Exegetical and Hermeneutical Commentary of 1 Corinthians 16:2
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.
2. Upon the first day of the week ] Some Greek copies read the word translated ‘week’ in the plural. Hence Tyndale renders, in some saboth daye, and Calvin, more literally, on one of the sabbaths. Wiclif connects these words with the preceding verse. So also do ghe on oo dai of the woke. This verse, Act 20:7, and Rev 1:10, are the only passages in Scripture which notice the practice instituted from the very first among Christians of observing the day of the Lord’s Resurrection with especial reverence. But though it is clear enough, from the universal consent of Christians, that they were accustomed to meet together for worship on the Lord’s Day, we cannot infer it from this passage. See next note.
lay by him ] i.e. at home (Tyndale, apud se, Vulg.), not in the assembly, as is generally supposed. “He does not say ‘bring it at once,’ lest the giver should be ashamed of the smallness of his contribution; but first lay it up by thyself, and when it is worthy of collecting, then bring it.” Chrysostom. He speaks of a custom in his time of placing a small box by the bed-side into which an offering was to be put whenever prayer was made.
in store ] Literally, treasuring up. The words that follow are governed by this participle, treasuring up whatsoever he hath been prospered with. So Vulg. Keeping that that plesith to him. Wiclif.
as God hath prospered him ] The word God is not in the original. Literally, whatsoever he may be prospered in. The word originally signifies to have a good journey, and is so translated in Rom 1:10 (where, however, it has the same meaning as here). See also 3Jn 1:2. This common feeling between men of different nationalities, and widely separated by distance, was altogether the creation of the gospel, and is being increasingly recognized in our own age. See Robertson.
that there be no gatherings when I come ] The word here translated gatherings is translated collection in 1Co 16:1. Wiclif and Tyndale have gathering in both places. The rendering in the text is Tyndale’s. In the original the language is more emphatic, that when I come, the gatherings may not take place then. So Vulg.
Fuente: The Cambridge Bible for Schools and Colleges
Upon the first day of the week – Greek, On one of the Sabbaths. The Jews, however, used the word Sabbath to denote the week; the period of seven days; Mat 28:1; Mar 16:9; Luk 18:12; Luk 24:1; Joh 20:1, Joh 20:19; compare Lev 23:15; Deu 16:9. It is universally agreed that this here denotes the first day of the week, or the Lords Day.
Let every one of you – Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich only, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability.
Lay by him in store – ( par’ heauto titheto thesaurizon). Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, by himself, means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, treasuring up, may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sunday only, but was to be done on each Lords Day until he should come.
As God hath prospered him – The word God is not in the original, but it is evidently understood, and necessary to the sense. The word rendered hath prospered ( euodotai) means, properly, to set forward on ones way; to prosper ones journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms, a rule that is as applicable now, and as valuable now, as it was then.
That there be no gatherings when I come – No collections logiai, 1Co 16:1). The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem; 1Co 16:3 – In view of this important verse, we may remark:
(1) That there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence toward others.
(2) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity toward the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity.
(3) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling.
(4) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lords Day, and that the subject should be constantly before their minds.
(5) It was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes.
(6) The true rule of giving is, as the Lord hath prospered us. If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God.
(7) It is right and proper to lay by of our wealth for the purposes of benevolence on Sunday. It is right to do good then Mat 12:12; and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus.
(8) If every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no lack of funds for any well-directed plan for the conversion of the world.
Fuente: Albert Barnes’ Notes on the Bible
Verse 2. Upon the first day of the week] The apostle prescribes the most convenient and proper method of making this contribution.
1. Every man was to feel it his duty to succour his brethren in distress.
2. He was to do this according to the ability which God gave him.
3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings, and had seen how much God had prospered his labour.
4. He was then to bring it on the first day of the week, as is most likely, to the church or assembly, that it might be put in the common treasury.
5. We learn from this that the weekly contribution could not be always the same, as each man was to lay by as God had prospered him: now, some weeks he would gain more; others, less.
6. It appears from the whole that the first day of the week, which is the Christian Sabbath, was the day on which their principal religious meetings were held in Corinth and the Churches of Galatia; and, consequently, in all other places where Christianity had prevailed. This is a strong argument for the keeping of the Christian Sabbath.
7. We may observe that the apostle follows here the rule of the synagogue; it was a regular custom among the Jews to make their collections for the poor on the Sabbath day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue.
8. For the purpose of making this provision, they had a purse, which was called Arneki shel tsedakah, “The purse of the alms,” or what we would term, the poor’s box. This is what the apostle seems to mean when he says, Let him lay by him in store-let him put it in the alms’ purse, or in the poor’s box.
9. It was a maxim also with them that, if they found any money, they were not to put it in their private purse, but in that which belonged to the poor.
10. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
From hence both divers of the ancients, and very many late divines, argue for the change of the sabbath from the seventh day of the week to the first. It is plain from hence, that the gospel churches were wont to assemble upon that day; nor do we read in Scripture of any assembly of Christians for religious worship on any other day. On this day the apostle orders collections for the poor saints to be made, accordingly as God had prospered any in their employments; he directeth that they should every one lay by him something, not doing what he did with any ostentation, but having it ready when it should be called for: this he calls a treasuring (so it is in the Greek); monies laid by for charitable uses are treasures, both with respect to those for whom they are laid up, and also for ourselves; for he that giveth to the poor, layeth up for himself treasures in heaven. He would have no gatherings when he came, either to avoid the scandal of his being chargeable to them, or that he would have no delay, but when he came it might be in a readiness to be presently sent away.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. first day of . . . weekalreadykept sacred by Christians as the day of the Lord’s resurrection, thebeginning day both of the physical and of the new spiritualcreations: it gradually superseded the Jewish sabbath on the seventhday (Psa 118:22-24;Joh 20:19; Joh 20:26;Act 20:7; Rev 1:10).So the beginning of the year was changed from autumn to spring whenIsrael was brought out of Egypt. Three annual feasts, all typical ofChristian truths, were directed to be kept on the first day of theweek: the feast of the wave offering of the first sheaf, answering tothe Lord’s resurrection; Pentecost, or the feast of weeks, typical ofthe fruits of the resurrection in the Christian Church (Lev 23:11;Lev 23:15; Lev 23:16;Lev 23:36); the feast oftabernacles at harvest, typical of the ingathering of the full numberof the elect from one end of heaven to the other. Easter was directedto be kept as a holy sabbath (Ex12:16). The Christian Sabbath commemorates the respective worksof the Three Persons of the Triune Godcreation, redemption (theresurrection), and sanctification (on Pentecost the Holy Ghost beingpoured out). Jesus came to fulfil the Spirit of the Law, not tocancel it, or to lower its standard. The primary object of thesabbath is holiness, not merely rest: “Remember that thoukeep holy the sabbath day.” Compare Ge2:3, “God blessed and sanctified it, because .. . in it He had rested,” c. The word “Remember”implies that it was in existence before the giving of the lawfrom Sinai, and refers to its institution in Paradise (compare Exo 16:22Exo 16:23; Exo 16:26;Exo 16:30). “Six days shaltthou labor”: the spirit of the command is fulfilledwhether the six days’ labor be on the last six days or on the first.A perpetual sabbath would doubtless be the highest Christian ideal;but living in a world of business where the Christian ideal is notyet realized, if a law of definite times was necessary in Paradise,it is still more so now.
