Text -- 1 Corinthians 16:1-14 (NET)

A Collection to Aid Jewish Christians

16:1 With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: 16:2 On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come. 16:3 Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. 16:4 And if it seems advisable that I should go also, they will go with me.

Paul’s Plans to Visit

16:5 But I will come to you after I have gone through Macedonia– for I will be going through Macedonia– 16:6 and perhaps I will stay with you, or even spend the winter, so that you can send me on my journey, wherever I go. 16:7 For I do not want to see you now in passing, since I hope to spend some time with you, if the Lord allows. 16:8 But I will stay in Ephesus until Pentecost, 16:9 because a door of great opportunity stands wide open for me, but there are many opponents. 16:10 Now if Timothy comes, see that he has nothing to fear among you, for he is doing the Lord’s work, as I am too. 16:11 So then, let no one treat him with contempt. But send him on his way in peace so that he may come to me. For I am expecting him with the brothers. 16:12 With regard to our brother Apollos: I strongly encouraged him to visit you with the other brothers, but it was simply not his intention to come now. He will come when he has the opportunity.

Final Challenge and Blessing

16:13 Stay alert, stand firm in the faith, show courage, be strong. 16:14 Everything you do should be done in love.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 1Co 16:1

Now concerning the collection for the saints ( peri de tēs logias tēs eis tous hagious ).

Paul has discussed all the problems raised by the Corinthians. Now he has on his own heart the collection for the saints in Jerusalem (see chapters 2 Corinthians 8; 2Co 9:1-15). This word logia (or ̇eia ) is now known to be derived from a late verb logeuō , to collect, recently found in papyri and inscriptions (Deissmann, Bible Studies , p. 143). The word logia is chiefly found in papyri, ostraca, and inscriptions that tell of religious collections for a god or a temple (Deissmann, Light from the Ancient East , p. 105). The introduction of this topic may seem sudden, but the Corinthians were behind with their part of it. They may even have asked further about it. Paul feels no conflict between discussion of the resurrection and the collection.

Robertson: 1Co 16:1

So also do ye ( houtōs kai humas poiēsate ).

Paul had given orders (dietaxa ) to the churches of Galatia and now gives them like commands. As a matter of fact, they had promised a long time before this (2Co 8:10; 2Co 9:1-5). Now do what you pledged.

Robertson: 1Co 16:2

Upon the first day of the week ( kata mian sabbatou ).

For the singular sabbatou (sabbath) for week see note on Luk 18:12 and note on Mar 16:9. For the use of the cardinal mian in sense of ordinal prōtēn after Hebrew fashion in lxx (Robertson, Grammar , p. 672) as in Mar 16:2; Luk 24:1; Act 20:7. Distributive use of kata also.

Robertson: 1Co 16:2

Lay by him in store ( par' heautōi tithetō thēsaurizōn ).

By himself, in his home. Treasuring it (cf. Mat 6:19. for thēsaurizō ). Have the habit of doing it, tithetō (present imperative).

Robertson: 1Co 16:2

As he may prosper ( hoti ean euodōtai ).

Old verb from eu , well, and hodos , way or journey, to have a good journey, to prosper in general, common in lxx. In N.T. only here and Rom 1:10; 3Jo 1:2. It is uncertain what form euodōtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, Prolegomena , p. 54). The old MSS. had no accents. Some MSS. even have euodōthēi (first aorist passive subjunctive). But the sense is not altered. Hoti is accusative of general reference and ean can occur either with the subjunctive or indicative. This rule for giving occurs also in 2Co 8:12. Paul wishes the collections to be made before he comes.

Robertson: 1Co 16:3

When I arrive ( hotan paragenōmai ).

Whenever I arrive, indefinite temporal conjunction hotan and second aorist middle subjunctive.

Robertson: 1Co 16:3

Whomsoever ye shall approve by letters ( hous ean dokimasēte di' epistolōn ).

Indefinite relative with ean and aorist subjunctive of dokimazō (to test and so approve as in Phi 1:10). "By letters"to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2Co 8:20.). Curiously enough no names from Corinth occur in the list in Act 20:4.

Robertson: 1Co 16:3

To carry ( apenegkein ).

Second aorist active infinitive of apopherō , to bear away.

Robertson: 1Co 16:3

Bounty ( charin ).

Gift, grace, as in 2Co 8:4-7. As a matter of fact, the messengers of the churches (apostoloi ekklēsiōn 2Co 8:23) went along with Paul to Jerusalem (Act 20:4.).

Robertson: 1Co 16:4

And if it be meet for me to go also ( ean de axion ēi tou kame poreuesthai ).

"If the collection be worthy of the going as to me also."Condition of third class (eaṅ̇ēi ) and the articular infinitive in the genitive (tou ) after axion . The accusative of general reference (kame , me also) with the infinitive. So the awkward phrase clears up.

Robertson: 1Co 16:5

When I shall have passed through Macedonia ( hotan Makedonian dielthō ).

"Whenever I pass through (second aorist active subjunctive of dierchomai ) Macedonia"(see construction in 1Co 16:3).

Robertson: 1Co 16:5

I do pass through ( dierchomai ).

I plan to pass through, futuristic use of present indicative.

Robertson: 1Co 16:6

It may be ( tuchon ).

Neuter accusative of second aorist active participle of tugchanō used as an adverb (in Plato and Xenophon, but nowhere else in N.T.).

Robertson: 1Co 16:6

Or even winter ( ē kai paracheimasō ).

Future active of late verb paracheimazō (cheimōn , winter). See note on Act 27:12; note on Act 28:11; and note on Tit 3:12. He did stay in Corinth for three months (Act 20:3), probably the coming winter.

Robertson: 1Co 16:6

Whithersoever I go ( hou ean poreuōmai ).

Indefinite local clause with subjunctive. As a matter of fact, Paul had to flee from a conspiracy in Corinth (Act 20:3).

Robertson: 1Co 16:7

Now by the way ( arti en parodōi ).

Like our "by the way"(parodos ), incidentally.

Robertson: 1Co 16:7

If the Lord permit ( ean ho Kurios epitrepsēi ).

Condition of the third class. Paul did everything en Kuriōi (Cf. Act 18:21).

Robertson: 1Co 16:8

Until Pentecost ( heōs tēs Pentēkostēs ).

He writes them in the spring before pentecost. Apparently the uproar by Demetrius hurried Paul away from Ephesus (Act 20:1).

Robertson: 1Co 16:9

For a great and effectual door is opened unto me ( thura gar moi aneōigen megalē kai energēs ).

Second perfect active indicative of anoigō , to open. Intransitive, stands wide open at last after his years there (Act 20:31). A wide open door. What does he mean by energēs ? It is a late word in the Koiné. In the papyri a medical receipt has it for "tolerably strong."The form energos in the papyri is used of a mill "in working order,"of "tilled land,"and of "wrought iron."In the N.T. it occurs in Phm 1:6; Heb 4:12 of "the word of God"as "energēs "(powerful). Paul means that he has at least a great opportunity for work in Ephesus.

Robertson: 1Co 16:9

And there are many adversaries ( kai antikeimenoi polloi ).

"And many are lying opposed to me,"lined up against me. These Paul mentions as a reason for staying in, not for leaving, Ephesus. Read Acts 19 and see the opposition from Jews and Gentiles with the explosion under the lead of Demetrius. And yet Paul suddenly leaves. He hints of much of which we should like to know more (1Co 15:32; 2Co 1:8.).

Robertson: 1Co 16:10

That he be without fear ( hina aphobōs genētai ).

Evidently he had reason to fear the treatment that Timothy might receive in Corinth as shown in 1Co 4:17-21.

Robertson: 1Co 16:11

For I expect him ( ekdechomai gar auton ).

Apparently later Timothy had to return to Ephesus without much success before Paul left and was sent on to Macedonia with Erastus (Act 19:22) and Titus sent to Corinth whom Paul then arranged to meet in Troas (2Co 2:12).

Robertson: 1Co 16:12

And it was not at all his will to come now ( kai pantōs ouk ēn thelēma hina nun elthēi ).

Adversative use of kai = "but."Apollos had left Corinth in disgust over the strife there which involved him and Paul (1 Corinthians 1-4). He had had enough of partisan strife over preachers.

Robertson: 1Co 16:13

Watch ye ( grēgoreite ).

Stay awake. Late present from egrēgora second perfect of egeirō , to awake.

Robertson: 1Co 16:13

Quit you like men ( andrizesthe ).

Play the man. Middle voice, show yourselves men. From anēr , a man.

Vincent: 1Co 16:1

Collection ( λογίας )

Peculiar to the New Testament, and occurring only here and 1Co 16:2. The classical word is συλλόγη , Vulg., collecta , which latter is also used of the assemblies in which the collections took place. From λέγω to collect. For such material ministries Paul uses a variety of words; as χάρις bounty , 1Co 16:3; κοινωνία contribution , Rom 15:26; εὐλογία . blessing , 2Co 9:5; λειτουπγία ministration , 2Co 9:12; ἐλεημοσύναι alms , Act 24:17. The word ἔρανος was used by the Greeks to denote a feast of contribution or picnic ; a club for mutual relief, and a contribution , made as a club-subscription, or for the support of the poor.

Vincent: 1Co 16:1

The saints

At Jerusalem. Evidently the community of property (Act 2:44) had been abandoned; and Augustine supposes that the poverty of the Jerusalem Christians was due to that practice. See note on Rom 15:26. The precise causes of the destitution in that church can be only conjectured.

Vincent: 1Co 16:2

Upon the first day of the week ( κατὰ μίαν σαββάτου )

Κατὰ has a distributive force, every first day. For week , lit., Sabbath , see on Act 20:7.

Vincent: 1Co 16:2

Lay by him in store ( παῤ ἑαυτῷ τιθέτω θησαυρίζων )

Lit., put by himself treasuring . Put by at home.

Vincent: 1Co 16:2

As God hath prospered ( ὅ τι ἂν εὐοδῶται )

Lit., whatsoever he may prosper in . See on Rom 1:10; see on 3Jo 1:2; and see on Act 11:29 for the verb εὐπορέω in the similar sense of making a prosperous journey.

Vincent: 1Co 16:2

No gatherings, etc.

Rev., collections . The amount would be greater through systematic weekly saving than through collections made once for all on his arrival.

Vincent: 1Co 16:2

When I am come ( ὅταν ἔλθω τότε )

Lit., then whenever I may have come . The indefinite whenever and the emphatic then indicate his unwillingness to rely upon a special contribution called forth by his arrival at any uncertain time. Christian beneficence is to be the outcome of a settled principle , not of an occasional impulse .

Vincent: 1Co 16:3

Approve by your letters

So A.V. and Rev. Others, however, connect by letters with will I send , making the letters to be Paul's introduction to the church at Jerusalem. The latter is preferable. The givers are to choose the bearers of the collection; Paul, as the originator and apostolic steward of the collection, will send the money.

Vincent: 1Co 16:4

Meet for me to go ( ἄξιον τοῦ κἀμὲ πορεύεσθαι )

Lit., if it be worthy of my going , i.e., if the gift be sufficiently large to warrant an apostolic journey to Jerusalem. This is better than if it be becoming .

Vincent: 1Co 16:9

Great and effectual door

Door metaphorically for opportunity: great as to its extent; effectual as to the result. The figure of an effectual door , as it stands, is of course clumsy, but the idea as a whole is clear: a great opportunity for effective work.

Wesley: 1Co 16:1

A more solemn and a more affecting word, than if he had said, the poor.

Wesley: 1Co 16:2

Not the rich only: let him also that hath little, gladly give of that little.

Wesley: 1Co 16:2

Increasing his alms as God increases his substance. According to this lowest rule of Christian prudence, if a man when he has or gains one pound give a tenth to God, when he has or gains an hundred he will give the tenth of this also. And yet I show unto you a more excellent way. He that hath ears to hear, let him hear. Stint yourself to no proportion at all. But lend to God all you can.

Wesley: 1Co 16:4

To remove any possible suspicion.

Wesley: 1Co 16:5

I purpose going that way.

Wesley: 1Co 16:7

Not till I have been in Macedonia.

Wesley: 1Co 16:8

Where he was at this time.

Wesley: 1Co 16:9

As to the number of hearers.

Wesley: 1Co 16:9

As to the effects wrought upon them.

Wesley: 1Co 16:9

As there must always be where Satan's kingdom shakes. This was another reason for his staying there.

Wesley: 1Co 16:10

Of any one's despising him for his youth.

Wesley: 1Co 16:10

The true ground of reverence to pastors. Those who do so, none ought to despise.

Wesley: 1Co 16:11

That accompany him.

Wesley: 1Co 16:12

To come to you.

Wesley: 1Co 16:12

Who were then going to Corinth.

Wesley: 1Co 16:12

Perhaps lest his coming should increase the divisions among them.

Wesley: 1Co 16:13

To conclude.

Wesley: 1Co 16:13

Against all your seen and unseen enemies.

Wesley: 1Co 16:13

Seeing and trusting him that is invisible.

Wesley: 1Co 16:13

With courage and patience.

Wesley: 1Co 16:13

To do and suffer all his will.

JFB: 1Co 16:1

At Jerusalem (Rom 15:26) and in Judea (Act 11:29-30; Act 24:17; compare 2Co 8:4; 2Co 9:1, 2Co 9:12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Act 2:44), and hence was soon discontinued. A beautiful fruit 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.

JFB: 1Co 16:1

Rather, "gave order," namely, during my journey through Galatia, that mentioned in Act 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (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 coincidence and mark of genuineness [PALEY, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Rom 15:26-27; 2Co 9:2). There is great force in example.

JFB: 1Co 16:2

Already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually 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 to spring 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 first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Lev 23:11, Lev 23:15-16, Lev 23:36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Exo 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured 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 holy the sabbath day." Compare Gen 2:3, "God blessed and sanctified it, because . . . in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Exo 16:22-23, Exo 16:26, Exo 16:30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.

JFB: 1Co 16:2

Even those in limited circumstances.

JFB: 1Co 16:2

Though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.

JFB: 1Co 16:2

Abundantly: the earnest of a better store laid up for the giver (1Ti 6:19).

JFB: 1Co 16:2

Literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [ALFORD], (Mat 25:15-29; 2Co 8:12).

JFB: 1Co 16:2

That they may not then have to be made, when your and 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 Lord's day, more is collected than one would have given at once [BENGEL].

JFB: 1Co 16:3

Rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [GROTIUS]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors GROTIUS' view. So "by" means with (Rom 2:27); and the Greek for "by" is translated, with (2Co 2:4).

JFB: 1Co 16:3

Literally, gracious or free gift (2Co 8:4).

JFB: 1Co 16:4

"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Act 20:1-4).

JFB: 1Co 16:4

To guard against all possible suspicion of evil (2Co 8:4, 2Co 8:19-21).

JFB: 1Co 16:5-7

His first intention had been (2Co 1:15-16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2Co 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."

JFB: 1Co 16:5-7

As much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [PALEY]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 2Co 8:1; 2Co 9:2, 2Co 9:4), and on his way to Corinth (2Co 12:14; 2Co 13:1; compare Act 20:1-2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).

JFB: 1Co 16:6

He did "abide and even winter" for the three WINTER months in Greece (Corinth), Act 20:3, Act 20:6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [BIRKS, Horæ Apostolicæ].

JFB: 1Co 16:6

Emphatical in the Greek.

JFB: 1Co 16:6

He purposed to go to Judea (2Co 1:16) from Corinth, but his plans were not positively fixed as yet (see on 1Co 16:4; compare Act 19:21).

JFB: 1Co 16:7

Literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (2Co 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated.

JFB: 1Co 16:7

The oldest manuscripts read "for."

JFB: 1Co 16:8

Whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was.

JFB: 1Co 16:8

He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Act 19:21-22). Combined with 1Co 5:7-8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

JFB: 1Co 16:9

(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Hos 2:15. "Door of faith," Act 14:27. "An open door," Rev 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [ESTIUS]; or opportune for effecting great results [BEZA].

JFB: 1Co 16:9

Who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Act 19:9-23). Where great good is, there evil is sure to start up as its antagonist.

JFB: 1Co 16:10

Rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Act 19:21-22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [PALEY, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Act 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. ALFORD argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6-7).

JFB: 1Co 16:10

Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 1Ti 5:22, 1Ti 5:24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

JFB: 1Co 16:11

This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [PALEY, Horæ Paulinæ].

JFB: 1Co 16:11

Set him on his way with every mark of respect, and with whatever he needs (Tit 3:13).

JFB: 1Co 16:11

(Act 15:33; Heb 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11).

JFB: 1Co 16:11

He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12-13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [THEOPHYLACT].

JFB: 1Co 16:11

Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Act 19:22).

JFB: 1Co 16:12

He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 1Co 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two.

JFB: 1Co 16:12

Who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). CONYBEARE thinks Titus was one of the bearers of this first letter (2Co 8:6, 2Co 8:16-24; 2Co 12:18). ALFORD thinks "the brethren" here may be the same as in 1Co 16:11.

JFB: 1Co 16:12

Apollos did return to Corinth when their divisions were moderated [JEROME], and so it was a more seasonable time.

JFB: 1Co 16:13

He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 1Co 13:1): not with strifes as at present [CHRYSOSTOM]. "In the faith" which was assailed by some (1Co 15:1-2, 1Co 15:12-17).

Clarke: 1Co 16:1

The collection for the saints - Περι - της λογιας, from λεγω, 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 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; (see Heb 10:34; and Rom 15:26; and see the note Rom 15:27); and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

Clarke: 1Co 16:2

Upon the first day of the week - The apostle prescribes the most convenient and proper 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 or assembly, 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 man was 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 the Churches of Galatia; and, consequently, in all other places where Christianity had prevailed. 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 regular custom among the Jews to make their collections for the poor on the Sabbath day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue

8.    For the purpose of making this provision, they had a purse, which was called ארנקי של צדקה Arneki shel tsedakah , "The purse of the alms,"or what we would term, the poor’ s box. This is what the apostle seems to mean when he says, Let him lay by him in store - let him put it in the alms’ purse, or in the poor’ s box

9.    It was a maxim also with them that, if they found any money, they were not to put it in their private 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 did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.

Clarke: 1Co 16:3

Whomsoever ye shall approve by your letters - Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce? It is probable that he refers here to letters of recommendation which they had sent to him while he was away; and he now promises that when he should come to Corinth, he would appoint these persons, whom they had recommended, to carry the alms to Jerusalem. If δοκιμασητε, be read ye shall have approved, as Bishop Pearce does, the difficulty will vanish. Some MSS. and several versions join δι ’ επιστολων, by letters, to the following words, and read the verse thus: When I come, those whom ye shall approve I will send with letters to bring your liberality to Jerusalem. This seems most natural.

Clarke: 1Co 16:4

And if it be meet, etc. - If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my companions. On the delicacy with which St. Paul managed the business of a collection for the poor, Archdeacon Paley makes the following appropriate remarks: - "The following observations will satisfy us concerning the purity of our apostle’ s conduct in the suspicious business of a pecuniary contribution

"1st. He disclaims the having received any inspired authority for the directions which he is giving: ‘ I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.’ (2Co 8:8.) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation

"2nd. Although he asserts the general right of Christian ministers to a maintenance from their ministry, yet he protests against the making use of this right in his own person: ‘ Even so hath the Lord ordained, that they who preach the Gospel should live of the Gospel; but I have used none of these things; neither have I written these things that it should be so done unto me; for it were better for me to die, than that any man should make my glorying, i.e. my professions of disinterestedness, void.’ (1Co 9:14, 1Co 9:15.

"3rd. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. ‘ And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me.’ (1Co 16:3, 1Co 16:4.) And in the second epistle, what is here proposed we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it in the discharge of a pecuniary trust: ‘ And we have sent with him the brother, whose praise is in the Gospel throughout all the Churches; and not that only, but who was also chosen of the Churches to travel with us with this grace, (gift), which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men:’ i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. (2Co 8:18-21.") Horae Paulinae, page 95.

Clarke: 1Co 16:5

I will come unto you, when I shall pass through Macedonia - St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle that states it to have been written from Philippi, that it was written from Ephesus: and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e. I am in Ephesus, and here I purpose to remain until pentecost. Though Macedonia was not in the direct way from Ephesus to Corinth, yet the apostle intended to make it in his way. And it was because it was not in the direct road, but lay at the upper end of the Aegean Sea, and very far out of his direct line, that he says, I do pass through Macedonia - I have purposed to go thither before I go to Corinth.

Clarke: 1Co 16:6

Yea, and winter with you - He purposed to stay till pentecost at Ephesus; after that to go to Macedonia, and probably to spend the summer there; and come in the autumn to Corinth, and there spend the winter

Clarke: 1Co 16:6

That ye may bring me on my journey - That ye may furnish me with the means of travelling. It appears that, in most cases, the different Churches paid his expenses to other Churches; where this was not done, then he labored at his business to acquire the means of travelling.

Clarke: 1Co 16:7

I will not see you now by the way - From Ephesus to Corinth was merely across the Aegean Sea, and comparatively a short passage.

Clarke: 1Co 16:8

I will tarry at Ephesus - And it is very probable that he did so; and that all these journeys were taken as he himself had projected. See on 1Co 16:5 (note).

Clarke: 1Co 16:9

A great door and effectual is opened - Θυοα γαρ μοι ανεωγε μεγαλη και ενεργης· A great and energetic door is opened to me; that is, God has made a grand opening to me in those parts, which I perceive will require much labor; and besides, I shall have many adversaries to oppose me. So Bp. Pearce understands the words ενεργης, not as signifying effectual, but as implying full of labor. Door often signifies occasion or opportunity; but here, the apostle may allude to the throwing open of the great doors of the Circus Maximus before the chariot races began; and the many adversaries may refer to the numerous competitors in those races

God gave him a grand opportunity to preach the Gospel; but he was not to expect that either Satan or wicked men would leave him unmolested.

Clarke: 1Co 16:10

Now, if Timotheus come - Of Timothy we have heard before, 1Co 4:17. And we learn, from Act 19:22, that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the very exceptionable subscription at the end of this epistle, that the epistle itself was not sent by Timothy, as there stated

Clarke: 1Co 16:10

That he may be with you without fear - That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for he worketh the work of the Lord - he is Divinely appointed, as I also am.

Clarke: 1Co 16:11

Let no man - despise him - Let none pretend to say that he has not full authority from God to do the work of an evangelist

Clarke: 1Co 16:11

But conduct him forth in peace - I believe, with Bp. Pearce, that this clause should be translated and pointed thus: accompany him upon his journey, that he may come unto me in peace, ( εν ειρͩ·νῃ, in safety), as the word is used in Mar 5:34; and Luk 7:50

Clarke: 1Co 16:11

For I look for him with the brethren - Εκδεχομαι - αυτον μετα των αδελφων . This clause should not be understood as if Paul was expecting certain brethren with Timothy; but it was the brethren that were with Paul that were looking for him; I, with the brethren, am looking for him.

Clarke: 1Co 16:12

As touching our brother Apollos - It appears from this that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired to come

Clarke: 1Co 16:12

But his will was not at all to come - As there had been a faction set up in the name of Apollos at Corinth, he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength or countenance.

Clarke: 1Co 16:13

Watch ye - You have many enemies; be continually on your guard; be always circumspect: -

1.    Watch against evil

2.    Watch for opportunities to receive good

3.    Watch for opportunities to do good

4.    Watch over each other in love

5.    Watch, that none may draw you aside from the belief and unity of the Gospel

Clarke: 1Co 16:13

Stand fast in the faith - Hold in conscientious credence what you have already received as the truth of God; for it is the Gospel by which ye shall be saved, and by which ye are now put into a state of salvation: see 1Co 15:1, 1Co 15:2

Clarke: 1Co 16:13

Quit you like men - Be not like children tossed to and fro with every wind of doctrine; let your understanding receive the truth; let your judgment determine on the absolute necessity of retaining it; and give up life rather than give up the testimony of God

Clarke: 1Co 16:13

Be strong - Put forth all the vigor and energy which God has given you in maintaining and propagating the truth, and your spiritual strength will increase by usage. The terms in this verse are all military: Watch ye, γρηγορειτε, watch, and be continually on your guard, lest you be surprised by your enemies; keep your scouts out, and all your sentinels at their posts, lest your enemies steal a march upon you. See that the place you are in be properly defended; and that each be alert to perform his duty

Stand fast in the faith - Στηκετε εν τῃ πιστει· Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together. On your unity your preservation depends; if the enemy succeed in breaking your ranks, and dividing one part of this sacred army from another, your rout will be inevitable

Quit yourselves like men - Ανδριζεσθε· When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer

Be strong - Κραταιουαθε . If one company or division be opposed by too great a force of the enemy, strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is the faith, the religion of Jesus; he is your Captain in the field; and, should you even die in the contest, the victory is yours.

Clarke: 1Co 16:14

Let all your things be done with charity - Let love to God, to man, and to one another, be the motive of all your conduct.

Calvin: 1Co 16:1

1.But concerning the collection Luke relates (Act 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that 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, (Gal 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. ¹⁴⁹ Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also — that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method — by which he designed to cut off all hinderances and impediments.

Calvin: 1Co 16:2

2.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 a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one’s ability might enable — that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, ( κατὰ μίαν σαββάτων ,) Chrysostom explains to mean — the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom — that the term Sabbath is employed here to mean the Lord’s day, (Rev 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord’s day was 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 infer from this passage, that believers have always had a certain day of rest from labor — not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul’s forbidding elsewhere (Gal 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, ¹⁵⁰ and not with a view to polity or external order. ¹⁵¹

Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. ¹⁵² For although θησανρίζειν means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say — “What riches you give away, those alone you shall always have, ¹⁵³ how 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 a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (Pro 19:17.) Hence this statement of Paul corresponds with that saying of Christ —

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

According as he has prospered Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. ¹⁵⁴ Erasmus renders it, What will be convenient. ¹⁵⁵ Neither the one nor the other pleased me, for this reason — that the proper signification of the word brings out a meaning that is much more suitable; for it means — to go on prosperously. Hence he calls every one to consider his ability — “Let every one, according as God hath blessed him, lay out upon the poor from his increase.”

Calvin: 1Co 16:3

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

Calvin: 1Co 16:5

5.When I shall pass through Macedonia The common opinion is, that this espistle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, (1Co 16:8) ¹⁵⁶; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (1Co 16:19.) ¹⁵⁷ Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (2Co 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia

To the Corinthians, however, he promises something farther — that he would make a longer stay with them By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. ¹⁵⁸

After saying everything, however, he subjoins this limitation — if the Lord permit With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; ¹⁵⁹ but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will. ¹⁶⁰

Calvin: 1Co 16:8

8.I will remain From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, ¹⁶³ it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason — in order that they may wait for him the more patiently. Erasmus has preferred to render it — until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. (Gal 4:10; Rom 14:5; Col 2:16.) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and he hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, (Act 20:16;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view — that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says τὴν πεντηκοστήν (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see Lev 23:16

Calvin: 1Co 16:9

9.For a great and effectual door is opened to me He assigns two reasons for remaining for a longer time at Ephesus — 1^st, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. “I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury.” In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rendered his doctrine effectual by the power of His Spirit. We see, then, how this holy man ¹⁶⁴ sought everywhere Christ’s glory, and did not select a place with a view to his own convenience or his own pleasure; but simply looked to this — where he might do most good, and serve his Lord with most abundant fruit; and in addition to this, he did not merely not shrink back from hardships, but presented himself, of his own accord, where he saw that he would have to contend more keenly, and with greater difficulty. For the reason why he remained ¹⁶⁵ was, that many adversaries were at hand; and the better equipped he was for enduring their assault, he required to be so much the better prepared, and the more resolute.

Calvin: 1Co 16:10

10.But if Timothy come He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety — not as though he were in danger of his life among them, but because he would have enemies of Christ ¹⁶⁶ to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him.

He adds the reason — for he worketh the work of the Lord Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so much dearer to us.

The clause — as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word.

Calvin: 1Co 16:11

11.Let no man, therefore, despise him Here we have a second charge, that they may not despise him — perhaps because he was as yet of a youthful age, which usually draws forth less respect. He wishes them, therefore, to take care, that there be no hinderance in the way of this faithful minister of Christ being held in due esteem — unless, perhaps, it be that Paul reckoned this very thing to be an evidence of contempt, if they were not concerned, as it became them to be, in reference to his life. This injunction, however, appears to include something farther, that they should not undervalue Timothy, from ignorance of his worth.

In the third place, he charges them to conduct him forward in peace, or, in other words, safe from all harm, for peace here means safety.

Calvin: 1Co 16:12

12.As to our brother Apollos He had succeeded Paul in the work of building up the Corinthians; and hence he has in previous passages ascribed to him the office of watering. (1Co 3:6, and Act 19:1.) He now states a reason why he does not come with the others, and he states the reason of this, in order that the Corinthians may not suspect that he had been hindered by him. For the better he was known by them, they were so much the more favourably disposed towards him, and they would be the more ready to conjecture, that matters had been designedly contrived, that he should not go to them, in consequence of offense having been taken. ¹⁶⁷ They might, at least, be prepared to inquire among themselves: “Why has he sent these persons to us rather than Apollos?” He answers, that it was not owing to him, inasmuch as he entreated him; but he promises that he will come as soon as he has opportunity.

Calvin: 1Co 16:13

13.Watch ye. A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this — when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, (Luk 21:34,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. ¹⁶⁹

The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance — by resting upon God with a firm faith.

In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves.

Calvin: 1Co 16:14

14.Let all your things be done in love Again he repeats what is the rule in all those transactions, in which we have dealings with one another. He wishes, then, that love shall be the directress; because the Corinthians erred chiefly in this respect — that every one looked to himself without caring for others.

Defender: 1Co 16:2

At first the early Jewish Christians continued to meet with the other Jews in the synagogues on the seventh day of the week. They later supplemented this with a separate meeting by themselves on the first day of the week. It probably took place after sundown on Saturday, when the sabbath was past, but before the day's work was scheduled to begin on Sunday. This was also the day of the Lord's resurrection, which they wished to commemorate regularly, while still commemorating the completion of God's creation by working just six days. Eventually, as they were put out of the synagogues, they continued just with their own meetings on the first day of the week (Act 20:7).

Defender: 1Co 16:2

The words "in store" (Greek thesaurizo, meaning "storehouse" or "treasury") would indicate that the church maintained a depository where members could deposit their offerings. The phrase "by him" might indicate that a record was kept of each contribution, so that each believer would have his or her own mini-treasure from which to draw and offer for various needs as they arose.

