http://biblebitbybit.blogspot.com/2016/01/1-corinthians-16.html
Posted by 1 Corinthians on Saturday, 16 January 2016
D. Counsel concerning the collection for the poor (16:1-4).
The flow of the previous chapter, from a prolonged discourse on doctrinal matters to a concluding exhortation on practical diligence, moved smoothly to a discussion of a practical expression of that faith—care for the needs of others and in particular, the needy in Jerusalem.
16:1. At this appropriate juncture, Paul took up the Corinthian inquiry (cf. 7:1) concerning a proposed collection for God’s people (cf. 1:2) in Jerusalem (15:3). The Corinthians had apparently heard about the collection through members of the Galatian churches, the oldest of all the Pauline-planted churches (Acts 13:14-14:23) in Derbe, Lystra, Iconium, and Pisidian Antioch. Paul’s instruction to them was repeated to the Corinthians.
16:2. Paul never used the word “tithe” when he discussed giving, even though he gave more attention to giving than any other New Testament writer. Giving should be a systematic, weekly practice on Sunday when the church meets together. Giving was also to be proportionate—in keeping with one’s income (cf. Acts 11:29). The income of some would permit them to give a greater proportion, while others, due to their few resources and other constraints on them, would be limited to lesser contributions. What was important was that giving be a unified ministry with each one participating, regardless of his income. Then when it came time to deliver the contributions to the saints in Jerusalem, no last-minute collections would need to be made, and the gift could be sent off gladly, not grudgingly (2 Cor. 9:5)—as would be true if it were wrung out by emotional appeals or personal pressure.
16:3-4. Paul’s practice in money matters was scrupulously aboveboard. Not only did he avoid solicitation for himself (cf. 9:12, 15), but also when he acted to meet the needs of others he avoided direct involvement in handling the gift. He preferred instead that individuals from the various contributing congregations elect representatives to bear their gift (cf. 2 Cor. 8:19-21) whom he might then accompany to the presentation.
E. Counsel concerning future visits (16:5-12).
The mention of his planned arrival in connection with the collection sparked another brief digression on the subject of future visits.
16:5. It was Paul’s plan to leave Ephesus, his place of ministry at that time (v. 8), and journey through Macedonia, the region north of Corinth where the churches of Philippi, Thessalonica, and presumably Berea (cf. Acts 20:4, a delegate from Berea accompanied Paul) flourished. They too were planning to make a contribution to the needy in Jerusalem (cf. 2 Cor. 8:1-4).
16:6-7. On that journey (cf. Acts 19:21) Paul hoped to be able to spend some time with the Corinthians, possibly as long as the winter since travel by sea in that season was ill-advised (cf. Acts 27:9-44). This, in fact, he eventually did (see the Introduction) but not on the schedule here set forth. This change of plans became a source of trouble for him with the Corinthians later (cf. 2 Cor. 1:15-2:1). What Paul meant by the words you can help me on my journey is clarified later (1 Cor. 16:11). He desired that his departure be marked by “peace,” which would be in keeping with the Lord’s will (cf. James 4:15).
16:8-9. For the time being, Paul intended to stay on at Ephesus in ministry, where the opportunities and the opposition were both great. One or the other of these situations may have arisen while he was writing this letter (cf. 4:19). It says something about Paul’s perception of his ministry that the presence of opposition was a sign to him of the viability of his labor and reason for pressing on, not running away (cf. Acts 19:30-31). Those who opposed him in Corinth (1 Cor. 4:18-21) probably took note of this.
16:10-11. In the meantime Paul intended to send his beloved assistant Timothy to Corinth. The younger man sometimes traveled in Paul’s place (cf. Phil. 2:19-24). That Timothy might have cause to fear while ministering in Corinth confirms, as this letter indicates, that working with the Corinthian church was no picnic. However, it probably says more about the character of Timothy, a man devoted to Christ (Phil. 2:19-21) but lacking Paul’s robust boldness (cf. 1 Tim. 4:12; 2 Tim. 1:7-8; 2:1).
The identity of the brothers accompanying Timothy is not clear. It appears that Timothy went out from Ephesus with Erastus (Acts 19:22). They may have been joined by some of the men who later composed Paul’s traveling party for delivering the collection (Acts 20:4).
16:12. The last of the Corinthian questions (cf. 7:10) concerned Apollos. They apparently inquired about the possibility of a return visit from him. Paul said he had strongly urged Apollos to do this but that the gifted Alexandrian had decided to stay on in Ephesus with Paul, and not join Timothy and Erastus in their trip (Acts 19:22). Earlier in the letter, Paul had described himself and Apollos as fellow workers under God (1 Cor. 3:9). This verse bears eloquent tribute to the fact that Paul conducted himself not as a master but as a partner with others who labored in ministry.
