1 Corinthians 16

David Lipscomb Commentary On 1 Corinthians 16 OF THE EPISTLE WITH VARIOUS , AND , AND 1 Corinthians 16:1-24 1 Now concerning the collection—The occasion of this collection was the “ great famine over all the world,” predicted by Agabus, “ which came to pass in the days of Claudius.” (Acts 11:27-28.) This fell with great severity upon Judea and Jerusalem, and the poor Christians who were despised by their Jewish brethren as traitors to the faith, so that their lot was especially hard. In prospect of the coming calamity, the Gen¬tile Christians of Antioch at once “ determined to send relief unto the brethren that dwelt in Judaea: which also they did, sending it to the elders by the hand of Barnabas and Saul.” (Acts 11:29-30.) Paul, intent on soothing the prejudices of his Jewish brethren against the Gentile Christians seems to have resolved on utilizing the example of the Antioch Christians by gathering funds from other Gentile churches for the relief of the Christians in Judea. It is likely that he broached the proposal first at Corinth where it was taken up with great zeal. (2 Corinthians 9:1-2 2 Corinthians 8:10.) He then laid the matter before Macedonia and Achaia (Romans 15:26), and the churches of Galatia. The great object in view, over and above the tempo¬ral relief which the contribution would give, being to soften the prejudices of the Jewish Christians against their Gentile brethren. for the saints,—The saints were the poor Christians in Judea. (Romans 15:26.) This would remind the Corinthians that, in giving, it was to the Lord’ s people, their own brethren in the Lord. as I gave order to the churches of Galatia, so also do ye.—This no doubt points to the detailed and explicit character of the directions given to the churches df Galatia as to the manner of raising the contribution. And the order is pointed out in the following verse. This order seems to have been universal.

2 Upon the first day of the week—Unto the apostles and early disciples the first day of the week was very significant and important. Christ was raised from the dead on the first day of the week. He met with his disciples on three succeeding first days of the week after his resurrection, and there is no evidence that he met with them at any other time. The Holy Spirit descended on Pentecost, the first day of the week, The disciples met together on the first day of the week, under apostolic teaching, “ to break bread.” (Acts 20:7.) Paul said: “ Not forsaking our own assembling together, as the custom of some is.” (Hebrews 10:25.) That the assembly on the first day of the week was to engage in “ the apostles’ teaching and fellowship, in the breaking of bread and the prayers” (Acts 2:42), is clearly set forth. It is the only regular service for which there is precept or example in the New Testament. let each one of you lay by him in store,—On the first day of the week, each should separate or lay by itself something, casting it into the treasury. Some contend that the storing was to be at home, but that would be incompatible with the idea “ that no collections be made when I come,” for if stored at home, it would have to be gathered when he came. It was to be separated at home from the amount not given, then cast into the treasury. [The collection was directed to be made weekly, because it is easier to contribute in small amounts than all at once; and on the Lord’ s day when the thought of the Lord’ s resurrection should touch every man’ s heart to peculiar gratitude. Each one was to esteem it his duty and privilege to give to the Lord’ s work. It was not to be confined to the rich only, but was the common duty of all.] as he may prosper,—[The amount is to be fixed by each one in proportion to his weekly gains, remembering that “ he that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver.” (2 Corinthians 9:6-7.) The words do not imply that only in case of exceptional prosperity was a man to contribute, but every one was to give out of whatever fruits he had from his labors.] that no collections be made when I come.—[The object of this measure is that the collection may be ready when Paul comes, and that there may be nothing to do except to lift it, which will be done quickly and easily, and will give an am¬pler sum than if the gift were all bestowed at one time.]

3 And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: —Paul was not to receive the money himself. It was to be given to men selected and approved by the church, whom Paul would send, furnished with letters from himself, to the church in Jerusalem. There were no facilities for commercial exchange, the money was bulky and heavy, and a company would be a protection against robbers. So a number was selected to carry this fund to Jerusalem. A list of those who accompanied Paul to Jerusalem is given in Acts 20:4. He went through Asia where it is likely that this number was increased, as there were contributions from Asia for the same purpose, and some brethren from Asia were with him after he reached Jerusalem.

[If Paul deemed it wise to place himself above suspicion, and to avoid giving even the most malicious the opportunity of calling his integrity and honesty in question, as is intimated here, and expressly stated in 2 Corinthians 8:19-21, it must be wise for other men to act with equal caution. If called upon to disburse the money of others, or of the church, let that money, if possible, be disbursed in cooperation with others,, that they may know that it is handled honestly and used as directed.]

4 and if it be meet for me to go also, they shall go with me.—He wrote the church that, if it was best, he would accompany their messengers. This was to be determined after he reached Corinth and consulted with them. He went, and it was his last trip to Jerusalem. In his defense before Felix, he said: “ Now after some years I came to bring alms to my nation, and offerings.” (Acts 24:17.) TO A VISIT TO THE SOON TO BE MADE BY THE APOSTLE 1 Corinthians 16:5-9 5 But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia;—His previous intention was to go direct to Corinth (2 Corinthians 1:15-16), and proceed from there to Macedonia, then return from Mace¬donia to Corinth, and thence on to Jerusalem. This plan, however, he had altered. (2 Corinthians 1:15 2 Corinthians 1:23.) [He now intends to journey first through Macedonia and then to Corinth. In the Second Epistle we see him actually engaged on this journey in Macedonia (1 Corinthians 2:13 1 Corinthians 8:1 1 Corinthians 9:2-4) ; and upon the way to Corinth (1 Corinthians 2:1 1 Corinthians 12:14 1 Corinthians 13:1). The account given in Acts (Acts 20:1-2) agrees with this. This change was made in order to spare them. (2 Corinthians 1:23.) He wishes to give them time, while he would be in Macedonia, to heal their divisions, to deliver to Satan the incestuous man, and amend their conduct in the assemblies of the church.]

6 but with you it may be that I shall abide, or even winter, —He expresses the probability of remaining with them through the winter. From Acts (Acts 20:2-3) we learn that he came into Greece (Corinth), and abode there three months, [which were winter months. The summer months of that year he had spent in Macedonia, and he “ was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16) ; but as the Aegean Sea was not favorable for navigation till spring, he spent the intervening winter at Corinth.] that ye may set me forward on my journey—Whether this means help forward with money, conveyance, or merely en¬courage him with their company, is not certain. [This accompanying forward the teachers of the gospel was an established custom in the early days of the church. (Acts 15:3 Acts 20:38 Acts 21:5; Romans 15:24; 2 Corinthians 1:16; Titus 3:13; 3 John 1:6.)] whithersoever I go.—[Paul well knew that some uncer¬tainty must attach to his plans. As it was, he had to change his plans at the last moment. His intention was to sail from Corinth, but, owing to a plot to assassinate him, he changed his plan and went the overland route through Macedonia. (Acts 20:3.)]

