support of all the saints.
Paul now, once more, goes back to the matter of money and says: “I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit and yours; therefore acknowledge ye them that are such.”
Thus we are not only to submit ourselves to the laborers; but also we are to acknowledge the supporters, who stand behind the laborers, and refresh them.
VI. SALUTATIONS (1Co 16:19-21)
There is something very beautiful in the language of the verses now before us. The Christian life is not alien to those heartfelt, sincere greetings, and expressions of love and kindness, which are the fruit of the Spirit.
1. A group of salutations. In writing to the Church at Corinth Paul said, “The Churches of Asia salute you”; then he added, “Aquila and Priscilla salute you much in the Lord”; then he still further added that, with these salutations, came the salutations of the Church that is in their house.” Are we willing to greet all the brethren of other churches, and of other folds? Do we have a real fellowship with them, and a living love for them? 1Co 16:14 of our chapter says, “Let all your things be done with charity (love).”
2. Some tender greetings. 1Co 16:20 says, “All the brethren greet you,” then it adds, “Greet ye one another with an holy kiss.” The Apostle did not want any Judas kind of kiss; nor did he want a corrupt kind of kiss; he wanted the brethren to greet one another with a holy kiss. He wanted them, in this, to be sincere.
3. “The salutation of me Paul with mine own hand.” Paul finally adds his own salutation. He had spoken many strong things to the Church in Corinth. He had many things to correct, many things to reprove, and yet he loved them, and as he closed his message he gave them his own sincere salutation. We can receive their corrections from our leaders a great deal better, when we know that they love us, and when they speak to us in kindness and tenderness of heart.
VII. THE SUPREME CALL TO LOVE (1Co 16:22-24)
1. The man who does not love the Lord. Here is an expression that almost startles us. Paul had just been giving salutations and greetings, and speaking of the love of the brethren one to another. He had written, “Let all your things be done with charity (love).” Now Paul, in the Holy Ghost, says, “If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha.”
He who is foreign to the love of the Lord Jesus Christ, will never have love one to another. Paul goes to the root of this matter. The Lord Jesus Christ Himself said to a group of critics and rejecters who had heard Him: “Ye will not come to Me, that ye might have life.” Then He said, “But I know you, that ye have not the love of God in you.”
The word “anathema,” means “accursed”; the word “Maran-atha,” means, “when our Lord cometh.” Those who love not the Lord will, therefore, be accursed at the Second Coming of Christ. Remember that “Every one that loveth is bora of God,” but he that loveth not hath not known God.
2. The one who loved supremely. 1Co 16:23 reads, “The grace of our Lord Jesus Christ be with you. Grace is a love to the unloveable, that makes the unloveable, lovely. Christ not only loves the sinner, but He lifts the sinner up out of the depths of hell, and into heights of Glory.
Christ does what the next Epistle to the Corinthians records when it says, “For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich.”
3. A personal love. Paul closes this First Epistle, with the words: “My love be with you all in Christ Jesus. Amen.” Paul practiced what he preached. He told them to love; then he said he loved.
May God grant that this same love wherewith God has loved us may be in us, as we love one another. We must love as Paul loved when he said, “My love be with you all.”
AN ILLUSTRATION
January 5, 1936, when we had our women’s meetings a woman came in with a large parcel on her back. She put it down and I did not take any notice of it. After the women’s meeting, we had the big service. When it was finished and most of the people had gone, the woman with the parcel was still sitting on the bench. Then the Bible-woman said, “We must burn the idols now.” I looked quite astonished, and asked, “What idols?” Then I heard the story of this woman. She came from the country. One day she heard the Gospel and it found a place in her heart. One day just before Christmas she came with a little bag of rice and asked if she might stay a day or two as she would like to hear more about Jesus. Now the love of Jesus has moved her heart, and so she took down the idols in her home and brought them on her back to burn them here. They are not yet burned, because she is going to bring her husband in to see the burning, and there are some more idols to be brought in from the out-station of Jen-ho-kiai. The Lord is beginning to work there, but the evil one is trying to do his best to hinder it. But the Lord will get the victory.-Sister Deibel, Yuki, Yunnan.
1Co 16:1. A great dearth was predicted in Act 11:27-30, which came with such force that the disciples in Judea were thrown into a state of want. The condition lasted for some years and it is referred to in Rom 15:26; 2Co 8:1-2 2Co 9:1-2. Collections were made at various times and from different communities for the relief of the saints. It is concerning this matter that Paul is writing in this chapter. We have no record elsewhere of this order given to the churches in Galatia. As I have given order indicates that Paul gave those churches the same instructions on the subject that he wrote to the church in Corinth. Such a plan, therefore, should be regarded as the Lord’s way for churches to raise money for carrying on His work.
Collection for the Poor Saints at Jerusalem, 1-4.
The occasion of this collection was the great dearth which a Christian prophet who came from Jerusalem to Antioch predicted would come upon the Empire, and which came to pass in the reign of Claudius. It fell, as we know, with great severity upon Jerusalem; and the poor Christians there, who perhaps were now suffering from the warmth of their generosity in early Pentecostal days, would feel it keenly. In prospect of the coming calamity, the converts of the Gentile Church of Antioch at once determined to make a collection for their Jewish brethren at the headquarters of the faith, requesting Barnabas and Saul to deliver it to the elders at Jerusalem (Act 11:27-30). The great mind of our apostle, intent upon soothing the prejudices of his Jewish brethren against the uncircumcised Gentile converts, seems to have resolved on utilizing the idea of the Antioch Christians, by organizing a general collection from the other Gentile Churches for the relief of the poor Christians of Jerusalem; and the Epistles to the Romans, Corinthians, and Galatians are so full of this subject as to shew that he must have thrown his heart into it. He appears to have broached the proposal first at Corinth, where it was taken up with great zeal (2Co 9:1-2; 2Co 8:10). Encouraged by this, he laid the proposal next before the Churches of Macedoniaat Philippi, at Thessalonica, and smaller bodies of Christians scattered over that region (Rom 15:26; 2Co 8:1-2; 2Co 9:1-2),then before the Churches of Galatia (1Co 16:1), with probably other bodies of Gentile converts. From the abrupt way in which the subject is here introduced for the first time, it seems plain that this was one of the topics on which the Corinthians had written to him for direction; and as his instructions are very explicit, and have an important bearing on Christian beneficence in general, we give it a distinct place as a supplementary Topic.
1Co 16:1. Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. The great object in viewover and above the temporal relief which this collection would givebeing to soften the prejudices of the Jewish converts against their Gentile brethren, the practical mind of the apostle sought to plan some way of having it all conveyed to Jerusalem at the same time; a thing of some difficulty, from the distance of the churches from each other. The plan fixed on was first given, it appears, as an order to the churches of Galatia, and no plan better fitted for the purpose could have been devised.
1Co 16:2. Upon the first day of the week let each one of you lay by him in store, as he may prosper (Gr, whatever he may succeed in), that no collections be made when I come. Note here (1) that it is not a weekly offering at their meetings for public worship, but that each one at his own home should lay by his own weekly contribution, to be handed in only at the last as one entire gift. The weekly offering at the church meetings was a subsequent modification of this, which soon became universal. (2) No definite sum is named as either of Divine appointment or even as expedient; but each one was to judge for himself what he ought to give as he might prosper. Had the tithe principle been recognised as obligatory, as some allege, could the apostle have so written? (3) The principle here laid down for the churches to act onof a fund to be collected for some specific object, and to be made up of successive periodical accumulationsrecommends itself at once to all Christians as full of wisdom. It is the principle, in fact, of Systematic Beneficence, as it is now called. When urgent calls are made, the necessary funds might not be in hand; whereas when a fund has been gradually accumulating, even by very small periodical additions, it can be drawn upon, on an emergency, to an extent otherwise impracticable; and in then and thus giving it, one feels something of that satisfaction of which the apostle says, The Lord loveth a cheerful giver (2Co 9:7). (4) This weekly contribution was to be reserved for the Lords Day. This renders it certain, by the way, that that day was already regarded by all Christians as a sacred day, and, as such, the proper day (as we find from Act 20:7) for public worship. In this view, their laying by their weekly sum on that day would both stamp the contribution with a sacred character and hallow and stimulate the generous principle itself. And surely nothing could tend more to swell the receipts of the churches for all Christian and benevolent objects, as well as to stimulate and strengthen the principle of Christian giving, than just to have this practice of systematic beneficence carried into general effect, and especially if the mode adopted were that here orderedof making the offering of each one to be weekly, and on the first day of the week.
