1. 1 Corinthians 16Edited by Glenn PeasePREFACEI quote many authors both old and new, and if any author does not want their wisdom shared inthis way, they can let me know, and I will delete it. My e-mail is glenn_p86@yahoo.comSome of the comments are very long, and so if you want to keep it simple you can read just thefirst 5 to 7 comments, and skip the longer ones that may get too detailed. The essence of eachverse is in the first few comments.I/TRODUCTIO/1. Expositor's Bible, I/ closing his letter to the Corinthians, Paul, as usual, explains his ownmovements, and adds a number of miscellaneous directions and salutations. These for the mostpart relate to matters of merely temporary interest, and call for no comment. Interest of a morepermanent kind unfortunately attaches to the collection for the poor Christians of Jerusalemwhich Paul invites the Corinthians to make. Several causes had contributed to this poverty ; and,among others, it is not improbable that the persecution promoted by Paul himself had animportant place. Many Christians were driven from their homes, and many more must have losttheir means of earning a livelihood. But it is likely that Paul was anxious to relieve this poverty,not so much because it had been partly caused by himself as because he saw in it an opportunityfor bringing more closely together the two great parties in the Church.In his Epistle to the Galatians Paul tells us that the three leaders of the Jewish Christian ChurchJames, Peter, and John when they had assured themselves that this new Apostle was trust worthy,gave him the right hand of fellowship, on the understanding that he should minister to theGentiles, "only," he adds "only they would that we should remember the poor, the same which Ialso was forward to do." Accordingly we find him seeking to interest the Gentile Churches intheir Jewish brethren, and of such importance did he consider the relief that was to be sent toJerusalem that he himself felt it an honor to be the bearer of it. He saw that no doctrinalexplanations were likely to be so fruitful in kindly feeling and true unity as this simple expressionof brotherly kindness.2. Godet, I/ this conclusion the apostle treats five subjects: (1) The collection for the poor of theChurch of Jerusalem: vers. 1-4; (2) His approaching visit to Corinth: vers. 5-9; (3) /ews of hisdelegates and of his fellow-workers: vers. 10-12; (4) Particular exhortation and direction relativeto the three deputies of the Church who are at present with him: vers. 13-18; (5) Finalsalutations: vers. 19-24.

2. The Collection for God's People1. /ow about the collection for God's people: Do what Itold the Galatian churches to do.1. Barnes, /ow concerning the collection for the saints - The use of the article here shows that hehad mentioned it to them before, and that it was a subject which they would readily understand.It was not new to them, but it was needful only to give some instructions in regard to the mannerin which it should be done, and not in regard to the occasion for the collection, or the duty ofmaking it. Accordingly, all his instructions relate simply to the manner in which the collectionshould be made. The word rendered collection ( logia) does not occur anywhere else inthe /ew Testament, and is not found in the classic writers. It is from leg, to collect, and,undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. Theword saints ( hagious) here refers, doubtless, to Christians; to the persecutedChristians in Judea. There were many there; and they were generally poor, and exposed tovarious trials. In regard to the meaning of this word, and the circumstances and occasion of thiscollection; see the notes on Rom_15:25-26.As I have given order - ( dietaxa). As I have directed, enjoined, commanded, arranged.It does not mean that he had assumed the authority to tax them, or that he had commanded themto make a collection, but that he had left directions as to the best manner and time in which itshould be done. The collection was voluntary and cheerful in all the churches Rom_15:26-27;2Co_9:2; and Paul did not assume authority to impose it on them as a tax. /or was it necessary.Self-denial and liberality were among the distinguishing virtues of the early Christians; and to bea Christian then implied that a man would freely impart of his property to aid the poor and theneedy. The order related solely to the manner of making the collection; and as Paul had suggestedone mode to the churches in Galatia, he recommended the same now to the Corinthians.To the churches of Galatia - Galatia was a province in Asia Minor. On its situation, see the noteon Act_16:6. There were evidently several churches planted in that region; see Gal_1:2. At whattime he gave this order to the churches there is not mentioned; though it was doubtless onoccasion of a visit to the churches there; see Act_16:6.1B. The Athenian statesman Aristides wrote the following of Christians living in the secondcentury: They walk in humility and kindness, and they deal honestly and they love one another.They take care of widows and orphans. He that has much gives to him who has little. If they see astranger, they bring him under their roof and treat him like family. When one of their poor passesaway from the world and they cant afford a proper burial, they provide for the burial. If theyhear that any of their number is in prison or oppressed for the name of Christ, all of themprovide for his needs and seek to get him released if possible. And if there is among them a manthat is poor and needy, they will fast two or three days (go without food themselves) so they maysupply the need. 3. 2. Clarke, The collection for the saints - - , from , to gather, or collect;translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor.The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as theenmity of their countrymen to the Gospel of Christ led them to treat those who professed it withcruelty, and spoil them of their goods; (see Heb_10:34; and Rom_15:26; and see the noteRom_15:27); and the apostle hereby teaches that it was the duty of one Christian congregation tohelp another when in distress.3. Gill, /ow concerning the collection for the saints,.... /ot at Corinth, but at Jerusalem, asappears from 1Co_16:3 for the poor saints there, who were reduced to poverty, either through thespoiling of their goods by their persecuting countrymen; or through the selling of theirpossessions, and putting their substance into one common stock, which was now exhausted,partly by their living upon it, and partly by the expending of it for the enlargement of the interestof Christ, and the spread of his Gospel among the Gentiles; so that it was but fit and reasonablethat they should assist them in their necessitous circumstances: wherefore the apostle, after hehad gone through the various subjects he thought fit to write upon, relating both to doctrine andpractice, proceeds to give some orders, directions, and instructions, concerning this matter.As I have given orders to the churches of Galatia, so also do ye. The churches of Galatia werethose he wrote an epistle to, which bears their name, and in which he takes notice of the requestof the apostles at Jerusalem to him, that he would remember the poor as he travelled through theGentile countries, and which, no doubt, he mentions, as a hint unto them to collect for them.Gal_2:10 though the order he here speaks of was doubtless given them when he passed throughthe region of Galatia, Act_16:6. This he observes by way of example to the church at Corinth, andto show them, that what he ordered them was no other than what he enjoined other churches,and which they were ready to come into, as these in Galatia, and also in Macedonia; and designsthis as a spur unto them, that if the Galatians, who were a more rude and uncultivated people,being now called by grace, were ready to such a good work, they who were a more polite people,and used to civility, humanity, and tenderness, would not be backward to it.4. Henry, In this chapter Paul closes this long epistle with some particular matters of lessmoment; but, as all was written by divine inspiration, it is all profitable for our instruction. Hebegins with directing them about a charitable collection on a particular occasion, the distressesand poverty of Christians in Judea, which at this time were extraordinary, partly through thegeneral calamities of that nation and partly through the particular sufferings to which they wereexposed. /ow concerning this observe,I. How he introduces his direction. It was not a peculiar service which he required of them; hehad given similar orders to the churches of Galatia, 1Co_16:1. He desired them only to conform tothe same rules which he had given to other churches on a similar occasion. He did not desire thatothers should be eased and they burdened, 2Co_8:13. He also prudently mentions these orders ofhis to the churches of Galatia, to excite emulation, and stir them up to be liberal, according totheir circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and,as it is probable, in worldly wealth (see the argument), surely would not suffer themselves tocome behind any in their bounty to their afflicted brethren. /ote, The good examples of otherChristians and churches should excite in us a holy emulation. It is becoming a Christian not tobear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided thisconsideration only makes him exert himself, not envy others; and the more advantages we haveabove others the more should we endeavour to exceed them. The church of Corinth should not be 4. outdone in this service of love by the churches of Galatia, which do not appear to have beenenriched with equal spiritual gifts nor outward ability.5. Jamison, collection for the saints at Jerusalem (Rom_15:26) and in Judea (Act_11:29,Act_11:30; Act_24:17; compare 2Co_8:4; 2Co_9:1, 2Co_9:12). He says saints rather than thepoor, to remind the Corinthians that in giving, it is to the Lords people, their own brethren in thefaith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassedwith various troubles, which in part affected the Jewish Christians. The community of goodswhich existed among them for a time gave temporary relief but tended ultimately to impoverishall by paralyzing individual exertion (Act_2:44), and hence was soon discontinued. A beautifulfruit of grace it was, that he who had by persecutions robbed many of their all (Act_26:10),should become the foremost in exertions for their relief.as I have given rather, gave order, namely, during my journey through Galatia, thatmentioned in Act_18:23. The churches of Galatia and Phrygia were the last which Paul visitedbefore writing this Epistle. He was now at Ephesus, and came thither immediately from visitingthem (Act_18:23; Act_19:1). That he had not been silent in Galatia on contributions for the poor,appears from the hint let fall in his Epistle to that church (Gal_2:10): an undesigned coincidenceand mark of genuineness [Paley, Horae Paulinae]. He proposes the Galatians as an example to theCorinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to theRomans (Rom_15:26, Rom_15:27; 2Co_9:2). There is great force in example.6. Calvin, But concerning the collection. Luke relates (Acts 11:28) that the prediction of Agabus,foretelling that there would be a famine under Claudius Caesar, gave occasion for alms beingcollected by the saints, with the view of affording help to the brethren in Jerusalem. For thoughthe Prophet had foretold, that this calamity would be generally prevalent almost throughout theworld, yet as they were more heavily oppressed with penury at Jerusalem, and as all the GentileChurches were bound, if they would not be held guilty of very great ingratitude, to afford aid tothat place from which they had received the gospel, every one, consequently, forgetful of self,resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem,appears from the Epistle to the Galatians, (Galatians 2:10,) where Paul relates, that he had beencharged by the Apostles to stir up the Gentiles to afford help.2 /ow the Apostles would neverhave given such a charge, had they not been constrained by necessity. Farther, this passage is anevidence of the truth of what Paul states there also -- that he had been careful to exhort theGentiles to afford help in such a case of necessity. /ow, however, he prescribes the method ofrelief; and that the Corinthians may accede to it the more readily, he mentions that he hadalready prescribed it to the Churches of Galatia; for they would necessarily be the moreinfluenced by example, as we are wont to feel a natural backwardness to anything that is notordinarily practiced. /ow follows the method -- by which he designed to cut off all hinderancesand impediments.7. Godet, When dividing among themselves the preaching of thegospel throughout the whole world, the apostles had made anarrangement by which Paul and Barnabas should from time to time renewthe help sent by the Church of Antioch in a particular case, in behalf of thepoor Christians of Jerusalem (Gal. 2:10; Acts 11:27-30). It has beenasked whether the indigence of these last did not arise from thecommunity of goods which had prevailed in the Church for a time, after 5. Pentecost. Augustine had already suggested this idea. Reuss speaks inthis connection of imprudence, of squandering of fortunes, misunderstoodcharity. But it is impossible that sacrifices made for the time, to keep upcommon tables, and of which a few examples only are quoted in the Acts,could have had so considerable an influence on the monetary condition ofthe Christians of the capital. Edwards calls attention to the expressiontou;" ptwcou;" tw'n aJgivwn , the poor among the saints (Rom. 15:26),which proves that the indigence did not extend to all. We must rememberwhat appears clearly from the Gospels, the Acts of the Apostles, and theEpistle of James, as well as from the term Ebionites ( poor ) by whichChristians of Jewish origin are designated: viz. that Christianity hadgained the mass of its adherents from the poor population of Palestine./ow the Christians were hated by the great and rich of Jerusalem onwhom they depended for their work. /othing easier for them,consequently, than to reduce Christians to the last extremity. Moreover,believers must have been exposed by the Jewish authorities in Palestineto a thousand vexations and penalties from which the Churches of othercountries were free. If we read carefully James 2:6 in connection withchap. 5:1-6, we shall have an idea of the painful situation of the Churchesof Palestine, and particularly of that of Jerusalem, at this period. It closelyresembled the position of Hindoo converts excluded from their caste, orthat of Protestants, newly converted from Catholicism, in Spain or Italy,whom the animosity of the clergy, and their influence over the wealthyclasses, often deprive of their means of subsistence. Finally, it must not be forgotten that we havehere the imitation of a custom which prevailedamong the Jews from the time that the people were scattered over theGentile world. It appears from Josephus ( Antiq. 18.9. 1) and from Philo (Leg. ad Caium , 40) that, in all the cities where there was a Jewishcolony, there was a treasury established in which every Israelite depositedthe offerings which he destined for the temple and for the inhabitants ofthe capital. It was from Babylonia that the richest contributions came. Menof the noblest families were chosen to carry those collections toJerusalem. It was therefore most natural for the Church to appropriate thisusage in behalf of the mother Church of Christendom, all the morebecause such manifestations of Christian love were the finest testimony tothe communion of saints, a close bond formed by the Spirit of Godbetween the two great divisions of the primitive Church; comp. 2 Cor. 8and 9 and Rom. 15:25-27.The form peri; dev , as to what concerns, concerning , as well as the art.th'" , the , introduce the subject as one already known to the Corinthians (2Cor. 9:2); and what is to be said immediately of the Churches of Galatiaproves that the matter had long engaged attention. Besides, the passageGal. 2:10 shows that it was not the first time such a thing had beendone.The expression the saints , though frequently denoting allChristians (6:2; Rom. 12:13), is certainly not used here by Paul withoutallusion to the peculiar dignity belonging to the members of the primitiveChurch of Jerusalem; comp. 2 Cor. 8:4, 9:1, 12. They possess, whatever Holsten may say inopposition to Hofmann, a special consecration; theyare the natural branches of the good olive tree (Rom. 11:16, 17, 24), whereas believers of the 6. Gentiles are branches of the wildolive grafted among the former on the patriarchal stem. According to Eph.2:19, the Gentiles become by faith fellow-citizens of the saints , that is tosay, of Christians of Jewish origin. It is from the Church of Jerusalem, St.Paul says (Rom. 15:27), that spiritual blessings have spread throughoutthe world. There is much delicacy on Paul's part in emphasizing thischaracteristic when speaking of an act which might have had somethinghumiliating about it for those who were its objects. This almsgiving thusbecame the payment of a debt, or better still an act of homage, a sort oftithe offered by the Church of the Gentiles to the Levites of the humanrace.Perhaps in the letter of the Corinthians to Paul a question hadbeen put to him as to the steps to be taken for the success of thisbusiness. To his high speculative and dialectic powers the apostle unitedan eminently practical mind.8. Barclay 1-12, If Timothy comes, see that he may be able to stay with you without fear. He isdoing God's work just as I, too, am doing it, so let no one look down on him. Speed him on hisway with the blessing of peace that he may come to me, for I and the brothers are eagerly waitingfor him. With regard to Apollos, the brother, I have strongly urged him to go to you with thebrothers, but he was all against coming to you just now, but will come when the time isconvenient.There is nothing more typical of Paul than the abrupt change between 1 Cor.15 and 1 Cor.16. 1Cor.15 has been walking in the loftiest realms of thought and theology, and discussing the life ofthe world to come. 1 Cor.16 deals with the most practical things in the most practical way and isconcerned with the everyday life of this world and the administration of the Church. There is noreach of thought too high for Paul to scale and no practical detail of administration too small forhim to remember. He was very far from being one of those visionaries, who are at home in therealms of theological speculation and quite lost in practical matters. There might be times whenhis head was in the clouds but his feet were always planted firmly on the solid earth.He begins by dealing with the collection for the poor saints at Jerusalem. This was anundertaking very dear to Paul's heart. (compare Gal.2:10; 2 Cor.8-9; Rom.15:25; Ac.24:17).There was a certain brotherliness in the ancient world. In the Greek world there wereassociations called eranoi. If a person fell on evil days or was in sudden need, his friends wouldclub together to raise an interest-free loan to help him. The synagogue had officials whose duty itwas to collect from those who had and to share out to those who had not. Quite frequently Jewswho had gone abroad and prospered sent their envoys to Jerusalem with contributions for theTemple and for the poor. Paul did not want the Christian Church to be behind the Jewish and theheathen world in generosity.But to him this collection for the poor at Jerusalem meant more than that. (i) It was a way ofdemonstrating the unity of the Church. It was a way of teaching the scattered Christians thatthey were not members of a congregation only, but members of a Church, each part of which hadobligations to the rest. The narrowly congregational outlook was far from the Pauline conceptionof the Church. (ii) It was a way of putting into effect the practical teaching of Christianity. Byarranging this collection Paul was providing his converts with an opportunity of translating intoaction the teaching of Christ on the virtue of love.It has been pointed out that, in different letters and speeches, Paul uses no fewer than ninedifferent words to describe this collection. 7. (i) Here he calls it a logia (GS/3048); the word means an extra collection. A logia was somethingwhich was the opposite of a tax which a man had to pay; it was an extra piece of giving. A mannever satisfies his Christian duty by discharging the obligations which he can legally becompelled to fulfil. The question of Jesus was, "What more are you doing than others?"(Matt.5:47).(ii) Sometimes he calls it a charis (GS/5485) (1 Cor.16:3; 2 Cor.8:4). As we have already seen, thecharacteristic of charis (GS/5485) is that it describes a free gift freely given. The really lovelything is not something extracted from a man, however large it be, but something given in theoverflowing love of a man's heart, however small it be. We must note that Paul does not lay downa flat rate which each Corinthian Christian must give; he tells them that they must give as theirprosperity demands. A man's heart must tell him what to give.(iii) Sometimes he uses the word koinonia (GS/2842) (2 Cor.8:4; 2 Cor.9:13; Rom.15:6).Koinonia means fellowship, and the essence of fellowship is sharing. Christian fellowship is basedon the spirit which cannot hug to itself that which it has, but which regards all its possessions asthings to be shared with others. Its dominating question is not, "What can I keep?" but, "Whatcan I give""(iv) Sometimes he uses the word diakonia (GS/1248) (2 Cor.8:4; 2 Cor.9:1, 2 Cor.9:12-13).Diakonia means practical Christian service. It is from its kindred word diakonos (GS/1249) thatwe get our English word deacon. It may sometimes happen that the limitations of life prevent usfrom rendering personal service and it may often happen that our money can go where we cannotgo.