Day 1327 of 1461 · 2030-08-19
1 Corinthians 16:1–24
1Now concerning the collection for the saints, as I commanded the assemblies of Galatia, you do likewise.
2On the first day of every week, let each one of you save, as he may prosper, that no collections are made when I come.
3When I arrive, I will send whoever you approve with letters to carry your gracious gift to Jerusalem.
4If it is appropriate for me to go also, they will go with me.
5But I will come to you when I have passed through Macedonia, for I am passing through Macedonia.
6But with you it may be that I will stay, or even winter, that you may send me on my journey wherever I go.
7For I do not wish to see you now in passing, but I hope to stay a while with you, if the Lord permits.
8But I will stay at Ephesus until Pentecost,
9for a great and effective door has opened to me, and there are many adversaries.
10Now if Timothy comes, see that he is with you without fear, for he does the work of the Lord, as I also do.
11Therefore let no one despise him. But set him forward on his journey in peace, that he may come to me; for I expect him with the brothers.
12Now concerning Apollos, the brother, I strongly urged him to come to you with the brothers; and it was not at all his desire to come now; but he will come when he has an opportunity.
13Watch! Stand firm in the faith! Be courageous! Be strong!
14Let all that you do be done in love.
15Now I beg you, brothers—you know the house of Stephanas, that it is the first fruits of Achaia, and that they have set themselves to serve the saints—
16that you also be in subjection to such, and to everyone who helps in the work and labors.
17I rejoice at the coming of Stephanas, Fortunatus, and Achaicus; for that which was lacking on your part, they supplied.
18For they refreshed my spirit and yours. Therefore acknowledge those who are like that.
19The assemblies of Asia greet you. Aquila and Priscilla greet you much in the Lord, together with the assembly that is in their house.
20All the brothers greet you. Greet one another with a holy kiss.
21This greeting is by me, Paul, with my own hand.
22If any man doesn’t love the Lord Jesus Christ, let him be cursed. Come, Lord!
23The grace of the Lord Jesus Christ be with you.
24My love to all of you in Christ Jesus. Amen.
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~944 words.
Matthew Henry. Here is the time when this is to be done: The first day of the week, kata mian sabbatōn (Luk 24:1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. Another reason is implied; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: Conduct him forth in peace, that he may come to me, for I look for him with the brethren (Co1 16:11); or I with the brethren look for him (the original will bear either), ekdechomai gar auton meta tōn adelphōn - "I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. We may tell our brethren and friends with great plainness and pathos that, if they love not the Lord Jesus Christ, they must perish, while we heartily wish the grace of Christ may be with them. With a very solemn warning to them: If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, Co1 16:22. As much as if he had said, "Though I warn you against falling under his displeasure, I heartily wish you an interest in his dearest love and his eternal favour." The grace of our Lord Jesus Christ comprehends in it all that is good, for time or eternity.
Jamieson–Fausset–Brown. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Lev 23:11, Lev 23:15-16, Lev 23:36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (Co2 12:14). Achaicus--probably of Stephanas' household. that . . . lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer. in the Lord--They pray for all blessings on you from the Lord, the source of every good [GROTIUS]. My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him.
John Calvin. 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. 2. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do 10. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 11. Now, that they may be the more inclined to put honor upon that house, (for as to the other, it appears to me to be, in this place at least, a spurious addition,) he reminds them that they were the first-fruits of Achaia, that is, that the household of Stephanas were the first that had embraced the gospel. Every one, however, I think, must see how silly and puerile is the idea, that the Apostle spoke to Greeks in the Syriac tongue, when meaning to say -- The Lord has come.
Jonathan Edwards. Upon the first day of the week, let event one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 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. 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 very name of this day, the Lord’s day, or Jesus’s day, should endear it to Christians, as it intimates the special relation it has to Christ, and also the design of it, which is the commemoration of our dear Saviour, and his love to his church in redeeming it. 2. The grace of the Lord Jesus Christ be with you.” The apostle concludes his epistle with a curse and a blessing; he curses all that do not love the Lord Jesus Christ, but yet he blesses all that are of the church of Corinth; by which it is evident that those that are regularly of the communion of the Christian church are visible lovers of the Lord Jesus Christ, that is, they are so looked upon in public charity, and treated as if they were really such.
Full commentary on this passage
Matthew Henry
chapter
In this chapter the apostle, I. Gives directions about some charitable collection to be made in this church, for the afflicted and impoverished churches in Judea (Co1 16:1-4). II. He talks of paying them a visit (Co1 16:5-9). III. He recommends Timothy to them, and tells them Apollos intended to come to them (Co1 16:10-12). IV. He presses them to watchfulness, constancy, charity, and to pay a due regard to all who helped him and his fellow-labourers in their work (Co1 16:13-19). V. After salutations from others, and his own, he closes the epistle with a solemn admonition to them, and his good wishes for them (Co1 16:20 to the end).
