Chapter XVI
Troats, 1. Of the oollaction to be made for the anlnts ia Jemsalein, vs. 1-9. 2. Of Timotlij iviid Apollos, whom tho apostle oommencls to the oonlidenCB of the CorinthiimB, -vs. 10-14. 8. The third paragraph contjuna eshortatians and gieetings, -vs. i. The last pariraph is the aalntatioawrittan with Paul’s own hand, vs. 21-2*.
Goneeming the Collection for the Saints at Jerusalem.
Foe some reason not now to be certainly ascei-tained, poverty prevailed ia Jerusalem among the believers more than in any other part of the charch. Almost all tho special exhortations to provide for the poor, in Paul’s epistles, have primary reference to the poor in JerusiJem. He had exhorted the chnrchea of Galatia to make a collection for their relief; and then those of Macedonia, and he now addresses the Corinthians on the subject. It is a very common opinion that the poverty of the Christians in Jerusalem arose from the community of goods introduced among them at tho beginning; an error which arose from an excess of love over knowledge. In thirty years that mistake may have produced its legitimate effects. Perfection in one thing requires perfection in all. Perfect equality in goods requires perfect freedom from selfishness andT indolence. The collection made by the Syrian chnrchea, as recorded in Acts 11, 29, was in consequence of the dearth the Christian prophet Agabus warned his brethren was to come on all the world. Whatever may have been the cause, the fact is certain that the saints in Jerusalem stood in special need of the assistance of their richer brethren, Paul, thei’efore, undervalued and suspected as he was by the Jewish Christians, laboured assiduously in their behalf. He exhorts the Corinthians to adopt the same ari-angements in reference to this matter, which he had established in the churches of Galatia. A contribution was to be made on the Lord’s day every week, proportioned to their resources, so that the collection might be ready when he came, vs. 1.2, Ho would either send it by persons whom they miht approve to Jerusalem, or if the sum were of sufficient magnitude to make it worth while, he would himself accompany then- messengers, vs. 3. 4. He announces his pm-pose to visit the Corinthians alter having passed over Macedonia, and perhaps to pass the winter with them. His pi-oppects of usefulness in Ephesus would detain him in that city until Pentecost, vs. 5-S.
As to Timothy and ApoJlos be exliorta them to treat the former in Bueh a manner that he might he free from fear among them, for he was worthy of their confidence, vs, 10. 11. Of the latter he say a he had urged him to go to Corinth with the other brethren, hut that he was unwillmg to do so then, but would go when a suitable occasion offered, vs. 12-14. He exhoi-ta them to submission to the household of Stephanas, and to every one who was labouring in the good eanse, vs. 15, 16. He expresses his gratification m seemg the brethren from Coiinth, and sends salutations from those around him to the Christians in Achaia, vs. 17-20. The conclusion of the epistle was written with bis own hand as an authentification of the whole, vs. 21-24.
1. Now concerning the collection for the saints, sis I have given order to the churches of Galatia, even so do ye,
But coilc&rning the collection which is for the saints. What saints were intended was already known to the Corinthians. Instead of for the saints, in Rom. 15,26 we have the more definite expreon, “for the poor of the saints who are in Jerasalem,” in whose behalf, he tells the Romans, Macedonia and Achaia had made a contribution. The Greek word Xoyia, in the sense of cruXXoy, collection, ia only found in this passage. As J have given orders, i. e. as -I arranged or ordered. This is the language of aatbority. !For although these coiitribiitions were voluntary, and were reqtiired to be made cheerfully, 2 Cor. 9, 7, yet they were a duty, and therefore both the coOeetion itself, and the mode in which it should be acoomphshed, were proper subjects for apostolic direction. In the epistle to the Galatians there is no mention of this collection. It was probably ordered when Paul visited those churches. So do ye, i. e. adopt the same plan as to the mode of making the collection. What that was, is stated in the following verse.
3. Upon the first (day) of the week let every one
of you lay by him in store, as (God) hath
liiin, that there be no gE^therings when I come.
