I Corinthians 16 · The Lantern

The Collection for the Saints

Now concerning the collection which is for the saints: as I have directed the churches of Galatia, so also do you.

These things therefore being manifest to us, and since we look into the depths of the divine knowledge, it behooves us to do all things in [their proper] order, which the Lord has commanded us to perform at stated times.

Having finished the dogmatic teaching, he turned to the chief of virtues — almsgiving. He calls it a collection in order to lighten the matter from its very beginning. For what was collected from many was easy for each one. Then he urges them to emulation, relating what had been accomplished by others, as, he says, the Galatians did.

Above, through the entire succession of the letter, the Apostle proposed to the Corinthians a general teaching; in this final chapter, he proposes to them a special and particular teaching. And concerning this he does two things. First, he instructs them about what they ought to do for others; secondly, he shows what others would do for them (v. 19).

On the first day of every week let each of you put aside of his own, treasuring up whatever he may be prospered in, so that when I come there may then be no collections.

Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,

He calls the first day of the week the Lord's day (Sunday). And by the very day he predisposes them to almsgiving, reminding them of the mysteries celebrated on that day. Very wisely also he commands each person to save aside "as much as his means will allow," that is, whatever God sends and whatever is at hand.

Or by on the first day of the Sabbath, is understood the first day after the Sabbath, namely, the Lord's Day. And this is what the Apostle wanted to happen on that day, because the custom was already in force, that the people would gather in the church on the Lord's Days: "On the first day shall be a holy convocation...

And when I have arrived, whomever you approve, these I will send with letters to carry your bounty to Jerusalem;

This collection was doubly beneficial, because it helped the saints mentioned above and also the poor people who were in the church.

He said well, "whom you shall approve," to avoid any scandal, lest they suspect that he wishes to take some portion of the collection for himself. So after the word "approve" place a period, then read: "them I will send with letters." The connection will be as follows: whomever you approve, those I will send with my own letters.

He adds how the alms should be sent to Jerusalem, saying, when I arrive. As if to say: I do not wish in this to burden any especially, namely for bearing the money, but I will send those whom you accredit, i.e., the ones you will approve for sending, I will send, I say, by letter, i.e., with letters sent from you and from us, with praises and commendations, namely, in which wil…

and if it is suitable for me also to go, they will go with me.

Paul’s Travel Plans

But I will come to you when I have gone through Macedonia — for I am going through Macedonia —

Paul is personally strengthening the admonitions by which he is putting them right. The one from whom they have heard Christian teaching is coming to visit. If so, they will be all the more concerned not to be ashamed when he arrives.

He did not say: I will go to Macedonia, lest they say: "you prefer the Macedonians to us," but said: I am passing through Macedonia, that is, I am visiting the Macedonians hastily and in passing, but with you I will stay. By this he shows that he prefers them to the Macedonians, as disciples most sincere and most worthy; for the church of Corinth was great.

Next, the Apostle instructs them about the things that pertain to himself. And concerning this he does three things. First, he promises them his arrival, saying, I will come to you after passing through Macedonia. Secondly, he says that he is about to spend a long time with them; thirdly, he excuses the postponement of his arrival.

and possibly I will remain with you, or even winter, so that you yourselves may equip me wherever I go.

For I do not want to see you now in passing; for I hope to remain a certain time with you, if the Lord permits.

But I will remain in Ephesus until Pentecost;

for a great and productive door has opened to me, and many are opposing.

Paul made it clear that he was staying at Ephesus because he had found hearts there who were thirsting for the grace of God, and in them he could quickly instill the mystery of Christ. But because the devil is always restless and hostile to those who long for God, he adds that his enemies there are many.

That is, many desire to come to the faith, and a wide entrance to them is open to me, since their mind has ripened for the faith. For a teacher is constrained when his students are not diligent; on the contrary, the field is wide for him when his students are ready.

He adds the reason for why he wanted to stay in Ephesus until Pentecost when he says, for a wide door for effective work has opened for me, i.e., I am producing great fruit in Ephesus.