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1–4
In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,
I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, Co1 16:1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, Co2 8:13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.
II. The direction itself, concerning which observe,
1. The manner in which the collection was to be made: Every one was to lay by in store (Co1 16:2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, Ti1 6:17, Ti1 6:18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves. By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph 4:28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford. Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.
2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodōtai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Pr…
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5–9
In this passage the apostle notifies and explains his purpose of visiting them, concerning which, observe, 1. His purpose: he intended to pass out of Asia, where he now was (vide Co1 16:8, Co1 16:19) and to go through Macedonia into Achaia, where Corinth was, and to stay some time with them, and perhaps the winter, Co1 16:5, Co1 16:6. He had long laboured in this church, and done much good among them, and had his heart set upon doing much more (if God saw fit), and therefore he had it in his thoughts to see them, and stay with them. Note, The heart of a truly Christian minister must be much towards that people among whom he has long laboured, and with remarkable success. No wonder that Paul was willing to see Corinth and stay with them as long as the other duties of his office would permit. Though some among this people despised him, and made a faction against him, doubtless there were many who loved him tenderly, and paid him all the respect due to an apostle and their spiritual father. And is it any wonder that he should be willing to visit them, and stay with them? And as to the rest, who now manifested great disrespect, he might hope to reduce them to a better temper, and thereby rectify what was out of order in the church, by staying among them for some time. It is plain that he hoped for some good effect, because he says he intended to stay, that they might bring him on his journey whithersoever he went (Co1 16:6); not that they might accompany him a little way on the road, but expedite and furnish him for his journey, help and encourage him to it, and provide him for it. He is to be understood of being brought forward in his journey after a godly sort (as it is expressed, Jo3 1:6), so that nothing might be wanting to him, as he himself speaks, Tit 3:13. His stay among them, he hoped, would cure their factious humour, and reconcile them to himself and their duty. Note, It was a just reason for an apostle to make his abode in a place that he had a prospect of doing good. 2. His excuse for not seeing them now, because it would be only by the way (Co1 16:7), en parodō - in transitu - en passant: it would only be a transient visit. He would not see them because he could not stay with them. Such a visit would give neither him nor them any satisfaction or advantage; it would rather raise the appetite than regale it, rather heighten their desires of being together than satisfy them. He loved them so much that he longed for an opportunity to stay with them, take up his abode among them for some length of time. This would be more pleasing to himself, and more serviceable to them, than a cursory visit in his way; and therefore he would not see them now, but another time, when he could tarry longer. 3. We have the limitation of this purpose: I trust to tarry awhile with you, if the Lord permit, Co1 16:7. Though the apostles wrote under inspiration, they did not know thereby how God would dispose of them. Paul had a purpose of coming to Corinth, and staying there, and hoped to do good thereby. This was not a purpose proceeding from any extraordinary motion or impulse of the Spirit of God; it was not the effect of inspiration; for had it been such he could not have spoken of it in this manner. A purpose formed thus in him must have been the purpose of God, signified to him by his Spirit; and could he say he would come to Corinth upon this view only, if God permit, that is, that he would execute God's own purpose concerning himself, with God's permission? It is to be understood then of a common purpose, formed in his own spirit. And concerning all our purposes it is fit we should say, "We will execute them if the Lord permit." Note, All our purposes must be made with submission to the divine providence. We should say, If the Lord will, we shall live, and do this and that, Jam 4:15. It is not in us to effect our own designs, without the divine leave. It is by God's power and permission, and under his direction, that we must do every t…
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10–12
In this passage,
I. He recommends Timothy to them, in several particulars. As, 1. He bids them take care that he should be among them without feat, Co1 16:10. Timothy was sent by the apostle to correct the abuses which had crept in among them; and not only to direct, but to blame, and censure, and reprove, those who were culpable. They were all in factions, and no doubt the mutual strife and hatred ran very high among them. There were some very rich, as it is probable; and many very proud, upon account both of their outward wealth and spiritual gifts. Proud spirits cannot easily bear reproof. It was reasonable therefore to think young Timothy might be roughly used; hence the apostle warns them against using him ill. Not but that he was prepared for the worst; but, whatever his firmness and prudence might be, it was their duty to behave themselves well towards him, and not discourage and dishearten him in his Lord's work. They should not fly out into resentment at his reproof. Note, Christians should bear faithful reproofs from their ministers, and not terrify and discourage them from doing their duty. 2. He warns them against despising him, Co1 16:11. He was but a young man, and alone, as Ecumenius observes. He had no one to back him, and his own youthful face and years commanded but little reverence; and therefore the great pretenders to wisdom among them might be apt to entertain contemptuous thoughts of him. "Now," says the apostle, "guard against this." Not that he distrusted Timothy; he knew that Timothy would do nothing to bring contempt on his character, nothing to make his youth despicable. But pride was a reigning sin among the Corinthians, and such a caution was but too necessary. Note, Christians should be very careful not to pour contempt on any, but especially on ministers, the faithful ministers of Christ. These, whether young or old, are to be had in high esteem for their works sake. 3. He tells them they should give him all due encouragement, use him well while he was with them; and, as an evidence of this, they should send him away in friendship, and well prepared for his journey back again to Paul. This, as I have before observed, is the meaning of bringing him on his journey in peace, Co1 16:11. Note, Faithful ministers are not only to be well received by a people among whom they may for a season minister, but are to be sent away with due respect.