Tho collection was to be made every Lord’s day; every one M’aa to contribute; and tho contributions were to bo in proportion to the means of the giver. These ai-e the three pi-inciples which the apostle had established among the churohea of Galatia, and which he urged the Corinthians to adopt. Upon the first day of the week, literally, vpon one of ..the Sabbath, according to the Jewish method of designating the days of the week. The Hebrew word, sabbath est), la used not only in the singular, but also in the plural form, both for the seventh day, and for the whole week, Lidce 18, 13, That the first day of the week was, by divine appointment, made the sacred day for Christians, maybe inferred, 1. From the distinction put upon that day by our Lord himself, John 20, 19, 26. 2. From the greatness of the event which its ob-Bervanee was intended to commemorate. The eanctification of the seventh day of the week was intended to keep in mind the great truth of the creation of the world, on which the whole system of revealed religion was founded j and as Christianity IS founded on the resurrection of Christ, the day on which Chiist rose became for that reason the Christian Sabbath, 3. From its being called by the apostle John the Lord’s day, i, e. the day set apart for the service of the Lord, Rev, 1, 10. 4. From the evidence that it was from the beginning the day on which Ohi-istians assembled for worship. Acta 20, 7. 6. From the unifoiTa practice of the whole church, which practice, having the dear evidence of apostolic sanction, ia authoritative,
Ikt every one of you. It was an important feature of these apostolic aiTangements, that the contributions were not to be confined to any one class of the people. The same amount might perhaps have been raised from the rich few. But this would not have answered one important end which the apostle had in view. It was the rehgio.us effect which these gifts were to produce in promoting Christian fellowship, in evincing the truth and power of the gospel, and in calling forth gratitude and priuse to God, even more than the relief of the temporal necessities of the poor, that Paul desired to see accomplished, 2 Cor. 9, 12-14. Eveiy one was to lay by himself, i. e. most modern commentators say, at home, ■n-ap lavr. Compare trpoi iavTov, in Luke 24, 12; see also John 20, 10. The direction then is that every one should, on the first day of the week, lay aside at home whatever he was able to give, thus treasuring up his contribution. To this intei-pretation it may be objected that the whole expression is thus obacure and awkward. ‘Let every one at home place, treasuring up ^’hat he has to give.’ The words do not mean to lay by at home, b«t to lay by himself. The direction ia nothing more definite than, let him place by himself, i. e. let him take to himself what he means to give. What he was to do with it, or where he was to deposit it, is not expressed. The word SriawpiCi means putting into the treasury, or hoa/rding wp, and is perfectly consistent with the assumption that the place of deposit was sora.e common ti’easury, and not every man’s own house. 2. If Paul directed this money to be laid up at home, why was the first day of the week selected? It ia evident that the first day must have offered some special facifity for doing what is here enjoined. The only reason that can be assigned for requiring the thing to be done on the first day of the week, is, that on that day the Christians were accustomed to meet, and what each one had laid aside from his weekly gains could be treasured up, i. e. put into the common treasury of the church, 3. The end which the apostle desired to accomplish oouldnot otherwise have been effected. He wished that thea-e might be no collections when he came. But if every man had his money laid by at home, the collection would be still to be made. The probability is, therefore, Paul intended to direct the Corinthians to make a collection every Lord’s day for the poor, when they met for worship, As God hath prospered him; literally, whatever has gone well with him. He was to lay aside what by his success in business be was able to give. This is another principle which the apostle would have Christians to act upon. Their contributioa should be in proportion to their means,
3. And when I come, whomsoever ye shall approve by (your) letters, them will I send to bring your liberality unto Jerusalem,
Paul was not to receive the money himself. It was to be given to men selected and approved by the Corinthians, whom Paul promised to send, fumisned with letters from himself to Jerusalem. The words Si’ hntrraXStv, with letters, are not to be connected with what precedes, “approved by your letters,” but with what follows, “I will send with letters.” Otherwise there would have been no need of Paul’s sending them, i, e, the persons approved by the Coi-inthians. The people were to collect the money; it was to be committed to men of their own selection; hut Paul, as the author of the collection, -waa to Bend it to Jerusalem. If the apoatle deemed it wise to place himself above snapicioDj and to avoid giving even the most maUcious the opportunity of calling his integrity in question, aa is intimated here, and expressly stated in ‘2 Cor. 8, 19. 20, it must be wiae for other men and ministers to act Vith equal caution. If csJled to disburse the money of others or of the church, let that money, if possible, be in Bomo other custody than their own, that otherB may know what is done with it. Thus at least Paul acted.
