Section X Fellowship in the New Faith
In cc. 1—15, Paul has attempted to correct certain unchristian practices, and to restate specific doctrines in which the Corinthians were becoming either truant or indifferent. In the last verse of c. 15 the apostle made his throbbing appeal for loyalty and steadfastness to the fundamentals of the Christian faith. In this final chapter, he discusses some practical matters, all of which are framed in the circle of Christian fellowship and Christian unity.
A. CHRISTIAN LIBERALITY, 16:1-4
Paul’s sudden shift in emphasis from the glory of the resurrection to the mere taking of a collection may seem abrupt. For him, however, taking an offering for the needs of the church was as much a part of the Christian fellowship as was the thrill of a coming resurrection. The instructions concerning the collection were directed to the needs of the church at that time, but they contain principles of giving that may well be applied to our day also.
1. Collection for the Saints (16:1)
Paul worked with his hands to earn his own way lest he be a burden to others. But he was never reluctant about asking for money to meet the needs of the church. The offering he was asking from the Corinthians was for the members of the church at Jerusalem. Apparently they had become poverty-stricken, for when Paul wrote his Roman letter he had referred to “the poor saints which are at Jerusalem” (Rom. 15:26).
Clarke suggests that the reason for their poverty was the persecution of the Jews: “The enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods.”1 G. Campbell Morgan attributes this poverty to a failure to carry out the Great Commission: “That commission was given at the beginning of the Acts. They never did this until they were driven out by persecution. They hugged the church, and hugged their privileges, and lost their real spiritual power.”2
Whatever the reason for their condition, the mother church was in need of financial help. Paul, the Apostle to the Gentiles, was well-aware that the total Church was indebted to the saints in Jerusalem. Further, he realized that the circle of Christian fellowship included more than sympathy and prayers. He knew that at times fellowship must be expressed in concrete terms. So he asked for an offering for the saints.
2. The Offering a Mandate (16: lb)
To Paul, expressing liberality toward a distressed church was a privilege and a matter of Christian fellowship. But it was more—it was a mandate: As I have given order to the churches of Galatia, even so do ye. Of this command Joseph S. Exell comments: “An inspired apostle is the highest human authority in all that related to Christian duty.”3 The Christian is under obligation to give whenever a need arises.
3. Based on Stated Principles (16:2)
Paul was gifted with the “talent of the specific.” He did not leave things dangling on vague generalities. There was no question regarding the manner of giving.
a. To be regular (16:2a). The apostle stated that the offering was to be taken upon the first day of the week. This appointed time kept the duty constantly before the people. In addition, the Christian would be reminded that he should give on the Lord’s Day. Christian giving is not a hit-or-miss matter. Nor is it a once-and-for-all proposition. A Christian gives systematically and consistently.
Adam Clarke attached an additional meaning to these instructions. He writes: “It appears from the whole that the first day of the week, which is the Christian Sabbath, was the day on which their principal religious meetings were held in Corinth, and the churches of Galatia; and consequently in all other places where Christianity had prevailed.”4 Paul’s words here add to the evidence that the Early Church, in tribute to the resurrected Christ, had made the first day of the week its regular day of worship.
b. Personal and all-inclusive (16:2b). Each person was ob ligated to give. Paul writes: Let every one of you lay by him in store. All were included in the giving. As Wesley remarks, it was “not the rich only: let him also that hath little gladly give of that little.”5 Many giving a little is more significant than one giving much.
c. According to individual prosperity (16:2c). The Chris tian at Corinth was to increase his giving as God increased his substance. In store means “in keeping with his gains.”6 Wesley calls this the “lowest rule of Christian prudence.”7 To give as God hath prospered is surely a minimal guideline to the ex pression of Christian gratitude.
d. The spiritual above the material (16:2d). Paul wanted the taking of these offerings done systematically and regularly, so that there be no gatherings when I come. He was coming to them for a spiritual purpose “and he wanted all the material things out of the way. He did not want them going around trying to whip up a collection.”8 The apostle felt that his time and ener gies should be spent in preaching the gospel rather than in raising offerings. The gifts were an important and necessary part of the Christian fellowship, but the church itself should take care of this matter. Then Paul could come to them to preach and raise the spiritual level of the congregation.