Timothy and Apollos

Now if Timothy comes, see that he is with you without fear; for he is doing the work of the Lord, as I also am.

Toward the beginning of the epistle he said, "I hear that there are divisions "among you""; for "each one "of you"," he says, ""says, I indeed am of Paul, and I of Apollos""—this being the Apollos concerning whom he speaks, when such faction and disturbance existed in the Church of the Corinthians.

Perhaps some one may think there is something unworthy of Timothy's courage in this piece of advice. But not on Timothy's account is this said, but for the hearers' sake: lest by their design against him they should hurt themselves: since he for his part had his station always in the way of dangers.

Here he instructs them concerning the things which pertain to his disciples. And first, concerning things that pertain to Timothy; secondly, concerning things that pertain to Apollos (v. 12). Concerning Timothy, he enjoins three things. First, that he be kept free of concern; hence he says, When Timothy comes to you, see, be diligent that, you put him at ease among you.

Therefore let no one despise him, but equip him in peace, so that he may come to me; for I am expecting him with the brothers.

Paul mentions Timothy's great merit in order to teach them not only that he should be treated with honor in their company but that once he had made preparations to leave he should be sent on his way with deference, because he was an apostle of the Lord.

He says even more: and show him honor; for this means: "send him on his way. In peace," that is, safely, without struggle and dispute, with all submission.

Secondly, that he be held in honor, and so he says: so let no one despise him. And the reason for this is perhaps because he was young: "Let no one despise your youth" (1 Tim. 4:12); "He who rejects you, rejects me" (Lk. 10:16). Thirdly, that he be led in peace, and this is what he says: speed him on his way in peace.

Now concerning Apollos the brother: I greatly encouraged him that he might go to you with the brothers, and it was not at all his will that he come now, but he will come when he has opportunity.

Now concerning Apollos the brother, I urged him to come to you; and it was by no means willed that he come now. He was, as is likely, a holy man, a friend of peace, and, seeing faction and disturbance in the Church under his charge, he did not lay claim to the place but yielded. Then the Apostle urges him, after showing patience, to return to his own community.

This man appears to have been both well-educated and also older than Timothy. Lest they should say then, "For what possible reason did he not send the man grown, but the youth instead of him?" observe how he softens down this point also, both calling him a brother, and saying that he had besought him much.

Concerning Apollos. This is the Apollos of whom Acts (18:24) says, "a certain Jew", and the one who went to Achaia and was, as it were, their special doctor after the Apostle: "I planted, Apollos watered" (1 Cor 3:6). And as the Gloss says, he was a bishop. And because the Corinthians had behaved badly, he withdrew from them and went to the Apostle.

Concluding Exhortations

Watch, stand firm in the faith, act like men, be strong.

Let all your things be done in love.

Now I encourage you, brothers — you know the house of Stephanas, that it is the firstfruit of Achaia and they have devoted themselves to service to the saints —

Paul calls these people the "first fruits" of Achaia, either because they were the first to be converted or because their piety was greater than that of others or because they refused to be ordained on account of their great humility and instead dedicated themselves to the service of others.

Here a rearrangement is needed: I beseech you, that ye also submit yourselves unto such; the rest is inserted. You, he says, know, and do not need instruction from me.

Then when he says, I urge you brothers, he instructs them how they ought to conduct themselves with some in particular. And first, as to those who seem to have a privilege in spiritual things; secondly as to those who seem to have a privilege in corporal works.

that you yourselves also may be subject to such as these, and to everyone who is joining in the work and laboring.

"That ye also be in subjection unto such, that is, "that ye take a share with them both in expenditure of money, and in personal service: that ye be partakers with them." For both to them the labor will be light when they have comrades, and the results of their active benevolence will extend to more.

That is, participate with them both in monetary support and in bodily service. And he did not simply say: assist, but: "be respectful," commanding earnest obedience. And lest they think he is favoring Stephanas alone, he adds: "and to everyone who assists and labors" — in what? In ministry to the saints.

And so I urge you to be subject to such men: "Obey your leaders and submit to them" (Heb. 13:17). And to every fellow worker and laborer: "Help them, for they have labored side by side with me" (Phil. 4:3): "For the fruit of good labours is renowned" (Wis. 3:15).

