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§52 Two More Replies (1 Cor. 16:1–12)

Paul almost certainly is responding to a pair of inquiries at this point, since the words now about (vv. 1, 12) identify topics that were brought to Paul’s attention by the letter or the delegates from Corinth. Paul discusses the collection he was assembling. He states some guidelines that the Corinthians may follow, and the principles inherent in his directions provide theological insight into Christian life. In turn, Paul mentions his future travel plans to inform the Corinthians of his situation and anticipated movements. His specific remarks may seem cryptic to later readers, but they are related to the seasonal conditions of travel in the first-century Mediterranean world. Finally, Paul refers to Timothy and Apollos. The statement about Timothy is apparently designed to provide the Corinthians with information that Paul believes they need, but the references to Apollos seem to be in response to an inquiry from the Corinthians to Paul about that highly regarded preacher.

16:1 / Paul answers a questions from the Corinthians concerning his taking of a collection among the members of the churches he had founded in Asia Minor and Europe. The same collection is mentioned in 2 Corinthians 8–9; Galatians 2:10; and Romans 15:24–33. The NIV translates in a paraphrasing fashion at this point. The designation of those for whom the collection was intended as God’s people more literally in Greek names these people as “the saints” (toi hagioi). This collection is best explained by Paul in Galatians 2:1–10 as something he wanted to do as a result of the conference in Jerusalem. Luke presents a secondary account of this meeting of the early church in Acts 15.

On the surface this assembling of an offering can be understood as a good-will or relief effort, but consideration of the full dynamics of the project indicates that the collection was a great deal more than mere charity. Paul’s purposes, as noted in the several mentions of this collection (esp. Rom. 15), reveal the real importance and theological significance of this act of Christian benevolence. Remarkably, Paul saw the difficulties suffered by members of the Jerusalem church as an opportunity to break down the wall of hostility and skepticism between conservative Jewish and less law-observant Gentile Christians, for in the giving and in the receiving of the collection both the givers and the recipients were mutually acknowledging the bond that existed between them in Christ. Differences in culture and practice could perhaps be minimized as love was expressed in Christian charity. Thus, Paul attempted to use generosity and caring to build bridges across gulfs of suspicion that earlier dialogues had not spanned.

16:2 / One sees from Paul’s remarks that giving in the church had not yet been systematized. There was no standard timetable and there was no formula for how much one should give. Tithing apparently was not yet an idea in the church. Paul says, however, that he does not wish to do fund raising when he arrives in Corinth; indeed, he desires the giving to be done naturally and willingly, so that generosity is more charismatic than duty-bound. He does, however, sketch a procedure for the gathering of the collection. As Talbert (Reading, p. 105) has noticed, by focusing on the phrases in Paul’s directions, one may identify the principles that lie behind or in the activity of the collection:

On the first day of every week—regularly;

each one of you—comprehensively or universally;

should set aside a sum of money … saving it up—systematically;

in keeping with his income—proportionately; and

so that when I come no collections will have to be made—freely, not under pressure.

16:3–4 / Paul’s plans for delivering the collection were open to development or, better, to the guidance of the Spirit. One element of the arrangements seems definite: representatives that the Corinthians themselves were to select would bear the gift to Jerusalem. This aspect of the delivery serves a practical purpose. Someone has to transfer the funds from the givers to the recipients, and by asking the Corinthians to choose delegates, Paul ensures their participation and sets himself and his colleagues above any possible suspicion in the handling of the purse. Moreover, there is another possible dimension to the direct involvement of the members of the Corinthian congregation. In their taking the gift to the saints in Jerusalem, Paul is engineering a meeting of the Jerusalem Christians and representatives of the predominantly Gentile churches, who were sometimes subject to skepticism by the believers in Jerusalem. The Corinthians’ active role would necessitate a summit of sorts between the ethnically diverse members of the universal church of Christ. Thus, the love of the Pauline congregations would be physically represented in Jerusalem by real persons as well as by the material elements of collection itself.

Paul’s own plans for participation in the delivery of the collection were unformed. He indicates an openness to direction (from the Spirit?) as he says he will also go if it seems advisable. Advisability is not to be equated with prudence, however; for later, in writing Romans he indicates that he had found it fitting to go to Jerusalem, although he perceived difficulty and peril in making the trip (Rom. 15:23–28; Acts 20:22–24; 21:10–13).

16:5 / Paul sketches his future itinerary, indicating the intention to pass through Macedonia on the way to Corinth, which was in Achaia. This particular route meant that Paul did not plan to sail directly from Ephesus to Corinth, and from 2 Corinthians 8–9 one learns of the Macedonian Christians’ participation in the collection.

16:6 / Paul’s reference to a possible stay in Corinth is simple. He intended to spend the winter, the season when travel was impossible, in Corinth; then, when spring came he could go either east or west as the Spirit directed. The winter season was not fit, or at least safe, for sailing the west-east corridor from Corinth to Asia Minor or Palestine, so Paul planned to avoid unnecessary dangers. Moreover, as some commentators point out, the Greek verb (propempō) underlying you can help me on my journey is nearly a technical term for supply assistance or physical support for someone engaged in traveling.

16:7 / This verse is a simple statement of Paul’s desire to see the Corinthians for more than a passing visit. He apparently did not perceive any difficulty in such a visit or stay, and there is no indication in his writing that at this time he anticipated having to make the painful visit that he refers to later in 2 Corinthians 1–2. That visit apparently came between the writing of 1 Corinthians and the writing of 2 Corinthians, and before Paul arrived in Corinth immediately prior to going to Jerusalem to deliver the collection.

16:8–9 / Paul refers to his stay in Ephesus, indicating success and opposition; yet, he sees that the end of that sojourn is at hand. In speaking of his work in Ephesus, Paul writes, a great [or wide] door for effective work has opened to me, and there are many who oppose me. The form of the statement (recognizing the divine opening of a door) shows that Paul understood both opportunities and successes in ministry to be the results of God’s own involvement in his life and work.

16:10–11 / Timothy was working on or was about to work on some commission from Paul, as is clear from both this admonition to the Corinthians and the earlier mention (4:17) of Paul’s sending Timothy. The cautious character of the present verse is, however, striking, recognizing the possibility that Timothy might find opposition in Corinth which he should fear. This opposition apparently would have been to Paul, as one of those cited as a leader, among competitive cliques (ch. 1), and so Timothy as Paul’s agent might have encountered difficulties. Indeed, the labored manner in which Paul addresses Timothy’s possible reception—or lack of a reception—in Corinth probably indicates the strength of the opposition that Paul perceived toward himself. Timothy is going as Paul’s representative, so Paul attempts to shield his emissary with these words. Finally, exactly what Paul means by saying that he expected Timothy to return to him along with the brothers is obscure.

16:12 / From the opening of the verse, Now about …, apparently the Corinthians requested that Apollos come to them. Paul states explicitly that he had strongly urged Apollos to make a visit. He writes, however, that this development would not take place. He explains that Apollos would not be coming by saying literally “it was not the will” (NIV: He was quite unwilling). From Paul’s statement, one wonders, Whose will? Apollos’s or God’s? The sentence is ambiguous. In any case, Paul and Apollos could and did discuss the matter, and while they apparently disagreed with each other, there is no indication in Paul’s report that there was friction between himself and Apollos. Paul does suggest that Apollos would come at another, better time—literally, “good opportunity” (Gk. eukaireō).