Albert Barnes Commentary 1 Corinthians 16

First 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 turns to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, which was very important to him, and to which he several times refers in his epistles. See Barnes on 1 Corinthians 16:1.

He had suggested this subject to them when he was with them, and they had expressed, some time before, the greatest readiness to make the collection, and Paul had commended their readiness when he was urging the same subject in Macedonia. See 2 Corinthians 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 (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 intended 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 (2 Corinthians 1:16–17).

But for some cause (see Barnes on 2 Corinthians 1:15, also 2 Corinthians 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, and would see them on his return (1 Corinthians 16:5–7).

At that time, there was a state of things in Ephesus that required his presence. His labors were greatly blessed; and, as a consequence that 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, be firm, and live in love (1 Corinthians 16:13–14). He then urged them to show particular attention to the family of Stephanas, the first fruits of Achaia (1 Corinthians 16:15–16).

He expresses his gratitude that Stephanas, 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 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 (1 Corinthians 16:19–24).

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 only necessary to give some instructions regarding the manner in which it should be done, and not regarding 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 translated collection (logiav) does not occur anywhere else in the New Testament and is not found in classical writers. It is from legw, to collect, and undoubtedly here refers to a contribution, or collection of money for a charitable purpose.

The word saints (agiouv) here refers, undoubtedly, to Christians—to the persecuted Christians in Judea. There were many there, and they were generally poor and exposed to various trials. Regarding the meaning of this word, and the circumstances and occasion of this collection, see Barnes on Romans 15:25 and Romans 15:26.

As I have given order. dietaxa. This means as I have directed, instructed, commanded, or 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 believers would freely share their 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 method 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. Regarding its location, see Barnes 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 is not mentioned, though it was undoubtedly on occasion of a visit to the churches there. See Acts 16:6.

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, 19. Compare Leviticus 23:15; Deuteronomy 16:9. It is universally agreed that this 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. par heautō tithetō thēsaurizōn. Let him lay up at home, treasuring up as he has been prospered. The Greek phrase "by himself" probably means 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 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 put it into the common treasury, so 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 Sabbath only, but 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" (euodōtai) properly means to set forward on one's way, to prosper one's journey, and then to prosper or be prospered. This is the rule Paul lays down here to guide the Christians at Corinth in giving alms—a rule that is as applicable and as valuable now as it was then.

That there be no gatherings when I come. No collections (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 whomever 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 clear proof here that the first day of the week was observed by the church at Corinth as holy time. If it was not, there could have been no propriety in selecting that day in preference to any other on which to make the collection. It was the day set apart for 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 towards others.
2. This order also extended to the churches in Galatia, proving that the first day of the week was also observed by them and was regarded as a proper day for the exercise of charity towards 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 for them to 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 has 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 the Sabbath day. 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 to determine 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 Paul's direction here, there would be no lack of funds for any well-directed plan for the conversion of the world.

Whomsoever ye shall approve by your letters. There has been great variety of opinion regarding 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 church at Corinth, designating their appointment and their authority.

With this interpretation Doddridge coincides; and this is required by the usual punctuation of the Greek text, 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 reads, "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 (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 cited above 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 favour and hospitality of the church there.

Your liberality. Margin, Gift. Your donation; your alms. The Greek word charin usually signifies grace, or favour; here it means an act of grace or favour; kindness; a favour conferred; benefaction. (Compare to 2 Corinthians 8:4, 6, 7, 19).

And if it be meet, etc. If it is judged desirable and best. If my presence can further the objective, or will satisfy you better, or will be considered necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks regarding the apostle Paul's management of financial matters, so as not to arouse suspicion and to preserve a blameless reputation, see Paley's Horae Paulinae, chapter 4, sections 1 and 3, Note.

Now I will come unto you. I intend to come to you. He had expected to see them on his way to Macedonia, but for some reason, had been led to abandon that plan. (See Barnes "2 Corinthians 1:16"; See Barnes "2 Corinthians 1:17").

When I shall pass through Macedonia. When I will 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 Barnes "Acts 16:9").

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