(v) Once he uses the word hadrotes (GS/0100), whose meaning is abundance (2 Cor.8:20). In thatpassage Paul speaks of the envoys of the Church who accompany him to guarantee that he doesnot misuse the abundance which is entrusted to him. Paul would never have desired anabundance for himself. He was content with what he could earn with the toil of his hands and thesweat of his brow. But he was glad in heart when he had abundance to give away. It is a grimcommentary on human nature that, when a man is dreaming of what he would do if he was amillionaire, he almost always begins by thinking what he would buy for himself, and seldom ofwhat he would give away.(vi) Sometimes he uses the word eulogia (GS/2129), which in this case means bounty (2 Cor.9:5).There is a kind of giving which is not a bounty. The gift is given as a bleak and unavoidable duty,given with a grudge and with no delight. All true giving is a bounty which we are supremely gladto give.(vii) Sometimes he uses the word leitourgia (GS/3009) (2 Cor.9:12). In classical Greek this is aword with a noble history. In the great days of Athens there were generous citizens whovolunteered out of their own pockets to shoulder the expenses of some enterprise on which thecity was engaged. It might be to defray the expenses of training the chorus for some new dramaor some team to compete for the honour of the city in the games; it might be to pay for theoutfitting and manning of a trireme or man-of-war in time of the city's peril. A leitourgia(GS/3009) was originally a service of the state voluntarily accepted. Christian giving issomething which should be volunteered. It should be accepted as a privilege to help in some waythe household of God.(viii) Once he speaks of this collection as eleemosune (GS/1654) (Ac.24:17). That is the Greekword for alms. So central was alms-giving to the Jewish idea of religion, that the Jew could usethe same word for almsgiving and righteousness. 8. "Alms given to a father shall not be blotted out, And it shall stand firm as a substitute for sin; Inthe day of trouble it shall be remembered, Obliterating thine iniquities as the heat the hoar frost"(Ecc.14:15).The Jew would have said, "How can a man show that he is a good man except by beinggenerous?"(ix) Lastly he uses the word prosphora (GS/4376) (Ac.24:17). The interesting thing is thatprosphora is the word for an offering and a sacrifice. In the realest sense that which is given to aman in need is a sacrifice to God. The best of all sacrifices to him, after the sacrifice of thepenitent heart, is kindness shown to one of his children in trouble.At the end of this section Paul commends two of his helpers. The first is Timothy. Timothy hadthe disadvantage of being a young man. The situation in Corinth was difficult enough for theexperienced Paul; it would be infinitely worse for Timothy. Paul's commendation is that they areto respect Timothy, not for his own sake, but for the sake of the work that he is doing. It is not theman who glorifies the work but the work which glorifies the man. There is no dignity like thedignity of a great task. The second is Apollos. Apollos emerges from this passage as a man ofgreat wisdom. Right at the beginning of this letter we saw that there was a party in Corinth who,quite without the sanction of Apollos, had attached themselves to his name. Apollos knew that,and, no doubt, he wished to stay away from Corinth, lest that party try to annex him. He waswise enough to know that, when a Church is torn with party politics, there is a time when it iswiser and more far-sighted to stay away.2. On the first day of every week, each one of you shouldset aside a sum of money in keeping with his income,saving it up, so that when I come no collections will haveto be made.1. Barnes, Upon the first day of the week - Greek, On one of the Sabbaths. The Jews, however,used the word Sabbath to denote the week; the period of seven days; Mat_28:1; Mar_16:9;Luk_18:12; Luk_24:1; Joh_20:1, Joh_20:19; compare Lev_23:15; Deu_16:9. It is universallyagreed that this here denotes the first day of the week, or the Lords Day.Let every one of you - Let the collection be universal. Let each one esteem it his duty and hisprivilege to give to this object. It was not to be confined to the rich only, but was the commonduty of all. The poor, as well as the rich, were expected to contribute according to their ability.Lay by him in store - ( par' heaut tithet thsaurizn). Lethim lay up at home, treasuring up as he has been prospered. The Greek phrase, by himself,means, probably, the same as at home. Let him set it apart; let him designate a certain portion;let him do this by himself, when he is at home, when he can calmly look at the evidence of hisprosperity. Let him do it not under the influence of pathetic appeals, or for the sake of displaywhen he is with others; but let him do it as a matter of principle, and when he is by himself. Thephrase in Greek, treasuring up, may mean that each one was to put the part which he haddesignated into the common treasury. This interpretation seems to be demanded by the latter 9. part of the verse. They were to lay it by, and to put it into the common treasury, that there mightbe no trouble of collecting when he should come. Or it may, perhaps, mean that they wereindividually to treasure it up, having designated in their own mind the sum which they couldgive, and have it in readiness when he should come. This was evidently to be done not on oneSunday only, but was to be done on each Lords Day until he should come.As God hath prospered him - The word God is not in the original, but it is evidentlyunderstood, and necessary to the sense. The word rendered hath prospered (euodtai) means, properly, to set forward on ones way; to prosper ones journey; and then toprosper, or be prospered. This is the rule which Paul lays down here to guide the Christians atCorinth in giving alms, a rule that is as applicable now, and as valuable now, as it was then.That there be no gatherings when I come - /o collections logiai, 1Co_16:1). The apostlemeans that there should be no trouble in collecting the small sums; that it should all be prepared;that each one might have laid by what he could give; and that all might be ready to be handedover to him, or to whomsoever they might choose to send with it to Jerusalem; 1Co_16:3 - In viewof this important verse, we may remark:(1) That there is here clear proof that the first day of the week was observed by the church atCorinth as holy time. If it was not, there can have been no propriety in selecting that day inpreference to any other in which to make the collection. It was the day which was set apart to theduties of religion, and therefore an appropriate day for the exercise of charity and thebestowment of alms. There can have been no reason why this day should have been designatedexcept that it was a day set apart to religion, and therefore deemed a proper day for the exerciseof benevolence toward others.(2) This order extended also to the churches in Galatia, proving also that the first day of theweek was observed by them, and was regarded as a day proper for the exercise of charity towardthe poor and the afflicted. And if the first day of the week was observed, by apostolic authority, inthose churches, it is morally certain that it was observed by others. This consideration, therefore,demonstrates that it was the custom to observe this day, and that it was observed by the authorityof the early founders of Christianity.(3) Paul intended that they should be systematic in their giving, and that they should give fromprinciple, and not merely under the impulse of feeling.(4) Paul designed that the habit of doing good with their money should be constant. He,therefore, directed that it should be on the return of each Lords Day, and that the subject shouldbe constantly before their minds.(5) It was evident that Paul in this way would obtain more for his object than he would if hewaited that they should give all at once. He therefore directed them honestly to lay by each weekwhat they could then give, and to regard it as a sacred treasure. How much would the amount ofcharities in the Christian churches be swelled if this were the practice now, and if all Christianswould lay by in store each week what they could then devote to sacred purposes.(6) The true rule of giving is, as the Lord hath prospered us. If he has prospered us, we owe itto him as a debt of gratitude. And according to our prosperity and success, we should honestlydevote our property to God.(7) It is right and proper to lay by of our wealth for the purposes of benevolence on Sunday. Itis right to do good then Mat_12:12; and one of the appropriate exercises of religion is to look atthe evidence of our prosperity with a view to know what we may be permitted to give to advancethe kingdom of the Lord Jesus.(8) If every Christian would honestly do this every week, it would do much to keep down thespirit of worldliness that now prevails everywhere in the Christian church; and if every Christian 10. would conscientiously follow the direction of Paul here, there would be no lack of funds for anywell-directed plan for the conversion of the world.2. Clarke, Upon the first day of the week - The apostle prescribes the most convenient andproper method of making this contribution.1. Every man was to feel it his duty to succor his brethren in distress.2. He was to do this according to the ability which God gave him.3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings,and had seen how much God had prospered his labor.4. He was then to bring it on the first day of the week, as is most likely, to the church orassembly, that it might be put in the common treasury.5. We learn from this that the weekly contribution could not be always the same, as each manwas to lay by as God had prospered him: now, some weeks he would gain more; others, less.6. It appears from the whole that the first day of the week, which is the Christian Sabbath,was the day on which their principal religious meetings were held in Corinth and theChurches of Galatia; and, consequently, in all other places where Christianity hadprevailed. This is a strong argument for the keeping of the Christian Sabbath.7. We may observe that the apostle follows here the rule of the synagogue; it was a regularcustom among the Jews to make their collections for the poor on the Sabbath day, that theymight not be without the necessaries of life, and might not be prevented from coming to thesynagogue.8. For the purpose of making this provision, they had a purse, which was called Arneki shel tsedakah, The purse of the alms, or what we would term, the poors box. Thisis what the apostle seems to mean when he says, Let him lay by him in store - let him put itin the alms purse, or in the poors box.9. It was a maxim also with them that, if they found any money, they were not to put it in theirprivate purse, but in that which belonged to the poor.10. The pious Jews believed that as salt seasoned food, so did alms, riches; and that he who didnot give alms of what he had, his riches should be dispersed. The moth would corrupt thebags, and the canker corrode the