1 Corinthians 16
Lipscomb1 Corinthians 16:1
Now concerning the collection—The occasion of this collection was the “great famine over all the world,” predicted by Agabus, “which came to pass in the days of Claudius.” (Acts 11:27-28). This fell with great severity upon Judea and Jerusalem, and the poor Christians who were despised by their Jewish brethren as traitors to the faith, so that their lot was especially hard. In prospect of the coming calamity, the Gentile Christians of Antioch at once “determined to send relief unto the brethren that dwelt in Judaea: which also they did, sending it to the elders by the hand of Barnabas and Saul.” (Acts 11:29-30). Paul, intent on soothing the prejudices of his Jewish brethren against the Gentile Christians seems to have resolved on utilizing the example of the Antioch Christians by gathering funds from other Gentile churches for the relief of the Christians in Judea. It is likely that he broached the proposal first at Corinth where it was taken up with great zeal. (2 Corinthians 9:1-2; 2 Corinthians 8:10). He then laid the matter before Macedonia and Achaia (Romans 15:26), and the churches of Galatia. The great object in view, over and above the temporal relief which the contribution would give, being to soften the prejudices of the Jewish Christians against their Gentile brethren.
for the saints,—The saints were the poor Christians in Judea. (Romans 15:26). This would remind the Corinthians that, in giving, it was to the Lord’s people, their own brethren in the Lord.
as I gave order to the churches of Galatia, so also do ye.—This no doubt points to the detailed and explicit character of the directions given to the churches of Galatia as to the manner of raising the contribution. And the order is pointed out in the following verse. This order seems to have been universal.
1 Corinthians 16:2
Upon the first day of the week—Unto the apostles and early disciples the first day of the week was very significant and important. Christ was raised from the dead on the first day of the week. He met with his disciples on three succeeding first days of the week after his resurrection, and there is no evidence that he met with them at any other time. The Holy Spirit descended on Pentecost, the first day of the week, The disciples met together on the first day of the week, under apostolic teaching, “to break bread.” (Acts 20:7). Paul said: “Not forsaking our own assembling together, as the custom of some is.” (Hebrews 10:25). That the assembly on the first day of the week was to engage in “the apostles’ teaching and fellowship, in the breaking of bread and the prayers” (Acts 2:42), is clearly set forth. It is the only regular service for which there is precept or example in the New Testament.
let each one of you lay by him in store,—On the first day of the week, each should separate or lay by itself something, casting it into the treasury. Some contend that the storing was to be at home, but that would be incompatible with the idea “that no collections be made when I come,” for if stored at home, it would have to be gathered when he came. It was to be separated at home from the amount not given, then cast into the treasury. [The collection was directed to be made weekly, because it is easier to contribute in small amounts than all at once; and on the Lord’s day when the thought of the Lord’s resurrection should touch every man’s heart to peculiar gratitude. Each one was to esteem it his duty and privilege to give to the Lord’s work. It was not to be confined to the rich only, but was the common duty of all.]
as he may prosper,—[The amount is to be fixed by each one in proportion to his weekly gains, remembering that “he that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver.” (2 Corinthians 9:6-7). The words do not imply that only in case of exceptional prosperity was a man to contribute, but every one was to give out of whatever fruits he had from his labors.]
that no collections be made when I come.—[The object of this measure is that the collection may be ready when Paul comes, and that there may be nothing to do except to lift it, which will be done quickly and easily, and will give an ampler sum than if the gift were all bestowed at one time.]
1 Corinthians 16:3
And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem:—Paul was not to receive the money himself. It was to be given to men selected and approved by the church, whom Paul would send, furnished with letters from himself, to the church in Jerusalem. There were no facilities for commercial exchange, the money was bulky and heavy, and a company would be a protection against robbers. So a number was selected to carry this fund to Jerusalem. A list of those who accompanied Paul to Jerusalem is given in Acts 20:4. He went through Asia where it is likely that this number was increased, as there were contributions from Asia for the same purpose and some brethren from Asia were with him after he reached Jerusalem.
[If Paul deemed it wise to place himself above suspicion, and to avoid giving even the most malicious the opportunity of calling his integrity and honesty in question, as is intimated here, and expressly stated in 2 Corinthians 8:19-21, it must be wise for other men to act with equal caution. If called upon to disburse the money of others, or of the church, let that money, if possible, be disbursed in cooperation with others, that they may know that it is handled honestly and used as directed.]