Defender: 1Co 16:2

Although tithing is not set as the standard for Christian giving, the principle of proportionate giving is clearly commanded by Paul. Those who have been most "prospered" by the Lord should contribute the most. A better guide than giving 10% of income might well be the amount retained for personal and family use. Recall that Jesus gave a special commendation to the poor widow who gave "all her living" (Mar 12:44), and that Paul said, "having food and raiment let us be therewith content" (1Ti 6:8).

Defender: 1Co 16:2

In this particular case, at least, since Paul did not want to take up a collection himself when he arrived at Corinth, it would have been preferable for the weekly offerings to have been laid up in the church depository than in the various homes."

Defender: 1Co 16:9

We can be sure that if a church or para-church ministry is really doing the Lord's work effectively, the devil (the great "Adversary," Satan) will raise up many local "adversaries" to it. Nevertheless, the Lord has promised to keep the door open, if we keep His Word, honor His Name, and have little strength of our own on which to rely (Rev 3:8)."

TSK: 1Co 16:1

concerning : Act 11:28, Act 11:30, Act 24:17; Rom 15:25, Rom 15:26; 2Cor. 8:1-9:15; Gal 2:10

the saints : Act 9:41; Rom 12:13; 2Co 9:12-15; Phm 1:5, Phm 1:7; Heb 6:10; 1Jo 3:17

the churches : Act 16:6, Act 18:23; Gal 1:2

TSK: 1Co 16:2

the first : Luk 24:1; Joh 20:19, Joh 20:26; Act 20:7; Rev 1:10

as God : Gen 26:12, Gen 30:27, Gen 30:30, Gen 32:10, Gen 33:11; Deu 8:18, Deu 15:11-14; 2Ch 31:10; Hag 2:16-19; Mal 3:9, Mal 3:10; Mar 12:41-44, Mar 14:8; Luk 16:10; 2Co 8:1-3, 2Co 8:12-15

that : 2Co 8:11, 2Co 9:3-5

TSK: 1Co 16:3

when : 1Co 4:19-21, 1Co 11:34

whomsoever : Act 6:1-6; 2Co 8:19-24

liberality : Gr. gift, 2Co 8:4, 2Co 8:6, 2Co 8:19

TSK: 1Co 16:4

Rom 15:25; 2Co 8:4, 2Co 8:19

TSK: 1Co 16:5

when : Act 19:21, Act 20:1-3; 2Co 1:15-17

TSK: 1Co 16:6

winter : Act 27:12, Act 28:11; Tit 3:12

that ye : Act 15:3, Act 17:15, Act 20:38, Act 21:5; Rom 15:24; 2Co 1:16; 3Jo 1:6, 3Jo 1:7

TSK: 1Co 16:7

if : 1Co 4:19; Pro 19:21; Jer 10:23; Act 18:21; Rom 1:10; Jam 4:15

TSK: 1Co 16:8

at : 1Co 15:32

Pentecost : Exo 23:16; Lev 23:15-21; Act 2:1

TSK: 1Co 16:9

a great : Act 19:8-10

door : Act 14:27; 2Co 2:12; Col 4:3; Rev 3:7, Rev 3:8

there : 1Co 15:32; Act 19:9, Act 19:10; 2Co 1:8-10; Phi 3:18

TSK: 1Co 16:10

if : 1Co 4:17; Act 19:22

without : 1Co 16:11; 1Th 4:12

for : 1Co 15:58; Rom 16:21; 2Co 6:1; Phi 2:19-22; 1Th 3:2

TSK: 1Co 16:11

no : 1Co 16:10; Luk 10:16; 1Th 4:8; 1Ti 4:12; Tit 2:15

but : 1Co 16:6; Act 15:33; 3Jo 1:6

TSK: 1Co 16:12

our : 1Co 1:12, 1Co 3:5, 1Co 3:22; Act 18:24-28, Act 19:1; Tit 3:4

when : Ecc 3:1; Mar 6:21; Act 24:25

TSK: 1Co 16:13

Watch : Mat 24:42-44, Mat 25:13, Mat 26:41; Mar 13:33-37, Mar 14:37, Mar 14:38; Luk 12:35-40, Luk 21:36; Eph 6:18; Col 4:2; 1Th 5:6; 2Ti 4:5; 1Pe 4:7, 1Pe 5:8; Rev 3:2, Rev 3:3, Rev 16:15

stand : 1Co 15:1, 1Co 15:2, 1Co 15:58; 2Co 1:24; Gal 5:1; Phi 1:27, Phi 4:1; Col 1:23, Col 4:12; 1Th 3:8; 2Th 2:15

quit : 1Co 9:25-27, 1Co 14:20; 1Sa 4:9; 2Sa 10:12; 1Ch 19:13; Eph 6:13-17; 1Ti 6:12; 2Ti 2:3-5, 2Ti 4:7; Heb 11:32-34

be : Jos 1:6, Jos 1:7, Jos 1:9, Jos 1:18; 1Ki 2:2; 1Ch 28:10; Psa 27:14; Isa 35:4; Dan 10:19; Dan 11:32; Hag 2:4; Zec 8:9, Zec 8:13; 2Co 12:9, 2Co 12:10; Eph 6:10; Phi 4:13; Col 1:11, Col 1:12; 2Ti 2:1

TSK: 1Co 16:14

1Co 8:1, 1Co 12:31, 1Co 13:1-13, 1Co 14:1; Joh 13:34, Joh 13:35, Joh 15:17; Rom 13:8-10, Rom 14:15; Gal 5:13, Gal 5:14, Gal 5:22; Eph 4:1-3; Phi 2:1-3; 1Th 3:6, 1Th 3:12, 1Th 4:9, 1Th 4:10; 2Th 1:3; 1Ti 1:5; Heb 13:4; 1Pe 4:8; 2Pe 1:7; 1Jo 4:7, 1Jo 4:8

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 1Co 16:1

Now concerning the collection for the saints - The use of the article here shows that he had 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 manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered "collection"( λογία logia ) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λέγω legō , to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word "saints"( ἁγίους hagious ) here refers, doubtless, to "Christians;"to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection; see the notes on Rom 15:25-26.

As I have given order - ( διέταξα 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 them to make a collection, but that he had left directions as to the best manner and time in which it should 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. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one 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 note on Act 16:6. There were evidently several churches planted in that region; see Gal 1:2. At what time he gave this order to the churches there is not mentioned; though it was doubtless on occasion of a visit to the churches there; see Act 16:6.

Barnes: 1Co 16:2

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 universally agreed that this here denotes the first day of the week, or the Lord’ s Day.

Let every one of you - Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich only, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability.

Lay by him in store - ( παρ ̓ ἑαυτῷ τιθέτω θησαυρίζων par' heautō tithetō thēsaurizōn ). Let him 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 his prosperity. Let him do it not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up,"may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sunday only, but was to be done on each Lord’ s Day until he should come.

As God hath prospered him - The word "God"is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered"( εὐοδῶται euodōtai ) means, properly, to set forward on one’ s way; to prosper one’ s journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth 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 - No collections λογίαι logiai , 1Co 16:1). The apostle means 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 handed over to him, or to whomsoever they might choose to send with it to Jerusalem; 1Co 16:3 - In view of 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 at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence toward others.

\caps1 (2) t\caps0 his order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity toward the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those 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 authority of the early founders of Christianity.

(3) Paul intended that they should be systematic in their giving, and that they should give from principle, 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 Lord’ s Day, and that the subject should be constantly before their minds.

\caps1 (5) i\caps0 t was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes.

\caps1 (6) t\caps0 he true rule of giving is, "as the Lord hath prospered us."If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God.

\caps1 (7) i\caps0 t is right and proper to lay by of our wealth for the purposes of benevolence on Sunday. It is right to do good then Mat 12:12; and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus.

\caps1 (8) i\caps0 f every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no lack of funds for any well-directed plan for the conversion of the world.

Barnes: 1Co 16:3

Whomsoever ye shall approve by your letters - There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the "letters"here referred to were not letters either to or from the apostle, but letters signed and sent by the congregation at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greektext, where the comma is inserted after the word letters, as in our translation. But a different interpretation has been proposed by inserting the comma after the word "approve,"so that it shall read, "Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem."This is followed by Griesbach, Locke, Rosenmuller, Bloomfield, Beza, Hammond, Grotius, Whitby, etc. Certainly this accords better with the design of the passage. For it is evident (see 1Co 16:4) that, though Paul was willing to go, yet he was not expecting to go. If he did not go, what was more natural than that he should offer to give them letters of commendation to his brethren in Judea? Mill has doubted whether this construction is in accordance with Greek usage, but the names above cited are sufficient authority on that subject. The proper construction, therefore, is, that Paul would give them letters to his friends in Jerusalem, and certify their appointment to dispense the charity, and commend the persons sent to the favor and hospitality of the church there. "Your liberality."Margin, "Gift."Your donation; your alms. The Greek word χάριν charin , usually signifies grace, or favor. Here it means an act of grace or favor; kindness; a favor conferred; benefaction: compare 2Co 8:4, 2Co 8:6-7, 2Co 8:19.

Barnes: 1Co 16:4

And if it be meet ... - If it be judged desirable and best. If my presence can further the object; or will satisfy you better; or will be deemed necessary to guide and aid those who may be sent, I will be willing to go also. For some appropriate and valuable remarks in regard to the apostle Paul’ s management of pecuniary matters, so as not to excite suspicion, and to preserve a blameless reputation, see Paley’ s Horae Paulinae, chapter iv. No. 1, 3. Note.

Barnes: 1Co 16:5

Now I will come unto you - I purpose to come unto you. He had expected to see them on his way to Macedonia, but, on some account, had been induced to abandon that design. See the notes at 2Co 1:15-17.

When I shall pass through Macedonia - When I shall have passed through Macedonia. He proposed to go to Macedonia first, and, having passed through that country, visiting the churches, to go to Corinth. For the situation of Macedonia, see the notes at Act 16:9.

For I do pass through Macedonia - I design to do it. It is my present intention. Though he had abandoned, from some cause, the design of passing through Corinth on his way to Macedonia, yet he had not given up the design itself. It was still his intention to go there.

Barnes: 1Co 16:6

That ye may bring me on my journey - That you may accompany me, or aid me, and furnish me the means of going on my journey. It was customary for the apostles to be attended by some members of the churches and friends in their travels. See the note at Act 10:23.

On my journey ... - Probably to Judea. This was evidently his intention. But wherever he should go, it would be gratifying to him to have their aid and companionship.

Barnes: 1Co 16:7

For I will not see you now by the way - On the way to Macedonia. Something had occurred to change his mind, and to induce him to go to Macedonia by another way.

But I trust to tarry a while with you - That is, on my return from Macedonia, 1Co 16:5. Greek, "I hope to remain with you a little while.

If the Lord permit - The apostle did not use the language of certainty and of confidence. He felt his dependence on God, and regarded all as under his direction; see the same form of expression in 1Co 4:19, and the note on that place.

Barnes: 1Co 16:8

But I will tarry at Ephesus - This passage proves that this letter was written from Ephesus. It is by such indications as this usually that we are able to determine the place where the Epistles were written. In regard to the situation of Ephesus, see the note on Act 18:19.

Until Pentecost - This was a Jewish festival occurring fifty days after the Passover, and hence called the Pentecost. See the note at Act 2:1. As there were Jews at Corinth, and doubtless in the church, they would understand the time which Paul referred to; and as he was a Jew, he naturally used their mode of reckoning time where it would be understood. Doubtless the great festivals of the Jews were well known among most of the cities of Greece, as there were Jews in them all who were scrupulous in their observances. It is no improbable supposition, also, that Christians everywhere regarded this day with deep interest, as being the day on which the Holy Spirit descended on the apostles and on the people of Jerusalem, Acts 2.

Barnes: 1Co 16:9

For a great door - There is abundant opportunity for usefulness. The word "door"is used evidently to denote an occasion or an opportunity for doing anything. It is the means by which we have entrance or access; and hence denotes facility in doing anything when there is no obstruction; see Act 14:27; 2Co 2:12; Col 4:3.

And effectual - That is, effective, or adapted to success; presenting opportunity for great effects. There is abundant opportunity to preach the gospel; there is attention to what is spoken, and great interest in it; there is great encouragement to labor. It is possible that this was one of the reasons why Paul had changed his mind about Macedonia. It would require time to visit Corinth, as he would wish to remain there; and an unexpected opportunity having arisen for doing good, he judged it best to remain at Ephesus as long as practicable, and then to go at once to Macedonia.

And there are many adversaries - Many opposers; many who resist the gospel. These were doubtless in part Jews who excited opposition to him, and in part the friends of Demetrius; see Acts 19. That Paul had great success in Ephesus, and that his labors were attended with a great revival of religion there, is manifest from that chapter. We may remark here:

(1) That such a work of grace, such a setting open a great and effectual door, is often the occasion of increased opposition to the gospel. It is no uncommon thing that the adversaries of Christ should be excited at such times; and we are not to be surprised if the same thing should occur now which occurred in the time of Paul.

\caps1 (2) t\caps0 his was regarded by Paul as no reason why he should leave Ephesus, but rather as a reason why he should remain there. It was regarded by him as an evidence that the Holy Spirit was there. It was proof that the enemies of God were alarmed, and that the kingdom of Christ was advancing. His presence, also, would be needed there, to encourage and strengthen the young converts who would be attacked and opposed; and he deemed it his duty to remain. A minister should never wish to make enemies to the gospel, nor seek to excite them to make opposition; but such opposition is often evidence that the Spirit of God is among a people; that the consciences of sinners are aroused and alarmed; and that the great enemy of God and man is making, as he was at Ephesus, a desperate effort to preserve his kingdom from being destroyed.

\caps1 (3) a\caps0 minister should regard it as his duty in a special manner to be among his people when there is such opposition excited. His presence is needed to comfort and encourage the church; and when the minds of people are excited, it is often the best time to present truth, and to defend successfully the great doctrines of the Bible.

\caps1 (4) m\caps0 inisters should not be discouraged because there is opposition to the gospel. It is one ground of encouragement. It is an indication of the presence of God in awakening the conscience. And it is far more favorable as a season to do good than a dead calm, and when there is universal stagnation and unconcern.

Barnes: 1Co 16:10

Now if Timotheus come - Paul had sent Timothy to them (see the note at 1Co 4:17-18), but as he had many churches to visit, it was not absolutely certain that he would go to Corinth.

May be with you without fear - Let him be received kindly and affectionately. Timothy was then a young man; Act 16:1-3; 1Ti 4:12. There might be some danger that he might feel himself embarrassed among the rich, the frivilous, and the great. Paul, therefore, asks them to encourage him, to receive him kindly, and not to embarrass him. Perhaps, also, there may be some reference to the false teachers whom Timothy might be called on to oppose. They were powerful, and they might endeavor to intimidate and alarm him. Paul, therefore, asks the church to sustain him in his efforts to defend the truth.

For he worketh the work of the Lord - He is engaged in the service of the Lord; and he is worthy of your confidence, and worthy to be sustained by you.

Barnes: 1Co 16:11

Let no man, therefore, despise him - Let no one despise him on account of his youth and inexperience. It is probable that some of the more wealthy and proud, some who valued themselves on their wisdom and experience, would be disposed to look upon him with contempt. On another occasion, he directed Timothy so to live as that no one should have occasion to despise him on account of his youth 1Ti 4:12; and he here urges on the Corinthians, that they should not despise him because be was a young man, and comparatively inexperienced. A minister of the gospel, though young, should receive the respect that is due to his office; and if he conducts himself in accordance with his high calling, his youth should be no barrier to the confidence and affection of even aged and experienced Christians. It should be rather a reason why they should treat him with affection, and encourage him in his work.

But conduct him forth in peace - That is, when he leaves you. Attend him on his way, and help him forward on his journey to me; see the note on 1Co 16:6.

For I look for him with the brethren - Erastus accompanied Timothy in this journey Act 19:22, and probably there were others with him. Titus also had been sent to Corinth 2Co 12:17-18, and it is not improbable that Paul had desired Titus to bring with him to Ephesus some of the Corinthian brethren, as he might need their assistance there - Grotius.

Barnes: 1Co 16:12

As touching our brother Apollos - Tyndale renders this, "To speak of brother Apollo."In regard to Apollos, see the note at 1Co 1:12.

His will was not at all to come at this time - It is probable that there were matters which detained him, or which required his presence in Ephesus. It is not known why Apollos had left Corinth, but it has been supposed that it was on account of the dissensions which existed there. For the same reason he might not be induced to return there while those dissensions lasted and there might be employment which he had where he then was which rendered his presence there important. The Latin fathers say that Apollos did after this return to Corinth, when the religious differences had been settled - Bloomfield. It is probable that the Corinthians had requested, by the messengers who carried their letter to Paul, that either he or Apollos would come and visit them. Paul states, in reply, that he had endeavored to prevail on Apollos to go, but had not succeeded.

He will come when he shall have convenient thee - The Greek word means, when he should have leisure, or a good opportunity. He might then be engaged; or he might be unwilling to go while their contentions lasted. They had probably 1Co 1:12 endeavored to make him the head of a party, and on that account he might have been unwilling to return at present among them. But Paul assures them that he designed to come among them at some future time. This was said probably to show them that he still retained his affection for them, and had a tender solicitude for their peace and prosperity. Had this not been said, they might, perhaps, have inferred that he was offended, and had no desire to come among them.

Barnes: 1Co 16:13

Watch ye - The exhortation in this and the following verse is given evidently in view of the special dangers and temptations which surrounded them. The word used here ( Γρηγορεῖτε Grēgoreite ) means, to keep awake, to be vigilant, etc.; and this may, perhaps, be a military metaphor derived from the duty of those who are stationed as sentinels to guard a camp, or to observe the motions of an enemy. The term is frequently used in the New Testament, and the duty frequently enjoined; Mat 24:41-42; Mat 25:13; Mar 13:35; Luk 21:36; Act 20:31; 1Th 5:6; 2Ti 4:5. The sense here is, that they were to watch, or be vigilant, against all the evils of which he had admonished them, the evils of dissension, or erroneous doctrines, of disorder, of false teachers, etc. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemies of the truth and of holiness should steal silently upon them, and surprise them. They were to watch with the same vigilance that is required of a sentinel who guards a camp, lest an enemy should come suddenly upon them, and surprise the camp when the army was locked in sleep.

Stand fast in the faith - Be firm in holding and defending the truths of the gospel. Do not yield to any foe, but maintain the truth, and adhere to your confidence in God and to the doctrines of the gospel with unwavering constancy; see the note at 1Co 15:1. Be firm in maintaining what you believe to be true, and in holding on to your personal confidence in God, notwithstanding all the arts, insinuations, and teachings of seducers and the friends of false doctrine.

Quit you like men - ( ἀνδρίζεσθε andrizesthe , from ἀνήρ anēr , a man). The word occurs no where else in the New Testament. In the Septuagint it occurs in Jos 1:6-7, Jos 1:9,Jos 1:18; 1Ch 28:20; 2Ch 32:7; Neh 2:1; and in 18 other places. See Trommius’ Concordance. It occurs also in the classic authors; see Xenophon, Oec. Neh 5:4. It means, to render one manly or brave; to show oneself a man; that is, not to be a coward, or timid, or alarmed at enemies, but to be bold and brave. We have a similar phrase in common use: "Be a man,"or "Show yourself a man;"that is, be not mean, or be not cowardly.

Be strong - Be firm, fixed, steadfast; compare Eph 6:10, "Be strong in the Lord, and in the power of his might."

Barnes: 1Co 16:14

Let all your things ... - All that you do. This direction is repeated on account of its great importance, and because it is a summing up of all that he had said in this Epistle; see 1Co 13:1-13; 1Co 14:1. Here he says, that charity, or love, was to regulate all that they did. This was a simple rule; and if this was observed, every thing would be done well.

Poole: 1Co 16:1

1Co 16:1-4 Paul directeth the Corinthians how to proceed in

their collections for the relief of the brethren at

Jerusalem.

1Co 16:5-9 He mentioneth his design of visiting them,

1Co 16:10-12 and commendeth Timothy, who was coming to them.

1Co 16:13-18 After some seasonable admonitions,

1Co 16:19-24 he closeth the Epistle with divers salutations.

The business of relieving the poor members of the church, is a moral duty, a sacrifice with which God is well pleased, Phi 4:18 ; our faith must work by this love. The apostle, in several Epistles, was very solicitous about this; he mentioneth it, Rom 15:26 Gal 2:10 , as well as in this Epistle. Besides that our Saviour had foretold, that the state of the church would be such, that they should have the poor always with them; Agabus, Act 11:28 , had prophesied of a famine, which (some think) raged at this time; and besides, the persecution at Jerusalem had scattered the brethren abroad, and being out of their country and employments, they could not but be at a loss for a livelihood, and so need the charitable contribution of other churches under better circumstances, as they were at this time in Greece. The churches of Galatia and Macedonia had been very liberal this way; and the apostle, by their example, quickens the churches both at Rome and Corinth, Rom 15:26 2Co 8:4 . As to this he had (as he saith) given order to the churches of Galatia, which, it is thought, he did in his journey through Galatia, Act 16:6 ; and he ordereth the church at Corinth to follow that order, which followeth.

Poole: 1Co 16:2

From hence both divers of the ancients, and very many late divines, argue for the change of the sabbath from the seventh day of the week to the first. It is plain from hence, that the gospel churches were wont to assemble upon that day; nor do we read in Scripture of any assembly of Christians for religious worship on any other day. On this day the apostle orders collections for the poor saints to be made, accordingly as God had prospered any in their employments; he directeth that they should every one lay by him something, not doing what he did with any ostentation, but having it ready when it should be called for: this he calls a treasuring (so it is in the Greek); monies laid by for charitable uses are treasures, both with respect to those for whom they are laid up, and also for ourselves; for he that giveth to the poor, layeth up for himself treasures in heaven. He would have no gatherings when he came, either to avoid the scandal of his being chargeable to them, or that he would have no delay, but when he came it might be in a readiness to be presently sent away.

Poole: 1Co 16:3

The word here translated liberality, is the same which signifieth grace; their charity is called by that name, either because it flowed from their free love towards their poor brethren, (though living at a great distance from them), or because their sense of the free love and grace of God to them, was that which moved them to that charitable act, 2Co 8:9 .

Poole: 1Co 16:4

To encourage them to the more free and liberal contribution, he promiseth them himself to go along with those that carried it, if it were thought meet. Whether Paul, according to this promise, did go to Corinth, some question, because of what we read, 2Co 1:15,16 . But others think, that he speaketh there of another journey, which he intended thither; and that he did go in a fulfilling of this promise, because we read, Act 20:1-38 , that he went into Greece, and spent there a considerable time; during which it is very probable that he did not omit to visit the church of Corinth.

Poole: 1Co 16:6

He did stay in Greece three months, Act 20:3 , but it is believed some things hindered him, that he did not winter at Corinth. It was the custom for some members of the gospel churches, to accompany the apostles some part of their way when they went from them to any other places, in token of their kindness and respect to them, Act 15:3 17:15 20:38 .

Poole: 1Co 16:7

I will not see you in my passage into Macedonia, for then I shall have no time to stay long with you; and I hope to gain a time when I shall stay longer with you; but all this must be understood with submission to God’ s will, who can hinder, and order my journeys, and determine my purposes, as he pleaseth. James teaches us, when we declare our resolutions to go to this or that place, to add:

If the Lord will and our apostle observeth that rule, Rom 1:10 .

Poole: 1Co 16:8

He altered this resolution afterward, for, Act 20:16 , he hasted, if it were possible, to be at Jerusalem the day of Pentecost. Pentecost was a Jewish feast, and not named here as a feast then celebrated by Christians, but as a known period of time; for the Jews computing time from their festivals, Christians who lived amongst them, and had some of them been converted from their religion, computed also their time from the Jewish festivals.

Poole: 1Co 16:9

For God hath opened to me at Ephesus a great opportunity to preach the gospel, which I have reason to hope will also be effectual for the conversion of many souls. What this door of hope was, whether God had let him know there were many souls in that place prepared for receiving the gospel; or that some eminent persons for authority or learning, whom many were like to follow, were there already converted; or that he looked upon that famous city as like to be a place where many might be converted; is not told us.

And (saith the apostle)

there are many adversaries ( as it will appear to those that read Act 19:1-41 and Act 20:1-38 ), therefore there was need of the presence of the apostle himself, whose authority might better stop their months, than the more inferior pastors could. What would have aftrighted others from going or staying there, this great apostle mentions as an argument to cause him to make haste to go thither, and to tarry there for some time.

Poole: 1Co 16:10

He had told them, 1Co 4:17 , that he had sent Timothy unto them, whom he there calleth his beloved son, and faithful in the Lord. Here he bespeaketh his welcome and security. It is probable he had it in commission from Paul to visit divers other churches in his journey to them, and therefore he speaketh of his coming as uncertain, but chargeth them, that if he did come, they would take care of him, that he might not be exposed to danger or trouble from any party amongst them.

For he worketh the work of the Lord, as I also do for (saith he) he is a minister of the gospel, and engaged in the same work of the Lord that I am.

Poole: 1Co 16:11

Let no man therefore despise him either because he is a very young man, 1Ti 4:12 , or upon any other account.

But conduct him forth in peace, that he may come unto me but when he cometh away, show him the respect you use to show me, conduct him in his way.

For I look for him with the brethren for I have need of his help here, in carrying on the business of the gospel; and therefore I, with the brethren here, expect him; or, I expect him with the rest of the brethren, who are in like manner employed abroad in carrying about the gospel.

Poole: 1Co 16:12

Apollos (as may be seen, Act 18:27 ) was known to them, and had been a preacher amongst them, and was grateful to many of them; he was an eloquent man, mighty in the Scriptures, instructed in the way of the Lord, and fervent in the spirit, Act 18:24-28 ; he was one of those from whom some of this church denominated themselves, 1Co 3:4 . For these reasons Paul would have persuaded him to go and visit this church, (which some think that he had left, because of those contentions and divisions which were amongst them), but he had no mind to go at that time; though it is said, that he afterwards did return again to them, when Paul, by his Epistle, had quieted those divisions, and allayed their heats.

Poole: 1Co 16:13

Watch ye: watching, in its usual acceptation, signifieth a forbearing of sleep; and that in order to some end. Sin is set out under the notion of sleep, Eph 5:14 ; so that spiritual watching signifies a diligent abstaining from sin, and from whatsoever may be to us a temptation to sin against God, in order to the perfecting of holiness, and the obtaining life and immortality.

Stand fast in the faith be steady in the profession of the truth, and holding close to the doctrine of faith.

Quit you like men, be strong you are as soldiers fighting against the world, the flesh, and the devil; do not behave yourselves like children, whom the least opposition will terrify and throw down; but like men, with a spiritual courage and fortitude, becoming such who have so good a Captain, and so good a cause.

Poole: 1Co 16:14

Charity (as hath been before discoursed) is a term comprehensive both of love to God, and to our neighbour; the failure of this in their divisions and contentions, and satisfying their own judgments and humours, without regard to the consciences of others, and having no regard to the profit of others, is that which the apostle, in this Epistle, had once and again blamed in the members of this church; in the conclusion of his Epistle, he therefore again recommends to them the getting and exercising of this habit.

Haydock: 1Co 16:1

St. Paul had been charged by the apostles at the council of Jerusalem, to collect alms from the faithful of other Churches, for their poor brethren in Palestine. The apostle acquitted himself of his commission with the greatest possible zeal, and he wishes in this chapter to excite the Corinthians to a like generous conduct with the Galatians: (Calmet) a pastoral ordinance this for alms-deeds, which should be prompt, free, and proportionate to our means. It is just to prefer the wants of the children of the Church to others, particularly in those places whence the light of faith has been received, Jerusalem and Rome.

Haydock: 1Co 16:2

On the [1] first day of the week, which is Sunday, and our sabbath, not the Jewish sabbath, as St. John Chrysostom observes, so that before this time, the apostles had appointed the first day of the week for the worship of God. (Witham)

===============================

[BIBLIOGRAPHY]

Per unam, that is primam Sabbati, Greek: eis mian sabbaton. St. John Chrysostom, Greek: om. m., toutesti kuriaken, p. 530.

Haydock: 1Co 16:5

Now I will come. St. Paul came to Corinth a year after he had written this epistle. Titus, his favourite disciple, arrived at Corinth before St. Paul, and was received with the greatest marks of esteem: by him he sent his second epistle to the Corinthians. (Calmet)

Haydock: 1Co 16:9

A gate is opened to me, large and evident; that is, a fair and good occasion of labouring to convert many, where there are many adversaries. (Witham) ---

The work of God is carried on by the power of the cross, and in the midst of contradictions and persecutions. If we suffer this to damp our courage, we forget that we are ministers of a crucified master, and ought to wear his livery.

Haydock: 1Co 16:12

As to our brother. St. Paul here made an apology for sending Timothy to them, who was a young man, and not so renowned for eloquence and sanctity as Apollo, informing them that Apollo did not wish to come, perhaps on account of the commotions that were at Corinth at his account. (Estius)

Haydock: 1Co 16:13

A Christian is a soldier, environed and attacked on all sides by enemies. It is his duty to guard against surprise. He should never abandon the post of faith, nor the fortress of the Church, unless he wish to fall an easy prey to his adversaries. He should fight with courage, and after each attack, carefully repair the breaches made by the enemy, that he may be in a condition to sustain fresh attacks by charity, which is the principle, the soul, the life, and heart of our every action.

Gill: 1Co 16:1

Now concerning the collection for the saints,.... Not at Corinth, but at Jerusalem, as appears from 1Co 16:3 for the poor saints there, who were reduced to poverty, either through the spoiling of their goods by their persecuting countrymen; or through the selling of their possessions, 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 interest of Christ, and the spread of his Gospel among the Gentiles; so that it was but fit and reasonable that they should assist them in their necessitous circumstances: wherefore the apostle, after he had gone through the various subjects he thought fit to write upon, relating both to doctrine and practice, 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 were those he wrote an epistle to, which bears their name, and in which he takes notice of the request of the apostles at Jerusalem to him, that he would remember the poor as he travelled through the Gentile 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 through the region of Galatia, Act 16:6. This he observes by way of example to the church at Corinth, and to 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 designs this 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.

