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Concerning contributions

A. M. 4060.

A. D. 56. A. U. C. 809. Anno Imp, Ne

CHAP. XVI. ~

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for poor Christians.

A. M. 4060, A. D. 56.

A. U. C. 809.

ronis Cæs. I.

OW concerning the collection be no gatherings when I come. for the saints, as I have given 3 And when I come, whomsoever ronis Cæs. 3. order to the churches of Galatia, ye shall approve by your letters, even so do them will I send to bring your liberality unto ye. 2 Upon the first day of the week let Jerusalem. every one of you lay by him in store, God hath prospered him, that there

as

4 And if it be meet that I go also, they shall go with me.

a Acts 11. 29. & 24. 17. Rom. 15. 26.

Acts 20. 7.

2 Cor. 8. 4. & 9. 1, 12. Gal. 2.10. Rev. 1. 10.

2 Cor. 8. 19.

Gr. gift. 2 Cor. S. 4, 6, 19.2 Cor. 8. 4, 19..

NOTES ON CHAP. XVI. Verse 1. The collection for the saints] Пeping acylas, from Aɛyw to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as 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. See Heb. x. 34. and Rom. xv. 26.; and see the Note on the 27th verse of that chapter; and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

Verse 2. Upon the first day of the week] The apostle prescribes the most convenient and proper method of making this contribution. 1. Every man was to feel it his duty to succour his brethren in distress. 2. He was to do this according to the ability which God gave him. 3. He was to do this at the conclusion of the week, when he had cast up his weekly earnings; and had seen how much God had prospered his labour. 4. He was then to bring it on the first day of the week, as is most likely, to the church or assembly, that it might be put in the common treasury. 5. We learn from this, that the weekly contribution could not be always the same, as each man was to lay by as God had prospered him now some weeks he would gain more; others, less. 6. 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. This is a strong argument for the keeping of the Christian sabbath. 7. We may observe, that the apostle follows here the rule of the synagogue; it was a regular custom among the Jews, to make their collections for the poor on the sabbath-day, that they might not be without the necessaries of life, and might not be prevented from coming to the synagogue. 8. For the purpose of making this provision, they had a purse, which was called po 'præ Arneki shel tsidekah, “The purse || of the alms," or what we would term the poor's box. This is what the apostle seems to mean, when he says, Let him

lay by him in store; let him put it in the alms purse, or in the poor's box. 9. It was a maxim also with them, that, if they found any money, they were not to put it in their pri vate purse, but in that which belonged to the poor. 10. The pious Jews believed that, as salt seasoned food, so did alms, riches; and that he who did not give alms of what he had, his riches should be dispersed. The moth would corrupt the bags, and the canker corrode the money, unless the mass was sanctified by giving a part to the poor.

Verse 3. Whomsoever ye shall approve by your letters] Why should Paul require letters of approbation in behalf of certain persons, when he himself should be among them, and could have their characters viva voce ? It is probable that he refers here to letters of recommendation which they had sent to him, while he was away; and he now promises, that, when he should come to Corinth, he would appoint these persons whom they had recommended, to carry the alms to Jerusalem. If doxipants be read ye shall have approved, as Bp. Pearce does, the difficulty will vanish.

Some MSS. and several Versions, join di' ET150W by letters, to the following words; and read the verse thus: When I come, those whom ye shall approve, I will send with letters to bring your liberality to Jerusalem. This seems most natural.

Verse 4. And if it be meet, &c.] If it be a business that requires my attendance, and it be judged proper for me to go to Jerusalem, I will take those persons for my compa nions. On the delicacy with which St. Paul managed the business of a collection for the poor, Arch-deacon Paley makes the following appropriate remarks:

"The following observations will satisfy us concerning the purity of our apostle's conduct in the suspicious business of a pecuniary contribution.

"1st. He disclaims the having received any inspired au thority for the directions which he is giving: 'I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.' (2 Cor. chap. viii. 8.) Who, that had a sinister purpose to answer by the recommending of subscriptions, would thus distinguish, and thus lower the credit of his own recommendation ?

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"2nd. Although he asserts the general right of Christian || Though Macedonia was not in the direct way from Ephesus ministers to a maintenance from their ministry, yet he pro- to Corinth, yet the apostle intended to make it in his way. tests against the making use of this right in his own person: And it was because it was not in the direct road, but lay Even so bath the Lord ordained, that they which preach at the upper end of the Egean sea, and very far out of the gospel, should live of the gospel; but I have used none his direct line, that he says, I do pass through Macedonia; of these things; neither have I written these things that it || I have purposed to go thither before I go to Corinth. should be so done unto me; for it were better for me to die, Verse 6. Yea, and winter with you] He purposed to than that any man should make my glorying, i. e. my pro- stay till Pentecost, at Ephesus; after that, to go to Mace fessions of disinterestedness, void.' (1 Cor. chap. ix. 14, 15.)||donia, and probably to spend the summer there; and come