1Co 16:3. And when I arrive, whomsoever ye shall approve by letters, them will I send to bring your bounty unto Jerusalem. The apostle, with a high-minded delicacy, leaves it to the Corinthians to make choice themselves of the bearers of their bounty to Jerusalem, and says he will give them letters to the proper authorities at Jerusalem, to be delivered along with their contributions. (Our Authorised Version, by inserting your before letters, makes the meaning to be that the Corinthians were to write letters to the apostle himself; therein wrongly following Calvin, Beza, etc.)
1Co 16:4. and if it be meet that I go also, they shall go with me:If this shall prove a fitting occasion for me to carry out my purpose to go again to Jerusalem (as intimated in Act 19:21; Act 20:3), I will take your delegates along with me. But as this was not yet definitely fixed, he now proceeds to tell them his present views as to his movements for the future.
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.”
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.
The Collection For the Saints
Paul next gave directions concerning what appears to be the same collection mentioned in Rom 15:26-27 . Some Jewish converts had been responsible for teaching Gentiles. Since they had helped them spiritually, the Gentiles desired to help the Jews materially (Remember: Corinth was the chief city of Achaia.) Paul used the example of the Macedonians to spur on the Corinthians ( 2Co 8:17 ; 2Co 9:1-15 ). The same was true the other way around. He used them both to encourage the Romans. Example is a great teacher.
The apostle’s instructions concerning the collection was an established practice of getting funds. The New International Version correctly translates, “On the first day of every week….” One was to determine his weekly contribution on the basis of his weekly gain. It was to be set aside in the treasury so it would not have to be gathered when Paul came ( 1Co 16:1-2 ).
Paul wanted them to select those to carry the money so there would be no accusations about misuse ( 2Co 8:19-21 ). A letter of introduction would be sent with them. If the fund was large enough to warrant it, Paul planned to go himself. We now know that it was large enough to warrant the apostle travelling with those who were selected ( 1Co 16:3-4 ; Act 19:21 ; Act 20:14 ; Act 24:17 ).
1Co 16:1-2. Now concerning the collection During the apostles 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, , 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.
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 , 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 Jam 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 , as to what concerns, concerning, as well as the art. , 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 is distributive: every first day; the cardinal numeral , one, used instead of the ordinal first, is a Hebraism; comp. Mar 16:2; Mar 16:9. The terms (sometimes ) and 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 , which already makes 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 , storing up a treasure, is very beautiful; while expressing the same thought as , 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 , 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; : Those whom you (yourselves) shall count worthy (of this mission). Several commentators (Calvin, Beza, etc.) connect the regimen by letters with the verb : 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 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 , 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 might designate several letters; but it is more natural to understand here only one, whether we take 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 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.
[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 Juda. 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 Juda. 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]
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 apostles 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 apostles 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 apostles 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 apostles 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 Lords 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.
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.
1Co 16:1. The collection for the saints, chiefly for the poor ministers of the word. This was to be done once a week, and it is the ancient and best way for poor people to support the gospel by a mite from their weekly earnings. If a man cannot save a trifle every week by serving God, religion has done little for him.
1Co 16:2. Upon the first day of the week, the christian sabbath, which was appointed on the first day of the week by Christ himself, after his resurrection, and is in sacred language called the Lords day. Act 20:7. Rev 1:10. On this head christians never had any dispute; and though a few rigorous jewish converts observed two sabbaths, their scruples gradually gave way to an institution of divine authority. Genesis 2. Ezekiel 20. Isa 58:13.
1Co 16:8-9. But I will tarry at Ephesus till Pentecost, for a great and effectual door is opened to me. When the doors of the amphitheatres, and of the circus were opened for public shows and games, the multitude rushed in; and these popular occurrences suggested figures of speech. The storm of persecution raised against Paul at Ephesus by Demetrius, and the trade, had caused Paul to be known as the first of characters; and vast numbers, both in the city and the provinces, hung upon his lips for the word of life.
1Co 16:10-12. Now, if Timotheus come, see that he be with you without fear. Both Timothy and Apollos were known at Corinth, but by naming them in this handsome manner it shows that they persevered in the work of the Lord, and entertained kindly feelings towards the christians of Greece. Love is full of good offices.
1Co 16:15. Ye know the house of Stephanas, the firstfruits of Achaia, a notable family, which became a sort of key to the peninsula of Greece. He being now absent in the work of the Lord, the numerous branches of that houshold would on that account need the more attention and affectionate regard. Such respects are the just obligations of the church to a paternal family.
1Co 16:19. The churches of Asia salute you; that is, the Roman province of Proconsular Asia; a maritime district, comprising the seven churches to which St. John wrote; a province very dense in population, and rich in commerce. As Paul passed through those churches he found abundance of enquiries and salutations for the Greeks in Macedonia, Thessalia, and Greece; for love makes the family all one in Christ. So Paul wrote this epistle in Asia, but being engaged in constant journies, he did not forward it to Corinth till he had reached Philippi in Macedonia. See the map of Pauls travels.
The church that is in their house. This is a full proof, in my judgment, that meetings for prayer, and for christian fellowship in private houses have apostolic sanction. The great church at Corinth, having so many ministers, could not meet in a private house; therefore it must be a select party or class of saints, who meet to edify one another, which the apostle here greets.
1Co 16:21. The salutation of Paul, with my own hand. The sacred writings, professing inspiration, were beautifully engrossed on parchments for public reading in the churches. Tertullian, at the distance of a hundred and fifty years from this time, mentions those epistles, as containing the autographs of Paul, and unquestionably pure; and further, that they had been preserved with the greatest care in the churches to which they were written.
1Co 16:22. Anathema Maran-atha. The former is a Greek, and the latter a Syriac word then used by the jews. Maran, Lord, and atha, he cometh. They agreed with the Hebrew words Cherem and Shammatha, and are obviously a curse on the unbelieving jews; and we have only to read the history of that people to see its accomplishment, as foretold by Isa 65:15. They apply also to apostates, and all men should read them with reverence and awe. And if we take it duly into consideration that Athanasius meant his imprecatory clauses against enlightened men only, there is no objection against his creed which does not lie against St. Pauls Epistle. They are only disguised deists who make complaint. Lord, teach me to love thy appearing, that I may be found approved at thy bar. Amen.
REFLECTIONS.
By these salutations we learn how the saints love one another, and that it is in their hearts to live and die together. The recollections how they first met in the courts of the Lord, heard his word, and sought his face, are all held sacred. The communion of saints, in its early stages, is fragrant as the flowers of the field; and in hoary age, it mellows and ripens into the richer fruits of experimental piety. We recal their personal virtues, their excellence of character, and zeal for the cause of God. Though absent, they are still present; we love them, we talk with them, we get good from their shining countenance, and rejoice in hope of the glory of God. There we shall meet again, recount the histories of providence and grace, and join in ceaseless worship and praise.
But if believers are all brethren, all one in the Lord, it is their duty freely to communicate to their brethren in any part of the world who may be in trouble, poverty, and distress. Diversities of language and colour form no barriers in the kingdom of grace. No christians in the world were ever more hated and afflicted than the poor saints in Judea. The whole temple of priests and levites were their oppressors, and would rarely show them any kindness, or even do them justice; and had it not been for seasonable and annual supplies from proconsular Asia, and Greece, they must have fainted beneath their load. In such cases, the giver to others gives most to himself. It is done to Him who says, I will repay.
But let the admonitory words of this apostle in 1Co 16:13, speak most to our hearts. Watch ye, as a city when besieged, lest the enemy should enter at some unguarded avenue. Stand fast in the faith, like a column against the assailants, and unmoved as a pillar against the tempest. Quit yourselves like men, covered with the shield of faith, so that no missile shall wound you, and by which you shall quench all the fiery darts of the wicked one, repelling them into the ditch full of water. Be strong in the Lord, to bear down all your foes, to confound them with argument, to shame them with charity, and cover them with the obloquy of their crimes. For that end, the grace of our Lord Jesus Christ be with you all; Amen. To this last word we all agree, and say amen to this double prayer, that the grace of our Lord Jesus Christ, and the mutual love of all saints may ever subsist in the church, and with all the encrease of God. Amen.