1 Corinthians 16:4
and if it be meet for me to go also, they shall go with me.—He wrote the church that, if it was best, he would accompany their messengers. This was to be determined after he reached Corinth and consulted with them. He went, and it was his last trip to Jerusalem. In his defense before Felix, he said: “Now after some years I came to bring alms to my nation, and offerings.” (Acts 24:17).
1 Corinthians 16:5
But I will come unto you, when I shall have passed through Macedonia; for I pass through Macedonia;—His previous intention was to go direct to Corinth (2 Corinthians 1:15-16), and proceed from there to Macedonia, then return from Macedonia to Corinth, and thence on to Jerusalem. This plan, however, he had altered. (2 Corinthians 1:15; 2 Corinthians 1:23). [He now intends to journey first through Macedonia and then to Corinth. In the Second Epistle we see him actually engaged on this journey in Macedonia (1 Corinthians 2:13; 1 Corinthians 8:1; 1 Corinthians 9:2-4); and upon the way to Corinth (1 Corinthians 2:1; 1 Corinthians 12:14; 1 Corinthians 13:1). The account given in Acts 20:1-2 agrees with this. This change was made in order to spare them. (2 Corinthians 1:23). He wishes to give them time, while he would be in Macedonia, to heal their divisions, to deliver to Satan the incestuous man, and amend their conduct in the assemblies of the church.]
1 Corinthians 16:6
but with you it may be that I shall abide, or even winter, —He expresses the probability of remaining with them through the winter. From Acts 20:2-3 we learn that he came into Greece (Corinth), and abode there three months, [which were winter months. The summer months of that year he had spent in Macedonia, and he “was hastening, if it were possible for him, to be at Jerusalem the day of Pentecost” (Acts 20:16); but as the Aegean Sea was not favorable for navigation till spring, he spent the intervening winter at Corinth.]
that ye may set me forward on my journey—Whether this means help forward with money, conveyance, or merely encourage him with their company, is not certain. [This accompanying forward the teachers of the gospel was an established custom in the early days of the church. (Acts 15:3; Acts 20:38; Acts 21:5; Romans 15:24; 2 Corinthians 1:16; Titus 3:13; 3 John 1:6).]
whithersoever I go.—[Paul well knew that some uncertainty must attach to his plans. As it was, he had to change his plans at the last moment. His intention was to sail from Corinth, but, owing to a plot to assassinate him, he changed his plan and went the overland route through Macedonia. (Acts 20:3).]
1 Corinthians 16:7
For I do not wish to see you now by the way;—He did not expect to see them on his trip to Macedonia, but would see them as he returned. [It seems that the information which Paul received in Ephesus concerning the disorders in the Corinthian church caused him to write this letter, instead of making them a passing visit, and to defer his visit for some months in order that this letter might have time to produce its effect. The same reason caused him, when he did go to Corinth, to remain there some time, that he might correct the abuses which had sprung up in his absence. The Second Epistle shows how anxious he was about the effects of this letter, and how overjoyed he was when Titus brought him word that it had brought them to repentance.]
for I hope to tarry a while with you,—[As things were between them and him time was necessary to make everything clear, and consequently he defers his future visit until he shall be able to prolong the visit as much as necessary.]
if the Lord permit.— [Paul regarded the entering on a journey as dependent on the will of the Lord, and felt that he had all in his hands. Christians ought to follow up all their plans and deliberations with this thought in mind; for it is rashness to undertake and determine things of the future while we have not even a moment in our power. The main thing indeed is that, in the affection of the heart, we submit to the Lord and his providence in everything that we undertake and resolve upon—that whenever we have to do with what is future we should make everything dependent upon the divine will.]
1 Corinthians 16:8
But I will tarry at Ephesus until Pentecost;—This was before the Pentecost in the year preceding his last journey to Jerusalem. Pentecost was fifty days after the Passover. The Passover of the next year, he was in Jerusalem. This letter was written between the Passover and Pentecost the year previous to this last trip to Jerusalem.