Gill: 1Co 16:2

Upon the first day of the week,.... In an ancient copy of Beza's, and in some others, it is added, "the Lord's day". Upon some one first day of the week, or more, if there was a necessity for it, until the collection was finished; though the Syriac and Arabic versions render it, "every first 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 this reason for it, "that there be no gatherings when I come": whereas, if this collection was to have been 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 of Christ, and the primitive churches, met together for divine worship, to hear the word, and observe the ordinances of Christ; see Joh 20:19 and was a very fit reason for such a work, when their hearts were warmed with the presence of God and Christ, with the grace of the Spirit, and the doctrines of the Gospel, and their affections were knit to one another, and to all the saints: and so we find from the accounts of Justin Martyr ^w, and of Tertullian ^x, that it was usual for the primitive churches in the age following that of the apostles, after the worship of God was over, to collect money for widows and orphans, and for saints in distress, such as were banished into distant parts, or condemned to the mines; and this practice was very agreeable to the customs of the apostle's countrymen, the Jews, from whence he might take this, who used to collect 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 of the 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 to contribute 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 mite into the treasury as well as the rich men: the act of communication or distribution is signified by laying by him in store; for this is not to be understood of separating a part of his substance from the rest, and laying it up בביתה, "in his own house", as the Syriac version renders it, or the putting it in his pocket in order to give it; though both these acts may be necessary, as preparatory to the work: but it intends the very act itself: for communicating to the poor is laying up in store a good foundation for the time to come; it is a laying up treasure in heaven, and riches there, which will never corrupt: the manner in which this is to be done, and the measure of it, "as God hath prospered him"; according to the success he has in his worldly business, and the increase of his worldly substance, and which is the way to have it enlarged. The Jews have a saying ^a,

"if a man observes his provisions to be straitened, let him do alms of them, how much more if they 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 a freewill offering, as a matter of bounty and generosity, and not of covetousness, or of force and necessity, but as a man, of himself has purposed in his own heart, and which he does with cheerfulness and freedom.

That there be no gatherings when I come; who had other work, and greater service to do among them; besides, he was desirous of having this collection over and ready when he came, that he might directly send it away to Jerusalem, knowing the pressing necessities of the saints there.

Gill: 1Co 16:3

And when I come,.... To Corinth, as he intended very quickly:

whomsoever you shall approve by your letters; that is, such persons as this church should approve, and choose, and fix upon as proper persons to go with their collection; which approbation and choice they would signify by letters to the church, and principal men of it in Jerusalem, giving them a character as men of probity and faithfulness:

them will I send. The Syriac, Arabic, and Ethiopic versions join the phrase, "by letters", to this clause; according to which reading the sense is, such as the church should choose for this service, the apostle would send with letters of commendation from him, to the elders and church at Jerusalem, recommending them as brethren in the Lord, and to be had in respect, and treated in a Christian manner by them; to which their being messengers from such a church, and having letters from so great an apostle; besides, the business they should come about would entitle them to, which was

to bring your liberality, or "grace",

unto Jerusalem; meaning the money collected for the poor saints there; which he calls grace, because it was owing to the goodness of God, that they were in a capacity to contribute to others, and to the grace of God that they had a heart to do it; and because it was in a free and gracious manner, and in the exercise of grace, of faith in Christ, and love to the saints, that they did it, and with a view to the glory of the grace of God, of which this was a fruit and evidence.

Gill: 1Co 16:4

And if it be meet that I go also,.... If it should be convenient for me to go, or it should be thought proper and expedient that I should go; or, as the Syriac version renders it, "if this work should be worthy that I should go"; and the Arabic version, "if the thing should be worthy to go with me"; that is, their beneficence; if so large a collection should be made, that it will be worthy of an apostle to go along with it, hereby artfully pressing them to a good collection:

they shall go with me; that is, those brethren whom the church shall approve and send; for he would not go alone, nor propose it, to remove all suspicion of converting any money to his own use.

Gill: 1Co 16:5

Now I will come unto you,.... Which he again assures them of, as being his real intention and design; though some had given out that he would not come to them any more, and hoped they should never see him any more; see 1Co 4:18.

When I shall pass through Macedonia; hereby fixing the time when he intended to visit them after he had gone through that country, and had received their collections for the saints at Jerusalem, which the churches there so generously made, and pressed him to the ministering of, of which he speaks in his next epistle.

For I do pass through Macedonia; not that he was then passing through Macedonia, or was in it, and so at Philippi, from whence this epistle is said to be written, as the subscription at the end of it expresses, for he was now at Ephesus; see 1Co 16:8 and from thence was this epistle written; he was not in Macedonia till some time after, see 2Co 2:12 but the sense is, that he should take his tour through Macedonia; and so the Vulgate Latin version renders it, "for I shall pass through Macedonia"; and so coming into Greece, he intended to come to Corinth, and stay some time with them.

Gill: 1Co 16:6

And it may be that I will abide,.... He could not be certain what calls in Providence he might have to some other places, where his presence would be necessary:

yea, and winter with you; stay all winter with them, for the space of three months, as we read he did in Greece, Act 20:1.

That ye may bring me on my journey whithersoever I go; both by accompanying him in person themselves, in token of honour and respect, and by providing things necessary for his journey; see Act 15:3.

Gill: 1Co 16:7

For I will not see you now by the way,.... Just to look upon them, and be gone, be like a wayfaring man that tarries but for a night:

but I trust to tarry a while with you; the whole winter season:

if the Lord permit; submitting all to the will of God, at whose sovereign disposal he always was, and at whose beck and command he desired to be, and to do nothing, or be any where, but what was agreeable to the will of God.

Gill: 1Co 16:8

But I will tarry at Ephesus till Pentecost. The feast of weeks, or of harvest, which was fifty days from the passover; See Gill on Act 2:1 which though abrogated at the death of Christ, was observed by the Jews, and is mentioned by the apostle, not as a festival that the Christians were obliged to regard, or did regard, but as pointing out the time he intended to stay at Ephesus: and we elsewhere read, that he was greatly desirous of being at Jerusalem on the day of Pentecost, Act 20:16 not to keep it, but because there would then be abundance of people from all parts there, to whom he should have an opportunity of preaching the Gospel.

Gill: 1Co 16:9

For a great door,.... Meaning an opportunity of ministering the word at Ephesus, a very populous city, and where he might have hope great good would be done. Some think that by this fair opportunity, or hopeful prospect, he means the populousness of the city; others, the conversion of some great men in it, which had made way for the introduction of Gospel there: but it seems rather to intend the desire that there appeared in many persons here to have the Gospel preached unto them; they flocked unto it; their hearts were opened to attend to it, and great numbers believed; and the apostle found a door of utterance in himself, and a door of entrance in them, which were reasons with him to tarry here.

And effectual is opened to me; not by him, but to him: this door was opened by him who has the key of David, that opens, and no man shuts; and the door of faith being opened by him, it was effectual to the quickening of sinners dead in trespasses and sins, to the enlightening of blind eyes, unstopping of deaf ears, and softening hard hearts; to the turning of souls from the power of Satan to God, to the quickening, comforting, and establishing of saints, and indeed to salvation to all that believe; which is the case when the word comes, not in word only, but in power; then it works effectually in them that believe; and since there was an opportunity of preaching the Gospel with such good effect, the apostle was desirous of making use of it:

and there are many adversaries; as there always are where the Gospel is preached, and especially with success, when sinners are converted, and saints are edified and comforted. The adversary Satan roars, and the posse of devils under him are employed one way or another to obstruct the Gospel if possible; false teachers are raised up to oppose it, and profane men are instigated by him to persecute the preachers and professors of it: so it was at Ephesus, the Jews disputed against it, and spoke evil of it; Demetrius the silversmith, and those of his craft, rose up in a tumultuous manner, crying, great is Diana of the Ephesians, stirring up the people against the apostle, and his companions; all which he had some foreviews of, and found to be true by experience, as may be seen in Act 19:21 and which, though to another man would have been a reason to have departed, was a reason with him to stay; to bear his testimony to the Gospel, to appear in the defence of it, against the disputers of this world, and to strengthen and establish the minds of weak believers in it, who might have been in some danger through so many adversaries; wherefore he saw and judged that his presence was necessary, and that it was proper for him to stay the time he mentions.

Gill: 1Co 16:10

Now if Timotheus come,.... The apostle had sent him already, as appears from 1Co 4:17 and he was now gone from him; but whether he might not be prevented by unforeseen incidents in his journey, he could not say; and therefore speaks cautiously of his coming; from whence it is evident, that this epistle was not sent by Timothy, as the subscription to it suggests.

See that he may be with you without fear; should he come to them, the apostle desires they would take care of him, that he might be safe and secure from enemies of every sort, of which there were many at Corinth; who, as they were of a malignant disposition to him, would use a disciple of his ill: and these were not only, or so much, infidels and profane sinners, but false teachers, and the factions under them, and especially they of the circumcision.

For he worketh the work of the Lord, as I also do; which is a reason why they should be careful of him, that nobody molest him, and put him into fear; since though he was not in so high an office as the apostle, yet he was called to the same work of the ministry, was engaged in the same service of Christ, and was zealous in promoting the same common cause, interest, and kingdom of the Redeemer, and faithfully preached the same Gospel as the apostle did; and therefore would doubtless meet with the same enemies, and be in the same danger.

Gill: 1Co 16:11

Let no man therefore despise him,.... On account of his youth; see 1Ti 4:12, or neglect to take care of him, which would be to despise him, since he was employed in such an honourable work, equally as the apostle himself: hence it is manifest, that as the lives of Gospel ministers ought to be defended and secured by those to whom they minister, their persons ought to be treated with esteem and respect.

But conduct him forth in peace; when he takes his leave, wish him all happiness and prosperity, accompany him some part of the way in his journey, and provide things necessary for him; all which used to be done to such who laboured in the word and doctrine, and were counted worthy of double honour; and such an one Timothy was judged by the apostle to be:

that he may come unto me; at Ephesus, where he now was, in peace and safety, and relate to him the state and condition of the church; their steadfastness in the faith, their care of him, and the respect they had shown him; all which would be grateful to the apostle:

for I look for him with the brethren; that is, either the brethren that were with the apostle were in earnest expectation of him, together with himself; and so the Ethiopic version reads, "for our brethren with me have expected him"; or else that he looked for him along with the brethren, that either went with him, or should come with him from Corinth, being sent by the church.

Gill: 1Co 16:12

As touching our brother Apollos,.... Who was a senior man to Timothy, an eloquent preacher, one who had been at Corinth, and was well known to the saints there, and greatly approved by many of them; wherefore the apostle excuses it, that he should send the one, and not the other, and shows that it was no fault of his: for, says he,

I greatly desired him to come unto you with the brethren; who seem to be Timotheus and Erastus, see Act 19:22. He greatly importuned him to go along with them, knowing how acceptable he would be among them, and hoping he might be of great use to them in composing their differences, and rectifying their disorders.

But his will was not at all to come at this time; or "it was not the will"; that is, of God, as some supply it, for him to come now; or he had no mind himself, nor could he be persuaded; he had reasons to himself why he judged it not proper to come at present: however, for their encouragement it is added,

but he will come when he shall have convenient time; he is not averse to coming, but some things at present hinder him; when he has a suitable opportunity he will make use of it.

Gill: 1Co 16:13

Watch ye,.... The apostle in the mean while, before he closes his epistle, thinks fit to give some proper and pertinent exhortations, which might be of general use to this church; and first exhorts them to watchfulness, not for the coming of Apollos, and a convenient season for that; but over themselves, over their hearts, thoughts, affections, words, actions, and their whole conversations; and over one another, that they go not into bad principles, and evil practices; and also against sin in general, every appearance, and the first motions of it, and particularly unbelief; and against Satan, and his temptations, who is an indefatigable enemy, and whose wiles, devices, and stratagems are many and cunning; and against the world, its charms and snares; and likewise against false teachers, who lie in wait to deceive, and therefore to be guarded against; many of which were among these Corinthians, and made this exhortation very necessary. It became them likewise to watch daily at wisdom's gates, to wait constantly upon God in the word and ordinances, and especially to watch unto prayer, and in it, and after it; to all which it is necessary that they should be awake, and not asleep, to which the wise as well as foolish virgins are subject; that they should be sober, and not be overcharged with surfeiting and drunkenness, and the cares of this life; and that they be in their proper station, on their watchtower, keeping a good lookout, and being ready armed, to attack an enemy when descried. Many are the reasons why the saints should be upon their watch and guard; as because they have many eyes upon them; the eyes of the omniscient God are upon them, who sees and takes notice of all their actions; the eyes of angels are upon them, and even in their solemn assemblies; the eyes of saints are upon them, though watching for their good; and the eyes of evil men for their halting; and the eyes of devils are upon them, waiting an opportunity to do them hurt and mischief, if possible. Moreover, unwatchfulness exposes to many evils, temptations, and snares; to which may be added, as an inducement to watchfulness, the uncertainty of Christ's coming either at death, or to judgment.

Stand fast in the faith: which is proper to those that are watchful; for men asleep cannot well stand. This exhortation may respect either standing in the grace of faith, in opposition to doubting and unbelief, and design a continuance in the exercise of it, notwithstanding all the corruptions of nature, and the various sins and infirmities of life, the frequent temptations of Satan, and the many afflictions and trials in the world, which may occasion diffidence and distrust; for standing in this grace, and in such a constant exercise of it, greatly glorifies God, is what is wellpleasing in his sight; and in this way saints have communion with God, peace and comfort in their souls, and much spiritual joy and pleasure: it is the grace by which they stand, and therefore should stand in it, and by which they overcome the world. Or else it may intend standing in the doctrine of faith, in opposition to a departure from it, or a giving up any part of it, or wavering about it; it becomes saints to be steadfast in it, and abide by it, whoever is against it; let them be ever so many, or ever so wise and learned, and whatever may be said against it, as that it is a novel one, a licentious one, and a set of irrational principles, and whatever is the opposition that is made against it, though bonds and afflictions, reproach and persecution in every shape attend it, yet none of these things should move them from it. Perhaps that particular doctrine of faith, the resurrection of the dead, may be greatly regarded. Moreover, standing in the profession of faith, both of the grace and doctrine of faith, may be intended; for as this is to be made, it is to be held fast, and stood fast in, without wavering, by all true believers, who have great encouragement so to do from the person and grace of Christ, and from the love and faithfulness of God, and the many gracious promises he has made. Wherefore,

quit yourselves like men, be strong; a like phrase is often used by the Septuagint interpreters, as in Deu 31:6, from whence the apostle seems to have taken it. It answers to the Hebrew word התאששו, in Isa 46:8.

Quit you like men; like men of wisdom and understanding; be not like children for non-proficiency, instability, and weakness; see 1Co 14:20; act the part of men; believe not every spirit; be not carried and tossed about with every wind of doctrine; search the Scriptures, and try every doctrine by them; and having found what is truth abide by it, and be proficients in it, instructing and establishing yourselves and others. In which sense the Jews use this phrase, saying ^b,

"in a place where there are no men, השתדל להיות איש, "study to be a man", or to show thyself a man;''

which one of their commentators ^c explains thus;

"use and accustom thyself to obtain excellent things, and afterwards when there are no wise men to teach, then do thou teach thyself.''

And another ^d after this manner;

""in the place where there is no man" to sit at the head and teach doctrines,''

do thou. Or play the man, as in 2Sa 10:12; act like men of valour and courage, stand fast, keep your ground, and contend earnestly for the faith; be valiant for the truth on earth; fight the good fight of faith: it is a good cause believers are engaged in; they have a good Captain and Commander at the head of them; they are provided with good weapons, may be sure of victory, and of having the crown of righteousness, life, and glory: wherefore

be strong; that is, for the faith: so the Targumist on Jer 9:3 renders the phrase, "they are not valiant for the truth, תקיפו לא להימנותא, they are not strong for the faith: be strong"; not in themselves, but in the Lord, and in the power of his might; in the grace that is in Christ Jesus; believe in him, look to him for strength as well as righteousness; trust in his power, whose arm is not shortened; depend on his grace, which is always sufficient; take heart, be of good courage, and fear no enemy; see Jos 1:6, which seems to be particularly referred to here.

Gill: 1Co 16:14

Let all your things be done with charity. Signifying, that the whole of their obedience to Christ, their observation of, and subjection to all his ordinances and commands, should spring from, and be done in love to him; and that the whole of their conduct and behaviour towards one another ought to be with charity, which bears all things, and covers a multitude of sins; and that all their church affairs, their business at church meetings, should be transacted, not with strife and vain glory, but in peace, and with mutual affection, with a concern for the good of each other, and of the whole body, and for the glory of God; for without charity or love, and the exercise of this grace, it signifies little what men either have or do; and such an exhortation was the more necessary to this church, since it was so full of factions, contentions, and divisions.

Commentary -- Verse Notes / Footnotes

NET Notes: 1Co 16:1

¹ tn Grk “as I directed the churches of Galatia, so also you yourselves do.”

NET Notes: 1Co 16:2

¹ tn Grk “set aside, storing whatever he has been blessed with.”

² tn Grk “set aside, storing.” The participle θησαυρίζων (qhsaurizwn) indicates the purpose or result of setting aside the extra income.

³ tn “To the extent that God has blessed you” translates an awkward expression, “whatever has been prospered [to you].” This verb has been translated as an active with “God” as subject, taking it as a divine passive.

⁴ tn Grk “so that collections will not be taking place.”

NET Notes: 1Co 16:3

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: 1Co 16:8

¹ map For location see JP1 D2; JP2 D2; JP3 D2; JP4 D2.

NET Notes: 1Co 16:9

¹ tn Grk “for a door has opened wide to me, great and effective.”

NET Notes: 1Co 16:11

¹ tn Since Paul appears to expect specific delegates here and they were most likely men, the Greek word ἀδελφοί (adelfoi) here has not been not translated as “brothers and sisters.”

NET Notes: 1Co 16:12

¹ tn Grk “with the brothers.”

² tn Grk “it was simply not the will that he come now.”

Geneva Bible: 1Co 16:1

Now concerning ^{( 1 )} the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

^{( 1 )} Collections in ancient times were made by the appointment of the apostle appointment to be the first day of the week, on which day the manner was then to assemble themselves.

Geneva Bible: 1Co 16:2

Upon the ^{( a )} first [day] of the week let every one of you lay by him in store, as [God] hath ^{( b )} prospered him, that there be no gatherings when I come.

^{( a )} Which in times past was called Sunday, but now is called the Lord's day.

^{( b )} That every man bestow according to the ability that God has blessed him with.

Geneva Bible: 1Co 16:3

And when I come, whomsoever ye shall approve by [your] ^{( c )} letters, them will I send to bring your liberality unto Jerusalem.

^{( c )} Which you will give to them to carry.

Geneva Bible: 1Co 16:4

^{( 2 )} And if it be meet that I go also, they shall go with me.

^{( 2 )} The rest of the epistle is spent in writing of familiar matters, yet so that all things are referred to his purposed mark, that is to say, to the glory of God, and the edifying of the Corinthians.

Geneva Bible: 1Co 16:9

For a great door and ^{( d )} effectual is opened unto me, and [there are] many adversaries.

^{( d )} Very fit and convenient to do great things by.

Geneva Bible: 1Co 16:10

Now if Timotheus come, see that he may be with you ^{( e )} without fear: for he worketh the work of the Lord, as I also [do].

^{( e )} Without any just occasion of fear.

Geneva Bible: 1Co 16:11

Let no man therefore despise him: but conduct him forth ^{( f )} in peace, that he may come unto me: for I look for him with the brethren.

^{( f )} Safe and sound, and that with every type of courtesy.

Commentary -- Verse Range Notes

TSK Synopsis: 1Co 16:1-24

1 He exhorts them to relieve the want of the brethren at Jerusalem.

10 Commends Timothy;

13 and after friendly admonitions,

16 concludes his epistle with divers salutations.

Maclaren: 1Co 16:13-14

Strong And Loving

Watch ye, stand fast in the faith, quit you like men, be strong. 14. Let all your things be done with charity.'--1 Cor. 16:13-14.

THERE is a singular contrast between the first four of these exhortations and the last. The former ring sharp and short like pistol-shots; the last is of gentler mould. The former sound like the word of command shouted from an officer along the ranks; and there is a military metaphor running all through them. The foe threatens to advance; let the guards keep their eyes open. He comes nearer; prepare for the charge, stand firm in your ranks. The battle is joined; quit you like men'--strike a man's stroke--be strong.'

And then all the apparatus of warfare is put away out of sight, and the captain's word of command is softened into the Christian teacher's exhortation: Let all your deeds be done in charity.' For love is better than fighting, and is stronger than swords. And yet, although there is a contrast here, there is also a sequence and connection. No doubt these exhortations, which are Paul's last word to that Corinthian Church on whom he had lavished in turn the treasures of his manifold eloquence, indignation, argumentation, and tenderness, reflected the deficiencies of the people to whom he was speaking. They were schismatic and factious to the very core, and so they needed the exhortation to be left last in their ears, as it were, that everything should be done in love. They were ill-grounded in regard to the very fundamental doctrines of the faith, as all Paul's argumentation about the resurrection proves, and so they needed to be bidden to stand fast in the faith.' Their slothful carelessness as to the discipline of the Christian life, and their consequent feebleness of grasp of the Christian verities, made them loose-braced and weak in all respects, and incapacitated them for vigorous warfare. Thus, we see a picture in these injunctions of the sort of community that Paul had to deal with in Corinth, which yet he called a Church of saints, and for which he loved and laboured. Let me then run over and try to bring out the importance and mutual connection of what I may call this drill-book for the Christian warfare, which is the Christian life.

Watch ye.' That means one of two things certainly, probably both--Keep awake, and keep your eyes open. Our Lord used the same metaphor, you remember, very frequently, but with a special significance. On His lips it generally referred to the attitude of expectation of His coming in judgment. Paul uses sometimes the figure with the same application, but here, distinctly, it has another. As I said, there is the military idea underlying it. What will become of an army if the sentries go to sleep? And what chance will a Christian man have of doing his devoir against hit enemy, unless he keeps himself awake, and keeps himself alert? Watchfulness, in the sense of always having eyes open for the possible rush down upon us of temptation and evil, is no small part of the discipline and the duty of the Christian life. One part of that watchfulness consists in exercising a very rigid and a very constant and comprehensive scrutiny of our motives. For there is no way by which evil creeps upon us so unobserved, as when it slips in at the back door of a specious motive. Many a man contents himself with the avoidance of actual evil actions, and lets any kind of motives come in and out of his mind unexamined. It is all right to look after our doings, but as a man thinketh in his heart, so is he.' The good or the evil of anything that I do is determined wholly by the motive with which I do it. And we are a great deal too apt to palm off deceptions on ourselves to make sure that our motives are right, unless we give them a very careful and minute scrutiny. One side of this watchfulness, then, is a habitual inspection of our motives and reasons for action. What am I doing this for?' is a question that would stop dead an enormous proportion of our activity, as if you had turned the steam off from an engine. If you will use a very fine sieve through which to strain your motives, you will go a long way to keeping your actions right. We should establish a rigid examination for applicants for entrance, and make quite sure that each that presents itself is not a wolf in sheep's clothing. Make them all bring out their passports. Let every vessel that comes into your harbour remain isolated from all communication with the shore, until the health officer has been on board and given a clean bill. Watch ye,' for yonder, away in the dark, in the shadow of the trees, the black masses of the enemy are gathered, and a midnight attack is but too likely to bring a bloody awakening to a camp full of sleepers.

My text goes on to bring the enemy nearer and nearer and nearer. Watch ye'--and if, not unnoticed, they come down on you, stand fast in the faith.' There will be no keeping our ranks, or keeping our feet--or at least, it is not nearly so likely that there will be--unless there has been the preceding watchfulness. If the first command has not been obeyed, there is small chance of the second's being so. If there has not been any watchfulness, it is not at all likely that there will be much steadfastness. Just as with a man going along a crowded pavement, a little touch from a passer-by will throw him off his balance, whereas if he had known it was coming, and had adjusted his poise rightly, he would have stood against thrice as violent a shock, so, in order that we may stand fast, we must watch. A sudden assault will be a great deal less formidable when it is a foreseen assault.

Stand fast in the faith.' I take it that this does not mean' the thing that we believe,' which use of the word faith' is the ecclesiastical, but not the New Testament meaning. In Scripture, faith means not the body of truths that we believe, but the act of believing them. This further command tells us that, in addition to our watchfulness, and as the basis of our steadfastness, confidence in the revelation of God in Jesus Christ will enable us to keep our feet whatever comes against us, and to hold our ground, whoever may assault us.

But remember that it is not because I have faith that I stand fast, but because of that in which I have faith. My feet may be well shod--and it used to be said that a soldier's shoes were of as much importance in the battle as his musket--my feet may be well shod, but if they are not well planted upon firm ground I never shall be able to stand the collision of the foe. So then, it is not my grasp of the blessed truth, God in Christ my Friend and Helper, but it is that truth which I grasp at, that makes me strong. Or, to put it into other words, it is the foothold, and not the foot that holds it, that ensures our standing firm. Only there is no steadfastness communicated to us from the source of all stability, except by way of our faith, which brings Christ into us. Watch ye; stand fast in the faith.'

The next two words of command are very closely connected, though not quite identical. Quit you like men.' Play a man's part in the battle; strike with all the force of your muscles. But the Apostle adds,' be strong.' You cannot play a man's part unless you are. Be strong'--the original would rather bear become strong.' What is the use of telling men to be strong'? It is a waste of words, in nine cases out of ten, to say to a weak man, Pluck up your courage, and show strength.' But the Apostle uses a very uncommon word here, at least uncommon in the New Testament, and another place where he uses it will throw light upon what he means: Strengthened with might by His Spirit in the inner man.' Then is it so vain a mockery to tell a poor, weak creature like me to become strong, when you can point me to the source of all strength, in that Spirit of power and of love and of a sound mind'? We have only to take our weakness there to have it stiffened into strength; as people put bits of wood into what are called petrifying wells,' which infiltrate into them mineral particles, that do not turn the wood into stone, but make the wood as strong as stone. So my manhood, with all its weakness, may have filtered into it divine strength, which will brace m6 for all needful duty, and make me more than conqueror through Him that loved us.' Then, it is not mockery and cruelty, vanity and surplusage to preach Quit you like men; be strong, and be a man'; because if we will observe the plain and not hard conditions, strength will come to us according to our day, in fulfilment of the great promises: My grace is sufficient for thee; and My strength is made perfect in weakness.'

And now we have done with the fighting words of command, and come to the gentler exhortation: Let all your things be done in charity.'

That was a hard lesson for these Corinthians who were splitting themselves into factions and sects, and tearing each other's eyes out in their partisanship for various Christian teachers. But the advice has a much wider application than to the suppression of squabbles in Christian communities. It is the sum of all commandments of the Christian life, if you will take love in its widest sense, in the sense, that is, in which it is always used in Paul's writings. We cut it into two halves, and think of it as sometimes meaning love to God, and sometimes love to man. The two are inseparably inter-penetrated in the New Testament writings; and so we have to interpret this supreme commandment in the whole breadth and meaning of that great word Love. And then it just comes to this, that love is the victor in all the Christian warfare. If we love God, at any given moment, consciously having our affection engaged with Him, and our heart going out to Him, do you think that any evil or temptation would have power over us? Should we not see them as they are, to be devils in disguise? In the proportion in which I love God I conquer all sin. And at the moment in which that great, sweet, all-satisfying light floods into my soul, I see through the hollowness and the shams, and detect the ugliness and the filth of the things that otherwise would be temptations. If you desire to be conquerors in the Christian fight, remember that the true way of conquest is, as another Apostle says, Keep yourselves in the love of God.' Let all your things be done in charity.'

And, further, how beautifully the Apostle here puts the great truth that we are all apt to forget, that the strongest type of human character is the gentlest and most loving, and that the mighty man is not the man of intellectual or material force, such as the world idolises, but the man who is much because he loves much. If we would come to supreme beauty of Christian character, there must be inseparably manifested in our lives, and lived in our hearts, strength and love, might and gentleness. That is the perfect man, and that was the union which was set before us, in the highest form, in the Strong Son of God, Immortal Love,' whom we call our Saviour, and whom we are bound to follow. His soldiers conquer as the Captain of their salvation has conquered, when watchfulness and steadfastness and courage and strength are all baptized in love and perfected thereby.

MHCC: 1Co 16:1-9

The good examples of other Christians and churches should rouse us. It is good to lay up in store for good uses. Those who are rich in this world, should be rich in good works, 1Ti 6:17, 1Ti 6:18. The diligent hand will not make rich, without the Divine blessing, Pro 10:4, Pro 10:22. And what more proper to stir us up to charity to the people and children of God, than to look at all we have as his gift? Works of mercy are real fruits of true love to God, and are therefore proper services on his own day. Ministers are doing their proper business, when putting forward, or helping works of charity. The heart of a Christian minister must be towards the people among whom he has laboured long, and with success. All our purposes must be made with submission to the Divine providence, Jam 4:15. Adversaries and opposition do not break the spirits of faithful and successful ministers, but warm their zeal, and inspire them with fresh courage. A faithful minister is more discouraged by the hardness of his hearers' hearts, and the backslidings of professors, than by the enemies' attempts.

MHCC: 1Co 16:10-12

Timothy came to do the work of the Lord. Therefore to vex his spirit, would be to grieve the Holy Spirit; to despise him, would be to despise Him that sent him. Those who work the work of the Lord, should be treated with tenderness and respect. Faithful ministers will not be jealous of each other. It becomes the ministers of the gospel to show concern for each other's reputation and usefulness.

MHCC: 1Co 16:13-18

A Christian is always in danger, therefore should ever be on the watch. He should be fixed in the faith of the gospel, and never desert or give it up. By this faith alone he will be able to keep his ground in an hour of temptation. Christians should be careful that charity not only reigns in their hearts, but shines in their lives. There is a great difference between Christian firmness and feverish warmth and transport. The apostle gave particular directions as to some who served the cause of Christ among them. Those who serve the saints, those who desire the honour of the churches, and to remove reproaches from them, are to be thought much of, and loved. They should willingly acknowledge the worth of such, and all who laboured with or helped the apostle.

Matthew Henry: 1Co 16:1-4

In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, 1Co 16:1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2Co 8:13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their 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 to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

II. 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 he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1Ti 6:17, 1Ti 6:18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for 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 to give to him that needeth, Eph 4:28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little,"as the proverb says, "would make a mickle."Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodōtai , as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, 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 owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should 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 we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (2Co 8:12); but as he prospers and blesses 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 is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

3. Here is the time when this is to be done: The first day of the week, kata mian sabbatōn (Luk 24:1), the Lord's day, the Christian holiday, when public assemblies were held and public worship 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 vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1Jo 4:21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, 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 its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, 1Co 16:3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, 1Co 16:4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.