II. He assigns the reasons why they should behave thus towards Timothy. 1. Because he was employed in the same work as Paul, and acted in it by the same authority, Co1 16:10. He did not come on Paul's errand among them, nor to do his work, but the work of the Lord. Though he was not an apostle, he was assistant to one, and was sent upon this very business by a divine commission. And therefore to vex his spirit would be to grieve the Holy Spirit; to despise him would be to despise him that sent him, not Paul, but Paul's Lord and theirs. Note, Those who work the work of the Lord should be neither terrified nor despised, but treated with all tenderness and respect. Such are all the faithful ministers of the word, though not all in the same rank and degree. Pastors and teachers, as well as apostles and evangelists, while they are doing their duty, are to be treated with honour and respect. 2. Another reason is implied; as they were to esteem him for his work's sake, so also for Paul's sake, who had sent him to Corinth; not of his own errand indeed, but to work the work of the Lord: Conduct him forth in peace, that he may come to me, for I look for him with the brethren (Co1 16:11); or I with the brethren look for him (the original will bear either), ekdechomai gar auton meta tōn adelphōn - "I am expecting his return, and his report concerning you; and shall judge by your conduct towards him what your regard and respect for me will be. Look to it that you send him back with no evil report." Paul might expect from the Corinthians, that a messenger from him, upon such a…
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13–18
In this passage the apostle gives,
I. Some general advices; as, 1. That they should watch (Co1 16:13), be wakeful and upon their guard. A Christian is always in danger, and therefore should ever be on the watch; but the danger is greater at some times and under some circumstances. The Corinthians were in manifest danger upon many accounts: their feuds ran high, the irregularities among them were very great, there were deceivers got among them, who endeavoured to corrupt their faith in the most important articles, those without which the practice of virtue and piety could never subsist. And surely in such dangerous circumstances it was their concern to watch. Note, If a Christian would be secure, he must be on his guard; and the more his danger the greater vigilance is needful for his security. 2. He advises them to stand fast in the faith, to keep their ground, adhere to the revelation of God, and not give it up for the wisdom of the world, nor suffer it to be corrupted by it - stand for the faith of the gospel, and maintain it even to death; and stand in it, so as to abide in the profession of it, and feel and yield to its influence. Note, A Christian should be fixed in the faith of the gospel, and never desert nor renounce it. It is by this faith alone that he will be able to keep his ground in an hour of temptation; it is by faith that we stand (Co2 1:24); it is by this that we must overcome the world (Jo1 5:4), both when it fawns and when it frowns, when it tempts and when it terrifies. We must stand therefore in the faith of the gospel, if we would maintain our integrity. 3. He advises them to act like men, and be strong: "Act the manly, firm, and resolved part: behave strenuously, in opposition to the bad men who would divide and corrupt you, those who would split you into factions or seduce you from the faith: be not terrified nor inveigled by them; but show yourselves men in Christ, by your steadiness, by your sound judgment and firm resolution." Note, Christians should be manly and firm in all their contests with their enemies, in defending their faith, and maintaining their integrity. They should, in an especial manner, be so in those points of faith that lie at the foundation of sound and practical religion, such as were attacked among the Corinthians: these must be maintained with solid judgment and strong resolution. 4. He advises them to do every thing in charity, Co1 16:14. Our zeal and constancy must be consistent with charity. When the apostle would have us play the man for our faith or religion, he puts in a caution against playing the devil for it. We may defend our faith, but we must, at the same time, maintain our innocence, and not devour and destroy, and think with ourselves that the wrath of man will work the righteousness of God, Jam 1:24. Note, Christians should be careful that charity not only reign in their hearts, but shine out in their lives, nay, in their most manly defences of the faith of the gospel. There is a great difference between constancy and cruelty, between Christian firmness and feverish wrath and transport. Christianity never appears to so much advantage as when the charity of Christians is most conspicuous when they can bear with their mistaken brethren, and oppose the open enemies of their holy faith in love, when every thing is done in charity, when they behave towards one another, and towards all men, with a spirit of meekness and good will.