4. And if it be meet that I go also, they shall go with me.
Ami if it is deserving of my going; that is, if the collection be of an amount to make it proper for me also to go with it to Jerusalem, youi- messengers shl go with me. According to Acts 19, 21, Paul purposed, after visiting Macedonia and Achaia, to go to Jerusalem. But whether he would go at the time the contribution of the Corinthians was sent, depended on its amount. He would not modify hia plans for the sake of having chai-ge of the distiibution of an inconsiderable
5. Now I will. come unto yon, when I shall pass through Macedonia: for I do pass through Macedonia, It appears fi’om 2 Cor. 1, 15. 16, that Paul’s original plan was to go directly from Ephesus to Coiinth, and from there into Macedonia, and then back again to Coi-inth, and thence to Jerusalem, He now informs them that he would go to Macedonia before going to Corinth. So eager were the false teachers in Corinth to find gi-ounds of complaint against hjm, that they made this change of plan a grievous offence, and a proof that he was not to be depended upon either as to his purposes or Lis doctrine. This is apparent from the vindication of himself in the second Epistle. For I do pass through Macedonia, not, I am passing, the present tense expresses the purpose of the apostle as settled, The mistake as to the force of the tense here, probably led transcribers to date this — htle ii’om Philippi; whereaa, it is clear from v. 8, that it from Ephesus.
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.
‘J pass tUrougli Macedonia, tut I will abide with you.’ His visit to the former was to be transient, to the latter prolonged. In the second Epistle he speaks of himself as in Macedonia, and in Acts 20, 2. 3, we find that he leit Ephesus after the uproar in that city and went to Macedonia, and thence to Greece, where he abode three months. The plan here sketched was therefore executed. He would remain with them for the winter, he say a, in order that they might help him forward on his journey, i. e. attend him on his way, which was the customary maxk of respect. Paul wished to receive this courtesy from the Corinthians rather than from others, as his affection for them, notwithstanding the trouble and anxiety they occasioned him was, as is evident from his second Epistlo, peculiarly strong.
7. Por I wdl not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
By some apn, now, is connected with A&jo, I will. ‘I do not now wish, aa I formerly intended.’ Its natui-al connection is with iSeif, to see. ‘I do not wish to see you now in passing.’ “.Btiil hope;” instead ofSe, Jw!, the older MSS. read yap; “/or I hope to tarry with you,” It seems that the intelligence which Paul received in Ephestis concerning the disordei-s in Corinth, determined him to write them this letter, instead of making them a passing visit, and to defer his visit for some months in order mat his letter might have time to produce its effect. The same reason determined him, when he did go to Coi-inth, to remain there some time, that he might correct the abuses which had apiimg up in his absence. The second Epistle shows how anxious he was about the efiect of this letter, and how oveijoyed he was when Titus brought him the intelligence that it had brought the people to repentance. If the Lord permit, (iin.TpiTrjy),oT, ‘li’theLordshall have permitted’ (iiriTptilni). The latter reading is adopted by the later editors. The JOord is Christ, whom Paul recognized as ordering alt events, and whose guidance he sought and always submitted to.
8. 9. But I will taiTy at Ephesus until Pentecost. For a great door and effectual is opened unto me, and (there are) many adversaries.
