Thomas Aquinas Commentary 1 Corinthians 16:1-9

"Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: and if it be meet for me to go also, they shall go with me. But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia; but with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go. For I do not wish to see you now by the way; for I hope to tarry a while with you, if the Lord permit. But I will tarry at Ephesus until Pentecost; for a great door and effectual is opened unto me, and there are many adversaries." — 1 Corinthians 16:1-9 (ASV)

Previously, throughout this letter, the Apostle offered the Corinthians general teaching; in this final chapter, he offers them specific and particular teaching. Concerning this, he does two things:

1. He instructs them about what they should do for others.
2. He shows what others would do for them (see verse 19).

Regarding the first point, he again does two things:

1. He instructs them about what they should do in his absence.
2. He instructs them about what they should do in the present (see verse 13).

Concerning what they should do in his absence, he addresses three things:

1. He instructs them on matters pertaining to the poor saints in Jerusalem.
2. He instructs them on matters pertaining to the Apostle himself (see verse 5).
3. He instructs them on matters pertaining to the disciples (see verse 10).

Regarding the saints in Jerusalem, the Apostle instructs them on three points:

1. How the alms to be prepared for the saints are to be collected.
2. How the alms are to be kept (see verse 2).
3. How they are to be sent to Jerusalem (see verse 3).

Regarding the first point, it should be understood that, as it is written in Acts 4:34, it was the custom in the early Church that those converted to the faith would sell all their possessions, place the value at the feet of the Apostles, and from these funds, each person would be provided for according to their need. In this way, no one owned private property, but they held all things in common.

However, a great famine arose, and the poor saints in Jerusalem were suffering from great need. Therefore, the Apostles decreed that assistance should be given to them through a collection by other Christian churches. This commission was given to Paul and Barnabas: They gave to me and Barnabas the right hand of fellowship... only they would have us remember the poor (Galatians 2:9–10). Because the Apostle was concerned about this, he instructed those who converted that they should provide assistance to them. As he said to the Romans, it is right that whoever receives spiritual goods should supply temporal ones.

This is what he means when he says, "Now concerning the contribution by the churches for the saints"—that is, for the use of the saints and not for just any purpose: Do good to the humble, but do not give to the ungodly . This does not mean nothing should be given to sinners, but that one should give alms to a poor, righteous person with more reason than to a sinner. He continues, "Just as I directed the churches of Galatia, so you are to do"—that is, to collect on the first day of the week. This was commanded so that a small amount could be set aside each week, preventing them from being burdened by setting it all aside at once. And although giving a little at a time might seem insignificant, over an entire year the total amount collected would be greater than in a single collection.

Alternatively, "on the first day of the week" is understood to be the day after the Sabbath, namely, the Lord's Day. The Apostle wanted this to happen on that day because the custom was already established for people to gather in the church on the Lord's Day: On the first day shall be a holy convocation... it is a solemn assembly; you shall do no laborious work (Leviticus 23:35–36). Alms are described in this way in Daniel 4:24: Break off your sins by practicing righteousness [almsgiving], and your iniquities by showing mercy to the oppressed; and also in Sirach 29:15.

Because the manner of setting aside the money was as important as collecting it, he then instructs them on how the collections should be kept, saying, "each of you is to put something aside." This shows the Apostle's great skill, ensuring no one would believe he was making these collections for his own profit rather than for the needs of the saints. Therefore, to avoid this suspicion for both himself and his ministers, he did not want the money to be kept by him or his staff. Instead, he established that whoever was prepared to give the money should take it home and keep it there, doing this for the entire year. He did this because he did not want them to be busy with collections when he came to Corinth, but to be focused on teaching and spiritual matters: It is not right that we should give up preaching the word of God to serve tables (Acts 6:2).

He then adds how the alms should be sent to Jerusalem, saying, "when I arrive." It is as if he is saying: I do not wish to burden anyone in particular with carrying the money. Instead, "I will send those whom you accredit"—that is, the ones you approve for this task. I will send them with letters from you and from us, letters of praise and commendation, which will also state the sum of money and commend our zeal and love. I will send them, I say, "to carry your gift"—that is, what you will give generously to the poor saints in Jerusalem: We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia (2 Corinthians 8:1). The gift is to be sent to Jerusalem—that is, to the saints who are in Jerusalem. And not only will I send those you accredit, but "if it will be advisable"—that is, if the amount is large enough—"they will accompany me." By this, he encourages them to contribute well and liberally: At present, however, I am going to Jerusalem with aid for the saints (Romans 15:25).

Next, the Apostle instructs them about matters pertaining to himself. Concerning this, he does three things:

1. He promises them his arrival.
2. He says that he is about to spend a long time with them.
3. He excuses the postponement of his arrival.

Regarding the first point, it should be understood that, as it says in Acts 16:9, a man of Macedonia appeared to the Apostle while he was in Troas, begging him and saying to him: Come over to Macedonia and help us. Therefore, to fulfill these requests, the Apostle prepared to go to Macedonia. And because Macedonia was halfway between Asia and Achaia (where Corinth is), he says, "I will come to you after passing through Macedonia." That is, he will come to them from there, because he will then be nearer to them.

Secondly, he promises to spend a long time with them, saying, "and perhaps I will stay with you"—meaning for a set time—"or even spend the winter." That is, he will remain with them for the whole winter, because there were many things to be corrected among them. He then adds the reason for his visit, saying, "so that you may send me on my journey, wherever I go." He says "wherever" because he could not determine his destination, except as the Holy Spirit inspired him. "Send me on my journey," I say, not meaning "protect me," but "help me on my way."

Thirdly, when he says, "for I do not want," he excuses the delay of his arrival in two ways. First, the Corinthians might say: "It is not necessary for you to delay your coming by going to Macedonia first; you could come to Achaia and stay, without passing through Macedonia." To this he replies: although I could come to you that way, I could not stay long, because I have to go to Macedonia or return to Asia. Therefore, because I do not want to see you just in passing, I am not coming to you that way. "For I hope to join you for some time, if the Lord permits." He says, "if the Lord permits," because perhaps before he arrives, or even after he is there, the Lord might inspire him to go to another place where he could accomplish a greater good.

Second, he excuses himself—and this seems to be the more literal meaning—because it was necessary for him to remain for a long time at Ephesus, which is in Asia. And so he says, "but I will stay in Ephesus until Pentecost." Perhaps this letter was sent in the winter; then, after Pentecost, he had to go to Macedonia and stay there until the next winter, and then go to Corinth and spend the winter there. He adds the reason he wanted to stay in Ephesus until Pentecost, saying, "for a wide door for effective work has opened for me"—that is, "I am producing great fruit in Ephesus." He says "a wide door has opened for me," meaning many human hearts are prepared to believe, and this is evident because it is happening without contradiction: And pray for us also, that God may open to us a door for the word (Colossians 4:3). But because "there are many adversaries" attempting to hinder this work or steal the fruit, much of it could easily be lost if I am absent. Thus, I do not want to leave until you are well established: Behold, I have set before you an open door (Revelation 3:8).