1 Corinthians 16:9
for a great door and effectual is opened unto me,—The reason given for remaining was that there was a good opening for preaching the gospel, and many ready to hear and obey. [The metaphor of an open door to represent the access of the preacher to the hearts of the people was a favorite with Paul. When he and Barnabas returned to Antioch from the first mission ever sent to the heathen world, “they rehearsed all things that God had done with them, and that he had opened a door of faith unto the Gentiles” (Acts 14:27); reporting the favorable outlook at Troas, he said: “When I came to Troas for the gospel of Christ, and when a door was opened unto me in the Lord, I had no relief for my spirit” (2 Corinthians 2:12-13); unto the Colossians he said “Continue steadfastly in prayer, watching therein with thanksgiving; withal praying for us also, that God may open unto us a door for the word, to speak the mystery of Christ, for which I am also in bonds” (Colossians 4:2-3); and of the Thessalonians he requested: “Finally, brethren, pray for us, that the word of the Lord may run and be glorified” (2 Thessalonians 3:1). The account of the great and effectual opening for the gospel, and the virulence of the adversaries, is given in Acts 19:8-20.
and there are many adversaries.—It was necessary for him to stay and refute them. The much opposition made him leave a place when none would obey; but when many obeyed, it was needful that he should stay and reap the harvest and meet the adversaries. [But Satan would not suffer the great success of the gospel without great opposition. There was no small stir which ended in the dangerous riot in the theatre, and Paul’s departure to Macedonia.]
1 Corinthians 16:10
Now if Timothy come,—[We learn from Acts 19:22 that Paul had dispatched Timothy, accompanied by Erastus, to Macedonia, and desired him to continue his journey to Corinth; but as his time was limited, he did not feel sure that he would reach there. His route took him through the churches which he had assisted in founding. It is probable that, after accomplishing the special work assigned to him, he was intercepted by Titus who prevented his reaching Corinth, and this seems to have happened, for Titus and Timothy returning, met Paul, possibly at Thessalonica where Paul wrote the Second Epistle to the Corinthians, and join him in the greeting to the church; but only Titus is spoken of as having brought any report from Corinth. (2 Corinthians 7:6-7; 2 Corinthians 7:13).]
see that he be with you without fear;—Timothy was young and an ardent friend of Paul, who had some strong enemies in Corinth. These were liable to mistreat Timothy.
for he worketh the work of the Lord, as I also do:—If they put difficulties in Timothy’s way, they will be hindering the work which God has given Paul to do. (1 Corinthians 4:17; Philemon 1:19-21).]
1 Corinthians 16:11
let no man therefore despise him.—Paul exhorted Timothy to “let no man despise thy youth; but be thou an ensample to them that believe, in word, in manner of life, in love, in faith, in purity.” (1 Timothy 4:12). The admonition here is that the Corinthians should not despise him or lightly esteem him on account of his youth, or hinder his work.
But set him forward on his journey in peace, that he may come unto me:—Set him on his way with every mark of respect, and with whatever he needs.
for I expect him with the brethren.—[Erastus is mentioned by Luke as being with Timothy (Acts 19:22); but this by no means excludes the possibility of others having gone with them, or of expecting that Timothy be joined by Titus and others on his return fulfilling his mission.]
1 Corinthians 16:12
But as touching Apollos the brother,—Apollos is presented to us at Ephesus as a man, mighty in the Old Testament Scriptures, knowing only John’s baptism, whom Priscilla and Aquila took to themselves, “and expounded unto him the way of God more accurately. And when he was minded to pass over into Achaia, the brethren encouraged him, and wrote to the disciples to receive him: and when he was come, he helped them much that had believed through grace; for he powerfully confuted the Jews, and that publicly, showing by the scriptures that Jesus was the Christ.” (Acts 18:24-28). One of the parties at Corinth claimed him as their leader. For this and some other reasons, it has been claimed that he was the opponent of Paul at Corinth mentioned in this letter. (1 Corinthians 1:12; 1 Corinthians 3:4-6).
I besought him much to come unto you with the brethren: —Paul besought Apollos to go to Corinth to use his influence to correct the evils at work there, and this shows the close relation that existed between them and the unreasonableness of regarding them as representatives of rival parties.
and it was not at all his will to come now; but he will come when he shall have opportunity.—He declined going at that time, but promised that he would go at a convenient time. Paul always spoke of Apollos with brotherly love. There was no conflict between them.
1 Corinthians 16:13
Watch ye,—Be watchful and careful in deportment. [They were to watch or be vigilant, against the evils of which they had been admonished—of dissensions, of erroneous teaching, and of disorders. They were to watch lest their souls should be ruined, and their salvation endangered; lest the enemy of the truth and of holiness should steal silently upon them, and surprise them.]
stand fast in the faith,—[“The faith” is a synonym for the gospel. They were to surrender themselves in mind and heart in obedience to the gospel, and abide in it in their daily life. So many are the impulses within, so many are the forces without, opposing the work, that nothing but an invincible determination could carry them through. They must be strong enough to bend and subordinate everything to the fruit. Paul said; “One thing I do, forgetting the things which are behind, and stretching forward to the things which are before, I press on toward the goal unto the prize of the high calling of God in Christ Jesus. Let us, therefore, as many as are perfect, be thus minded:… only, whereunto we have attained, by that same rule let us walk.” (Philippians 3:13-16).]
quit you like men,—Discharge the duties like true men. [Be not cowards, or timid, or alarmed at enemies, but be bold and brave.]
be strong.—Trust God, and go forth doing his will, and his strength will be with you.
