Chapter 16

Miscellaneous items

Verses 1-4, regarding giving and processing money.

Verse 1, the principle of giving is the same for all local churches. All operate under the same principle regardless of their financial obligations, regardless of their budget, regardless of any other problem. The principle is, don’t ask for it. Don’t pressurize for it. No gimmicks.

“Now concerning the collection,” the Greek word which is used here for collection is a Koine word found in the papyri and the inscriptions only. It is used for collecting money for some god or for some heathen temple. Eventually it came to mean, as used in the scripture, collecting money for the Lord’s work.

“for the saints,” saints are believers, not special kinds of people, people who have been canonised by some organisation. Specifically these will be the believers of Jerusalem who are destitute through persecution.

“as I have given order unto the churches of Galatia, even so do ye,” Paul has given thorough instructions to the Galatians, found in Galatians 2:10; 6:1-10. The point is that the same instructions go for all local churches.

Verse 2, the principle of giving declared. “Upon the first day of the week” was Sunday because it was the assembly worship day, because it was the resurrection day, because it was the day on which the church began [Pentecost always occurs on Sunday]. Since the believers are gathered on Sunday it is probably easier to take offerings at that time.

“let every one of you lay by him in store,” this is not tithing.

The doctrine of Jewish giving: tithing

1. Tithing under the Mosaic law was a system of income tax. It was for the entire nation, not just for believers. It was never in the singular, ‘tithes,’ plural. Every year the Jews gave two tithes. They gave one tenth of their income to the Levites for maintenance, Numbers 18:21,24; Leviticus 27:30-33. They also gave a tithe for all feasts and sacrifices, Deuteronomy 14:22-24; 12:18. Then every third year they had another tithe for the poor of the land, Deuteronomy 14:28,29. Tithing is not spiritual giving, it is a system of income tax for a national entity.

2. Spiritual giving is for believers only. In the Old Testament this spiritual giving was called ‘offerings.’ That is why we have the phrase ‘tithes and offerings.’ Tithes: of all people who are citizens; offerings: believers only. Spiritual giving for believers was called offerings, as per Malachi 3:8. The principle of spiritual giving was found in Proverbs 11:24,25.

3. Specialised spiritual giving on the part of the believer was threefold. a) Giving money to redeem the firstborn. Everyone had to purchase the firstborn; b) The Levitical sacrifices; b) The doctrine of the fifth.

4. Spiritual giving for believers only is described in Deuteronomy 18:1-5; Nehemiah 13:10.

“lay by him in store” means of that which you have saved to give. Here is the basis of the believer’s giving to the Lord: “as God hath prospered him.” There is no percentage.

“that” introduces a purpose clause; “there be no gatherings [collections] when I come.”

Verse 3, the administration of the collection. Who should handle the money? Not the preacher. “When I come, whomsoever ye shall approve,” they have men they are going to elect for that job; “by your letters,” letters of recommendation; “them will I send to bring your liberality unto Jerusalem.” In other words, he says that when he comes they were to organise a committee to handle the funds and to deliver them to Jerusalem. Paul himself is not going to be involved in the administration. This verse is very important for many reasons because it gives a clear division between the responsibility of a pastor and those who have administrative gifts within a congregation.

Verse 4, the shadow of Paul’s failure. The greatest sin we have concerning Paul in the New Testament is foreshadowed in this verse. “And if,” 3rd class condition, maybe I will and maybe I will not; “it be fitting,” or if it is all right with God, in other words; “that I go also, they shall go with me.” The point simply is that Paul puts this in the 3rd class condition to indicate that he doesn’t know at this point whether he should go or not. Paul obviously was not needed to distribute the money in Jerusalem but he eventually used that as an excuse. His decision to go to Jerusalem rather than to Rome and Spain is recorded in Romans 16:24-26, and that is when he got out of fellowship. On the way to Jerusalem Paul stopped at Caesarea and stayed with Philip the evangelist — Acts 21 where he had a clear warning not to go to Jerusalem. So by going to Jerusalem Paul was out of the geographical will of God.