every one of yoneventhose in limited circumstances.
lay by himthough therebe not a weekly public collection, each is privately toset apart a definite proportion of his weekly income for theLord’s cause and charity.
in storeabundantly:the earnest of a better store laid up for the giver (1Ti6:19).
as Godhath prospered himliterally, “whatsoever he may beprospered in,” or “may by prosperity have acquired”[ALFORD], (Mat 25:15-29;2Co 8:12).
that there be no gatheringswhen I comethat they may not then have to be made, whenyour and my time ought to be employed m more directly spiritualthings. When men give once for all, not so much is given. But wheneach lays by something every Lord’s day, more is collectedthan one would have given at once [BENGEL].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Upon the first day of the week,…. In an ancient copy of Beza’s, and in some others, it is added, “the Lord’s day”. Upon some one first day of the week, or more, if there was a necessity for it, until the collection was finished; though the Syriac and Arabic versions render it, “every first day”: but this is not the apostle’s intention, that a collection should be made every first day, but only on some one day, or as long as it was necessary: for at the close of the verse he gives this reason for it, “that there be no gatherings when I come”: whereas, if this collection was to have been every first day, and to have been always continued, it must have been when he was present, as well as when absent; but this was only designed for a certain time, and on a certain account: the reason of his fixing upon the first day of the week was, because on this day the disciples of Christ, and the primitive churches, met together for divine worship, to hear the word, and observe the ordinances of Christ; see Joh 20:19 and was a very fit reason for such a work, when their hearts were warmed with the presence of God and Christ, with the grace of the Spirit, and the doctrines of the Gospel, and their affections were knit to one another, and to all the saints: and so we find from the accounts of Justin Martyr w, and of Tertullian x, that it was usual for the primitive churches in the age following that of the apostles, after the worship of God was over, to collect money for widows and orphans, and for saints in distress, such as were banished into distant parts, or condemned to the mines; and this practice was very agreeable to the customs of the apostle’s countrymen, the Jews, from whence he might take this, who used to collect for, and distribute to the poor on their sabbath y.
“The alms dish was every day, but the alms chest from evening of the sabbath to the evening of the sabbath,”
It was collected and distributed then, as their commentators say z.
Let everyone of you lay by him in store, as God hath prospered him. The persons who are to contribute are everyone, of every sex, age, state, and condition, male and female, young and old, servants and masters, the meaner as well as the richer sort; the poor widow threw in her mite into the treasury as well as the rich men: the act of communication or distribution is signified by laying by him in store; for this is not to be understood of separating a part of his substance from the rest, and laying it up , “in his own house”, as the Syriac version renders it, or the putting it in his pocket in order to give it; though both these acts may be necessary, as preparatory to the work: but it intends the very act itself: for communicating to the poor is laying up in store a good foundation for the time to come; it is a laying up treasure in heaven, and riches there, which will never corrupt: the manner in which this is to be done, and the measure of it, “as God hath prospered him”; according to the success he has in his worldly business, and the increase of his worldly substance, and which is the way to have it enlarged. The Jews have a saying a,
“if a man observes his provisions to be straitened, let him do alms of them, how much more if they are large.”
The Vulgate Latin version renders, it, “laying up what pleases him well”; and the Arabic version, “what through liberality he pleases, and shall be convenient for him”; for this ought to be a freewill offering, as a matter of bounty and generosity, and not of covetousness, or of force and necessity, but as a man, of himself has purposed in his own heart, and which he does with cheerfulness and freedom.
That there be no gatherings when I come; who had other work, and greater service to do among them; besides, he was desirous of having this collection over and ready when he came, that he might directly send it away to Jerusalem, knowing the pressing necessities of the saints there.
w Apolog. 2. p. 98, 99. x Apolog. c. 39. y T. Bab. Bava Bathra, fol. 8. 2. Maimon, Hilch. Mattanot Anayim, c. 9. sect. 6. z Maimon. R. Samson & Bartenora in Misn. Peah, c. 8. sect. 7. a T. Bab. Gittim, fol. 7. 1.
Fuente: John Gill’s Exposition of the Entire Bible
Upon the first day of the week ( ). For the singular (sabbath) for week see Luke 18:12; Mark 16:9. For the use of the cardinal in sense of ordinal after Hebrew fashion in LXX (Robertson, Grammar, p. 672) as in Mark 16:2; Luke 24:1; Acts 20:7. Distributive use of also.
Lay by him in store (‘ ). By himself, in his home. Treasuring it (cf. Mt 6:19f. for ). Have the habit of doing it, (present imperative).
As he may prosper ( ). Old verb from , well, and , way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and Rom 1:10; 3John 1:2. It is uncertain what form is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena, p. 54). The old MSS. had no accents. Some MSS. even have (first aorist passive subjunctive). But the sense is not altered. H is accusative of general reference and can occur either with the subjunctive or indicative. This rule for giving occurs also in 2Co 8:12. Paul wishes the collections to be made before he comes.
Fuente: Robertson’s Word Pictures in the New Testament
Upon the first day of the week [ ] . Kata has a distributive force, every first day. For week, lit., Sabbath, see on Act 20:7.
Lay by him in store [ ] . Lit., put by himself treasuring. Put by at home. 137 As God hath prospered [ ] . Lit., whatsoever he may prosper in. See on Rom 1:10; 3Jo 1:2; and on Act 11:29 for the verb eujporew in the similar sense of making a prosperous journey.
No gatherings, etc. Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival.
When I am come [ ] . Lit., then whenever I may have come. The indefinite whenever and the emphatic then indicate his unwillingness to rely upon a special contribution called forth by his arrival at any uncertain time. Christian beneficence is to be the outcome of a settled principle, not of an occasional impulse.
Fuente: Vincent’s Word Studies in the New Testament
1) “Upon the first day of the week” (kata mian sabbaton) “On the first day of every week,” or “upon the first of every seven days.”
2) “.Let every one of you lay by him in store,” (hekastos humon par’ heautos tithetos thesaurizon) Let each of you set or place aside, storing up or accumulating.” This refers to each person’s laying away safely at home, every week, to build up a gift for delivery to the impoverished Jerusalem saints.
3) “As God hath prospered him,” (ho ti ean evodotai) “Whatever he is prospered, each week.” Some Corinth members were poor slaves, yet were to cultivate Christian charity to share with brethren in even greater need, 2Co 8:1; 2Co 8:12.