4. To Be Dispensed Immediately (16:3)
The apostle writes, Whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. It is not clear why Paul would ask for letters of approval for those who would take the money to Jerusalem. Adam Clarke suggests that Paul here refers to recommendations which the Corinthians had sent to him,9 and that the apostle agrees to appoint these persons. Here Paul shows his genius. While he was dogmatic about the necessity of taking the offering, he was com-pletely democratic about the method of dispatching it. No doubt he wanted those who were leaders in promoting the offering to experience the thrill of personally turning it over to the Jerusalem Christians.
In vv. 1-3, Paul presents a practical and efficient “Formula for Christian Giving.” (1) It should be widely applicable, 1; (2) Regular, 2a; (3) Proportionate in amount, 2b; (4) Church-centered in interest, 2c; (5) Unselfish in outreach, 3.
5. To Be Personally Supervised (16:4)
There was no limit to Paul’s concern for the welfare of the church and for unity in methods of procedure. He was genuinely concerned about the offering, and was fully aware of all the delicate problems involved in the distribution of the money. If it was necessary for him to personally supervise the distribution in Jerusalem, he would go, but these recommended people shall go with me. Thus the apostle insured himself against possible criticism.
B. PAUL’S EVANGELISTIC CONCERN, 16:5-12
G. Campbell Morgan writes that this sixteenth chapter “is a page that illustrates the fellowship of the Church in the work of the Lord.”10 In vv. 5-12, Paul presents himself, along with Timothy and Apollos, as an evangelist attempting to work and to share in the missionary task of the Church.
1. An Evangelistic Interlude (16:5-9)
Paul was the NT “man on the go.” Almost always his life reveals intense activity and specific purpose. But at this time he seems to be a little uncertain as to what his future plans would be. Even a spiritual giant like Paul had times of uncertainty regarding the future when he simply waited for directions from the Holy Spirit. But even though he was not completely clear about his time schedule, Paul was positive about his purpose and his goal.
a. Proposed visit (16:5). The apostle wrote: I will come unto you, when I shall pass through Macedonia (see map 1). Clarke comments: “St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of the epistle that states it to have been written from Philippi, that it was from Ephesus.”11 Paul was not certain when he would leave for Macedonia, but when he left, he would come to the Corinthians. Even though Corinth was not on the direct route from Ephesus to • Macedonia, the apostle intended to go out of his way to visit them.
b. Possibly a long visit (16:6-7). Paul suggested that he might remain at Corinth all winter (6). If he stayed on at Ephe sus until Pentecost, he would be spending the entire spring there. Then he possibly would go on to Macedonia for the summer, and from thence come to Corinth to spend the winter. The statement that ye may bring me on my journey whithersoever I go means that Paul expected them to furnish the money for his traveling expenses to the next field of evangelistic work. He wasn’t cer tain where this place of preaching would be. But he knew that, if the Corinthians provided the material means, God would sup ply spiritual direction.
Paul did not intend to spend a casual visit at Corinth, as indicated by his words: For I will not see you now by the way (7). He did not want to visit Corinth briefly, though he could have done this easily. It was only a short trip across the Aegean Sea from Ephesus (see map 1). Rather he wanted to tarry a while—but only if God permitted. The apostle’s life was lived under the motto, if the Lord permit.
c. Evangelistic prospects (16:8-9). Paul planned to stay at Ephesus until Pentecost (8), one of the three great Jewish feasts. This feast was associated in the Early Church with the descent of the Holy Spirit. Paul had two reasons for staying in Ephesus.
(1) Open door for evangelism (16:9). The apostle never bypassed an opportunity to preach the gospel of Christ. At Ephesus the prospects seemed especially good. Paul regarded this opportunity as a great door and effectual … opened unto me. The number of people coming to hear the gospel was large and the effect upon them was encouraging. Ephesus was a center of pagan worship, a banking and commercial metropolis, and the political center of the Ionian confederacy. Since God had opened this door for Christian service, Paul wanted to use it to full advantage.
(2) Many adversaries (16:9). A second reason Paul wanted to remain in Ephesus was that there are many adversaries. The door was open wide, but the opponents were great. The steadfast Paul stayed because the opposition was intense. Perhaps he enjoyed the spiritual struggle. But more likely the apostle chose to face the opposition himself rather than have someone else do it. Probably Paul felt that the presence of adversaries indicated a vital spiritual work was being accomplished. G. Campbell Morgan wrote: “If you have no adversaries, you had better move out and find the places where you get them.”12 Most people do not invite opposition, but the loyal servant of Christ will not run from it.