"3rd. He repeatedly proposes that there should be associates with himself in the management of the public bounty; not colleagues of his own appointment, but persons elected for that purpose by the contributors themselves. And when I come, whomsoever ye shall approve by your letters, them || will I send to bring your liberality unto Jerusalem; and if it be meet that I go also, they shall go with me.' (1 Cor. chap. xvi. 3, 4.) And in the second Epistle, what is here proposed, we find actually done, and done for the very purpose of guarding his character against any imputation that might be brought upon it, in the discharge of a pecuniary trust: 'And we have sent with him the brother, whose praise is in the gospel throughout all the churches; and not that only, but who was also chosen of the churches to travel with us with this grace, (gift,) which is administered by us to the glory of the same Lord, and the declaration of your ready mind: avoiding this, that no man should blame us in this abundance which is administered by us; providing for things honest, not only in the sight of the Lord, but also in the sight of men' i.e. not resting in the consciousness of our own integrity, but, in such a subject, careful also to approve our integrity to the public judgment. (2 Cor. chap. viii. 18-21.)" Hora Paulinæ, pag. 95.

Verse 5. I will come unto you when I shall pass through Macedonia] St. Paul was now at Ephesus; for, almost all allow, in opposition to the subscription, at the end of this Epistle, that states it to have been written from Philippi,|| that it was written from Ephesus; and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus, i. e. I am in Ephesus, and here I purpose to remain until Pentecost.

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in the autumn to Corinth, and there spend the winter.
That ye may bring me on my journey] That ye may fur
nish me with the means of travelling. It appears that, in
most cases, the different churches paid his expenses to other
churches: where this was not done, then he laboured at his
business, to acquire the means of travelling.

Verse 7. I will not see you now by the way] From Ephe sus to Corinth, was merely across the Egean sea, and comparatively a short passage.

Verse 8. I will tarry at Ephesus] And it is very probable that he did so ; and that all these journies were taken as he himself had projected. See on ver. 5.

Verse 9. A great door and effectual is opened] Oupa γαρ μοι ανεψγε μεγαλη και ενεργης, a great and energetic door is opened to me: that is, God has made a grand open. ing to me in those parts, which I perceive will require much labour; and besides, I shall have many adversaries to oppose me. So Bp. Pearce understands the word everys, not as signifying effectual, but as implying full of labour. Door, often signifies occasion or opportunity; but here, the apostle may allude to the throwing open of the great doors of the Circus Maximus, before the chariot races began; and the many adversaries, may refer to the numerous competitors in those races.

God gave him a grand opportunity to preach the gospel; but he was not to expect that either Satan, or wicked men, would leave him unmolested.

Verse 10. Now, if Timotheus come] Of Timothy we have heard before, chap. iv. 17. And we learn from Acts xix. 22. that Paul sent him with Erastus from Ephesus to Macedonia. It is evident, therefore, in opposition to the

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very exceptionable subscription at the end of this Epistle, that the Epistle itself, was not sent by Timothy, as there stated. That he may be with you without fear] That he may be treated well, and not perplexed and harassed with your divisions and jealousies; for, he worketh the work of the Lord; he is divinely appointed, as I also am.

Verse 11. Let no man-despise him] Let none pretend to say that he has not full authority from God, to do the work of an evangelist.

But conduct him forth in peace] I believe with Bp. Pearce, that this clause should be translated and pointed thus: accompany him upon his journey, that he may come unto me in peace, (Ev εprvy,) in safety, as the word is used in Mark v. ɛinvņ,)

34. and Luke vii. 50.

For I look for him with the brethren.] Exdexopal-aUTOV μετα των αδελφων. This clause should not be understood as if Paul was expecting certain brethren with Timothy; but it was the brethren that were with Paul, that were looking for him; I, with the brethren, are looking for him.

Verse 12. As touching our brother Apollos] It appears from this, that the brethren, of whom the apostle speaks in the preceding verse, were then with him at Ephesus; I, with the brethren, greatly desired him to come.

But his will was not at all to come] As there had been a faction set up in the name of Apollos, at Corinth; he probably thought it not prudent to go thither at this time, lest his presence might be the means of giving it either strength

or countenance.

Verse 13. Watch ye] You have many enemies; be continually on your guard; be always circumspect :—1. Watch against evil-2. Watch for opportunities to receive good -3. Watch for opportunities to do good-4. Watch over each other in love-5. Watch that none may draw you aside from the belief and unity of the gospel.

Stand fast in the faith] Hold, in conscientious credence, what you have already received as the truth of God; for it is the gospel by which ye shall be saved; and by which ye are now put into a state of salvation: see chap. xv. 1, 2.