4) “That there be no gatherings when I come.” (hina me hotan eltho tote logeiai ginontai) “in order that whenever I come collections will not have to be made up.” Paul did not want people scurrying about to take up this collection after he arrived, that he might spend time with them discussing higher matters.
Fuente: Garner-Howes Baptist Commentary
2. On one of the Sabbaths. The end is this — that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, ( κατὰ μίαν σαββάτων ,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom — that the term Sabbath is employed here to mean the Lord’s day, (Rev 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord’s day was made choice of, chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Gal 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, (150) and not with a view to polity or external order. (151)
Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. (152) For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say — “What riches you give away, those alone you shall always have, (153) how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (Pro 19:17.) Hence this statement of Paul corresponds with that saying of Christ —
Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. (Mat 6:20.)
According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. (154) Erasmus renders it, What will be convenient. (155) Neither the one nor the other pleased me, for this reason — that the proper signification of the word brings out a meaning that is much more suitable; for it means — to go on prosperously. Hence he calls every one to consider his ability — “Let every one, according as God hath blessed him, lay out upon the poor from his increase.”
(150) See Calvin’s Institutes, volume 1.
(151) “ Quand on le fait pour deuotion, comme cela estant vn seruice de Dieu, et non pas pour la police externe;” — “When it is done for the sake of devotion, as though it were a service done to God, and not with a view to external polity’.”
(152) “ On a par ci deuant traduit, amassant; mais i’ay mieux aired retenir la propriete du mot Grec;” — “The word before us has been rendered laying up; but I have preferred to retain the peculiar force of the Greek word.”
(153) “ Quas dederis, solas semper habebis opes.” (Martial. Epage 5:42.) A similar sentiment occurs in the writings of the poet Rabirius. “ Hoc habeo, luodeunque dedi; ” — “ I have whatever I have given away.” (See Seneca, ib. 6, de Beneft) Alexander the Great, (as stated by Plutarch,) when asked where he had laid up his treasures, answered, “ Apud amicos; ” — “Among my friends.” — Ed.
(154) “ S’abusant a l’affinite des deux mots Grecs; ” — “ Misled by the resemblance between two Greek words.” Calvin’s meaning seems to be that the verb εὐοδόομαι, (to be prospered,) made use of here by Paul, had been confounded with εὐδοκέω (to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as follows — Kepynge that that plesith to hym. — Ed.
(155) “ C’est a dire, selon sa commodite;” — “That is to say, according to his convenience.”
Fuente: Calvin’s Complete Commentary
THE LAW OF LIBERALITY
1Co 16:2
ARCHAEOLOGY, or the science of antiquities, has enriched our age not a little. From ruined and buried cities, out of artificial mounds, away from the recesses of catacombs and up from the dark comers of cloister and cathedral, students of the past have digged and brought many an article of wealth. Some of those finds were rich in their intrinsic value, as gold, diamonds or other jewels; some more valuable than even ruby or sapphire because age has added antique price to the trifling toy; and yet other discoveries increased the worlds wealth yet more because they added new pages or volumes to the written history, and flashed a long-needed light across the passages in dispute. But all jewels are not buried in the bowels of the earth. Many lie on the surface, sparkling to the sunshine, or else are only hid by some thin coat of dust which might be cleared away with a single breath of the fortunate finder. Neither indeed, are all the jewels of knowledge either in use as ornaments of many minds or hid away beneath some heaps of rubbish. Many of them lie on the very surface of learning and have only been walked over, galloped past, because men so poorly appreciate the value of every nugget from the fertile mine of Gods Word. I am fully persuaded that had the followers of Christ known the intrinsic worth of this text from the day when Paul let this jewel drop before their eyes, and had they seized it at once and begun to wear it as the badge of their promise to Him whose Spirit inspired the Word, the wicked world would have acknowledged Christ as Lord ere this, and Heaven would now be singing the paean of His triumph over all. The one thing which has held the millennium back more than all things else, has been the anti-missionary spirit in the body of the missionary Christ. We hear now of anti-missionary Baptists, and we might think that no other denomination was ever disturbed by their presence. But so far from the truth is such a thought, that the informed well know that only a hundred years have passed since the Catholic and Protestant world, waging an ecclesiastical warfare about the letter of truth, had each forgotten and despised the Masters great commission: Go ye therefore, and teach all nations.
It is our pride today that when at last God, wearied with the slothfulness of pretended Christians, thought to send a prophet to prepare the way for the coming of His Son into heathen lands, He found among those of my own denominational faith a servant to whom He could commit the work. Every evangelical sect of our times has risen up at last to laud and revere the name of William Carey, the Baptist preacher who, in 1792, lifted up a voice and wielded a pen which stirred the universal Christian hearts to a sense of neglect, in that the world had been left so long without the light of Gods Word, or even a whisper of His matchless grace and love. The text of this morning stands as the natural and needed complement of the great commission. Christ said to His servants, Go; and in this text He speaks to us again and says, Send. We are not ignorant of the occasion of their needs. Paul was not raising funds to liquidate some debt not asking money to build a parsonage or church, not even pleading for his own salary, but in behalf of the poor of another city. This is the one place in the New Testament where we find full directions as to missionary offering. I want you to think about this first, as a lesson on giving.
THE METHOD IS THE BETTER VERSUS THE BAD
The text urges that each member of the church lay by a certain part of his income every week, in proportion as God has prospered him. The Apostle inveighs against their leaving that collection until he comes to preach and take up the offering. If Paul had not been inspired at all, I think we can see reasons why his notion ought to be adopted by every church and made the basis of their method in giving.
