1 Corinthians 16:1

1 Corinthians Preface To The First Epistle Of Saint Paul To The Corinthians 1545 (1546 and 1530) In this Epistle, St. Paul exhorts the Corinthians to be one in faith and love and be careful to learn the chief thing, at which all reason and wisdom stumbles; namely, that Christ is our salvation. In our day, when the Gospel has come to light, there are many mad saints, — called spirits of sedition, fanatics, and heretics, who have become wise and learned all too quickly, and, because of their great knowledge and wisdom, cannot live in harmony with anybody. One wants to go this way, another that way; as though it would be a great shame, if everyone were not to try something of his own and to put forth his own wisdom. No one can make them see their folly, for, at bottom, they neither know nor understand anything about the really important matters, even though they jabber much about them with their mouths. So it was with St. Paul, too. He had taught his Corinthians the Christian faith and freedom from the law; but the mad saints came along, and the unripe wise men; theysplit the unity of the doctrine and made a division among the believers. One would be a Paulist, another an Appollist, another a Petrist, another a Christist; one wanted circumcision, another not; one wanted marriage, another not; one wanted to eat meat sacrificed to idols, another not; some wanted to be free from slavery; some of the women wanted to go with uncovered hair, and so on. They carried it so far that one man abused his liberty and married his stepmother; some did not believe in the resurrection of the dead; some thought lightly of the Sacrament. Things got so wild and disorderly that everyone wanted to be master and to teach, and make what he pleased of the Gospel, the Sacrament and faith. Meanwhile, they let the main thing go, as though it were long since worn out; — namely, that Christ is our salvation, our righteousness, our redemption. This truth can never hold the road, when people begin to be knowing and wise. That is just what is now happening to us. Now that we, by God’s grace have opened the Gospel to the Germans, everyone wants to be the best master and have the Holy Ghost all to himself, as though the Gospel had been preached in order that we should show our cleverness and reason, and seek for reputation. These Corinthians may well be an example for our people in these days, for they, too, need such an epistle. But this is the way things have to go with the Gospel; mad saints and unripe wise-men have to start disturbances and offenses, so that the “approved,” as St. Paul says, may be manifest. Therefore St. Paul rebukes and condemns this dangerous wisdom most severely and makes fools of these saucy saints. He says outright that they know nothing of Christ, or of the spirit and gifts of God, given to us in Christ, and that they should begin to learn. There must be spiritual folk who understand it. The desire to be wise and the pretense of cleverness in the Gospel are the things that really give offense and hinder the knowledge of Christ and God, and start disturbances and contentions. This clever wisdom and reason can well serve to make mad saints and wild Christians; but they can never, never know our Lord Christ, unless they first become fools again, and humbly let themselves be taught and led by the simple Word of God. This is what he deals with in the first four chapters. In chapter 5, he rebukes the gross unchastity of the man who had married his stepmother, and would put him under the ban and give him over to the devil. Thus he shows the right way of using the ban; it must be laid upon open vice, with the consent of the believing congregation, as Christ also teaches in Matthew 18:17. In chapter 6, he rebukes contention and disputing before the courts, especially before heathen and unbelievers; and teaches them that they shall either settle their cases among themselves or suffer wrong. In chapter 7, he gives instruction concerning chastity and the wedded state. He praises chastity and virginity, saying that they are profitable for the better attending to the Gospel; as Christ also teaches, in Matthew 19:12, concerning the chaste who are chaste for the sake of the Gospel or the kingdom of heaven. But Paul wills that it shall not be forced or compulsory, and that it shall not be kept at the risk of greater sin; otherwise, marriage is better than a chastity which is a continual burning. In chapters 8 to 12, he discusses, in many ways, how weak consciences are to be led and how men are to conduct themselves in external matters, like eating, drinking, apparel, and taking the Sacrament. Everywhere he forbids the strong to despise the weak, since he himself, though he is an apostle, has refrained from many things to which he had a right. Moreover the strong may well be afraid, because, in ancient Israel, so many were destroyed of those who were brought out of Egypt with miracles. Alongside of this, he makes some digressions of wholesome doctrine. In chapters 12 and 13, he discusses the many different gifts of God, among which love is the best, and teaches them not to exalt themselves but to serve one another in unity of spirit, because there is one God, one Lord, one Spirit, and everything is one, no matter how much diversity there is. In chapter 14, he teaches the preachers, prophets, and singers to use their gifts in an orderly manner and only for edification, and not put forward their sermons, knowledge, and understanding to gain honor for themselves. In chapter 15, he rebukes those who had taught and believed wrongly concerning the resurrection of the flesh. In the last chapter he exhorts them to brotherly assistance of the needy with temporal support.