Quit you like men]

Be not like children tossed to and fro with every wind of doctrine; let your understanding receive the truth; let your judgment determine on the absolute necessity of retaining it; and give up life rather than give up the testimony of God.

Be strong.] Put forth all the vigour and energy which God has given you in maintaining and propagating the truth and your spiritual strength will increase by usage. The terms in this verse are all military: Watch ye, yfryopεITE, watch, and be continually on your guard, lest you be surprized by your enemies; keep your scouts out, and all your centinels at their posts, lest your enemies steal a march upon you. See, that the place you are in, be properly defended; and that each be alert to perform his duty.

Stand fast in the faith-Στηκετε εν τη πίσει. Keep in your ranks; do not be disorderly; be determined to keep your ranks unbroken; keep close together. On your unity your preservation depends: if the enemy succeed in breaking your ranks, and dividing one part of this sacred army from another, your rout will be inevitable.

Quit yourselves like men-Avdpigere. When you are attacked, do not flinch; maintain your ground; resist; press forward; strike home; keep compact; conquer.

Be strong-KpaTIOUσbe. If one company or division be opposed by too great a force of the enemy; strengthen that division, and maintain your position; if an attack is to be made on any part or intrenchment of the foe, summon up all your courage, sustain each other; fear not, for fear will enervate you. Your cause is good; it is The Faith, the religion of Jesus; he is your captain in the field; and, should you even die in the contest, the victory is your's.

Verse 14. Let all your things be done with charity.] Let love to God, to man, and to one another, be the motive of all your conduct.

Verse 15. Ye know the house of Stephanas] Ye know that Stephanas and his family have addicted them to the || help of the followers of Christ; they have been the chief

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instruments of supporting the work of God in Achaia; of which work they themselves have been the first-fruits. See the Note on Rom. xvi. 5.

Verse 16. That ye submit yourselves unto such] That ye have due regard to them, and consider them as especial instruments in the hand of God, for countenancing and car/rying on his great work. The submission here recommended does not imply obedience, but kind and courteous demeanour. Kypke vindicates this sense of the word from Eph. v. 21. 1 Pet. v. 5.

Verse 17. I am glad of the coming of Stephanas, &c.] It was by these that the Corinthians had sent that letter to the apostle, to answer which, was a main part of the design of St. Paul in this Epistle.

Fortunatus] This man is supposed to have survived St. Paul; and to be the same mentioned by Clement in his Epistle to the Corinthians, sect. 59. as the bearer of that Epistle from Clement at Rome, to the Christians at Corinth. For that which was lacking on your part] This may either refer to additional communications, besides those contained in the letter which the Corinthians sent to the apostle; which additional circumstances were furnished by the persons above; and from them St. Paul had a fuller account of their spiritual state, than was contained in the letter: or to some contributions on their part, for the support of the apostle in his peregrinations and labours.

Verse 18. They have refreshed my spirit and your's] They have been a means of contributing greatly to my comfort; and what contributes to my comfort, must increase your's. This is probably the meaning of the apostle. Therefore acknowledge ye them] Pay them particular respect; and let all be held in esteem in proportion to their work and usefulness. When this is made the rule of respect and esteem, then foolish and capricious attachments will have no place. A man will then be honoured in proportion to his merit; and his merit will be estimated by his useful

Rom. 16. 5. 15. Philem. 2.

3. 17.

Rom. 16. 16. Col. 4. 18. 2 Thess. Eph. 6. 24.

churches in Asia Minor. Ephesus was in this Asia, and it is clear from this, that the apostle was not at Philippi; had he been at Philippi, as the subscription states, he would have said, the churches of MACEDONIA, not the churches of ASIA, salute you. How these places lay, in reference to each other, the Reader will at once perceive, by consulting the Map in Acts.

Aquila and Priscilla] Of these eminent persons we have heard before: See Acts xviii. 2, 18, 26. and Rom. xvi. 3.

With the church that is in their house.] That is, the company of believers who generally worshipped there. There were no churches or chapels at that time built; and the assemblies of Christians were necessarily held in private houses. It appears, that Aquila and Priscilla, devoted their house to this purpose. The house of Philemon was of the same kind, Philem. ver. 2. So was likewise the house of Nymphas, Coloss. iv. 15. See the Note on Rom. xvi. 5.

Verse 20. With a holy kiss.] The ancient patriarchs, and the Jews in general, were accustomed to kiss each other whenever they met; and this was a token of friendship and peace with them, as shaking of hands is with us. The pri mitive Christians naturally followed this example of the Jews. See the Note on Rom. xvi. 16.

Verse 21. The salutation of me Paul with mine own hand.] This should be rendered "The salutation is written by the hand of me Paul;" yeypaπтaι is written, being understood. It is very likely that the apostle wrote this and the following verses with his own hand. The rest, though dictated by him, was written by an amanuensis.