7 For I do not wish to see you now by the way;—He did not expect to see them on his trip to Macedonia, but would see them as he returned. [It seems that the information which Paul received in Ephesus concerning the disorders in the Corinthian church caused him to write this letter, instead of making them a passing visit, and to defer his visit for some months in order that this letter might have time to produce its effect. The same reason caused him, when he did go to Cor¬inth, to remain there some time, that he might correct the abuses which had sprung up in his absence. The Second Epis¬tle shows how anxious he was about the effects of this letter, and how overjoyed he was when Titus brought him word that it had brought them to repentance.] for I hope to tarry a while with you,—[As things were between them and him time was necessary to make everything clear, and consequently he defers his future visit until he shall be able to prolong the visit as much as necessary.] if the Lord permit.— [Paul regarded the entering on a jour¬ney as dependent on the will of the Lord, and felt that he had all in his hands. Christians ought to follow up all their plans and deliberations with this thought in mind; for it is rashness to undertake and determine things of the future while we have not even a moment in our power. The main thing indeed is that, in the affection of the heart, we submit to the Lord and his providence in everything that we undertake and resolve upon— that whenever we have to do with what is future we should make everything dependent upon the divine will.]

8 But I will tarry at Ephesus until Pentecost;—This was before the Pentecost in the year preceding his last journey to Jerusalem. Pentecost was fifty days after the Passover. The Passover of the next year, he was in Jerusalem. This letter was written between the Passover and Pentecost the year previous to this last trip to Jerusalem.

9 for a great door and effectual is opened unto me,—The reason given for remaining was that there was a good opening for preaching the gospel, and many ready to hear and obey. [The metaphor of an open door to represent the access of the preacher to the hearts of the people was a favorite with Paul. When he and Barnabas returned to Antioch from the first mission ever sent to the heathen world, “ they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles” (Acts 14:27) ; reporting the favorable outlook at Troas, he said: “ When I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit” (2 Corinthians 2:12-13) ; unto the Colossians he said “ Continue steadfastly in prayer, watching therein with thanksgiving; withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds” (Colossians 4:2-3) ; and of the Thessalonians he requested: “ Finally, brethren, pray for us, that the word of the Lord may run and be glorified” (2 Thessalonians 3:1). The account of the great and effectual opening for the gospel, and the virulence of the adversaries, is given in Acts 19:8-20. and there are many adversaries.—It was necessary for him to stay and refute them. The much opposition made him leave a place when none would obey; but when many obeyed, it was needful that he should stay and reap the harvest and meet the adversaries. [But Satan would not suffer the great success of the gospel without great opposition. There was no small stir which ended in the dangerous riot in the theatre, and Paul’ s departure to Macedonia.]

TO TIMOTHY AND APOLLOS1 Corinthians 16:10-12 10 Now if Timothy come,—[We learn from Acts 19:22) that Paul had dispatched Timothy, accompanied by Erastus, to Macedonia, and desired him to continue his journey to Corinth; but as his time was limited, he did not feel sure that he would reach there. His route took him through the churches which he had assisted in founding. It is probable that, after accomplishing the special work assigned to him, he was intercepted by Titus who prevented his reaching Corinth, and this seems to have happened, for Titus and Timothy returning, met Paul, possibly at Thessalonica where Paul wrote the Sec¬ond Epistle to the Corinthians, and join him in the greeting to the church; but only Titus is spoken of as having brought any report from Corinth. (2 Corinthians 7:6-7 2 Corinthians 7:13.) ] see that he be with you without fear;—Timothy was young and an ardent friend of Paul, who had some strong enemies in Corinth. These were liable to mistreat Timothy. for he worketh the work of the Lord, as I also do:—If they put difficulties in Timothy’ s way, they will be hindering the work which God has given Paul to do. (1 Corinthians 4:17; Philemon 1:19-21.)]

11 let no man therefore despise him.—Paul exhorted Timothy to “ let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.” (1 Timothy 4:12.) The admonition here is that the Corinthians should not despise him or lightly esteem him on account of his youth, or hinder his work. But set him forward on his journey in peace, that he may come unto me:—Set him on his way with every mark of respect, and with whatever he needs. for I expect him with the brethren.— [Erastus is mentioned by Luke as being with Timothy (Acts 19:22) ; but this by no means excludes the possibility of others having gone with them, or of expecting that Timothy be joined by Titus and others on his return fulfilling his mission.]

12 But as touching Apollos the brother,—Apollos is presented to us at Ephesus as a man, mighty in the Old Testament Scriptures, knowing only John’ s baptism, whom Priscilla and Aquila took to themselves, “ and expounded unto him the way of God more accurately. And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace; for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.” (Acts 18:24-28.) One of the parties at Corinth claimed him as their leader. For this and some other reasons, it has been claimed that he was the opponent of Paul at Corinth mentioned in this letter. (1: 12; 3: 4-6.) I besought him much to come unto you with the brethren: —Paul besought Apollos to go to Corinth to use his influence to correct the evils at work there, and this shows the close relation that existed between them and the unreasonableness of regarding them as representatives of rival parties. and it was not at all his will to come now; but he will come when he shall have opportunity.— He declined going at that time, but promised that he would go at a convenient time. Paul always spoke of Apollos with brotherly love. There was no conflict between them.

GENERAL 1 Corinthians 16:13-14 13 Watch ye,—Be watchful and careful in deportment. [They were to watch or be vigilant, against the evils of which they had been admonished— of dissensions, of erroneous teaching, and of disorders. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemy of the truth and of holiness should steal silently upon them, and surprise them.] stand fast in the faith,—[“ The faith” is a synonym for the gospel. They were to surrender themselves in mind and heart in obedience to the gospel, and abide in it in their daily life. So many are the impulses within, so many are the forces with¬out, opposing the work, that nothing but an invincible determination could carry them through. They must be strong enough to bend and subordinate everything to the fruit. Paul said; “ One thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus. Let us, therefore, as many as are perfect, be thus minded: . . . only, whereunto we have attained, by that same rule let us walk.” (Philippians 3:13-16.)] quit you like men,—Discharge the duties like true men. [Be not cowards, or timid, or alarmed at enemies, but be bold and brave.] be strong.—Trust God, and go forth doing his will, and his strength will be with you.

14 Let all that ye do be done in love.—All their affairs were to be conducted in a spirit of love to God and man.

SPECIAL AND OTHERS 1 Corinthians 16:15-18 15 Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits—The house of Stephanas was among the first who became Christians in Achaia. They were among the few baptized by the hands of Paul, probably before Silas and Timothy reached Corinth. of Achaia,—[Originally Achaia was a state of Greece situated in the northern part of the Peloponnesus, and comprehended Corinth and its isthmus. After Greece had been conquered by the Romans, the emperor Augustus Caesar divided the country, with the adjacent regions into two regions, Macedonia and Achaia. The latter comprehended the whole of the Peloponnesus, with continental Greece south of Illyricum, Epirus, and Thessaly. Corinth was the capital, and was the residence of the proconsul by whom the province was ruled. It is in the second or comprehensive sense that the word Achaia is used in the New Testament. (Acts 18:12 Acts 18:27 Acts 19:21; Romans 15:26; 2 Corinthians 1:1 2 Corinthians 9:2; 1 Thessalonians 1:7-8.)] and that they have set themselves to minister unto the saints),—They gave themselves to ministering to the poor, afflicted saints, and helping those who preached the gospel.