II. Some particular directions how they should behave towards some that had been eminently serviceable to the cause of Christ among them.
1. He gives us their character (1.) The household of Stephanas is mentioned by him, and their character is, that they were the first-fruits of Achaia, the first converts to Christianity in that region of Greece in which Corinth was. Note, It is an honourable character to any man to be early a Christian, betimes in Christ. But they had moreover addicted themselves to the ministry of the saints, to serve the …
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19–24
The apostle closes his epistle,
I. With salutations to the church of Corinth, first from those of Asia, from Priscilla and Aquila (who seem to have been at this time inhabitants of Ephesus, vid. Act 18:26), with the church in their house (Co1 16:19), and from all the brethren (Co1 16:20) at Ephesus, where, it is highly probable at least, he then was. All these saluted the church at Corinth, by Paul. Note, Christianity does by no means destroy civility and good manners. Paul could find room in an epistle treating of very important matters to send the salutations of friends. Religion should promote a courteous and obliging temper towards all. Those misrepresent and reproach it who would take any encouragement from it to be sour and morose. Some of these salute them much in the Lord. Note, Christian salutations are not empty compliments; they carry in them real expressions of good-will, and are attended with hearty recommendations to the divine grace and blessing. Those who salute in the Lord wish their brethren all good from the Lord, and breathe out their good wishes in fervent prayers. We read also of a church in a private family, Co1 16:19. It is very probable that the family itself is called the church in their house. Note, Every Christian family should in some respects be a Christian church. In some cases (as, for instance, were they cast away on a foreign shore, where there are no other Christians), they should be a church themselves, if large enough, and live in the use of all ordinances; but in common cases they should live under the direction of Christian rules, and daily offer up Christian worship. Wherever two or three are gathered together, and Christ is among them, there is a church. To these salutations he subjoins, 1. An advice, that they should greet one another with a holy kiss (Co1 16:20), or with sincere good-will, a tacit reproof of their feuds and factions. When the churches of Asia, and the Christian brethren so remote, did so heartily salute them in the Lord, and own and love them as brethren, and expressed so much good-will to them, it would be a shame for them not to own and love one another as brethren. Note, The love of the brethren should be a powerful incentive to mutual love. When the other churches of Christ love us all, we are very culpable if we do not love one another. 2. He subjoins his own salutation: The salutation of me Paul with my own hand, Co1 16:21. His amanuensis, it is reasonable to think, wrote the rest of his epistle from his mouth, but at the close it was fit that himself should sign it, that they might know it to be genuine; and therefore it is added (Th2 3:17), Which is my token in every epistle, the mark of its being genuine; so he wrote in every epistle which he did not wholly pen, as he did that to the Galatians, Gal 6:11. Note, Those churches to whom apostolical letters were sent were duly certified of their being authentic and divine. Nor would Paul be behind the rest of the brethren in respect to the Corinthians; and therefore, after he has given their salutations, he adds his own.
II. With a very solemn warning to them: If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha, Co1 16:22. We sometimes need words of threatening, that we may fear. Blessed is he, says the wise man, who feareth always. Holy fear is a very good friend both to holy faith and holy living. An how much reason have all Christians to fear falling under this doom! If any man love not the Lord Jesus Christ, let him be Anathema, Maran-atha. Here observe, 1. The person described, who is liable to this doom: He that loveth not the Lord Jesus Christ. A meiōsis, as some think; he who blasphemes Christ disowns his doctrine, slights and contemns his institutions, or, through pride of human knowledge and learning, despises his revelations. It stands here as a warning to the Corinthians and a rebuke of their criminal behaviour. It is an admonition to them not to be led away from the simplicity …
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John Calvin
1
1 Corinthians 16:1-7
1. Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.
1. Caeterum de collecta quae fit in sanctos, quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite.
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.
2. In una sabbatorum unusquisque vestrum apud se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae fiant. [148]
3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.
3. Ubi autem affuero, quos probaveritis per epistolas, eos mittam, ut perferant beneficentiam vestram in Ierusalem.
4. And if it be meet that I go also, they shall go with me.
4. Quodsi fuerit operae pretium me quoque proficisci, mecum proficiscentur.
5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.
5. Veniam autem ad vos, quum Macedoniam transiero: Macedoniam enim pertransiturus sum.
6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.
6. Apud vos autem forte permanebo, aut etiam hibernabo, ut vos me deducatis quocunque proficiscar.
7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.
7. Nolo enim vos nunc in transcursu videre: sed spero me ad aliquod tempus mansurum apud vos, si Dominus permiserit.
1. But concerning the collection Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (Galatians 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. [149] Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also -- that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method -- by which he designed to cut off all hinderances and impediments.
