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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 16:1–4. His three-level outline is real structure in the source text, so it is rendered as structure.
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, Pro 10:4, Pro 10:22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (Co2 8:12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.
3.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. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, Jo1 4:21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.
4.We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, Co1 16:2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent.
(1.)He tells them that they should give letters of credence, and send messengers of their own with their liberality, Co1 16:3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them.
(2.)He offers to go with their messengers, if they think proper, Co1 16:4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.
Historical interpretation
Two Centuries of Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Those who in our own times have revived the observance of the Jewish Sabbath, show us how much may be said on their side,
"On the first day of the week," that is, the Lord's day, "let each one of you lay by him in store, as he may prosper." Mark how he exhorts them even from the time: for indeed the day was enough to lead them to almsgiving. Wherefore "call to mind," saith he, "what ye attained to on this day: how all the unutterable blessings, and that which is the root and the beginning of our life took place on this day. But not in this regard only is the season convenient for a zealous benevolence, but also because it hath rest and immunity from toils: the souls when released from labors becoming readier and apter to show pity. Moreover, the communicating also on that day in Mysteries so tremendous and immortal instils great zealousness. On it, accordingly, "let each one of you," not merely this or that individual, but "each one of you," whether poor or rich, woman or man, slave or free, "lay by him store." He said not, "Let him bring it the church," lest they might feel ashamed because of the smallness of the sum; but "having by gradual additions swelled his contribution, let him then produce it, when I am come but for the present lay it up," saith he, "at home, and make thine house a church; thy little box a treasury. Become a guardian sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood."
Now I am aware that many of this congregation will again find fault with me when treat of these subjects, and say, "Be not, I beseech you, be not harsh and disagreeable to four audience. Make allowances for their disposition; give way to the mind of the hearers. For in this case you really do put us to shame; you make us blush." But I may not endure such words: since neither was Paul ashamed to be continually troublesome upon such points as these and to speak words such as mendicants use. I grant indeed that if I said, "give it me," and "lay it up in my house," there might perchance be something to be ashamed of in what I said: hardly however even in that case; for "they who wait upon the altar," we read, "have their portion with the altar." However, some one perhaps might find fault as if he were framing an argument for his own interest. But now it is for the poor that I make my supplication; nay, not so much for the poor, as for your sake who bestow the gift.
But that my argument may both be more forcible and more effective, I will take Paul for my comrade, and like him will discourse and say, "Let each one of you lay by him in store, as he may prosper." Now observe also how he avoids being burdensome. He said not, "so much," or "so much," but "as he may prosper," whether much or little. Neither said he, "what any one may have gained," but, "as he may prosper:" signifying that the supply is of God. And not only so, but also by his not enjoining them to deposit all at once, he makes his counsel easy: since the gathering little by little hinders all perception of the burden and the cost. Here you see the reason too for his not enjoining them to produce it immediately, but giving them a long day; whereof adding the cause, he saith. "That there be no gatherings when I come:" which means, that ye may not when the season is come for paying in contributions just then be compelled to collect them. And this too in no ordinary degree encouraged them again: the expectation of Paul being sure to make them more earnest.
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Summary
In 1 Corinthians 16:2, the Apostle Paul issues a practical directive to the Corinthian church concerning a collection for the impoverished believers in Jerusalem. He instructs each individual to set aside a portion of their income on the first day of the week, in proportion to their prosperity, so that the funds are ready upon his arrival, avoiding any last-minute collections. This verse serves as a foundational text for understanding early Christian principles of systematic, proportionate, and orderly financial stewardship.
Context
Literary Context
This verse marks a distinct transition in Paul's First Letter to the Corinthians. Having addressed profound theological disputes, ethical issues, and matters of church order (such as spiritual gifts, resurrection, and proper conduct in worship), Paul now shifts to practical administrative concerns. Chapter 16 begins with instructions regarding the collection for the saints in Jerusalem, a topic introduced in 1 Corinthians 16:1. This immediately precedes his travel plans and greetings, indicating its importance as a concluding practical matter before his personal remarks. The systematic nature of the instruction in 1 Corinthians 16:2 underscores Paul's desire for order and efficiency within the church, a theme consistent with his earlier teachings on church conduct and spiritual gifts in 1 Corinthians 14.
