Expositor's Bible Commentary Commentary 1 Corinthians 16

This section begins with “Now about,” the same phrase as was used in 7:1 and 12:1 (see introductory comment on 7:1–14:40). The Corinthians had evidently asked about the “collection” (GK 3356) to be taken up for God’s people at Jerusalem (v.3). Paul must have spoken to them earlier about it, as he also did later (cf. 2 Corinthians 8–9). This offering for the poor in Jerusalem was much on his mind during his third missionary journey (cf. Romans 15:26). That he mentions the Galatian churches here implies that this collection was to be a widespread and extensive effort with the Corinthian Christians contributing along with those from other lands.

Why some of the Christians in Jerusalem were poor (Romans 15:26) at this time (c. A. D. 55–56) he does not say. It may have been in part because of the famine referred to in Ac 11:29 (c. A. D. 49). Some maintain that the poverty resulted from the Jerusalem Christians’ being overgenerous in giving away their property and goods (cf. Acts 2:44–45; 4:34–35). Paul teaches that the collection was to be set aside by each individual (and family) on the first day of the week (i.e., Sunday). While we are not told specifically that it was to be collected at church, the reference to Sunday suggests that the Christians were to bring their offerings to church on that day, since that was the day they assembled for worship (Acts 20:7; cf. Revelation 1:10). Giving was to be proportionate; all were to participate, whether rich or poor; and the money was to be regularly set aside.

The offering was to be planned for and saved up ahead of time instead of being hurriedly and ineffectively collected when Paul visited them. It was to be properly handled by messengers approved by the Corinthians themselves, who, bearing letters of recommendation to the church at Jerusalem, carried the gift. Paul eventually made provision for approved messengers to avoid any suspicion of wrongdoing with the funds (cf. 2 Corinthians 8:16–21). In v.4 Paul does not explain why he may be going to Jerusalem, but he probably is thinking that some missionary business to be conducted there (cf. Acts 21:17–19) might compel him to do so. Or he may be thinking that he would like to be in Jerusalem when the gift was delivered. At any rate, he says that if he should go, the approved messengers would accompany him.

This section begins with “Now about,” the same phrase as was used in 7:1 and 12:1 (see introductory comment on 7:1–14:40). The Corinthians had evidently asked about the “collection” (GK 3356) to be taken up for God’s people at Jerusalem (v.3). Paul must have spoken to them earlier about it, as he also did later (cf. 2 Corinthians 8–9). This offering for the poor in Jerusalem was much on his mind during his third missionary journey (cf. Romans 15:26). That he mentions the Galatian churches here implies that this collection was to be a widespread and extensive effort with the Corinthian Christians contributing along with those from other lands.

Why some of the Christians in Jerusalem were poor (Romans 15:26) at this time (c. A. D. 55–56) he does not say. It may have been in part because of the famine referred to in Ac 11:29 (c. A. D. 49). Some maintain that the poverty resulted from the Jerusalem Christians’ being overgenerous in giving away their property and goods (cf. Acts 2:44–45; 4:34–35). Paul teaches that the collection was to be set aside by each individual (and family) on the first day of the week (i.e., Sunday). While we are not told specifically that it was to be collected at church, the reference to Sunday suggests that the Christians were to bring their offerings to church on that day, since that was the day they assembled for worship (Acts 20:7; cf. Revelation 1:10). Giving was to be proportionate; all were to participate, whether rich or poor; and the money was to be regularly set aside.

The offering was to be planned for and saved up ahead of time instead of being hurriedly and ineffectively collected when Paul visited them. It was to be properly handled by messengers approved by the Corinthians themselves, who, bearing letters of recommendation to the church at Jerusalem, carried the gift. Paul eventually made provision for approved messengers to avoid any suspicion of wrongdoing with the funds (cf. 2 Corinthians 8:16–21). In v.4 Paul does not explain why he may be going to Jerusalem, but he probably is thinking that some missionary business to be conducted there (cf. Acts 21:17–19) might compel him to do so. Or he may be thinking that he would like to be in Jerusalem when the gift was delivered. At any rate, he says that if he should go, the approved messengers would accompany him.

This section begins with “Now about,” the same phrase as was used in 7:1 and 12:1 (see introductory comment on 7:1–14:40). The Corinthians had evidently asked about the “collection” (GK 3356) to be taken up for God’s people at Jerusalem (v.3). Paul must have spoken to them earlier about it, as he also did later (cf. 2 Corinthians 8–9). This offering for the poor in Jerusalem was much on his mind during his third missionary journey (cf. Romans 15:26). That he mentions the Galatian churches here implies that this collection was to be a widespread and extensive effort with the Corinthian Christians contributing along with those from other lands.