2. On one of the Sabbaths. The end is this -- that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one's ability might enable -- that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, (kata mian sabbaton,) Chrysostom explains to mean -- the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additio…
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8
1 Corinthians 16:8-12
8. But I will tarry at Ephesus until Pentecost.
8. Commorabor autem Ephesi usque ad Pentecosten.
9. For a great door and effectual is opened unto me, and there are many adversaries.
9. Nam ostium milli aperture est magnum et efficax, et [161] adversarii multi.
10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do
10. Quodsi venerit Timotheus, videte, ut absque metu sit apud vos: opus enim Domini operatur, quemadmodum et ego.
11. Let no man therefore despise him: but conduct him forth in peace, that he may come unto me: for I look for him with the brethren.
11. Ne quis igitur eum spernat: sed prosequamini eum cum pace, [162] ut veniat ad me: exspecto enim eum cum fratribus.
12. As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time.
12. Porro de Apollo fratre, multum hortatus sum illum, ut veniret ad vos cum fratribus, at omnino non fuit voluntas nunc eundi: veniet autem, quam opportunitatem nactus erit.
8. I will remain. From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, [163] it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason -- in order that they may wait for him the more patiently. Erasmus has preferred to render it -- until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. (Galatians 4:10; Romans 14:5; Colossians 2:16, 17.) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and he hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, (Acts 20:16;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view -- that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says ten pentekosten (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see Leviticus 23:16
9. For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus -- 1st, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. "I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury." In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rend…
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13
1 Corinthians 16:13-24
13. Watch ye, stand fast in the faith, quit you like men, be strong.
13. Vigilate, state in fide, viriliter agite, robusti estote.
14. Let all your things be done with charity.
14. Omnia vestra in caritate fiant.
15. I beseech you, brethren, (ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have addicted themselves to the ministry of the saints,)
15. Hortor autem vos, fratres, nostis domum Stephanae, primitias esse Achaiae, atque ut se in ministerium sanctorum ordinaverint:
16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth.
16. Ut etiam subiecti sitis tallbus, et omnibus qui cooperantur et laborant.
17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on our part they have supplied.
17. Gaudeo autem de praesentia Stephanie, et Fortunati, et Achaici: quia quod deerat a vobis, ipsi suppleverunt.
18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such.
18. Refocillarunt enim spiritum meum et vestrum: agnoscite ergo tales.
19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house.
19. Salutant vos Ecclesiae Asiae: salutant vos multum in Domino Aquila et Priscilla cum domestica eorum Ecclesia.
20. All the brethren greet you. Greet ye one another with an holy kiss.
20. Salutant vos fratres omnes: salutate vos invicem in osculo sancto.
21. The salutation of me Paul with mine own hand.
21. Salutatio mea manu Pauli.
22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha.
22. Si quis non amat Dominum Iesum Christum, sit anathema maranatha.
23. The grace of our Lord Jesus Christ be with you.
23. Gratia Domini Iesu Christi sit vobiscum.
24. My love be with you all in Christ Jesus. Amen.
24. Dilectio mea cum vobis omnibus in Christo Iesu. Amen.
The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus.
Ad Corinthios prior missa fuit e Philippis per Stephanam, et Fortunatum, et Andronicum, et Timotheum. [168]
13. Watch ye. A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this -- when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, (Luke 21:34,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. [169]
The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance -- by resting upon God with a firm faith.
In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fourthly to strengthen themselves, or gather strength. For where we render it be strong, Paul makes use of only one word, which is equivalent to strengthen yourselves.
14. Let all your things be done in love Again he repeats what is the rule in all those transactions, in which we have dealings with one another. He wishes, then, that love shall be the directress; because the Corinthians erred chiefly in this respect -- that every one looked to himself without caring for others.
15. Ye know the house of Stephanas We know, from daily experience, of what advantage it is, that those should have the highest authority, whom God has adorned with the most distinguished gifts. Accordingly, if we wish to secure the welfare of the Church, let us always take care that honor be conferred upon the good: let their …
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Jonathan Edwards
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Not dated.
1 COR. xvi. 1, 2.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week, let event one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
WE find in the New Testament often mentioned a certain collection, which was made by the Grecian churches, for the brethren in Judea, who were reduced to pinching want by a dearth which then prevailed, and was the heavier upon them by reason of their circumstances, they having been from the beginning oppressed and persecuted by the unbelieving Jews. This collection or contribution is twice mentioned in the Acts. chap. xi. 28-30. and xxiv. 17. It is also noticed in several of the epistles; as Rom. xv. 26. and Gal. ii. 10. But it is most largely insisted on, in these two epistles to the Corinthians; in this first epistle, chap. xvi. and in the second epistle, chap. viii. and ix.—The apostle begins the directions, which in this place he delivers concerning this matter, with the words of the text;—wherein we may observe,
1. What is the thing to be done concerning which the apostle gives them direction,—the exercise and manifestation of their charity towards their brethren, by communicating to them, for the supply of their wants; which was by Christ and his apostles often insisted on, as one main duty of the Christian religion, and is expressly declared to be so by the apostle James, chap. i. 27. “Pure religion and undefined before God and the Father is this, to visit the fatherless and widows in their affliction.”