money, unless the mass was sanctified by giving a part tothe poor.3. Gill, Upon the first day of the week,.... In an ancient copy of Beza's, and in some others, it isadded, "the Lord's day". Upon some one first day of the week, or more, if there was a necessityfor it, until the collection was finished; though the Syriac and Arabic versions render it, "everyfirst day": but this is not the apostle's intention, that a collection should be made every first day,but only on some one day, or as long as it was necessary: for at the close of the verse he gives thisreason for it, "that there be no gatherings when I come": whereas, if this collection was to havebeen every first day, and to have been always continued, it must have been when he was present,as well as when absent; but this was only designed for a certain time, and on a certain account:the reason of his fixing upon the first day of the week was, because on this day the disciples ofChrist, and the primitive churches, met together for divine worship, to hear the word, andobserve the ordinances of Christ; see Joh_20:19 and was a very fit reason for such a work, whentheir hearts were warmed with the presence of God and Christ, with the grace of the Spirit, andthe doctrines of the Gospel, and their affections were knit to one another, and to all the saints: 11. and so we find from the accounts of Justin Martyr (w), and of Tertullian (x), that it was usual forthe primitive churches in the age following that of the apostles, after the worship of God wasover, to collect money for widows and orphans, and for saints in distress, such as were banishedinto distant parts, or condemned to the mines; and this practice was very agreeable to thecustoms of the apostle's countrymen, the Jews, from whence he might take this, who used tocollect for, and distribute to the poor on their sabbath (y)."The alms dish was every day, but the alms chest from evening of the sabbath to the evening ofthe sabbath,''It was collected and distributed then, as their commentators say (z).Let everyone of you lay by him in store, as God hath prospered him. The persons who are tocontribute are everyone, of every sex, age, state, and condition, male and female, young and old,servants and masters, the meaner as well as the richer sort; the poor widow threw in her miteinto the treasury as well as the rich men: the act of communication or distribution is signified bylaying by him in store; for this is not to be understood of separating a part of his substance fromthe rest, and laying it up , "in his own house", as the Syriac version renders it, or theputting it in his pocket in order to give it; though both these acts may be necessary, aspreparatory to the work: but it intends the very act itself: for communicating to the poor is layingup in store a good foundation for the time to come; it is a laying up treasure in heaven, and richesthere, which will never corrupt: the manner in which this is to be done, and the measure of it, "asGod hath prospered him"; according to the success he has in his worldly business, and theincrease of his worldly substance, and which is the way to have it enlarged. The Jews have asaying (a),"if a man observes his provisions to be straitened, let him do alms of them, how much more ifthey are large.''The Vulgate Latin version renders, it, "laying up what pleases him well"; and the Arabic version,"what through liberality he pleases, and shall be convenient for him"; for this ought to be afreewill offering, as a matter of bounty and generosity, and not of covetousness, or of force andnecessity, but as a man, of himself has purposed in his own heart, and which he does withcheerfulness and freedom.That there be no gatherings when I come; who had other work, and greater service to do amongthem; besides, he was desirous of having this collection over and ready when he came, that hemight directly send it away to Jerusalem, knowing the pressing necessities of the saints there.4. Henry, The direction itself, concerning which observe,1. The manner in which the collection was to be made: Every one was to lay by in store(1Co_16:2), have a treasury, or fund, with himself, for this purpose. The meaning is that heshould lay by as he could spare from time to time, and by this means make up a sum for thischaritable purpose. /ote, It is a good thing to lay up in store for good uses. Those who are rich inthis world should be rich in good works, 1Ti_6:17, 1Ti_6:18. The best way to be so is toappropriate of their income, and have a treasury for this purpose, a stock for the poor as well asfor themselves. By this means they will be ready to every good work as the opportunity offers;and many who labour with their own hands for a livelihood should so work that they may have togive to him that needeth, Eph_4:28. Indeed their treasury for good works can never be very large 12. (though, according to circumstances, it may considerably vary); but the best way in the world forthem to get a treasury for this purpose is to lay by from time to time, as they can afford. Some ofthe Greek fathers rightly observe here that this advice was given for the sake of the poorer amongthem. They were to lay by from week to week, and not bring in to the common treasury, that bythis means their contributions might be easy to themselves, and yet grow into a fund for the reliefof their brethren. Every little, as the proverb says, would make a mickle. Indeed all ourcharity and benevolence should be free and cheerful, and for that reason should be made as easyto ourselves as may be. And what more likely way to make us easy in this matter than thus to layby? We may cheerfully give when we know that we can spare, and that we have been laying by instore that we may.2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodtai,as he has been prospered, namely, by divine Providence, as God has been pleased to bless andsucceed his labours and business. /ote, All our business and labour are that to us which God ispleased to make them. It is not the diligent hand that will make rich by itself, without the divineblessing, Pro_10:4, Pro_10:22. Our prosperity and success are from God and not from ourselves;and he is to be owned in all and honoured with all. It is his bounty and blessing to which we oweall we have; and whatever we have is to be used, and employed, and improved, for him. His rightto ourselves and all that is ours is to be owned and yielded to him. And what argument moreproper to excite us to charity to the people and children of God than to consider all we have as hisgift, as coming from him? /ote, When God blesses and prospers us, we should be ready to relieveand comfort his needy servants; when his bounty flows forth upon us, we should not confine it toourselves, but let it stream out to others. The good we receive from him should stir us up to dogood to others, to resemble him in our beneficence; and therefore the more good we receive fromGod the more we should do good to others. They were to lay by as God had blessed them, in thatproportion. The more they had, through God's blessing, gained by their business or labour, theirtraffic or work, the more they were to lay by. /ote, God expects that our beneficence to othersshould hold some proportion to his bounty to us. All we have is from God; the more he gives(circumstances being considered), the more he enables us to give, and the more he expects weshould give, that we should give more than others who are less able, that we should give morethan ourselves when we were less able. And, on the other hand, from him to whom God gives lesshe expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect menshall do more good than he gives ability. /ote, Where there is a willing mind he accepts accordingto what a man hath, and not according to what he hath not (2Co_8:12); but as he prospers andblesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives,the more enlarged should our hearts be, and the more open our hands; but, where the ability isless, the hands cannot be as open, however willing the mind and however large the heart; nordoes God expect it.3. Here is the time when this is to be done: The first day of the week, kata mian sabbatn(Luk_24:1), the Lord's day, the Christian holiday, when public assemblies were held and publicworship was celebrated, and the Christian institutions and mysteries (as the ancients called them)were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacationthe mind has from worldly cares and toils the more disposition has it to show mercy: and theother duties of the day should stir us up to the performance of this; works of charity shouldalways accompany works of piety. True piety towards God will beget kind and friendlydispositions towards men. This commandment have we from him that he who loveth God love hisbrother also, 1Jo_4:21. Works of mercy are the genuine fruits of true love to God, and thereforeare a proper service on his own day. /ote, God's day is a proper season on which to lay up forcharitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the 13. blessings of the past week, and it is a proper way to procure his blessing on the work of our handsfor the next.4. We have here the disposal of the collections thus made: the apostle would have every thingready against he came, and therefore gave direction as before: That there be no gatherings when Icome, 1Co_16:2. But, when he came, as to the disposal of it, he would leave it much to themselves.The charity was theirs, and it was fit they should dispose of it in their own way, so it answered itsend, and was applied to the right use. Paul no more pretended to lord it over the purses of hishearers than over their faith; he would not meddle with their contributions without their consent.5. Jamison, first day of ... week already kept sacred by Christians as the day of the Lordsresurrection, the beginning day both of the physical and of the new spiritual creations: itgradually superseded the Jewish sabbath on the seventh day (Psa_118:22-24; Joh_20:19,Joh_20:26; Act_20:7; Rev_1:10). So the beginning of the year was changed from autumn tospring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths,were directed to be kept on the first day of the week: the feast of the wave offering of the firstsheaf, answering to the Lords resurrection; Pentecost, or the feast of weeks, typical of the fruitsof the resurrection in the Christian Church (Lev_23:11, Lev_23:15, Lev_23:16, Lev_23:36); thefeast of tabernacles at harvest, typical of the ingathering of the full number of the elect from oneend of heaven to the other. Easter was directed to be kept as a holy sabbath (Exo_12:16). TheChristian Sabbath commemorates the respective works of the Three Persons of the Triune God -creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost beingpoured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard.The primary object of the sabbath is holiness, not merely rest: Remember that thou keep holythe sabbath day. Compare Gen_2:3, God blessed and sanctified it, because ... in it He hadrested, etc. The word Remember