Why some of the Christians in Jerusalem were poor (Romans 15:26) at this time (c. A. D. 55–56) he does not say. It may have been in part because of the famine referred to in Ac 11:29 (c. A. D. 49). Some maintain that the poverty resulted from the Jerusalem Christians’ being overgenerous in giving away their property and goods (cf. Acts 2:44–45; 4:34–35). Paul teaches that the collection was to be set aside by each individual (and family) on the first day of the week (i.e., Sunday). While we are not told specifically that it was to be collected at church, the reference to Sunday suggests that the Christians were to bring their offerings to church on that day, since that was the day they assembled for worship (Acts 20:7; cf. Revelation 1:10). Giving was to be proportionate; all were to participate, whether rich or poor; and the money was to be regularly set aside.

The offering was to be planned for and saved up ahead of time instead of being hurriedly and ineffectively collected when Paul visited them. It was to be properly handled by messengers approved by the Corinthians themselves, who, bearing letters of recommendation to the church at Jerusalem, carried the gift. Paul eventually made provision for approved messengers to avoid any suspicion of wrongdoing with the funds (cf. 2 Corinthians 8:16–21). In v.4 Paul does not explain why he may be going to Jerusalem, but he probably is thinking that some missionary business to be conducted there (cf. Acts 21:17–19) might compel him to do so. Or he may be thinking that he would like to be in Jerusalem when the gift was delivered. At any rate, he says that if he should go, the approved messengers would accompany him.

This section begins with “Now about,” the same phrase as was used in 7:1 and 12:1 (see introductory comment on 7:1–14:40). The Corinthians had evidently asked about the “collection” (GK 3356) to be taken up for God’s people at Jerusalem (v.3). Paul must have spoken to them earlier about it, as he also did later (cf. 2 Corinthians 8–9). This offering for the poor in Jerusalem was much on his mind during his third missionary journey (cf. Romans 15:26). That he mentions the Galatian churches here implies that this collection was to be a widespread and extensive effort with the Corinthian Christians contributing along with those from other lands.

Why some of the Christians in Jerusalem were poor (Romans 15:26) at this time (c. A. D. 55–56) he does not say. It may have been in part because of the famine referred to in Ac 11:29 (c. A. D. 49). Some maintain that the poverty resulted from the Jerusalem Christians’ being overgenerous in giving away their property and goods (cf. Acts 2:44–45; 4:34–35). Paul teaches that the collection was to be set aside by each individual (and family) on the first day of the week (i.e., Sunday). While we are not told specifically that it was to be collected at church, the reference to Sunday suggests that the Christians were to bring their offerings to church on that day, since that was the day they assembled for worship (Acts 20:7; cf. Revelation 1:10). Giving was to be proportionate; all were to participate, whether rich or poor; and the money was to be regularly set aside.

The offering was to be planned for and saved up ahead of time instead of being hurriedly and ineffectively collected when Paul visited them. It was to be properly handled by messengers approved by the Corinthians themselves, who, bearing letters of recommendation to the church at Jerusalem, carried the gift. Paul eventually made provision for approved messengers to avoid any suspicion of wrongdoing with the funds (cf. 2 Corinthians 8:16–21). In v.4 Paul does not explain why he may be going to Jerusalem, but he probably is thinking that some missionary business to be conducted there (cf. Acts 21:17–19) might compel him to do so. Or he may be thinking that he would like to be in Jerusalem when the gift was delivered. At any rate, he says that if he should go, the approved messengers would accompany him.

The projected journey through Macedonia fits the record of Paul’s travel in Ac 19:21 and 20:1–2, which shows that after following that route, he ended up spending three months in Greece—most likely in Corinth. This intention of spending the winter with them (1 Corinthians 16:6) relates to the “three months” mentioned in Ac 20:3. “To help him on his journey” must mean endorsing Paul’s intended trip and encouraging him, perhaps with fresh supplies and equipment. Paul did not seem to want to burden them by asking directly for money (cf. 1 Corinthians 9:7–12). His work, Paul feels, is not yet finished at Ephesus (vv.8–9), because a great door (cf. “door” in Ac 14:27; 2 Corinthians 2:12; Colossians 4:3) of opportunity stands open for him there. We are not told just who the opponents at Ephesus were, but according to Ac 19:23–27 they included the pagan craftsmen engaged in making miniature silver shrines of Artemis.

The reference to Pentecost means that Paul expected to stay at Ephesus until well into spring, then go during the summer to Macedonia (including Philippi), and finally spend the winter in Corinth. The following spring, by Pentecost time, the apostle was at Jerusalem (Acts 20:16; cf. 20:6, which states that Paul sailed from Philippi after the Feast of Unleavened Bread, about forty-two days before Pentecost).