Study 1 CORINTHIANS 16:1-9

1 Corinthians 16

Introduction

The doctrinal part of this Epistle was closed at the end of 1 Corinthians 16:1. This subject he had suggested to them when he was with them, and they had expressed, some time before, the utmost readiness to make the collection, and Paul had commended their readiness when he was urging the same subject in Macedonia; see 2 Corinthians 9:1-15. It is evident, however, that for some cause, perhaps owing to the divisions and contentions in the church, this collection had not yet been made. Paul, therefore, calls their attention to it, and urges them to make it, and to forward it either by him alone, or with others, whom they might designate, to Judea; 1 Corinthians 16:1-4.

In connection with this, he expresses his intention of coming to Corinth, and perhaps of passing the winter with them. He was then in Ephesus. He was expecting to go to Macedonia, probably on the business of the collection. He purposed not to visit them on his way to Macedonia, but on his return. He had formerly intended to pass through Corinth on his way to Macedonia, and had perhaps given them such an intheation of his purpose; 2 Corinthians 1:16-17. But from some cause (see the notes on 2 Corinthians 1:15-23), he tells the Corinthians that he had abandoned the purpose of seeing them on the way to Macedonia, though he still intended to go to Macedonia, and would see them on his return; 1 Corinthians 16:5-7. At that time there was a state of things in Ephesus which required his presence. His labors were greatly blessed; and, as a consequence which often attends the successful preaching of the gospel, there was much opposition.
He had resolved, therefore, to remain in Ephesus until Pentecost; 1 Corinthians 16:8-9. In the meantime, to show them his deep interest in them, he informed them that Timothy was coming among them, for whom he asked a kind and cordial reception, and assured them that he had endeavored to persuade Apollos to visit them, but was not able; 1 Corinthians 16:10-12. Paul then urges them to watch, and be firm, and live in love 1 Corinthians 16:13-14; and then besought them to show particular attention to the family of Stephanas, the first-fruits of Achaia 1 Corinthians 16:15-16; and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him at Ephesus; 1 Corinthians 16:17-18. They were probably the persons by whom the Corinthians had sent their letter 1 Corinthians 8:1, and by whom Paul sent this Epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love the Lord Jesus Christ, as the great thing to be done, and with the assurance that, if not done, it would expose the soul to a dreadful curse when the Lord should come; with an invocation of the grace of the Lord Jesus to be with them; and with a tender expression of his own love to them all; 1 Corinthians 16:19-24.
Verse 1
Now concerning the collection for the saints - The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered “collection” ( λογία ) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λέγω legōto collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word “saints” ( ἁγίους hagious) here refers, doubtless, to “Christians;” to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection; see the notes on Romans 15:25-26.

As I have given order - ( διέταξα dietaxa). As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches Romans 15:26-27; 2 Corinthians 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 Acts 16:6. There were evidently several churches planted in that region; see Galatians 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 Acts 16:6.

Verse 2
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; Matthew 28:1; Mark 16:9; Luke 18:12; Luke 24:1; John 20:1, John 20:19; compare Leviticus 23:15; Deuteronomy 16:9. It is universally agreed that this here denotes the first day of the week, or the Lord‘s 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 - ( παρ ̓ ἑαυτῷ τιθέτω θησαυρίζων par' heautō tithetō thēsaurizōn). 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 Lord‘s 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” ( εὐοδῶται euodōtai) means, properly, to set forward on one‘s way; to prosper one‘s 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 λογίαι logiai 1 Corinthians 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; 1 Corinthians 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 Lord‘s 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 Matthew 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.
Verse 3
Whomsoever ye shall approve by your letters - There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the “letters” here referred to were not letters either to or from the apostle, but letters signed and sent by the congregation at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greektext, where the comma is inserted after the word letters, as in our translation. But a different interpretation has been proposed by inserting the comma after the word “approve,” so that it shall read, “Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem.” This is followed by Griesbach, Locke, Rosenmuller, Bloomfield, Beza, Hammond, Grotius, Whitby, etc. Certainly this accords better with the design of the passage. For it is evident (see 1 Corinthians 16:4) that, though Paul was willing to go, yet he was not expecting to go. If he did not go, what was more natural than that he should offer to give them letters of commendation to his brethren in Judea? Mill has doubted whether this construction is in accordance with Greek usage, but the names above cited are sufficient authority on that subject. The proper construction, therefore, is, that Paul would give them letters to his friends in Jerusalem, and certify their appointment to dispense the charity, and commend the persons sent to the favor and hospitality of the church there. “Your liberality.” Margin, “Gift.” Your donation; your alms. The Greek word χάριν charinusually signifies grace, or favor. Here it means an act of grace or favor; kindness; a favor conferred; benefaction: compare 2 Corinthians 8:4, 2 Corinthians 8:6-7, 2 Corinthians 8:19.