2. We may observe the time on which the apostle directs that this should be done, viz. “on the first day of the week.” By the inspiration of the Holy Ghost he insists upon it, that it be done on such a particular day of the week, as if no other day would do so well as that, or were so proper and fit a time for such a Work.—Thus, although the inspired apostle was not for making that distinction of days in gospel times, which the Jews made, as appears by Gal. iv. 10. “Ye observe days, and months,” &c. yet, here he gives the preference to one day of the week, before any other, for the performance of a certain great duty of Christianity.
3. It may be observed, that the apostle had given to other churches, that were concerned in the same duty, to do it on the first day of the week: 1 Cor. xvi. 1.
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Now Galatia was far distant from Corinth; the sea parted them, and there were several other countries between them. Therefore it cannot be thought that the Holy Ghost directs them to this time upon any secular account, having respect to some particular circumstances of the people in that city, but upon a religious account. In giving the preference to this day for such work, before any other day, he has respect to something which reached all Christians throughout the wide world.
And by other passages of the New Testament, we learn that the case was the same as to other exercises of religion; and that the first day of the week was preferred before any other day, in churches immediately under the care of the apostles, for an attendance on the exercises of religion in general. Acts xx. 7. “Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them.”—It seems by these things to have been among the primitive Christians in the apostles’ days, with respect to the first day of the week, as it was among the Jews, with respect to the seventh.
We are taught by Christ, that the doing of alms and showing of mercy are proper works for the sabbath-day. When the Pharisees found fault with Christ for suffering his disciples to pluck the ears of corn, and eat on the sabbath, Christ corrects them with that saying, “I will have mercy and not sacrifice;” Matt. xii. 7. And Christ teaches that works of mercy are proper to be done on the sabbath, Luke xiii. 15, 16. and xiv. 5.—These works used to be done on sacred festivals and days of rejoicing, under the Old Testament, as in Nehemiah’s and Esther’s time; Neh. viii. 10. and Esth. ix. 19, 22.—And Josephus and Philo, two very noted Jews, who wrote not long after Christ’s time, give an account that it was the manner among the Jews on the sabbath, to make collections for sacred and pious uses.
It is the mind and will of God, that the first day of the week should be especially set apart among Christians, for religious exercises and duties.
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That this is the doctrine which the Holy Ghost intended to teach us, by this and some other passages of the New Testament, I hope will appear plainly by the sequel. This is a doctrine that we have been generally brought up in by the instructions and examples of our ancestors; and it has been the general profession of the Christian world, that this day ought to be religiously observed and distinguished from other days of the week. However, some deny it. Some refuse to take notice of the day, as different from other days. Others own, that it is a laudable custom of the Christian church, into which she fell by agreement, and by appointment of her ordinary rulers, to set apart this day for public worship. But they deny any other original to such an observation of the day, than prudential human appointment—Others religiously observe the Jewish sabbath, as of perpetual obligation, and that we want a foundation for determining that that is abrogated, and another day of the week is appointed in the room of the seventh.
All these classes of men say, that there is no clear revelation that it is the mind and will of God, that the first day of the week should be observed as a day to be set apart for religious exercises, in the room of the ancient sabbath; which there ought to be in order to the observation of it by the Christian church, as a divine institution. They say, that we ought not to go upon the tradition of past ages, or upon uncertain and far-fetched inferences from some passages of the history of the New Testament, or upon some obscure and uncertain hints in the apostolic writings; but that we ought to expect a plain institution; which, they say, we may conclude God would have given us, if he had designed that the whole Christian church, in all ages, should observe another day of the week for a holy sabbath, than that which was appointed of old by plain and positive institution.
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1 COR. xvi. 1, 2.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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 doctrine founded on these words was this, that it is the mind and will of God, that the first day of the week should be especially set apart among Christians for religious exercises and duties.
I proposed lo discourse upon this doctrine under two propositions; and having already, under the first, endeavoured to prove, That one day of the week is, throughout all ages, lo be devoted to religious exercises; I proceed now to the
II. Prop. That it is the will of God, that under the gospel dispensation, or in the Christian church, this day should be the first day of the week.
In order to the confirmation of this, let the following things be considered.