1 Corinthians 16:14
Let all that ye do be done in love.—All their affairs were to be conducted in a spirit of love to God and man.
1 Corinthians 16:15
Now I beseech you, brethren (ye know the house of Stephanas, that it is the firstfruits—The house of Stephanas was among the first who became Christians in Achaia. They were among the few baptized by the hands of Paul, probably before Silas and Timothy reached Corinth.
of Achaia,—[Originally Achaia was a state of Greece situated in the northern part of the Peloponnesus, and comprehended Corinth and its isthmus. After Greece had been conquered by the Romans, the emperor Augustus Caesar divided the country, with the adjacent regions into two regions, Macedonia and Achaia. The latter comprehended the whole of the Peloponnesus, with continental Greece south of Illyricum, Epirus, and Thessaly. Corinth was the capital, and was the residence of the proconsul by whom the province was ruled. It is in the second or comprehensive sense that the word Achaia is used in the New Testament. (Acts 18:12; Acts 18:27; Acts 19:21; Romans 15:26; 2 Corinthians 1:1; 2 Corinthians 9:2; 1 Thessalonians 1:7-8).]
and that they have set themselves to minister unto the saints),—They gave themselves to ministering to the poor, afflicted saints, and helping those who preached the gospel.
1 Corinthians 16:16
that ye also be in subjection unto such,—The church should pay deference to such as were the oldest of the members and who gave themselves to the service of the Lord as well as to all who were helpers and laborers with the apostles.
and to every one that helpeth in the work and laboreth.— Experience and association with the apostles made them able to advise wisely. [To every faithful toiler for Christ the Christian should give earnest and hearty support.]
1 Corinthians 16:17
And I rejoice at the coming of Stephanas and Fortunatus and Achaicus:—Of Fortunatus and Achaicus nothing is known further than that which is here given.
for that which was lacking on your part they supplied.— The deficiency felt by Paul from the absence of the Corinthians, and the impossibility of communicating directly with them, had been supplied by their messengers, because it seemed to him as if in these three men he had the whole church with him.
1 Corinthians 16:18
For they refreshed my spirit—They had refreshed him by the help rendered. [They had dispelled the uneasiness which filled Paul’s heart in regard to them, by telling him of the church, and perhaps, by showing him many things in a less distressing light than he had supposed, they had given him real comfort.]
and yours:—The information carried back to Corinth was encouraging to the church, for it would be a great comfort to them to learn what a comfort their messengers had been to Paul.
acknowledge ye therefore them that are such.—They should acknowledge and show the regard due them for their valuable work.
1 Corinthians 16:19
The churches of Asia salute you.—The Roman province of Asia embraced Mysia, Lydia, Phrygia, and Caria, with Ephesus as its capital. In the New Testament, Asia always denotes the Roman province. To salute any one in the Lord is to salute him as a Christian. The salutations were, “God be with and bless you.” It seems that the writing of this letter was discussed in his meeting with the churches wherever he was and they desired that their greetings should be sent to the Corinthian church.
Aquila and Prisca salute you much in the Lord,—Aquila and Prisca were born in Pontus, lived in Rome for a time, but were compelled to leave that city when Emperor Claudius commanded all its Jewish inhabitants to depart. He removed to Corinth, where he worked at his craft of tent-making. Paul, who was of the same occupation, lodged with them, and formed strong attachments to them. They were his fellow passengers from Corinth as far as Ephesus, on his way to Syria. At Ephesus they met Apollos, “and expounded unto him the way of God more accurately.” (Acts 18:1-4; Acts 18:18-19; Acts 18:26). Now they have a church meeting in their house.
Soon after this they are in Rome again where they also have a church in their house. Paul calls them his “fellow-workers in Christ Jesus, who for my life laid down their own necks; unto whom not only I give thanks, but also all the churches of the Gentiles.” (Romans 16:3-5). They had rendered great service in spreading the gospel among the Gentiles.
with the church that is in their house.—They, as old laborers at Corinth, with the church in their house, join in sending salutations of love to the Corinthian brethren.