The appeal is made to principle and not to passion. There are some men who are marvels in their ability at money-raising. I listened one evening to Sam Jones as he stood in the Warren Memorial Presbyterian church of Louisville, and with eloquence, urgence and wit, wrung from his audience something over four thousand dollars for the Holcomb mission. I went away willing to vote him a genius in collecting benevolences; but there is a difference as wide as the sea between getting money as that was gotten and doing what a brother minister of mine calls Farming the Benevolences. Jones method may prosperously, and I think, justly, be employed by one who comes before an audience gathered for the appointed purpose of giving, and who expects never to face that same company again. He has no time to farm benevolences in the sense of educating the people into some greater degree of liberality. The single hour holds in its short arms his one and only opportunity to reach and stir the laggard spirits into the needed grace of giving, and if eloquence can move the soul, or wit can prick the conscience, I believe that it is all right for a man to employ either or both. But who does not know that such a method has in itself the elements of its own defeat, if often attempted? The dwellers by the sea will tell you that every tide rolling landward till the high-water mark is reached has its counter current that, setting in presently, will drag that wave seaward again until the beach is bare and scorched by the summer sun or chilled with winters blast. So it is with the tide of human feelings, and he who makes any important work depend on the passion of the hour will learn ere long his exceedingly great, if not, indeed, his fatal, mistake. One trouble, every teacher of Divine Truth experiences, is the difficulty of getting people to believe that religion has in it something more than momentary emotion. Ask a man if he is converted, and he answers, I dont feel as I think I ought. But do you love the Lord? I hardly know! I dont feel just right about it! Have you repented of your sins? I am not certain I have, for I dont feel as I would like to feel! The same curious idea has long dominated mens offerings to God. Will you pay to the Lord a tenth or more of all money and wealth that He gives into your hand? Well, I will wait and see how I feel at the time! The Apostle in our text declares that to be the one thing that we should not do, and I am persuaded he is right about it, for I could count today churches by the score who went on the plan against which Paul wrote this text, and you neednt pardon the phrase, for it best expresses my meaning: They are today too dead to skin. I found one such a few years ago in its expiring breath and hastened to flay it by persuading the little band to write a will, bequeathing their building to the work of the Indiana State Missions. I believe that feelings have a place in religious life, and the soul who is not swayed by them is as dull and lifeless as a tideless sea; but as the ocean feels ever the throb of its rolling waves yet holds them in bounds with its beach and supports their immeasurable weight by the strength of its basin of stone, so down beneath all the passions that ought to surge through the soul let principle be found upholding all, and fidelity to the truth of God determining the very point up to which passion shall roll. I congratulate every church which has some principle at the basis of its financial life, as this church certainly has. I would like to bring the Apostles counsel to every church of the land which has not adopted it, and leave it with this question: Can you do better than adopt the plan of God? I think I know how Paul felt when he wrote our text to the church at Corinth. He saw in them so many features that were Christian indeed, he wished the more to see them prove their love to Christ by their liberality to the needy. It was to that people he afterward wrote another letter, in which he urged this grace again, saying: Therefore as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also (2Co 8:7).
The method of our text is the one of voluntary giving. It seems to me that only the gift of freewill is urged in the Scriptures. I find no warrant for the practice of coercion in matters of benevolence. That ecclesiastical potentate who holds his fellows over a blazing purgatory to extract their offerings is abusing, not using, his office and serves his own will rather than obeys the Word of God. I think Paul found a want of liberality the greatest defect in the Corinthian church, and yet he does not upbraid or scold or severely reprove them. He went about the work in love, and by argument he convinced, by repeated reference to the subject he educated, and by putting before them the noble example of others he excited a spirit of emulation. It was in his Second Letter to them that he called upon them to take notice of the gifts of the churches in Macedonia, who, despite a succession of afflictions, and in the face of deep poverty had abounded in liberality (2Co 8:1-2). I sometimes think that nothing would spur us to best endeavor so much as a knowledge of what others are doing. We well know how poor are the Chinese on our western coasts. They are the hated, and often the persecuted, in the region of the Golden Gate, and yet one of our missionary leaflets records this to the everlasting honor of their religion when once they are converted to Christ: The Chinese Baptist church of Portland, Oregon, has 82 members, of whom only 45 are resident. Yet they contributed six hundred dollars to foreign missions last year. If Paul was writing today, I think he would refer to that feeble folk and say to others who had not done what they ought: Behold the little church of Chinese Baptists. I can say of them as I once said of the early disciples in Macedonia: For to their power, * * they were willing of themselves (2Co 8:3). That spirit of willingness is so refreshing when we find it in the heart. Beecher once said, Some men give so that yon are angry every time you ask them to contribute. They give so that their gold and silver shoots you like a bullet. Other persons give with such beauty that you remember it as long as you live, and you say, It is a pleasure to go to such men, There are some Christians who give as springs do, whether you go to them or not. They are always full, and your part is merely to put your dish under the overflowing stream. I can understand that the liberal soul shall be made fat. I know God loveth a cheerful giver, because even men must always love him. I looked on the plainest appearing, almost shabbily dressed old man the other day, and heard a woman speaking of him say, He is wealthy and one of the most liberal of men. There is not a church of orthodox views, nor a charity rightly conducted in this city but he is stockholder therein. Blessed investment! The man who makes it has shares in the building and loan of the New Jerusalem and will find his stock in houses not made with hands.
As I look into my text, asking, What may I next learn from thee, the words get themselves a voice and answer, Find in us,
THE LAW OF A PERFECT PROPORTION
Let every one of you lay by him in store, as God hath prospered him. You have heard it said, There is no rule but has its exceptions. I think I find one in our text. The rich and the poor, the old and the young, the honorable and humble alike are included in Pauls all-comprehensive law of liberality. There may be those who have nothing to give from, tis true, but they are not an exception to this rule, which says, as he may prosper. Let no man conclude, however, that because he is too indolent to earn anything, he is exempt under the provision of our text. The Lord, in the parable, to whom the servant came with pitiful mouth about keeping his talent laid away in a napkin, did not excuse the sloth nor allow the indolence to go unpunished. Look out into that darkness whither he was turned and be cured of thy sin of slothfulness once for all.
Nor, indeed, can it be made to appear that the industrious poor are exempt. Under the Jewish economy, he who was not rich enough to bring a bullock might offer a lamb; and if too poor for that, then turtle doves, and when they were not had, an ephah of flour; but not a word about those who could offer nothing at all. The history of Elijahs visit to the widow at Zarepta well illustrates what God may ask of the half starving, intending to fulfil his promise: Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over. That widow thought she was too poor to give, and so, indeed, she seemed to be, but who can perish while obeying God? What a misfortune it would have been for her to have exercised the financial wisdom that so many modern believers dispense in allopathic doses: Look out for number one. I think when God finds that spirit strutting itself, he easily plucks the peacock feathers by letting it look out without His aid for just a few days. A fortnight is time enough to wreck a Rockefellers estate when God is asked to withdraw His stock from the business. So, if you have only a little and cannot afford to lose it, take God in as partner and do not be afraid to invest in His Name. It is a glorious thing to do benevolences of the Peter Cooper sortto found great institutes of learning and religion; a splendid thing to hand out thousands to many colleges and millions to great schools of art, philosophy, science and religion as Mr. Rockefeller has done. But the expensive offering that Mary brought for Christs anointing; the sweet spices of Nicodemus and Joseph; the elegant tomb opened for His final rest by the rich Arimathean, never received such honorable mention from the Son of God as did the offering of the widow, who cast into the treasury her two mitesall she had. The reason is evident. They gave less than she in proportion to ability, which is the measure of responsibility.
God never intended to convert the world to righteousness and the service of His Son through the magnanimity of the rich of earth. If he had, Jairus and Zacchaeus and Joseph and Nicodemus would have given the important names to that first roll of the Nazarenes friends. Peter, James and John, poor fishermen, would have been written at the bottom of the list, had they appeared at all. We often flatter ourselves into the notion that if we were as rich as some neighbor or brother, the needy-world would certainly feel the healing touch of our benevolence. There is just one way to prove to ourselves and the world the truth of that better thought. That is the way the poor widow employed. Give out of your poverty to the Lord.