1. The words of the fourth commandment afford no objection against this being the day that should be the sabbath, any more than against any other day. That this day, which, according to the Jewish reckoning, is the first of the week, should be kept as a sabbath, is no more opposite to any sentence or word of the fourth command, than that the seventh of the week should be the day. The words of the fourth command do not determine which day of the week we should keep as a sabbath; they merely determine, that we should rest and keep as a sabbath every seventh day, or one day after every six. It says, “Six days thou shalt labour, and the seventh thou shalt rest; which implies no more, than that after six days of labour, we shall, upon the next to the sixth, rest and keep it holy. And this we are obliged to do for ever. But the words no way determine where those six days shall begin, and so where the rest or sabbath shall fall. There is no direction in the fourth command how to reckon the time, i. e. where to begin and end it; but that is supposed to be determined otherwise.
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The Jews did not know, by the fourth command, where to begin their six days, and on which particular day to rest; this was determined by another precept. The fourth command does indeed suppose a particular day appointed; but it does not appoint any. It requires us to rest and keep holy a seventh day, one after every six of labour, which particular day God either had or should appoint. The particular day was determined for that nation in another place, viz. in Exod. xvi. 23, 25, 26. “And he said unto them, this is that which the Lord hath said, To-morrow is the rest of the holy sabbath unto the Lord: bake that which ye will bake, to-day, and seethe that ye will seethe; and that which remaineth over, lay up for you to be kept until the morning. And Moses said, Eat that today; for to-day is a sabbath unto the Lord: to-day ye shall not find it in the field. Six days ye shall gather it; but on the seventh day, which is the sabbath, in it there shall be none.” This is the first place where we have any mention made of the sabbath, from the first sabbath on which God rested.
It seems that the Israelites, in the time of their bondage in Egypt, had lost the true reckoning of time by the days of the week, reckoning from the first day of the creation. They were slaves, and in cruel bondage, and had in a great measure forgotten the true religion: for we are told, that they served the gods of Egypt. And it is not to be supposed, that the Egyptians would suffer their slaves to rest from their work every seventh day. Now, they having remained in bondage for so long a time, had probably lost the weekly reckoning; therefore, when God had brought them out of Egypt into the wilderness, he made known to them the sabbath, on the occasion and in the manner recorded in the text just now quoted. Hence, we read in Nehemiah, that when God had led the children of Israel out of Egypt, &c. he made known unto them his holy sabbath; Neh. ix. 14. “And madest known unto them thy holy sabbath.” To the same effect, we read in Ezek. xx. 10, 12. “Wherefore I caused them to go forth out of the land of Egypt, and brought them into the wilderness. Moreover also, I gave them my sabbaths.”
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But they never would have known where the particular day would have fallen by the fourth command. Indeed, the fourth command, as it was spoken to the Jews, did refer to their Jewish sabbath. But that doth not prove, that the day was determined and appointed by it. The precept in the fourth command is to be taken generally of such a seventh day as God should appoint, or had appointed. And because such a particular day had been already appointed for the Jewish church; therefore, as it was spoken to them, it did refer to that particular day. But this doth not prove, but that the same words refer to another appointed seventh day, now in the Christian church. The words of the fourth command may oblige the church, under different dispensations, to observe different appointed seventh days, as well as the fifth command may oblige different persons to honour different fathers and mothers.
The Christian sabbath, in the sense of the fourth command, is as much the seventh day, as the Jewish sabbath; because it is kept after six days of labour as well as that; it is the seventh, reckoning from the beginning of our first working-day, as well as that was the seventh from the beginning of their first working day. All the difference is, that the seven days formerly began from the day after God’s rest from the creation, and now they begin the day after that. It is no matter by what names the days are called: if our nation had, for instance, called Wednesday the first of the week, it would have been all one as to this argument.
Therefore, by the institution of the Christian sabbath, there is no change from the fourth command; but the change is from another law, which determined the beginning and ending of their working days. So that those words of the fourth command, viz. “Six days shalt thou labour and do all thy work; but the seventh day is the sabbath of the Lord thy God; Deut. v. 13, 14.
Exod. xx. 11.
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SERMON XV. THE PERPETUITY AND CHANGE OF THE SABBATH. 1 COR. xvi. 1, 2.
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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.
IT is the mind and will of God, that the first day of the week should be especially set apart among Christians for religious exercises and duties.
On this doctrine I have already discoursed, under two propositions, showing, first, That it is the will of God. that one day of the week be, in all ages, set apart for religious duties; and secondly, That under the gospel, this flay ought to be the first day of the week. I now proceed to the
This shall be in a use of exhortation.
1. Let us be thankful for the institution of the Christian sabbath. It is a thing wherein God hath shown his mercy to us, and his care for our souls. He shows, that he, by his infinite wisdom, is contriving for our good, as Christ teaches us, that the sabbath was made for man; Mark ii. 27. “The sabbath was made for man, and not man for the sabbath.” It was made for the profit and for the comfort of our souls.