Matthew Henry: 1Co 16:5-9

In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe, 1. His purpose: he intended to pass out of Asia, where he now was ( vide 1Co 16:8, 1Co 16:19) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, 1Co 16:5, 1Co 16:6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, that they might bring him on his journey whithersoever he went (1Co 16:6); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, 3Jo 1:6), so that nothing might be wanting to him, as he himself speaks, Tit 3:13. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good. 2. His excuse for not seeing them now, because it would be only by the way (1Co 16:7), en parodō - in transitu - en passant : it would only be a transient visit. He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer. 3. We have the limitation of this purpose: I trust to tarry awhile with you, if the Lord permit, 1Co 16:7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit."Note, All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that, Jam 4:15. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every thing. Heathens have concurred in acknowledging this concern of Providence in all our actions and concerns; surely we should readily own it, and frequently and seriously attend to it. 4. We have his purpose expressed of staying at Ephesus for the present. He says he would stay there till pentecost, 1Co 16:8. It is very probable that at the time of writing this epistle he was in Ephesus, from this passage, compared with 1Co 16:19, where he says, The churches of Asia salute you. A proper salutation from Ephesus, but hardly so proper had he been at Philippi, as the subscription to this epistle in our common copies has it. " The churches of Macedonia salute you "had been much more properly inserted in the close of a letter from Philippi, than the other. But, 5. We have the reason given for his staying at Ephesus for the present: Because a great door, and effectual, was opened to him, and there were many adversaries, 1Co 16:9. A great door and effectual was opened to him; many were prepared to receive the gospel at Ephesus, and God gave him great success among them; he had brought over many to Christ, and he had great hope of bringing over many more. For this reason he determined to stay awhile at Ephesus. Note, Success, and a fair prospect of more, was a just reason to determine an apostle to stay and labour in a particular place. And there were many adversaries, because a great door, and an effectual, was opened. Note, Great success in the work of the gospel commonly creates many enemies. The devil opposes those most, and makes them most trouble, who most heartily and successfully set themselves to destroy his kingdom. There were many adversaries; and therefore the apostle determined to stay. Some think he alludes in this passage to the custom of the Roman Circus, and the doors of it, at which the charioteers were to enter, as their antagonists did at the opposite doors. True courage is whetted by opposition; and it is no wonder that the Christian courage of the apostle should be animated by the zeal of his adversaries. They were bent to ruin him, and prevent the effect of his ministry at Ephesus; and should he at this time desert his station, and disgrace his character and doctrine? No, the opposition of adversaries only animated his zeal. He was in nothing daunted by his adversaries; but the more they raged and opposed the more he exerted himself. Should such a man as he flee? Note, Adversaries and opposition do not break the spirits of faithful and successful ministers, but only enkindle their zeal, and inspire them with fresh courage. Indeed, to labour in vain is heartless and discouraging. This damps the spirits, and breaks the heart. But success will give life and vigour to a minister, though enemies rage, and blaspheme, and persecute. It is not the opposition of enemies, but the hardness and obstinacy of his hearers, and the backslidings and revolt of professors, that damp a faithful minister, and break his heart.

Matthew Henry: 1Co 16:10-12

In this passage,

I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should be among them without feat, 1Co 16:10. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle warns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord's work. They should not fly out into resentment at his reproof. Note, Christians should bear faithful reproofs from their ministers, and not terrify and discourage them from doing their duty. 2. He warns them against despising him, 1Co 16:11. He was but a young man, and alone, as Ecumenius observes. He had no one to back him, and his own youthful face and years commanded but little reverence; and therefore the great pretenders to wisdom among them might be apt to entertain contemptuous thoughts of him. "Now,"says the apostle, "guard against this."Not that he distrusted Timothy; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despicable. But pride was a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians should be very careful not to pour contempt on any, but especially on ministers, the faithful ministers of Christ. These, whether young or old, are to be had in high esteem for their works sake. 3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to Paul. This, as I have before observed, is the meaning of bringing him on his journey in peace, 1Co 16:11. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.

II. He assigns the reasons why they should behave thus towards Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, 1Co 16:10. He did not come on Paul's errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul's Lord and theirs. Note, Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2. Another reason is implied; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: Conduct him forth in peace, that he may come to me, for I look for him with the brethren (1Co 16:11); or I with the brethren look for him (the original will bear either), ekdechomai gar auton meta tōn adelphōn - "I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. Look to it that you send him back with no evil report."Paul might expect from the Corinthians, that a messenger from him, upon such an errand, should be regarded, and well treated. His services and success among them, his authority with them as an apostle, would challenge this at their hands. They would hardly dare to send back Timothy with a report that would grieve or provoke the apostle. "I and the brethren expect his return, wait for the report he is to make; and therefore do not use him ill, but respect him, regard his message, and let him return in peace."

III. He informs them of Apollos's purpose to see them. 1. He himself had greatly desired him to come to them, 1Co 16:12. Though one party among them had declared for Apollos against Paul (if that passage is to be understood literally, vide 1Co 4:6), yet Paul did not hinder Apollos from going to Corinth in his own absence, nay, he pressed him to go thither. He had no suspicions of Apollos, as if he would lessen Paul's interest and respect among them, to the advancement of his own. Note, Faithful ministers are not apt to entertain jealousies of each other, nor suspect of such selfish designs. True charity and brotherly love think no evil. And where should these reign, if not in the breasts of the ministers of Christ? 2. Apollos could not be prevailed on for the present to come, but would at a more convenient season. Perhaps their feuds and factions might render the present season improper. He would not go to be set at the head of a party and countenance the dividing and contentious humour. When this had subsided, through Paul's epistle to them and Timothy's ministry among them, he might conclude a visit would be more proper. Apostles did not vie with each other, but consulted each other's comfort and usefulness. Paul intimates his great regard to the church of Corinth, when they had used him ill, by entreating Apollos to go to them; and Apollos shows his respect to Paul, and his concern to keep up his character and authority, by declining the journey till the Corinthians were in better temper. Note, It is very becoming the ministers of the gospel to have and manifest a concern for each other's reputation and usefulness.

Matthew Henry: 1Co 16:13-18

In this passage the apostle gives,

I. Some general advices; as, 1. That they should watch (1Co 16:13), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard; and the more his danger the greater vigilance is needful for his security. 2. He advises them to stand fast in the faith, to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it - stand for the faith of the gospel, and maintain it even to death; and stand in it, so as to abide in the profession of it, and feel and yield to its influence. Note, A Christian should be fixed in the faith of the gospel, and never desert nor renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is by faith that we stand (2Co 1:24); it is by this that we must overcome the world (1Jo 5:4), both when it fawns and when it frowns, when it tempts and when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity. 3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution."Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment and strong resolution. 4. He advises them to do every thing in charity, 1Co 16:14. Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, Jam 1:24. Note, Christians should be careful that charity not only reign in their hearts, but shine out in their lives, nay, in their most manly defences of the faith of the gospel. There is a great difference between constancy and cruelty, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage as when the charity of Christians is most conspicuous when they can bear with their mistaken brethren, and oppose the open enemies of their holy faith in love, when every thing is done in charity, when they behave towards one another, and towards all men, with a spirit of meekness and good will.

II. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.

1. He gives us their character (1.) The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was. Note, It is an honourable character to any man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the saints. They have disposed and devoted themselves - etaxan heautous , to serve the saints, to do service to the saints. It is not meant of the ministry of the word properly, but of serving them in other respects, supplying their wants, helping and assisting them upon all occasions, both in their temporal and spiritual concerns. The family of Stephanas seems to have been a family of rank and importance in those parts, and yet they willingly offered themselves to this service. Note, It is an honour to persons of the highest rank to devote themselves to the service of the saints. I do not mean to change ranks, and become proper servants to the inferiors, but freely and voluntarily to help them, and do good to them in all their concerns. (2.) He mentions Stephanas, and Fortunatus, and Achaicus, as coming to him from the church of Corinth. The account he gives of them is that they supplied the deficiencies of the church towards him, and by so doing refreshed his spirit and theirs, 1Co 16:17, 1Co 16:18. They gave him a more perfect account of the state of the church by word of mouth than he could acquire by their letter, and by that means much quieted his mind, and upon their return from him would quiet the minds of the Corinthians. Report had made their cause much worse than it was in fact, and their letters had not explained it sufficiently to give the apostle satisfaction; but he had been made more easy by converse with them. It was a very good office they did, by truly stating facts, and removing the ill opinion Paul had received by common fame. They came to him with a truly Christian intention, to set the apostle right, and give him as favourable sentiments of the church as they could, as peace-makers. Note, It is a great refreshment to the spirit of a faithful minister to hear better of a people by wise and good men of their own body than by common report, to find himself misinformed concerning them, that matters are not so bad as they had been represented. It is a grief to him to hear ill of those he loves; it gladdens his heart to hear the report thereof is false. And the greater value he has for those who give him this information, and the more he can depend upon their veracity, the greater is his joy.

2. Upon this account of the men, he directs how they should behave towards them; and, (1.) He would have them acknowledged (1Co 16:11), that is, owned and respected. They deserve it for their good offices. Those who serve the saints, those who consult the honour and good esteem of the churches, and are concerned to wipe off reproaches from them, and take off from the ill opinion fame had propagated, are to be valued, and esteemed, and loved. Those who discover so good a spirit cannot easily be over-valued. (2.) He advises that they should submit themselves to such, and to all who helped with the apostles, and laboured, 1Co 16:16. This is not to be understood of subjection to proper superiors, but of a voluntary acknowledgment of their worth. They were persons to whom they owed peculiar respect, and whom they should have in veneration. Note, It is a venerable character which those bear who serve the saints and labour hard to help the success of the gospel, who countenance and encourage the faithful ministers of Christ, and endeavour to promote their usefulness. Such should be had in honourable esteem.

Barclay: 1Co 16:1-12

There is nothing more typical of Paul than the abrupt change between 1Cor 15 and 1Cor 16 . 1Cor 15 has been walking in the loftiest realms of thought and theology, and discussing the life of the world to come. 1Cor 16 deals with the most practical things in the most practical way and is concerned with the everyday life of this world and the administration of the Church. There is no reach of thought too high for Paul to scale and no practical detail of administration too small for him to remember. He was very far from being one of those visionaries, who are at home in the realms of theological speculation and quite lost in practical matters. There might be times when his 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 an undertaking very dear to Paul's heart. (compare Gal 2:10; 2Cor 8-9; Rom 15:25; Act 24:17). There was a certain brotherliness in the ancient world. In the Greek world there were associations called eranoi. If a person fell on evil days or was in sudden need, his friends would club together to raise an interest-free loan to help him. The synagogue had officials whose duty it was to collect from those who had and to share out to those who had not. Quite frequently Jews who had gone abroad and prospered sent their envoys to Jerusalem with contributions for the Temple and for the poor. Paul did not want the Christian Church to be behind the Jewish and the heathen world in generosity.

But to him this collection for the poor at Jerusalem meant more than that. (i) It was a way of demonstrating the unity of the Church. It was a way of teaching the scattered Christians that they were not members of a congregation only, but members of a Church, each part of which had obligations to the rest. The narrowly congregational outlook was far from the Pauline conception of the Church. (ii) It was a way of putting into effect the practical teaching of Christianity. By arranging this collection Paul was providing his converts with an opportunity of translating into action 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 nine different words to describe this collection.

(i) Here he calls it a logia (3048); the word means an extra collection. A logia was something which was the opposite of a tax which a man had to pay; it was an extra piece of giving. A man never satisfies his Christian duty by discharging the obligations which he can legally be compelled to fulfil. The question of Jesus was, "What more are you doing than others?" (Mat 5:47).

(ii) Sometimes he calls it a charis (5485) (1Co 16:3; 2Co 8:4). As we have already seen, the characteristic of charis (5485) is that it describes a free gift freely given. The really lovely thing is not something extracted from a man, however large it be, but something given in the overflowing love of a man's heart, however small it be. We must note that Paul does not lay down a flat rate which each Corinthian Christian must give; he tells them that they must give as their prosperity demands. A man's heart must tell him what to give.

(iii) Sometimes he uses the word koinonia (2842) (2Co 8:4; 2Co 9:13; Rom 15:6). Koinonia means fellowship, and the essence of fellowship is sharing. Christian fellowship is based on the spirit which cannot hug to itself that which it has, but which regards all its possessions as things to be shared with others. Its dominating question is not, "What can I keep?" but, "What can I give""

(iv) Sometimes he uses the word diakonia (1248) (2Co 8:4; 2Co 9:1, 2Co 9:12-13). Diakonia means practical Christian service. It is from its kindred word diakonos (1249) that we get our English word deacon. It may sometimes happen that the limitations of life prevent us from rendering personal service and it may often happen that our money can go where we cannot go.

(v) Once he uses the word hadrotes (100), whose meaning is abundance (2Co 8:20). In that passage Paul speaks of the envoys of the Church who accompany him to guarantee that he does not misuse the abundance which is entrusted to him. Paul would never have desired an abundance for himself. He was content with what he could earn with the toil of his hands and the sweat of his brow. But he was glad in heart when he had abundance to give away. It is a grim commentary on human nature that, when a man is dreaming of what he would do if he was a millionaire, he almost always begins by thinking what he would buy for himself, and seldom of what he would give away.

(vi) Sometimes he uses the word eulogia (2129), which in this case means bounty (2Co 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 glad to give.

(vii) Sometimes he uses the word leitourgia (3009) (2Co 9:12). In classical Greek this is a word with a noble history. In the great days of Athens there were generous citizens who volunteered out of their own pockets to shoulder the expenses of some enterprise on which the city was engaged. It might be to defray the expenses of training the chorus for some new drama or some team to compete for the honour of the city in the games; it might be to pay for the outfitting and manning of a trireme or man-of-war in time of the city's peril. A leitourgia (3009) was originally a service of the state voluntarily accepted. Christian giving is something which should be volunteered. It should be accepted as a privilege to help in some way the household of God.

(viii) Once he speaks of this collection as eleemosune (1654) (Act 24:17). That is the Greek word for alms. So central was alms-giving to the Jewish idea of religion, that the Jew could use the same word for almsgiving and righteousness.

"Alms given to a father shall not be blotted out,

And it shall stand firm as a substitute for sin;

In the 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 being generous?"

(ix) Lastly he uses the word prosphora (4376) (Act 24:17). The interesting thing is that prosphora is the word for an offering and a sacrifice. In the realest sense that which is given to a man in need is a sacrifice to God. The best of all sacrifices to him, after the sacrifice of the penitent 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 had the disadvantage of being a young man. The situation in Corinth was difficult enough for the experienced Paul; it would be infinitely worse for Timothy. Paul's commendation is that they are to respect Timothy, not for his own sake, but for the sake of the work that he is doing. It is not the man who glorifies the work but the work which glorifies the man. There is no dignity like the dignity of a great task. The second is Apollos. Apollos emerges from this passage as a man of great 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 was wise enough to know that, when a Church is torn with party politics, there is a time when it is wiser and more far-sighted to stay away.

Barclay: 1Co 16:13-21

This is an interesting passage because its very practical nature and its ordinariness shed a vivid light on the day to day life of the early Church.

Paul begins with a series of five imperatives. It may well be that all the first four have a military background and are like a commander's orders to his soldiers. "As a sentinel, be ever on the alert. When under attack, stand fast in the faith and yield not an inch. In time of battle, play a hero's part. Like a well-equipped and well-trained soldier, be strong to fight for your King." Then the metaphor changes. Whatever the Christian soldier be to those persons and things which threaten the Christian faith from the outside, to those within the Church he must be a comrade and a lover. In the Christian life there must be the courage which will never retreat and the love which will never fail.

To Paul in Ephesus there had come Stephanas, Fortunatus and Achaicus, and they had brought him first-hand information which filled in the gaps in his knowledge of what was happening at Corinth. His commendation of Stephanas is very interesting. Stephanas deserved respect because he had put himself at the service of the Church. In the early Church willing and spontaneous service was the beginning of official office. A man became a leader of the Church, not so much by man-made appointment, as by the fact that his life and work marked him out as one whom all men must respect. T. C. Edwards says, "In the Church many work, but few toil."

Verses 19 and 20,(1Co 16:19-20), are a series of greetings. Greetings are sent from Aquila and Priscilla. These two people, man and wife, move across the background of Paul's letters and the Book of Acts. They were Jews, and, like Paul, were tent-makers. Originally they had been settled in Rome, but in A.D. 49 or 50 Claudius, the Roman Emperor, had issued a decree banishing all Jews from Rome. Aquila and Priscilla found their way to Corinth, and it was there that Paul first met them (Act 18:2). From Corinth they found their way to Ephesus, from which now Paul sends their greetings to their old associates in Corinth. From Rom 16:3we find that they found their way back to Rome and settled there again. One of the interesting things about Aquila and Priscilla is that they show us how easy and natural travel was even at that time. They followed their trade from Palestine to Rome, from Rome to Corinth, from Corinth to Ephesus, and from Ephesus back to Rome.

There is one great thing about these two. In those early days there were no church buildings. It is, in fact, not until the third century that we hear about a church building at all. The little congregations met in private houses. If a house had a room big enough, it was there that the Christian fellowship met. Now wherever Aquila and Priscilla went, their home became a church. When they are in Rome, Paul sends greetings to them and to the church that is their house (Rom 16:3-5). When he writes from Ephesus, he sends greetings from them and from the church that is in their house. Aquila and Priscilla were two of these wonderful people who make their homes centres of Christian light and love, who welcome many guests because Christ is always their unseen guest, who make their houses havens of rest and peace and friendship for the lonely and the tempted and the sad and the depressed. A great compliment Homer paid one of his characters was to say of him, "He dwelt in a house by the side of the road and he was the friend of wayfaring men." The Christian wayfarer ever found an inn of peace where Aquila and Priscilla lived. God grant to us to make our homes like that!

"Greet each other," writes Paul, "with a holy kiss." The kiss of peace was a lovely custom of the early Church. It may have been a Jewish custom which the early Church took over. It was apparently given at the end of the prayers and just before the congregation partook of the sacrament. It was the sign and symbol that they sat at the table of love joined together in perfect love. Cyril of Jerusalem writes of it, "Do not think that this kiss is like the kiss given to each other by mutual friends in the market place." It was not given promiscuously. Certainly in later times it was not given between men and women, but between man and man, and woman and woman. Sometimes it was given not on the lips but on the hand. It came to be called simply "The Peace." Surely never did a church need to be recalled to that lovely custom more than this Church at Corinth, so torn with strife and dissension.

Why did that lovely custom pass from the Church's life? First, it faded because, lovely though it was, it was obviously liable to abuse, and, still more, it was liable to misinterpretation by heathen slanders. Second, it faded because the Church became less and less of a fellowship. In the little house churches, where friend met with friend and all were closely bound together, it was the most natural thing in the world; but, when the house fellowship became a vast congregation and the little room became a great church, the intimacy went lost and the kiss of peace went lost with it. It may well be that with our vast congregations we have lost something, for the bigger and more scattered a congregation is the more difficult it is for it to be a fellowship, where people really know and really love each other. And yet a church which is a collection of strangers, or, at the best, of acquaintances, is not a true church in the deepest sense.

And so to the end. Paul sends his own autograph greeting on the last page of the letter which some secretary had taken down for him. He warns them against anyone who does not love Christ. And then he writes in Aramaic the phrase, "Maran atha (3134)," which most probably means, "The Lord is at hand." It is strange to meet with an Aramaic phrase in a Greek letter to a Greek church. The explanation is that that phrase had become a watchword and a password. It summed up the vital hope of the early Church, and Christians identified each other by it, in a language which the heathen could not understand.

Two last things Paul sends to the folk at Corinth--the grace of Christ and his own love. He might have had occasion to warn, to rebuke, to speak with righteous anger, but the last word is love.

Constable: 1Co 7:1--16:13

III. Questions asked of Paul 7:1--16:12

The remainder of the body of this epistle deals with questions the Corinthians had put to Paul in a letter. Paul introduced each of these with the phrase peri de ("now concerning," 7:1, 25; 8:1; 12:1; 16:1, 12).

"Rather than a friendly exchange, in which the new believers in Corinth are asking spiritual advice of their mentor in the Lord, their letter was probably a response to Paul's Previous Letter mentioned in 5:9, in which they were taking exception to his position on point after point. In light of their own theology of spirit, with heavy emphasis on wisdom' and knowledge,' they have answered Paul with a kind of Why can't we?' attitude, in which they are looking for his response."¹⁶⁰

Constable: 1Co 16:1-12

G. The collection for the Jerusalem believers 16:1-12

I have chosen to include this section with the others that deal with questions the Corinthians had asked Paul rather than with Paul's concluding comments because it begins "peri de" (7:1, 25; 8:1; 12:1; 16:12; cf. 8:4). Probably they had asked about the collection Paul was assembling in a letter or through messengers. This is the least confrontational section in this epistle, though we can detect tension here too.⁴⁰²

Constable: 1Co 16:1-4

1. Arrangements for the collection 16:1-4

16:1 It seems that the Corinthian Christians had heard about the collection (Gr. logeias, extra collection) Paul was getting together for the poor saints in Jerusalem (v. 3) and wanted to make a contribution. James, Peter, and John had encouraged Paul and Barnabas to remember the poor when they were in Jerusalem (Gal. 2:10; cf. Acts 11:27-30). There is no record of the directions Paul gave the Galatian churches, to which he referred here, in any of his other surviving epistles. The churches of Galatia evidently were those in southern Galatia including Pisidian Antioch, Iconium, Lystra, and Derbe. Paul had passed through this region as he moved toward Ephesus from which he wrote this epistle (Acts 18:23).

16:2 From the earliest day of the church's existence Christians assembled on Sundays to worship in commemoration of the Lord's resurrection. The Lord had not commanded this, but it quickly became customary. The Jews met on Saturdays.

"This is our earliest evidence respecting the early consecration of the first day of the week by the Apostolic Church. Apparently, the name Lord's Day' was not yet in use, and the first day of the week is never called the sabbath' in Scripture."⁴⁰³

Sunday would have been a natural occasion to put money aside for fellow believers since it was particularly on this day that Christians reviewed their responsibilities. Paul did not specify whether the individual Christian should keep the money in his possession or whether a church official should. The former alternative seems more probable in view of the apostle's language.⁴⁰⁴ Note also that he did not say how much to set aside except that it was to be as the Lord had blessed them. The amount was totally up to the givers. Paul mentioned nothing here about giving proportionately to one's income. We saw earlier that both rich and poor made up this church (11:21). Paul's counsel amounted to, Save a little regularly now so you will not have to make a major withdrawal from your bank account later.

16:3 Paul planned to send a representative from each of the contributing churches, or possibly groups of churches, to Jerusalem with the gift. The letters he spoke of may have been letters of introduction from himself since it appears that at this time he did not plan to make this trip himself. Such a procedure would guarantee that the money would arrive safely and that people would perceive the whole project as honest (cf. 2 Cor. 8:21).

16:4 The apostle was open to the possibility of going to Jerusalem as part of the group if this seemed best. After he wrote this letter he decided to go (Rom. 15:25-26) and indeed went (Acts 20:16, 22; 21:17; 24:17).

These few verses along with 2 Corinthians 8-9 provide guidelines for individual Christians and churches in giving. The principles Paul advocated were that saving up for giving should be regular and in response to the Lord's provision materially. The believers should manage their gifts with integrity. Everything they did should not only be above reproach, but other people should perceive it as such.

Notice that Paul made no mention of tithing. Tithing is a method of giving that God prescribed for the Israelites under the Mosaic Law. People practiced tithing as an act of worship commonly in the ancient Near East (cf. Gen. 28:22).⁴⁰⁵ It was also a common tax.⁴⁰⁶ The Mosaic Law really required that the Israelites give back to God about one-third of their incomes. However, Christians are not under the Mosaic Law (Rom. 10:4; et al.). It is therefore understandable that neither Jesus Christ nor the apostles commanded tithing. Some Christians believe that since Abraham paid tithes to Melchizedek (Gen. 14:20) tithing antedates the Mosaic Law and is therefore binding on Christians. Nevertheless the absence of any reference to tithing in the New Testament plus the teaching of other guidelines strongly suggest that God wants us to follow a different method. The principles that should govern Christians in our giving appear throughout the New Testament but mainly in 1 Corinthians 16 and 2 Corinthians 8 and 9.

"No pressure, no gimmicks, no emotion. A need had to be met, and the Corinthians were capable of playing a role in it. In a day of highly visible campaigns for money on every side, there is something to be said for the more consistent, purposeful approach outlined here."⁴⁰⁷

Constable: 1Co 16:5-12

2. The travel plans of Paul and his fellow apostles 16:5-12

As the preceding verse revealed, Paul's plans were tentative to some extent. He wanted the Corinthians to know that he anticipated a return to Corinth and hopefully a stay of several months. Timothy and Apollos might return too.

16:5 At the time he wrote, Paul planned to head north from Ephesus and then spend some time in Macedonia. Macedonia was the Roman province north of Corinth where Philippi, Thessalonica, and Berea stood. He then planned to travel south to Corinth. Paul later changed this plan and travelled directly from Ephesus to Corinth (2 Cor. 2:1; 12:14; 13:1-2) and returned to Ephesus (cf. 2 Cor. 2:5-8; 7:12). Later he visited Macedonia and then Corinth (2 Cor. 2:12-13; 7:6-16).⁴⁰⁸

16:6-7 Paul did spend the winter in Corinth, but it was the winter after the one when he expected to be there, the winter of 57-58 rather than 56-57 (cf. Acts 20:2-3; Rom. 16:1, 23). He sensed the need to spend a good long visit in Corinth, and in view of the problems in the church that he mentioned in this letter we can understand why.

16:8 The Jews celebrated Pentecost in late May or early June so Paul probably wrote 1 Corinthians in the spring of the year (cf. 5:7; 15:20). It is not unusual that since he was a Jewish believer with the evangelization of the Jews on his heart he would refer to important events in the Jewish calendar such as Pentecost (Lev. 23:15-21). Perhaps the early Christians paid more attention to the significant events in the life of the church than many independent churches do today.⁴⁰⁹ The feast of Pentecost, of course, also marked the coming of the Holy Spirit (Acts 2).

16:9 Paul occasionally used the door as a metaphor for opportunity (cf. 2 Cor. 2:12; Col. 4:3). He stayed in Ephesus three years to take advantage of his opportunities there. He did not regard adversaries there as an indication of a closed door or as a sign that God wanted him to move on to more comfortable ministry. He followed his own advice and remained immovable abounding in the work of the Lord in Ephesus (15:58).

16:10-11 Timothy's visit to Corinth from Ephesus was not very tentative. Paul had already sent him (and Erastus; Acts 19:22) or was about to send him when he penned this epistle (4:17). Evidently Timothy's relative youth tended to make some people despise him, and he tended to be fearful (cf. 1 Tim. 4:12). Paul advised the Corinthians, who judged by external appearances, to give him the respect he deserved for doing the Lord's work as Paul did, not just for Timothy's own sake. We do not know the names of Timothy's travelling companions.

It may have been Timothy's report of conditions in Corinth when he returned to Ephesus that moved Paul to go directly to Corinth himself rather than waiting until he had visited Macedonia. Paul referred to this visit as painful because while in Corinth he encountered strong opposition (cf. 2 Cor. 2:1-8; 7:12; 12:14; 13:1-2).

16:12 This verse may contain Paul's final response to the questions the Corinthians had asked him. It is the sixth instance of that key phrase "peri de" ("Now concerning"). Paul's relations with this eloquent brother were perfectly friendly, as this verse reveals (cf. 1:12). We do not know why he did not want to revisit Corinth with Timothy or whether he ever did visit that city again.

Constable: 1Co 16:13-24

IV. Conclusion 16:13-24

The Apostle Paul concluded this epistle with a series of imperatives, exhortations, and news items.

Constable: 1Co 16:13-18

A. Final exhortations 16:13-18

As I have pointed out, each section in this epistle concludes with some practical admonition. These verses constitute a summary exhortation for the whole letter.

16:13-14 Paul urged his somewhat unstable readers to be watchful regarding danger from inside as well as outside the church (cf. Acts 20:29-30). Most of the problems in this church evidently arose from within the congregation. This expression sometimes occurs with anticipation of the Lord's coming, so that may have been in Paul's thinking as well (e.g., Matt. 24:42). His readers should also stand firm in their trust in God and their commitment to His Word and will (cf. 15:58). Rather than acting like immature children they should behave as mature men (cf. 1:12). They should be strong in the Lord rather than weak in the faith (cf. Josh. 1:7-8). Above all, love should motivate and mark them (ch. 13). This was the great need of this church.

16:15-16 The Corinthians had a special problem with submission to authority, as we have seen. Many in the church wanted to do their own thing. Verses 16-18 would have encouraged them to appreciate some less flashy servants of the Lord.

Stephanus and his family were Paul's first converts in Achaia (1:16). They had given themselves unselfishly to serving the Corinthians. They were probably loyal to Paul and may have been the source from which the apostle received some of his information about conditions in this church. Paul urged that his readers appreciate Stephanus and his family for their ministry and not ride over them but submit humbly to them. They should treat others such as them with similar honor. Service, not status, should be the basis for honor in the church.

16:17-18 Stephanus had recently visited Paul in Ephesus with the two other Corinthian brothers the apostle named. They may have carried the questions Paul answered in this letter as well as information about conditions in the church. They had all ministered refreshingly to Paul as they typically did in Corinth. Paul wanted the Corinthians to be sure to recognize them too.

College: 1Co 16:1-24

1 CORINTHIANS 16

IX. INSTRUCTION FOR THE COLLECTION

(16:1-11)

A. THE COLLECTION FOR GOD'S PEOPLE (16:1-4)

¹ Now about the collection for God's people: Do what I told the Galatian churches to do. ² On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made. ³ Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. ⁴ If it seems advisable for me to go also, they will accompany me.

16:1 Now about the collection for God's people: Do what I told the Galatian churches to do.

In verses 1-4 we find the apostle Paul treating the issue of a specific collection for the saints in Judea. He introduces this subject with the phrase "now about," (periÉ dev, peri de ) a phrase which he first used in 7:1. It is often thought that he employs this when he brings up issues that the Corinthians wrote to him about. It is plain in this section that this is a one-time special collection for the churches in Judea. There is no evidence from this text that Paul is attempting to establish a prescriptive pattern or practice for a weekly Christian contribution.

In 16:1b Paul does indicate that the directions he is giving to the Corinthians are the same directions that he had given earlier to the churches of Galatia. This is also the same collection that will be addressed at greater length in 2 Cor 8-9. Accordingly, we can tell from this evidence that the same instruction about this special collection had been given to the churches of Galatia, the churches of Achaia, and the churches of Macedonia.

16:2 On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up so that when I come no collections will have to be made.