16 that ye also be in subjection unto such,—The church should pay deference to such as were the oldest of the members and who gave themselves to the service of the Lord as well as to all who were helpers and laborers with the apostles. and to every one that helpeth in the work and laboreth.— Experience and association with the apostles made them able to advise wisely. [To every faithful toiler for Christ the Christian should give earnest and hearty support.]

17 And I rejoice at the coming of Stephanas and Fortunatus and Achaicus:—Of Fortunatus and Achaicus nothing is known further than that which is here given. for that which was lacking on your part they supplied.— The deficiency felt by Paul from the absence of the Corinthians, and the impossibility of communicating directly with them, had been supplied by their messengers, because it seemed to him as if in these three men he had the whole church with him.

18 For they refreshed my spirit—They had refreshed him by the help rendered. [They had dispelled the uneasiness which filled Paul’ s heart in regard to them, by telling him of the church, and perhaps, by showing him many things in a less distressing light than he had supposed, they had given him real comfort.] and yours:—The information carried back to Corinth was encouraging to the church, for it would be a great comfort to them to learn what a comfort their messengers had been to Paul. acknowledge ye therefore them that are such.—They should acknowledge and show the regard due them for their valuable work.

1 Corinthians 16:19-24 19 The churches of Asia salute you.—The Roman province of Asia embraced Mysia, Lydia, Phrygia, and Caria, with Ephesus as its capital. In the New Testament, Asia always de¬notes the Roman province. To salute any one in the Lord is to salute him as a Christian. The salutations were, “ God be with and bless you.” It seems that the writing of this letter was discussed in his meeting with the churches wherever he was and they desired that their greetings should be sent to the Corinthian church. Aquila and Prisca salute you much in the Lord,—Aquila and Prisca were born in Pontus, lived in Rome for a time, but were compelled to leave that city when Emperor Claudius commanded all its Jewish inhabitants to depart. He removed to Corinth, where he worked at his craft of tentmaking. Paul, who was of the same occupation, lodged with them, and formed strong attachments to them. They were his fellow passengers from Corinth as far as Ephesus, on his way to Syria. At Ephesus they met Apollos, “ and expounded unto him the way of God more accurately.” (Acts 18:1-4 Acts 18:18-19 Acts 18:26.) Now they have a church meeting in their house. Soon after this they are in Rome again where they also have a church in their house. Paul calls them his “ fellow-workers in Christ Jesus, who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles.” (Romans 16:3-5.) They had rendered great service in spreading the gospel among the Gentiles. with the church that is in their house.—They, as old laborers at Corinth, with the church in their house, join in sending salutations of love to the Corinthian brethren.

20 All the brethren salute you.—All the Christians with whom Paul was connected in Ephesus. They felt deep interest in the Christians at Corinth, and sent to them Christian salutations. Salute one another with a holy kiss.—Some regard this as ordaining a manner of salutation that was to be perpetual and universal among the disciples; but no ordinance of God was so treated. All the commands and ordinances were commanded by Jesus Christ, repeated by the apostles, and recorded in his life and teachings as part of his work; not left simply to the salutations and greetings at the close of the epistles to the churches. Take baptism: it was introduced by John, approved by Jesus during his personal ministry, commanded in the commission (Matthew 28:19; Mark 16:16), and in the first sermon by the Holy Spirit on Pentecost, is constantly presented in Acts of Apostles, then through the episties to the churches. Or, take the Lord’ s Supper : it was solemnly instituted by Jesus, with the command to the disciples to do it in remembrance of him. Then the Holy Spirit presents it (Acts 2:42) ; it is observed by the disciples, with apostolic approval (Acts 20:7) ; then it was commanded, in the main body of the epistles, to be observed by the disciples. On the other hand, Jesus did not practice or command kissing, so far as recorded.

We have no example of the apostles practicing it. It is mentioned only when the apostles were sending salutations to others, being thereby reminded of their method of salutation. If it was intended as an ordinance of God, I do not see why it was treated so differently from his other ordinances and commands.

21 The salutation of me Paul with mine own hand.—Some one wrote the body of the epistle for the apostle, but this closing salutation was done by his own hand, which was an en¬dorsement of the epistle as his own.

22 If any man loveth not the Lord, let him be anathema.— The refusal to love Christ on the part of a professed Christian deserves anathema, “ for this is the love of God, that we keep his commandments.” (1 John 5:3.) [The word anathema solemnly pronounces that which the Lord at his coming will confirm and ratify. This sentence is a stern epitome of the whole epistle: If any one by profligacy, by contentiousness, by covetousness, by idolatry, by arrogance, by heresy, evinces an utter lack of the love of the Lord Jesus Christ, he must abide the consequences of his moral status— there is no outlook in the future for such a man, he “ shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (2 Thessalonians 1:9), hence the words that follow.] Maranatha.—[This is an Aramaic expression on which scholars are not agreed as to whether it means “ the Lord has come,” or “ our Lord has come,” or “ our Lord cometh,” or “ our Lord, come.” With “ our Lord cometh” compare James 5:8; Revelation 1:7 Revelation 3:11; and this agrees with the context and the substance of the epistle. If this be right, the saying is admonitory. It warns them that at any moment they may have to answer for their shortcomings. Why this warning is given in Aramaic rather than in Greek is unknown.]

23 The grace of the Lord Jesus Christ be with you.—[Paul calmly passes to the closing prayer that the grace of Christ should abide with them. The risen Christ is the source of all spiritual blessings. (2 Corinthians 12:9.) The prayer is for the ever-abiding intercourse, which is the strongest possible contrast to the utter rejection implied in the anathema, and the anticipation by faith of the coming of the Lord. It is the grace of Jesus Christ, inasmuch as the love of God becomes an actual gift to man through Christ.]

24 My love be with you all in Christ Jesus.—He assures them of the continuance of his love towards them. [Though he had much occasion to rebuke, and even threaten, he sends his love to all, even to those who caused division, who called themselves by the names of men, who had abetted the fornicator, and who had denied the resurrection. They had none of them sinned so far as to be out of reach of the love of God, and so he sends to them his love. His love would be the love of one who had them ever in his heart, his prayers, and his sympathy. This is a suitable conclusion to an epistle containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of them. Thus Paul himself is an example of that which he prescribes for others (verse 14).

His affection goes out after, and rests upon, and remains with, all of them. It is well to note that the epistle begins and ends with Jesus Christ.] Amen.—[So be it, may it be as has been asked, said, promised, or threatened. (Deuteronomy 27:15-26; 2 Corinthians 1:20.) To render it more emphatic, it is sometimes repeated. (Numbers 5:22.) Jesus begins many of his sayings with this word, which is then translated “ verily.” This idiom is peculiar to him. The proper signification of it here is to confirm the words of this epistle and invoke the fulfillment of them.]