1 Corinthians 16:20
All the brethren salute you.—All the Christians with whom Paul was connected in Ephesus. They felt deep interest in the Christians at Corinth, and sent to them Christian salutations.
Salute one another with a holy kiss.—Some regard this as ordaining a manner of salutation that was to be perpetual and universal among the disciples; but no ordinance of God was so treated. All the commands and ordinances were commanded by Jesus Christ, repeated by the apostles, and recorded in his life and teachings as part of his work; not left simply to the salutations and greetings at the close of the epistles to the churches. Take baptism: it was introduced by John, approved by Jesus during his personal ministry, commanded in the commission (Matthew 28:19; Mark 16:16), and in the first sermon by the Holy Spirit on Pentecost, is constantly presented in Acts of Apostles, then through the epistles to the churches. Or, take the Lord’s Supper: it was solemnly instituted by Jesus, with the command to the disciples to do it in remembrance of him. Then the Holy Spirit presents it (Acts 2:42); it is observed by the disciples, with apostolic approval (Acts 20:7); then it was commanded, in the main body of the epistles, to be observed by the disciples. On the other hand, Jesus did not practice or command kissing, so far as recorded.
We have no example of the apostles practicing it. It is mentioned only when the apostles were sending salutations to others, being thereby reminded of their method of salutation. If it was intended as an ordinance of God, I do not see why it was treated so differently from his other ordinances and commands.
1 Corinthians 16:21
The salutation of me Paul with mine own hand.—Some one wrote the body of the epistle for the apostle, but this closing salutation was done by his own hand, which was an endorsement of the epistle as his own.
1 Corinthians 16:22
If any man loveth not the Lord, let him be anathema.— The refusal to love Christ on the part of a professed Christian deserves anathema, “for this is the love of God, that we keep his commandments.” (1 John 5:3). [The word anathema solemnly pronounces that which the Lord at his coming will confirm and ratify. This sentence is a stern epitome of the whole epistle: If any one by profligacy, by contentiousness, by covetousness, by idolatry, by arrogance, by heresy, evinces an utter lack of the love of the Lord Jesus Christ, he must abide the consequences of his moral status—there is no outlook in the future for such a man, he “shall suffer punishment, even eternal destruction from the face of the Lord and from the glory of his might” (2 Thessalonians 1:9), hence the words that follow.]
Maranatha.—[This is an Aramaic expression on which scholars are not agreed as to whether it means “the Lord has come,” or “our Lord has come,” or “our Lord cometh,” or “our Lord, come.” With “our Lord cometh” compare James 5:8; Revelation 1:7; Revelation 3:11; and this agrees with the context and the substance of the epistle. If this be right, the saying is admonitory. It warns them that at any moment they may have to answer for their shortcomings. Why this warning is given in Aramaic rather than in Greek is unknown.]
1 Corinthians 16:23
The grace of the Lord Jesus Christ be with you.—[Paul calmly passes to the closing prayer that the grace of Christ should abide with them. The risen Christ is the source of all spiritual blessings. (2 Corinthians 12:9). The prayer is for the ever-abiding intercourse, which is the strongest possible contrast to the utter rejection implied in the anathema, and the anticipation by faith of the coming of the Lord. It is the grace of Jesus Christ, inasmuch as the love of God becomes an actual gift to man through Christ.]
1 Corinthians 16:24
My love be with you all in Christ Jesus.—He assures them of the continuance of his love towards them. [Though he had much occasion to rebuke, and even threaten, he sends his love to all, even to those who caused division, who called themselves by the names of men, who had abetted the fornicator, and who had denied the resurrection. They had none of them sinned so far as to be out of reach of the love of God, and so he sends to them his love. His love would be the love of one who had them ever in his heart, his prayers, and his sympathy. This is a suitable conclusion to an epistle containing so much reproof and ending with so tremendous a curse. For every word had been prompted by genuine love for every one of them. Thus Paul himself is an example of that which he prescribes for others (verse 14).
His affection goes out after, and rests upon, and remains with, all of them. It is well to note that the epistle begins and ends with Jesus Christ.]
Amen.—[So be it, may it be as has been asked, said, promised, or threatened. (Deuteronomy 27:15-26; 2 Corinthians 1:20). To render it more emphatic, it is sometimes repeated. (Numbers 5:22). Jesus begins many of his sayings with this word, which is then translated “verily.” This idiom is peculiar to him. The proper signification of it here is to confirm the words of this epistle and invoke the fulfillment of them.]