Historical & Cultural Context
The collection mentioned in this verse was part of a larger, coordinated effort by Paul to gather financial aid from Gentile churches for the Jewish believers in Jerusalem, who were suffering from poverty and famine (Romans 15:25-27). This "Jerusalem Collection" held profound theological and symbolic significance. It was not merely an act of charity but a tangible expression of unity between Jewish and Gentile Christians, demonstrating that the Gentiles, having received spiritual blessings from Jerusalem, were now sharing their material blessings in return. The practice of meeting on "the first day of the week" strongly indicates the early Christian shift from the Jewish Sabbath (Saturday) to Sunday as their primary day of worship, commemorating Christ's resurrection. This was a distinct cultural marker of the nascent Christian community.
Key Themes
The instructions in 1 Corinthians 16:2 contribute to several major theological and narrative themes within the broader book and Pauline theology. Firstly, it highlights Christian Generosity and Stewardship, emphasizing that believers are entrusted with resources by God and are called to use them for His purposes, especially for the care of fellow believers. Secondly, it establishes the principle of Systematic and Proportionate Giving, encouraging regular, planned contributions rather than spontaneous, reactive ones, and linking the amount given to God's blessing in one's life. This principle resonates with Paul's later, more extensive teaching on giving in 2 Corinthians 8-9. Thirdly, the mention of "the first day of the week" reinforces the theme of Corporate Worship and Community Life in the early church, suggesting that giving was an integral part of their regular communal gatherings, as also seen in Acts 20:7. Finally, Paul's desire for "no gatherings when I come" speaks to the theme of Order and Efficiency in Ministry, underscoring the importance of preparation and organization in the practical outworking of Christian service.
Exposition and Analysis
Key Word Analysis
Meaning "to amass or reserve (literally or figuratively)." This word implies a continuous, personal act of setting aside funds, much like saving or accumulating. It suggests a deliberate, individual act of putting money aside, rather than waiting for a communal collection plate to be passed around. The instruction is not to bring it to a central location yet, but for each individual to keep it "by him" (G3844, pará) or "with himself" (G1438, heautoû).
Meaning "to help on the road, i.e. (passively) succeed in reaching; figuratively, to succeed in business affairs." This term emphasizes that giving should be a reflection of God's blessing in one's life. It implies a flexible and grateful response to divine provision, linking the act of giving directly to the individual's experience of God's favor and success in their endeavors.
Meaning "a contribution." This refers to the act of collecting or gathering the contributions. Paul's desire that "there be no gatherings" (G3363, hína mḗ and G1096, gínomai) when he arrives indicates his preference for an organized, pre-arranged collection process, avoiding last-minute efforts or disruptions upon his presence.
Verse Breakdown
"Upon the first [day] of the week"
This specifies the timing for the act of setting aside funds. "First day of the week" (G3391, mía and G4521, sábbaton) refers to Sunday, signifying the early Christian practice of gathering on the day of Christ's resurrection. This indicates that the act of giving was to be a regular, perhaps weekly, discipline, likely coinciding with their corporate worship gatherings.
"let every one of you lay by him in store"
This is a direct imperative (G5087, títhēmi) to each individual (G1538, hékastos). It instructs them to personally set aside (G2343, thēsaurízō) their contribution at home, rather than waiting for a public collection. This emphasizes personal responsibility and preparation in giving.
"as [God] hath prospered him"
This clause provides the principle for the amount to be set aside. The phrase "as God hath prospered him" (G3748, hóstis and G2137, euodóō) introduces the concept of proportionate giving, meaning that the amount should reflect the blessings and financial success God has granted to the individual. It's not a fixed amount, but a flexible response to divine provision.
"that there be no gatherings when I come"
This states the practical purpose behind the instruction. Paul's goal (G3363, hína mḗ and G1096, gínomai) is to ensure that the collection is complete and ready (G3048, logía) before his arrival (G2064, érchomai), thereby avoiding any last-minute organizational efforts or delays during his visit. This highlights the importance of order, efficiency, and preparedness in the administration of church affairs.