I am especially glad, and I have no doubt you are, that we have no immensely wealthy members upon whose broad, liberal shoulders the whole burden of benevolence can be laid, nor behind whose narrow and stingy souls smaller men may seek to hide. I have absolute faith in the future of that church where is enough of poverty and Spirit of God. It has all the necessary elements for success at home and the sending of blessings abroad.
Fuente: The Bible of the Expositor and the Evangelist by Riley
(2) Upon the first day of the week.The Greek phrase (as given in the best MSS.) is literally, on one of the Sabbathsthat being, after a Hebrew idiom, equivalent to the day next after the Sabbath. Already the day of the week on which Christ had risen had become noted as a suitable day for distinctively Christian work and Christian worship. It does not yet seem to have been designated by the phrase by which it became subsequently universally known in Christendomthe Lords Day; that name occurs first in Rev. 1:10. This would be a convenient as well as a suitable day for each one to set aside, as he had proposed, something, storing it up until the Apostles arrival; for this was already the usual day for Christians assembling themselves together (Act. 20:7). I cannot think with Stanley and others that the Apostle means that each was to lay by in his own house, and not in some general treasury. The object of this direction is expressly stated to be that the money should all be ready in bulk-sum when the Apostle came, so that his time and that of the Christian community during his visit might not be occupied with this, but with more profitable matters, which result would not have been accomplished if the offering had then to be gathered from each Christian home.
As God hath prospered him.Better, whatsoever he may be prospered in. These words do not imply that only in cases of exceptional prosperity was a man to contribute, but every man was to give out of whatever fruits he had from his labour.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. The first day of the week Greek, , where the numerical one is for an ordinal first, agreeing with , day, understood. The other word, in either singular or plural, had come to signify week. This direction, which would for the same reason be extended to all the Pauline Churches, indicates the early adoption by Gentile Christians of a seven-day division of time, peculiar heretofore to the Jews. It was the earliest establishment of the Christian week, with “the Lord’s day” at its head. St. Paul’s objection in his Epistle to the Galatians, that they “observe days,” stands not in the way of his enjoining upon these very Galatians to “observe” this day. St. John (Rev 1:10) inspiredly recognises this day as a Christian institution, and the question, Dominicum servasti? Hast thou kept the Lord’s day? was a test of Christian profession and a qualification for martyrdom. Justin Martyr, whose life covers the forty years of the formation of the New Testament canon, says, “Upon the so-called sun’s day there are meetings of all dwelling in both cities and country.” See note on Act 20:7. The decalogue requires the keeping one day in seven publicly, organically, religiously; but it does not prescribe which day shall be the observed “seventh.” The Jewish Church held that to be its seventh and sabbath which its sacred tradition was in possession of; the Christian Church, by clear apostolic sanction, first elevated the Lord’s resurrection day to the head of its week, and then gradually disused the Jewish sabbath. If, as may be clearly proved, the decalogue is of perpetual obligation, then Sunday is the Christian decalogue sabbath.
Every one Do not expect the rich or the liberal alone to contribute. A mite from each is a mass from the whole. It is wonderful how much may be done by a Church where every one gives his something.
Lay by him So keeping a little savings bank at home, and bringing the whole to the church when the apostle arrives.
Prospered him The poor giving a little, the richer more in proportion.
No gatherings If the whole are made at once they will be scanty, and the apostle’s time will be occupied with moneys which he would rather expend on souls.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘On 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. And when I arrive, whoever you shall approve, them will I send with letters to carry your bounty to Jerusalem.’
‘On the first day of the week.’ From the earliest days of the church Christians seem to have assembled on Sundays, ‘the first day of the week’, in order to worship, probably in commemoration of the Lord’s resurrection. This was not an instruction of Christ, nor is it mentioned as required by the Apostles, but it quickly became customary (Act 20:7). It was in contrast with the Jews who worshipped on the Sabbath (Saturday), and it may be that in the first stages it was precisely because it made it possible for Christian Jews to maintain their regular Jewish Sabbath worship, while also worshipping with the whole Christian church on the first day of the week, that it came about. It would be some time before, for many Jews, the clear distinction between being a Jew and being a Christian became patent, which was partly a result of the destruction of the Temple in 70 AD. Many Jewish Christians still saw themselves as Jews, although as Jews who followed their Messiah, and they continued worshipping in the synagogues accordingly. Even Paul was willing to have offerings offered for him and to purify himself while in attendance at the Temple (Act 21:26). And certainly many later did observe both days even among Gentiles. But the first day of the week is never called the Sabbath, and it was never as far as we know seen as a day of rest from labour.
Every week on that day each one was to lay aside a certain amount which was to be accumulated for the purposes of sending it to their needy brethren. It was to be assessed according to how each had prospered. In other words, they would give what they could afford, depending on what the week had brought. There is no suggestion of tithing and the point was that each would give as they were able. The sum so gathered would then be brought out when Paul came, and be committed to approved men for delivery to Jerusalem, where there was much poverty among Christians. It would be accompanied by letters from Paul, which would demonstrate his obedience to the Apostolic requirements, and would hopefully bring Jewish and Gentile Christians closer together. The personal presence of representatives of the donating churches would contribute towards that mutual understanding and love.
The church in Jerusalem, and probably later in Judea, suffered through persecution (Act 8:1; Act 11:19), which in many cases could affect their livelihoods, they certainly at times suffered through grievous famine (Act 11:28-29), and it may well be that the synagogues began to withhold alms from the Jewish needy who were Christians, such as for example the many widows who became Christians (Act 6:1). On top of this the love-inspired, well-meaning sharing out of all their goods and property so that none would be without food and clothing (Act 4:34-35), would later have left the Jerusalem church economically in a poor state with nothing to fall back on.
We note Paul’s careful use of ‘approved men’. He wanted no one to be suspicious of the use to which the money was put. It is always wise to take precautions when dealing with church finances. Thereby many have been defiled.
‘Them will I send with letters.’ Letters of introduction were a common feature of the early church so that the churches who received them might be assured of the good standing and orthodoxy of the one who bore them (Act 15:23; Rom 16:1; 2Co 3:1-3 compare Act 9:2; Act 22:5). They might also include news of treasured friends.
Fuente: Commentary Series on the Bible by Peter Pett
1Co 16:2. Upon the first day of the week Beza observes here, that Basil joined these words, upon the first day of the week, to the preceding clauses which he reads thus: Now, concerning the collection for the saints, &c. even so do ye upon the first day of the week. According to this reading, the following words will express, not what he advises to be done on that day, but previously the week before, in order to prepare for the collections which were to be made, at their usual meetings for public worship, on the first day of every week. The argument thence drawn for the religious observation of the first day of the week, in these primitive churches of Corinth and Galatia, is too obvious to need any illustration, and yet too important to be passed by in an entire silence. The word signifies, properly, “putting into the common treasury;” treasuring it up in the common stock; for it is certain, the Apostle directs that they should, every Lord’s day, bring to the congregation what their charity had laid aside the foregoing week, as their gain came in; that there it might be put into some public box, appointed for that purpose, or into the officers’ hands. For if they only laid it aside at home, there would, nevertheless, be need of a collection when he came. See Luk 24:1. Joh 20:1. Mat 28:1.