There were two reasons, therefore, for hia remaining at Ephesus, hia abundant opportuiiitiea of ttaefulness, and the necessity of withstanding the adversaries of the gospel. Paul’s plan was to spend the spring at Ephesua, the summer in Macedonia, and the winter in Corinth. The Pentecost of the following year he spent iii Jerusalem. He could not leave Ephesas soon, for, he say a, a great and effeoMal door is opened to me. A door is a way of entrance, and figuratively an opportunity of entering into the possession of the convictions and hearts of men, A great door was opened to the apostle, he had a wide field of usefulness. The epithet effectuai does not agree mth the figure, but the’meaning is plain — the opportumties were anoh as could be turned to good effect. And there are many adversaries. The opponents of the gospe! varied very much in character in different places. Those m Ephesus were principally men interested in the worship of Diana. The pressure of the heathen seems to have driven the Jews and Christians to make common cause, Acta 19, 22. Whereas, in Coiinth, Paul’s most bitter opponents were JudEuzers, The presence of sach violent adversaries rendered the personal support of the apostle more necessary to the diurch.
10. Now if Timotheus come, see that he may be with you without fear; for he worketh the work of the Lord, as I also (do.)
In Acta 19, 22, we read that Paul “sent into Macedonia two of those who ministered to him, Timotheus and Erastus; but he himstelf stayed in Asia for a season.” Timothy, therefore, at this time, was travelling through Macedonia, and expected to reach Corinth, whither the apostle had sent him; see 4, 17. Besides this minion of Timothy, there was another some time later, consisting of Titus and other brethi-en, who wei’e sent to learn the effect produced by this letter; and whose return the apostle so anxiously awaited, 2 Cor. 3, 12. 13. Paul requests the Corinthians ao to receive Timothy that he might be there without fear. It was not fear of personal violence, but the fear of not being regarded with respect and confidence. The reason by whidi he enforces hia t shoiv-s the nature of the evil utich he apprehended, for he worh&th the leovk of the Lord. If they would recognize this, Timothy would be satisfied. The worJe of the Lord, as in 15, 68, may mean either that work in which the Lord himself la engaged; or that -which he has prescribed. As I also do. A comprehensiTe commendation, Timothy preached the same gospel that Paul preached; and with like assidnity and fidelity.
11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me; for I look for him with the brethren.
77ierefore, 1. e. because he works the work of the Lord, he is entitled to respect, and ought not to be despised. Perhaps it was Timothy’s youth that made the apostle specially solicitous on this account, 1 Tim. 4, 12. But conduct Mm forth in peace, i. e. attend him on his journey in a fiiendly manner. That he may come to me. It was not Paul’s wish that Timothy should remain in Corinth; but after having executed his commission, 4, 17, he was to return to the apostle. He did thus return, and was with Paul when he wiote the second Epistle, 2 Cor. 1, 1. leaect him with the hreth-en, i. e. the brethren whom Paul had appointed as Timothy’s travelling companions. It is rare in the New Testament that we read of any one going on a missionaiy tour alome.
13. As touching (our), brother Apollos, I gi-eatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
Either the Corinthians, among whom Apollos had already laboured, had requested Paul to send him to them again; or for some other reason, the apostle earnestly -wished that he would accompany the brethren from Corinth, who were to cai-iy this epistle back with them; see t. 17. It appears from this verse tiat Apollos was not imder Paul’s authority. No reason is given for his declining to go to Corinth but that he was not willing. Why he was not willing is matter of conjeotnre. Many suppose it was because his name had been mixed ‘ip with the pai-ty sti-ifes which disturbed the church there, 1, 12. I greatly desired Mm; or, I often exhorted him, that he would come, &c. lya does not here mean, in order that, but indicates the purport of the request.
13. 14. Watch ye, stand fast in the faith, quit yon like men, be strong. Let all your things be done with charity.