Literary Devices
The verse employs several literary devices to convey Paul's instruction effectively. The most prominent is the Imperative Mood ("let every one of you lay"), which conveys a direct command and underscores the authoritative nature of Paul's apostolic instruction. There is also an implicit Parallelism in the expectation that each individual will perform this act weekly, creating a consistent and systematic approach to giving. The phrase "as God hath prospered him" functions as a Conditional Clause, setting the criterion for the amount of giving and linking human action directly to divine provision. Furthermore, the final clause, "that there be no gatherings when I come," serves as a Purpose Clause, clearly stating the practical and logistical aim of the instruction, which is to ensure order and efficiency, avoiding any last-minute Haste or disruption upon Paul's arrival.
Theological and Thematic Connections
This verse lays crucial groundwork for a robust theology of Christian stewardship and generosity. It teaches that giving is not an afterthought or a spontaneous reaction, but a deliberate, systematic, and proportionate act of worship. It roots generosity in a grateful response to God's prior blessing, acknowledging that all prosperity comes from Him. Furthermore, the instruction for a weekly collection on the "first day of the week" subtly reinforces the significance of the resurrection day for early Christian worship and community life, implying that financial giving is an integral part of communal devotion. This collection, specifically for the saints in Jerusalem, also powerfully demonstrates the interconnectedness and unity of the global church, where those who have received spiritual blessings share their material resources with those in need, embodying the principle of mutual support and love within the body of Christ.
Reflection and Application
1 Corinthians 16:2 offers enduring principles for believers today regarding financial stewardship. It challenges us to move beyond sporadic or emotional giving towards a disciplined, intentional practice. Reflecting on "the first day of the week" prompts us to consider giving as an act of worship, integrated into our regular spiritual rhythm, perhaps even before other expenses are considered. The principle "as God hath prospered him" calls for honest self-assessment of our financial blessings and a generous, proportionate response, recognizing that our resources are ultimately gifts from God. This verse encourages us to be proactive in our generosity, preparing our offerings with forethought and purpose, thereby contributing to the smooth and effective operation of ministry and the support of those in need, both locally and globally. Our giving, therefore, becomes a tangible expression of our faith, gratitude, and commitment to the body of Christ.
Questions for Reflection
FAQ
Why did Paul specify "the first day of the week" for the collection?
Paul's instruction to collect on "the first day of the week" (Sunday) is highly significant. It indicates that early Christians had already established Sunday as their regular day for corporate worship and gathering, commemorating the resurrection of Jesus Christ. By specifying this day, Paul ensured that the collection would be systematic, regular, and integrated into their communal life, rather than being an ad-hoc event. This timing also allowed individuals to prepare their contributions privately at home before coming together, fostering an orderly process that would avoid last-minute disruptions or the need for a large, spontaneous collection when Paul arrived (Acts 20:7).
What does "as God hath prospered him" mean for Christian giving?
The phrase "as God hath prospered him" introduces the principle of proportionate giving. It means that the amount an individual sets aside should be relative to the financial blessings or income they have received from God. This is not a fixed percentage (like a tithe, though tithing is a related concept of giving a tenth, as seen in Malachi 3:10), but rather a flexible and grateful response to God's provision. It emphasizes that giving is an act of worship and thanksgiving, where generosity is a reflection of God's generosity towards the giver. This principle encourages both the wealthy and those with modest means to give meaningfully, according to their capacity and God's blessing in their lives (2 Corinthians 8:12).
Christ-Centered Fulfillment
While 1 Corinthians 16:2 provides practical instructions for Christian giving, its deeper fulfillment is found in the person and work of Jesus Christ. The systematic and proportionate giving Paul advocates is a reflection of the ultimate, self-giving love demonstrated by Christ. Just as believers are called to give "as God hath prospered him," so Christ, "though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich" (2 Corinthians 8:9). His life, culminating in His sacrificial death on the cross, is the supreme example of laying aside everything for the benefit of others, specifically for the redemption of humanity. The "first day of the week" on which these collections were to be made is the very day Christ rose from the dead, signifying the new creation and the new covenant in which believers are empowered by the Holy Spirit to live lives of generosity, mirroring the boundless generosity of God in giving His only Son (John 3:16). Thus, Christian giving, as outlined in this verse, is not merely a duty but a Spirit-empowered response to the Gospel, flowing from a heart transformed by Christ's own radical self-giving, anticipating the day when all things will be gathered in Him (Ephesians 1:10).