Verse 22. If any man love not the Lord Jesus] This is directed immediately against the Jews. From chap. xii. 3. we find that the Jews who pretended to be under the Spiril and teaching of God, called Jesus avataμa, or accursed; i. e. a person who should be devoted to destruction: see the Note there. In this place, the apostle retorts the whole upon themselves, and says, If any man love not the Lord Jesus Christ, let HIM be avalua accursed, and devoted to Verse 19. The churches of Asia salute you.] i. e. The destruction. This is not said in the way of a wish or impre

ness among men.

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cation, but as a prediction of what would certainly come upon them if they did not repent; and, of what did come on them because they did not repent; but continued to hate and execrate the Lord Jesus: and of what still lies upon them, because they continue to hate and execrate the Redeemer of the world.

It is generally allowed, that the apostle refers here to Some of the modes of excommunication among the Jews, of which there were three, viz.

1. Niddai, which signified a simple separation, or exclusion of a man from the synagogue, and from his wife and family, for THIRTY days.

2. Cherem, which was inflicted on him who had borne the Niddui; and who had not, in the thirty days, made proper compensation, in order to be reconciled to the synagogue. This was inflicted with dire execrations, which he was informed' must all come upon him if he did not repent: but the Cherem always supposed place for repentance.

3. Shammatha : this was the direst of all, and cut off all hope of reconciliation and repentance; after which, the man was neither .reconcilable to the synagogue, nor acknowledged as belonging even to the Jewish nation. See these different forms in Buxtorf's Rabbinical and Talmudical Lexicon, under their respective words.

In the lexicon just now quoted, Buxtorf gives a form of the Cherem, which he says he copied from an ancient Hebrew MS. Of this awful piece I shall lay a translation before the Reader.

"By the sentence of the Lord of lords, let P. the son of P. be anathematized in both houses of judgment, the superior and inferior. Let him be anathematized among the highest saints; let him be anathematized among the Seraphim and Ophanim: and, finally, let him be anathematized by all the congregations of the great and the small! Let great and continued plagues rest upon him; with great and horrible diseases! Let his house be the habitation of dragons! and let his constellation be darkened in the clouds! Let him be for indignation, and wrath, and burning! Let his carcase be thrown to the wild beasts and serpents! his enemies, and his adversaries, triumph over him! his silver and gold be given to others! And let all his child

Let

Let

and warning.

A. D. 56.

I The first epistle to the Co- A. M. 4060. rinthians was written from

Philippi by Stephanas, and
Fortunatus, and Achaicus, and
Timotheus.

• Rom. 16. 20.

A. U. C. 809. Anno Imp. Neronis Cas, 3.

ren be exposed at the doors of their enemies! And let posterity be astonished at his day! Let him be accursed by the mouth of Addiriron and Achtúriel; by the mouth of Sảndalphon and Hadraniel; by the mouth of Ansisiel and Patchiel; by the mouth of Seraphiel and Sagansael; by the mouth of Michael and Gabriel; by the mouth of Raphael and Meshareticl! Let him be anathematized by the mouth of Zafzavif, and by the mouth of Hafavif, who is the great God; and by the mouth of the seventy names of the Supreme King; and, lastly, by the mouth of Tsortak, the great chancellor.

"Let him be swallowed up like Korah and his companions! Let his soul depart with fear and terror! Let the chiding of the Lord slay him! Let him be confounded as Achitophel was in his counsel! Let the leprosy of Geħazi be his leprosy! and let there be no resurrection of his ruins! In the sepulchres of the children of Israel, let him not bể buried! Let his wife be given to another; and let others bow themselves upon her in his death! In this anathema, let P. the son of P. be; and let this be his inheritance! But upon me, and upon all Israel, may God extend his peace and blessing, Amen." To this is added, the 18th, 19th, and 20th verses of Deut. xxix. which the Reader may read at his leisure. There are many things in this Cherem which require a comment, but this is not the place.

Anathema, Maranatha] "Let him be accursed; our Lord cometh." I cannot see the reason why these words were left untranslated. The former is Greek, and has been already explained; the latter is Syriac 120 maran atha, our Lord is coming; i. e. to execute the judgment denounced. Does not the apostle refer to the last verse in the Bible? Lest I come and smite the land, ( cherem,) with a curse? And does he not intimate that the Lord was coming to smite the Jewish land with that curse? Which took place a very few years after, and continues on that gain-* saying and rebellious people to the present day. What the apostle has said, was prophetic, and indicative of what was about to happen to that people. God was then coming to inflict punishment upon them: He came; and they were broken and dispersed.

Verse 23. The grace of our Lord Jesus] May the favour, influence, mercy, and salvation procured by Jesus

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