1 Corinthians 16. Various Business and Personal Matters. Salutation.First (1Co 16:1-4) he gives instructions as to the collection for the poor Christians at Jerusalem (2 Corinthians 8 f.*, Rom 15:25-28, Act 24:17, p. 771). The Church had apparently consulted him on the matter. We have no information as to the injunctions given to the Galatian churches. Every Sunday something should be laid by at home for the purpose. This is the first indication we have of any special importance being attached to Sunday. The term the Lords day (Rev 1:10) had not apparently as yet come into use. The term Day of the Sun, which is used by Justin Martyr in his Apology, is naturally avoided on account of its heathen associations. The practice of systematic weekly giving would do away with the necessity of collections when Paul came, and the amount would be larger. Nothing more would then be necessary than for each to bring what he had saved. Paul may have wished to avoid any suspicion created by personal participation in the collection, or perhaps any appearance of pressure, or perhaps to devote the whole time to spiritual work. When he arrives he will send with the money to Jerusalem those whom the Corinthians approve by letters of commendation as their delegates. If the Church rises to the occasion and collects an offering worthy of it, he will himself go to Jerusalem and take the deputation with him. This leads to a statement as to his plans (1Co 16:5-9). Assuming that 1Co 16:5-8 f. belong to the same letter, Paul is writing from Ephesus. He cannot leave Ephesus immediately because a great opportunity has opened before him which he can turn to effective account. When he leaves he will come to Corinth by the land route through Macedonia, not taking the short sea-route across the gean. It will accordingly be some time before he reaches Corinth, for he has work to do on the way. But he does not wish to pay them a flying visit under the present circumstances, so he will compensate by a longer stay for the delay in reaching them. Perhaps he will winter with them and then receive a send-off from the Church.
Next (1Co 16:10 f.) he gives instructions with reference to Timothy, of whose mission he had spoken in 1Co 4:17*. He seems to have been of a timid disposition, and in view of this and the factious character of the Church, Paul makes a special appeal for a good reception when he arrives, good treatment while he is with them, and a peaceable send-off when he returns to Paul, who was longing to have him back.
The Corinthians had apparently asked that Apollos might come. In spite of Pauls earnest entreaties he had refused to come at the present juncture; he probably preferred to remain away since a party in Corinth was setting him up as Pauls rival. He hopes to come later when he has a good opportunityperhaps an intentionally vague phrase (1Co 16:12).
A series of concise warnings follows in 1Co 16:13 f. against special failings in the Church. The exhortation to watchfulness may be directed against lethargy or, more probably, against self-confidence; that to firmness in the faith against speculation radically incompatible with the Gospel; that to manliness and strength against their childish wranglings and moral weakness; while that to love reiterates the call to that spirit in presence of which all their evils will vanish of themselves.
Stephanas (1Co 16:15) is mentioned in 1Co 1:16. There had been other converts in the province of Achaia, namely those at Athens, but Paul may regard these as not sufficiently an omen of an abundant harvest to speak of them as firstfruits. They were individual cases. Here we have a whole household, and a household giving itself up to the work. The self-renouncing labours of such workers should be honoured by submission to their direction. There seems to have been no settled church organisation in Corinth at this time. Nothing is known of Fortunatus and Achaicus. They and Stephanas had, by their coming, compensated Paul for the absence of his Corinthian converts. The Corinthians themselves will share the refreshment of spirit which the arrival of these members of it has produced, though in what way is not said. Perhaps the Church found happiness in the thought that their representatives had cheered Paul.
Salutations follow in 1Co 16:19-24. Asia is the Roman province of Proconsular Asia embracing the western coast lands of Asia Minor and the adjacent islands. Ephesus was its capital. Aquila and Prisca are mentioned also in Rom 16:3*, 2Ti 4:19, Act 18:2; Act 18:18; Act 18:26. The form Priscilla is used only in Ac. In four of the instances where they are mentioned in the NT the wifes name is placed first. They had a house-church at Ephesus and also at Rome if Romans 16 was really addressed to Rome (cf. p. 818).
Up to this point, Paul had dictated the letter. He adds the closing words in his own handwriting, thus authenticating it. He pronounces an anathema on anyone who, while professing to be a Christian, has not a personal affection for Christ; thus the curse said in 1Co 12:3 to be invoked on Jesus is here retorted on those who do not love Him. Maran atha has nothing to do with the preceding words. It is an Aramaic expression found also in the Didach and the Apostolic Constitutions. It is disputed how it should be divided. Maran atha means our Lord is come. The reference to the coming of the Lord as already past is not, however, very probable, since the thought of the early Church was concentrated on His Second Coming. Accordingly, many scholars have tried to make the tense a prophetic perfect, our Lord cometh; this is grammatically questionable. We should probably read Marana tha our Lord, come! as in Rev 22:20 (see EBi, HDB).
This last chapter forms a fourth division of the book of I Corinthians, with its simple, practical instructions. The unity of the body of Christ is to be expressed in genuine practical care for the needs of each member of the body. At this time, a special need existed among “the poor saints . . . at Jerusalem” (Rom 15:26), evidently the result of a great famine (Act 11:28-30). At the time this became known by the Corinthians, they “were forward” with desire to supply material help to their Jewish brethren (2Co 8:10); and here Paul shows the orderly way in which they should prepare for this. Each first day of the week they were all personally to lay aside a certain amount, not stipulated, but as a matter of exercise on the part of each individual, according to the measure in which God had prospered him. This is the wise and Scriptural order. The first day of the week is of course the day of Christ’s resurrection, He Himself the firstfruits; and therefore it was the becoming day for thanksgiving for His perfect sacrifice and its blessed results, the day of suitable response to His own great gift of Himself. It is no legal claim, such as was the required tithe of the Old Testament; but if one under law could give a tenth, should this be difficult for one under grace? Nevertheless, each heart and conscience is left fully free before God, to do that which is the fruit of his own personal faith. The measure is seen in this verse, “as God hath prospered him”; and also 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.” How consistent then that such a collection should be taken on occasion of the Lord’s supper; for such giving is an expression of thankful worship toward the Lord. A gospel meeting would not be suitable for this, for this is an occasion of God’s giving to mankind the gospel they desperately need: it is no time to give to God at all. Nor is it so at a prayer meeting, for this is for requesting from God; and to give at this time would be to give the impression we were paying for what we requested. And a ministry meeting is for the purpose of believers receiving from God, so this is similarly not an appropriate time for our giving. But giving is connected with thanksgiving and worship, as is seen in such Scriptures as Heb 13:15-16; and though what is given is for the relief of others, yet it is to be primarily given as to the Lord. And this being so, the receiver is to receive it as from the Lord.
Paul is diligent in urging that there should be no collections when he came; for it is faith toward God that should move such sacrifices, not the influence of Paul’s presence. The world will use special men to influence others to give, but Paul refuses this.
The Corinthians were to decide what messengers they desired to carry this aid to Jerusalem, for there must be care to have this distribution fully honest and above suspicion on the part of any. 2Co 8:16-24 tells us that Titus and two other brethren were chosen for this, and Paul also to accompany them, as he suggests here in verse 4. Let us be reminded here that, though Paul would accept nothing for himself from the Corinthians, yet he would wholeheartedly show fellowship in their liberality toward the poor saints.
The fulfillment of verses 5 and 6 is found in Act 20:1-3, so that evidently the three months he remained in Greece winter. From there he returned via Macedonia on the way Jerusalem. But of course the Second Epistle had also been written before the above was fulfilled. There could evidently have been therefore only a few months between the Epistles, the first likely in the spring, the latter in the fall. For he did not promise to come soon to Corinth, though when he did conic, he wanted to remain for a time. Meanwhile, he planned to remain at Ephesus till Pentecost. This date would likely be near the first of June.