Fuente: Commentary on the Holy Bible by Thomas Coke
1Co 16:2 . ] on each first day of the week . A Hebraism very common in the New Testament, in accordance with the Jewish custom of designating the days of the week by , , etc. Lightfoot, Hor. ad Mat 28:1 . The singular of . also means week, as in Mar 16:9 ; Luk 18:12 .
It does not, indeed, follow from this passage in itself that the Sunday was already observed at that time by assemblies for the worship of God, although this is to be assumed from other indications (see regarding this on Act 20:7 ); for cannot refer to the laying down of money in the assembly (Estius, Bengel, Mosheim, al.); but no doubt it does show that to the Christian consciousness it was a holy day in whose consecration the appropriateness of such works of love was felt, , Chrysosto.
. . .] let him lay up in store at home whatever (quodcunque) he succeeds in, i.e. if he has success in anything, let him lay it up (i.e. what has been gained thereby), comp. expressions such as in Joh 12:5 ; Mat 19:21 , etc. Comp. Herod. vi. 73: . Sir 11:16 ; Sir 38:14 ; Sir 41:1 ; Tob 4:19 ; 3Jn 1:2 . To supply after . (Hofmann) is superfluous. Explanations such as quod ei placuerit (Vulgate, [103] Erasmus, Paraphr. , Luther, al. ), and that of Billroth and Rckert, following older interpreters: what is possible for him without burdening himself , are not in accordance with the literal sense of (see on Rom 1:10 ). : at home, chez lui , see on Luk 24:12 . Loesner, Obss. p. 297. : “paulatim cumulum aliquem faciens,” Grotiu.
. . . ] in order that gatherings be not made, when I shall have come . The collection was to be then so far already made , that every one would only have to produce what he had already gathered together week by week out of his profits in trade. By this whole injunction Paul doubtless had in view both the enlargement and the acceleration in due season of the collection.
[103] The Vulgate, perhaps, may have read . Comp. the Gothic: “thatei vili” (what he will).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 2. Upon the first day ] The Christian sabbath, the Lord’s day, as the Greek scholiast well renders it; which to sanctify was in the primitive times a badge of Christianity. When the question was propounded, Servasti Dominicum? Hast thou kept the Lord’s day? The answer was returned, Christianus sum; intermittere non possum, I am a Christian, I can do no less than keep the Lord’s day. But the world is now grown perfectly profane (saith Dr King, on Jonah, Lect. 7), and can play on the Lord’s day without book; the sabbath of the Lord, the sanctified day of his rest, is shamelessly troubled and disquieted.
Lay by him in store ] Gr. as a treasure, 1Ti 6:18 . Manus pauperum gazophylacium Christi, The poor man’s box is Christ’s treasury.
As God hath prospered him ] Gr. , Given him a good arrival at the end of his voyage, and enabled him; for we may not stretch beyond the staple, and so spoil all.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] .] For this Hebraism, and . in the singular, signifying week , see reff.
On the observance of the first day of the week, see notes, Act 20:7 , and Rom 14:5 . Here there is no mention of their assembling , which we have in Act 20:7 , but a plain indication that the day was already considered as a special one, and one more than others fitting for the performance of a religious duty.
.] let each of you lay up at home (reff.) in store whatsoever he may by prosperity have acquired (lit. ‘ whatsoever he may be prospered in :’ i.e. the pecuniary result of any prosperous adventure, or dispensation of Providence): not, as Bengel, al.: ‘ quod commodum sit ,’ a meaning which the word will not bear.
, ] that there may not, when I come, THEN be collections to be made . His time would be better employed in imparting to them a spiritual benefit, than in urging them to and superintending this duty.
Fuente: Henry Alford’s Greek Testament
1Co 16:2 rehearses the rule previously laid down for Galatia: “On every first (day) of the week let each of you by himself (= at home) lay up, making a store (of it), whatever he may be prospered in”. ’ echd shabbath or bashshabbth according to Hebrew idiom (see parls.) for the days of the week, the term (Rev 1:10 ) not being yet current, while the heathen name ( dies solis ) is avoided. The earliest mention of this Christian day, going to show that the First Day, not the Sabbath, was already the Sacred Day of the Church ( cf. Act 20:7 ), appropriate therefore for deeds of charity ( cf. Mat 12:12 ). , apud se, chez lui (see parls). , “making a treasure,” describes each householder “paulatim cumulum aliquem faciens” (Gr [2608] ), till at the end the accumulated store should be paid over. (from and , to send well on one’s way ) is pr [2609] sbj [2610] , with of contingency and , in acc [2611] of specification: any little superfluity that Providence might throw in a Cor [2612] Christian’s way, he could put into this sacred hoard (cf. 2Co 8:12 ). Many in this Church were slaves, without wages or stated income. The Vg [2613] renders, “quod si bene placuerit,” as though reading , ; and Bg [2614] wrongly, “quod commodum sit”. , , . . .: “that there may not be, when I come, collections going on then”. P. would avoid the unseemliness and the difficulty of raising the money suddenly, at the last moment; and he wishes when he comes to be free to devote himself to higher matters ( cf. Act 6:2 ) “tunc alia agens” (Bg [2615] ).
[2608] Greek, or Grotius’ Annotationes in N.T.
[2609]
[2610] subjunctive mood.
[2611] accusative case.
[2612] Corinth, Corinthian or Corinthians.
[2613] Latin Vulgate Translation.
[2614] Bengel’s Gnomon Novi Testamenti.
[2615] Upon. App-104.
first, &c. See Joh 20:1. Act 20:7.
every = each.
in store = treasuring up. Greek. thesaurizo. See Mat 6:19.
as, &c = whatever he may be prospered in. Greek. euodoumai.
that = in order that. Greek. hina.
no = not. App-105.
gatherings. See 1Co 16:1.
2.] .] For this Hebraism, and . in the singular, signifying week, see reff.
On the observance of the first day of the week, see notes, Act 20:7, and Rom 14:5. Here there is no mention of their assembling, which we have in Act 20:7, but a plain indication that the day was already considered as a special one, and one more than others fitting for the performance of a religious duty.
.] let each of you lay up at home (reff.) in store whatsoever he may by prosperity have acquired (lit. whatsoever he may be prospered in: i.e. the pecuniary result of any prosperous adventure, or dispensation of Providence): not, as Bengel, al.: quod commodum sit,-a meaning which the word will not bear.