While there are many questions about this collection that Paul does not answer for us, there are a few things that he makes clear. First of all, the instruction about giving is addressed to each of those in the Corinthian congregation. Secondly, he wishes them to collect these funds, or perhaps to reserve and put aside these funds, on a weekly basis. The wisdom of collecting funds on the first day of every week is obvious since that is when early Christians typically assembled. Interestingly, this weekly contribution is not for any ministries, overhead costs, or salaries arising from Christian activities in Corinth. These Sunday "collections" were only for an ad hoc need related to congregations in one small region of the Eastern Mediterranean. It is also clear that Paul wants them to set aside an amount that is appropriate to their own financial resources. Neither Paul nor any other writer in the New Testament addresses the practice of soliciting a tithe from Christians. And finally he makes it clear that he wants this done prior to his arrival so that once he is there, there is no longer a need for the money to be collected. It is important to keep in mind that this concern about not taking up money once Paul himself arrives needs to be seen in the context of Paul's hesitancy to accept money from the Corinthians.

In 1 Cor 9 Paul makes it clear that he wants to be financially independent from the Corinthians, and that he is concerned that his ministry not be viewed in terms of one that is based solely on the remuneration given to him by the Corinthians. This theme is continued in 2 Corinthians where Paul makes it clear again that when he worked among the Corinthians he was supported by Christians in other cities, so that his integrity with them would not be compromised (see 2 Cor 10-13). In this regard Paul is concerned that he not be viewed as some Greek sophist who merely speaks because of the money he receives in return for it. It is not at all clear what antecedent practices in Judaism would provide the appropriate background for Paul's instruction here concerning the contribution. We do know from intertestamental Jewish writings that the Jews who lived outside Jerusalem continued to collect money in the synagogues and send that money to Jerusalem to pay their temple tax in support of the Jerusalem temple service of the priests. In the instance of 1 Corinthians, the particular goal of this contribution was to offer benevolence to those believers who were in Jerusalem and Judea.

16:3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem.

Paul makes it clear that he wants the money to actually be carried to Jerusalem by individuals from the churches who have given the money. Consequently, he tells the Corinthians in 16:3 that he will give letters of introduction to the people who have been selected by the Corinthian church, and these letters of introduction will accompany these individuals with the money to Jerusalem. It is clear that Paul himself has no personal investment in the decision about whether he accompanies these believers to Jerusalem. We do know from later developments in his life (revealed in Romans and Acts) though that he did in fact accompany these funds to Jerusalem.

16:4 If it seems advisable for me to go also, they will accompany me.

Paul does not indicate what criteria would be used to decide whether it was advisable for him to go. The suggestion has been made that this group of individuals who accompany Paul are referred to in passing in Acts 20. One can make an interesting correlation between Paul's letter and the narrative in Acts 20 when Paul departs from Ephesus, which is at the approximate time he pens the Corinthian letters. In reading the first six verses of Acts 20 one finds the names of individual Christian men who in fact come from some of the very regions which have made contributions to this collection mentioned in 1 Cor 16. Specifically, in Acts 20:4 there are references to those accompanying Paul at this point in his life, who come from the regions of Macedonia and Asia Minor. Even though in Acts Luke refers to the cities in these provinces and not to the particular provincial names, the following chart shows the points of probable correlation between the two:

1 Corinthians Acts 20:4

Donations From Accompanied By

1. Galatia (1 Cor 16:1) 1. Gaius of Derbe (Galatia)

2. Macedonia (2 Cor 8-9) 2. Aristarchus and Secundus

of Thessalonica (Macedonia)

Sopater of Beroea (Macedonia)

Apparently Paul's instructions given in this section of 1 Cor 16 were not followed, or at least not followed in the right way. One discovers later in 2 Cor 8-9 that Paul has to spend considerable time instructing the Corinthians about this contribution. He gently reminds them of their tardiness in coming up with these funds which they had promised to give.

B. PAUL'S TRAVEL PLANS (16:5-9)

⁵ After I go through Macedonia, I will come to you - for I will be going through Macedonia. ⁶ Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey, wherever I go. ⁷ I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. ⁸ But I will stay on at Ephesus until Pentecost, ⁹ because a great door for effective work has opened to me, and there are many who oppose me.

16:5 After I go through Macedonia, I will come to you - for I will be going through Macedonia.

Paul acknowledges in this verse that when he leaves Ephesus he will make his way to Achaia, to the city of Corinth, via Macedonia. This itinerary is confirmed in Acts 20:1-2, though Luke prefers the term Greece over Achaia in this instance.

16:6 Perhaps I will stay with you awhile, or even spend the winter, so that you can help me on my journey, wherever I go.

Paul acknowledges in this verse that he intends to spend a few months with the Corinthians so that he can reestablish ties with them and that they may become supportive of his future ministerial work. Verse 6 also makes it clear that Paul is not certain at that point where he will be going when he leaves the city of Corinth. Having left a tumultuous and dangerous work in Ephesus, the Apostle knows the vicissitudes of his ministry and plans for travel (cf. Acts 20:19; 2 Cor 1:3-2:4).

16:7 I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits.

In this verse Paul justifies his delay in coming to them by saying that if he comes now it can only be for a short visit, but if he can wait and come later he will be able to stay longer with them. By use of the phrase "if the Lord permits," Paul reveals his conviction about the presence of God in his activities and itinerary. The book of Acts is filled with vignettes and statements pointing in the same direction (Acts 16:6-10; 18:21; 19:21; 22:17-21; 27:23-26).

16:8 But I will stay on at Ephesus until Pentecost,

By this statement Paul indicates both that he is writing the letter of 1 Corinthians from Ephesus and that he plans to remain there until the day of Pentecost. The reference to Pentecost indicates that Paul still thinks very much in terms of the Jewish liturgical feasts. There is no indication that believers at this time were celebrating Pentecost from a Christian point of view. It is far too early in church history for people to think of Pentecost as the "birthday of the church." It is most natural to understand this reference to Pentecost as a reference to the Jewish holiday which Paul himself would have honored as a Pharisee (cf. Acts 21:24; 23:6).

16:9 because a great door for effective work has opened to me, and there are many who oppose me.

In this verse the apostle gives the reason why he hopes to stay on longer in Ephesus. He acknowledges in verse 9a that there is a great door that has been opened for him by the Lord (cf. notes on 16:7) to be involved in an effective work. In the latter part of the verse he acknowledges, though, that this work will only be accomplished in spite of the great opposition against him and his ministry there.

There has been discussion about the relationship between the statements of 1 Cor 16:9 and the narrative presented in Acts 19. Both points found in 1 Cor 16:9, namely the great opportunities there and the great opposition to the gospel are also mentioned in the narrative in Acts. If one looks at the total evidence from the Acts of the Apostles concerning Paul's ministry in Ephesus, it is clear that ministry was characterized both by great opportunity for success and the reality of great adversity. While Acts 19 focuses more on the Pauline successes in Ephesus, chapter 20, when Paul speaks to the Ephesian elders, is clearly about the great adversities that he experienced during his ministry there (Acts 20:17-38). Paul's own references in 2 Cor 1 to the traumatic experiences he had in Asia must certainly include his extended ministry in Ephesus.

C. ASSISTING TIMOTHY (16:10-11)

¹⁰ If Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. ¹¹ No one, then, should refuse to accept him. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers.

16:10 If Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am.

This is the second time in 1 Corinthians that Paul mentions his coworker Timothy. In 4:17 Paul had already mentioned Timothy as his son in the faith and as a faithful coworker in the Lord. When one reads in this verse that Paul is remaining in Asia and sending Timothy over into Greece, one is reminded of the corresponding text in Acts 19:21-22 which narrates Paul's stay in Ephesus. Acts 19:21 records Paul's decision to head to Jerusalem via Macedonia and Achaia as well as the fact that he would send ahead of him Timothy and Erastus to Macedonia. In 1 Cor 16:10 Paul is expressing to the Corinthians his hope that they will express solidarity with Timothy and the ministry that he is involved in.

16:11 No one, then, should refuse to accept him. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers.

Paul indicates in this verse not only his desire that the Corinthians should participate with the work of Timothy, but also that Paul expects Timothy to return to him in Asia after he has completed his work in Greece. We do not know with certainty who the other brothers are who are mentioned in 16:11, but it would have been obvious to the Corinthians whom Paul had in mind.

X. CONCLUSION (16:12-24)

A. PERSONAL REQUESTS (16:12-18)

¹² Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity.

¹³ Be on your guard; stand firm in the faith; be men of courage; be strong. ¹⁴ Do everything in love.

¹⁵ You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers, ¹⁶ to submit to such as these and to everyone who joins in the work, and labors at it. ¹⁷ I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. ¹⁸ For they refreshed my spirit and yours also. Such men deserve recognition.

16:12 Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity.

One's interpretation of Paul's comments about Apollos in 16:12 must be interpreted in light of the other comments about Apollos found in chapters 1, 3, and 4. The earlier references to Apollos are in the context of the fragmentation in the Corinthian community. It is clear in Paul's references to Apollos in those early chapters that he does not see himself at odds with Apollos. Rather, he and Apollos both work to spread the same gospel. Paul had apparently urged Apollos to make a trip to Corinth along with Timothy and other Christian brothers. It is equally clear that Apollos declined this request and decided he was not ready to go at that time. Even though Paul acknowledges that Apollos disregarded his apostolic wishes, he does not regard this as grounds for questioning Apollos' orthodoxy or the important role he has in the Christian mission. Paul concludes by stating that Apollos will go when he has the opportunity.

16:13 Be on your guard; stand firm in the faith; be men of courage; be strong.

Most commentators correctly see 16:13 as the beginning of the final section of 1 Corinthians. All four of the imperatives in this verse are clearly designed to serve a hortatory function and to express the seriousness of Paul's appeal to the Corinthians. The occurrence of the prepositional phrase "in the faith" indicates that Paul can use the term "faith" (pivsti", pistis ) to refer not only to trusting God, but also to the content of his Christian message (cf. Jude 3). In general the imagery of 16:13 is similar to that which will be found later in Eph 6:10ff, where Paul gives hortatory imperatives using the illustration of God's armor.

16:14 Do everything in love.

In the final imperative in this section, Paul reiterates the importance of love (see notes on 13:4-7).

16:15 You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the saints. I urge you, brothers,

It has often been noted that in 1 Corinthians Paul does not refer to church leaders in the conventional vocabulary that he uses in other epistles (e.g., Phil 1:1). For example, there are no references to elders or shepherds in 1 Corinthians, and there is certainly no attention given to the role of any leaders in helping to administer Paul's theology in the Christian community there. Interestingly, Paul introduces in 16:15 the household of Stephanas in the context of those to whom the Corinthians are to submit themselves. This household of Stephanas is singled out as the first converts in Achaia, and by the fact that they are devoted in Christian service to the saints.

16:16 to submit to such as these and to everyone who joins in the work, and labors at it.

Paul finishes the line of thought started in 16:15 with an object clause (i{na, hina ). The urging that Paul mentions at the last part of 16:15 is completed in 16:16 when he says that he urges the Corinthians to submit themselves to those of the house of Stephanas. Furthermore, Paul says that the Corinthians should not only submit to those of the house of Stephanas, but also to those who are joined in the Christian work and activities in Corinth.

There are historical facts that provide part of the landscape for Paul's comments about leaders. It is true, for example, that synagogues contemporary with the Second Temple had formally designated leadership, both male and female, and that Paul himself referred to leaders as holding gifted offices. Even early on Paul included these leaders among the addressees in a Macedonian church (Phil 1:1). What remains yet a thorny problem for the modern interpreter is why the Corinthian church had no bishops and deacons like, for example, the Philippian church only 250 miles to the north (Phil 1:1) or the Ephesian church (Acts 20:17, 28) which was less than a week's journey to the east and of which the Corinthians had firsthand knowledge. Part of the answer may lie in evidence found in the pages of Scripture. Stretching from Genesis to the Gospels, the Scriptures are replete with the conviction that there are qualifications and requirements imposed upon those who would lead in God's economy of leadership. In light of the raucous demeanor, childish theology and neophyte status of so many of the Corinthians in the church of God, Paul may well have decided that none were qualified to be formal leaders.

16:17 I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you.

Paul continues his discussion of Stephanas by also including a reference to Fortunatus and Achaicus and their arrival in Ephesus. 1 Cor 16:17b indicates that these three men are part of a delegation that had been sent by the Corinthians in their ongoing relationship with the apostle Paul. Gordon Fee is quite right in his commentary when he notes that "the three together would become a kind of official delegation from the church" at Corinth. Although we cannot be certain, it is clearly possible that Fortunatus and Achaicus could be members of the household of Stephanas referred to earlier in 16:15. Paul also acknowledges in this verse that the arrival of these three men compensated for what was not supplied by the Corinthians themselves. Paul's reference here to the inadequacy of the Corinthians being supplied by these three men is probably designed to heighten the Corinthians' appreciation for and loyalty to this family. This understanding would surely fit within the context of Paul's previous comments about the need for the Corinthians to submit to this household.

16:18 For they refreshed my spirit and yours also. Such men deserve recognition.

Paul mentions specifically that what was lacking on the part of the Corinthians that the household of Stephanas satisfied was the refreshment of Paul's spirit. That is made clear by the use of the word "for" at the beginning of 16:18. The presence of these men was able to refresh Paul's spirit in a way that could not be done by the entire Corinthian church since they had not come to see Paul in Ephesus. Paul also acknowledges that these three men in the household of Stephanas provide encouragement and refreshment to the spirit of the Corinthians also. The verse concludes by pointing out the relationship between this service provided and the authority that this household is to have among the Corinthians.

Verse 18b in the Greek text contains the inferential particle "therefore" (ou , oun ) which has been left out of the NIV. With the occurrence of this word "therefore," Paul makes it clear that this is the reason the authority of this household should be recognized, namely because of their participation in service to Paul and, in general, to the saints in Achaia.

B. FINAL GREETINGS (16:19-24)

¹⁹ The churches in the province of Asia send you greetings. Aquila and Priscilla ^a greet you warmly in the Lord, and so does the church that meets at their house. ²⁰ All the brothers here send you greetings. Greet one another with a holy kiss.

²¹ I, Paul, write this greeting in my own hand.

²² If anyone does not love the Lord - a curse be on him. Come, O Lord ^b !

²³ The grace of the Lord Jesus be with you.

²⁴ My love to all of you in Christ Jesus. Amen. ^c

^a 19 Greek Prisca , a variant of Priscilla ^b 22 In Aramaic the expression Come, O Lord is Marana tha . ^c 24 Some early manuscripts do not have Amen .

16:19 The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house.

As the apostle does at the ending of other letters he wrote, he concludes this letter with greetings from other congregations and saints in his part of the world to those to whom he is writing. In particular he sends the greetings from the churches in the province of Asia. One must keep in mind that Ephesus, the city in which Paul is located, is the cultural and political capital of the Roman province of Asia referred to here. Paul also mentions Aquila and Priscilla who had been his associates and coworkers since the time of his second missionary journey (Acts 18). Paul not only passes on greetings from this couple, but also acknowledges that Christian greetings come from the house church associated with Aquila and Priscilla. This is one of the several references throughout the Pauline letters to the phenomenon of churches meeting in the homes of individual Christians.

16:20 All the brothers here send you greetings. Greet one another with a holy kiss.

In this verse Paul passes on a general greeting from all the brethren with whom he is in contact. He admonishes the Christians in Corinth to greet one another with the holy kiss. This is one of several references in the letters of Paul and 1 Peter which make clear how widespread the practice of the holy kiss was in the early church. A quick tabulation of the Roman provinces in which this practice was commanded shows that this was not merely a peculiar regional practice within certain Pauline churches.

Geographical Dissemination

of the Holy Kiss

Achaia 1 Cor 16:20 2 Cor 13:12 Macedonia 1 Thess 5:26 Italy Rom 16:16 Pontus 1 Pet 5:14 Galatia 1 Pet 5:14 Cappadocia 1 Pet 5:14 Asia 1 Pet 5:14 (cf. Ephesus as origin of 1 & 2 Cor) Bithynia 1 Pet 5:14 16:21 I, Paul, write this greeting in my own hand.

Paul's acknowledgment that he writes this verse with his own hand indicates that the prior part of the letter was written by a scribe. Secondly, this reference to his own hand serves as a form of authentication to indicate that the letter comes from Paul himself, not someone merely claiming to represent Paul's views (cf. 2 Thess 2:2).

16:22 If anyone does not love the Lord - a curse be on him. Come, O Lord!

Paul has very terse comments in this verse for those who do not love the Lord. Paul consigns them to condemnation and coming under the wrath of God (ajnavqema, anathema ). The verse ends with Paul's citation of two Aramaic words (hta anrm, Greek maravna qav, marana tha ) which were merely transliterated rather than translated in Paul's Greek letter to the Corinthians. Paul's petition is for the Lord to come. This indicates not only Paul's eschatological piety in his desire for the Lord to return, but also points to the eschatological condemnation that will come upon those who do not love the Lord. It would be at the risk of modernizing and distorting Paul's own theology if one minimized the close connection in this verse between eschatological piety and the damnation of nonbelievers. That is, Paul's desire for the Lord's (quick) return is to bring to fruition and consummation the anathema he has just pronounced upon those who do not love the Lord. In the Corinthian setting the phrase "anyone who does not love the Lord" would refer to nonbelievers.

16:23 The grace of the Lord Jesus be with you.

The sentiments of this closing comment are similar to those located at the end of other Pauline letters. Unlike those upon whom Paul denounces a condemnation if they do not love God, Paul pronounces a blessing upon the Christians. In this verse Paul pronounces the grace of the Lord Jesus Christ upon the recipients of the letter.

16:24 My love to all of you in Christ Jesus. Amen.

Paul concludes the letter appropriately with a reference to his own love for those in Corinth who are in Christ Jesus. It is indicative of Paul's graciousness that his love is for all of those who are in Christ Jesus in Corinth and not merely those who happen to agree with his own theology. It has been clear throughout the book that the Corinthian church had its share of those who were detractors from Paul. The apostle, nevertheless, shares with them the love that he has for all of them.

-College Press New Testament Commentary: with the NIV

McGarvey: 1Co 16:1

[The fraternal communism of the Jerusalem church (Act 2:44-45 ; Act 4:36-37 ; Act 5:1), together with the political troubles, famines (Act 11:28-30) and persecutions (Act 8:1-4), all tended to impoverish the church in Judæa. To relieve this poverty and to bring about a more cordial feeling between Jews and Gentiles, Paul had set about gathering an offering in the Gentile churches for the brethren in Judæa. The church at Corinth had consented to make such offering, but had been hindered by their factions, or some other cause, from so doing. In this chapter Paul requests them to begin taking this offering at once. He also speaks of the reasons why he had postponed his visit, tells them when they may expect him, and treats of some other lesser matters.] Now concerning the collection for the saints [Christians], as I gave order to the churches of Galatia, so also do ye . [Very probably he had ordered, or arranged for, this collection on the journey mentioned at Act 16:6 ; and he probably collected it on that mentioned at Act 18:23 . "Paul," says Bengel, "holds up as an example to the Corinthians the Galatians, to the Macedonians the Corinthians (2Co 9:2), and to the Romans the Macedonians and Corinthians (Rom 15:26): great is the force of example." For other references to this collection, see Act 11:29-30 ; Act 24:17 ; 2Co 8:1-2]

McGarvey: 1Co 16:2

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 . [The word "thesaurizoon," translated "in store," means, literally, "put into the treasury;" and the phrase "par' heauto," translated "by him," may be taken as the neuter reflexive pronoun, and may be rendered with equal correctness "by itself." Macknight thus renders these two words, and this rendering is to be preferred. If each man had laid by in his own house, all these scattered collections would have had to be gathered after Paul's arrival, which was the very thing that he forbade. Again, had the collection been of such a private nature, it would have been gathered normally at the end instead of at the beginning of the week. But the first day of the week was evidently set apart for public worship (Joh 20:19-26 ; Act 20:7 ; Rev 1:10), and this offering was part of the service. It was put in the public treasury of the church, but kept by itself as a separate fund. The translation of the Revised Version is unfortunate, as it obscures the idea of the weekly service of the church. According to Paul's method of collecting, each rendered a weekly account of his stewardship, and gave more and felt it less than if he had attempted to donate it all at one time. Paul had promised to take such offerings (Gal 2:10). As a Christian he tries to relieve that distress which, as a persecutor, he had aided to inflict (Act 26:6-10). He wished each one, rich or poor, to contribute to the offering, and he wanted the whole matter disposed of and out of the way when he came, that he might turn attention to more important matters.]

McGarvey: 1Co 16:3

And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem :

McGarvey: 1Co 16:4

and if it be meet for me to go also, they shall go with me . [Paul does not ask to be made custodian of the offering. He directs the church to appoint its own messengers to carry it, thus raising himself above all suspicion of misappropriation, and giving the church a new incentive to make a liberal offering, for it would afford the church a new joy and profit to have in its membership those who had been to Jerusalem and seen the apostles. Paul, as an apostle, and as one personally acquainted with the Jerusalem church, promises to give the bearers of the fund letters of introduction and commendation to the apostles and elders at Jerusalem; and, should the greatness of the collection and the dignity of the occasion require it, he agrees to accompany the bounty himself. The collection proved large enough to justify this, and Paul accompanied the delegates. For the names of those who left Greece with Paul, see Act 20:4]

McGarvey: 1Co 16:5

But I will come unto you, when I shall have passed through Macedonia; for I [purpose to] pass through Macedonia ;

McGarvey: 1Co 16:6

ut with you it may be that I shall abide, or even winter, that ye may set me forward on my journey whithersoever I go .

McGarvey: 1Co 16:7

For I do not wish to see you now by the way [merely as I pass through]; for I hope to tarry a while with you, if the Lord permit . [Jam 4:15 ; Act 18:21 ; Heb 6:3 ; 1Co 4:19]

McGarvey: 1Co 16:8

But I will tarry at Ephesus until Pentecost ;

McGarvey: 1Co 16:9

for a great door [the common metaphor expressing opportunity -- Act 14:27 ; 2Co 2:12 ; Col 4:3 ; Rev 3:8 ; Hos 2:15] and effectual is opened unto me, and there are many adversaries . [For this success and the adversaries which it aroused see Act 19:1-20 . For the riot which it afterwards stirred up see Act 19:23-41 . From this paragraph it appears that it had been Paul's plan to visit Corinth, going thither from Ephesus by direct course across the Ægean Sea; and after a brief sojourn there to pass up into Macedonia, and visit Corinth again on the return. This plan he evidently communicated to the Corinthians in that first epistle which is lost (1Co 5:9). But the evil reports which came to him concerning the conduct of the Corinthian church caused him to change his purpose, and delay his visit, that they might have time to repent, and so escape the severe correction which he would otherwise have felt constrained to administer to them (2Co 1:23 ; 2Co 2:1). Moreover, he reversed his route; coming by Macedonia (Act 19:21-22), and intending to depart by sea (Act 20:3). To help bring about a state of repentance, he sent Timothy as a forerunner (1Co 4:16-21), and sent him by way of Macedonia (Acts 19:22). He now writes that he has thus altered his plans, and that he is coming through Macedonia, and that he will not pay them two cursory visits, but will make them one long one, and probably stay all winter. However, he will not begin this journey until after Pentecost, for the work in Ephesus has become so fruitful as to demand at present all his attention. Paul carried out his plan as here outlined (2Co 2:13 ; 2Co 8:1 ; 2Co 9:2 ; 2Co 9:4 ; 2Co 12:14 ; 2Co 13:1 ; Act 20:3-6). He suggests their forwarding him on his journey, thus showing his confidence in them, that they would give him this customary proof of affection (Rom 15:24 ; Act 15:3 ; Act 17:15 ; Tit 3:13); but intimates, by using "whithersoever," that his course beyond them is uncertain. We find later that he was compelled to change his plan -- Act 20:3]

McGarvey: 1Co 16:10

Now if Timothy come, see that he be with you without fear; for he worketh the work of the Lord, as I also do [1Co 14:17]:

McGarvey: 1Co 16:11

let no man therefore despise him [1Ti 4:12]. But set him forward on his journey in peace, that he may come unto me: for I expect him with the brethren. [Timothy, as we have seen, went the long route by way of Macedonia, no doubt visiting the churches as he journeyed. Soon after his departure the messengers from Corinth arrived, bringing the letter from that church, and Paul sends this answer to it by Titus. Now, Titus was evidently despatched by the short route across the sea, with instructions to return by way of Macedonia. Therefore Paul uses "if," for he supposes that Titus may reach Corinth, discharge his errand, start through Macedonia, and there intercept Timothy so as to prevent his ever reaching Corinth. And this very thing seems to have happened, for Titus and Timothy, returning, evidently met Paul at Philippi, where he wrote his second Corinthian letter (2Co 1:1); yet only Titus is spoken of as having brought any report of the condition of affairs at Corinth (2Co 7:6-7). The Corinthians, therefore, had no chance to show their love for Paul by their welcome of Timothy. Paul's words with regard to him remind us that he was at that time a young man and liable to be intimidated by the factious, arrogant spirit of the Corinthians. Timothy seems to have been of a diffident and sensitive nature (1Ti 5:21-23 ; 2Ti 1:6-8). Paul warns them that any unkindness shown to this young man will soon be reported him, for he expects Timothy to return with Titus, Erastus and those with them -- Act 19:22 ; 2Co 12:17-18 ; 2Co 8:18 ; 2Co 8:23]

McGarvey: 1Co 16:12

But as touching Apollos the brother, I besought him much to come unto you with the brethren [with Titus, etc.]: and it was not at all his will to come now; but he will come when he shall have opportunity [Apollos first comes to our notice at Ephesus (Act 18:24-28) whence he went to Corinth just before Paul came to Ephesus (Act 19:1). From Corinth Apollos returned to and was now at Ephesus. The old Latin commentators say that he left Corinth on account of the violence of the factions, and now declined to return because of them, but it is not likely that they knew anything more about the facts than we do. Jerome tells us that after the factious spirit subsided, Apollos returned to Corinth, and became bishop or elder of the church; but he gives us no authority for his statement. Paul's words are important, because they show that neither he nor Apollos gave any countenance or encouragement to the factions. Paul has no fear that Apollos will do wrong intentionally, yet Apollos fears that he may do wrong by his presence unintentionally. It did not seem to Apollos that it was a fit season for him to show himself in Corinth.]

McGarvey: 1Co 16:13

Watch ye, stand fast in the faith, quit you like men, be strong .

McGarvey: 1Co 16:14

Let all that ye do be done in love . [In these brief, nervous phrases, Paul sums up the burden of his entire Epistle. The Corinthians were to be wakeful and not asleep (1Co 11:30 ; 1Co 15:33). They were to be steadfast, manly and strong (1Co 15:2 ; 1Co 15:58); they were to do all things in love (chs. 7, 8, 10, 11, 12 and 14), not show their lack of love in bringing lawsuits, wrangling about marriage, eating things sacrificed to idols, behaving selfishly at the Lord's Supper, and vaunting themselves on account of their gifts.]

Lapide: 1Co 16:1-24

CHAPTER 16

Ver. 1.— Now concerning the collection for the saints. The saints here meant were the poor Christians living at Jerusalem. Cf. ver. 3 and Rom 15:26. For the Christians at Jerusalem, as appears from Heb. x. 34, were robbed of their goods and grievously harassed by their fellow-countrymen, who were the most bitter foes of Christ. Hence an injunction was given to S. Paul in the Council of Jerusalem to be as mindful of the poor Jews as of the Gentiles (Gal 2:10). He orders, therefore, that alms be regularly collected for them; and this practice lasted till the time of Theodosius. Cf. 2Cor 8

Ver. 2. — Let every one lay by him in store— the amount that he may wish to give at this collection on the Lord's Day. The first day of the week was the day on which the faithful assembled in church and made their oblations, even as they do now; for from this passage it is evident that, by Apostolic institution, a collection was wont to be made on the Lord's Day. When this custom had been discontinued at Constantinople, S. Chrysostom had it restored, and delivered a remarkable sermon on almsgiving and collections at the time. Again, S. Chrysostom well remarks that it was well ordered that the collection should take place on the Lord's Day, for on it God created the world and re-created it when lost, when Christ rose on the first day of the week and sent His Holy Spirit an the same day; and, therefore, we should keep in mind the great mercy that we have received on that day, and be merciful and liberal ourselves to others who are in need.

Moreover, it appears from this verse, that in the time of the Apostles the Sabbath had given way to the Lord's Day, and that is evidently implied by S. John (Rev 1:10), when He says: "I was in the Spirit on the Lord's Day" Moreover, it follows secondly, in opposition to the Protestants, that even unwritten traditions are to be observed, for Scripture nowhere orders the Lord's Day to be kept instead of the Sabbath.

S. Thomas and Cajetan think that each one of the faithful is here bidden to lay by at home, each Lord's Day, his offering, and give it in the church, not on that day, but later on, when it was to be sent to the poor of Jerusalem. But the practice of the Church shows that the opposite is meant, viz., that the oblations should be offered at the altar each Lord's Day, and the same thing is shown by the words that follow, "that there be no gatherings when I come." He wishes, then, these offerings to be put by each Lord's Day, before the supper and the agape, and then, when the Eucharist was celebrated in the church, to be collected as alms. Notice that "to lay by in store" is in Greek "to treasure up," for he who treasures up for the poor lays up treasure for himself in heaven.

Ver. 3.— I will send your liberality to Jerusalem. Œcumenius points out that he does not here speak of alms, as he might truly have done, because the name of alms is degrading and insulting to the saints who were to receive them, but he uses a more polite term—liberality, kindness, blessing.

And if it be meet that I go also they shall go with me. S. Paul stirs up the Corinthians by these words to make a larger collection, one large enough to be fit for him to take.

Ver. 8.— I will tarry at Ephesus until Pentecost. Viz., because at Ephesus was the famous temple of Diana, and because the chief men of Asia Minor lived there. Hence the Proconsul of Asia Minor resided at Ephesus, and, as Philostratus says ( Vita Apollonii, lib. viii.), learning flourished there most; and, therefore, there was a greater harvest for S. Paul, and this was what determined him to stay so long there.

Ver. 9. — A great door . . . is opened unto me. A great opportunity of preaching the Gospel and of converting many. So Ambrose.

Ver. 14 . — Let all your things be done with charity. This, according to some, is not supernatural charity, but the sincere affection which penitents or even unbelievers can possess. But this is not the charity which Scripture and S. Paul commend to the faithful, but merely such natural love as pagans have. The sense properly speaking is therefore: "Do all your works, 0 Corinthians, not from ambition, nor from contention or schism, as I told you in chaps. ii. and xiv., but in Christian charity, which is a Divine virtue infused into you by Christ." This is partly a precept, partly a counsel of perfection, as was pointed out in the notes to chap. x. 31.