Verse 4
And if it be meet … - If it be judged desirable and best. If my presence can further the object; or will satisfy you better; or will be deemed necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks in regard to the apostle Paul‘s management of pecuniary matters, so as not to excite suspicion, and to preserve a blameless reputation, see Paley‘s Horae Paulinae, chapter iv. No. 1,3. Note.

Verse 5
Now I will come unto you - I purpose to come unto you. He had expected to see them on his way to Macedonia, but, on some account, had been induced to abandon that design. See the notes at 2 Corinthians 1:15-17.

When I shall pass through Macedonia - When I shall have passed through Macedonia. He proposed to go to Macedonia first, and, having passed through that country, visiting the churches, to go to Corinth. For the situation of Macedonia, see the notes at Acts 16:9.

For I do pass through Macedonia - I design to do it. It is my present intention. Though he had abandoned, from some cause, the design of passing through Corinth on his way to Macedonia, yet he had not given up the design itself. It was still his intention to go there.

Verse 6
That ye may bring me on my journey - That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See the note at Acts 10:23.

On my journey … - Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

Verse 7
For I will not see you now by the way - On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way.

But I trust to tarry a while with you - That is, on my return from Macedonia, 1 Corinthians 16:5. Greek, “I hope to remain with you a little while.

If the Lord permit - The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction; see the same form of expression in 1 Corinthians 4:19, and the note on that place.

Verse 8
But I will tarry at Ephesus - This passage proves that this letter was written from Ephesus. It is by such indications as this usually that we are able to determine the place where the Epistles were written. In regard to the situation of Ephesus, see the note on Acts 18:19.

Until Pentecost - This was a Jewish festival occurring fifty days after the Passover, and hence called the Pentecost. See the note at Acts 2:1. As there were Jews at Corinth, and doubtless in the church, they would understand the time which Paul referred to; and as he was a Jew, he naturally used their mode of reckoning time where it would be understood. Doubtless the great festivals of the Jews were well known among most of the cities of Greece, as there were Jews in them all who were scrupulous in their observances. It is no improbable supposition, also, that Christians everywhere regarded this day with deep interest, as being the day on which the Holy Spirit descended on the apostles and on the people of Jerusalem, Acts 2.

Verse 9
For a great door - There is abundant opportunity for usefulness. The word “door” is used evidently to denote an occasion or an opportunity for doing anything. It is the means by which we have entrance or access; and hence denotes facility in doing anything when there is no obstruction; see Acts 14:27; 2 Corinthians 2:12; Colossians 4:3.

And effectual - That is, effective, or adapted to success; presenting opportunity for great effects. There is abundant opportunity to preach the gospel; there is attention to what is spoken, and great interest in it; there is great encouragement to labor. It is possible that this was one of the reasons why Paul had changed his mind about Macedonia. It would require time to visit Corinth, as he would wish to remain there; and an unexpected opportunity having arisen for doing good, he judged it best to remain at Ephesus as long as practicable, and then to go at once to Macedonia.

And there are many adversaries - Many opposers; many who resist the gospel. These were doubtless in part Jews who excited opposition to him, and in part the friends of Demetrius; see Acts 19. That Paul had great success in Ephesus, and that his labors were attended with a great revival of religion there, is manifest from that chapter. We may remark here:

(1) That such a work of grace, such a setting open a great and effectual door, is often the occasion of increased opposition to the gospel. It is no uncommon thing that the adversaries of Christ should be excited at such times; and we are not to be surprised if the same thing should occur now which occurred in the time of Paul.
(2) this was regarded by Paul as no reason why he should leave Ephesus, but rather as a reason why he should remain there. It was regarded by him as an evidence that the Holy Spirit was there. It was proof that the enemies of God were alarmed, and that the kingdom of Christ was advancing. His presence, also, would be needed there, to encourage and strengthen the young converts who would be attacked and opposed; and he deemed it his duty to remain. A minister should never wish to make enemies to the gospel, nor seek to excite them to make opposition; but such opposition is often evidence that the Spirit of God is among a people; that the consciences of sinners are aroused and alarmed; and that the great enemy of God and man is making, as he was at Ephesus, a desperate effort to preserve his kingdom from being destroyed.
(3) aminister should regard it as his duty in a special manner to be among his people when there is such opposition excited. His presence is needed to comfort and encourage the church; and when the minds of people are excited, it is often the best time to present truth, and to defend successfully the great doctrines of the Bible.
(4) ministers should not be discouraged because there is opposition to the gospel. It is one ground of encouragement. It is an indication of the presence of God in awakening the conscience. And it is far more favorable as a season to do good than a dead calm, and when there is universal stagnation and unconcern.