The sabbath is a day of rest: God hath appointed that we should, every seventh day, rest from all our worldly labours. Instead of that, he might have appointed the hardest labours for us to go through, some severe hardships for us to endure. It is a day of outward, but especially of spiritual, rest. It is a day appointed of God, that his people thereon may find rest unto their souls; that the souls of believers may rest and be refreshed in their Saviour. It is a day of rejoicing: God made it to be a joyful day to the church; Ps. cxviii. 24. ” This is the day which the Lord hath made, we will rejoice and be glad in it.” They that aright receive and improve the sabbath, call it a delight and honourable: it is a pleasant and a joyful day to them; it is an image of the future heavenly rest of the church. Heb. iv. 9, 10, 11. “There remaineth therefore a rest” (or sabbatism, as it is in the original) “to the people of God. For he that hath entered into his rest, he also hath ceased from his own works, as God did from his. Let us labour therefore to enter into that rest.”
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The Christian sabbath is one of the most precious enjoyments of the visible church. Christ showed his love to his church in instituting it; and it becomes the christian church to be thankful to her Lord for it. The very name of this day, the Lord’s day, or Jesus’s day, should endear it to Christians, as it intimates the special relation it has to Christ, and also the design of it, which is the commemoration of our dear Saviour, and his love to his church in redeeming it.
2. Be exhorted to keep this day holy. God hath given such evidences that this is his mind, that he will surely require it of you, if you do not strictly and conscientiously observe it. And if you do thus observe it, you may have this comfort in the reflection upon your conduct, that you have not been superstitious in it, but have done as God hath revealed it to be his mind and will in his word, that you should do; and that in so doing you are in the way of God’s acceptance and reward.
Here let me lay before you the following motives to excite you to this duty.
(1.) By a strict observation of the sabbath, the name of God is honoured, and that in such a way as is very acceptable to him. Isa. lviii. 13. “If thou call the sabbath a delight, the holy of the Lord, and shalt honour him.” God is honoured by it, as it is a visible manifestation of respect to God’s holy law, and a reverencing of that which has a peculiar relation to God himself, and that more in some respects than the observance of many other commands. And man may be just, and generous, and yet not so plainly show respect to the revealed mind and will of God, for many of the heathen have been so. But if a person, with evident strictness and care, observe the sabbath, it is a visible manifestation of a conscientious regard to God’s declaration of his mind, and so is a visible honour done to his authority.
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2 more notes on this passage are in the library.
Jamieson–Fausset–Brown
2
first day of . . . week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, Joh 20:26; Act 20:7; Rev 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Lev 23:11, Lev 23:15-16, Lev 23:36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Exo 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Gen 2:3, "God blessed and sanctified it, because . . . in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Exo 16:22-23, Exo 16:26, Exo 16:30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now.
every one of yon--even those in limited circumstances.
lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity.
in store--abundantly: the earnest of a better store laid up for the giver (Ti1 6:19).
as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [ALFORD], (Mat 25:15-29; Co2 8:12).
that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [BENGEL].
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3
approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [GROTIUS]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (Co1 16:4) favors GROTIUS' view. So "by" means with (Rom 2:27); and the Greek for "by" is translated, with (Co2 2:4).
liberality--literally, gracious or free gift (Co2 8:4).
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4
meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (Co1 16:3; compare Act 20:1-4).
with me--to guard against all possible suspicion of evil (Co2 8:4, Co2 8:19-21).
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5
His first intention had been (Co2 1:15-16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (Co1 5:9); now having laid aside this intention (for which he was charged with levity, Co2 1:17, &c., whereas it was through lenity, Co2 1:23; Co2 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them."
for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [PALEY]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (Co2 2:13; Co2 8:1; Co2 9:2, Co2 9:4), and on his way to Corinth (Co2 12:14; Co2 13:1; compare Act 20:1-2). "Pass through" is opposed to "abide" (Co1 16:6). He was not yet in Macedonia (as Co1 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).
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6
He did "abide and even winter" for the three WINTER months in Greece (Corinth), Act 20:3, Act 20:6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [BIRKS, HorÃ&brvbr ApostolicÃ&brvbr].
ye--emphatical in the Greek.
whithersoever I go--He purposed to go to Judea (Co2 1:16) from Corinth, but his plans were not positively fixed as yet (see on Co1 16:4; compare Act 19:21).
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7
I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (Co2 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated.
but--The oldest manuscripts read "for."
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8
at Ephesus--whence Paul writes this Epistle. Compare Co1 16:19, "Asia," wherein Ephesus was.
until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Act 19:21-22). Combined with Co1 5:7-8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.
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9
door-- (Co2 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Hos 2:15. "Door of faith," Act 14:27. "An open door," Rev 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [ESTIUS]; or opportune for effecting great results [BEZA].
many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Act 19:9-23). Where great good is, there evil is sure to start up as its antagonist.
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