These coneise exhortations form a fitting cloae to the epistie; each being adapted to the peenliar oircumstancea of the Ooi-intliiana, though of oouree apphcahle to all Christians in theii’ conflicts with the world. 1. Ha exhorta them to watch, i. e. to be wakeful, constantly on the alert, that theii-Bpiritnal enemies might not g advantage over them before they were aware of their danger. 2. Beset as they were with false teachers, who handled deoeitfuUy the word of God, 2 Cor. 4, 2, he exhorts them to standfast in the faith. Do not consider every point of doctrine an open question. Matters of feith, doctrines for which you have a clear revelation of God, Buch for example as the doctrine of the resurrection, are to be considered settled, and, as among Ohriefians, no longer matters of dispute. There are docti-mes embraced in the creeds of all orthodox churches, so dearly taught in Scripture, that it is not only useless, but hurtful, to be always calling them into question, 3. Quit you like men. The circumstances of the Coi-intliians called for great courage. They had to withstand the contempt of the ifoaMied, and the pei-secutions of the powerful. 4. Se strong. Not only courage, but strength, was needed to withstand their enemies, and to bear- up under the tiials which were to come upon them. 5. Ziet all yov» affairs he conducted in love, i. e. let love prevail, m your hearts, in your &milies, in your assemblies. The preceding parts of the epistle show how much need there was for this exhortation; as the church was rent with factions, and even the Lord’s supper, every where else a feast of love, had become in Corinth a fountain of bitterness,
15. 16. I beseech you, brethren, [ye know the house of Stephanas, that it is the first-fmits of Achaia, and (that) they have addicted themselves to the ministry of the saints,] that ye submit yourselves unto such, and to every one that helpeth with (us,) and laboureth.
Tho family of Stephanas was the first family in Achaia that embraced the gospel. In Rom, 16, 5, Epeiietus, according to the common text, is said to have been the first fruits ot Achaia; but there the true reading y&Aaia; ao that there is no confiiet between the two passages. Of the family of Stephanas it ia said, that they adaictea themselves to the ministering of the saints, i, e, devoted themselves to the service of believers. The expression does not necessarily involve the idea of any official service. The exhortation is, that ye also submit yourselves to such. ‘As they serve yaxi,, do you serve them.’ Kotliing is more natural than submission to the good. And to every one that helpeth with (Rueh), and labouretA. This may mean, submit yourselves to every one who co-operates with such persons; i. e. to all who in like manner are addicted to the service of believers. Those who serve, should be served.
17, I am glad of the coming of Stephanas and Forttmatus and Achaicus: for that which was lacking on your part they have supplied.
These were members of the chm-ch in Corinth, who visited EphesuH probably for the express pui-pose of seeing the apostle, and of consulting him on the condition of the church. They were probably the bearers of the letter from the Corinthhrns to Paul, to which he alludes in 7, 1. The reason why he rejoiced in their presence was, that they supplied what was lacking on the part of tJie Corinthians; or rather, the want of you (to hjih’ipav {ioTipyiii.a; vjiJTipov being objective, as in 16, 81,) The presence of these brethren made up to the apostle, in a measure, the absence of the Corinthians. Another explanation is, ’ they have done what you failed to do,’ i. e, informed me of the trae state of things in Corinth. The former view of the meaning is the common one, and is more in keepuig with the tone of the passage, which is affectionate and conciliatory. This too is confirmed by what follows.
18, Por they have refreshed my spirit and youi’s:
therefore acknowledge ye them that are such.
JFbr, i. e. They have supplied your place, for theii’ presence has had the same effect as would have followed from our being together. It has refreshed me, and it has had a oorrespondiag efl:ect on you. ‘To them,’ as Meyer and others explain it, * you owe whatever in my letter serves to refresh you.’ Others think that the apostle refers to the effect of the return of these brethren to Corinth, and the assurances they would cany with them of the apostle’s love. Or, Paul may mean, that what refreshed him, must also gratify them. They would rejoice in his joy. However understood, it ia one of the examples of ui’banity with which this apostle’s wiitings abound. Therefore acJenowledge them that are such, i. e. recognize and a predate them ji
19. The chiirclies of Asia salute yo«, Aquila and Priscitla salute you much in the Lord, with the church that is in their house.
