Paul planned to send a representative from each of the contributing churches, or possibly groups of churches, to Jerusalem with the gift. The letters he spoke of may have been letters of introduction from himself since it appears that at this time he did not plan to make this trip himself. Such a procedure would guarantee that the money would arrive safely and that people would view the whole project as honest (cf. 2 Corinthians 8:21). [source][source][source]
Context Summary
1Corinthians 16:1-12 - Systematic Beneficence
It is remarkable that the Apostle can turn from one of his sublimest flights of sacred eloquence to deal with so ordinary a matter as the collection. But, after all, there is no incongruity. The thoughts to which he has given expression should surely lead to some tangible response of Christian duty and activity, or they would injure rather than help. Nothing is more injurious to the Christian conscience than trumpet-sounding which leads to no response in action. If the foregoing chapter does not stimulate Christian generosity, nothing will.
Note the time-the first day of the week, indicating the reverence with which the early Christians regarded that day. The method-the definite appropriation for God's work of a certain proportion of income, as it accrues. The proportion-as the giver may be prospered. Paul disliked vehement collection appeals, and advised that we should give according to a system, and not merely by impulse.
Remember it is God who opens great and effectual doors before His servants. It is of no use to force them. Let us wait for the Lord Jesus, who has the key of David, to open them, for then none can shut. Our duty is to be prepared to enter when the moment comes and the door swings wide. [source]
Chapter Summary: 1Corinthians 16
1He exhorts them to a collection for the brothers at Jerusalem 10Commends Timothy; 13and after friendly admonitions, 16concludes his epistle with various salutations
Greek Commentary for 1 Corinthians 16:3
When I arrive [οταν παραγενωμαι] Whenever I arrive, indefinite temporal conjunction οταν hotan and second aorist middle subjunctive. [source]
Whomsoever ye shall approve by letters [ους εαν δοκιμασητε δι επιστολων] Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
To carry [απενεγκειν] Second aorist active infinitive of αποπερω apopherō to bear away. [source]
Bounty [χαριν] Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Approve by your letters [] So A.V. and Rev. Others, however, connect by letters with will I send, making the letters to be Paul's introduction to the church at Jerusalem. The latter is preferable. The givers are to choose the bearers of the collection; Paul, as the originator and apostolic steward of the collection, will send the money. [source]
Reverse Greek Commentary Search for 1 Corinthians 16:3
Luke 12:33Sell that ye have [Πωλησατε τα υπαρχοντα υμων] Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. “The attempt to keep the letter of the rule here given (Acts 2:44,Acts 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans 15:25,Romans 15:26; 1 Corinthians 16:3; 2 Corinthians 8:4; 2 Corinthians 9:1)” (Plummer). [source]
1 Corinthians 16:1Collection [λογίας] Peculiar to the New Testament, and occurring only here and 1 Corinthians 16:2. The classical word is συλλόγη , Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From λέγω to collect. For such material ministries Paul uses a variety of words; as χάρις bounty 1 Corinthians 16:3; κοινωνία contribution Romans 15:26; εὐλογία . blessing, 2 Corinthians 9:5; λειτουπγία ministration 2 Corinthians 9:12; ἐλεημοσύναι alms Acts 24:17. The word ἔρανος was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club-subscription, or for the support of the poor. [source]
1 Corinthians 16:5When I shall have passed through Macedonia [οταν Μακεδονιαν διελτω] “Whenever I pass through (second aorist active subjunctive of διερχομαι dierchomai) Macedonia” (see construction in 1 Corinthians 16:3). [source]
Galatians 2:21The grace of God [τὴν χάριν τοῦ θεοῦ] Χάρις is, primarily, that which gives joy ( χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6,2 Corinthians 8:19; 1 Peter 1:10,1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [source]
Ephesians 1:18Having the eyes of your heart enlightened [πεπωτισμενους τους οπταλμους της καρδιας υμων] A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους pephōtismenous being changed from the dative υμιν humin (to you) to the accusative because of the following infinitive like εκλεχαμενους eklexamenous (Acts 15:22) after αποστολοις apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη dōiē a loose expansion of πνευμα pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους tous ophthalmous not with υμιν humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους tous ophthalmous is the accusative retained after the passive participle. [source]
2 Timothy 4:16Stood with me [παρεγένετο] As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, 1 Corinthians 16:3: only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here. [source]
2 Timothy 4:16No one took my part [ουδεις μοι παρεγενετο] “No one came by my side” (second aorist middle indicative of παραγινομαι paraginomai). See note on 1 Corinthians 16:3. But all forsook me (αλλα παντες με εγκατελειπον alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον egkatelipon “all at once left me.” May it not be laid to their account First aorist passive optative in future wish with negative μη mē Common Pauline verb λογιζομαι logizomai (1 Corinthians 13:5; Romans 4:3,Romans 4:5). [source]
Hebrews 9:11Having come [παραγενόμενος] Having appeared in the world. Only here in Hebrews, and only once in Paul. 1 Corinthians 16:3. Most frequent in Luke and Acts. [source]
What do the individual words in 1 Corinthians 16:3 mean?
WhenthenI shall have arrivedwhomeverifyou might approvewithletterstheseI will sendto carrythebountyof youtoJerusalem
Parse: Verb, Aorist Subjunctive Active, 2nd Person Plural
Root: δοκιμάζω
Sense: to test, examine, prove, scrutinise (to see whether a thing is genuine or not), as metals.