For he speaks of a great door being opened to him, being effectual in the blessing of many souls. The history of this is seen in Act 19:10-20, the Word of God mightily growing and prevailing. While Paul evidently remained in Ephesus, yet from there the Word went through all Asia minor (Act 19:10), no doubt carried by others from Ephesus. Colosse and Laodicea were not too distant from Ephesus, yet the saints in those places had not seen Paul’s face in the flesh (Col 1:2). Epaphras had brought him word of them.
He adds here, “And there are many adversaries,” evidently a consideration that influenced him to remain, not by any means a cause of discouragement. Indeed, when apparently soon after this the great uproar against him was raised by Demetrius, Paul was willing to face the mob and speak to them, but was dissuaded both by his fellow-disciples and honourable officials in government (Act 19:30-31), no doubt the wiser course; but the apostle’s courage is admirable.
In chapter 4:17 Paul had spoken of sending Timothy to Corinth: now he urges that they should not in any way intimidate the young man. For though he was of an evidently timid nature, Paul is not hesitant to commend him as a true servant of God, whose work for the Lord Paul would gladly link with his own work. The self-confidence of the Corinthians would no doubt tend to belittle one who did not show that same self-confidence. Some in Corinth had so acted toward Paul himself, and fleshliness would likely take even more advantage of the younger man. And not only are they not to despise him, but to show the positive consideration of conducting him forth in peace. Act 19:22 gives the history of Paul’s sending Timothy (and Erastus) to Macedonia, evidently on their way to Corinth. It was not intended to be a long visit, for Paul looked for him to meet him afterward.
Apollos, on the other hand, though Paul had greatly desired him to go with these brethren to Corinth, was not at all prepared to go at this time. The language seems to indicate that Apollos had an important reason for this, though it is not stated. Did he consider that since some in Corinth were saying, “I am of Apollos” that therefore it was wiser for him to remain away just now in case any would be engaged in this sectarian favouritism? At least, the verse shows that Paul had no slightest jealousy of Apollos, and it may very likely imply that Apollos wanted no suggestion of rivalry to exist among God’s servants in the minds of the Corinthians. Yet he would be evidently willing to come when the time was convenient. Also the verse indicates that Paul would not use apostolic authority to require Apollos to go: the apostle leaves that to the exercise of Apollos as before God.
The condition at Corinth required each exhortation of verse 13, and who today is not in such need also? “Watch ye”: for laxity and love of ease finds us too frequently unprepared to meet the subtle attacks of the enemy. “Stand fast in the faith”: for that firmness of decision to stand upon the clear principles of the truth of God, may all too easily give place to compromise and retreat. “Quit you like men”: for man was originally made in the image of God, and therefore put in the place of representing God in a hostile world: let us not lightly esteem such dignity and honor. “Be strong”: for whatever our natural weakness, strength is certainly available in Christ, and it is the only strength that can overcome the pride, fleshliness, and Satanic deception that was raising its ugly head at Corinth, and is no less active today.
But verse 14 is most necessary to give godly balance in all these things. Love is to be the ever-present motivating principle and influence in everything.
Now “the house of Stephanas” is spoken of as having “addicted themselves to the ministry of the saints.” They were not appointed to such ministry by any man or by the assembly. But their work commended them. In general, the saints should submit themselves to such leaders, those who voluntarily, as led of God, do the work of God. Of course, in cases of abuse of leadership, it is a different matter. Diotrephes, who loved to have the pre-eminence, was not to be followed (3Jn 1:9-11).
The three brethren mentioned in verse 17 had evidently come from Corinth to visit Paul; and though the Corinthian assembly had not itself caused spiritual joy and refreshment to the heart of Paul, these brethren did supply this. For it is manifestly not temporal needs they had supplied: it was his spirit they had refreshed. Moreover, they had provided this refreshing ministry at Corinth also, which was a reason for their being recognized in godly subjection and receiving of the truth.
Now the apostle conveys to them the greetings of the assemblies in Asia Minor, particularly naming Aquila and Priscilla, and the assembly in their house – no doubt at Ephesus (Act 19:18-26). Note here that however great the work at Ephesus, the assembly met in a house. Of course, the saints might have gathered in more than one location, as was true at Rome (Rom 16:1-27). And Paul encourages the affections of the saints toward each other, by greeting “with an holy kiss,” an expression of the unity that should not be lacking. The signature of his own hand is emphasized, for so important a message must not be questioned as to its authenticity.
While verse 23 gives the usual lovely benediction of “The grace of our Lord Jesus Christ” toward them, yet the previous verse solemnly shows that such grace does not extend to one who “loves not our Lord Jesus Christ.” Rather than blessing, he is assured only of being accursed (anathema) at the coming of the Lord (maran-atha). And last of all, Paul assures them of his own love in Christ Jesus. For the many reproofs of the book are not apart from genuine love for them, but indeed rather are moved by such love.
Verse 1
The collection. There are various allusions to this contribution collected before Paul’s last journey to Jerusalem, in the history and in the writings of Paul. See 2 Cor. 9:1, 2. Acts 24:17. It is interesting to observe that, when it was arranged, at Jerusalem, that Paul should devote his labors to the Gentile world, Peter charged him to remember the poor at Jerusalem. (Galatians 2:10.) This charge Paul seems not to have forgotten.
DIVISION VIII PERSONAL MATTERS CHAPTER 16
SECTION 31 THE CONTRIBUTION FOR JERUSALEM, AND PAUL’S OWN MOVEMENTS CH. 16:1-9
About the gathering for the saints. Just as I gave direction to the churches of Galatia, so do you also. Each first day from the Sabbath let each of you lay by him, treasuring up whatever success he may have; in order that when I come there may not then be gatherings.
And whenever I arrive, whomever you may approve, these with letters I will send to bear your favour to Jerusalem. And if it be worth my going also, with me they shall go.
Moreover, I will come to you whenever I have gone through Macedonia. For, Macedonia I go through: but with you perhaps I shall remain, or shall even spend winter, that it may be you who send me forward wherever I be going. For, you I do not wish to see now in passing. For, some time I hope to spend with you, if the Lord permit. But I shall remain at Ephesus till Pentecost. For, a door has been opened for me, great and effective: and there are many adversaries.
1Co 16:1. This cursory mention of the gathering for the saints suggests that it was already understood at Corinth. And this suggests that Titus, whom Paul sent (2Co 12:17 f) on this business and who began it (2Co 8:6) at Corinth, was to arrive there before this letter. See under 2Co 9:5. It may or may not have been referred to in the letter from Corinth. In any case its immediate and pressing importance sufficiently accounts for its mention here.
For the saints: for the poor among the saints in Jerusalem, Rom 15:26. See note. But this does not imply that to the Christians at Jerusalem the title saints was specially given. For Paul’s readers knew to what saints he referred. Whether Paul gave direction personally on the journey of Act 18:23 or on a journey during his sojourn (Act 19:10) at Ephesus, or by messengers, or by letter, we have no means of knowing. He refers apparently to the direction recorded in 1Co 16:2. The mention of Galatia would remind the Corinthians that other churches were joining in the collection, and that whatever Paul said about it to them he said also to others.
1Co 16:2. First day from the sabbath: a Jewish mode of describing the day. For the week was unknown to the early Greeks. In Greece now Saturday is called the sabbath, Sunday, the Lord’s day; Monday and Tuesday etc., the second, third day, etc.
Each of you: supposing that all will give something.
Lay by him: at home. Consequently, this was no public offertory.
Whatever success he may have: whatever surplus money he may have. This Paul asks them to retain so that they will not need to go after debtors or turn goods into cash, thus causing delay, when he comes. Consequently, this is not a general principle for all Christian giving, but a special direction for this present matter.
This verse (important coincidence with Act 20:7) suggests that already special importance was given to this day; as is plainly implied in the title the Lord’s Day in Rev 1:10. A century later Justin (Apology i. 67) wrote: On what is called Sunday there is a coming together of all who live in cities or country places. The day which recalls Christ’s love was specially suited for this work of mercy to fellow Christians.
1Co 16:3. You may approve: pays respect to the rights and judgment of the church by leaving to it the choosing of the messengers.
Approve: discover excellence by testing. For such proving of men living at Corinth, no letters would be needed. These must therefore (R.V. margin) have been written by Paul. How many such there must have been!