Verse 1 1 Corinthians 16Paul abruptly left off speaking of the glorious resurrection and plunged into practical matters, giving instruction with regard to the projected contribution for the poor in Jerusalem (1 Corinthians 16:1-8), recommending their acceptance of Timothy, and writing a five-point summary of the whole epistle (1 Corinthians 16:9-13). He concluded with various greetings (1 Corinthians 16:14-20), and his personal salutation and signature (1 Corinthians 16:21-24). Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. (1 Corinthians 16:1) The proposed beneficiaries of this collection were the poor Christians in Jerusalem; and Paul had busied himself extensively in the advocacy and promotion of this gathering of funds for their relief. A number of very important considerations are suggested by this. The reasons behind Paul’s engagement in the fund-raising were as follows: (a) It had been strongly recommended at the so-called council in Jerusalem (Galatians 2:10). (b) It was drastically necessary from a humanitarian viewpoint. The persecutions that arose around the martyrdom of Stephen had left many in a state of dire need. As Adam Clarke said, “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."[1] Furthermore, the excessive generosity of many during the days of that so-called communism (Acts 2:45) had brought practically the whole church to a state of destitution. Communism, even of the benevolent and non-violent kind practiced in the primitive church, has never been capable of producing anything except poverty, as attested this very day by the economic conditions of the whole Communist world. (c) As Lipscomb noted, “There was also Paul’s effort to soften the prejudices of the Jewish Christians against their Gentile brethren."[2] (d) It was a way of demonstrating the unity of the Church. As Barclay put it, “It was a way of teaching the scattered Christians that they were not (merely) members of a congregation, but members of the church."[3] (e) It was a way of stressing giving as a vital doctrine of Christianity. (f) It was an implementation of the principle that Christians are saved to serve. (g) It was a way of strengthening the givers in the faith of Christ. One reason for that collection, as alleged by some, is not valid. Farrar said, “It was the only way the Gentile churches could show their gratitude to the mother church!"[4] It was not Jerusalem, however, but Antioch, which was, in a sense, the mother church of the Gentile congregations; and in the light of Paul’s statement that the real “mother” church is “the Jerusalem which is above” (Galatians 4:26), it is apparent that the Mother Church virus which has plagued humanity had not been any particular motivation of Paul’s collection. There could be another thing in the stress of this operation. as revealed in the New Testament, and that is the need for ministers of the very highest rank (Paul was an apostle) to engage at times in fund raising, a thing many of the so-called elite are stubbornly prone not to do! The churches of Galatia … Paul’s similar admonition to the Galatians is not found in the New Testament book of that name: and therefore it had been conveyed “either by messenger, or by a letter not preserved."[5] Any thoughtful student must allow that Paul’s known letters must be only a fraction of all that he wrote, but, nevertheless, a fraction preserved to us by the infallible power of the Holy Spirit. The Galatian churches here mentioned were “those of Pisidia, Antioch, Iconium, Derbe, and Lystra (Acts 13:14 Acts 14:13)"[6][1] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1831), Vol. VI, p. 296. [2] David Lipscomb, Commentary on First Corinthians (Nashville: Gospel Advocate Company, 1935), p. 248. [3] William Barclay, The Letters to the Corinthians (Philadelphia:. Westminster Press, 1954), p. 181. [4] F. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19, p. 549. [5] J. R. Dummelow, Commentary on the Holy Bible (New York: The Macmillan Company, 1937), p. 921. [6] Ibid. Verse 2 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.Upon the first day of the week … The astounding remark by Farrar that “This verse can hardly imply any religious observance of the Sunday”[7] is to be rejected. That is exactly what it does imply. Macknight translated this clause, “On the first day of every week”;[8] Grosheide declared the meaning to be “On every Sunday”;[9] and Hodge said it means, “The collection was to be made every Lord’s day."[10] Pliny’s letter to Trajan bears testimony to the fact that the Christians of his day (prior to his death in 113 A.D.) were accustomed to meet on “an appointed day”;[11] and here that appointed day is somewhat inadvertently identified by the apostle Paul as every Sunday. There is no fact connected with Christianity any more certain than the apostolic custom of worship services every Lord’s day. Beginning with the very day of our Lord’s resurrection, and continuing upon successive Sundays thereafter (John 20:18 John 20:24 John 20:26), worship was observed by the apostles. A careful study of Act 20:6-7; Acts 21:4 and Acts 28:14 discloses not merely that the worship and observance of the Lord’s supper took place on Sundays, but also that the Lord’s supper was never observed by the apostolic church on any other day. See my Commentary on Luke, p. 517. Added to that testimony is the undeniable meaning of the verse before us. Let each one of you lay by him in store … It is generally admitted that every Christian was to participate in the giving, but “by him” has given the commentators a lot of trouble. Thus Johnson thought it was “a reference to the home-giving was to be private giving."[12] The word “home” is not in the Greek text, nor is such an idea to be found there. As Lipscomb and many others have noted, “The idea that the storing was to be at home is incompatible with the idea that no collections be made when I come.'"[13] "The words do not mean "to lay by at home," but "to lay by himself.""[14] This indicates that the amount of giving was to be determined by the man HIMSELF, not by any tax or suggestion from others. The word rendered "in store" means "putting in the treasury ... the common treasury, not every man's own house."[15]As one studies some of the so-called modern translations of this place, it is clear that they are not translations in any sense, but human commentary substituted for the word of God. Even the RSV is seriously at fault in handling this passage. As Wallace said, "They changed Paul's words from lay by him in store’ to put something aside and save'; but in 1952 they revised their own rendition to store up’"[16]For its hermeneutical value, the following list of Greek words translated “giving” or its equivalent are compiled from William Barclay: [@Logeia] (1 Corinthians 16:1) means “a special collection” (Churches which do not like special appeals, take note). [@Charis] (1 Corinthians 16:3) means bounty or “free gift freely given.” [@Koinonia] (2 Corinthians 8:4 2 Corinthians 9:13; Romans 15:6) means “fellowship.” [@Diakonia] (2 Corinthians 8:4 2 Corinthians 9:1 2 Corinthians 9:12-13) means practical Christian service.” Our word “deacon” is related to it. [@Hadrotes] (2 Corinthians 8:20) means “abundance.” [@Eulogia] (2 Corinthians 9:5) means “bounty” in the sense of what is given joyfully [@Leitourgia] (2 Corinthians 9:12) means giving of money or services voluntarily, especially some large gift. [@Eleemosune] (Acts 24:17) is the Greek word for “alms.” Our word “eleemosynary” as applied to charitable institutions comes from this. [@Prosfora] (Acts 24:17) means “offering or sacrifice.” Thus what is given to the needy, or to the church, is a sacrifice or offering to God. This impressive list is a testimony to the importance of giving as laid down in the New Testament; and any preacher will find such a catalogue as this helpful and stimulating. A concluding line on this verse is from Hodge:. The only reason that can be assigned for requiring the thing to be done on the first day of the week, is that on that day the Christians were accustomed to meet, and what each one had laid aside from his weekly gains could be treasured up, put into the common treasury of the church.