1 Corinthians 16:1-12

With regard to the collection for the people of Christ, do you too follow the instructions which I gave to the Churches of Galatia. Every first day of the week each of you must put by and save up whatever his prosperity demands, so that there may be no need to take collections when I arrive. Whenever I arrive, I will send whoever you approve by letter to take your gifts to Jerusalem. If it is fitting for me to go, too, they will travel with me. I will come to you after I have passed through Macedonia. Possibly I may stay with you, or I may even spend the winter with you so that you may speed me on my way wherever I go. I do not want to see you now in the passing, for I hope to stay some time with you, if the Lord permits it. I will stay in Ephesus until Pentecost, for a great and effective door stands open to me, although my opponents are many.

If Timothy comes, see that he may be able to stay with you without fear. He is doing God's work just as I, too, am doing it, so let no one look down on him. Speed him on his way with the blessing of peace that he may come to me, for I and the brothers are eagerly waiting for him. With regard to Apollos, the brother, I have strongly urged him to go to you with the brothers, but he was all against coming to you just now, but will come when the time is convenient.

There is nothing more typical of Paul than the abrupt change between 1 Corinthians 15:1-58 and 1 Corinthians 16:1-24; 1 Corinthians 15:1-58 has been walking in the loftiest realms of thought and theology, and discussing the life of the world to come. 1 Corinthians 16:1-24 deals with the most practical things in the most practical way and is concerned with the everyday life of this world and the administration of the Church. There is no reach of thought too high for Paul to scale and no practical detail of administration too small for him to remember. He was very far from being one of those visionaries, who are at home in the realms of theological speculation and quite lost in practical matters. There might be times when his head was in the clouds but his feet were always planted firmly on the solid earth.

He begins by dealing with the collection for the poor saints at Jerusalem. This was an undertaking very dear to Paul's heart. (compare Galatians 2:10; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15; Romans 15:25; Acts 24:17). There was a certain brotherliness in the ancient world. In the Greek world there were associations called eranoi. If a person fell on evil days or was in sudden need, his friends would club together to raise an interest-free loan to help him. The synagogue had officials whose duty it was to collect from those who had and to share out to those who had not. Quite frequently Jews who had gone abroad and prospered sent their envoys to Jerusalem with contributions for the Temple and for the poor. Paul did not want the Christian Church to be behind the Jewish and the heathen world in generosity.

But to him this collection for the poor at Jerusalem meant more than that. (i) It was a way of demonstrating the unity of the Church. It was a way of teaching the scattered Christians that they were not members of a congregation only, but members of a Church, each part of which had obligations to the rest. The narrowly congregational outlook was far from the Pauline conception of the Church. (ii) It was a way of putting into effect the practical teaching of Christianity. By arranging this collection Paul was providing his converts with an opportunity of translating into action the teaching of Christ on the virtue of love.

It has been pointed out that, in different letters and speeches, Paul uses no fewer than nine different words to describe this collection.

(i) Here he calls it a logia (G3048); the word means an extra collection. A logia was something which was the opposite of a tax which a man had to pay; it was an extra piece of giving. A man never satisfies his Christian duty by discharging the obligations which he can legally be compelled to fulfil. The question of Jesus was, "What more are you doing than others?" (Matthew 5:47).

(ii) Sometimes he calls it a charis (G5485) (1 Corinthians 16:3; 2 Corinthians 8:4). As we have already seen, the characteristic of charis (G5485) is that it describes a free gift freely given. The really lovely thing is not something extracted from a man, however large it be, but something given in the overflowing love of a man's heart, however small it be. We must note that Paul does not lay down a flat rate which each Corinthian Christian must give; he tells them that they must give as their prosperity demands. A man's heart must tell him what to give.

(iii) Sometimes he uses the word koinonia (G2842) (2 Corinthians 8:4; 2 Corinthians 9:13; Romans 15:6). Koinonia means fellowship, and the essence of fellowship is sharing. Christian fellowship is based on the spirit which cannot hug to itself that which it has, but which regards all its possessions as things to be shared with others. Its dominating question is not, "What can I keep?" but, "What can I give"

(iv) Sometimes he uses the word diakonia (G1248) (2 Corinthians 8:4; 2 Corinthians 9:1; 2 Corinthians 9:12-13). Diakonia means practical Christian service. It is from its kindred word diakonos (G1249) that we get our English word deacon. It may sometimes happen that the limitations of life prevent us from rendering personal service and it may often happen that our money can go where we cannot go.

(v) Once he uses the word hadrotes (G100), whose meaning is abundance (2 Corinthians 8:20). In that passage Paul speaks of the envoys of the Church who accompany him to guarantee that he does not misuse the abundance which is entrusted to him. Paul would never have desired an abundance for himself. He was content with what he could earn with the toil of his hands and the sweat of his brow. But he was glad in heart when he had abundance to give away. It is a grim commentary on human nature that, when a man is dreaming of what he would do if he was a millionaire, he almost always begins by thinking what he would buy for himself, and seldom of what he would give away.

(vi) Sometimes he uses the word eulogia (G2129), which in this case means bounty (2 Corinthians 9:5). There is a kind of giving which is not a bounty. The gift is given as a bleak and unavoidable duty, given with a grudge and with no delight. All true giving is a bounty which we are supremely glad to give.

(vii) Sometimes he uses the word leitourgia (G3009) (2 Corinthians 9:12). In classical Greek this is a word with a noble history. In the great days of Athens there were generous citizens who volunteered out of their own pockets to shoulder the expenses of some enterprise on which the city was engaged. It might be to defray the expenses of training the chorus for some new drama or some team to compete for the honour of the city in the games; it might be to pay for the outfitting and manning of a trireme or man-of-war in time of the city's peril. A leitourgia (G3009) was originally a service of the state voluntarily accepted. Christian giving is something which should be volunteered. It should be accepted as a privilege to help in some way the household of God.

(viii) Once he speaks of this collection as eleemosune (G1654) (Acts 24:17). That is the Greek word for alms. So central was alms-giving to the Jewish idea of religion, that the Jew could use the same word for almsgiving and righteousness.

"Alms given to a father shall not be blotted out,

And it shall stand firm as a substitute for sin;

In the day of trouble it shall be remembered,

Obliterating thine iniquities as the heat the

hoar frost" (Ecc 14:15).

The Jew would have said, "How can a man show that he is a good man except by being generous?"

(ix) Lastly he uses the word prosphora (G4376) (Acts 24:17). The interesting thing is that prosphora is the word for an offering and a sacrifice. In the realest sense that which is given to a man in need is a sacrifice to God. The best of all sacrifices to him, after the sacrifice of the penitent heart, is kindness shown to one of his children in trouble.

At the end of this section Paul commends two of his helpers. The first is Timothy. Timothy had the disadvantage of being a young man. The situation in Corinth was difficult enough for the experienced Paul; it would be infinitely worse for Timothy. Paul's commendation is that they are to respect Timothy, not for his own sake, but for the sake of the work that he is doing. It is not the man who glorifies the work but the work which glorifies the man. There is no dignity like the dignity of a great task. The second is Apollos. Apollos emerges from this passage as a man of great wisdom. Right at the beginning of this letter we saw that there was a party in Corinth who, quite without the sanction of Apollos, had attached themselves to his name. Apollos knew that, and, no doubt, he wished to stay away from Corinth, lest that party try to annex him. He was wise enough to know that, when a Church is torn with party politics, there is a time when it is wiser and more far-sighted to stay away.

CLOSING WORDS AND GREETINGS (1 Corinthians 16:13-21)