Greek Commentary for 1 Corinthians 16:3
Whenever I arrive, indefinite temporal conjunction οταν hotan and second aorist middle subjunctive. [source]
Indefinite relative with εαν ean and aorist subjunctive of δοκιμαζω dokimazō (to test and so approve as in Philemon 1:10). “By letters” to make it formal and regular and Paul would approve their choice of messengers to go with him to Jerusalem (2 Corinthians 8:20.). Curiously enough no names from Corinth occur in the list in Acts 20:4. To carry (απενεγκειν apenegkein). Second aorist active infinitive of αποπερω apopherō to bear away. Bounty Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
Second aorist active infinitive of αποπερω apopherō to bear away. [source]
Gift, grace, as in 2 Corinthians 8:4-7. As a matter of fact, the messengers of the churches (αποστολοι εκκλησιων apostoloi ekklēsiōn 2 Corinthians 8:23) went along with Paul to Jerusalem (Acts 20:4.). [source]
So A.V. and Rev. Others, however, connect by letters with will I send, making the letters to be Paul's introduction to the church at Jerusalem. The latter is preferable. The givers are to choose the bearers of the collection; Paul, as the originator and apostolic steward of the collection, will send the money. [source]
Reverse Greek Commentary Search for 1 Corinthians 16:3
Not in Matthew. Did Jesus mean this literally and always? Luke has been charged with Ebionism, but Jesus does not condemn property as inherently sinful. “The attempt to keep the letter of the rule here given (Acts 2:44, Acts 2:45) had disastrous effects on the church of Jerusalem, which speedily became a church of paupers, constantly in need of alms (Romans 15:25, Romans 15:26; 1 Corinthians 16:3; 2 Corinthians 8:4; 2 Corinthians 9:1)” (Plummer). [source]
Peculiar to the New Testament, and occurring only here and 1 Corinthians 16:2. The classical word is συλλόγη , Vulg., collecta, which latter is also used of the assemblies in which the collections took place. From λέγω to collect. For such material ministries Paul uses a variety of words; as χάρις bounty 1 Corinthians 16:3; κοινωνία contribution Romans 15:26; εὐλογία . blessing, 2 Corinthians 9:5; λειτουπγία ministration 2 Corinthians 9:12; ἐλεημοσύναι alms Acts 24:17. The word ἔρανος was used by the Greeks to denote a feast of contribution or picnic; a club for mutual relief, and a contribution, made as a club-subscription, or for the support of the poor. [source]
“Whenever I pass through (second aorist active subjunctive of διερχομαι dierchomai) Macedonia” (see construction in 1 Corinthians 16:3). [source]
In Class. of assaying metals Comp. lxx, Proverbs 8:10; Proverbs 17:3; 1Corinthians href="/desk/?q=1co+3:13&sr=1">1 Corinthians 3:13; 1 Peter 1:7. It is the classical verb for testing money; see Plato, Tim. 65 C. Δοκιμάζειν and πυροῦσθαι toburn or try by fire occur together, Jeremiah 9:7; Psalm 11:6; Psalm 65:10. Generally, to prove or examine, as 1 Corinthians 11:28; 1 Thessalonians 5:21. To accept that which is approved, 1 Corinthians 16:3; 2 Corinthians 8:22; 1 Thessalonians 2:4. [source]
Χάρις is, primarily, that which gives joy ( χαρά ). Its higher, Christian meaning is based on the emphasis of freeness in a gift or favor. It is the free, spontaneous, absolute loving kindness of God toward men. Hence often in contrast with the ideas of debt, law, works, sin. Sometimes for the gift of grace, the benefaction, as 1 Corinthians 16:3; 2 Corinthians 8:6, 2 Corinthians 8:19; 1 Peter 1:10, 1 Peter 1:13. So here: the gracious gift of God in the offering of Christ. [source]
The poor Christians of Palestine. Comp. Acts 24:17; Romans 15:26, Romans 15:27; 1 Corinthians 16:3; 2 Corinthians 9:1. For the word, see on Matthew 5:3. In lxx ordinarily of those who are oppressors, or of those who are quiet in contrast with the lawless. [source]
A beautiful figure, the heart regarded as having eyes looking out toward Christ. But the grammar is difficult. There are three possible interpretations. One is an anacoluthon, the case of πεπωτισμενους pephōtismenous being changed from the dative υμιν humin (to you) to the accusative because of the following infinitive like εκλεχαμενους eklexamenous (Acts 15:22) after αποστολοις apostolois Another way of explaining it is to regard it as a tertiary predicate of δωιη dōiē a loose expansion of πνευμα pneuma The third way is to regard the construction as the accusative absolute, a rare idiom possible in Acts 26:3; 1 Corinthians 16:3; 1 Timothy 2:6. In this case, the participle merely agrees with τους οπταλμους tous ophthalmous not with υμιν humin “the eyes of your heart having been enlightened.” Otherwise τους οπταλμους tous ophthalmous is the accusative retained after the passive participle. [source]
As a patron or an advocate. The verb mostly in Luke and Acts: once in Paul, 1 Corinthians 16:3: only here in Pastorals. It means to place one's self beside; hence, to come to, and this latter sense is almost universal in N.T. In the sense of coming to or standing by one as a friend, only here. [source]
“No one came by my side” (second aorist middle indicative of παραγινομαι paraginomai). See note on 1 Corinthians 16:3. But all forsook me (αλλα παντες με εγκατελειπον alla pantes me egkateleipon). Same verb and tense used of Demas above (2 Timothy 4:10), “But all were forsaking me” (one by one) or, if aorist εγκατελιπον egkatelipon “all at once left me.” May it not be laid to their account First aorist passive optative in future wish with negative μη mē Common Pauline verb λογιζομαι logizomai (1 Corinthians 13:5; Romans 4:3, Romans 4:5). [source]
Having appeared in the world. Only here in Hebrews, and only once in Paul. 1 Corinthians 16:3. Most frequent in Luke and Acts. [source]