[17]As he may prosper … This does not mean that only the prosperous should give, but that every man, in the extent of his prosperity, should give to the proposed collection. In the whole matter of Christian giving, these verses indicate that: (1) all should participate, (2) according to the ability of each, and (3) that it should be done regularly and continually. [7] F. W. Farrar, op. cit., p 549 [8] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), p. 291. [9] F. W. Grosheide, The New International Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1953), p. 398. [10] Charles Hodge, First Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans, Publishing Company, 1974), p. 363. [11] Henry Bettenson, Documents of the Christian Church (New York and London: Oxford University Press, 1947), p. 6. [12] S. Lewis Johnson, Jr., Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 646. [13] David Lipscomb, op. cit., p. 249. [14] Charles Hodge, op., cit., p 364 [15] Ibid. [16] Foy E. Wallace, Jr., A Review of the New Versions (Fort Worth, Texas: The Foy E. Wallace, Jr., Publications, 1973), p. 436. [17] Ibid. Verse 3 And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem.Paul did not propose to take charge of the contribution himself, suggesting here that men duly appointed by the congregations should with proper screening and recommendation be dispatched with the money to its destination. The care of the apostle to avoid all appearance of improper conduct in such a thing should be noted. He avoided all such suspicion of misappropriation of the funds. A list of the seven faithful men appointed to carry the money is found in Acts 20:4, along with a list of the various congregations they represented. Verse 4 And if it be meet for me to go also, they shall go with me.Macknight thought that Paul here “insinuated his inclination”[18] to favor an invitation to be in the group conveying the funds; and, of course, as it turned out, he was included. The notion that Paul meant that “if the amount was large enough”[19] he would be willing to go seems to be unjustified. [18] James Macknight, op. cit., p. 293. [19] Charles Hodge, op. cit., p. 365. Verse 5 But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia.This evidently indicates a change in Paul’s plans to visit Corinth; because in 2 Corinthians 1:15 ff, there seems to be a critical attitude accusing the apostle of vacillating; but his postponement of his visit was founded in the highest wisdom. He would give them a little time to get their house in order before he came. Verse 6 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.The intention of spending some time at Corinth was fulfilled. “This he afterward found himself able to do” (Acts 20:2-3).[20]Set me forward on my journey … This is not a hint that he would expect to receive traveling expenses, rather having reference to the custom of the Christians accompanying departing guests for some distance at the time of their leaving, as in Acts 15:3 Acts 17:15, and Romans 15:24. ENDNOTE: [20] John William Russell, Compact Commentary on the New Testament (Grand Rapids, Michigan: Baker Book House, 1964), p. 434. Verse 7 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 and effectual door is opened unto me, and there are many adversaries.I do not wish to see you … The reason given was that he desired a longer visit than was possible at present; but this was also related to the deplorable conditions at Corinth. A short visit would not give sufficient time for working out all of the problems; besides, given time for the letter he was writing to have its effect, there might be fewer problems to solve at a later time. If the Lord permit … Paul’s plans were made like those of any other Christian, subject to the sovereign will of God; and this was fittingly recognized by the apostle. The notion that the Holy Spirit was directing on a day-to-day basis every move that Paul made is surely denied by these words. At Ephesus until Pentecost … Pentecost was one of the three great national feasts of the Jews which fell in the May-June period. For full discussion of Pentecost, see my Commentary on Acts, pp. 31-35. A great and effectual door … The marvelous opportunity for Paul at Ephesus was one of the reasons assigned for his intention of staying longer. And there are many adversaries … To some people, this hardly would have appeared as a reason for staying; but Paul reasoned that where Satan had stirred up great opposition to the truth, there must also be great opportunities for saving people. The bold and dauntless courage of Paul shines in a remark like this. There are many New Testament accounts of the enemies he encountered and vanquished (Acts 20:19; Acts 19:23, etc.). Verse 10 Now if Timothy comes see that he be with you without fear; for he worketh the work of the Lord, as I also do.Without fear … Paul’s concern that Timothy might encounter some cause of fear at Corinth might have sprung from the fierce partisanship in the church there, or from the youth, inexperience and timidity of Timothy, or even from a combination of both. The work of the Lord, as I also do … No higher recommendation could have been written for anyone than this. The noble Timothy was a loyal and able helper of the apostle throughout his ministry. Verse 11 Let no man therefore despise him. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren.This was a command that the Corinthians should accord full honors to the apostle’s helper, a duty that probably needed to be brought to their attention. Factionalism always results in the neglect of obvious duties. Paul expected Timothy to rejoin him at Ephesus within a short time. Verse 12 But as touching Apollos the brother, I besought him much to come unto you with the brethren: and it was not at all his will to come now; but he will come when he shall have opportunity.This verse is significant in showing that Paul and Apollos were on friendly terms with each other and that neither Paul nor Apollos was in any manner responsible for the ugly factions that had grown up around their names at Corinth. Paul’s desire that Apollos should go to Corinth might have been prompted by the thought that he could give valuable aid in correcting the Corinthian disorders. Also, as some believe, it is possible that communications to Paul from Corinth had requested Apollos to come. Despite their love and affection for each other, however, Apollos was not a pupil of Paul’s and felt justified in denying the apostle’s request, but promising to go later. Verse 13 Watch ye, stand fast in the faith, quit you like men, be strong. Let all that you do be done in love.As McGarvey declared, “In these brief … phrases, Paul sums up the burden of this entire epistle."[21]Watch ye … Although originally directed as an admonition to Corinth, this is a timeless duty of all Christians. The things they were to watch against were: (1) the danger of division, (2) the deception of false teachers, (3) the atheistic denials of the resurrection, (4) the failure of love of the brethren, etc. Stand fast in the faith … It is deplorable that the RSV renders this “Stand firm in your faith”; for what Paul plainly meant was that they should not depart from the Christian faith. This is the marching order for every Christian of all ties and places. Paul himself gave this the highest priority, saying near the end of life that “I have kept the faith” (2 Timothy 4:7). Quit you like men … This carries the weight of “Stop acting like spiritual infants, quarreling, boasting and indulging yourselves without discipline!” Many church problems are due to pure infantilism on the part of members who do not grow up spiritually. Be strong … Strength is manifested by courageous and unwavering loyalty to the word of God, by the resistance of temptation, by fleeing from it, by regular and faithful attendance at worship service, by constant and liberal giving, by loving consideration of the rights, opinions and needs of others, and by the repudiation of the world’s value judgments. Let all that ye do be done in love … This summarizes the teaching of the whole 13th chapter. A constant and unfeigned love of the Lord, of his church as a whole, and of its individual members is the mark of a strong Christian. Love is “the greatest” because it is always marked by obedience. See under 1 Corinthians 