implies that it was in existence before the giving of the lawfrom Sinai, and refers to its institution in Paradise (compare Exo_16:22, Exo_16:23, Exo_16:26,Exo_16:30). Six days shalt thou labor: the spirit of the command is fulfilled whether the sixdays labor be on the last six days or on the first. A perpetual sabbath would doubtless be thehighest Christian ideal; but living in a world of business where the Christian ideal is not yetrealized, if a law of definite times was necessary in Paradise, it is still more so now.every one of yon even those in limited circumstances.lay by him though there be not a weekly public collection, each is privately to set apart adefinite proportion of his weekly income for the Lords cause and charity.in store abundantly: the earnest of a better store laid up for the giver (1Ti_6:19).as God hath prospered him literally, whatsoever he may be prospered in, or may byprosperity have acquired [Alford], (Mat_25:15-29; 2Co_8:12).that there be no gatherings when I come that they may not then have to be made, when yourand my time ought to be employed m more directly spiritual things. When men give once for all,not so much is given. But when each lays by something every Lords day, more is collected thanone would have given at once [Bengel].6. Calvin, On one of the Sabbaths. The end is this -- that they may have their alms ready in time.He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in abustle, is not done well, but to contribute on the Sabbath what might seem good, and accordingas every one's ability might enable -- that is, on the day on which they held their sacredassemblies. The clause rendered on one of the Sabbaths, (kata< mi>an sabba>twn,) Chrysostom 14. explains to mean -- the first Sabbath. In this I do not agree with him; for Paul means rather thatthey should contribute, one on one Sabbath and another on another; or even each of them everySabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacredassembly, in which the communion of saints is celebrated, might be an additional spur to them./or am I more inclined to admit the view taken by Chrysostom -- that the term Sabbath isemployed here to mean the Lord's day, (Revelation 1:10,) for the probability is, that the Apostles,at the beginning, retained the day that was already in use, but that afterwards, constrained bythe superstition of the Jews, they set aside that day, and substituted another. /ow the Lord's daywas made choice of, chiefly because our Lord's resurrection put an end to the shadows of the law.Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily inferfrom this passage, that believers have always had a certain day of rest from labor -- not as if theworship of God consisted in idleness, but because it is of importance for the common harmony,that a certain day should be appointed for holding sacred assemblies, as they cannot be heldevery day. For as to Paul's forbidding elsewhere (Galatians 4:10) that any distinction should bemade between one day and another, that must be understood to be with a view to religion,3 andnot with a view to polity or external order.4Treasuring up. I have preferred to retain the Greek participle, as it appeared to me to be moreemphatic.5 For although qhsanri>zein means to lay up, yet in my opinion, he designed toadmonish the Corinthians, that whatever they might contribute for the saints would be their bestand safest treasure. For if a heathen poet could say -- "What riches you give away, those aloneyou shall always have,6how much more ought that consideration to have influence among us,who are not dependent on the gratitude of men, but have God to look to, who makes himself adebtor in the room of the poor man, to restore to us one day, with large interest, whatever we giveaway? (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 tomoths. (Matthew 6:20.)According as he has prospered. Instead of this the old translation has rendered it, What mayseem good to him, misled, no doubt, by the resemblance between the word made use of, andanother.7 Erasmus renders it, What will be convenient. 8 /either the one nor the other pleasedme, for this reason -- that the proper signification of the word brings out a meaning that is muchmore suitable; for it means -- to go on prosperously. Hence he calls every one to consider hisability -- "Let every one, according as God hath blessed him, lay out upon the poor from hisincrease."7. Bob Deffinbaugh, Joe Bayly, a fine Christian writer who passed away a few years ago, wrote abook on death, based somewhat on the tragedies which had come to his own family. The bookwas first released with the title, The View From a Hearse. Thats not the kind of title which sellsbooks, so when the second edition was published, it came with the new title, The Last Thing WeEver Talk About. Death, the title indicated, was the last thing we ever talk about. If Paul were theauthor (as he is of 1 Corinthians), the title would have to be, The /ext To The Last Thing WeEver Talk About. The last thing Paul talked about was money. Some Christians and others seemto wish we would never talk about money, especially when it comes to our responsibility towardothers. These verses are here because the Corinthians needed to hear them, and I suspect we needto hear them just as badly. Let us listen then, and learn about giving Gods way.The Connection of Verses 1-4 to the Context. Verses 1-4 of chapter 16 flow very logically out ofPauls teaching on the resurrection in chapter 15. Paul concluded by assuring the Corinthian 15. saints that due to the resurrection of our Lord, and thus the resurrection of the dead, our laborand toil is not in vain in the Lord. /o wonder Paul can now speak to his readers about making acontribution to the poor. This is one of the ways the Christian can lay up treasure in heaven(see Matthew 6:19-21). Furthermore, the contribution to the saints, which Paul has instructed theCorinthians to prepare for, is that which will be delivered after he arrives at Corinth, so Paulsdiscussion of his travel plans logically follow in verses 5-9. Giving to the poor is an eternalinvestment, which will be delivered to the saints after Paul has returned to Corinth.The /eed Which Required a Contribution. There are all kinds of people seeking contributions.We do not have to drive very many blocks before we find men (and sometimes women andchildren) sitting or standing beside the freeway with signs announcing their need for money. Butthe need which occasions Pauls instructions is a special one. Since our text does not give us agreat deal of detail about this need, let me turn your attention to those texts which give us moreinsight about the need in Jerusalem.First, we know from other texts the need was that of the Jewish church in Jerusalem and Judea.Paul, as he stood before Felix, told the governor why he had gone to Jerusalem:17 /ow after several years I came to bring alms to my nation and to present offerings (Acts24:17).23 But now, with no further place for me in these regions, and since I have had for many years alonging to come to you 24 whenever I go to Spainfor I hope to see you in passing, and to behelped on my way there by you, when I have first enjoyed your company for a while-- 25 but now,I am going to Jerusalem serving the saints. 26 For Macedonia and Achaia have been pleased tomake a contribution to Jerusalem for the poor among the saints in Jerusalem (Romans 15:23-26).Second, we know from the early chapters of Acts that the saints in Jerusalem gave generously oftheir means to meet the needs that existed among the poor among them (see Acts 2:43-47; 4:32-37; 6:1-6). The stoning of Stephen brought about a persecution which forced many to flee fromJerusalem (seeActs 8:1-2). The means of meeting the needs of the poor saints in Jerusalem had been depleted inthe church that was there.Third, it appears that at the same time things were becoming tough for the Jewish saints inJerusalem, things were also becoming very difficult for Jews elsewhere. The famine whichAgabus and other prophets predicted took place during the reign of Claudius (Acts 11:28). It wasClaudius who, during his reign, ordered the Jews out of Rome (Acts 18:2), which is why Priscillaand Aquila met up with Paul in Corinth. Jewish believers elsewhere in the world were havinghard times of their own, so they were not able to do much to help their brethren in Jerusalem andJudea.This text from the Book of Hebrews (written to Jewish saints) seems to best describe the situationin Jerusalem and Judea, which created the need for outside help from Gentile churches:32 But remember the former days, when, after being enlightened, you endured a great conflict ofsufferings, 33 partly, by being made a public spectacle through reproaches and tribulations, andpartly by becoming sharers with those who were so treated. 34 For you showed sympathy to theprisoners, and accepted joyfully the seizure of your property, knowing that you have foryourselves a better possession and an abiding one. 35 Therefore, do not throw away yourconfidence, which has a great reward (Hebrews 10:32-35).Pauls instructions concerning our obligation to our poor brethren are consistent with a longtradition of biblical revelation on this matter. The Old Testament Law required the Israelites tocontribute to the needs of their brethren and others (Leviticus 19:9ff.; Deuteronomy 15:7-11).Psalms and Proverbs had much to say on this matter (Psalm 112:9; Proverbs 14:21, 31; 19:17; 16. 21:13; 22:9; 28:27; 31:20). The prophets had a great deal to say about Israels duty to the poor,and their oppression of the poor was one of the reasons God brought judgment upon Israel(Isaiah 10:2; 58; Jeremiah 2:34; 5:28; Ezekiel 16:49; 18:12, 17; 22:29; Amos 4:1; 5:11-12;Zechariah 7:10). Our Lord also taught about our obligation to the poor (Matthew 19:21; Luke14:13; 19:8), as did the apostles (Romans 12:13; Galatians 2:9-10; 6:10; James 2; 1 John 3:15-18).(6) Pauls instructions regarding this collection for the poor were given as a command. Paul sayshe is instructing the Corinthians to do what he directed the Galatians to do. The worddirected is a strong word, used of military orders (Acts 23:31; 24:23), of the instruction of ourLord (1 Corinthians 9:14), and of the directives of Paul with full apostolic authority (1Corinthians 7:17; 11:34; Titus 1:5). There are two imperatives (commands) in our text; one inverse 1 (so do you also), and the other in verse 2 (let each one of you put aside and save). Thismatter of giving to the poor brethren in Jerusalem was not an option, but a duty.