I will send; asserts Paul’s apostolic authority, but declares that it shall be used according to the choice of the church. Their delegates shall have Paul’s written sanction.
Letters: probably to different persons at Jerusalem.
Your favour: literally grace, (see under Rom 1:5,) and therefore illustrative of the grace of God. The contribution for Jerusalem is represented here (contrast Rom 15:27) as an act of undeserved favor. Cp. 2Co 8:4; 2Co 8:6; 2Co 8:19.
If it be worth etc.: if the collection be large enough to make a personal journey desirable. Paul’s apostolic self-respect forbad a special journey for a small contribution. But, even if he go, the chosen messengers shall go also. An important coincidence is found in Act 19:21, where Paul at Ephesus contemplates a journey to Achaia and then to Jerusalem. See further about the collection under 2Co 9:15.
1Co 16:5-7. Further information about Paul’s purpose of coming to Corinth.
When I have passed etc.: He had formerly intended (2Co 1:15) to go direct to Corinth, then to Macedonia, and then back to Corinth. But, for the reason given in 2Co 1:23, he changed his plan. In 1Co 16:5-6 Paul contrasts with his passing visit to Macedonia his intended longer sojourn at Corinth. This whole purpose was accomplished: see Act 20:2 f.
Send me forward: give the help needed for the journey. Cp. 1Co 16:11; 2Co 1:16.
That it may be your etc.: an end to be gained by, and therefore a reason for, Paul’s purpose to come to the Corinthians last. It was a courteous acknowledgment of their ability and readiness to help him for the longer journey he had in view.
Wherever I be going. Perhaps his mind fluctuated between Jerusalem and Rome; Act 19:21. In 1Co 16:7 he lingers upon, and thus emphasizes, his intended longer stay at Corinth, revealing a special wish for it and suggesting there were special reasons. Hence the prominent position of you in 1Co 16:7 a. It is unsafe to infer from the word now that Paul had already once seen them in passing, e.g. in his unmentioned journey during (Act 19:1) his sojourn at Ephesus. The word was perhaps suggested by the present state of the Corinthian church, which made an immediate visit undesirable. And his hope to remain some time was a reason for his not wishing to come at once.
The Lord: Christ. Cp. Jas 4:15; Rom 1:10.
From 2Co 1:15 f, 2Co 1:23 we learn that Paul’s original purpose was to come first to Corinth, then go to Macedonia, and back to Corinth; and the reason of the change, viz. to avoid the severity with which, if he came at once, he would be compelled to act towards some of the Corinthians. To avoid this he wrote the letter before us. 1Co 4:18 suggests that his change of plan was already known and misunderstood. A bold misinterpretation of it evoked 2Co 1:15 ff.
1Co 16:8-9. But I remain, in contrast to future journeys.
At Ephesus; indicates that there he wrote this letter.
Till Pentecost; suggests that it was written in the spring; and that the tumult (Act 19:29) was not later than Pentecost. With this Act 20:6 agrees well. We may suppose that during the summer, after passing through Troas, Paul was travelling about in Macedonia, that in the autumn he arrived at Corinth where he remained most of the winter, and that after again passing through Macedonia he sailed for Troas the following Easter.
A door great and effective: 2Co 2:12; Col 4:3; Act 14:27; Rev 3:8 : opportunities for great usefulness, already fruitful in results. An important coincidence with Act 19:10. That Demetrius found it so easy to gather (Act 19:24) a tumult against the Christians, proves how large an entrance Christianity had made, and that there were many adversaries. To Paul no motive for prolonged sojourn could be so strong as great opportunities, actual results, and many opponents.
1 Corinthians 16.
Having accomplished the main purpose of his Epistle in dealing with the moral laxity, assembly disorder and erroneous teaching, the apostle closes with some practical exhortations as to giving, and information as to his movements and that of other servants of the Lord.
(Vv. 1-4). In the first four verses he speaks of the collection for the saints. We may rightly have collections to meet the need of the Lord’s gifted servants from whom we receive spiritual help, but there are times when it is also necessary to have collections for the poor of the flock. The special need of the saints at Jerusalem at that time was a case in point. In that city there was a large number of saints who had suffered persecution and there were probably many widows and orphans. From the Epistle to the Hebrews we also learn that they had suffered the spoiling of their goods. From Jerusalem the gospel had gone out to the Gentiles, and as the Gentile converts had received spiritual things, it was only right that they should give of their temporal things. This collection was to proceed regularly, each one laying up in store, according to the way that God had prospered him. As it was their own collection, they were free to appoint their own administrators. The apostle, who was well-known to the saints at Jerusalem, would commend them with letters from himself. If suitable that the apostle should go to Jerusalem, then the delegates from Corinth would accompany him.
(Vv. 5-9). In reference to the collection the apostle had spoken of visiting the Corinthian assembly. He now again refers to this proposed visit, and tells them that for the present he was postponing it. With great grace and wisdom he does not tell them the reason. In the second chapter of his Second Epistle, when he has seen by their repentance the effect of this first letter, he is free to tell them in detail why he could not come to them. Nevertheless, he tells them why he tarried at Ephesus, the city from which he is writing; for there a great door was opened to him that was effectual in blessing, and there were many adversaries. If the Lord opens a door, the devil will surely stir up many adversaries; the apostle’s movements were not governed by the adversaries, but by the Lord who kept the door open.
(Vv. 10, 11). Nevertheless, Timothy may visit them and hence the apostle commends him in a way specially suited to the circumstances. Timothy was evidently of a timid disposition, so they were to be careful to act in such a way that he would be with them without fear. Moreover, he was young, but let him not on this account be despised. Could there be a greater commendation than the fact that he not only did the work of the Lord, but he did it in the same spirit as the apostle? He was one who carried out the exhortation already given to the Corinthian assembly, Be ye followers of me, even as I also am of Christ (1Co 11:1).
(V. 12). Though the apostle might not be free at that time to visit Corinth, it did not follow that it would be wrong for another servant of the Lord to visit this assembly. Evidently the apostle judged that Apollos could help the assembly, and so had begged him much that he would go. However, Apollos was unwilling, so the apostle, having expressed his desire, leaves the servant of the Lord free to act before his Master.
(Vv. 13, 14). The Corinthian saints were not to be dependent upon the servants of the Lord. Hence, whether the servants come, or refrain from coming, the Corinthian saints are exhorted, first, to be vigilant. An ever active adversary demands constant vigilance. Secondly, they are to stand fast in the faith. The inroads of false teaching can only be met by standing fast in the whole circle of truth. Thirdly, to watch against the adversary and stand fast in the faith demands that they quit themselves like men. Alas, many at Corinth had been acting in a carnal way, proving that spiritually they were but babes when they should have been full-grown. Fourthly, quitting themselves like men would demand that they be strong, and this means, as the apostle says in another epistle, that they are to be strong in the grace that is in Christ Jesus (2Ti 2:1). Fifthly, spiritual strength expresses itself in love; the apostle therefore adds, Let all things ye do be done in love (N.Tn.). Alas, how many things may be done in connection with the assembly of God which may be perfectly right, and yet with a motive that is entirely wrong because love is lacking.
In the case of these saints at Corinth, they had been largely marked by carelessness instead of watchfulness; instead of standing fast in the faith, some were speculating about it and even denying such a fundamental truth as the resurrection; instead of quitting themselves like men, they had fallen into the ways of the world; feebleness had marked them rather than strength and selfishness instead of love. Good for us all to take these exhortations to heart.
(Vv. 15-18). Another important exhortation follows with reference to a class of servants who are very blessedly described as having devoted themselves to the saints for service. They were not necessarily men endowed with gifts such as preaching or teaching, which were for the whole church, and might give them a prominent place before others, but they represent a valuable class of servants who locally addict themselves in an orderly way to serving the Lord’s people. There is a danger that such should be overlooked in favour of those whose activities bring them more into public. Hence the exhortation is to recognise such and be subject to them as, indeed, to every one joined in the work and labouring. The apostle himself recognises such as having supplied that which was lacking on the part of the Corinthian assembly. The words that follow would seem to indicate that this was not temporal help but spiritual refreshment. This is confirmed by the Second Epistle, from which we learn that the apostle refused all temporal help from this assembly (2Co 11:9-10).