Ver. 15 . — I beseech you, brethren, &c. Theophylact arranges this verse and the next in this way: I beseech you, brethren, that ye submit yourselves to Stephanas, Fortunatus, and Achaicus, and to every one that works with them and labours; for ye know their house ( i.e., houses or families), that they are the firstfruits of Achaia (viz., that they were the first in Achaia to believe on Christ), and that they have devoted themselves and all that they have to the ministering to the saints ( i.e., in showing hospitality to needy Christians and to strangers, and especially those who labour in the Gospel). The submission enjoined here would consist in showing honour, and in following their exhortations and good example. The fellow-labourers are those who helped the men mentioned above in their Christian work.

Ver. 17.— I am glad of the presence of Stephanas, and Fortunatus, and Achaiacus. (1.) According to Anselm this presence means the presence of these men with the Corinthians to supply, teach, and strengthen them in the faith. (2.) According to Theophylact it is the presence of these men with S. Paul, to supply him with what he needed for his ministry from their own resources, and so to help forward the cause of Christ. This is undoubtedly S. Paul's meaning, and suits better with what follows.

Ver. 18 . — For they have refreshed my spirit and yours. What refreshes me refreshes you. Theophylact thinks that these men were so warmly commended to the Corinthians, to prevent them from being treated coldly or severely for having brought to S. Paul news of the divisions and backslidings of the Corinthians.

Ver. 22.— If any man love not the Lord Jesus Christ, let him be Anathema. "Anathema" denotes anything separated by a curse, thrown away, and destined for utter destruction. In the case of men it denotes, therefore, eternal damnation. These are not words of excommunication merely, but of cursing, and of denunciation of eternal damnation against unbelievers and all who love not Christ. Cf. notes on Rom ix. 3. Next to "anathema" was reckoned "katathema," which was a term applied to those who allied themselves to persons under condemnation. Hence Justin (qu. 121) says: "' Anathema ' denotes anything, laid aside and set apart for God, and no longer put to common uses, or what has been cut off from God because of its vice or guilt. ' Katathema ' is applied to those who consent to men under anathema, or who devote themselves to the gods below. "

Maran-atha. This is properly two words. Erasmus thinks it is the same as "anathema," and he compares with its use here, "Abba Father." But he is mistaken: the words are Hebrew-Syriac, and signify, "The Lord has come." The first part is still in common use among the Christian churches of India and Babylon, which look to S. Thomas as their founder, and is applied to their bishops, as Mar Simeon, Mar Joseph, &c. But what has the phrase, "the Lord has come," to do with the context here? Chrysostom and Theophylact say that S. Paul uses this word in order to point to Christ's coming in our flesh, and His charity, to stimulate us to endeavour to come to every degree of virtue, and, as S. Jerome says, to hint that it is foolish to contend any longer by wanton hatred of one another against Him who, as every one knows, has now come.  S. Chrysostom says, further, that the reason why S. Paul denounces anathema against those who love not Jesus is, that He has now come in His humility to save so that there is now no excuse for not loving Him; for the Incarnation and Passion of Christ so win our love that the man who does not love Him is unworthy of pardon.

But this explanation seems too forced. Notice, then, that "Maran-atha" is a Syro-Hebraic phrase, which, with Amen, Hosanna, and Alleluia, has been transliterated into other languages. Cf. S. Jerome ( Ep. 137 ad Marcellam ) and S. Augustine ( Ep. 178). And so S. Paul adds here, after "Anathema," "Maran-atha," because the Hebrews, when passing sentence on any one, were in the habit of invoking the Divine justice to confirm their own. Cf. Dan 12:55 and Dan 12:59 (Vulg.), and Psa 9:19. It is, then, a prayer: "May the Lord come as judge to punish him who loves not Christ."

Notice again that by a euphemism the Hebrews commonly let this punishment be understood. Their usual formula is, "May God do so to me and more also," without specifying the particular form of punishment that they wish to call down on themselves if they break their oath. They do this out of reverence for an oath, and from the fear that the curse, if openly expressed, may fall upon them in some way, just as among us now-a-days, when any one is enraged and falls to cursing, or calling down on his friend some dreadful disaster, he will by-and-bye add: "God avert this!" "God forbid it!" "God protect us!" Similarly, when it is here said, "The Lord is coming," or, "May the Lord come," supply "to judgment," viz., to inflict everlasting punishment on unbelievers and the enemies of Christ. Anselm says: " If any one love not the Lord Jesus Christ, as His first coming is of no use to him, so neither will His second coming to judgment be." The explanation of Titelman is the same: " Let him be anathema in the coming of the Lord to judgment." S. Clement, too, seems to interpret "Maran-atha" in the same way ( Ep. 2 in Fine ), when, in allusion to this passage, he says: " This, my brother James, have I heard enjoined by the mouth of S. Peter: 'If any one keep not these precepts entire, let him be anathema till the coming of our Lord Jesus Christ.'" What else explains these last words but the "Maran-atha" of SS. Peter and Paul?

S. Paul refers here to the last verse of the prophecy of Malachi, "lest I come and smite the earth with a curse," and primarily to the Book of Enoch, quoted. by S. Jude in his epistle (vers. 14 and 15): "Behold, the Lord cometh with ten thousand of His saints, to execute judgment upon all, and to convince all that are ungodly," &c.

Ver. 24 . — My love be with you all in Christ Jesus. May the love that I bear you flow back to me and towards each other for Christ's sake. Amen.

THINK OF ETERNITY—ANATHEMA MARAN-ATHA!

Introduction / Outline

Robertson: 1 Corinthians (Book Introduction)

First Corinthians

From Ephesus a.d. 54 Or 55

By Way of Introduction

It would be a hard-boiled critic today who would dare deny the genuineness of I Corinthians. The Dutch wild man, Van Manen, did indeed argue that Paul wrote no epistles if indeed he ever lived. Such intellectual banality is well answered by Whateley’s Historic Doubts about Napolean Bonaparte which was so cleverly done that some readers were actually convinced that no such man ever existed, but is the product of myth and legend. Even Baur was compelled to acknowledge the genuineness of I and II Corinthians, Galatians and Romans (the Big Four of Pauline criticism). It is a waste of time now to prove what all admit to be true. Paul of Tarsus, the Apostle to the Gentiles, wrote I Corinthians.

We know where Paul was when he wrote the letter for he tells us in 1Co_16:8 : " But I will tarry at Ephesus until Pentecost." That was, indeed, his plan, but the uproar in Ephesus at the hands of Demetrius caused his departure sooner than he expected (Acts 18:21-20:1; 2Co_2:12.). But he is in Ephesus when he writes.

We know also the time of the year when he writes, in the spring before pentecost. Unfortunately we do not know the precise year, though it was at the close of his stay of three years (in round numbers) at Ephesus (Act_20:31). Like all the years in Paul’s ministry we have to allow a sliding scale in relation to his other engagements. One may guess the early spring of a.d. 54 or 55.

The occasion of the Epistle is made plain by numerous allusions personal and otherwise. Paul had arrived in Ephesus from Antioch shortly after the departure of Apollos for Corinth with letters of commendation from Priscilla and Aquila (Acts 18:28-19:1). It is not clear how long Apollos remained in Corinth, but he is back in Ephesus when Paul writes the letter and he has declined Paul’s request to go back to Corinth (1Co_16:12). Some of the household of Chloe had heard or come from Corinth with full details of the factions in the church over Apollos and Paul, clearly the reason why Apollos left (1Co_1:10-12). Even Cephas nominally was drawn into it, though there is no evidence that Peter himself had come to Corinth. Paul had sent Timothy over to Corinth to put an end to the factions (1Co_4:17), though he was uneasy over the outcome (1Co_16:10.). This disturbance was enough of itself to call forth a letter from Paul. But it was by no means the whole story. Paul had already written a letter, now lost to us, concerning a peculiarly disgusting case of incest in the membership (1Co_5:9). They were having lawsuits with one another before heathen judges. Members of the church had written Paul a letter about marriage whether any or all should marry (1Co_7:1). They were troubled also whether it was right to eat meat that had been offered to idols in the heathen temples (1Co_8:1). Spiritual gifts of an unusual nature were manifested in Corinth and these were the occasion of a deal of trouble (1Co_12:1). The doctrine of the resurrection gave much trouble in Corinth (1Co_15:12). Paul was interested in the collection for the poor saints in Jerusalem (1Co_16:1) and in their share in it. The church in Corinth had sent a committee (Stephanas, Fortunatus, Achaicus) to Paul in Ephesus. He hopes to come himself after passing through Macedonia (1Co_16:5.). It is possible that he had made a short visit before this letter (2Co_13:1), though not certain as he may have intended to go one time without going as he certainly once changed his plans on the subject (2Co_1:15-22). Whether Titus took the letter on his visit or it was sent on after the return of Timothy is not perfectly clear. Probably Timothy returned to Ephesus from Corinth shortly after the epistle was sent on, possibly by the committee who returned to Corinth (1Co_16:17), for Timothy and Erastus were sent on from Ephesus to Macedonia before the outbreak at the hands of Demetrius (Act_19:22). Apparently Timothy had not fully succeeded in reconciling the factions in Corinth for Paul dispatched Titus who was to meet him at Troas as he went on to Macedonia. Paul’s hurried departure from Ephesus (Act_20:1) took him to Troas before Titus arrived and Paul’s impatience there brought him to Macedonia where he did meet Titus on his return from Corinth (2Co_2:12.).

It is clear therefore that Paul wrote what we call I Corinthians in a disturbed state of mind. He had founded the church there, had spent two years there (Acts 18), and took pardonable pride in his work there as a wise architect (1Co_3:10) for he had built the church on Christ as the foundation. He was anxious that his work should abide. It is plain that the disturbances in the church in Corinth were fomented from without by the Judaizers whom Paul had defeated at the Jerusalem Conference (Acts 15:1-35; Gal_2:1-10). They were overwhelmed there, but renewed their attacks in Antioch (Gal_2:11-21). Henceforth throughout the second mission tour they are a disturbing element in Galatia, in Corinth, in Jerusalem. While Paul is winning the Gentiles in the Roman Empire to Christ, these Judaizers are trying to win Paul’s converts to Judaism. Nowhere do we see the conflict at so white a heat as in Corinth. Paul finally will expose them with withering sarcasm (2 Corinthians 10-13) as Jesus did the Pharisees in Matthew 23 on that last day in the temple. Factional strife, immorality, perverted ideas about marriage, spiritual gifts, and the resurrection, these complicated problems are a vivid picture of church life in our cities today. The discussion of them shows Paul’s many-sidedness and also the powerful grasp that he has upon the realities of the gospel. Questions of casuistry are faced fairly and serious ethical issues are met squarely. But along with the treatment of these vexed matters Paul sings the noblest song of the ages on love (chapter 1Co_13:1-13) and writes the classic discussion on the resurrection (chapter 1 Corinthians 15). If one knows clearly and fully the Corinthian Epistles and Paul’s dealings with Corinth, he has an understanding of a large section of his life and ministry. No church caused him more anxiety than did Corinth (2Co_11:28).

JFB: 1 Corinthians (Book Introduction)

The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], and IRENÆUS [Against Heresies, 4.27.3]. The city to which it was sent was famed for its wealth and commerce, which were chiefly due to its situation between the Ionian and Ægean Seas on the isthmus connecting the Peloponese with Greece. In Paul's time it was the capital of the province Achaia and the seat of the Roman proconsul (Act 18:12). The state of morals in it was notorious for debauchery, even in the profligate heathen world; so much so that "to Corinthianize" was a proverbial phrase for "to play the wanton"; hence arose dangers to the purity of the Christian Church at Corinth. That Church was founded by Paul on his first visit (Acts 18:1-17).

He had been the instrument of converting many Gentiles (1Co 12:2), and some Jews (Act 18:8), notwithstanding the vehement opposition of the countrymen of the latter (Act 18:5), during the year and a half in which he sojourned there. The converts were chiefly of the humbler classes (1Co 1:26, &c.). Crispus (1Co 1:14; Act 18:8), Erastus, and Gaius (Caius) were, however, men of rank (Rom 16:23). A variety of classes is also implied in 1Co 11:22. The risk of contamination by contact with the surrounding corruptions, and the temptation to a craving for Greek philosophy and rhetoric (which Apollos' eloquent style rather tended to foster, Act 18:24, &c.) in contrast to Paul's simple preaching of Christ crucified (1Co 2:1, &c.), as well as the opposition of certain teachers to him, naturally caused him anxiety. Emissaries from the Judaizers of Palestine boasted of "letters of commendation" from Jerusalem, the metropolis of the faith. They did not, it is true, insist on circumcision in refined Corinth, where the attempt would have been hopeless, as they did among the simpler people of Galatia; but they attacked the apostolic authority of Paul (1Co 9:1-2; 2Co 10:1, 2Co 10:7-8), some of them declaring themselves followers of Cephas, the chief apostle, others boasting that they belonged to Christ Himself (1Co 1:12; 2Co 10:7), while they haughtily repudiated all subordinate teaching. Those persons gave out themselves for apostles (2Co 11:5, 2Co 11:13). The ground taken by them was that Paul was not one of the Twelve, and not an eye-witness of the Gospel facts, and durst not prove his apostleship by claiming sustenance from the Christian Church. Another section avowed themselves followers of Paul himself, but did so in a party spirit, exalting the minister rather than Christ. The followers of Apollos, again, unduly prized his Alexandrian learning and eloquence, to the disparagement of the apostle, who studiously avoided any deviation from Christian simplicity (1Co 2:1-5). In some of this last philosophizing party there may have arisen the Antinomian tendency which tried to defend theoretically their own practical immorality: hence their denial of the future resurrection, and their adoption of the Epicurean motto, prevalent in heathen Corinth, "Let us eat and drink, for to-morrow we die" (1Co 15:32). Hence, perhaps, arose their connivance at the incestuous intercourse kept up by one of the so-called Christian body with his stepmother during his father's life. The household of Chloe informed Paul of many other evils: such as contentions, divisions, and lawsuits brought against brethren in heathen law courts by professing Christians; the abuse of their spiritual gifts into occasions of display and fanaticism; the interruption of public worship by simultaneous and disorderly ministrations, and decorum violated by women speaking unveiled (contrary to Oriental usage), and so usurping the office of men, and even the holy communion desecrated by greediness and revelling on the part of the communicants. Other messengers, also, came from Corinth, consulting him on the subject of (1) the controversy about meats offered to idols; (2) the disputes about celibacy and marriage; (3) the due exercise of spiritual gifts in public worship; (4) the best mode of making the collection which he had requested for the saints at Jerusalem (1Co 16:1, &c.). Such were the circumstances which called forth the First Epistle to the Corinthians, the most varied in its topics of all the Epistles.

In 1Co 5:9, "I wrote unto you in an Epistle not to company with fornicators," it is implied that Paul had written a previous letter to the Corinthians (now lost). Probably in it he had also enjoined them to make a contribution for the poor saints at Jerusalem, whereupon they seem to have asked directions as to the mode of doing so, to which he now replies (1Co 16:2). It also probably announced his intention of visiting them on way to Macedonia, and again on his return from Macedonia (2Co 1:15-16), which purpose he changed hearing the unfavorable report from Chloe's household (1Co 16:5-7), for which he was charged with (2Co 1:17). In the first Epistle which we have, the subject of fornication is alluded to only in a way, as if he were rather replying to an excuse set up after rebuke in the matter, than introducing for the first time [ALFORD]. Preceding this former letter, he seems to have paid a second visit to Corinth. For in 2Co 12:4; 2Co 13:1, he speaks of his intention of paying them a third visit, implying he had already twice visited them. See on 2Co 2:1; 2Co 13:2; also see on 2Co 1:15; 2Co 1:16. It is hardly likely that during his three years' sojourn at Ephesus he would have failed to revisit his Corinthian converts, which he could so readily do by sea, there being constant maritime intercourse between the two cities. This second visit was probably a short one (compare 1Co 16:7); and attended with pain and humiliation (2Co 2:1; 2Co 12:21), occasioned by the scandalous conduct of so many of his own converts. His milder censures having then failed to produce reformation, he wrote briefly directing them "not to company with fornicators." On their misapprehending this injunction, he explained it more fully in the Epistle, the first of the two extant (1Co 5:9, 1Co 5:12). That the second visit is not mentioned in Acts is no objection to its having really taken place, as that book is fragmentary and omits other leading incidents in Paul's life; for example, his visit to Arabia, Syria, and Cilicia (Gal 1:17-21).

The PLACE OF WRITING is fixed to be Ephesus (1Co 16:8). The subscription in English Version, "From Philippi," has no authority whatever, and probably arose from a mistaken translation of 1Co 16:5, "For I am passing through Macedonia." At the time of writing Paul implies (1Co 16:8) that he intended to leave Ephesus after Pentecost of that year. He really did leave it about Pentecost (A.D. 57). Compare Act 19:20. The allusion to Passover imagery in connection with our Christian Passover, Easter (1Co 5:7), makes it likely that the season was about Easter. Thus the date of the Epistle is fixed with tolerable accuracy, about Easter, certainly before Pentecost, in the third year of his residence at Ephesus, A.D. 57. For other arguments, see CONYBEARE and HOWSON'S Life and Epistles of St. Paul.

The Epistle is written in the name of Sosthenes "[our] brother." BIRKS supposes he is the same as the Sosthenes, Act 18:17, who, he thinks, was converted subsequently to that occurrence. He bears no part in the Epistle itself, the apostle in the very next verses (1Co 1:4, &c.) using the first person: so Timothy is introduced, 2Co 1:1. The bearers of the Epistle were probably Stephanas, Fortunatus, and Achaicus (see the subscription, 1Co 16:24), whom he mentions (1Co 16:17-18) as with him then, but who he implies are about to return back to Corinth; and therefore he commends them to the regard of the Corinthians.

JFB: 1 Corinthians (Outline)

• THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY CHRIST. (1Co. 1:1-31)
• PAUL'S SUBJECT OF PREACHING, CHRIST CRUCIFIED, NOT IN WORLDLY, BUT IN HEAVENLY, WISDOM AMONG THE PERFECT. (1Co. 2:1-16)
• PAUL COULD NOT SPEAK TO THEM OF DEEP SPIRITUAL TRUTHS, AS THEY WERE CARNAL, CONTENDING FOR THEIR SEVERAL TEACHERS; THESE ARE NOTHING BUT WORKERS FOR GOD, TO WHOM THEY MUST GIVE ACCOUNT IN THE DAY OF FIERY JUDGMENT. THE HEARERS ARE GOD'S TEMPLE, WHICH THEY MUST NOT DEFILE BY CONTENTIONS FOR TEACHERS, WHO, AS WELL AS ALL THINGS, ARE THEIRS, BEING CHRIST'S. (1Co. 3:1-23)
• TRUE VIEW OF MINISTERS: THE JUDGMENT IS NOT TO BE FORESTALLED; MEANWHILE THE APOSTLES' LOW STATE CONTRASTS WITH THE CORINTHIANS' PARTY PRIDE, NOT THAT PAUL WOULD SHAME THEM, BUT AS A FATHER WARN THEM; FOR WHICH END HE SENT TIMOTHY, AND WILL SOON COME HIMSELF. (1Co. 4:1-21)
• THE INCESTUOUS PERSON AT CORINTH: THE CORINTHIANS REPROVED FOR CONNIVANCE, AND WARNED TO PURGE OUT THE BAD LEAVEN. QUALIFICATION OF HIS FORMER COMMAND AS TO ASSOCIATION WITH SINNERS OF THE WORLD. (1Co 5:1-13)
• LITIGATION OF CHRISTIANS IN HEATHEN COURTS CENSURED: ITS VERY EXISTENCE BETRAYS A WRONG SPIRIT: BETTER TO BEAR WRONG NOW, AND HEREAFTER THE DOERS OF WRONG SHALL BE SHUT OUT OF HEAVEN. (1Co 6:1-11)
• REFUTATION OF THE ANTINOMIAN DEFENSE OF FORNICATION AS IF IT WAS LAWFUL BECAUSE MEATS ARE SO. (1Co 6:12-20)
• REPLY TO THEIR INQUIRIES AS TO MARRIAGE; THE GENERAL PRINCIPLE IN OTHER THINGS IS, ABIDE IN YOUR STATION, FOR THE TIME IS SHORT. (1Co. 7:1-40) The Corinthians in their letter had probably asked questions which tended to disparage marriage, and had implied that it was better to break it off when contracted with an unbeliever.
• ON PARTAKING OF MEATS OFFERED TO IDOLS. (1Co 8:1-13) Though to those knowing that an idol has no existence, the question of eating meats offered to idols (referred to in the letter of the Corinthians, compare 1Co 7:1) might seem unimportant, it is not so with some, and the infirmities of such should be respected. The portions of the victims not offered on the altars belonged partly to the priests, partly to the offerers; and were eaten at feasts in the temples and in private houses and were often sold in the markets; so that Christians were constantly exposed to the temptation of receiving them, which was forbidden (Num 25:2; Psa 106:28). The apostles forbade it in their decree issued from Jerusalem (Acts 15:1-29; Act 21:25); but Paul does not allude here to that decree, as he rests his precepts rather on his own independent apostolic authority.
• HE CONFIRMS HIS TEACHING AS TO NOT PUTTING A STUMBLING-BLOCK IN A BROTHER'S WAY (1Co 8:13) BY HIS OWN EXAMPLE IN NOT USING HIS UNDOUBTED RIGHTS AS AN APOSTLE, SO AS TO WIN MEN TO CHRIST. (1Co. 9:1-27)
• DANGER OF FELLOWSHIP WITH IDOLATRY ILLUSTRATED IN THE HISTORY OF ISRAEL: SUCH FELLOWSHIP INCOMPATIBLE WITH FELLOWSHIP IN THE LORD'S SUPPER. EVEN LAWFUL THINGS ARE TO BE FORBORNE, SO AS NOT TO HURT WEAK BRETHREN. (1Co. 10:1-33)
• CENSURE ON DISORDERS IN THEIR ASSEMBLIES: THEIR WOMEN NOT BEING VEILED, AND ABUSES AT THE LOVE-FEASTS. (1Co. 11:1-34) Rather belonging to the end of the tenth chapter, than to this chapter.
• THE USE AND THE ABUSE OF SPIRITUAL GIFTS, ESPECIALLY PROPHESYING AND TONGUES. (1Co. 12:1-31)
• CHARITY OR LOVE SUPERIOR TO ALL GIFTS. (1Co 13:1-13)
• SUPERIORITY OF PROPHECY OVER TONGUES. (1Co. 14:1-25)
• RULES FOR THE EXERCISE OF GIFTS IN THE CONGREGATION. (1Co 14:26-40)
• THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
• DIRECTIONS AS TO THE COLLECTION FOR THE JUDEAN CHRISTIANS: PAUL'S FUTURE PLANS: HE COMMENDS TO THEM TIMOTHY, APOLLOS, &C. SALUTATIONS AND CONCLUSIONS. (1Co. 16:1-24)

TSK: 1 Corinthians 16 (Chapter Introduction)

Overview

1Co 16:1, He exhorts them to relieve the want of the brethren at Jerusalem; 1Co 16:10, Commends Timothy; 1Co 16:13, and after friendly admonitions, 1Co 16:16. concludes his epistle with divers salutations.

Poole: 1 Corinthians 16 (Chapter Introduction)

CORINTHIANS CHAPTER 16

MHCC: 1 Corinthians (Book Introduction)

The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful conduct of the other. The peace of this church was disturbed by false teachers, who undermined the influence of the apostle. Two parties were the result; one contending earnestly for the Jewish ceremonies, the other indulging in excesses contrary to the gospel, to which they were especially led by the luxury and the sins which prevailed around them. This epistle was written to rebuke some disorderly conduct, of which the apostle had been apprized, and to give advice as to some points whereon his judgment was requested by the Corinthians. Thus the scope was twofold. 1. To apply suitable remedies to the disorders and abuses which prevailed among them. 2. To give satisfactory answers on all the points upon which his advice had been desired. The address, and Christian mildness, yet firmness, with which the apostle writes, and goes on from general truths directly to oppose the errors and evil conduct of the Corinthians, is very remarkable. He states the truth and the will of God, as to various matters, with great force of argument and animation of style.

MHCC: 1 Corinthians 16 (Chapter Introduction)

(1Co 16:1-9) A collection for the poor at Jerusalem.

(1Co 16:10-12) Timothy and Apollos commended.

(1Co 16:13-18) Exhortation to watchfulness in faith and love.

(1Co 16:19-24) Christian salutations.

Matthew Henry: 1 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians

Corinth was a principal city of Greece, in that particular division of it which was called Achaia. It was situated on the isthmus (or neck of land) that joined Peloponnesus to the rest of Greece, on the southern side, and had two ports adjoining, one at the bottom of the Corinthian Gulf, called Lechaeum, not far from the city, whence they traded to Italy and the west, the other at the bottom of the Sinus Saronicus, called Cenchrea, at a more remote distance, whence they traded to Asia. From this situation, it is no wonder that Corinth should be a place of great trade and wealth; and, as affluence is apt to produce luxury of all kinds, neither is it to be wondered at if a place so famous for wealth and arts should be infamous for vice. It was in a particular manner noted for fornication, insomuch that a Corinthian woman was a proverbial phrase for a strumpet, and korinthiazein , korinthiasesthai - to play the Corinthian, is to play the whore, or indulge whorish inclinations. Yet in this lewd city did Paul, by the blessing of God on his labours, plant and raise a Christian church, chiefly among the Gentiles, as seems very probable from the history of this matter, Acts 18:1-18, compared with some passages in this epistle, particularly 1Co 12:2, where the apostle tells them, You know that you wee Gentiles, carried away to those dumb idols even as you were led, though it is not improbable that many Jewish converts might be also among them, for we are told that Crispus, the chief ruler of the synagogue, believed on the Lord, with all his house, Act 18:8. He continued in this city nearly two years, as is plain from Act 18:11 and Act 18:18 compared, and laboured with great success, being encouraged by a divine vision assuring him God had much people in that city, Act 18:9, Act 18:10. Nor did he use to stay long in a place where his ministry met not with acceptance and success.

Some time after he left them he wrote this epistle to them, to water what he had planted and rectify some gross disorders which during his absence had been introduced, partly from the interest some false teacher or teachers had obtained amongst them, and partly from the leaven of their old maxims and manners, that had not been thoroughly purged out by the Christian principles they had entertained. And it is but too visible how much their wealth had helped to corrupt their manners, from the several faults for which the apostle reprehends them. Pride, avarice, luxury, lust (the natural offspring of a carnal and corrupt mind), are all fed and prompted by outward affluence. And with all these either the body of this people or some particular persons among them are here charged by the apostle. Their pride discovered itself in their parties and factions, and the notorious disorders they committed in the exercise of their spiritual gifts. And this vice was not wholly fed by their wealth, but by the insight they had into the Greek learning and philosophy. Some of the ancients tell us that the city abounded with rhetoricians and philosophers. And these were men naturally vain, full of self-conceit, and apt to despise the plain doctrine of the gospel, because it did not feed the curiosity of an inquisitive and disputing temper, nor please the ear with artful speeches and a flow of fine words. Their avarice was manifest in their law-suits and litigations about meum - mine, and tuum - thine, before heathen judges. Their luxury appeared in more instances than one, in their dress, in their debauching themselves even at the Lord's table, when the rich, who were most faulty on this account, were guilty also of a very proud and criminal contempt of their poor brethren. Their lust broke out in a most flagrant and infamous instance, such as had not been named among the Gentiles, not spoken of without detestation - that a man should have his father's wife, either as his wife, or so as to commit fornication with her. This indeed seems to be the fault of a particular person; but the whole church were to blame that they had his crime in no greater abhorrence, that they could endure one of such very corrupt morals and of so flagitious a behaviour among them. But their participation in his sin was yet greater, if, as some of the ancients tell us, they were puffed up on behalf of the great learning and eloquence of this incestuous person. And it is plain from other passages of the epistle that they were not so entirely free from their former lewd inclinations as not to need very strict cautions and strong arguments against fornication: see 1Co 6:9-20. The pride of their learning had also carried many of them so far as to disbelieve or dispute against the doctrine of the resurrection. It is not improbable that they treated this question problematically, as they did many questions in philosophy, and tried their skill by arguing it pro and con.

It is manifest from this state of things that there was much that deserved reprehension, and needed correction, in this church. And the apostle, under the direction and influence of the Holy Spirit, sets himself to do both with all wisdom and faithfulness, and with a due mixture of tenderness and authority, as became one in so elevated and important a station in the church. After a short introduction at the beginning of the epistle, he first blames them for their discord and factions, enters into the origin and source of them, shows them how much pride and vanity, and the affectation of science, and learning, and eloquence, flattered by false teachers, contributed to the scandalous schism; and prescribes humility, and submission to divine instruction, the teaching of God by his Spirit, both by external revelation and internal illumination, as a remedy for the evils that abounded amongst them. He shows them the vanity of their pretended science and eloquence on many accounts. This he does through the first four chapters. In the fifth he treats of the case of the incestuous person, and orders him to be put out from among them. Nor is what the ancients say improbable, that this incestuous person was a man in great esteem, and head of one party at least among them. The apostle seems to tax them with being puffed up on his account, 1Co 5:2. In the sixth chapter he blames them for their law-suits, carried on before heathen judges, when their disputes about property should have been amicably determined amongst themselves, and in the close of the chapter warns them against the sin of fornication, and urges his caution with a variety of arguments. In the seventh chapter he gives advice upon a case of conscience, which some of that church had proposed to him in an epistle, about marriage, and shows it to be appointed of God as a remedy against fornication, that the ties of it were not dissolved, though a husband or wife continued a heathen, when the other became a Christian; and, in short, that Christianity made no change in men's civil states and relations. He gives also some directions here about virgins, in answer, as is probable, to the Corinthians' enquiries. In the eighth he directs them about meats offered to idols, and cautions them against abusing their Christian liberty. From this he also takes occasion, in the ninth chapter, to expatiate a little on his own conduct upon this head of liberty. For, though he might have insisted on a maintenance from the churches where he ministered, he waived this demand, that he might make the gospel of Christ without charge, and did in other things comply with and suit himself to the tempers and circumstances of those among whom he laboured, for their good. In the tenth chapter he dissuades them, from the example of the Jews, against having communion with idolaters, by eating of their sacrifices, inasmuch as they could not be at once partakers of the Lord's table and the table of devils, though they were not bound to enquire concerning meat sold in the shambles, or set before them at a feast made by unbelievers, whether it were a part of the idol-sacrifices or no, but were at liberty to eat without asking questions. In the eleventh chapter he gives direction about their habit in public worship, blames them for their gross irregularities and scandalous disorders in receiving the Lord's supper, and solemnly warns them against the abuse of so sacred an institution. In the twelfth chapter he enters on the consideration of spiritual gifts, which were poured forth in great abundance on this church, upon which they were not a little elated. He tells them, in this chapter, that all came from the same original, and were all directed to the same end. They issued from one Spirit, and were intended for the good of the church, and must be abused when they were not made to minister to this purpose. Towards the close he informs them that they were indeed valuable gifts, but he could recommend to them something far more excellent, upon which he breaks out, in the thirteenth chapter, into the commendation and characteristics of charity. And them, in the fourteenth, he directs them how to keep up decency and order in the churches in the use of their spiritual gifts, in which they seem to have been exceedingly irregular, through pride of their gifts and a vanity of showing them. The fifteenth chapter is taken up in confirming and explaining the great doctrine of the resurrection. The last chapter consists of some particular advices and salutations; and thus the epistle closes.