(7) Here Pauls instruction to give is to every single Christian believer. Some things are optionalfor Christians, but this is not. Some things are presented as a matter of personal conviction; thisis not. The instruction given to the churches is that each one of them is to put aside and save(16:2), to be able to contribute toward the needs of the saints in Jerusalem. Most churches wouldnot have a lack of funds if all of their members gave, even if some could not give much.When considering that Paul commanded every Corinthian saint to set aside funds for the poor, Iwas reminded of two texts in the Book of Acts describing the generosity of the saints to the poor:44 And all those who had believed were together, and had all things in common; 45 and theybegan selling their property and possessions, and were sharing them with all, as anyone mighthave need. 46 And day by day continuing with one mind in the temple, and breaking bread fromhouse to house, they were taking their meals together with gladness and sincerity of heart (Acts2:44-46, emphasis mine).32 And the congregation of those who believed were of one heart and soul; and not one of themclaimed that anything belonging to him was his own; but all things were common property tothem. 33 And with great power the apostles were giving witness to the resurrection of the LordJesus, and abundant grace was upon them all. 34 For there was not a needy person among them,for all who were owners of land or houses would sell them and bring the proceeds of the sales, 35and lay them at the apostles feet; and they would be distributed to each, as any had need (Acts4:32-35, emphasis mine)./otice the unity and charity which characterized the first church in Jerusalem. The generositywas all-inclusive. What one saint did, all the saints did. And no one was excluded who was inneed. That which Paul commands in 1 Corinthians 16:1-4, the early church spontaneouslypracticed in Acts 2 and 4. Participation was 100 percent in the early church, and Paul called forthe same participation at Corinth and elsewhere.(8) Paul did not set down a rule as to how much each must give. There are no numbers orpercentages given which must be metno quotas. Paul left the amount to be given up to eachsaint. The Corinthians were not instructed to give what they did not have but to give out of theirprosperity.(9) Paul expected the collective total of all the gifts to be substantial. This is implied by the factthat they were given a period of time to save up for this contribution. It is further implied by thefact that some Corinthian men were expected to accompany this gift to Jerusalem.(10) Paul instructed the Corinthians to consider their contribution consistently and to determinewhat they would give on the first day of every week (16:2). A friend commented to me after thismessage that if you set aside a certain amount on the first day of the week, you will not spend itlater on in the week. It is often sadly true that we spend all we want with the promise to God that 17. He can have all that is left. The first day of the week was the day our Lord was raised from thedead (see Matthew 28:1; Mark 16:2) and also the day on which the church met (Acts 20:7; seeRevelation 1:10). I do not think that they were to decide what to give at church so they could putmoney in the offering plate. They were told to set the money aside at home. I believe Paul wantsthem, and us, to make our decisions regarding our responsibilities to our poor brethren in thecontext of the cross of Christ, of His gift of salvation, and of our worship and praise. What betterday to decide how to use the money God has entrusted to us than the Lords day?(11) Paul refused to employ pressure or persuasive tactics to increase the amount the Corinthiansgave. Paul wanted the monies to be saved up so that no collection would be made in his presence.They were not giving to Paul but to God. He instructed the Corinthians to give, but he did not usegimmicks to motivate giving. Saving up to give over a period of time not only allowed theCorinthians time to give generously, it also gave them time to give this money purposefully. Ourlaw now gives us three days in which to change our minds regarding a purchase we have made.Paul gave these believers weeks to think about what they were doing so their charity would bepurposeful and not something they would later regret.In reflecting upon Pauls fund-raising methods, it occurred to me that Paul raises funds in thesame way he preaches the gospelin a way that the world would call foolish and ineffective. Theworld would change the gospel message to make it more appealing. They would employpersuasive techniques and worldly wisdom to obtain better results. Paul preached a foolishgospel in weakness and fear and trembling, so that the results would have to be the work ofGod (see 1 Corinthians 1:18-2:5).Think about it for a moment. What is the most difficult sales pitch to reject? It is the face-to-facepresentation of someone we know and love. We find it a little easier to say no on the phone, and itis quite easy to throw a sales-oriented letter into the trash. Paul wrote a letter so they would nothave to give when he arrived and saw them face-to-face. Paul really wanted their decision to giveto be divinely prompted, rather than prompted by human persuasion. Paul set aside the meansand methods which the world knows to work well in fund-raising.(12) Paul employed every possible means for assuring the Corinthians that the monies givenwould be used just as represented. Unfortunately, many funds which are raised for charitablepurposes are used for less noble causes. Candidly, too much of the monies raised goes into thepockets of those who raise the funds. Some who are corrupt simply pocket the money they haveraised under false pretenses. (This is the case, I believe, in Mark Twains Huckleberry Finn, whenTom and Huck come across a huckster who is merely missionarying. The con man they comeacross is allegedly raising funds for the salvation of the heathen, but in reality, he is simplyripping off gullible souls.Pauls intent and desire was to raise funds and then distribute them in a way that avoided anyappearance of impropriety. Speaking of Titus in 2 Corinthians 8, Paul indicates how important itis that donated funds be handled in a seemly manner:17 For he not only accepted our appeal, but being himself very earnest, he has gone to you of hisown accord. 18 And we have sent along with him the brother whose fame in the things of thegospel has spread through all the churches; 19 and not only this, but he has also been appointedby the churches to travel with us in this gracious work, which is being administered by us for theglory of the Lord Himself, and to show our readiness, 20 taking precaution that no one shoulddiscredit us in our administration of this generous gift; 21 for we have regard for what ishonorable, not only in the sight of the Lord, but also in the sight of men (2 Corinthians 8:17-21).I understand Pauls words in our text to assure his readers that none of the donated funds willever go into his pocket, even when being transported to Jerusalem. When the gifts are gathered totake to Jerusalem, some men of the Corinthians choosing will take the funds, and Paul will senda letter of introduction and explanation with them. If deemed appropriate, Paul will accompany 18. them. Pauls method minimizes the dangers which arise when larger amounts of money arecollected. Each one stores up his or her own contribution at home. When the funds are gathered,a delegation of trusted men take the funds and transport them personally. These men do not letthe funds out of their possession until they have handed them over to the church leaders who willdistribute them (see Acts 11:30).Money MattersMoney is not the most important thing; in fact, it is a very little thing (Luke 16:10). But how wehandle money as a stewardship determines how much responsibility we will be given in the reallyimportant things (Luke 16:11-12). As a church, we have attempted to implement the principlesset down by Paul and others in the Bible. We have a printed position paper on contributions atCommunity Bible Chapel, and we endeavor to follow it consistently. In the past few weeks, wehave been reviewing the way that monies are handled in our church so that there might not beeven a hint of any possibility of impropriety in this area. I would also say that those people whohandle the funds in our church are men and women of the highest character and whoconscientiously and meticulously maintain financial records. At the same time, it has always beenour policy and commitment to maintain the highest level of confidentiality, so that who gives, andhow much is given, is not known by me nor by any of the elders.You will observe that in our teaching hour, no offering plate is passed. This is because we believethe offering should be taken at the worship hour, our meeting of the church. We believe ourgiving should be a part of our worship. If you are a Christian, we urge you to give, not only forthe benefit of this body and its ministry, but for your own benefit (see Philippians 4:17). If youare not a Christian, we urge you not to give.There is nothing you can do to earn Gods favor or to contribute to your salvation. Spirituallyspeaking, we are bankrupt and have nothing to offer God but our debts. Jesus Christ paid ourdebt on the cross of Calvary. If we acknowledge our debt (our sins), and receive Gods gift ofsalvation through the death, burial, and resurrection of Jesus Christ, we are forgiven our debtsand given eternal life. Our sins are forgiven by His death and resurrection. His righteousness istransferred to us. We are born again. That is the gift of salvation which we offer to you.10 Jesus answered and said to her, If you knew the gift of God, and who it is who says to you,Give Me a drink, you would have asked Him, and He would have given you living water (John4:10).24 Being justified as a gift by His grace through the redemption which is in Christ Jesus;(Romans 3:24).15 But the free gift is not like the transgression. For if by the transgression of the one the manydied, much more did the grace of God and the gift by the grace of the one Man, Jesus Christ,abound to the many. 16 And the gift is not like that which came through the one who sinned; foron the one hand the judgment arose from one transgression resulting in condemnation, but on theother hand the free gift arose from many transgressions resulting in justification. 