(Vv. 19, 20). The assemblies in Asia send their salutation. Aquila and Priscilla, whom the apostle had first met at Corinth, send special salutations, together with the assembly that met in their house. Let them acknowledge one another with the kiss that expresses brotherly love; but let this customary method of greeting be in holiness.
(Vv. 21-24). The apostle appends his salutation with his own hand, the sure token that he has dictated the letter (2Th 3:17). He adds a solemn word of warning, only found in this Epistle, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. The meaning of these words is, we are told, Accursed: our Lord cometh. It would indicate that the coming of the Lord may reveal the solemn fact that there are some who have taken their place amongst the Lord’s people who have never really been touched by His love and therefore have no love for Him, and so prove that they are not the Lord’s. The apostle desires that the grace of the Lord may be with these saints, and concludes by assuring them that his love went out to them all. It was not, however, mere human love, but love in Christ Jesus. However faithfully he may have written to them, love was the motive; thus he carried out his own exhortation to them, Let all things ye do be done in love.
CHAPTER 16
Ver. 1.-Now concerning the collection for the saints. The saints here meant were the poor Christians living at Jerusalem. Cf. ver. 3 and Rom 15:26. For the Christians at Jerusalem, as appears from Heb. x. 34, were robbed of their goods and grievously harassed by their fellow-countrymen, who were the most bitter foes of Christ. Hence an injunction was given to S. Paul in the Council of Jerusalem to be as mindful of the poor Jews as of the Gentiles (Gal 2:10). He orders, therefore, that alms be regularly collected for them; and this practice lasted till the time of Theodosius. Cf. 2Cor 8
Ver. 2.–Let every one lay by him in store-the amount that he may wish to give at this collection on the Lord’s Day. The first day of the week was the day on which the faithful assembled in church and made their oblations, even as they do now; for from this passage it is evident that, by Apostolic institution, a collection was wont to be made on the Lord’s Day. When this custom had been discontinued at Constantinople, S. Chrysostom had it restored, and delivered a remarkable sermon on almsgiving and collections at the time. Again, S. Chrysostom well remarks that it was well ordered that the collection should take place on the Lord’s Day, for on it God created the world and re-created it when lost, when Christ rose on the first day of the week and sent His Holy Spirit an the same day; and, therefore, we should keep in mind the great mercy that we have received on that day, and be merciful and liberal ourselves to others who are in need.
Moreover, it appears from this verse, that in the time of the Apostles the Sabbath had given way to the Lord’s Day, and that is evidently implied by S. John (Rev 1:10), when He says: “I was in the Spirit on the Lord’s Day” Moreover, it follows secondly, in opposition to the Protestants, that even unwritten traditions are to be observed, for Scripture nowhere orders the Lord’s Day to be kept instead of the Sabbath.
S. Thomas and Cajetan think that each one of the faithful is here bidden to lay by at home, each Lord’s Day, his offering, and give it in the church, not on that day, but later on, when it was to be sent to the poor of Jerusalem. But the practice of the Church shows that the opposite is meant, viz., that the oblations should be offered at the altar each Lord’s Day, and the same thing is shown by the words that follow, “that there be no gatherings when I come.” He wishes, then, these offerings to be put by each Lord’s Day, before the supper and the agape, and then, when the Eucharist was celebrated in the church, to be collected as alms. Notice that “to lay by in store” is in Greek “to treasure up,” for he who treasures up for the poor lays up treasure for himself in heaven.
Ver. 3.-I will send your liberality to Jerusalem. cumenius points out that he does not here speak of alms, as he might truly have done, because the name of alms is degrading and insulting to the saints who were to receive them, but he uses a more polite term-liberality, kindness, blessing.
And if it be meet that I go also they shall go with me. S. Paul stirs up the Corinthians by these words to make a larger collection, one large enough to be fit for him to take.
Ver. 8.-I will tarry at Ephesus until Pentecost. Viz., because at Ephesus was the famous temple of Diana, and because the chief men of Asia Minor lived there. Hence the Proconsul of Asia Minor resided at Ephesus, and, as Philostratus says (Vita Apollonii, lib. viii.), learning flourished there most; and, therefore, there was a greater harvest for S. Paul, and this was what determined him to stay so long there.
Ver. 9.–A great door . . . is opened unto me. A great opportunity of preaching the Gospel and of converting many. So Ambrose.
Ver. 14.-Let all your things be done with charity. This, according to some, is not supernatural charity, but the sincere affection which penitents or even unbelievers can possess. But this is not the charity which Scripture and S. Paul commend to the faithful, but merely such natural love as pagans have. The sense properly speaking is therefore: “Do all your works, 0 Corinthians, not from ambition, nor from contention or schism, as I told you in chaps. ii. and xiv., but in Christian charity, which is a Divine virtue infused into you by Christ.” This is partly a precept, partly a counsel of perfection, as was pointed out in the notes to chap. x. 31.
Ver. 15.-I beseech you, brethren, &c. Theophylact arranges this verse and the next in this way: I beseech you, brethren, that ye submit yourselves to Stephanas, Fortunatus, and Achaicus, and to every one that works with them and labours; for ye know their house (i.e., houses or families), that they are the firstfruits of Achaia (viz., that they were the first in Achaia to believe on Christ), and that they have devoted themselves and all that they have to the ministering to the saints (i.e., in showing hospitality to needy Christians and to strangers, and especially those who labour in the Gospel). The submission enjoined here would consist in showing honour, and in following their exhortations and good example. The fellow-labourers are those who helped the men mentioned above in their Christian work.
Ver. 17.-I am glad of the presence of Stephanas, and Fortunatus, and Achaiacus. (1.) According to Anselm this presence means the presence of these men with the Corinthians to supply, teach, and strengthen them in the faith. (2.) According to Theophylact it is the presence of these men with S. Paul, to supply him with what he needed for his ministry from their own resources, and so to help forward the cause of Christ. This is undoubtedly S. Paul’s meaning, and suits better with what follows.
Ver. 18.-For they have refreshed my spirit and yours. What refreshes me refreshes you. Theophylact thinks that these men were so warmly commended to the Corinthians, to prevent them from being treated coldly or severely for having brought to S. Paul news of the divisions and backslidings of the Corinthians.
Ver. 22.-If any man love not the Lord Jesus Christ, let him be Anathema. “Anathema” denotes anything separated by a curse, thrown away, and destined for utter destruction. In the case of men it denotes, therefore, eternal damnation. These are not words of excommunication merely, but of cursing, and of denunciation of eternal damnation against unbelievers and all who love not Christ. Cf. notes on Rom ix. 3. Next to “anathema” was reckoned “katathema,” which was a term applied to those who allied themselves to persons under condemnation. Hence Justin (qu. 121) says: “‘Anathema’ denotes anything, laid aside and set apart for God, and no longer put to common uses, or what has been cut off from God because of its vice or guilt. ‘Katathema’ is applied to those who consent to men under anathema, or who devote themselves to the gods below.”
Maran-atha. This is properly two words. Erasmus thinks it is the same as “anathema,” and he compares with its use here, “Abba Father.” But he is mistaken: the words are Hebrew-Syriac, and signify, “The Lord has come.” The first part is still in common use among the Christian churches of India and Babylon, which look to S. Thomas as their founder, and is applied to their bishops, as Mar Simeon, Mar Joseph, &c. But what has the phrase, “the Lord has come,” to do with the context here? Chrysostom and Theophylact say that S. Paul uses this word in order to point to Christ’s coming in our flesh, and His charity, to stimulate us to endeavour to come to every degree of virtue, and, as S. Jerome says, to hint that it is foolish to contend any longer by wanton hatred of one another against Him who, as every one knows, has now come. S. Chrysostom says, further, that the reason why S. Paul denounces anathema against those who love not Jesus is, that He has now come in His humility to save so that there is now no excuse for not loving Him; for the Incarnation and Passion of Christ so win our love that the man who does not love Him is unworthy of pardon.