13:13. ENDNOTE: [21] J. W. McGarvey, Commentary on First Corinthians (Cincinnati, Ohio: Standard Publishing Company, 1916), p. 164. Verse 15 Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set themselves to minister unto the saints).Evidently, Stephanas had been baptized while traveling at Athens; for Paul’s first visit to Achaia (at Athens) resulted in the baptism of Dionysius, Damaris, “certain men” and “others”; thus the name of Stephanas must be added to those. Here it appears that later his entire house (as many as were adults) had also obeyed the gospel. The position advocated by some to the effect that Paul depreciated the results at Athens (Acts 17:34) is rejected. It is far more likely that Stephanas was among the “certain men” mentioned by Luke. Have set themselves to minister … Farrar recorded a curious opinion that Stephanas, Fortunatus and Achaicus were “perhaps slaves of the household of Chloe”;[22] and that this paragraph might have been written to protect them against the wrath of the Corinthians due to their having delivered to Paul an account of disorders in Corinth (1 Corinthians 1:11). The origin of that supposition is not known. In any case, the men mentioned (especially the household of Stephanas) were giving diligent service to the church; and Paul ordered them respected. ENDNOTE: [22] F W. Farrar, op. cit., p. 551. Verse 16 That ye also be in subjection unto such, and to every one that helpeth in the work and laboreth.Evidently there was some basis for fearing that this advice was needful; and the surmise that they might have been slaves could be correct, as there were many slaves among the churches of that era. Verse 17 And I rejoice at the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on your part they supplied.Fortunatus … This man is nowhere else mentioned in the New Testament; but Clement of Rome (30-100 A.D.) credited him with having been one of the messengers by whom Clement sent a letter (The First Epistle of Clement) to the Christians at Corinth.[23]They supplied … Dummelow paraphrased the thought as “Their visit has made up for your absence."[24][23] Clement of Rome in the Ante-Nicene Fathers (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company), Vol. I, p. 21. [24] J. R. Dummelow, op. cit., p. 921. Verse 18 For they refreshed my spirit and yours: acknowledge ye therefore them that are such.It is not clear, exactly, what Paul meant by the statement that these men “refreshed” (past tense) the spirit of the Corinthians in the same manner of his own refreshment by their visit; but the interpretation of Meyer as quoted by Hodge may be correct: “You owe (to them) whatever in my letter serves to refresh you."[25]Them that are such … has reference to all persons of good will and Christian character who, by their very presence on earth, serve to refresh and encourage the followers of Christ the Lord. ENDNOTE: [25] Charles Hodge, op. cit., p. 371. Verse 19 The churches of Asia salute you. Aquila and Prisca salute you much in the Lord, with the church that is in their house.Aquila and Prisca … See my Commentary on Romans, pp. 511-513 for comment on this distinguished couple. The whole world of Gentile Christians were under a debt of thanks to them for having saved Paul’s life, an event of which absolutely nothing is known; but the New Testament affords several splendid glimpses of this remarkable Christian couple. And the church that is in their house … Prisca and Aquila, to follow the order Paul himself sometimes used, were of sufficient wealth and generosity to provide a meeting place for Christians in their residence, a thing they did both in Rome and at Ephesus. Russell said that “It is probably that there were as yet no special buildings for Christians”;[26] in fact, Barclay went much further, declaring that “It is, in fact, not until the third century that we hear about a church building at all!"[27]The churches of Asia salute you … This is a reference to the proconsular province of Asia, and not to the continent. [26] John William Russell, op. cit., p. 435. [27] William Barclay, op. cit. p. 187. Verse 20 All the brethren salute you. Salute one another with a holy kiss.A holy kiss … Why did this lovely custom, which certainly prevailed in those times, disappear? As Barclay said: “(1) It was liable to abuse, and (2) it was liable to misinterpretation by heathen slanders, and (3) the church itself became less and less of a fellowship."[28]This custom is mentioned in 2 Corinthians 13:12; Romans 16:16, and in 1 Peter 5:14; and the feeling persists that the third reason cited by Barclay, above, is the principal cause of its disappearance. Christians do not always love one another as they should. Yet it must also be allowed that the apostolic order of such a thing was related to the customs of the times and should not be construed as binding in times and cultures as diverse from theirs as is ours. ENDNOTE: [28] Ibid., p. 188. Verse 21 The salutation of me Paul with mine own hand.This was Paul’s authentication of the epistle, his signature. Paul’s letters were usually written by a secretary, an amanuensis, probably Sosthenes in the case of this epistle (1 Corinthians 1:1). Tertius wrote Romans (Romans 16:22); and Paul also wrote the salutation and signature of 2Thessalonians (2 Thessalonians 3:17), indicating that an unnamed amanuensis wrote that epistle also. Verse 22 If any man loveth not the Lord, let him be anathema. Marana tha. The grace of the Lord Jesus Christ be with you.Anathema … means a thing accursed, leading to the necessary deduction that a refusal to love the Lord makes one an enemy of God. Marana tha … The comment of F. F. Bruce on this expression is as follows: If this word is divided as Marana tha, it means “Our Lord come”; but if we divide it Maran atha, it means “Our Lord has come.” It is an Aramaic phrase which found its way into the liturgy of the church from its earliest days.[29]The point to be emphasized is that this expression just as easily means “Our Lord has come” as it does the other proposition, “Our Lord come.” There is no need whatever, then, to accept as binding the latter meaning as indicated in English Revised Version, the Revise Standard Version, and other versions, leading to the hurtful and erroneous idea that the apostles believed the Second Advent was at hand. Phillips translated this, “May the Lord come soon.” It is far preferable to divide the word Maran atha, as in the King James Version, giving the true meaning that “Our Lord has come in his incarnation.” The scholars who prefer the other division are influenced by some of the literature (unbiblical) of ancient times in which the other division is the usual one; but Bruce explained that, by early post-apostolic times, these verses had become a kind of liturgy used at the Lord’s table; and in that usage, it had reference to the Lord’s coming to be with his followers in the assembly, as he had promised (Matthew 18:20). Thus, upon examination of this, it is certain that there is no reference whatever in this word to the Second Advent. The grace of the Lord Jesus Christ be with you … For a discussion of this characteristically Pauline greeting, see my Commentary on Romans, p. 13. This beautiful greeting, which Paul so frequently used, was not enough in this first epistle to Corinth. Paul had written some of the sternest rebukes in the holy Scriptures, and he had borne down upon them with all of his apostolic power to force a correction of their shameful abuses; therefore, he would not close with the usual greeting, adding to it an affirmation of his love for every one of them. ENDNOTE: [29] F. F. Bruce, Answers to Questions (Grand Rapids, Michigan: Zondervan Publishing House, 1972), p. 100. Verse 24 My love be with you all in Christ Jesus. Amen.In Christ Jesus … This phrase beyond all others is the badge and signature of the gospel Paul preached. The whole book of Ephesians, practically, is founded upon the conception inherent in this phrase which so abounds in his writings. If one is “in Christ” and if one is “found in him” (Philippians 3:9), salvation is assured and heaven is certain! It was that relationship to the Corinthians as his fellow-members of Christ’s spiritual body to which Paul appealed in this final loving word. Amen.