2. Brotherly Concern (16:10-12)
Paul was concerned for the welfare of his fellow evangelists, Timothy and Apollos.
a. Timothy, the young pastor-evangelist (16:10-11). Paul was especially interested in Timothy, who was like a son to him. Nevertheless the apostle’s words, See that he may be with you without fear, were designed as much to protect Corinth from wrongdoing as to save Timothy from hurt. Paul knew that these Corinthians were a difficult group to serve, being critical of preachers. They were divided into groups centering around Peter, Apollos, and Paul (cf. 3:3-6). The Corinthians were learned, given to philosophical speculation, and they loved oratorical preaching. Clarke interprets Paul’s meaning as follows: “That he may be treated well, and not perplexed and harassed with your divisions and jealousies.”13
Because Timothy was in the Lord’s work Paul wrote, Let no man therefore despise him (11). The fact that a man has been called by God to the ministry should create a courteous and respectful attitude toward him on the part of those to whom he is sent. To freeze out, snub, or disdain a messenger of the Lord is carnal and unchristian. The Corinthians were to accept Timothy as having full authority from God to do the work of an evangelist.
Verse 11 indicates that Paul expected Timothy to join him a little later. The Berkeley Version translates, “Whenever he returns to me, see him off safely.” Clarke believes that the last part of the verse should be understood as if Paul and the brethren that were with him were expecting Timothy, “I, with the brethren, am looking for him.”14
b. Apollos, a brother beloved (16:12). Paul calls Apollos our brother. He was well aware of the dissensions in Corinth centering around himself and Apollos. The apostle wanted to show the Corinthians that there was perfect fellowship between the two of them. The quarreling factions at Corinth had not been able to drive a wedge between these evangelists.
Paul wanted Apollos to go to Corinth immediately, but his will was not at all to come at this time. Here one gains insight into Paul’s democratic attitude in matters of procedure. He had no criticism of Apollos for not coming to Corinth immediately. He gave in to the desires of his co-worker, stating that Apollos would visit them when it was convenient for him to go. Paul was more concerned with fostering Christian fellowship than with forcing his will on a fellow evangelist, or with criticizing Apollos for not following his recommendations.
The last paragraph of the letter divides itself into three parts. First there is a list of exhortations, then some personal references, and finally the closing salutations.
1. Exhortations (16:13-14)
a. Watchfulness (16:13a). Watch ye means: keep awake, do not go to sleep, do not take a vacation from the work of the Lord. Paul was not speaking against taking time to rest and relax one’s body and mind. Rather, the idea is that a person can never let down, or turn aside even briefly from the holy calling of the Christian life. There were many glaring evils and weaknesses in the Corinthian church, such as dissensions, heresies, immorality, and intemperance. Little wonder that Paul exhorted them to be alert and watchful!
b. Stability (16:13b). The carnal mind produces a vacillat ing Christian life. Holiness produces stability. Thus the Corin thians were to stand fast in the faith. Exell writes that Paul was saying: “Strike the roots of your faith deep into the soil of eter nal truth.”15 Both sound doctrine and vital experience are essen tial to spiritual stability.
c. Manliness (16:13c). Courage is a by-product of experien tial Christianity. Genuine Christian faith does not produce timid, apologetic, insipid personalities. Christianity is a religion of strength; it produces heroes. When Paul exhorted the Corinthians, Quit you like men, he simply asked that they should conduct themselves in a courageous way. Morgan states that the exhortation means, “Grow up, do not be children, do not be babes, be able to stand up.”16
d. Strength (16:13d). To be strong requires that we drink deeply at the fountain of God’s love and eat consistently at God’s table. To be strong means to exercise oneself in the Lord. It indi cates the ability “to do and suffer all His will.”17 Christianity would never have made an impact upon the pagan society of the first century without strong men and women, people who were mightily strengthened through the Holy Spirit.
e. Love—the integrating principle (16:14). Love is the uni fying force that makes all other Christian qualities work in har mony. Love triggers the desire for watchfulness, for spiritual alertness. Love anchors man’s faith and produces stability. Love generates a manly spirit that fears no foe and yields to no sin. Love nourishes strength in the Christian warfare. Therefore the apostle exhorts, Let all your things be done with charity.