And I rejoice at the coming of Stephanas and Fortunatus and Achaicus, because these filled up your deficiency;

Thus, since it was natural for them to be greatly irritated against these persons, for it was they who had come and showed him all about the division, inasmuch as by them also they had written the questions about the virgins, and about the married persons:-mark how he softened them down; both in the beginning of his Epistle by saying, "For it hath been signified unto me by them…

They reported to Paul the news about the divisions and other failings in Corinth. Perhaps it was through them that the members of Chloe's household informed him (1 Cor. 1:11).

He instructs them here as to those who are pre-eminent in ministry, and it can be expounded in two ways. In one way, so that it would say, I rejoice at the coming of Stephanus and Fortunatus and Achaicus, who are present to you, whose presence is advantageous to you. Because they have made up for your absence, by teaching you.

for they refreshed my spirit and yours. Therefore recognize such as these.

Signature and Final Greetings

The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church at their house.

Paul refers to two kinds of church—public and domestic. One in which everyone assembles, he calls public. The other, in which people gather together through friendship, he calls domestic. Any place where a presbyter celebrates the solemn rites is called a church.

Members of Christ he unites through greeting, according to his constant custom. He stayed with them, because he himself was also occupied with tent-making (Acts 18:1–3). Note their virtue in that they made their house a church, having arranged in it gatherings of the faithful.

All the brethren send you greetings. The Apostle mentions here what others do for the Corinthians. And concerning this he does two things. First, he mentions how they are greeted by others; secondly, he adds his greeting (v. 21). Concerning the first he does three things. First, he mentions how the whole church of Asia greets them together.

All the brothers greet you. Greet one another with a holy kiss.

But when is peace more to be concluded with brethren than when, at the time of some religious observance, our prayer ascends with more acceptability; that they may themselves participate in our observance, and thereby be mollified for transacting with their brother touching. their own peace? What prayer is complete if divorced from the "holy kiss?

"All the brethren salute you. Salute one another with an holy kiss" This addition of the "holy kiss" he makes only here. What may the reason be?

Thirdly, how the Apostle and his intimate companions greet them. Hence he says, all the brethren send greetings, who, namely, are with me: "All the saints greet you" (Phil. 4:22). From this, therefore, all greet you, and furthermore, you greet one another with a holy kiss; not sensually, as a woman seizes and kisses a youth: "She seizes him and kisses him" (Prov.

The greeting by my own hand — Paul’s.

If anyone does not love the Lord, let him be accursed. Marana tha!

Paul is referring to the Jews, who were accursed because they said that the Lord had not yet come.

"If any man love not our Lord Jesus Christ, let him be anathema." By this one word he strikes fear into all: those who made their members the members of an harlot; those who put stumbling blocks in the way of their brethren by the things offered in sacrifice unto idols; those who named themselves after men; those who refuse to believe the resurrection.

Secondly, he set down the greeting itself, in which first, he speaks evil to evil ones, saying, if anyone has no love for the Lord, let him be accursed, i.e., separated or excommunicated; maranatha, i.e., may the Lord come! As if to say: whoever does not love the Lord Jesus Christ is cursed at the coming of the Lord. But should all be excommunicated who are not in charity?

The grace of the Lord Jesus be with you.

My love be with you all in Christ Jesus.

Because the Corinthians did not love one another, Paul gives them this teaching from himself, in order that they might learn to love each other with the same love with which they were loved by the apostle, not with carnal emotion but in Christ Jesus.

Since he was separated from them by location, he embraces them as it were with the arms of love, saying: "my love be with you," that is, I am present with all of you; for I am not without you, even though I am in another place. By this he also shows that although what was written manifests bitterness, it was written not out of anger, not out of fury, but out of love and care.

Furthermore, he wishes them his love, saying, my love be with you all in Christ Jesus, so that you might love one another and God, with the love by which I love you, and not on account of something other save in Christ Jesus, i.e., on account of the love of Christ. Amen, it is done.