But this explanation seems too forced. Notice, then, that “Maran-atha” is a Syro-Hebraic phrase, which, with Amen, Hosanna, and Alleluia, has been transliterated into other languages. Cf. S. Jerome (Ep. 137 ad Marcellam) and S. Augustine (Ep. 178). And so S. Paul adds here, after “Anathema,” “Maran-atha,” because the Hebrews, when passing sentence on any one, were in the habit of invoking the Divine justice to confirm their own. Cf. Dan 12:55 and Dan 12:59 (Vulg.), and Psa 9:19. It is, then, a prayer: “May the Lord come as judge to punish him who loves not Christ.”
Notice again that by a euphemism the Hebrews commonly let this punishment be understood. Their usual formula is, “May God do so to me and more also,” without specifying the particular form of punishment that they wish to call down on themselves if they break their oath. They do this out of reverence for an oath, and from the fear that the curse, if openly expressed, may fall upon them in some way, just as among us now-a-days, when any one is enraged and falls to cursing, or calling down on his friend some dreadful disaster, he will by-and-bye add: “God avert this!” “God forbid it!” “God protect us!” Similarly, when it is here said, “The Lord is coming,” or, “May the Lord come,” supply “to judgment,” viz., to inflict everlasting punishment on unbelievers and the enemies of Christ. Anselm says: “If any one love not the Lord Jesus Christ, as His first coming is of no use to him, so neither will His second coming to judgment be.” The explanation of Titelman is the same: “Let him be anathema in the coming of the Lord to judgment.” S. Clement, too, seems to interpret “Maran-atha” in the same way (Ep. 2 in Fine), when, in allusion to this passage, he says: “This, my brother James, have I heard enjoined by the mouth of S. Peter: ‘If any one keep not these precepts entire, let him be anathema till the coming of our Lord Jesus Christ.'” What else explains these last words but the “Maran-atha” of SS. Peter and Paul?
S. Paul refers here to the last verse of the prophecy of Malachi, “lest I come and smite the earth with a curse,” and primarily to the Book of Enoch, quoted. by S. Jude in his epistle (vers. 14 and 15): “Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all that are ungodly,” &c.
Ver. 24.-My love be with you all in Christ Jesus. May the love that I bear you flow back to me and towards each other for Christ’s sake. Amen.
THINK OF ETERNITY-ANATHEMA MARAN-ATHA !
16:1 Now concerning {1} the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
(1) Collections in ancient times were made by the appointment of the apostle appointment to be the first day of the week, on which day the manner was then to assemble themselves.
G. The collection for the Jerusalem believers 16:1-12
I have chosen to include this section with the others that deal with questions the Corinthians had asked Paul rather than with Paul’s concluding comments because it begins "peri de" (1Co 7:1; 1Co 7:25; 1Co 8:1; 1Co 12:1; 1Co 16:12; cf. 1Co 8:4). Probably they had asked about the collection Paul was assembling in a letter or through messengers. This is the least confrontational section in this epistle, though we can detect tension here too. Problems over this collection emerge clearly in 2 Corinthians.
"Most ancient letters were brief, and a large number were business-related. Whereas most of Paul’s correspondence more closely resembles philosophers’ letters discoursing on moral topics, he is ready to address business as well." [Note: Keener, 1-2 Corinthians, p. 136.]
"This chapter may seem unrelated to our needs today, but actually it deals in a very helpful way with three areas of stewardship: money (1Co 16:1-4), opportunities (1Co 16:5-9), and people (1Co 16:10-24). These are probably the greatest resources the church has today, and they must not be wasted." [Note: Wiersbe, 1:621.]
1. Arrangements for the collection 16:1-4
It seems that the Corinthian Christians had heard about the collection (Gr. logeias, extra collection) Paul was getting together for the poor saints in Jerusalem (1Co 16:3) and wanted to make a contribution. James, Peter, and John had encouraged Paul and Barnabas to remember the poor when they were in Jerusalem (Gal 2:10; cf. Act 11:27-30). There is no record of the directions Paul gave the Galatian churches, to which he referred here, in any of his other surviving epistles. The churches of Galatia evidently were those in southern Galatia including Pisidian Antioch, Iconium, Lystra, and Derbe. Paul had passed through this region as he moved toward Ephesus, from which he wrote this epistle (Act 18:23).
Chapter 25
THE POOR
IN closing his letter to the Corinthians, Paul, as usual, explains his own movements, and adds a number of miscellaneous directions and salutations. These for the most part relate to matters of merely temporary interest, and call for no comment. Interest of a more permanent kind unfortunately attaches to the collection for the poor Christians of Jerusalem which Paul invites the Corinthians to make. Several causes had contributed to this poverty; and, among others, it is not improbable that the persecution promoted by Paul himself had an important place. 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, not so much because it had been partly caused by himself as because he saw in it an opportunity for bringing more closely together the two great parties in the Church. In his Epistle to the Galatians Paul tells us that the three leaders of the Jewish Christian Church-James, Peter, and John-when they had assured themselves that this new Apostle was trustworthy, gave him the right hand of fellowship, on the understanding that he should minister to the Gentiles, “only,” he adds-“only they would that we should remember the poor, the same which I also was forward to do.” Accordingly we find him seeking to interest the Gentile Churches in their Jewish brethren, and of such importance did he consider the relief that was to be sent to Jerusalem that he himself felt it an honour to be the bearer of it. 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.
In our own day poverty has assumed a much more serious aspect. It is not the poverty which results from accident, nor even that which results from wrongdoing or indolence, which presses for consideration. Such poverty could easily be met by individual charity or national institutions. But the poverty we are now confronted with is a poverty which necessarily results from the principle of competition which is the mainspring of all trade and business. It is the poverty which results from the constant effort of every man to secure custom by offering a cheaper article, and to secure employment by selling his labour at a cheaper rate than his neighbour. So overstocked is the labour market that the employer can name his, own terms. Where he wants one man, a hundred offer their services; and he who can live most cheaply secures the place. So that necessarily wages are pressed down by competition to the very lowest figure; and wherever any trade is not strong enough to combine and resist this constant pressure, the results are appalling. No slaves were ever so hunger bitten, no lives were ever more crushed under perpetual and hopeless toil, than are thousands of our fellow countrymen and countrywomen in our own time. It is the fact that in all our large cities there are thousands of persons who by working sixteen hours a day earn, only what suffices to maintain the most wretched existence. Every day hundreds of children are being born to a life of hopeless toil and misery, unrelieved by any of the comforts or joys of the well-to-do.
The most painful and alarming feature of this condition of things is, as everyone knows, that it seems the inevitable result of the principles on which our entire social fabric is built. Every invention, every new method of facilitating business, every contrivance or improvement in machinery, makes life more difficult to the mass of men. The very advances made by civilised nations in the rapid production of needful articles increase the breach between rich and poor, throwing larger resources into the hands of the few, but making the lot of the many still darker and more poverty stricken. Every year makes the darkness deeper, the distress more urgent. Here individual charity is unavailing. It is not the relief of one here or there that is needed; it is the alteration of a system of things which inevitably produces such results. 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 by voluntary contributions the earnings of the labouring classes, but that these earnings should be such as to amply cover all ordinary human wants. “Money given in aid of wages relieves the employer, not the employed; reduces wages, not misery.” What is wanted is a social system which tends to bring within the reach of all the comforts and the joys of life which men legitimately desire, and which does not tend, as our present social system does, to overload a small number of men with more wealth than they need, or desire, or can use, while the millions are crushed with toil and pinched with semi-starvation. What the working classes at present demand is, not charity, but justice. They do not wish to seem to be indebted to others for support which they feel they have toiled for and earned. They require a social system, in which the honest toil of a lifetime will be sufficient to secure the toiler and his family from the dangers and degradation of utter poverty.
That a change is desirable no one who has spent two thoughts on the subject can doubt. The only question is, What change is desirable and possible? Is there any organisation or social system which could check the evils resulting from the present competitive system, and secure that everyone who is willing to work should be furnished with remunerative employment? Socialists are quite convinced that the whole problem would be solved were private capital to be converted into cooperative or public capital. Socialism demands that society shall be the only capitalist, and that all private captains of industry and capital be abolished. No return is possible to the state of things in which every man worked by himself with his own hands and at his own risk, producing his one or two webs, tilling his one or two acres. It is recognised that far more and better products can be produced where manufactures are carried on in large factories. But on the socialistic principle these factories must be owned, not by private capitalists, but by the State, or at any rate by cooperative societies of some kind. This is the essence of the demand of Socialism: 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 cooperating workmen jointly owning the means of production.”
