John Calvin Commentary 1 Corinthians 16

But concerning the collection, Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, provided the occasion for alms to be collected by the saints, in order to provide help to the fellow believers in Jerusalem. For although the Prophet had foretold that this calamity would be prevalent almost throughout the world, yet because those in Jerusalem were more heavily oppressed with extreme poverty, and because all the Gentile Churches were obligated—lest they be found guilty of very great ingratitude—to provide aid to that place from which they had received the gospel, everyone, consequently, forgetting themselves, resolved to provide relief to Jerusalem.

That great need was felt heavily at Jerusalem is apparent from the Epistle to the Galatians (Galatians 2:10), where Paul relates that he had been instructed by the apostles to encourage the Gentiles to provide help. The apostles would never have given such an instruction if they had not been compelled by necessity. Furthermore, this passage provides evidence for what Paul also states there—that he had been diligent in urging the Gentiles to provide help in such a case of necessity.

Now, however, Paul prescribes the method for this relief. So that the Corinthians might adopt it more readily, he mentions that he had already prescribed it to the churches of Galatia. He knew they would likely be more influenced by this example, as we tend to feel a natural reluctance towards anything not commonly practiced. What follows is the method by which he intended to eliminate all hindrances and obstacles.

On one of the Sabbaths. The purpose is this—that they might have their alms ready in time. He therefore exhorts them not to wait until he came, as anything that is done suddenly and in a bustle is not done well, but to contribute on the Sabbath what might seem good, and as each one's ability might enable—that is, on the day on which they held their sacred assemblies.

The clause rendered as one of the Sabbaths, (κατὰ μίαν σαββάτων,) Chrysostom explains to mean—the first Sabbath. In this I do not agree with him, for Paul means rather that they should contribute, one on one Sabbath and another on another, or even each of them every Sabbath, if they chose.

For he is mindful, first of all, of convenience, and furthermore, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to accept Chrysostom's view—that the term Sabbath is used here to mean the Lord’s day (Revelation 1:10), for it is probable that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day and substituted another.

Now the Lord’s day was chosen chiefly because our Lord’s resurrection put an end to the shadows of the law. Hence the day itself reminds us of our Christian liberty.

We may, however, very readily infer from this passage that believers have always had a certain day of rest from labor—not as if the worship of God consisted in idleness, but because it is important for common harmony that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, and not with a view to polity or external order.

Treasuring up: I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say—“What riches you give away, those alone you shall always have,”—how much more ought that consideration to influence us, who are not dependent on the gratitude of men, but look to God, who makes himself a debtor in place of the poor man, to restore to us one day, with large interest, whatever we give away? (Proverbs 19:17). Hence this statement of Paul corresponds with that saying of Christ:

Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths (Matthew 6:20).

According as he has prospered. Instead of this, the old translation has rendered it What may seem good to him, misled, no doubt, by the resemblance between the word used and another. Erasmus renders it What will be convenient. Neither the one nor the other pleased me, for this reason—that the proper meaning of the word conveys a much more suitable sense, for it means—to go on prosperously. Hence he calls everyone to consider his ability—“Let everyone, according as God has blessed him, spend on the poor from his increase.”

And when I come — As we are cheerful in giving when we know for certain that what we give is properly used, he points out to the Corinthians a method by which they may be assured of a good and faithful administration — by selecting approved persons to whom they may entrust the matter. Moreover, he offers his own services, if desired, which is evidence that he has the matter at heart.

When I shall pass through Macedonia. The common opinion is that this epistle was sent from Philippi. People coming from there to Corinth by land were required to pass through Macedonia, for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might have gone there by sea instead of by land, but he was desirous to visit the Macedonian Churches, so that he might confirm them as he passed through.

So much for the common opinion. To me, however, it appears more probable that the epistle was written at Ephesus, for he says a little afterwards that he will remain there until Pentecost (1 Corinthians 16:8); and he greets the Corinthians not in the name of the Philippians, but of the Asiatics (1 Corinthians 16:19). Besides, in the second epistle, he explicitly states that after he had sent away this epistle, he passed over into Macedonia (2 Corinthians 2:13). Now, after passing through Macedonia, he would be at a distance from Ephesus and in the neighborhood of Achaia. Therefore, I have no doubt that he was at Ephesus at that time; from there he could sail by a direct course to Achaia. Visiting Macedonia required a long detour and a more difficult route. Accordingly, he lets them know that he will not come to them by a direct course, as he needed to go through Macedonia.

To the Corinthians, however, he promises something further—that he would make a longer stay with them. By this, he shows his affection towards them. For what reason did he have for delay, except that he was concerned about their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be sent on his way by them with kindness; for he says this from confidence in their friendship.

After saying everything, however, he adds this limitation—if the Lord permit. With this reservation, saints should follow up all their plans and deliberations, for it is very rash to undertake and determine many things for the future when we do not even have a moment in our power.

The main thing indeed is that, in the inward disposition of the mind, we submit to God and His providence in whatever we resolve upon. But at the same time, it is fitting that we should accustom ourselves to such forms of expression so that whenever we deal with the future, we may make everything depend on the divine will.

I will remain. From this statement I have argued above that this epistle was sent from Ephesus, rather than from Philippi. For the probability is that the Apostle speaks of the place where he was at the time, and not of a place that would require him to make a long circuit to reach. Furthermore, in passing through Macedonia, it would have been necessary to leave Corinth when already near it, and cross the sea to reach Ephesus.

He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason—so that they might wait for him more patiently. Erasmus has preferred to render it—until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects that there was not yet any day of Pentecost appointed among Christians as it is now celebrated; and this I grant.

Erasmus argues that Pentecost here should not be understood as referring to the Jewish solemnity, because in various instances Paul annuls and condemns the superstitious observance of days (Galatians 4:10; Romans 14:5; Colossians 2:16–17). However, I do not concede to him that Paul celebrated that day at Ephesus because he was influenced by a superstitious regard for the day. Rather, it was because there would be a larger assembly at that time, and he hoped that this would present an opportunity for him to propagate the gospel.

Thus, when Paul was hastening to Jerusalem, he stated that the reason for his haste was that he might arrive there at Pentecost (Acts 20:16). While others presented themselves there to sacrifice according to the ritual of the law, he himself had another objective: that his ministry might be more effective in proportion to the size of the attendance.

It would be, however, an excessively poor interpretation to understand Paul here as simply specifying fifty days. Besides, when he expressly says τὴν πεντηκοστήν (the Pentecost), he must be understood as speaking of a particular day. Regarding this festival, see Leviticus 23:16.