Verses 5-9, Paul’s itinerary on the way to Corinth.

Verse 5, Macedonia is in northern Greece. Paul has to go by land because apparently he is collecting the offering as he goes. He collected in at least three spots. In Galatia, Galatians 2:10; Macedonaia, 2 Corinthians 8:1-5; Corinth, 1 Corinthians 1:3.

Verse 6, he anticipates that he will spend some time in Corinth. When it says to abide, this is a compound word in the Greek, katamenw [menw = abide; kata = preposition of norm or standard], he is going to be there according to his own norm or standard, and his own norm or standard is Bible teaching, living in the Word. In other words, with Paul the Word was a way of life, the only way of life. Therefore his whole job in life was to communicate the Word and when he comes to Corinth he has one real purpose in mind: communicate the Word. Obviously there was one place where he could not communicate the Word and that was Jerusalem. Paul had no ministry in Jerusalem.

Verse 7, Paul anticipates delay before reaching Corinth. “I will not see you now by the way,” he is not going to come now because they are still out of fellowship and he wants to give them a chance to recover their poise; rebound. Literally, “I do not desire to see you now.” He very wisely realises that it is time to let them recover.

“if the Lord permits,” maybe He will and maybe He will not.

Principles

1. All function in the Christian life must be accomplished in the power of the Spirit.

2. The Corinthians must rebound before this offering can be taken, otherwise it doesn’t count for their benefit.

3. Paul must allow time for rebound before he comes to Corinth to pick up the offering.

4. Therefore Paul’s anticipated delay allows the Word of God to effectively work in their lives.

Verses 8,9, he also anticipates spending some time at Ephesus.

Verse 9, the reason: “For a great door and effectual,” the word ‘effectual’ means operational; “is opened unto me.” In other words, he has a tremendous opportunity to teach the Word in Ephesus. There are people there who are interested in the Word.

Verses 10-12, some personnel problems. Since Apollos had left Corinth Paul is now sending Timothy to take up the slack. But Timothy doesn’t cut it at Corinth either and as a result Paul sends his greatest man, Titus.

“without fear,” don’t put any pressure on him as you did with Apollos. No pastor should ever permit a congregation to push him around or to push around anyone in his congregation. He has to keep the upper hand and he has to get tough.

Verse 11, “Let no man therefore despise him.” He is young, easily intimidated, and a ‘mouse.’

“but conduct him forth in peace,” go with him, accompany him, make things peaceful.

Verse 12, “As touching” is literally, ‘As concerning.’ Apollos is the pastor who just dusted them off and left. He did that for a reason. The Corinthians were the most cantankerous, vicious, cruel kind of people, and he was fed up. Paul apparently desired Apollos to go back, “I greatly desired him to come.”

“but his will was not,” he said no; “but he will come when he shall have a convenient time.” As far as we know the convenient time never came. Apollos had been burned by that congregation and he was through with it.

Principles

1. Apollos was not disposed to go back to Corinth. He has had enough of bickering, strife, tension. This was the main problem in the Corinthian church.

2. Paul does claim to have the will of God for another believer. He asked Apollos to go but when Apollos said no that was it. You cannot determine the will of God for someone else.

3. So he neither condemns nor commends Apollos in this passage for refusing to return.

4. He reveals the decision of Apollos to the Corinthian church without censor or praise. How to be happy though saved: Stay out of other people’s affairs! Don’t take sides. 5. In so doing he keeps the atmosphere relaxed.

6. If it is unpleasant to a pastor what must it be to an unbeliever to walk into a church where there is tension?

7. Paul is not guilty of the long proboscis. He does not seek to superimpose his own volition on Apollos. He recognises that Apollos has a right to live his own life before the Lord and he doesn’t insist that he go back. Point: Stay out of the affairs of other people.