17 For if by thetransgression of the one, death reigned through the one, much more those who receive theabundance of grace and of the gift of righteousness will reign in life through the One, JesusChrist (Romans 5:15-17).23 For the wages of sin is death, but the free gift of God is eternal life in Christ Jesus our Lord(Romans 6:23).15 Thanks be to God for His indescribable gift! (2 Corinthians 9:15).8 For by grace you have been saved through faith; and that not of yourselves, it is the gift of God(Ephesians 2:8).Our text sets before us several challenges as a church and as individuals. Let us consider severalareas of application. In one sense, these four verses place before us a very unique situation. TheseGentile believers at Corinth had the privilege and responsibility of giving to their Jewish 19. brethren in need. This Jewish church was the instrument through which they heard the gospeland were saved. They received a spiritual blessing from the Jerusalem saints, and they couldrespond in gratitude with a material gift (Romans 15:27). There is no way we can preciselyreproduce that which Paul set before the Corinthians./evertheless, we do have opportunities to respond to Pauls instructions. The church is not justthe local church, but the body of Christ. The body of Christ certainly includes those whoprofess faith in Christ around the world. At this very moment, Christians are living in verysimilar straits to the Jewish saints of Jerusalem and Judea in Pauls day. Amazing as it may seem,in this age of instant communications, we are less aware of our impoverished and persecutedbrethren than were those in Pauls day, for whom the speed of our current mail system (which e-mailusers now refer to as snail mail) would boggle their minds. We are obligated to be awareof the needs of our brothers and sisters in distant places and to minister to their material needs.In my personal opinion, this is a weakness in our church and in most other churches. Let us prayand ask God to forgive us and show us how we can minister as we should in this area ofresponsibility.Pauls challenge to every believer to set aside and give is one we should take seriously. First, ifyou are one who has falsely assumed that others should carry your financial obligation here, youare wrong. I urge you to repent and to purpose before God to give something regularly no matterhow small the amount. For most of us, Pauls words about saving up to give sound strange. /owonder! We are all so dependent upon credit and so deeply in debt we think we do not haveanything to give. Some Christian organizations have taken their cue and are now acceptingcontributions by credit card contributions. Let us consider whether our indebtedness isfurthering the kingdom of God, and give thought to beginning a savings account for the purposeof meeting needs. I have to tell you that when I think I do not have anything to give, I tend to lookthe other way when needs are before me. If you and I had a savings account designated formeeting the needs of others (and if there were money in this account), we would begin to look forneeds rather than to look the other way. May God use Pauls words in these first four verses toconvict us, and better yet, to change us, so that we gratefully comply with Pauls instructions.8. Hodge, The collection was to be made every Lords day; every one was to contribute; and thecontributions were to be in proportion to the means of the giver. These are the three principleswhich the apostle had established among the churches of Galatia, and which he urged theCorinthians to adopt. Upon the first day of the week, literally, upon one of the Sabbath, accordingto the Jewish method of designating the days of the week. The Hebrew word, sabbath (rest), isused not only in the singular, but also in the plural form, both for the seventh day, and for thewhole week, Luke 18:12. That the first day of the week was, by divine appointment, made thesacred day for Christians, may be inferred. 1. From the distinction put upon that day by ourLord himself, John 20:19,26. 2. From the greatness of the event which its observance wasintended to commemorate. The sanctification of the seventh day of the week was intended to keepin mind the great truth of the creation of the world, on which the whole system of revealedreligion was founded; and as Christianity is founded on the resurrection of Christ, the day onwhich Christ rose became for that reason the Christian Sabbath. 3. From its being called by theapostle John the Lords day, i.e. the day set apart for the service of the Lord, Revelation 1:10. 4.From the evidence that it was from the beginning the day on which Christians assembled forworship, Acts 20:7. 5. From the uniform practice of the whole church, which practice, having theclear evidence of apostolic sanction, is authoritative. Let every one of you. It was an importantfeature of these apostolic arrangements, that the contributions were not to be confined to any oneclass of the people. The same amount might perhaps have been raised from the rich few. But this 20. would not have answered one important end which the apostle had in view. It was the religiouseffect which these gifts were to produce in promoting Christian fellowship, in evincing the truthand power of the gospel, and in calling forth gratitude and praise to God, even more than therelief of the temporal necessities of the poor, that Paul desired to see accomplished, 2 Corinthians9:12-14. Every one was to lay by himself, i.e. most modern commentators say, at home, pareJautw~| .The word Qhsauri>zwn means putting into the treasury, or hoarding up, and is perfectlyconsistent with the assumption that the place of deposit was some common treasury, and notevery mans own house. 2. If Paul directed this money to be laid up at home, why was the firstday of the week selected? It is evident that the first day must have offered some special facility fordoing what is here enjoined. The only reason that can be assigned for requiring the thing to bedone 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, i.e. put into thecommon treasury of the church. 3. The end which the apostle desired to accomplish could nototherwise have been effected. He wished that there might be no collections when he came. But ifevery man had his money laid by at home, the collection would be still to be made. Theprobability is, therefore, Paul intended to direct the Corinthians to make a collection everyLords day for the poor, when they met for worship. As God hath prospered him; literally,whatever has gone well with him. He was to lay aside what by his success in business he was ableto give. This is another principle which the apostle would have Christians to act upon. Theircontribution should be in proportion to their means. 3. And when I come, whomsoever ye shallapprove by (your) letters, them will I send to bring your liberality unto Jerusalem.Paul was not to receive the money himself. It was to be given to men selected and approved by theCorinthians, whom Paul promised to send, furnished with letters from himself, to Jerusalem. Thewords dij ejpistolw~n , with letters, are not to be connected with what precedes, approved byyour letters, but with what follows, I will send with letters. Otherwise there would have beenno need of Pauls sending them. i.e. the persons approved by the Corinthians. The people were tocollect the money; it was to be committed to men of their own selection; but Paul, as the author ofthe collection, was to send it to Jerusalem. If the apostle deemed it wise to place himself abovesuspicion, and to avoid giving even the most malicious the opportunity of calling his integrity inquestion, as is intimated here, and expressly stated in 2 Corinthians 8:19,20, it must be wise forother men and ministers to act with equal caution. If called to disburse the money of others or ofthe church, let that money, if possible, be in some other custody than their own, that others mayknow what is done with it. Thus at least Paul acted.9. Godet, The plan which he advised the Churches ofGalatia to follow, and which the Corinthians are now called to imitate, isno other than that which he points out in ver. 2. The katav is distributive:every first day; the cardinal numeralmiva , one , used instead of the ordinal first , is a Hebraism; comp. Mark16:2, 9. The terms savbbaton (sometimes savbba" ) and savbbatagradually took the meaning of week; comp. Luke 18:12; for weeks aremeasured by Sabbaths. It seems probable from this passage, as fromActs 20:7, that the day which followed the Sabbath, and which was theday of the resurrection of Jesus, was early distinguished from the otherdays of the week and substituted for the Sabbath as the ordinary day forreligious worship; comp. Rev. 1:10. The Doctrine of the Twelve Apostles 21. calls it, as the Apocalypse does, the Lord's day , omitting even the wordhJmevra , which already makes kuriakhv an entirely technical term (seeEdwards). Our passage presents one of the first indications of the specialreligious consecration of this first day of the week. Each one; even theleast wealthy, even slaves; however little it may be.The words: by him ,denote an act done by each in his own house, and not, as some havethought, a gift bestowed in church and known to the giver only.The expression qhsaurivzwn ,storing up a treasure , is very beautiful; whileexpressing the same thought as tiqevnai parj eJautw'/ , to set aside , itbrings out the encouraging aspect of this method; such successivedeposits, little as they may be, gradually become a respectable sum, atreasure. But the apostle would not have this measure to become aburden such as might oppress the hearts of the givers (2 Cor. 9:7). Hencehe adds: as he hath prospered. The verb eujodou'n , to guide happily in ajourney , signifies in the Middle: to make a journey happily oneself; andhence: to prosper in one's business. The plan in question therefore is thesetting apart regularly of a certain proportion of the weekly gain.Theobject of this measure is that the sums may be ready when Paul comes,and that there may be nothing to do except to lift them, which will be donequickly and easily, and will give an ampler sum than if the gift were allbestowed at one time.9B. Criswell, If you take God's part, you'll feel it in your soul. This is God's part. And, do Isteal from God? Do I rob God? Do I? You know, something happens to a family and to a manwho takes God's part.If God gets HisAnd I get mine,Then everythingWill be just fine.But if I get mineAnd keep God's, too,What do you thinkThe Lord will do?I think He'll collect,Don't you?10. Bruce Goettsche, There are several good principles here. First, our giving should besystematic or deliberate. Paul tells the people of Corinth that they should set aside their gift onthe first day of every week. Most likely this was because the church met on Sunday for worship.Paul told them that the money should be saved up so no collections will have to be made when hearrives. This may mean the people were to bring their money every week to the church so thatthis missions money could be saved up for when Paul arrived. 