selves like men - Ανδριζεσθε· When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer. Be strong - Κραταιουαθε. If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is the faith, the religion of Jesus; he is your Captain in the field; and, should you even die in the contest, the victory is yours. Verse 14 Let all your things be done with charity - Let love to God, to man, and to one another, be the motive of all your conduct. Verse 15 Ye know the house of Stephanas - Ye know that Stephanas and his family have addicted them to the help of the followers of Christ; they have been the chief instruments of supporting the work of God in Achaia, of which work they themselves have been the first fruits. See the note on Rom 16:5 . Verse 16 That ye submit yourselves unto such - That ye have due regard to them, and That ye may bring me on my journey - That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he labored at his business to acquire the means of travelling. er them as especial instruments in the hand of God for countenancing and carrying on his great work. The submission here recommended does not imply obedience, but kind and courteous demeanour. Kypke vindicates this sense of the word from Eph 5:21 ; 1Pet 5:5 . Verse 17 I am glad of the coming of Stephanas, etc. - It was by these that the Corinthians had sent that letter to the apostle, to answer which was a main part of the design of St. Paul in this epistle. Fortunatus - This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his epistle to the Corinthians, sec. 59, as the bearer of that epistle from Clement at Rome to the Christians at Corinth. For that which was lacking on your part - This may either refer to additional communications besides those contained in the letter which the Corinthians sent to the apostle - which additional circumstances were furnished by the persons above; and from them St. Paul had a fuller account of their spiritual state than was contained in the letter - or to some contributions on their part for the support of the apostle in his peregrinations and labors. Verse 18 They have refreshed my spirit and yours - They have been a means of contributing greatly to my comfort; and what contributes to my comfort must increase yours. This is probably the meaning of the apostle. Therefore acknowledge ye them - Pay them particular respect, and let all be held in esteem in proportion to their work and usefulness. When this is made the rule of respect and esteem, then foolish and capricious attachments will have no place. A man will then be honored in proportion to his merit; and his merit will be estimated by his usefulness among men. Verse 19 The Churches of Asia salute you - i.e. The Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you. How these places lay, in reference to each other, the reader will at once perceive by consulting the map in Acts. Aquila and Priscilla - Of these eminent persons we have heard before: see Act 18:2 , Act 18:18 , Act 18:26 ; and Rom 16:3 . With the Church that is in their house - That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears that Aquila and Priscilla devoted their house to this purpose. The house of Philemon was of the same kind; Plm 1:2 . So was likewise the house of Nymphas, Col 4:15 . See the note on Rom 16:5 . Verse 20 With a holy kiss - The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The primitive Christians naturally followed this example of the Jews. See the note on Rom 16:16 . Verse 21 The salutation of me Paul with mine own hand - This should be rendered: "The salutation is written by the hand of me Paul;" γεγραπται, is written, being understood. It is very likely that the apostle wrote this and the following verses with his own hand. The rest, though dictated by him, was written by an amanuensis. Verse 22 If any man love not the Lord Jesus - This is directed immediately against the Jews. From 1Cor 12:3 , we find that the Jews, who pretended to be under the Spirit and teaching of God, called Jesus αναθεμα, or accursed; i.e. a person who should be devoted to destruction: see the note on 1Cor 12:3 . In this place the apostle retorts the whole upon themselves, and says: If any man love not the Lord Jesus Christ, let Him be αναθεμα, accursed, and devoted to destruction. This is not said in the way of a wish or imprecation, but as a prediction of what would certainly come upon them if they did not repent, and of what did come on them because they did not repent; but continued to hate and execrate the Lord Jesus; and of what still lies upon them, because they continue to hate and execrate the Redeemer of the world. It is generally allowed that the apostle refers here to some of the modes of excommunication among the Jews, of which there were three, viz.: - 1. Niddui נדוי, which signifies a simple separation or exclusion of a man from the synagogue, and from his wife and family, for Thirty days. 2. Cherem חרם which was inflicted on him who had borne the niddui, and who had not, in the thirty days, made proper compensation, in order to be reconciled to the synagogue. This was inflicted with dire execrations, which he was informed must all come upon him if he did not repent; but the cherem always supposed place for repentance. 