8. Every believer must be encouraged to live his own life as unto the Lord and not unto people, Colossians 3:17.

Verses 13-18, modus operandi for phase two.

Verse 13, four commands for the faith-rest technique. “Watch ye” is the command to apply doctrine. It means to be alert, present active imperative, ‘Keep on being alert.’ Your alertness depends upon your knowledge of doctrine and your application to pertinent situations.

“stand fast in the faith,” the command to stability in life. ‘Stand fast’ is a present active imperative and it means to be stabilised, to be oriented to grace through knowledge of doctrine; literally, ‘in the sphere of the faith.’ The faith is the whole realm of doctrine and the principle by which it is used, faith-rest.

“quit you like men,” a command to mental attitude. This is a present middle imperative, the subject is benefited by the action of the verb. It means to behave like a man. The Greek word for man here is a noble person: ‘behave like nobility.’ Stability through doctrine gives poise. Nobility always had a certain air, and that would be the filling of the Holy Spirit, the Spirit-filled life. Nobility had confidence, could handle pressure situations. Christianity has its aristocracy, those who know doctrine, those who are filled with the Spirit a maximum amount of time, those who mature as believers.

“be strong,” manifestation of power. The Greek word for strength here means manifested power: ‘be dynamic.’ This is a command to be filled with the Spirit.

Verse 14, “Let all things be done with charity.” ‘Charity’ is divine love, divine love is the filling of the Spirit, Galatians 5:5.

Verses 15-16, the principle of submission to authority. “Achaia” is southern Greece. The house of Stephanos were among the first of the converts in southern Greece.

Verse 16, “That” introduces a purpose clause. Until you get a pastor, “submit yourselves unto such, and to everyone that helpeth with us, and laboureth.” The Corinthians during the absence of a pastor are to submit to Stephanos who is to take the leadership; “that helpeth with us” means Timothy when he comes. The principle is that you can’t have a local church without authority.

Verses 17,18, the ministry of refreshing: the relaxed believer. Three men came to see Paul in Ephesus and whatever he lacked in fellowship with the Corinthians they supplied. He enjoyed their company. “For they have refreshed my spirit,” the human spirit. The word ‘refreshed,’ a)napauw [a)na = preposition for up or upward; pauw = pause] means the upward pause, the pause that refreshes. The word ‘spirit’ indicates that the basis of their fellowship was doctrine and they were relaxed in it, and they could enjoy each other.

“and yours,” here are three men who get along well with all of these Corinthians; “therefore acknowledge ye them that are such,” have fellowship with them. Your intimacy should be with those around whom you can relax.

Verses 19-24, Closing salutation.

“The churches of Asia,” Asia Minor, the Roman province of Asia that has the seven churches of Revelation chapters 2&3.

“Greet ye one another with an holy kiss,” the word ‘holy’ means set apart. In those days the men kissed the men and the women kissed the women. Today it would be to shake hands, so this isn’t a kiss at all. It means a fervent greeting.

‘Salutation’

1. Paul’s salutation comes at a time when he has thoroughly rebuked the Corinthians for their carnality.

2. This severe rebuke and declaration of punishment does not indicate that Paul carries any personal grudge, but rather he is fulfilling his responsibility before the Lord as an apostle.

3. Paul executes his leadership responsibility without personal prejudice and without pettiness.

4. Paul is strictly impartial and loves all of the believers who have been rebuked. (This does not mean that he is intimate with all of them)

5. Spiritual leadership must exercise impartiality.

There are some unbelievers in the congregation and he curses them, calls them a very nasty name, ‘Anathema Maranatha’ is Aramaic and it means “cursed until the Lord comes.’

Then the emphasis of Paul, as always: grace. This is the only way they will grow, the only way their lives will be meaningful. Grace means what God has done for us, never what we do for him.

Paul then assures them of his love.