2. Personal References (16:15-18)
Paul was aware that the gospel centers in individuals, not in movements. He never lost sight of the importance of persons. He appreciated all men, regardless of state or station. Here he names three associates who had meant much to him—Stephanas and Fortunatus and Achaicus (17).
The Berkeley Version renders the parenthesis of v. 15, “You know the Stephanas family, how it is the first fruits of the Achaia [see map 1] converts, and how they have devoted themselves to the service of the saints.” A footnote reminds us that “there were converts in Athens (a port of Achaia) previous to the work in Corinth, but Achaia is here used in the narrow sense.”18
Paul had baptized Stephanas and his household (1:16). Little is known of Fortunatus except that Clement, possibly the writer referred to in Phil. 4:3, states that Fortunatus was the messenger who carried this letter of Paul to Corinth.19 Achaicus is mentioned nowhere else in the NT.
These unknown men had done a service for Paul: That which was lacking on your part they have supplied (17). What these men gave to him is uncertain. They may have brought news from Corinth in addition to the letter which the Corinthians sent to the apostle. They may have provided money or provisions for the support of Paul in his ministry. Of this service Paul writes, They have refreshed my spirit (18). In helping Paul they had helped the Church, including the congregation at Corinth. Because of this personal contribution the Corinthians were to pay these men special respect and esteem. They were to recognize them as fellow laborers with Paul.
3. Closing Salutations and Benediction (16:19-24)
Paul adds a note of cordial fellowship at the end. He wants the churches to feel a sense of kinship, of belonging to each other. The apostle had already laid down some basic doctrines regarding Christian unity. But he knew that little courtesies as well as great doctrines contribute to church unity. The greetings came from several different sources.
a. The churches (16:19a). The churches of Asia salute you refers to the churches of Asia Minor, which included Ephesus (see map 1). Paul did not have a special greeting from each church but he was speaking for them. In this simple statement the apostle presented the idea of the universal bond that unites Christians.
b. Fellowship in the church (16:19b). To be more specific in his greetings, Paul selects two outstanding Christians, Aquila and Priscilla. Aquila was a tentmaker who had been forced into exile in Corinth. He had been driven out of Rome because he was a Jew (Acts 18:2). He and his wife, Priscilla, were able to teach the eloquent Apollos the deeper things of the Scriptures (Acts 18:26). They now joined Paul in sending greetings to the Corin thians. Later they returned to Rome (Rom. 16:3). The church which met in the home of this loyal lay couple also sent greetings to the Corinthians.
c. A holy greeting (16:20). Most ancient people, including the Jews, usually greeted each other with a kiss on the cheek. This was a sign of peace and friendship, indicating the absence of malice and ill will. Hence Paul wrote, Greet ye one another with an holy kiss.
d. A personal greeting (16:21-24). Paul had sent greetings from churches and individuals. Now he wanted to make the letter as personal as possible, so he took the pen and wrote, The salutation of me Paul with mine own hand (21). It is probable that the letter, up to this point, had been dictated to a secretary or to an associate.
Verses 8-24 give us “A Warrior’s Challenge.” (1) An awareness of spiritual opportunities, 8-9; (2) An exhortation to spiritual alertness, 13-14; (3) A plea for spiritual unity, 15-18; (4) An appreciation for spiritual activity, 19-24.
Paul’s personal greeting contained several sobering thoughts. First, he said, If any man love not the Lord Jesus Christ, let him be Anathema Maranatha (22). The Greek word Anathema means “accursed, devoted to destruction.” This is not meant as a threat or a hope on Paul’s part, but as a simple statement of historic fact. “Whoever does not love the Lord, he shall be accursed” (Berk.). Maranatha is a Syriac term which means, “Our Lord is coming.” The apostle here warns the Corinthians that the love of Christ is their only hope in the future. If they reject the Christ whom they have accepted, they will be swallowed up in destruction when the Lord returns.
But Paul is too tender to end his letter on a stern note of warning. As always, the apostle makes Christ the center of his thinking. Thus he prays, The grace of our Lord Jesus Christ be with you (23). He then adds the guarantee of his own affection: My love be with you all in Christ Jesus (24). Paul’s last word to the church at Corinth was Jesus. We can only join him in his glad Amen.