3. Shammatha שמתא: this was the direst of all, and cut off all hope of reconciliation and repentance; after which the man was neither reconcilable to the synagogue, nor acknowledged as belonging even to the Jewish nation. See these different forms in Buxtorf's Rabbinical and Talmudical Lexicon, under their respective words. In the Lexicon just now quoted, Buxtorf gives a form of the cherem, which he says he copied from an ancient Hebrew MS. Of this awful piece I shall lay a translation before the reader. "By the sentence of the Lord of lords, let P. the son of P. be anathematized in both houses of judgment; the superior and inferior. Let him be anathematized among the highest saints; let him be anathematized among the seraphim and ophanim; and finally, let him be anathematized by all the congregations of the great and the small! Let great and continued plagues rest upon him; with great and horrible diseases! Let his house be the habitation of dragons! and let his constellation be darkened in the clouds! Let him be for indignation, and wrath, and burning! Let his carcass be thrown to the wild beasts and serpents! Let his enemies and his adversaries triumph over him! Let his silver and gold be given to others! And let all his children be exposed at the doors of their enemies! And let posterity be astonished at his day! Let him be accursed by the mouth of Addiriron and Achtariel; by the mouth of Sandalphon and Hadraniel; by the mouth of Ansisiel and Patchiel; by the mouth of Seraphiel and Sagansael; by the mouth of Michael and Gabriel; by the mouth of Raphael and Mesharetiel! Let him be anathematized by the mouth of Zaafzavif, and by the mouth of Hafhavif, who is the great God; and by the mouth of the seventy names of the supreme King; and lastly, by the mouth of Tsortak the great chancellor. "Let him he swallowed up like Korah and his companions! Let his soul depart with fear and terror! Let the chiding of the Lord slay him! Let him be confounded as Achitophel was in his counsel! Let the leprosy of Gehazi be his leprosy! and let there be no resurrection of his ruins! In the sepulchres of the children of Israel let him not be buried! Let his wife be given to another, and let others bow themselves upon her in his death! In this anathema, let P. the son of P. be; and let this be his inheritance! But upon me and upon all Israel may God extend his peace and blessing, Amen." To this is added the 18th, 19th, and 20th verses of Deuteronomy 29, ( Deu 29:18-20 ) which the reader may read at his leisure. There are many things in this cherem which require a comment, but this is not the place. Anathema, maran-atha - "Let him be accursed; our Lord cometh." I cannot see the reason why these words were left untranslated. The former is Greek, and has been already explained; the latter is Syriac maran-atha, our Lord is coming: i.e. to execute the judgment denounced. Does not the apostle refer to the last verse in the Bible? Lest I come and smite the land (חרם cherem) with a curse? And does he not intimate that the Lord was coming to smite the Jewish land with that curse? Which took place a very few years after, and continues on that gainsaying and rebellious people to the present day. What the apostle has said was prophetic, and indicative of what was about to happen to that people. God was then coming to inflict punishment upon them: he came, and they were broken and dispersed. Verse 23 The grace of our Lord Jesus - May the favor, influence, mercy, and salvation procured by Jesus Christ, be with you - prevail among you, rule in you, and be exhibited by you, in your life and conversation! Amen. Verse 24 My love be with you all in Christ Jesus - It appears exceedingly strange that the apostle should say, My love be with you; as he said, The grace of our Lord Jesus Christ be with you. We can easily conceive what the latter means: the grace of Christ is an active, powerful, saving principle; it is essential to the existence of the Christian Church that this grace should be ever with it: and without this grace no individual can be saved. But what could the love of the apostle do with them? Has it any meaning? I confess I can see none, unless it be intended to say, I love you; or, I continue to love you. The pronoun μου, my, is wanting in the Codex Alexandrinus, and in 73, an excellent MS. in the Vatican, written about the eleventh century. This will help us to a better sense, for it either says, May love prevail among you! or supplying the word Θεου God, as in 2Cor 13:14 , The love of God be with you! This gives a sound sense; for the love of God is as much a principle of light, life, and salvation, as the grace of Christ. And probably ΜΟΥ, my, is a corruption for ΘΕΟΥ, of God. And this is the more likely, because he uses this very form in the conclusion of his second epistle to this Church, as we have seen above. I conclude, therefore, that the reading of the two MSS. above is the true reading; or else that μου is a corruption for Θεου, and that the verse should be read thus: The love of God be with you all, in (or by) Christ Jesus. Amen - So be it: but this word is wanting in most MSS. of repute, and certainly was not written by the apostle. 