The difficulty in pronouncing judgment on such a demand arises from the fact that very few men indeed 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. And although socialists declare that their system would not exclude competition, it is difficult to see what field it would have or at what point it would find its opportunity. Certain departments of industry are already in the hands of the State or of cooperative societies, but 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. Still it is possible that ways and means of working a socialistic scheme may be devised; and it is quite certain that if any system could be devised which is really workable, and which should at once save us from the disastrous results of competition and yet evoke all the energy which competition evokes, that system would forthwith be adopted in every civilised country.
As yet, however, no such social system has been elaborated. General principles, ruling ideas, theories, paper plans, have been enunciated by the score; but, in point of fact, there is no system yet devised which appeals either to the common sense and instincts of the masses, or which stands the criticism of experts. And some of those who have given greatest attention to social subjects, and have made the greatest personal sacrifices in behalf of the poor and downtrodden, are inclined to believe that no such system can be devised, and that deliverance from the present wretched state of matters is to be found, not in compulsory enactment, nor even in the sudden adoption of a different social system, but in the application of Christian principles to the working of the present competitive system. That is to say, they believe that true progress here, as elsewhere, begins in character, not in outward organisation, or, as it has been put, that “the soul of improvement is the improvement of the soul.” They consider that the present system rests on unchangeable laws of human nature, but that if men worked that system with consideration, unworldliness, and brotherly kindness, the present evil results would be avoided. Or they believe that it is at any rate useless to alter the present system violently by mere legislative enactment or by revolution, but that if it is to be altered, it can effectually, and permanently, and beneficially be so only under the pressure and at the dictation of an improved public opinion.
Appeal is confidently made to the mind of Christ by both parties, both by those who trust to the enforcement of a socialistic scheme, and by those who believe only in the social improvement which results from the improvement of the individual. By the one party it is confidently affirmed that were Jesus Christ now on earth He would be a communist, would aim at equalising all classes and at commuting private property into a public fund. 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. It was not compulsory, for Peter reminds Ananias that his property was his own, and that even after he had sold it he was at liberty to do what he pleased with the proceeds. And it was not permanent nor universal, for here we find that Paul had to ask contributions for the relief of the poor Christians of Jerusalem; while we see that there were rich and poor in the same congregations, and that such duties as almsgiving and hospitality, which could not be practised without private means, were enjoined upon Christians. It is also obvious that many of the duties inculcated in the Epistles of Paul could not be discharged in a society in which all classes were levelled.
It is perhaps of more importance to observe that in probably the most critical period of the worlds history our Lord took no part in any political movement; nay, He counted it a temptation of the devil when He saw how much inducement there was to head some popular party and compete with kings or statesmen. He was no agitator, although He lived in an age abounding in abuses. And this limitation of His work was due to no superficial view of social movements nor to any 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. The cry of the poor against the oppressor was never louder than in His lifetime; slavery was universal: no country on earth enjoyed a free government. Yet our Lord most carefully abstained from following in the steps of a Judas the Gaulanite, and from intermeddling with social or State affairs. He came to found a kingdom, and that kingdom was to exist on earth, and was to be the ideal condition of mankind; but He trusted to move and mould society by regenerating the individual and by teaching men to seek in the first place not what “the Gentiles seek”-happy outward conditions-but the kingdom of God, the rule of Gods Spirit in the heart, and the righteousness that comes of that. 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.
In any case the duty of individual Christians is plain. Whether needless and unjust poverty is to be relieved by social revolution or by the happier and surer, if slower, method of leavening society with the spirit of Christ, it is the part of every Christian man to inform himself of the state of his fellow citizens and to bring himself in some practically helpful way into connection with the wretchedness in the midst of which we are living. To shut our eyes to the squalor, and vice, and hopelessness which poverty too often brings, to seclude ourselves in our own comfortable homes and shut out all sounds and signs of misery, to “abhor the affliction of the afflicted,” and practically to deny that it is better to visit the house of mourning than the house of feasting-this 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 large scale or to discern how poverty can be absolutely prevented, but we can do something to brighten some lives; we can consider those whose hard and bare lives make our comforts cheap; 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. It is true that anything we can do may be but a scratching of the surface, the lifting of a bucketful out of an overflowing flood which should be stopped at the source; still we must do what we can, and all knowledge of social facts and kindly feeling and action towards the oppressed are helpful, and on the way to a final settlement of our social condition. Let every Christian give his conscience fair play, let him ask himself what Christ would do in his circumstances, and this final settlement will not be long postponed. But so long as selfishness rules, so long as the world of men is like a pit full of loathsome creatures, each struggling to the top over the heads and crushed bodies of the rest, no scheme will alter or even disguise our infamy.
The method of collecting which Paul recommends was in all probability that which he him: self practised. “Upon the first day of the week let everyone of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.” This verse has sometimes been quoted as evidence that the Christians met for worship on Sundays as we do. Manifestly it shows nothing of the kind. It is proof that the first day of the week had its significance, probably as the day of our Lords resurrection, possibly only for some trade reasons now unknown. It was expressly said that each was to lay up “by him”-that is, not in a public fund, but at home in his own purse-what he wished to give. 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. That is to say, he believed in methodical giving. He knew the value of steady accumulation. 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 did not carry out in the letter, even if he new the precept, “Let not thy right hand know what thy left hand doeth.” 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 we have each to discharge 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.
The Epistle concludes with an overflowing expression of affection from Paul and his friends to the Church of Corinth; but suddenly in the midst of this there occur the startling words, “If any man love not the Lord Jesus Christ, let him be Anathema.” “Anathema” means accursed. What induced Paul to insert these words just here, it is difficult to see. He had taken the manuscript out of the hand of Sosthenes and written the Salutation with his own hand, and apparently still with his own hand adds this startling sentence. Probably his feeling was that all his lessons of charity and every other lesson he had been inculcating would be in vain without love to the Lord Jesus. All his own love for the Corinthians had sprung from this source; and he knew that their love for the Jews would prove hollow unless it too was animated by this same principle. They are serious words for us all-serious because our own hearts tell us they are just. If we do not love the Lord Jesus, what good thing can we love? If we do not love Him who is simply and only good, must there not be something accidental, superficial, unsafe, about our love for anything or anyone besides?
If we have not learned by loving Him to love all that is worthy, may we not justly fear that we are yet in danger of losing what life is meant to teach and to give? Trying to reach the truth about ourselves, do we find that we have attained to see and to love what is worthy? Can we say with something of Pauls conviction and joy, “Maranatha”-“The Lord is at hand”? Is it the true stay of our spirit that Christ rules, and will in His own time reconcile all things by His own Spirit.
Fuente: Everett’s Study Notes on the Holy Scriptures
Fuente: The Popular Commentary on the Bible by Kretzmann
Every Russian Christian loves his brother.
Serf or noble, each today may claim
Friendly kiss in that all friendly Name.”
Fuente: The Complete Pulpit Commentary
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Fuente: Expositor’s Dictionary of Text by Robertson
Fuente: B.H. Carroll’s An Interpretation of the English Bible
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: William Kelly Major Works (New Testament)
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Through the Bible Commentary
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: An Exposition on the Whole Bible
Fuente: International Critical Commentary New Testament
Fuente: F.B. Meyer’s Through the Bible Commentary
Fuente: Commentaries on the New Testament and Prophets
Fuente: The Sermon Bible
Fuente: Gaebelein’s Annotated Bible (Commentary)
Fuente: The Treasury of Scripture Knowledge
Fuente: F. B. Hole’s Old and New Testaments Commentary
Fuente: Neighbour’s Wells of Living Water
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Grant’s Numerical Bible Notes and Commentary
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: John Darby’s Synopsis of the New Testament
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Sutcliffe’s Commentary on the Old and New Testaments
Fuente: Peake’s Commentary on the Bible
Fuente: Grant’s Commentary on the Bible
Fuente: Abbott’s Illustrated New Testament
Fuente: Beet’s Commentary on Selected Books of the New Testament
Fuente: Smith’s Writings on 24 Books of the Bible
Fuente: Cornelius Lapide Commentary
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expositors Bible Commentary