, ] that there may not, when I come, THEN be collections to be made. His time would be better employed in imparting to them a spiritual benefit, than in urging them to and superintending this duty.
1Co 16:2. , on the first day) The Lords day even already at that time was peculiarly observed. On the Sabbath the Jews and Christians met together; next day the latter engaged in the duties peculiar to themselves. The Sabbath is used by Synecdoche [end.] for the week; usually the form of expression is , the one, i.e., the first day of the week; but here the article is not used, in order that may retain its distributive meaning. The advice is easily put in practice. When men give once for all, not so much is given. If [when] a man every Lords day has laid by something, more has been collected, than one would have given at once.-, every one) even those not very rich.- , by himself) apart, that it may appear, what he himself lays by; whether others lay by more sparingly or more liberally than he does. The Corinthians had not yet a common treasury in the Church.-, let him lay by) at the public meeting.-, in store) plentifully, a pleasant word, 1Ti 6:19.-, it may be convenient)[154] according as ones mind is willing and ones means are easy. It is a matter of Christian prudence to put in practice, according as your circumstances enable you, what is inculcated at Ecc 9:10; 1Sa 10:7.- , that not) This is by way of anticipation [occupatio[155]], that they may not think it necessary to have a collection also at that time, and in like manner there is boldness of speech, as much as to say, I will certainly not pass you over.- , when I come) It would neither be pleasant for Paul nor for the Corinthians to do this in his presence. Now, says he, you will act the more generously; then, we shall attend to other matters.-, gatherings, collections) This term, a less agreeable one, advises them not to delay.
[154] So Vulg. Quod ei placuerit. But Engl. Ver. As God hath prospered him.
[155] See App.
1Co 16:2
1Co 16:2
Upon the first day of the week-Unto the apostles and early disciples the first day of the week was very significant and important. Christ was raised from the dead on the first day of the week. He met with his disciples on three succeeding first days of the week after his resurrection, and there is no evidence that he met with them at any other time. The Holy Spirit descended on Pentecost, the first day of the week, The disciples met together on the first day of the week, under apostolic teaching, to break bread. (Act 20:7). Paul said: Not forsaking our own assembling together, as the custom of some is. (Heb 10:25). That the assembly on the first day of the week was to engage in the apostles teaching and fellowship, in the breaking of bread and the prayers (Act 2:42), is clearly set forth. It is the only regular service for which there is precept or example in the New Testament.
let each one of you lay by him in store,-On the first day of the week, each should separate or lay by itself something, casting it into the treasury. Some contend that the storing was to be at home, but that would be incompatible with the idea that no collections be made when I come, for if stored at home, it would have to be gathered when he came. It was to be separated at home from the amount not given, then cast into the treasury. [The collection was directed to be made weekly, because it is easier to contribute in small amounts than all at once; and on the Lords day when the thought of the Lords resurrection should touch every mans heart to peculiar gratitude. Each one was to esteem it his duty and privilege to give to the Lords work. It was not to be confined to the rich only, but was the common duty of all.]
as he may prosper,-[The amount is to be fixed by each one in proportion to his weekly gains, remembering that he that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver. (2Co 9:6-7). The words do not imply that only in case of exceptional prosperity was a man to contribute, but every one was to give out of whatever fruits he had from his labors.]
that no collections be made when I come.-[The object of this measure is that the collection may be ready when Paul comes, and that there may be nothing to do except to lift it, which will be done quickly and easily, and will give an ampler sum than if the gift were all bestowed at one time.]
as God
1Co 16:1; 1Co 16:2 (See Scofield “2Co 8:1”).
the first: Luk 24:1, Joh 20:19, Joh 20:26, Act 20:7, Rev 1:10
as God: Gen 26:12, Gen 30:27, Gen 30:30, Gen 32:10, Gen 33:11, Deu 8:18, Deu 15:11-14, 2Ch 31:10, Hag 2:16-19, Mal 3:9, Mal 3:10, Mar 12:41-44, Mar 14:8, Luk 16:10, 2Co 8:1-3, 2Co 8:12-15
that: 2Co 8:11, 2Co 9:3-5
Reciprocal: Gen 39:3 – prosper Deu 15:14 – the Lord Deu 16:10 – according Deu 26:2 – That thou shalt 1Ch 29:14 – all things 2Ch 24:11 – Thus they did Pro 3:9 – General Son 7:13 – I have Mic 4:13 – I will consecrate Mat 12:8 – General Mar 16:9 – the first Act 11:29 – every Act 24:17 – to bring Rom 12:13 – Distributing Rom 16:20 – The grace 1Co 11:34 – when 2Co 8:3 – to 2Co 9:5 – and make Gal 2:10 – that 1Ti 6:18 – ready
1Co 16:2. The Englishman’s Greek New Testament translates the first clause as follows: “Every first day of the week,” and Thayer’s explanation of the passage agrees with such a rendering. It was on this day the money was to be contributed for relief of the dearth-stricken saints, and since the disciples came together on that day for the Lord’s supper (Act 20:7), it was a consideration of convenience on that part of Him to ordain this public collection to come at the same gathering. Lay by him has been an occasion for controversy as to where the members were to put their contribution. The pronoun him is not necessarily in the masculine gender in the original, but may properly be rendered “itself.” In store is from THESAURIZO, and James Mac-knight defines it, “putting it in the treasury.” This critical information agrees with the reasoning Paul makes, namely, that there be no gatherings when I come. Gatherings is from the same Greek word as “collection” In the first verse. If the brethren were to put this contribution some place in their homes, then it would have to be collected when Paul came, and that is what he wished to avoid. Besides, the fact that they were told to do this on the same day the disciples came together, indicates it was to be a public collection. As God liath prospered him means each one was to give according to his financial ability.
1Co 16:2-4. Upon the first day of the week So
here signifies, the Hebrews using the numeral for the ordinal numbers, as Gen 1:5, The evening and the morning were one day; that is, the first day; and also using the word sabbath to denote the week, as Luk 18:12. I fast twice, , in the week. So Mar 16:2, , early the first day of the week. Let every one of you lay by him in store, &c. Not the rich only: let him also that hath little gladly give of that little, as God hath prospered him Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man, when he has or gains one pound, give a tenth to God, when he has or gains ten pounds, he will give a tenth to God; when he has or gains a hundred, he will give the tenth of this also. And yet, says Mr. Wesley, I show unto you a more excellent way. He that hath ears to hear let him hear: Stint yourself to no proportion at all; but lend to God all you can. That there be no gatherings No necessity of making any particular collections; when I come From these last words it is inferred that , here rendered laying by him in store, signifies to put his charity into a common box; because, if they had kept it at home, there would have been need of gathering it when the apostle came. But the words , let every one place it with himself, admit not of this sense; nor, when each of them had done this, could there be any necessity of making collections; or, as that expression imports, soliciting the charities of others, but only of receiving the contributions thus laid by for the use of the saints. We may observe here, that from the beginning, the Christians were wont to assemble on the first day of the week, called by them the Lords day, to perform their religious worship. This day being the Lords day, saith Dionysius, bishop of Corinth, we keep it holy. On Sunday, saith Justin, all Christians in the city or country meet together, because that is the day of our Lords resurrection; and then we read the writings of the prophets and apostles. This being done, the president makes an oration to the assembly, to exhort them to imitate and do the things they heard: then we all join in prayer, and after that we celebrate the Lords supper. See Whitby. And when 1 come When I am arrived at Corinth; whomsoever ye shall approve by letters Signed by the members of your church, or their representatives; them will I send to bring your liberality Greek, ; literally, your grace; that is, the fruit of your grace, or, your free gift, to Jerusalem, to be there distributed among the poor Christians. And if it be meet If it be thought proper; that I also should go Thither on this occasion; they shall go with me That they may witness for me that no part of the money received has been withheld, but that the whole of it has been delivered with the greatest fidelity, to be employed solely for the purposes for which it was contributed.