1. The subscription to this epistle in our common English Bibles, and in the common editions of the Greek text, is palpably absurd. That it was not written from Philippi, but from Ephesus, see the notes on 1Cor 16:5 , 1Cor 16:8 (note), 1Cor 16:10 (note), 1Cor 16:19 (note); and that it could not be written by Silvanus, and Fortunatus, and Achaicus, and Timotheus," needs no proof. But this subscription is wanting in all the best MSS. and versions, either in whole or in part. In some it is simply said, The first to the Corinthians; in others, The first to the Corinthians is finished; written from Ephesus - from Asia - from Ephesus of Asia - from Philippi of Macedonia - from Philippi of Macedonia, and sent by the hands of Timothy; so the Syriac. Written from Ephesus, by Stephanas and Fortunatus; Coptic. Written from Philippi by Stephanas, and Fortunatus, and Achaicus; Slavonic. Written, etc., by Paul and Sosthenes. Written from the city of Philippi, and sent by Stephanas, and Fortunatus, and Achaicus, and Timotheus; Arabic. There are other variations, which need not be set down. Those only appear to be correct that state the epistle to have been sent from Ephesus, of which there can be no reasonable doubt. 2. In closing my observations on this epistle, I feel it necessary once more to call the reader's attention to the many difficulties contained in it as an excuse for any thing he may find handled in an unsatisfactory manner. Perhaps it will be of little consequence for him to know that this epistle has cost me more labor and difficulty than any portion of the same quantity which I have yet passed over either in the Old or New Testament. 3. It has been already noticed that the Church at Corinth had written to the apostle for advice, direction, and information on a variety of points; and that this epistle is, in the main, an answer to the epistle from Corinth. Had we that epistle, all difficulty would vanish in this; but, as the apostle only refers to their questions by mere catch words from their letter, it is impossible to know, in all cases, what the questions contained. To them the answers would be clear, because they knew on what they had consulted him; to us the answers must be, as they really are in some cases, necessarily obscure, because we know not the whole bearing and circumstances of the questions. Indeed the epistle contains more local matter, and more matter of private application, than any other in the New Testament; and there is in it, on the whole, less matter for general use than in most other parts of the sacred writings. Yet it is both very curious and useful; it gives insight into several customs, and not a few forms of speech, and matters relative to the discipline of the primitive Church, which we can find nowhere else: and it reads a very awful lesson to those who disturb the peace of society, make schisms in the Church of Christ, and endeavor to set up one preacher at the expense of another. 4. It shows us also how many improper things may, in a state of ignorance or Christian infancy, be consistent with a sincere belief in the Gospel of Christ, and a conscientious and zealous attachment to it. 5. In different parts of the epistle we find the apostle speaking very highly of the knowledge of this Church; and its various gifts and endowments. How then can we say that its blemishes arose from ignorance? I answer, that certainly only a few of the people at Corinth could possess those eminent spiritual qualifications; because the things that are attributed to this Church in other places are utterly inconsistent with that state of grace for which the apostle, in other places, appears to give them credit. The solution of the difficulty is this: There were in the Church at Corinth many highly gifted and very gracious people; there were also there many more, who, though they might have been partakers of some extraordinary gifts, had very little of that religion which the apostle describes in the thirteenth chapter of this epistle. 6. Besides, we must not suppose that eminent endowments necessarily imply gracious dispositions. A man may have much light and little love; he may be very wise in secular matters, and know but little of himself, and less of his God. There is as truly a learned ignorance, as there is a refined and useful learning. One of our old writers said, "Knowledge that is not applying, is only like a candle which a man holds to light himself to hell." The Corinthians abounded in knowledge, and science, and eloquence, and various extraordinary gifts; but in many cases, distinctly enough marked in this epistle, they were grossly ignorant of the genius and design of the Gospel. Many, since their time, have put words and observances in place of the weightier matters of the Law, and the spirit of the Gospel. The apostle has taken great pains to correct these abuses among the Corinthians, and to insist on that great, unchangeable, and eternal truth, that love to God and man, filling the heart, hallowing the passions, regulating the affections, and producing universal benevolence and beneficence, is the fulfilling of all law; and that all professions, knowledge, gifts, etc., without this, are absolutely useless. And did this epistle contain no more than what is found in the 13th chapter, yet that would be an unparalleled monument of the apostle's deep acquaintance with God; and an invaluable record of the sum and substance of the Gospel, left by God's mercy to the Church, as a touchstone for the trial of creeds, confessions of faith, and ritual observances, to the end of the world. 