22. The point is clear. We must plan to give. There is nothing wrong with giving in response to anurgent appeal but most of us dont have a lot of discretionary income. We must be deliberateabout setting money aside. In practice this means as you budget to pay your utilities and otherneeds, you should budget to give to the Lord and others. When we do this we find that we cangive much more substantially.Second, our giving should be proportional. The /ew Testament doesnt talk about tithing (or thegiving of 10%). I happen to think that 10% is a good place to begin when it comes to giving.However, this is not required. The emphasis in the /ew Testament is on attitude. We are to givewillingly and cheerfully. We are to give out of gratitude for what Christ has done rather thangive out of a sense of obligation.Paul does say we should also give proportionally. If you have more, you should give more. He isnot merely saying, We should all give 10% and if you make more money your 10% will be morethan the next guy. Paul is going further than this. He is saying if we have been richly blessed(and most of us have been) we should be willing to give a greater percentage of our income to thework of the Lord in the church and in the lives of others. We should do this because our needs arealready adequately cared for.You know the problem that we have. As we make more money, we feel we have more needs andwe take on bigger obligations. Warren Wiersbe makes a great suggestion. He suggests that wefind a good standard of living (as opposed to indulgent or extravagant) and live at that level.Once we have found this level we should give the surplus to the things of God.Pastor J. Vernon McGee relates a conversation he once had,When I was pastoring a church in Texas, one of my officers owned several Coca-Cola plants, andone of them was in our town. He was a man of means, and he owned a ranch where we used to goto hunt and fish. Often he would ask me why I didnt preach on tithing. One day I said, Whyshould I preach on tithing? He said, Because it is the Bible way of giving. I agreed, Yes, itwas the Old Testament way of giving, but under grace I dont believe tithing is the way it shouldbe done. So he asked me, How do you think it ought to be done? I took him to this verse: AsGod hath prospered him. /ow this was during the depression. If you are as old as I am, you willremember that the depression in the 1930s was a very serious time. So I said to him, For somestrange reason, Coca-Cola is selling, and you are doing very well. However, there are somemembers in our church who cant give a tithe right now. I dont believe God is asking them togive a tenth. There are a few people who are doing well, and they are to give as they have beenprosperedand they are not to stop with a tenth. Probably they ought to give a half. Do youknow that this man never again suggested that I preach on tithing! The reason was that he wastithing, but he didnt want to give as God had prospered him.[2]William Barclay has observed that, It is a grim commentary on human nature that, when a manis dreaming of what he would do if he was a millionaire, he almost always begins by thinking 23. what he would buy for himself, and seldom of what he would give away.[3]We can understand these concepts but we know in practice it often is something different. Some have much and hoard what they have. They focus on how much they can theyaccumulate. They tend to believe their security is found in their riches. Others have much and spend much. They always have something new to buy. Down deepthey believe happiness will be found in the things they possess. Others live well beyond their means and even though they have been prospered greatlythey always feel they have little and so they give little.The Bible would have us take our eyes off our indulgences and focus on the good we can do withwhat we have been given. God calls us to contentment and simplicity in our living so that we canuse our money as a tool for eternity. Understand that I preach to myself with these words. Thereis a sense in which we should be giving up the things we could have so that others could have thethings they must have.Fourth, our giving should be managed responsibly. Paul was concerned that the offering be sentwith men you approve. People who give to the church should have confidence that the funds ofthe church are being used in a wise and appropriate manner. One of the blights on the Christiancommunity has been discoveries that donor funds have been used to indulge leaders (and in somecases their pets!). Churches and church leaders must make sure that funds are used withwisdom. I believe we have worked hard to erect safeguards to the misuse of funds and we havecommittees that seek to use the money given in the most responsible way possible. We are Godsstewards and take that responsibility seriously.10B. College Press Commentary, In I Corinthians 16:l-4 Paul sounds as if he is ordering thepeople to give, whether they want to or not. Someone may have takenoffense at his bluntness, so he wrote TI Corinthians, chapters 8 and9, to explain that all giving must be done willingly, as each man haspurposed in his own heart, and not out of coercion. But it is a fact,that both of these are scriptural motives for Christian stewardship.Paul uses the Greek word logeias (lit. something counted, a collection)to describe what he had directed (Gr. dietaxa, given ordersfor as in the military) to the churches of Galatia. /ow he commandsthe church at Corinth (Gr, poiesate, 2nd, pl. 1 aor., imperative,You do!) to take up offerings, and tells them how to do it. Theystarted to do what he ordered (see I1 Cor, 8:10), but then they stopped.So he wrote later holding before them the example of the Macedoniansand telling them they must not give as if it were an exaction. Jesustaught his stewardship lessons under the same two principles. First,Jesus is the Master, our King. He has every right to give his servantsorders about the conduct of their stewardship. On the other hand,the obedience of the servant is to be done under an attitude of willingnessand cheerfulness. If obedience has to be coerced and is resented, 24. the servant of Christ is no better than the elder brother who stayedhome but hated every minute of it, (see Luke 15:25-32).The Greek word euodotai is a combined word from eu, meaningwell or good, and hodos, meaning road or journey or path.It is translated in verse 2, prosper. Christians are to give accordingto the goodness of the road they travel. If God has given a mana hard row to hoe (hard times, poverty) he should give whateverhe is able to give. He must give something, but it may be very littlecompared to what others have to give. But that is all right with God.It does not need to be a tithe (10 percent) There is nowhere in the/ew Testament that tithing is commanded for the Christian. TheChristians relationship is on a much higher level than tithing. Theexpectation for a Christian is loving, self-sacrificing, responsiblestewardship of 100 percent of all with which he has been entrusted.He will give as he believes the Lord has given to him, and what heretains he will not consider his own but he will use it wisely and frugallyto serve Christ in the best manner possible and bring glory to hisname. We cannot give more than we have. God knows that (I1 Cor.8:12), and accepts it, God is singularly interested in the readinessof mind and heart to give. With God, motive is all important (seeMatt. 6:2, 3, 4, 19, 20, 21).11. Jonathan Edwards (1703-1758), Subject: That it is the mind and will of God that the firstday of the week should be the day that should be especially set apart for religious exercises andduties among Christians.We find in the /ew Testament often mentioned a certain collection, which was made by theGrecian churches, for the brethren in Judea, who were reduced to pinching want by a dearthwhich then prevailed, and was the heavier upon them by reason of their circumstances, theyhaving been from the beginning oppressed and persecuted by the unbelieving Jews. Thiscollection or contribution is twice mentioned in the Acts, 11:28-30 and 24:17. It is also noticed inseveral of the epistles: as Rom. 15:26 and Gal. 2:10. But it is most largely insisted on, in these twoepistles to the Corinthians: in this first epistle, 16, and in the second epistle, 8 and 9. The apostlebegins the directions, which in this place he delivers concerning this matter, with the words of thetext wherein we may observe,I. What is the thing to be done concerning which the apostle gives them direction the exerciseand manifestation of their charity towards their brethren by communicating to them for thesupply of their wants, which was by Christ and his apostles often insisted on, as one main duty ofthe Christian religion and is expressly declared to be so by the apostle James, chap. 1:27, Purereligion and undefiled before God and the Father is this, to visit the fatherless and widows intheir affliction.II. We may observe the time on which the apostle directs that this should be done, viz. on thefirst day of the week. By the inspiration of the Holy Ghost he insists upon it, that it be done onsuch a particular day of the week, as if no other day would do so well as that, or were so properand fit a time for such a work. Thus, although the inspired apostle was not for making thatdistinction of days in gospel times, which the Jews made, as appears by Gal. 4:10, Ye observedays, and months, etc., yet here he gives the preference to one day of the week, before any other, 25. for the performance of a certain great duty of Christianity.III. It may be observed that the apostle had given to other churches, that were concerned in thesame duty, to do it on the first day of the week: As I have given orders to the churches ofGalatia, even so do ye. Whence we may learn, that it was nothing peculiar in the circumstancesof the Christians at Corinth, which was the reason why the Holy ghost insisted that they shouldperform this duty on this day of the week. The apostle had given the like orders to the churches ofGalatia./ow Galatia was far distant from Corinth: the sea parted them, and there were several othercountries between them. Therefore it cannot be thought that the Holy Ghost directs them to thistime upon any secular account, having respect to some particular circumstances of the people inthat city, but upon a religious account. In giving the preference to this day for such work, beforeany other day, he has respect to something which reached all Christians throughout the wideworld.And by other passages of the /ew Testament, we learn that the case was the same as to otherexercises of religion, and that the first day of the week was preferred before any other day, inchurches immediately under the care of the apostles, for an attendance on the exercises ofreligion in general. Acts 20:7, Upon the first day of the week, when the disciples came togetherto break bread, Paul preached unto them. It seems by these things to have been among theprimitive Christians in the apostles days, with respect to the first day of the week, as it wasamong the Jews, with respect to the seventh.We are taught by Christ, that the doing of alms and showing of mercy are proper works for theSabbath-day. When the Pharisees found fault with Christ for suffering his disciples to pluck theears of corn, and eat on the Sabbath, Christ corrects them with that saying, I will have mercyand not sacrifice; Mat. 12:7. And Christ teaches that works of mercy are proper to be done onthe Sabbath, Luke 13:15, 16, and 14:5. These works used to be done on sacred festivals anddays of rejoicing under the Old Testament, as in /ehemiahs and Esthers time, /eh. 8:10 andEst. 9:19, 22. And Josephus and Philo, two very noted Jews, who wrote not long after Christstime, give an account that it was the manner among the Jews on the Sabbath, to make collectionsfor sacred and pious uses.DOCTRI/EIt is the mind and will of God that the first day of the week should be especially set apart amongChristians for religious exercises and duties.That thi