“THE FIRST EPISTLE TO THE "

Chapter Sixteen IN THIS CHAPTER

1. To understand the basis and purpose underlying the collection taken on the first day of the week

2. To note the love accompanying the writing of this epistle which is filled with so much correction of error

SUMMARY In this final chapter, Paul discusses one last subject before making his concluding remarks. It concerns the collection for the saints, for which Paul gives instructions as to the manner in which the funds are to be gathered and then sent to Jerusalem (1 Corinthians 16:1-4). He then writes briefly of his plans to see them and makes a few comments concerning Timothy and Apollos (1 Corinthians 16:5-12). His final exhortations, greetings and solemn warning are marked with a tone of love: the need to love one another, a warning to love the Lord, and a declaration of his love for them (1 Corinthians 16:13-24).

OUTLINE I. THE FOR THE SAINTS (1 Corinthians 16:1-4) A. TAKING UP THE (1 Corinthians 16:1-2)1. The same as those given the churches of Galatia (1 Corinthians 16:1) 2. To be gathered each first day of the week, people giving as they have been prospered, to avoid last minute collections (1 Corinthians 16:2)

B. SENDING THE (1 Corinthians 16:3-4)1. To be sent along with an approved representative of the church of Corinth (1 Corinthians 16:3) 2. If deemed appropriate, Paul will join them in going to Jerusalem (1 Corinthians 16:4)

II. PLANS AND RELATED (1 Corinthians 16:5-12) A. PAUL’S PLANS (1 Corinthians 16:5-9)1. To see them after passing through Macedonia (1 Corinthians 16:5-7) 2. To remain in Ephesus until Pentecost, for a door of opportunity has been opened for him (1 Corinthians 16:8-9)

B. TIMOTHY (1 Corinthians 16:10-11)1. Allow him to come without fear (1 Corinthians 16:10) 2. Do not despise him, but send him to Paul in peace (1 Corinthians 16:11)

C. APOLLOS (1 Corinthians 16:12)1. Though urged by Paul, he chose not to go to Corinth at the present time (1 Corinthians 16:12 a) 2. But he will at a more convenient time (1 Corinthians 16:12 b)

III. , , AND A SOLEMN (1 Corinthians 16:13-24) A. FINAL (1 Corinthians 16:13-18)1. Exhortation to steadfastness and love (1 Corinthians 16:13-14) 2. Exhortation to submit to the household of Stephanus and others like them, who refresh the spirits of those who know them (1 Corinthians 16:15-18)

B. (1 Corinthians 16:19-21)1. From the churches of Asia, Aquila and Priscilla, and others (1 Corinthians 16:19-20 a) 2. Greet one another with a holy kiss (1 Corinthians 16:20 b) 3. Paul’s own personal salutation in his own handwriting (1 Corinthians 16:21)

C. A SOLEMN (1 Corinthians 16:22-24)1. A grave warning about not loving the Lord Jesus , with a plea for His coming (1 Corinthians 16:22) 2. A prayer for grace and an expression of love for those in Christ Jesus (1 Corinthians 16:23)

REVIEW FOR THE CHAPTER

1. List the main points of this chapter- The Collection For The Saints (1 Corinthians 16:1-4)

• Personal Plans And Related Comments (1 Corinthians 16:5-12)
• Concluding Exhortations, Greetings, And A Solemn Farewell (1 Corinthians 16:13-24)

2. What was the purpose of the collection? (1 Corinthians 16:1)- For the needy saints in Jerusalem (Romans 15:26)

3. When was the collection to be taken? (1 Corinthians 16:2)- On the first day of the week

4. What was the purpose of doing it this way? (1 Corinthians 16:2)- To avoid a last minute collection

5. What principle concerning giving is taught in verse two?- To give as one may prosper

6. When did Paul plan to go to Corinth? (1 Corinthians 16:5-8)- After staying in Ephesus till Pentecost, and then after passing through Macedonia

7. Who would likely see them in the meantime? (1 Corinthians 16:10-11)- Timothy

8. What noble comments are made concerning Stephanus, Fortunatus, and Achaicus (1 Corinthians 16:15-18)- They devoted themselves to the ministry of the saints

• They refreshed the spirits of Paul and those at Corinth

9. What husband and wife team joined Paul in greeting the church at Corinth? (1 Corinthians 16:19)- Aquila and Priscilla

10. What grave warning does Paul give in this chapter? (1 Corinthians 16:22)- If anyone does not love the Lord Jesus, let him be accursed

11. What earnest wish does Paul express in this chapter? (1 Corinthians 16:22)- That the Lord might come

12. How does Paul close this epistle which is filled with so much rebuke for the error that existed in the church at Corinth? (1 Corinthians 16:24)- My love be with you all in Christ Jesus

Questions by E.M. Zerr On 1st Corinthians 161. For whom was collection to be made? 2. On what day was this collection to be made? 3. Was meeting called for such work exclusively? 4. On what principle was each one to give ? 5. What indicates this is not a private collection ? 6. Why was this done in advance of Paul’ s coming? 7. Who was to take this money to Jerusalem? 8. Did he expect to have sole charge? 9. Point out a good business principle here stated. 10. Compare this with Romans 12: 17. 11. Through what country did Paul expect to go ? 12. Had he ever been there before? 13. What did he propose might occur with them ? 14. Also what assistance did he expect from them? 15. On what “if” would he tarry with them? 16. What other writer gives this as a condition? 17. At what place did he plan to tarry? 18. What was the occasion of this? 19. State what nation had charge of this occasion. 20. On what ground could Paul be interested? 21. What was the “ door” of verse 9? 22. Did he expect “ smooth sailing” ? 23. Who is mentioned favorably? 24. What instructions were given concerning him? 25. What commendation did Paul give of him ? 26. How were they to conduct him? 27. To whom did Paul expect the man to come? 28. Was he to come alone? 29. What brother is next introduced ? 30. Tell what Paul desired him to do. 31. Why did he not do it? 32. Did he show disobedience by this? 33. In what must they stand fast ? 34. Acquit themselves as what? 35. In doing so how must they be? 36. Does this agree with Romans 14: 1 ? 37. How must all things be done? 38. What credit is given the house of Stephanas ? 39. Where is Achaia? 40. To what had they addicted themselves? 41. What request does Paul make here? 42. Does this mean to use men as authority? 43. Why was he glad of coming of certain men? 44. Was this lack necessarily a fault of theirs? 45. State what good they had done. 46. What churches joined in the salute? 47. In whose house was there a church? 48. State the greeting commanded. 49. Who signed this epistle? 50. What if a man loves not the Lord? 51. At what great event will this be done?

1 Corinthians 16:1

1 Corinthians 16:1. A great dearth was predicted in Acts 11:27-30, which came with such force that the disciples in Judea were thrown into a state of want. The condition lasted for some years and it is referred to in Romans 15:26; 2 Corinthians 8:1-2 2 Corinthians 9:1-2. Collections were made at various times and from different communities for the relief of the saints. It is concerning this matter that Paul is writing in this chapter. We have no record elsewhere of this order given to the churches in Galatia. As I have given order indicates that Paul gave those churches the same instructions on the subject that he wrote to the church in Corinth. Such a plan, therefore, should be regarded as the Lord’s way for churches to raise money for carrying on His work.

1 Corinthians 16:2

1 Corinthians 16:2. The Englishman’s Greek New Testament translates the first clause as follows: “Every first day of the week,” and Thayer’s explanation of the passage agrees with such a rendering. It was on this day the money was to be contributed for relief of the dearth-stricken saints, and since the disciples came together on that day for the Lord’s supper (Acts 20:7), it was a consideration of convenience on that part of Him to ordain this public collection to come at the same gathering. Lay by him has been an occasion for controversy as to where the members were to put their contribution. The pronoun him is not necessarily in the masculine gender in the original, but may properly be rendered “itself.” In store is from , and James Mac-knight defines it, “putting it in the treasury.” This critical information agrees with the reasoning Paul makes, namely, that there be no gatherings when I come. Gatherings is from the same Greek word as “collection” In the first verse.

If the brethren were to put this contribution some place in their homes, then it would have to be collected when Paul came, and that is what he wished to avoid. Besides, the fact that they were told to do this on the same day the disciples came together, indicates it was to be a public collection. As God liath prospered him means each one was to give according to his financial ability.