Matthew Henry: 1 Corinthians 16 (Chapter Introduction)

In this chapter the apostle, I. Gives directions about some charitable collection to be made in this church, for the afflicted and impoverished churches in Judea (1Co 16:1-4). II. He talks of paying them a visit (1Co 16:5-9). III. He recommends Timothy to them, and tells them Apollos intended to come to them (1Co 16:10-12). IV. He presses them to watchfulness, constancy, charity, and to pay a due regard to all who helped him and his fellow-labourers in their work (1Co 16:13-19). V. After salutations from others, and his own, he closes the epistle with a solemn admonition to them, and his good wishes for them (1Co 16:20 to the end).

Barclay: 1 Corinthians (Book Introduction)

A GENERAL INTRODUCTION TO THE LETTERS OF PAUL

The Letters Of Paul

There is no more interesting body of documents in the New Testament than the letters of Paul. That is because of all forms of literature a letter is most personal. Demetrius, one of the old Greek literary critics, once wrote, "Every one reveals his own soul in his letters. In every other form of composition it is possible to discern the writercharacter, but in none so clearly as the epistolary." (Demetrius, On Style, 227). It is just because he left us so many letters that we feel we know Paul so well. In them he opened his mind and heart to the folk he loved so much; and in them, to this day, we can see that great mind grappling with the problems of the early church, and feel that great heart throbbing with love for men, even when they were misguided and mistaken.

The Difficulty Of Letters

At the same time, there is often nothing so difficult to understand as a letter. Demetrius (On Style, 223) quotes a saying of Artemon, who edited the letters of Aristotle. Artemon said that a letter ought to be written in the same manner as a dialogue, because it was one of the two sides of a dialogue. In other words, to read a letter is like listening to one side of a telephone conversation. So when we read the letters of Paul we are often in a difficulty. We do not possess the letter which he was answering; we do not fully know the circumstances with which he was dealing; it is only from the letter itself that we can deduce the situation which prompted it. Before we can hope to understand fully any letter Paul wrote, we must try to reconstruct the situation which produced it.

The Ancient Letters

It is a great pity that Paulletters were ever called epistles. They are in the most literal sense letters. One of the great lights shed on the interpretation of the New Testament has been the discovery and the publication of the papyri. In the ancient world, papyrus was the substance on which most documents were written. It was composed of strips of the pith of a certain bulrush that grew on the banks of the Nile. These strips were laid one on top of the other to form a substance very like brown paper. The sands of the Egyptian desert were ideal for preservation, for papyrus, although very brittle, will last forever so long as moisture does not get at it. As a result, from the Egyptian rubbish heaps, archaeologists have rescued hundreds of documents, marriage contracts, legal agreements, government forms, and, most interesting of all, private letters. When we read these private letters we find that there was a pattern to which nearly all conformed; and we find that Paulletters reproduce exactly that pattern. Here is one of these ancient letters. It is from a soldier, called Apion, to his father Epimachus. He is writing from Misenum to tell his father that he has arrived safely after a stormy passage.

"Apion sends heartiest greetings to his father and lord Epimachus.

I pray above all that you are well and fit; and that things are

going well with you and my sister and her daughter and my brother.

I thank my Lord Serapis [his god] that he kept me safe when I was

in peril on the sea. As soon as I got to Misenum I got my journey

money from Caesar--three gold pieces. And things are going fine

with me. So I beg you, my dear father, send me a line, first to

let me know how you are, and then about my brothers, and thirdly,

that I may kiss your hand, because you brought me up well, and

because of that I hope, God willing, soon to be promoted. Give

Capito my heartiest greetings, and my brothers and Serenilla and

my friends. I sent you a little picture of myself painted by

Euctemon. My military name is Antonius Maximus, I pray for your

good health. Serenus sends good wishes, Agathos Daimonboy, and

Turbo, Galloniuson." (G. Milligan, Selections from the Greek

Papyri, 36).

Little did Apion think that we would be reading his letter to his father 1800 years after he had written it. It shows how little human nature changes. The lad is hoping for promotion quickly. Who will Serenilla be but the girl he left behind him? He sends the ancient equivalent of a photograph to the folk at home. Now that letter falls into certain sections. (i) There is a greeting. (ii) There is a prayer for the health of the recipients. (iii) There is a thanksgiving to the gods. (iv) There are the special contents. (v) Finally, there are the special salutations and the personal greetings. Practically every one of Paulletters shows exactly the same sections, as we now demonstrate.

(i) The Greeting: Rom_1:1 ; 1Co_1:1 ; 2Co_1:1 ; Gal_1:1 ; Eph_1:1 ; Phi_1:1 ; Col_1:1-2 ; 1Th_1:1 ; 2Th_1:1 .

(ii) The Prayer: in every case Paul prays for the grace of God on the people to whom he writes: Rom_1:7 ; 1Co_1:3 ; 2Co_1:2 ; Gal_1:3 ; Eph_1:2 ; Phi_1:3 ; Col_1:2 ; 1Th_1:1 ; 2Th_1:2 .

(iii) The Thanksgiving: Rom_1:8 ; 1Co_1:4 ; 2Co_1:3 ; Eph_1:3 ; Phi_1:3 ; 1Th_1:3 ; 2Th_1:3 .

(iv) The Special Contents: the main body of the letters.

(v) Special Salutations and Personal Greetings: Rom 16 ; 1Co_16:19 ; 2Co_13:13 ; Phi_4:21-22 ; Col_4:12-15 ; 1Th_5:26 .

When Paul wrote letters, he wrote them on the pattern which everyone used. Deissmann says of them, "They differ from the messages of the homely papyrus leaves of Egypt, not as letters but only as the letters of Paul." When we read Paulletters we are not reading things which were meant to be academic exercises and theological treatises, but human documents written by a friend to his friends.

The Immediate Situation

With a very few exceptions, all Paulletters were written to meet an immediate situation and not treatises which he sat down to write in the peace and silence of his study. There was some threatening situation in Corinth, or Galatia, or Philippi, or Thessalonica, and he wrote a letter to meet it. He was not in the least thinking of us when he wrote, but solely of the people to whom he was writing. Deissmann writes, "Paul had no thought of adding a few fresh compositions to the already extant Jewish epistles; still less of enriching the sacred literature of his nation.... He had no presentiment of the place his words would occupy in universal history; not so much that they would be in existence in the next generation, far less that one day people would look at them as Holy Scripture." We must always remember that a thing need not be transient because it was written to meet an immediate situation. All the great love songs of the world were written for one person, but they live on for the whole of mankind. It is just because Paulletters were written to meet a threatening danger or a clamant need that they still throb with life. And it is because human need and the human situation do not change that God speaks to us through them today.

The Spoken Word

One other thing we must note about these letters. Paul did what most people did in his day. He did not normally pen his own letters but dictated them to a secretary, and then added his own authenticating signature. (We actually know the name of one of the people who did the writing for him. In Rom_16:22 Tertius, the secretary, slips in his own greeting before the letter draws to an end). In 1Co_16:21 Paul says, "This is my own signature, my autograph, so that you can be sure this letter comes from me." (compare Col_4:18 ; 2Th_3:17 .

This explains a great deal. Sometimes Paul is hard to understand, because his sentences begin and never finish; his grammar breaks down and the construction becomes involved. We must not think of him sitting quietly at a desk, carefully polishing each sentence as he writes. We must think of him striding up and down some little room, pouring out a torrent of words, while his secretary races to get them down. When Paul composed his letters, he had in his mindeye a vision of the folk to whom he was writing, and he was pouring out his heart to them in words that fell over each other in his eagerness to help.

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

1 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The First Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

J. Moffatt, 1 Corinthians (MC; E)

A. Robertson and A. Plummer, 1 Corinthians (ICC; G)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 1 Corinthians 16 (Chapter Introduction)

Practical Plans (1Co_16:1-12)

Closing Words And Greetings (1Co_16:13-21)

Constable: 1 Corinthians (Book Introduction)

Introduction

Historical Background

Corinth had a long history stretching back into the Bronze Age (before 1200 B.C.).¹ In Paul's day it was a Roman colony and the capital of the province of Achaia. The population consisted of Roman citizens who had migrated from Italy, native Greeks, Jews (Acts 18:4), and other people from various places who chose to settle there.

The ancient city of Corinth enjoyed an ideal situation as a commercial center. It stood just southwest of the Isthmus of Corinth, the land bridge that connected Northern Greece and Southern Greece, the Peloponnesus. This site made Corinth a crossroads for trade by land, north and south, as well as by sea, east and west. In Paul's day large ships would transfer their cargoes to land vehicles that would cart them from the Corinthian Gulf to the Saronic Gulf, or vice versa. There stevedores would reload them onto other ships. If a ship was small enough, they would drag the whole vessel across the four and a half mile isthmus from one gulf to the other. This did away with the long voyage around the Peloponnesus. Later the Greeks cut a canal linking these two gulfs.²

Corinth's strategic location brought commerce and all that goes with it to its populace: wealth, a steady stream of travelers and merchants, and vice. In Paul's day many of the pagan religions included prostitution as part of the worship of their god or goddess. Consequently fornication flourished in Corinth.

"Old Corinth had gained such a reputation for sexual vice that Aristophanes (ca. 450-385 B.C.) coined the verb korinthiazo (= to act like a Corinthian, i.e., to commit fornication)."³

"The old city had been the most licentious city in Greece, and perhaps the most licentious city in the Empire."⁴

The most notorious shrine was the temple of Aphrodite that stood on top of an approximately 1,900 foot high mountain just south of the city, the Acrocorinthus. Hundreds of female slaves served the men who "worshipped" there.⁵ Other major deities honored in Corinth included Melicertes, the patron of seafarers, and Poseidon, the sea god.

"All of this evidence together suggests that Paul's Corinth was at once the New York, Los Angeles, and Las Vegas of the ancient world."⁶

There were several other local sites of importance to the student of 1 Corinthians. These included the bema (judgment seat or platform), the place where judges tried important cases including Paul's (Acts 18:12).⁷ Cenchrea, the port of Corinth on the Saronic Gulf of the Aegean Sea, was the town from which Paul set sail for Ephesus during his second missionary journey (Acts 18:18). Isthmia was another little town east of Corinth, just north of Cenchrea, that hosted the Isthmian Games every two or three years. These athletic contests were important in the life of the Greeks, and Paul referred to them in this epistle (9:24-27).

Paul had arrived in Corinth first from Athens, which lay to the east. There he preached the gospel and planted a church. There, too, he met Priscilla and Aquila, Jews who had recently left Rome. After local Jewish officials expelled the church from the synagogue, it met in a large house next door that Titius Justus owned. Paul ministered in Corinth for 18 months, probably in 51 and 52 A.D. He left taking Priscilla and Aquila with him to Ephesus. Paul then proceeded on to Syrian Antioch by way of Caesarea.

Returning to Ephesus on his third journey Paul made that city his base of operations for almost three years (53-56 A.D.). There he heard disquieting news about immorality in the Corinthian church. Therefore he wrote a letter urging the believers not to tolerate such conduct in their midst. Paul referred to this letter as his "former letter" (1 Cor. 5:9). It is not extant today.

Then he heard from "Chloe's people" that factions had developed in the church. He also received a letter from the church in Corinth requesting his guidance in certain matters. These matters were marriage, divorce, food offered to idols, the exercise of spiritual gifts in the church, and the collection for the poor saints in Jerusalem. Those who carried this letter also reported other disturbing conditions in the church. These conditions were the condoning rather than disciplining of immorality, Christians suing one another in the pagan courts, and disorders in their church meetings. These factors led Paul to compose another letter, "1 Corinthians." In it he dealt with the problem of factions, promised to visit them soon, and said he was sending Timothy to Corinth (chs. 1-4). Paul added his responses to the Corinthians' questions to what he had already written. He dealt next with the oral reports (chs. 5-6) and then with the questions that the Corinthian believers had written to him (chs. 7-16). He evidently sent this epistle from Ephesus by trusted messengers in the late winter or early spring of 56 A.D. (cf. 16:8).

It seems that a conflict had developed between the Corinthian church and its founder. There was internal strife in the church, as the epistle makes clear. However the larger problem seems to have been that some in the community were leading the church into a view of things that was contrary to that of Paul. This resulted in a questioning of Paul's authority and his gospel. The key issue between Paul and the Corinthians was what it means to be "spiritual."⁸

"It [1 Corinthians] is not the fullest and clearest statement of Paul's Gospel; for this we must turn to Romans. Nor is it the letter that shows Paul's own heart most clearly, for in this respect it is surpassed by 2 Corinthians, and perhaps by other epistles too. But it has the great value of showing theology at work, theology being used as it was intended to be used, in the criticism and establishing of persons, institutions, practices, and ideas."⁹

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

Message¹⁰

A phrase in 1:2 suggests the theme of this great epistle. That phrase is "the church of God which is at Corinth." Two entities are in view in this phrase and these are the two entities with which the whole epistle deals. They are the church of God and the city of Corinth. The church of God is a community of people who share the life of God, are under the governing will of God, and cooperate in the work of God. The city of Corinth was ignorant of the life of God, governed by self-will, and antagonistic to the purposes of God. These two entities stand in vivid contrast to one another and account for the conflict we find in this epistle.

The church of God in view in this epistle is not the universal church but the local church. These two churches are really not that different from one another. The local church is the micro form of the universal church. Moreover the universal church is the macro form of the local church. What is true of one is true of the other. Whatever we find in a local church exists on a larger scale in the universal church. Whatever we find in one local church exists in many local churches. Remember that the New Testament consistently speaks of the church as people, not buildings. The Apostle Paul addressed these people as believers because that is what they were. Today there may be quite a few unsaved people in a local church's membership. This was not the case in the first century. Believers composed local churches. They shared the life of God because the Holy Spirit indwelt them. They had submitted to God's rule over them to some extent. They were people whom God had commissioned to carry the gospel to every creature. We need to bear these things in mind as we read about the church of God in Corinth.

The city of Corinth is the other entity of primary importance in our grasping the major significance of this epistle. What characterizes the world generally marked Corinth. In the first century when other people described a person as a Corinthian they were implying that lust, lasciviousness, and luxury characterized that one. These were the marks of Corinth. Corinth as a city was ignorant of the true God, entirely self-governing as a Roman colony, and self-centered in her world. These traits marked the lives of individual unbelievers in Corinth as well. The city was going in the opposite direction from the direction God had called the church to go.

The atmosphere of this epistle is Paul's concept of the responsibilities of the church in the city. The apostle articulated this underlying emphasis in 1:9. Fellowship involves both privilege and responsibility. On the one hand, all God's resources are at our disposal. On the other hand, all our resources should be at His disposal as well. The church in any place has a debt to the people who live there to proclaim the gospel to them (Rom. 1:14-16). Paul wrote this whole letter out of an underlying sense of the church's responsibility for the city where it existed.

The church in Corinth was struggling to discharge its debt. It was failing in some very important areas: in readiness, in courage, and in conviction to declare the gospel. The Corinthian church was a carnal church. However, its carnality, as big a problem as that was, was only part of a larger problem. The bigger problem was its failure to carry out its God-given purpose in the city, namely to proclaim a powerful spiritual message to the city. The Christians could not fulfill their purpose unless they dealt with their carnality. Why is carnality wrong? It is wrong because it keeps us from fulfilling the purpose for which God has left us on this planet.

In this letter we discover the causes of the church's failure. Another major emphasis is the secrets of the church's success. On the one hand, we find correctives of carnality. On the other, we have construction of spirituality. Let's consider the causes of failure first.

The first cause of failure was the fact that the spirit of the city had invaded the church as a virus. Every evil thing in the church to which Paul referred was prevalent in Corinth. Three things merit particular mention.

One of the symptoms of Corinthian cultural influence was intellectual freedom. There was much interest in intellectual speculation in Corinth as there was in its neighbor city of Athens. The phrase "Corinthian words" was a synonym for rhetoric in Paul's day. Corinth glorified human wisdom. The Corinthians discussed and debated all sorts of opinions. Each intellectual leader had his group of disciples. Discussion of every subject under the sun prevailed with great diversity of opinion. Unfortunately this spirit had invaded the church. There was a veneration of human wisdom among the Christians. They had chosen their own Christian leaders whom they followed as disciples (ch. 1). Intellectual restlessness prevailed in the church as well as in the city. The believers sampled Christian teaching as the general populace dabbled in philosophical argumentation. This extended to such fundamental doctrines as the Resurrection (ch. 15).

Another evidence that the city had invaded the church was the moral laxity that prevailed. Intellectual permissiveness led to the lowering of moral standards. When people view any idea as legitimate, there are few moral absolutes. The worship of Aphrodite on the hill behind the city was extremely immoral, but the unsaved citizens viewed this worship as perfectly acceptable. "Live and let live" was their motto. Regrettably some Corinthians in the church were viewing morals in the same way (ch. 5).

A third mark of the city's effect on the church was personal selfishness. In the city every person did what was right in his own eyes. The result was there was very little concern for other people and their welfare. One of the evidences of this attitude in the church was the Christians' behavior in their meetings. They were not sharing their food with one another (ch. 11). They were also interrupting speakers in the meetings rather than waiting for the speaker to finish what he had to say (ch. 14). Where edification and order should have prevailed, self-glorification and chaos reigned.

These were only symptoms of a deeper problem. The real root issue was that the church had failed to recognize its uniqueness. The Christians had not grasped and retained some central truths the apostles had taught them that identified the essence of their Christianity. Paul reminded them of these things in this epistle.

They had forgotten the central importance of the message of the Cross of Christ. This was a message not subject to debate. It rested on eyewitness testimony and divine revelation, not human speculation. Christians should unite around this message, share a common commitment to it, and make it the subject of their proclamation. We should appreciate the unity of the body of Christ while at the same time glorying in the diversity of its leaders.

The Corinthians had also forgotten the central importance of the power of the resurrection of Christ. The same power that raised Christ from the dead is at work in Christians to enable us to live morally pure lives. Immorality is not an option for the believer. One of the most outstanding marks of a Christian should be purity. Because Jesus Christ was pure, we should be pure. Because He was pure, we can be pure.

The Corinthians had also forgotten the importance of Christ's command that we love one another. Selfishness had invaded the church. The believers needed to put the welfare of others, their fellow believers and their unsaved neighbors, before their own personal inclinations and preferences.

One of the central revelations of this epistle then is that the church fails to fulfill her function in the city (i.e., culture) when the spirit of the city invades her. The church allows the spirit of the city to invade her when she forgets that God wants her to be unique. The church fails when it adopts the ideas and activities of its environment rather than those revealed for it in God's Word. In view of this, Paul constantly appealed to his readers to be what they were in reality. We are not the people we were. We are saints (1:2). We need to remember that and act accordingly. We do not need to catch the spirit of our age. We need to correct the spirit of our age. When the church catches the spirit of its age, it catches a disease and becomes anemic, weak, and sickly. We avoid catching this spirit by staying spiritually healthy and by constantly imbibing the message of the Cross. We do it by exercising the power of the Resurrection and by keeping others rather than self primary.

I have already begun to hint at the secrets of the church's success, the second major revelation in this epistle.

The church must realize what it is to fulfill its function in the city. We must appreciate our life in Christ.

The life of the church is the life of an organism (ch. 12). It has one Lord whose life we share. It has one Spirit who governs it distributing abilities, assigning positions, and determining results as He sees fit in view of God's overall purpose. The church has one God--not many as in Corinth--whose glory it should determine to promote. To the extent a church realizes these truths, it will be ready to be successful in the sight of God. If it shares the spiritual life of her Lord, submits to the Spirit's leading, and seeks to glorify God, it will succeed. By separating from the spirit of the city, it can help and lift the city.

The law of the church must be the law of love. This is the opposite of the selfish outlook. Paul emphasized the importance of love in chapter 13.

The power of the church is the Resurrection life of Christ (ch. 15). We presently live between two resurrections, the resurrection of Christ and our own resurrection. These resurrections are facts of history. One has already taken place, and the other is yet to come. Between these resurrections the church must fulfill its function in the world. The life that God has given to every believer is life that has power over death. One who overcame death has given it to us. This life is essentially different from what unbelievers possess. It is eternal divine life. With such life we can face any enemy as we serve God. Even the final enemy, death, cannot hold us. It could not hold Him who gave us His life.

Not only must we appreciate the uniqueness of our life as a church to fulfill our function, but we must also fulfill our function by invading the city. Rather than allowing it to invade us, we must invade it to be successful.

We do this by proclaiming that Jesus is Lord. He is the only Lord. The proof of this is His resurrection.

We also do this by rebuking the immorality of the city, not just by decrying it but, what is more important, by overcoming it in our own lives. We do it by demonstrating the power of Christ's life within us by living morally pure lives.

Third, we do this by counteracting the selfishness of our culture by practicing genuine Christian love. This means living for the glory of God and the good of others rather than putting self first.

The church always fails when it becomes conformed to the maxims, methods, and manners of the city--the world in which it lives. It always succeeds when it stands separate from the city and touches it with its supernatural healing life.

This epistle calls the church in every age to recognize its responsibility to its city. The church is responsible for the intellectual, moral, and social conditions in its city. Unfortunately many churches believe they exist merely to conserve the life of their members. We live in a cultural climate very similar to the one in which the Corinthian Christians lived. It is a culture characterized by intellectual pluralism, situation ethics, and personal selfishness. We face the same challenge the Corinthian believers did. Consequently what this epistle reveals is extremely relevant for us. We have responsibility for how people in our city think, how they behave, and whom they glorify. What they need is the message of the Cross delivered in the power of the Resurrection.

This letter is also a call to separation.

First, we must separate from absolute intellectual freedom and willingly submit our understanding and thinking to the revelation that God has given us in Scripture (chs. 1-4). There is a growing notion that all religions lead to God. Increasingly we hear that it does not matter too much what someone believes because we will all end up in the same place eventually. We need to counter that view with the revelation of the exclusive way of salvation that God has provided for people who are hopelessly lost and dead in their sins.

God has also called us to separation from moral laxity. Our culture is playing down personal morality and marital morality today. We need to proclaim the standards of God in these areas even though we may face strong opposition for doing so. Paul held these standards up in chapters 5-7.

Likewise we need to separate from selfish living. We need to make a break with goals and plans designed to glorify ourselves. Instead we need to evaluate all of our activities by the standard of chapter 13.

By way of application we can conclude several things from these observations about the emphases in this epistle.

First, the influence of the church is the influence of its individual members. The sum of its individual members' influence is the church's influence. Everything that is true of the church, therefore, is true of the individual believer in it to some extent.

Second, there should be perpetual conflict between the church and the city. If there is no conflict, the church is not having its proper influence. It may be that the city has invaded the church.

Third, the message of the church must ever be the message of the Cross and the Resurrection. It is a message of failure and success, of success out of failure. That is the message of hope the city needs to hear. Consequently we need to "be steadfast, immovable, always abounding in the work of the Lord," because we know that our labor is not in vain in the Lord (15:58).

Constable: 1 Corinthians (Outline)

Outline

I. Introduction 1:1-9

A. Salutation 1:1-3

B. Thanksgiving 1:4-9

II. Conditions reported to Paul 1:10-6:20

A. Divisions in the church 1:10-4:21

1. The manifestation of the problem 1:10-17

2. The gospel as a contradiction to human wisdom 1:18-2:5

3. The Spirit's ministry of revealing God's wisdom 2:6-16

4. The spiritual yet carnal condition 3:1-4

5. The role of God's servants 3:5-17

6. Human wisdom and limited blessing 3:18-23

7. The Corinthians' relationship with Paul 4:1-21

B. Lack of discipline in the church chs. 5-6

1. Incest in the church ch. 5

2. Litigation in the church 6:1-11

3. Prostitution in the church 6:12-20

III. Questions asked of Paul 7:1-16:12

A. Marriage and related matters ch. 7

1. Advice to the married or formerly married 7:1-16

2. Basic principles 7:17-24

3. Advice concerning virgins 7:25-40

B. Food offered to idols 8:1-11:1

1. The priority of love over knowledge in Christian conduct ch. 8

2. Paul's apostolic defense ch. 9

3. The sinfulness of idolatry 10:1-22

4. The issue of marketplace food 10:23-11:1

C. Propriety in worship 11:2-16

1. The argument from culture 11:2-6

2. The argument from creation 11:7-12

3. The argument from propriety 11:13-16

D. The Lord's Supper 11:17-34

1. The abuses 11:17-26

2. The correctives 11:27-34

E. Spiritual gifts and spiritual people chs. 12-14

1. The test of Spirit control 12:1-3

2. The need for varieties of spiritual gifts 12:4-31

3. The supremacy of love ch. 13

4. The need for intelligibility 14:1-25

5. The need for order 14:26-40

F. The resurrection of believers ch. 15

l. The resurrection of Jesus Christ 15:1-11

2. The certainty of resurrection 15:12-34

3. The resurrection body 15:35-49

4. The assurance of victory over death 15:50-58

G. The collection for the Jerusalem believers 16:1-12

1. Arrangements for the collection 16:1-4

2. The travel plans of Paul and his fellow apostles 16:5-12

IV. Conclusion 16:13-24

A. Final exhortations 16:13-18

B. Final greetings and benediction 16:19-24

Constable: 1 Corinthians

1 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 1 Corinthians (Book Introduction)

THE FIRST

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

Corinth was the capital of Achaia, a very rich and populous city, where St. Paul had preached a year and a half, and converted a great many. See Acts xviii. 10. Now having received a letter from them, (chap. vii. 1.) and being informed of divers disputes and divisions among them, (chap. i. ver. 11.) he wrote this letter to them, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought him their letter, chap. xvi. 17. It was written about the year 56, not from Philippi, as it is commonly marked at the end of the Greek copies, but rather from Ephesus. The subject and main design of this Epistle was to take away the divisions among them about the talents and merits of those who had baptized and preached to them, and to settle divers matters of ecclesiastical discipline. The apostle justifieth his mission, and his manner of preaching, chap. i, ii, iii, and iv. He teacheth them what was to be done with the man guilty of a scandalous sin of incest, chap. v. He speaks of sins against chastity; of matrimony; and of the state of continency, chap. vi and vii. Of meats offered to idols, chap. viii. Of his manner of conversing with them, and what their conversation ought to be, chap. ix and x. Of the holy sacrament of the Eucharist, chap. xi. Of the different gifts of the Holy Ghost, and how to employ them, chap. xii, xiii, and xiv. Of the faith of the resurrection, chap. xv. Of charitable contributions, and of his design of coming again to them, chap. xvi. (Witham) --- St. Paul having planted the faith in Corinth, where he had preached a year and a half, and converted a great many, went to Ephesus. After being there three years, he wrote this first Epistle to the Corinthians, and sent it by the same persons, Stephanas, Fortunatus, and Achaicus, who had brought their letter to him. It was written about twenty-four years after our Lord's ascension, and contains several matters appertaining to faith and morals, and also to ecclesiastical discipline. (Challoner)

====================

Gill: 1 Corinthians (Book Introduction)

INTRODUCTION TO 1 CORINTHIANS

This was not the first epistle that was written by the apostle to the Corinthians, for we read in this of his having written an epistle to them before, 1Co 5:9, but this is the first epistle of his unto them, that is now extant; and has been received by the churches, as of divine authority, being written by the inspiration of God, of which there has been no doubt in any age. The apostle himself was nearly two years at Corinth; where he preached with great success; and was the instrument of converting many persons, who by him were formed into a church state, consisting both of Jews and Gentiles, as is clear from many passages in this epistle, and whom be left in good order, and in great peace and harmony; but quickly after his departure, false teachers got in among them, and bad principles were imbibed by many of them, and evil practices prevailed among them, and they fell into factions and parties, which occasioned the apostle to write this epistle to them, as well as their writing to him concerning certain things, they desired to have his judgment and opinion of, 1Co 7:1, It is thought to be written about the year of Christ 55, and in the first year of Nero, though some place it in the year 59. It was written not from Philippi, as the subscription added to it affirms, but from Ephesus, as appears from 1Co 16:8, and, it may be, after the uproar raised there by Demetrius, as should seem from a passage in 1Co 15:32. The matter of it is various. The apostle first rebukes them for their schisms and divisions; suggests that their regard to the wisdom of men, and the philosophy of the Gentiles, had brought the simplicity of the Gospel into contempt with them; blames them for their conduct in the case of the incestuous person, and urges them to put him away from them; reproves them for going to law with one another before Heathen magistrates, and warmly inveighs against fornication; and then answers several questions, and resolves several cases concerning marriage; treats of things offered to idols, and of the maintenance of ministers; and dissuades from idolatry, and all appearance of it; takes notice of the unbecoming conduct of the members of the church at the Lord's supper; and discourses concerning the nature and use of spiritual gifts, and commends charity above them; observes and corrects some irregularities in the use of their gifts; proves by various arguments the doctrine of the resurrection of the dead, which some of them denied; exhorts to a collection for the poor saints, and to several other things, and concludes the epistle with the salutations of others, and of himself.