7. I have often had occasion to note that the whole epistle refers so much to Jewish affairs, customs, forms of speech, ceremonies, etc., that it necessarily supposes the people to have been well acquainted with them: from this I infer that a great majority of the Christian Church at Corinth was composed of converted Jews; and it is likely that this was the case in all the Churches of Asia Minor and Greece. Many Gentiles were undoubtedly brought to the knowledge of the truth; but the chief converts were from among the Hellenistic Jews. In many respects Jewish phraseology prevails more in this epistle than even in that to the Romans. Without attention to this it would be impossible to make any consistent sense out of the 15th chapter, where the apostle treats so largely on the doctrine of the resurrection, as almost every form and turn of expression is Jewish; and we must know what ideas they attached to such words and forms of speech, in order to enter into the spirit of the apostle's meaning. His ignorance of this caused a late eminent writer and philosopher to charge the apostle with "inconsistent reasoning." Had he understood the apostle's language, he would not have said so; and as he did not understand it, he should have said nothing. A man may be qualified to make great and useful discoveries in the doctrine of gases or factitious airs, who may be ill qualified to elucidate the meaning of the Holy Spirit. 8. Before I finish my concluding observations on this epistle, I must beg leave to call the reader's attention once more to the concluding words of the apostle: If any man love not the Lord Jesus Christ, let him be anathema, maran-atha. These words have been as often misunderstood, and perhaps as dangerously applied, as another passage in this epistle, He that eateth and drinketh unworthily, eateth and drinketh damnation to himself, etc. Though I am ready to grant that the bad Christian, i.e. the man who professes Christianity, and yet lives under the power of sin, is in a very dangerous state; and that he who, while he credits Christianity, is undecided as to the public part he should take in its profession and practice, is putting his eternal interests to the most awful hazard; yet I must also grant that the meaning generally put on the words in question is not correct. The words apply to the gainsaying and blasphemous Jews; to those who were calling Christ anathema, or accursed; and cannot be applied to any person who respects his name, or confides in him for his salvation; much less do they apply to him who finds through the yet prevalence of evil in his heart, and the power of temptation, that he has little, and, to his own apprehension, no love to the Lord Jesus. The anathema of the apostle is denounced against him only who gives the anathema to Christ: of this, not one of my readers is capable. It is the duty of all to love him with an undivided heart: if any be not yet able to do it, let him not be discouraged: if the Lord cometh to execute judgment on him who calleth Jesus accursed, he cometh also to fulfill the desire of them who fear him; to make them partake of the Divine nature, and so cleanse their hearts by the inspiration of his Holy Spirit, that they shall perfectly love him, and worthily magnify his name. Verse 1 The collection for the saints - Περι - της λογιας, from λεγω, to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see Heb 10:34 ; and Rom 15:26 ; and see the note Rom 15:27 ); and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress. 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 succor 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 labor. 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 ארנקי של צדקה 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. Verse 3 Whomsoever ye shall approve by your letters - Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce? It is probable that he refers here to letters of recommendation which they had sent to him while he was away; and he now promises that when he should come to Corinth, he would appoint these persons, whom they had recommended, to carry the alms to Jerusalem. If δοκιμασητε, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join δι' επιστολων, by letters, to the following words, and read the verse thus: When I come, those whom ye shall approve I will send with letters to bring your liberality to Jerusalem. This seems most natural. Verse 4 And if it be meet, etc. - If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my companions. On the delicacy with which St. Paul managed the business of a collection for the poor, Archdeacon Paley makes the following appropriate remarks: - "The following observations will satisfy us concerning the purity of our apostle's conduct in the suspicious business of a pecuniary contribution. "1st. He disclaims the having received any inspired authority for the directions which he is giving: 'I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.' ( 2Cor 8:8 .) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation? "2nd. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: 'Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel; but I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i.e. my professions of disinterestedness, void.' ( 1Cor 9:14 , 1Cor 9:15 .) "3rd. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. 'And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me.' ( 1Cor 16:3 , 1Cor 16:4 .) And in the second epistle, what is here proposed we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it in the discharge of a pecuniary trust: 'And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but who was also chosen of the Churches to travel with us with this grace, (gift), which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:' i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. ( 2Cor 8:18-21 .") Horae Paulinae, page 95. Verse 5 I will come unto you, when I shall pass through Macedonia - St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle that states it to have been written from Philippi, that it was written from Ephesus: and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e. I am in Ephesus, and here I purpose to remain until pentecost. Though Macedonia was not in the direct way from Ephesus to Corinth, yet the apostle intended to make it in his way. And it was because it was not in the direct road, but lay at the upper end of the Aegean Sea, and very far out of his direct line, that he says, I do pass through Macedonia - I have purposed to go thither before I go to Corinth. Verse 6 Yea, and winter with you - He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter.

1st Corinthians CHAPTER 16 The doctrinal part of this epistle was closed at the end of the 15th chapter. See the Introduction. Before closing the epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much set, and to which he several times adverts in his epistles. 1Cor 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 2Cor 9. 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, 1Cor 16:1-4. In connexion 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 intimation of his purpose, 2Cor 1:16,17. But from some cause, 2Cor 1:15, also 2Cor 1:16-23 he tells the Christians that he had abandoned the purpose of seeing them on the way to Macedonia, though he still intended to go to Macedonia, trod would see them on his return, 1Cor 16:5-7. At that time there was a state of things in Ephesus which required his presence. His labours 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, 1Cor 16:8,9. In the mean time, 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 endeavoured to persuade Apollos to visit them, but was not able, 1Cor 16:10-12. Paul then urges them to watch, and be firm, and live in love, 1Cor 16:13,14;) and then besought them to show particular attention to the family of Stephanas, the first fruits of Achaia, 1Cor 16:15,16;) and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him at Ephesus, 1Cor 16:17,18. They were probably the persons by whom the Corinthians had sent their letter, 1Cor 7:1, 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, 1Cor 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 (λογιας) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λεγω, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word saints (αγιους) 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, Rom 15:25, Rom 15:26. As I have given order. διεταξα. As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches, Rom 15:26,27, 2Cor 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, Acts 16:6. There were evidently several churches planted in that region. See Gal 1:2. At what time he gave this order to the churches is not mentioned; though it was doubltless on occasion of a visit to the churches there. See Acts 16:6. (a) "as I have given order" Gal 2:10 (*) "order" "appointed"Verse 2. Upon the fi

w concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4 And if it be meet that I go also, they shall go with me. In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe, I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1 . He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Cor. viii. 13 . He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability. II. The direction itself, concerning which observe, 1. The manner in which the collection was to be made: Every one was to lay by in store ( v. 2 ), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1 Tim. vi. 17, 18 . The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph. iv. 28 . Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may. 2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodotai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Prov. x. 4 , 22 . Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not ( 2 Cor. viii. 12 ); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it. 3. Here is the time when this is to be done: The first day of the week, kata mian sabbaton ( Luke xxiv. 1 ), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1 John iv. 21 . Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next. 4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, v. 2 . But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, v. 3 . This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, v. 4 . His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office. Paul Promises to Visit Corinth. ( a. d. 57.) 5 Now I will come unto you, when I shall p

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