1 Corinthians 16:3

1 Corinthians 16:3. This advice is on the principle of Rom 12:17 and 2 Corinthians 8:18-21. A man who is entrusted with the property of another should wish to protect himself from any suspicions of dishonesty. I have known of cases where brethren who handled the money of a congregation, would resent all inquiries about the amount of funds in their hands. They would probably make some peevish remark such as, “If you think I am not honest, I will just turn the job over to someone else.” There is something wrong with a brother who takes such an attitude, to say the least, and he lays himself open to just suspicion.

1 Corinthians 16:4

1 Corinthians 16:4. When Paul wrote this verse he did not know whether he would go to Jerusalem on this mission; Romans 15:25-27 shows that he did.

1 Corinthians 16:5

1 Corinthians 16:5. Acts 20:1-3 records this work of Paul in those Greek countries, in which he was threatened with bodily harm from the Jews.

1 Corinthians 16:6

1 Corinthians 16:6. Bring me on my journey. The first word is from , which Thayer defines, “To send before. To bring on the way, accompany or escort.” He then explains the word to mean, “To set one forward, fit him out with the requisites [things required] for his journey.” Hence when a church furnishes a preacher the things he needs to take him to his “field of labor,” it is bringing that preacher on his journey to the Lord’s work.

1 Corinthians 16:7

1 Corinthians 16:7. The apostle did not count on seeing the Corinthian brethren in the immediate future, but he was expecting to see them later, subject to the will of the Lord.

1 Corinthians 16:8

1 Corinthians 16:8. The Mosaic system was both religious and secular as a govern.. ment. When Christ gave his institution to the world it was intended to supplant the old one for religious purposes (Romans 10:4), but the Jews were still left the privilege of observing their national institutions, as long as they did not try to obtain spiritual benefits from them. That is why Paul Planned to continue his work at Ephesus until Pentecost. That being one of the Jewish national feasts, the apostle wished to go to Jerusalem to attend it.

1 Corinthians 16:9

1 Corinthians 16:9. The first part of this verse is somewhat awkwardly constructed by the translators. The words great and effectual are adjectives, modifying door, which means as if it said “a great and effectual [efficient] door.” The fact of there being many adversaries was the reason Paul wished to remain at Ephesus as long as he could.

1 Corinthians 16:10

1 Corinthians 16:10. Chapter 4:17 mentions the fact that Timotheus (Timothy) was told to go to Corinth. Paul asks the brethren to give him a friendly reception; as a recommendation in support of the request, the apostle tells them of the work of the Lord in which Timothy was engaged.

1 Corinthians 16:11

1 Corinthians 16:11. To despise means to belittle or treat with improper regard. Timothy was supposed to spend some time at Corinth and then return to Paul. He did this, for 2 Corinthians 1:1 shows him joining in the salutation of that epistle.

1 Corinthians 16:12

1 Corinthians 16:12. Paul was an apostle while Apollos was only an unofficial preacher, yet he was not bound to make the journey to Corinth, for the apostle only greatly desired him to go. This indicates that Paul was not inclined to abuse his position by commanding another brother in matters where the legislation of God was not involved.

1 Corinthians 16:13

1 Corinthians 16:13. Watch ye, stand last contains a twofold exhortation. To watch means to be alert for any challenge to their faith, and if it appears it should not be suffered to shake them from their faithfulness. Quit you like men is all from one Greek word which Thayer defines, “to show one’s self a man, be brave.” Such an attitude was necessary to meet the attacks of enemies.

1 Corinthians 16:14

1 Corinthians 16:14. Charity is from one of the Greek words that are usually translated “love.” For a complete explanation of the word, see the notes on Matthew 5:43 in volume 1 of the New Testament Commentary.

1 Corinthians 16:15

1 Corinthians 16:15. Achaia is another name for Greece, the country in which Corinth was located. The baptism of Stephanas and his household is recorded in Chapter 1:16. (See the notes on Romans 16:5.) Addicted themselves to the ministry of the saints denotes they were devoted to the service in behalf of the saints or disciples.

1 Corinthians 16:16

1 Corinthians 16:16. Thayer explains the original for submit to mean, “to yield to one’s admonition or advice.” Hence it is not used in the sense of an authoritative command, for even a righteous household like that of Stephanas would have no such authority. The statement of Paul is more in the nature of an advisory exhortation. It is always well to listen to the instructions or exhortations of faithful disciples of Christ. If they are scriptural they should be accepted on the principle of chapter 11:1.

1 Corinthians 16:17

1 Corinthians 16:17. The lack on the part of the Corinthians, which was supplied by the coming of these brethren, was not in regard to material things as the next verse shows.

1 Corinthians 16:18

1 Corinthians 16:18. These brethren refreshed Paul by their coming to him, and by the message which they evidently brought from the Corinthian church (chapter 7:1). Paul reasons that such brethren were a blessing wherever they dwelt, and therefore must have been so among the brethren at Corinth; he commends them to the favor of the church.

1 Corinthians 16:19

1 Corinthians 16:19. Revelation 1:11 names seven churches in Asia, and Ephesus was one of them, where Paul was when he wrote this epistle (verse 8). Salute is from , and in the King James Version it is translated by embrace 2 times, greet 15, salute 42, take leave of 1. Thayer defines it, “to salute one, greet, bid welcome, wish well to; pay one’s respects to.” He explains that it can be done either in person or by letter, and of course it was done by the latter method in the present case. Special mention is made of Aquila and Priscilla because they were outstanding disciples and had been closely associated with the apostle in the Lord’s work (Acts 18:1-3). They were at Corinth at the same time that Paul labored there, but later went to Ephesus and hence gave their salutation to the Corinthian church through the epistle that Paul was writing.

Church that is in their house. In the first years of the church the brethren did not have regular church buildings in many places. That was due either to their financial limitations, or to the fact that the group in the community was too few in numbers to require it. In such cases the church had its meetings in private homes, and Aquila and Priscilla used their home for that purpose.

1 Corinthians 16:20

1 Corinthians 16:20. All the brethren would necessarily mean those in contact with Paul as he was writing the epistle, especially those engaged in public work for the church. Holy kiss. I have examined a number of clic- tionaries and histories, as well as four lexicons, and they all represent the kiss to have been a form of salute between persons of both sexes, the custom dating back to ancient times. The instruction of the apostle, then, was not to start any new form of salutation, for that of the kiss was in existence centuries before he was born. The point is in the word holy, and it means for the salutation to be sincere and not hypocritical as was that of Judas.

1 Corinthians 16:21

1 Corinthians 16:21. Paul wrote some of his epistles with his own hand (Galatians 6:11), others he dictated and then signed them to show that they were genuine.

1 Corinthians 16:22

1 Corinthians 16:22. Anathema means a curse, and it is pronounced upon a man who does not love Jesus. Maranatha is transferred into the King James Version without being translated. Thayer defines it, “our Lord cometh or will come.” It denotes, therefore, that such a person will be accursed when the Lord comes. (See 2 Thessalonians 1:7-9).

1 Corinthians 16:23-24

1 Corinthians 16:23-24. Paul wishes that the grace (favor) of Jesus may be with the brethren at Corinth. As a secondary favor upon the church, the apostle assures it of his love for all in Christ Jesus. Amen is explained in the notes on Romans 16:24, volume 1 of the New Testament Commentary.