Treats, 1. Of the collection to be made for the saints in Jerusalem, vs. 1–9. 2. Of Timothy and Apollos, whom the apostle commends to the confidence of the Corinthians, vs. 10–14. 3. The third paragraph contains exhortations and greetings, vs. 15–20. 4. The last paragraph is the salutation written with Paul’s own hand, vs. 21–24.
Concerning the Collection for the Saints at Jerusalem
FOR some reason not now to be certainly ascertained, poverty prevailed in Jerusalem among the believers more than in any other part of the church. Almost all the special exhortations to provide for the poor, in Paul’s epistles, have primary reference to the poor in Jerusalem. He had exhorted the churches 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 the 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 and indolence. The collection made by the Syrian churches, 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, therefore, undervalued and suspected as he was by the Jewish Christians, laboured assiduously in their behalf. He exhorts the Corinthians to adopt the same arrangements 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. He would either send it by persons whom they might approve to Jerusalem, or if the sum were of sufficient magnitude to make it worth while, he would himself accompany their messengers, vs. 3, 4. He announces his purpose to visit the Corinthians after having passed over Macedonia, and perhaps to pass the winter with them. His prospects of usefulness in Ephesus would detain him in that city until Pentecost, vs. 5–9.
As to Timothy and Apollos he exhorts them to treat the former in such a manner that he might be free from fear among them, for he was worthy of their confidence, vs. 10, 11. Of the latter he says he had urged him to go to Corinth with the other brethren, but that he was unwilling to do so then, but would go when a suitable occasion offered, vs. 12–14. He exhorts them to submission to the household of Stephanas, and to every one who was labouring in the good cause, vs. 15, 16. He expresses his gratification in seeing the brethren from Corinth, and sends salutations from those around him to the Christians in Achaia, vs. 17–20. The conclusion of the epistle was written with his own hand as an authentication of the whole, vs. 21–24.
1. Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
But concerning 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 expression, “for the poor of the saints who are in Jerusalem,” in whose behalf, he tells the Romans, Macedonia and Achaia had made a contribution. The Greek word λογία, in the sense of συλλογή, collection, is only found in this passage. As I have given orders, i. e. as I arranged or ordered. This is the language of authority. For although these contributions were voluntary, and were required to be made cheerfully, 2 Cor. 9:7, yet they were a duty, and therefore both the collection itself, and the mode in which it should be accomplished, 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.
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.
The collection was to be made every Lord’s day; every one was to contribute; and the contributions were to be in proportion to the means of the giver. These are the three principles which the apostle had established among the churches of Galatia, and which he urged the Corinthians to adopt. Upon the first day of the week, literally, upon one of the Sabbath, according to the Jewish method of designating the days of the week. The Hebrew word, sabbath (rest), is used not only in the singular, but also in the plural form, both for the seventh day, and for the whole week, Luke 18:12. That the first day of the week was, by divine appointment, made the sacred day for Christians, may be 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 observance was intended to commemorate. The sanctification 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; and as Christianity is founded on the resurrection of Christ, the day on which Christ 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 Christians assembled for worship, Acts 20:7. 5. From the uniform practice of the whole church, which practice, having the clear evidence of apostolic sanction, is authoritative.