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. [The word “thesaurizoon,” translated “in store,” means, literally, “put into the treasury;” and the phrase “par’ heauto,” translated “by him,” may be taken as the neuter reflexive pronoun, and may be rendered with equal correctness “by itself.” Macknight thus renders these two words, and this rendering is to be preferred. If each man had laid by in his own house, all these scattered collections would have had to be gathered after Paul’s arrival, which was the very thing that he forbade. Again, had the collection been of such a private nature, it would have been gathered normally at the end instead of at the beginning of the week. But the first day of the week was evidently set apart for public worship (Joh 20:19-26; Act 20:7; Rev 1:10), and this offering was part of the service. It was put in the public treasury of the church, but kept by itself as a separate fund. The translation of the Revised Version is unfortunate, as it obscures the idea of the weekly service of the church. According to Paul’s method of collecting, each rendered a weekly account of his stewardship, and gave more and felt it less than if he had attempted to donate it all at one time. Paul had promised to take such offerings (Gal 2:10). As a Christian he tries to relieve that distress which, as a persecutor, he had aided to inflict (Act 26:6-10). He wished each one, rich or poor, to contribute to the offering, and he wanted the whole matter disposed of and out of the way when he came, that he might turn attention to more important matters.]
THE FIRST DAY OF THE WEEK KEPT BY THE APOSTLES
2. Let each one of you, treasuring up as to whatsoever he may be prospered, deposit with himself on the first day of the week, in order that when I may come there may be no collections. The very fact of their making their weekly contributions to the poor saints on the first day of the week is a recognition of their regular weekly worship on that day. The Christian Church began all Jews, gradually absorbing the Gentile element and eliminating the Jewish till it underwent a radical revolution in about one century, ultimating a Gentile body. In the beginning, of course, they all kept the old Jewish Sabbath, as well as the Lords Day commemorative of His resurrection on the first day of the week. Justin Martyr, a disciple of Polycarp, who was a disciple of the Apostle John, has left, in his own writing, his personal testimony that they held their weekly meetings on Sunday. In vain do the Seventh-day Adventists claim that the Pope made the change, when we have it in the New Testament, and continuously on in the writings of the Christian Fathers and in the Roman histories of the early centuries, whereas there never was a pope till the seventh century, when Procas, the king of Italy, crowned Boniface, the third bishop of Rome, spiritual autocrat of all the churches. Suetonius, Pliny, Sallust, and other Roman historians in the early centuries, give accounts of Christianity among the current events of the times. Those were the memorable martyr ages inaugurated by the Emperor Nero, A. D. 58, when he beheaded Paul and turned loose the demons of blood indiscriminately to exterminate the Christians. When a student in college, reading the Latin course, I remember well the statements of the historians in reference to the efforts of the emperors to subjugate the Christians and make them loyal to the Roman gods. They describe the trial of a Christian preparatory to martyrdom, when the magistrate propounded the question: Dominicum servasti? Have you kept the Lords Day? The answer followed: Christianus sum I am a Christian; intermittere non possum I can not omit it. This is a positive proof that they did rigidly keep the first day of the week during those primitive ages when the bloody fire of persecution tried mens souls.
If they had kept the Jewish Sabbath instead of Sunday, i. e., the Lords Day, the question would have been asked: Sabbaticum servasti? Have you kept the Sabbath Day? The very fact that this question was never asked is demonstrative proof that it was not the day they kept, as the term Lords Day never was applied to the old Jewish Sabbath, but to the first day of the week from the resurrection of our Lord. While such are matters of fact and indisputable, we have no controversy with any one who feels it to be a duty to keep the Jewish Sabbath. Let them satisfy their consciences. But while you keep the Jewish Sabbath for the sake of your own conscience, remember that God requires you to keep the Christian Sabbath for the sake of the conscience of Christendom ch. 1Co 8:12 : When you thus sin against the brethren, wounding their weak conscience, you sin against Christ. You can not ignore our Sunday without sinning against the conscience of millions. In so doing, you sin against God. Hence the safe side is to satisfy your own conscience, and that of Christendom, too, whether it requires you to keep one day or two.
Verse 2
No gatherings; no collections.
16:2 Upon the {a} first [day] of the week let every one of you lay by him in store, as [God] hath {b} prospered him, that there be no gatherings when I come.
(a) Which in times past was called Sunday, but now is called the Lord’s day.
(b) That every man bestow according to the ability that God has blessed him with.
From the earliest day of the church’s existence Christians assembled on Sundays to worship in commemoration of the Lord’s resurrection. The Lord had not commanded this, but it quickly became customary. The unsaved Jews met on Saturdays.
"This is our earliest evidence respecting the early consecration of the first day of the week by the Apostolic Church. Apparently, the name ’Lord’s Day’ was not yet in use, and the first day of the week is never called ’the sabbath’ in Scripture." [Note: Robertson and Plummer, p. 384.]
Sunday would have been a natural occasion to put money aside for fellow believers since it was particularly on this day that Christians reviewed their responsibilities. Paul did not specify whether the individual Christian should keep the money in his possession or whether a church official should. The former alternative seems more probable in view of the apostle’s language. [Note: Fee, The First . . ., p. 813.] Note also that he did not say how much to set aside except that it was to be as the Lord had blessed them. The amount was totally up to the givers. Paul mentioned nothing specifically here about giving proportionately to one’s income. We saw earlier that both rich and poor made up this church (1Co 11:21). Paul’s counsel amounted to: Set aside a little regularly now so you will not need to make a major withdrawal from your funds later.
"The essential features of Christian giving are stated here: (1) the time of giving; (2) the regularity of giving; (3) the participants in giving; (4) the basis of giving; and (5) the manner of giving." [Note: The New Scofield . . ., p. 1250.]
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: Scofield Reference Bible Notes
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: Joseph Bensons Commentary on the Old and New Testaments
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)