V. Conclusion (16:13-24).
A. Exhortation on appropriate conduct and commendation (16:13-18).
16:13-14. Paul began the conclusion with a pointed exhortation along a fivefold line. The command, Be on your guard (gregoreite) might be rendered “be diligent” in carrying out the will of God (cf. 15:58, “give yourselves fully to the work of the Lord”). In view of the Corinthians’ susceptibility to false teachers (cf. 2 Cor. 11:3) the exhortation to stand firm in the faith was a timely reminder (cf. 1 Cor. 15:1, 58). So too were the closing exhortations (similar to the Gr. text of several Pss., e.g., 27:14; 31:24) to be men of courage and be strong, that is, marked by maturity (cf. 1 Cor. 14:20) and not infants easily swept aside (cf. Eph. 4:14). That sort of diligence and commitment is required if everything is to be done in love (cf. 1 Cor. 12:31b=14:1).
16:15-16. Achaia was the Roman province extending over central and southern Greece of which Corinth was the capital. Those in the household of Stephanas were among the first converts in the region (cf. Acts 17:34, for some in Athens believed), and they were among those who assumed responsibility for the general welfare of the church. Sometimes Paul appointed elders (Acts 14:23) but in this instance members of Stephanas’ household voluntarily took on the responsibility (cf. 1 Tim. 3:1). Paul recognized their position as ordained by God and urged others to submit to them. As an aside, it may be said that this text argues strongly against the view that infants were in view when a household was referred to. It is difficult to see how infants could be of service to the saints. One primary qualification for church leadership was a willingness to serve (cf. Matt. 23:11; Luke 22:26). To those who labored with this spirit, submission on the part of others in the church was due.
16:17-18. By their very presence, three men from the Corinthian church— Stephanas, Fortunatus, and Achaicus— were able to refresh and encourage Paul despite the fact that they probably also brought confirmation of the bad news earlier reported by Chloe’s people (1:11). These men were the probable bearers of the letter to which Paul had responded (7:1 et al.).
B. Salutation, imprecation, and benediction (16:19-24).
16:19. The churches . . . of Asia, perhaps those indicated in Revelation 2-3, joined with Paul in sending greetings to their sister church in Corinth (cf. 1 Cor. 1:2). Aquila and Priscilla were tentmakers whom Paul met in Corinth and with whom he lived. They had followed Paul to Ephesus and remained there in minis try, making their house available as a meeting place (cf. Rom. 16:3-5). They would, of course, know and be known by many in the Corinthian church.
16:20. All the brothers may refer to those from the Corinthian church in Ephesus at the time of writing (1:11; 16:17), or to believers in Ephesus who met in a house(s) other than that of Aquila and Priscilla, or simply to the collective community of Christians in the province of Asia.
The holy kiss (cf. 2 Cor. 13:12; Rom. 16:16; 1 Thes. 5:25; 1 Peter 5:14) was primarily a symbolic expression of the love, forgiveness, and unity which should exist among Christians. As such, it became associated with the celebration of the Lord’s Supper as a prelude to its observance (cf. Justin Apology 1. 65. 2). It was a mark of the familial bond which united believers. There is no indication that it was restricted to one’s own sex in the New Testament era (cf. Luke 7:37, 45). The suggestion to separate the sexes for the exchange of the kiss arose in the late second century due to concern about criticism from non-Christians and the danger of erotic abuse (cf. Athenagorus Supplication 32; Clement of Alexandria Pedagogue 3. 81. 2-4). By the third century it seems that the sexes were separated (Apostolic Constitutions 2. 57. 17), and by the fourth century the clergy and laity were also kept apart (Apostolic Constitutions 8. 11. 9). Such, however, was apparently not the case in the New Testament church where love for one another was openly expressed.
16:21. At this point Paul stopped dictating the letter (cf. Rom. 16:22; Gal. 6:11) and wrote the final words himself.
16:22. Paul’s personal note began with a passionate warning probably aimed at false teachers (cf. 12:3) whom he believed to be already present in the congregation (cf. 2 Cor. 11:3-4). The verb love (philei) is related to the noun philemati for “kiss” (1 Cor. 16:20). It expresses adoration and devotion, qualities absent in false brethren. Paul invoked God’s wrath on these false teachers (cf. Gal. 1:8-9) and in the same breath appealed to Christ to return (cf. Matt. 7:21-23; Rev. 22:20). Come, O Lord! renders the Greek words marana tha (“Maranatha”), which transliterate the Aramaic “Lord, come.”
16:23-24. To the congregation of Christians in Corinth, Paul invoked what they sorely needed, the continued grace of the Lord Jesus (cf. 1:4). He assured them of what they hardly deserved, his fervent though unrequited (cf. 2 Cor. 6:11-13; 12:15) love (agape). He embraced the disunited lot of them (cf. 1 Cor. 1:10) as their spiritual father in Christ Jesus (4:15).
Excerpt from:
Walvoord, J. F., Zuck, R. B., & Dallas Theological Seminary. (1983-c1985).
The Bible Knowledge Commentary : An Exposition of the Scriptures.
Wheaton, IL: Victor Books.