Asia here means proconsular Asia, of which Ephesus was the capital, and which iaoluded the seven apocalyptic churches. To salute, in a general sense, is to wish safety to; in a Christian sense, it is to wish salvation to any one. This was included in the Hebrew formula of saluta.tion, “Peace be with you,” which passed into the service of Christians. To salute any one in the Xord, is to salute him as a Christian and in a OhiTstian manner. It is to salute him because he is in the Lord, and in a way acceptable to the Lord. Aquila and Priscilla, when driven from Rome, as mentioned in Acts 18, 2, settled in Corinth. They accompanied the apostle to Ephesus, and remtuned there. Acts 18, 18. ITie church which is in their hotcse, i.e. the company of Christians which meet in their house. As the same expression ia used Rom. 16, 5, in connection with their names, it is probable that both at Rome and Ephesus, they opened their house as a regular place of m.eeting for Christians. Their occupation as tent-mers probably 1 spacious apartments, suited for the purpose of such
30. AH the brethren greet yon. Greet ye one
another with a holy kiss.
As all the itrelhren in this verae are distinguished from the church in the house of Aquila and PriscUla, mentioned in t. 19, it may be inferred that only a portion, and probably a small portion of the Christians of Ephns were accustomed to meet m that place. The apostle exhorts them to greet one another with a holy Mas, Rora, 16, 16, 2 Con 13, 12. 1 Thees. 5, 20, This was the conTentional token of Christian affection. In the East the kias was a sign either of friendship among equals, or of reverence and submission on the part of an inierior. The people kissed the images of their gods, and the hands of princes. In the early church, the custom was for Christiana when they met to kiss; and in their assemblies, especially after the Lord’s su™er, this token of Christian brothemood was interchanged. Paul seems here to request, that when his letter was pubJicly read, the members of the chm-ch would give to each other this pledge of mutual forgiveness and love.
21. The salutation of (me) Paul with mine own
hand.
As Paul commonly wrote by an amanuensis, he was accustomed to write with his own hand the concluding sentences of his epistle &s an authentication of them, Col, 4, 18. 2 Thess. 3, IT. He remarks in Gal. 6, 11, on his having written that epistle with his own hand as something unusu, and as indicating a peculiar stress of feeling.
23. If any man love not the Lord Jesus Christ, let
him be Anathema. Maran atha.
This and what follows is what Paul himself wrote. They are words which need no explanation. They caiTy with them their awM import to every heart, i)^ ant, man love not our Lord Jesus Christ. If our Lord be “God over all and blessed for ever,” want of love to him is the violation of our whole duty. If he he not only truly God, but God manifested in the flesh for our salvation; if he unites in himself all divine and all human excellence; if he has so loved ns as to unite our nature to his own, and to humble himself and become obedient unto death, even the death of the cross, that we might not perish, but have everlasting life; then our own hearts must assent to the justness of the malediotion pronounced even against ourselves, if we do not love him. We must feel that in that case we deserve to be anathema. Nay, we thereby are a thing accursed; we are an object of execration and loathing to all holy beings by the same necessity that holiness is opposed to sin. Maran atha are two Aramtean words signLfying “The Lord,” or “our I^ird comes.” It is a solemn warning. The Ijord, whom men refuse to recognize and love, is about to como ia the glory of his Father and with all his holy angels, to take vengeance on those who know not God, and who obey not the gosijel. So deeply were the apostles impressed with the divinity of Christ, so fully were they convinced that Jesus was God manifest in the flesh, that the refusal or inability to recognize him as such, seemed to theni a mark of reprobation. If this truth be hid, Ihey say, it is hid to them that are lost, 2 Cor. 4, 8-6.
23. The grace of our Lord Jesus Christ (be) with
you.
As to bo anathema from Chi-ist, to be the subject of liia curse, is everlasting perdition; so his favour is eternal life. “May his love be with you,” is a prayer for all good.
34. My love (be) with you all in Christ Jesus.
Amen.
“My love in Christ” is my Christian love. Paul in conclusion assures them all, all the believers in Corinth, even those whom he had been called nison to reprove, of hia sincere love.
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