Gill: 1 Corinthians 16 (Chapter Introduction)

INTRODUCTION TO 1 CORINTHIANS 16

This chapter concludes the epistle, with some directions to the Corinthians concerning a collection for the poor saints; with some intimations of himself, Timothy, and Apollos coming to them, and giving them a visit; with exhortations to watchfulness, constancy, courage, and charity; with recommendations of some persons to them mentioned by name; with divers salutations of them by himself and others; and with his good wishes for them. He urges them to make a collection for the poor saints, from the example of the churches of Galatia, according to his order, 1Co 16:1. He points out the time when he would have it made, on the first day of the week; and the persons that should contribute to it, every member of the church; and the act of distribution, by laying up in store; and the manner, measure, and rule of doing it, according as they were blessed in Providence with temporal things; and the end of it, that there might be no collections to make when the apostle should come among them, 1Co 16:2 and this, when made, and being ready at his coming, he proposes to send to Jerusalem, by persons approved of and recommended by them, 1Co 16:3 and that he would also go along with them, should it be thought fit and proper, 1Co 16:4. He signifies his resolution of coming and paying them a visit, when he should pass through Macedonia, 1Co 16:5 when he had some thoughts of tarrying with them for a while, at least throughout the winter season, 1Co 16:6 in all which he submits to the will of God, 1Co 16:7. The reason why he could not come as yet was, because he had determined to stay at Ephesus till Pentecost, where he now was, 1Co 16:8 and what prevailed upon him to stay there was, because there was an opportunity of preaching the Gospel with a prospect of success; and there were many enemies to hinder it all they could, and therefore the apostle's presence seemed necessary, 1Co 16:9. He intimates, that Timothy would come to them shortly, and exhorts them to take care of him, and carry it respectfully to him; giving this as a reason, because he was engaged in the same work of the Lord he himself was, 1Co 16:10. He enjoins them, that whilst he should continue with them they would not despise him on account of his youth; and when he should depart from them, to conduct him in peace to him who was in expectation of him, along with other brethren, 1Co 16:11 and then he excuses Apollos not coming to them at present; and observes, that it was not for want of entreaty in him, but for want of will in Apollos, who notwithstanding would come when a convenient time should offer, 1Co 16:12. Next follow several exhortations to be upon their watch and guard, to be steadfast in the doctrine, grace, and profession of faith, and to behave themselves like men of a truly Christian spirit and courage, and to do everything in their church state in the exercise of the grace of love, 1Co 16:13 and then he recommends unto them the family of Stephanas, and exhorts them to have them in respect and reverence, and be subject to such, and particularly that family; partly because they were the firstfruits of his ministry, in those parts; and partly because they had given up themselves to the ministry of the saints, 1Co 16:15 as also because the coming of Stephanas to him, together with two other persons, named Fortunatus and Achaicus, had made him glad; supplied what was lacking in them; had refreshed his spirit and theirs; and therefore should be took notice of, and respectfully used, 1Co 16:17. And then follow various salutations, first of the churches of Asia in general, then of Aquila and Priscilla, and the church in their house, 1Co 16:19. Next of all the brethren at Ephesus, or that were with the apostle, 1Co 16:20 and last of all of the apostle himself, 1Co 16:21. And the chapter is closed with several wishes of different sorts, and which respect different persons; those that love not Christ, and live and die so, he wishes they may be accursed at the coming of the Lord, as they will be; and which is mentioned to deter professors of religion from everything that looked like want of love to Christ, whom they professed, 1Co 16:22 as for others, even as many as loved Christ, and which he hoped of them all, he wishes the grace of Christ might be with them, 1Co 16:23 and gives his love to them all, without any distinction; and which is to be understood not of a natural, but spiritual affection, it being in Christ, and for his sake, 1Co 16:24.

College: 1 Corinthians (Book Introduction)

FOREWORD

Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, a brief word to the readers might help them know what to expect or not to expect from this commentary. This commentary is intended for use by studious lay people, Bible teachers, and seminary students. Most scholars and specialists in the area of New Testament will probably find this commentary's treatment of 1 Corinthians and its problems too elementary. Because of the intended audience for this work and the constraints of length, the user should be aware of certain acknowledged limitations. There are at least four of these:

1. This commentary does not pretend to look at every problem, real or imaginary, which has caught the eye of previous scholarship.

2. The commentary does not attempt to cite continuously the interpretations of leading Christian thinkers as they have written on this Pauline letter.

3. Interpretations are given on individual passages without always citing the full evidence and without working through the attendant arguments, either for or against particular views.

4. Only a moderate number of footnotes have been used. In addition, the vast majority of the secondary literature cited will be English language and will, when possible, be in book form. The nonspecialist for whom this commentary is intended has little interest in or access to technical materials, journal literature, or foreign language materials.

Those who wish to study this letter of Paul in more detail should look to some of the more technical commentaries (e.g., Gordon Fee, The First Epistle to the Corinthians ).

I owe a special word of thanks to two individuals. My friend Gail Brady graciously typed the entire manuscript of this commentary for me. My friend and colleague Prof. Allen Black read the entire manuscript for me and saved me and my readers from more than one instance of an inappropriate choice of words as well as an occasional overstatement.

I dedicate this volume to my parents who shared with me over the years their own faith, hope, and love.

-College Press New Testament Commentary: with the NIV

INTRODUCTION

METHODOLOGY

The text of Scripture known as 1 Corinthians has provided a well from which believers have drunk for almost two millennia. This portion of Scripture has served the church as a resource for theology, for homiletical exposition, for pastoral issues, and more recently as a source for reconstructing social dimensions and dynamics of early Pauline Christianity. Whatever else one wants to say about 1 Corinthians, it cannot be doubted that it has had a significant impact on the Christian church.

Notwithstanding the necessity and value of this diversity of perspectives and interpretive methodologies which have come across the stage of Christian history, this present work is more narrowly focused in its approach. This work is primarily a historical-exegetical commentary, the goal of which is to understand and set forth the ideas, doctrines, and feelings Paul communicated in the letter of 1 Corinthians. The phrase "ideas, doctrines, and feelings" is not intended to describe an "intellectual history" of the great Apostle. Rather, Paul's ideas, doctrines, and feelings, as recorded in 1 Corinthians, are engendered and evoked by a series of practices and beliefs, diverse in themselves, coming from individuals and groups in the church of God at Corinth.

A decision to write a historical-exegetical commentary brings with it several assumptions and commitments.

1. This means in the first instance that the feelings, doctrines, and ideas of Paul must, as far as possible, be understood in the historical framework, both in which he wrote them and in which the first readers lived. A historical-exegetical approach has little in common with simplistic attempts to modernize Paul, to re-create him after the image of western Christianity. To be sure, every practicing believer knows firsthand the need to bring forward, with God's help and wisdom, the meaning of the ancient text into the modern world. How strange it appears, however, when those who wish to contextualize the Gospel in the modern setting have not invested the time and effort to first learn what it meant in its original context. Just as a good translation of Russian literature into French requires that one be familiar with both languages, so a good translation of the ideas of Paul's letter to the Corinthians into modern idiom requires a competent grasp of the original meaning of this letter as well as the modern world.

2. A commitment to a historical-exegetical methodology means that one must always recognize that Paul's letter to the Corinthians is an occasional document, arising in the first instance as direct responses to ad hoc issues and problems in the lives of believers living in a certain region of the Roman Empire, at a specific time, and under particular historical and cultural circumstances. Since the historical method infers that Paul's commands, arguments, and instructions were given in direct response to the issues raised by the lives and ideas of the Corinthians, one must openly acknowledge that 1 Corinthians may not address every issue that we, living two millennia later, hope it would. In fact, 1 Corinthians was not even adequate or appropriate for addressing the problem in all the Pauline churches. I am certain, for example, that the churches of Galatia would have been perplexed to receive 1 Corinthians as a solution to their specific problems. Indeed, even at Corinth it had to be supplemented by 2 Corinthians.

Not only does the historical method help restrain us from foisting our own agendas and ecclesiastical problems upon that small group of believers who lived at a particular time in Roman Achaia almost 2000 years ago, it also serves as a restraint for those who would twist the Scriptures and put forth their own ideology masquerading as exegesis. Time and again commentators have found a theology or doctrinal imprimatur in the text of 1 Corinthians which, even if generally true, has little in common with Paul's own intention and goals for this letter. Throughout the centuries preachers and theologians have strolled through the cafeteria of 1 Corinthians, appetite whetted, looking for some word, idea, or verse to place upon the plate from which they feed the church. At some point this kind of pragmatism in handling Scripture, which is driven by a variety of appetites, must be labeled as malpractice, and the student of Scripture needs to obey again the pastoral admonition to become "a workman who does not need to be ashamed and who correctly handles the word of truth" (2 Tim 2:15).

Even though a historical-exegetical method is the underpinning of this commentary, it is in no way the final task for the church in the interpretation of 1 Corinthians. Rather, the historical-exegetical approach should be the first step, and a necessary one, which is followed by many other steps taken by believers who, through the course of their journey, translate the manifold and variegated message of 1 Corinthians for the contemporary and global church of Jesus Christ. The individual tools and methods used in this process of contextualization would hopefully come from the guidance of God as well as study in the traditional theological disciplines of homiletics, systematic theology, pastoral theology, ethnotheology, and the like.

THE LETTER OF 1 CORINTHIANS

DESTINATION

The letter of 1 Corinthians was sent by Paul and Sosthenes to the congregation of believers in the city of Corinth. This is in contrast to 2 Corinthians, which was written not only to believers in Corinth but also to believers in the province of Achaia, of which Corinth was the capital (2 Cor 1:1). The content of 1 Cor 5:9 "I have written you in my letter not to associate with sexually immoral people" makes it evident that the letter of 1 Corinthians is not Paul's first written communication with the church at Corinth since he here refers to a previous letter he had already sent them and which they apparently misunderstood (5:9-11).

DATE

Even though the Acts of the Apostles was not written for the purpose of providing a historical framework for the Pauline Corpus, there are instances where Acts and facts from ancient historical records do supplement the letters of Paul. One very important way in which Acts supplements the less specific material in the Pauline letters is in regard to chronology. Without the chronological framework of Acts, it would be much harder to know how to arrange in sequence materials from Paul's letters and to assign dates to them. It is our good fortune to be able to assign dates to about five episodes mentioned in Acts, and thereby, assign relative dates to parts of Paul's correspondence. One of these instances is the case of Acts 18 where Luke narrates the beginning of the Pauline mission in Corinth. At that point we have firm evidence for the date of the Christian mission based upon supplemental historical data. In particular, Acts indicates that Paul's work at Corinth took place while Gallio was the proconsul of Achaia (Acts 18:12). This Roman official, who was the brother of the Roman philosopher Seneca, is known from ancient Roman literature as well as archaeological data. It is this latter realm of evidence which helps specify the time of his career when he was proconsul in Corinth. This would put Paul's work at Corinth and his appearance before Gallio in the early 50s. Acts 18:11 indicates that Paul worked in Corinth for 18 months; this means that Paul's correspondence in 1 Corinthians would have occurred in approximately A.D. 55. While some interpreters have attempted to get even more precise with the dating, it seems that A.D. 55 is as specific as the evidence can support.

PROVENANCE

Paul was actually not far from Corinth when he wrote 1 Corinthians. First Corinthians 16:8 points decisively to a site on the eastern side of the Aegean Sea, in Ephesus, on the western coast of the Roman province of Asia. Travel between large port cities such as Corinth and Ephesus was frequent and relatively easy in the Roman world. Consequently, it is no surprise to find Corinthians visiting Paul, and Paul and his co-workers making visits from Asia to Corinth.

ROMAN CORINTH

The Greek city of Corinth had suffered defeat at the hands of the expanding Roman Republic in 146 B.C. The archaeological evidence does not support, however, the idea that in the ensuing years all life and Greek influence vanished from this conquered and partially desolate site. While the Greek Corinth was clearly defeated, it was not totally deserted in the decades following 146 B.C. When Julius Caesar, shortly before his assassination in 44 B.C., reestablished the city as a Roman colony, it would have quickly become a city which was dominantly, but not exclusively, Roman. Consequently, any study of Paul's letter to the church of God at Corinth must take seriously the fact that Paul was addressing a city which had been, since 44 B.C., a Roman colony ( Colonia Laus Iulia Corinthiensis ). Roman colonies were typically established as outposts for promoting Roman culture, religion, language, and political systems as well as providing lands for retired Roman soldiers. And even though Corinth was located geographically in Greece, there is no doubt that Roman mores and ideas impacted the local populace since, as Aulus Gellius noted (2nd cent. A.D.), Roman colonies "seemed to be miniatures, as it were, and in a way copies" of the Roman people. Therefore, Corinth possessed all the appropriate Roman laws, magistrates and officials.

Because of Corinth's mercantile character and important geographical location, it quickly attracted new residents from throughout the eastern Mediterranean. Consequently, by the time of Paul's arrival in Corinth, almost one century after its reestablishment as a city, the population would have included not only Romans, but also Greeks, Jews, Egyptians, Syrians, etc.

ORIGIN, STRUCTURE AND CONTENT OF 1 CORINTHIANS

Even though there is not a consensus among interpreters regarding the exact nature and causes of the problems which Paul treats in 1 Corinthians, there is general agreement that the letter is organized around the cluster of problems which Paul is striving to remedy by his apostolic instruction. The letter is basically a series of smaller units of thought, each of which seems to be directed to a particular aberration in the beliefs and/or practices of the Corinthians. Paul's style in the letter is to acknowledge the existence of a sin or problem, address the sin or problem, and then move on to the next one.

Paul's information about these various problems at Corinth did not come from firsthand knowledge of his own nor through inspiration. The majority, if not all, of Paul's information about the various issues with which he dealt in the letter came most likely from two distinct human sources. The information and problems treated in 1 Cor 1-6 came from those from the house of Chloe. First Corinthians 1:11 states that "some from Chloe's household have informed me that there are quarrels among you," thereby identifying Paul's source of information for the problem he treats in 1 Cor 1-4. The wording of 1 Cor 5:1 "It is actually reported" points probably to additional information in 1 Cor 5-6 which was also supplied by those from Chloe's house. If this is not the case, then we have no idea who provided this report of immorality among the Corinthians.

A second major source for Paul's information is mentioned in 1 Cor 7:1 when he wrote, " Now for the matters you wrote about ." Paul is expressly acknowledging here that the list of issues and problems that he is going to respond to came from a document authored and sent by Corinthian believers to him. Numerous modern interpreters believe, rightly so in my opinion, that this Corinthian document informed Paul not only about the issue discussed in 1 Cor 7:1ff, but also the matters discussed at 8:1ff ( Now about food sacrificed to idols), 12:1ff ( Now about spiritual gifts), and 16:1ff ( Now about the collection for God's people).

At least two points can be drawn from this information. The first is that the Corinthians themselves should receive credit for the broad outline of what was discussed and treated in 1 Corinthians. In addition, one ought not overlook the fact that Paul's treatment of the Corinthians' problems is a treatment of the problems as communicated to him through an unnamed informant of one of the women members of the congregation and through a letter (authors unknown) sent to Paul which already had, regardless of its tone, an agenda for which Paul was not responsible. It is obvious, then, that even though no one seriously doubts the Pauline authorship of 1 Corinthians, it is important for the interpreter to appreciate the complex role of the Corinthians in their contribution to the content and structure of the epistle.

PROBLEMS AT CORINTH

The task of identifying and reconstructing the multiple problems within the church of God at Corinth on the basis of Paul's letter to them is not a simple one. Writing decades ago on this very problem Prof. Kirsopp Lake commented,

The difficulty which undoubtedly attends any attempt to understand the Epistles of St. Paul is largely due to the fact that they are letters; for the writer of letters assumes the knowledge of a whole series of facts, which are, as he is quite aware, equally familiar to his correspondent and to himself. But as time goes on this knowledge is gradually forgotten and what was originally quite plain becomes difficult and obscure; it has to be recovered from stray hints and from other documents by a process of laborious research, before it is possible for the letters to be read with anything approaching to the ease and intelligence possessed by those to whom they were originally sent.

There are some scholars who wish to interpret most, if not all, of the problems in 1 Corinthians as arising from one group of individuals at Corinth. The evidence of 1 Corinthians does not, in my judgment, support such a theory. There are, admittedly, aspects of this approach which are attractive. Common traits, to be sure, can be found among some of the problems. For example, Paul refers to the sin of boasting as an ingredient in more than one of the problems within the Corinthians fellowship. Likewise, the terms "division" ( , schisma ) (1 Cor 1:10; 11:18) and "dissension" (also schisma ) (1 Cor 12:25) are used by Paul in describing more than one problem situation among the letter's recipients. This common denominator of schisma does not require the conclusion that the problems of "party loyalty" in 1 Cor 1-4, abuse of the Lord's Meal in 11:17-22, and misunderstanding and misuse of spiritual gifts in 12-14 must all be traced back to a common theological aberration, to the same social stratum in the church, or to a particular house church in Corinth.

Since the goal in this commentary is to interpret 1 Corinthians as Paul's coherent letter, we must respect Paul's own categorization of the issues at Corinth if we want to understand the intent of his instruction and flow of thought as he responded and gave directions to the church of God at Corinth. If direct and explicit social links between the organizational subunits within 1 Corinthians can be isolated, so much the better for exegesis. However, to this point in time many of the rhetorical, sociological and anthropological reconstructions of the Christian community(ies) at Corinth resemble, at times, a Procrustean Bed rather than a picture put together on the basis of an exegetical-historical model.

Throughout the modern period of Pauline interpretation scholars have regularly commented on the issue of Paul's opponents at Corinth. In this interpretive context, the term opponent has become almost synonymous with those who promoted or participated in the spiritual aberrations opposed by Paul in 1 Corinthians. More recently, however, other scholars have rightly attempted to both refine and redefine the term opponent. From this ongoing discussion two points are relevant to this study of 1 Corinthians. First, one must not automatically equate the personalities, groups and aberrations behind 2 Corinthians with those behind 1 Corinthians. There is no compelling reason to believe that the two letters were written to address the exact same problems. In fact, the internal evidence leads away from such a position. (1) 1 Corinthians was written only to the church in Corinth, while 2 Corinthians was written not only to the church in Corinth but also to all believers in all the Roman province of Achaia, of which Corinth was the capital. (2) Most of the key terms and ideas of each letter are not found in the other. (3) The tenor and literary characteristics of each letter are distinctive.

The second observation from the contemporary discussion of Pauline opponents is the question of whether every spiritual aberration within a Pauline church should be interpreted as intentional and direct opposition to Paul himself. It is not a question of whether Paul ever had opponents (e.g., 2 Corinthians, Galatians), but whether the term opponent is the appropriate term for everyone who was guilty of spiritual perceptions and doctrines different than Paul's or whose lifestyle was not in harmony with Paul's ethical teachings. John Calvin touched on this point in his commentary on 1 Corinthians when he wrote, "Now, I have good reason for thinking that those worthless fellows, who had caused trouble in the Corinthian church, were not open enemies of the truth." Calvin's point is well taken and his caution in using the term opponent will be followed in this work. More explicit and extended discussions on the topic of opponents will be found at the appropriate junctures in the commentary itself.

OUTLINE OF 1 CORINTHIANS

The recognition of literary units in 1 Corinthians is part and parcel of the task of exegesis. The opening and closing of units of thought are not merely arbitrary literary embellishments nor are they just convenient ways to structure Paul's thought and feelings. These units put linguistic and semantic limits on the words and thoughts of Paul. The recognition of these demarcations in 1 Corinthians is mandated, since it helps ensure that the flow of Paul's rhetorical argument remains within the limits set by the Apostle himself. Moreover, a respect for the conceptual units and subunits of Paul's letter will greatly reduce the tendency to make his words mean more than he intended them to mean. This tendency to generalize Paul's thought and words beyond the immediate rhetorical setting comes at a high price, since it can only be maintained by denying the occasional nature of the Pauline correspondence as well as the universally recognized fact that meaning emerges from rhetorical and contextual usage.

Introduction etc. 1:1-9

Issue 1 Disunity and Community Fragmentation 1:10-4:20

Issue 2 Reports of Immorality 5:1-6:20

Issue 3 Sexuality/Celibacy/Marriage 7:1-40

Issue 4 Foods Offered to Idols 8:1-11:1

Issue 5 Liturgical Aberrations 11:2-34

Issue 6 Misunderstanding of Spiritual Gifts 12:1-14:40

Issue 7 Misunderstanding of Believers' Resurrection 15:1-58

Issue 8 Instruction for the Collection 16:1-11

Concluding topics 16:12-24

HISTORICAL MATRIX FOR THE CORINTHIAN PROBLEMS

Without going into the multifaceted issues about the historical evidence from Acts for Paul's churches and how this relates to the evidence for Paul and his churches from his own letters, it seems prudent to rely initially and primarily upon the evidence of 1 Corinthians itself rather than Luke's material in Acts to understand the nature and extent of the problems in the church at Corinth. To be specific, one must not falsely conclude, on the basis of the Lukan picture of a predominant Jewish matrix of the church in Corinth, that Jewish beliefs and practices provide the matrix for most of the aberrations within the Corinthian church. In this regard, Gordon Fee is correct when he points out that many of the problems at Corinth are explicitly traced by Paul to the converts' pagan heritage. It can be argued, furthermore, that even those issues not explicitly traced to pagan heritage by Paul can be best understood by seeing them against the backdrop of Greco-Roman rather than Jewish mores and values.

The issues depicted in 1 Corinthians arose directly from the lives of that first generation Christian community, most of whom had been believers no more than 48 months. Since Paul nowhere implies in 1 Corinthians that the Corinthian problems were introduced by outsiders, the most reasonable course to follow in evaluating the origin of the Corinthian issues is to investigate the urban setting of Roman Corinth from which the converts came. This means that the religious and cultural perspectives which shaped the beliefs and practices of those whom Paul addressed in this letter provide the best circumstantial evidence and clues for the interpretation of 1 Corinthians.

While the need to recognize the Greco-Roman matrix of the Corinthian problems might seem self-evident, the history of the interpretation of 1 Corinthians clearly reveals that not all interpreters have shared this methodological concern. In practice this approach to 1 Corinthians means that:

1. One must not attribute the Jewishness of Paul and the Scriptural basis of his own theology to those recent converts whom he was correcting. To extract texts and vocabulary from Jewish sources (e.g., Mishnah, Dead Sea Scrolls, Gospels, etc.) to understand the matrix of the Corinthians' problems is highly suspect. The fact that Paul often cites Scripture to remedy the problems at Corinth speaks more of his own Jewish heritage, his apostolic ministry, and his convictions that all Christians are to be guided by Scripture than it does that there was some significant Jewish background to the Corinthian problems.

2. The mores, patterns of culture and specific religious institutions of Greco-Roman paganism must be seen as the soil in which the Corinthian problems were germinated and grew.

3. The specific condition of the Corinth of Paul's day should be taken as the immediate setting for the converts. One must exercise caution in using information about an earlier Greek Corinth which had been destroyed in the second century B.C. and no longer existed in Paul's day in order to describe the Corinth of Paul's day.

4. One must recognize the multicultural nature of Corinth at Paul's time. It was geographically Greek, it was administratively and politically Roman, and its denizens came from throughout the central and eastern parts of the Mediterranean Basin. Consequently, one must reckon with ethnic influences in Paul's Corinth which reflect Greek, Roman, Egyptian, Syrian, Jewish, and Anatolian influences.

5. Vague and anachronistic labels such as gnosticism should be avoided until appropriate historical evidence and documentation can be discovered and shown to be relevant to the issues at Corinth addressed by Paul. A commitment to the notion of a gnostic background to 1 Corinthians still has advocates, though their numbers are surely down from that of the 19th and earlier part of the 20th century. Quite recently, for example, Pheme Perkins argued that

. . . gnostic mythologizing does form part of the horizon within which the New Testament should be interpreted. Students of Christian origins have become accustomed to comparing the New Testament material with a wide variety of Jewish and Greco-Roman sources. The same efforts of analysis and comparison should be applied to the gnostic material.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

ABD . . . Anchor Bible Dictionary

AUSS . . . Andrews University Seminary Studies

BA . . . Biblical Archaeology

BAGD . . . Bauer, Arndt, Gingrich, Danker

BAR . . . Biblical Archaeology Review

BiblThecSac . . . Bibliotheca Sacra

BJRL . . . Bulletin of the John Rylands Library

BTr . . . Bible Translator

CMM . . . Introduction to the New Testament by Carson, Moo, L. Morris

ChrSt . . . Christian Standard

DPL . . . Dictionary of Paul and His Letters

ed. . . . edited by

EQ . . . Evangelical Quarterly

ExpT . . . Expository Times

HTR . . . Harvard Theological Review

JBL . . . Journal of Biblical Literature

JSNT . . . Journal of Studies in the New Testament

JETS . . . Journal of the Evangelical Theological Society

JTS . . . Journal of Theological Studies

n. . . . note

NovT . . . Novum Testamentum

NTS . . . New Testament Studies

RevEx . . . Review and Expositor

TB . . . Tyndale Bulletin

TDNT . . . Theological Dictionary of the New Testament

TS . . . Theological Studies

trans . . . translated by

WThJ . . . Westminster Theological Journal

-College Press New Testament Commentary: with the NIV

College: 1 Corinthians (Outline)

OUTLINE

I. INTRODUCTION - 1:1-9

A. Salutation - 1:1-3

B. Thanksgiving - 1:4-9

II. DISUNITY AND COMMUNITY FRAGMENTATION - 1:10-4:21

A. Divisions in the Church - 1:10-17

1. Report Received by Paul - 1:10-12

2. Christ Undivided - 1:13-17

B. Christ the Wisdom and Power of God - 1:18-2:5

1. The Message of the Cross - 1:18-19

2. Both Jews and Gentiles Offended - 1:20-25

3. God's Choice of Foolish Things - 1:26-31

4. Paul's Message Not Based on Eloquence - 2:1-5

C. Wisdom and Spiritual Maturity - 2:6-3:4

1. God's Secret Wisdom - 2:6-9

2. The Teaching of the Spirit - 2:10-16

3. Divisions a Sign of Worldliness - 3:1-4

D. God the Master Builder - 3:5-23

1. Paul and Apollos Merely Servants - 3:5-9

2. Building on the Foundation Laid by Paul - 3:10-17

3. God's View of Wisdom - 3:18-23

E. Apostles of Christ - 4:1-21

1. The Apostles as Servants of Christ - 4:1-5

2. Overcoming Human Pride - 4:6-7

3. Honor and Dishonor - 4:8-13

4. Paul's Warning as Father - 4:14-17

5. Arrogance to Be Confronted - 4:18-21

III. REPORTS OF IMMORALITY - 5:1-6:20

A. Discipline for the Immoral Brother - 5:1-13

1. The Corinthians' Pride in Tolerance - 5:1-5

2. Getting Rid of the Old Yeast - 5:6-8

3. Separating From Evil - 5:9-13

B. Lawsuits among Believers - 6:1-11

1. Settling Disputes in the Church - 6:1-8

2. The Inheritance of the Wicked - 6:9-11

C. Sexual Immorality - 6:12-20

1. The Body As a Member of Christ- 6:12-17

2. The Body As the Temple of the Holy Spirit - 6:18-20

IV. SEXUALITY, CELIBACY, AND MARRIAGE - 7:1-40

A. Godly Use of Sexuality - 7:1-7

B. Celibacy vs. Marriage - 7:8-11

C. Divorce and Separation - 7:12-16

D. Remaining as You Were Called - 7:17-28

E. Freedom from Concern - 7:29-40

V. DEALING WITH IDOLATRY - 8:1-11:1

A. Food Sacrificed to Idols - 8:1-13

1. The General Principle - 8:1-3

2. The Nonreality of Idols - 8:4-6

3. The Weak Brother's Dilemma - 8:7-8

4. The Proper Use of Freedom - 8:9-13

B. The Rights of an Apostle - 9:1-27

1. Paul's Rights as Apostle - 9:1-6

2. General Principle Stated - 9:7-14

3. Paul's Deferment of Rights - 9:15-18

4. To the Jew as a Jew - 9:19-23

5. Looking Forward to the Prize - 9:24-27

C. Warnings From Israel's History - 10:1-13

1. Wandering in the Desert - 10:1-5

2. Punishment for Sins - 10:6-10

3. Examples for Us - 10:11-13

D. Idol Feasts and the Lord's Supper - 10:14-22

1. The Lord's Supper a Participation - 10:14-17

2. The Lord's Table and the Table of Demons - 10:18-22

3. The Christian's Freedom - 10:23-11:1

VI. LITURGICAL ABERRATIONS - 11:2-34

A. Propriety in Worship - 11:2-16

1. Head Coverings in Worship - 11:2-10

2. Hair in the Nature of Things - 11:11-16

B. The Lord's Supper - 11:17-34

1. The Corinthians' Practice - 11:17-22

2. The Lord's Supper As Instituted - 11:23-26

3. Self-examination to Avoid Judgment - 11:27-34

VII. MISUNDERSTANDING OF SPIRITUAL GIFTS - 12:1-14:40

A. Spiritual Gifts - 12:1-11

1. Influence of the Spirit - 12:1-3

2. Different Gifts for a Common Good - 12:4-11

B. One Body, Many Parts - 12:12-31a

1. One Body in Christ - 12:12-13

2. Body Members Not Independent - 12:14-20

3. Special Honor for Weaker Parts - 12:21-26

4. Application to the Body of Christ - 12:27-31a

C. Love - 12:31b-13:13

1. Gifts Without Love Pointless - 12:31b-13:3

2. The Virtues of Love - 13:4-7

3. The Permanence of Love - 13:8-13

D. Gifts of Prophecy and Tongues - 14:1-25

1. Tongues and Prophecy Compared - 14:1-5

2. Tongues and Clarity - 14:6-12

3. The Spirit and the Mind - 14:13-19

4. Maturity and Spiritual Gifts - 14:20-25

E. Orderly Worship - 14:26-40

1. Control of Tongues and Prophecy - 14:26-33

2. Submission of Women - 14:34-35

3. Everything Fitting and Orderly - 14:36-40

VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECTION - 15:1-58

A. The Gospel Paul Preached - 15:1-11

1. Relation of the Corinthians to the Gospel - 15:1-2

2. Basic Issues of the Gospel - 15:3-4

3. Appearances and Apostleship - 15:5-11

B. Christ's Resurrection and the Resurrection

of the Dead - 15:12-34

1. Consequences of Denying the Resurrection - 15:12-19

2. The Fact of Christ's Resurrection - 15:20-28

3. Baptism, Suffering, and the Resurrection - 15:29-34

C. Answers to Some Problems about the

Resurrection - 15: 35-58

1. A Twofold Question - 15:35-41

2. An Explanation of the Resurrection of the Dead - 15:42-50

3. The Secret Revealed - 15:51-58

IX. INSTRUCTION FOR THE COLLECTION - 16:1-11

A. The Collection for God's People - 16:1-4

B. Paul's Travel Plans - 16:5-9

C. Assisting Timothy - 16:10-11

X. CONCLUSION - 16:12-24

A. Personal Requests - 16:12-18

B. Final Greetings - 16:19-24

-College Press New Testament Commentary: with the NIV