1 Corinthians 16:4

Paul delivered the gift to Jerusalem (Romans 15:25–26).

Paul responds to the Corinthians' question about the donation for poor Christians in Jerusalem (Acts 24:17; Romans 15:25–27; Second Corinthians 8–9; Galatians 2:10).

meet--"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 (Co1 16:3; compare Act 20:1-4).

with me--to guard against all possible suspicion of evil (Co2 8:4, Co2 8:19-21).

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, Co1 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, Co2 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 (Co1 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, Ti1 6:17, Ti1 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 (Co2 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, Jo1 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, Co1 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, Co1 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, Co1 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.

1 Corinthians 16:1-7

1. Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.

1. Caeterum de collecta quae fit in sanctos, quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite.

2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

2. In una sabbatorum unusquisque vestrum apud se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae fiant. [148]

3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

3. Ubi autem affuero, quos probaveritis per epistolas, eos mittam, ut perferant beneficentiam vestram in Ierusalem.

4. And if it be meet that I go also, they shall go with me.

4. Quodsi fuerit operae pretium me quoque proficisci, mecum proficiscentur.

5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

5. Veniam autem ad vos, quum Macedoniam transiero: Macedoniam enim pertransiturus sum.

6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

6. Apud vos autem forte permanebo, aut etiam hibernabo, ut vos me deducatis quocunque proficiscar.

7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

7. Nolo enim vos nunc in transcursu videre: sed spero me ad aliquod tempus mansurum apud vos, si Dominus permiserit.

1. But concerning the collection Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms 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, (Galatians 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.

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, (kata mian sabbaton,) 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, (Revelation 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained 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 (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, [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 thesanrizein 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? (Proverbs 19:17.) Hence this statement of Paul corresponds with that saying of Christ --

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

According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word 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."

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.

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, (1 Corinthians 16:8) [156] ; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (1 Corinthians 16:19.) [157] Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (2 Corinthians 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. 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]

Footnotes:

[148] "C'est qu'en vn des Sabbaths (ou, que chacun premier iour de la sep maine) chacun de vous metre a part par deueres soy, thesaurizant de ce qu'il aura prospere, afin que (ou, serrant ce qu'il pourra par la benignite de Dieu, afin) lors que ie viendray, les collectes ne se facent point;" -- "It is, that on one of the Sabbaths (or, that every first day of the week) every one of you lay apart by himself, treasuring up according as he has prospered, (or, laying up what he shall be able to do through the kindness of God,) that there may be no collections made when I[come."

[149] "D'inciter les Gentiles a subuenir a la pourete qui y estoit;" -- "To stir up the Gentiles to relieve the poverty that existed there."

[150] See Calvin's Institutes, volume 1.

[151] "Quand on le fait pour deuotion, comme cela estant vn seruice de Dieu, et non pas pour la police externe;" -- "When it is done for the sake of devotion, as though it were a service done to God, and not with a view to external polity'."

[152] "On a par ci deuant traduit, amassant; mais i'ay mieux aired retenir la propriete du mot Grec;" -- "The word before us has been rendered laying up; but I have preferred to retain the peculiar force of the Greek word."

[153] "Quas dederis, solas semper habebis opes." (Martial. Epage 5:42.) A similar sentiment occurs in the writings of the poet Rabirius. "Hoc habeo, luodeunque dedi;" -- "I have whatever I have given away." (See Seneca, ib. 6, de Beneft) Alexander the Great, (as stated by Plutarch,) when asked where he had laid up his treasures, answered, "Apud amicos;" -- "Among my friends." -- Ed.

[154] "S'abusant a l'affinite des deux mots Grecs;" -- "Misled by the resemblance between two Greek words." Calvin's meaning seems to be that the verb euodoomai, (to be prospered,) made use of here by Paul, had been confounded with eudokeo (to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as follows -- Kepynge that that plesith to hym. -- Ed.

[155] "C'est a dire, selon sa commodite;" -- "That is to say, according to his convenience."

[156] "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." -- Dr. Adam Clarke.nEd.

[157] "The Churches of Asia salute you, i.e., the Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the Apostle was not at Philippi. Had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you." -- Dr. Adam Clarke. -- Ed.

[158] "Ils le conduiront par tout ou il ira;" -- "They will conduct him forward wherever he may go."

[159] "Tout ce que nous entreprenons et consultons;" -- "Everything that we undertake and resolve upon."

[160] "De remettre a la volonte de Dieu tout ce que nous entreprendrons pour le temps aduenir;" -- "So as to give up to the will of God everything that we shall undertake for the time to come.

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.' (Co2 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.' (Co1 9:14, Co1 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.' (Co1 16:3, Co1 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. (Co2 8:18-21.") Horae Paulinae, page 95.

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.

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, ,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, , 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.