Commentari biblici

CHAPTER 16

1 Corinthians 16:2. σαββάτου] recommended by Griesb., adopted also by Lachm. Rück. Tisch., following A B C D E F G J א** 17, Syr. Vulg. Chrys., al. Elz. and Scholz, however, have σαββάτων, an alteration in accordance with passages such as Matthew 28:1; Mark 16:2; Luke 24:1.—1 Corinthians 16:7. Instead of the second γάρ, Elzevir has δέ, against decisive evidence. An alteration to express the antithesi.

ἐπιτρέπῃ] Lachm. Rück. Tisch. read, as approved previously by Griesb.: ἐπιτρέψῃ, following A B C J א, min. Chrys. Theoph. ms. Rightly; comp. Hebrews 6:3.—1 Corinthians 16:17. ὑμῶν] ὑμέτερον should be adopted, according to preponderant evidence; and comp. Php 2:30.

Instead of οὗτοι, A D E F G, 64, Vulg. Chrys. Oec. Ambrosiast. have αὐτοί, which is recommended by Griesb. and adopted by Lachm. Rück. Tisch. Rightly; the external evidence is considerable enough, and οὗτοι might easily be written on the margin by way of gloss.—1 Corinthians 16:19. In place of Πρίσκιλλα we should write Πρίσκα, with Tisch., following B א, 17, and several vss. Pel. The former name was taken from the Acts.—1 Corinthians 16:22. Ἰησοῦν Χριστόν in Elz. after κύριον (against A B C* א* and several min. Aeth. Copt.) is an old, readily-occurring addition.

1 Corinthians 16:1. The construction may be: ὥσπερ περὶ τῆς λογ. διέτ. ταῖς ἐκκλ. τῆς Γαλ., οὕτω κ.τ.λ. Comp. 2 Corinthians 9:1; also 1 Corinthians 12:1. Still περὶ … ἁγίους may also be taken by itself (de Wette and others), comp. 1 Corinthians 16:12; 1 Corinthians 7:1; 1 Corinthians 8:1. We cannot, indeed, decide, but the latter is more in harmony with the inartificial movement of the epistolary styl.

λογία· συλλογῇ, Suidas, comp. Hesychius. Without example elsewhere save in the Father.

εἰς τοὺς ἁγίους] i.e. εἰς τοὺς πτωχοὺς τῶν ἁγίων τῶν ἐν Ἱερουσαλήμ, Romans 15:26. This detail, however, was obvious of itself to the readers; the assumption that οἱ ἅγιοι by itself denoted the mother church (Hofmann)[101] is neither necessary nor capable of proof; they are the ἅγιοι who are known; the readers were acquainted with the fact, for whom the apostle made the collection.

The poverty of the church at Jerusalem explains itself in part from the community of goods which had formerly[102] subsisted there (see on Acts 2:44 f.). This poverty itself, along with the high interest excited by what was in truth the mother church of the whole of Christendom, as well as Galatians 2:10, and generally Paul’s love for his people (Romans 9:3), which made sacrifices with joy, form a sufficient explanation of his great zeal in their support, and of his delivering over the sums raised in person, notwithstanding of the dangers which he saw before him. Rückert’s view (comp. also Olshausen), that Paul desired to appease the minds of the Jewish Christians there which were embittered against him, before he journeyed into the west, has no trace whatever of its existence either in the Acts or the Epistles. See, on the contrary, Acts 21:17-24. Rückert even asserts that such a reason alone could justify him in undertaking so perilous a journey. But see Acts 20:22-24.

τῆς Γαλατ.] whether from Ephesus by messengers, or in person on the journey mentioned in Acts 18:23 (Osiander, Neander, Wieseler), or by letter (so Ewald), must be left undecided. In the Epistle to the Galatians preserved to us there is no mention of this collection; for Galatians 2:10 is of general import, although it is the basis of the apostolic διατάσσειν, as well as the special warrant for it. For the rest, Bengel aptly says: “Galatarum exemplum Corinthiis, Corinthiorum exemplum Macedonibus, et Macedonum Romanis proponit, 2 Corinthians 9:2; Romans 15:26. Magna exemplorum vis.” But a proof, too, how Paul sought to foster the community of life and effort in his churches (comp. Lechler, p. 364 f.), and how the appointed mode of doing so had already approved itself.

[101] See in opposition to this explanation of οἱ ἅγιοι, which was previously proposed by Wieseler also, Riehm, Lehrbegr. d. Hebr. Br. p. xviii. ed. 2.

[102] The community of goods cannot by this time have subsisted any longer; otherwise it could not have been said, Rom. l.c., τοὺς πτωχοὺς τῶν ἁγίων. See Acts 4:34.

1 Corinthians 16:1-9. Regarding the collection for Jerusalem; doubtless (comp. 1 Corinthians 7:1, 1 Corinthians 8:1, 1 Corinthians 12:1) occasioned by a question in the Corinthian letter.

1 Corinthians 16:2. Κατὰ μίαν σαββάτου] on each first day of the week. A Hebraism very common in the New Testament, in accordance with the Jewish custom of designating the days of the week by אחר בשבת, שּׁני בשבת, etc. Lightfoot, Hor. ad Matthew 28:1. The singular of σαββ. also means week, as in Mark 16:9; Luke 18:12.

It does not, indeed, follow from this passage in itself that the Sunday was already observed at that time by assemblies for the worship of God, although this is to be assumed from other indications (see regarding this on Acts 20:7); for παρʼ ἑαυτῷ τιθέτω cannot refer to the laying down of money in the assembly (Estius, Bengel, Mosheim, al.); but no doubt it does show that to the Christian consciousness it was a holy day in whose consecration the appropriateness of such works of love was felt, τὰ γὰρ ἀπόῤῥητα ἀγαθὰ καὶ ἡ ῥίζα καὶ ἡ ἀρχὴ τῆς ζωῆς ἡμετέρας ἐν ταύτη γέγονεν, Chrysosto.

παρʼ ἑαυτῷ τιθέτω κ.τ.λ.] let him lay up in store at home whatever (quodcunque) he succeeds in, i.e. if he has success in anything, let him lay it up (i.e. what has been gained thereby), comp. expressions such as in John 12:5; Matthew 19:21, etc. Comp. Herod. vi. 73: Κλεομένεϊ εὐωδώθη τὸ πρῆγμα. Sir 11:16; Sir 38:14; Sir 41:1; Tob 4:19; 3 John 1:2. To supply θησαυρίζειν after εὐοδ. (Hofmann) is superfluous. Explanations such as quod ei placuerit (Vulgate,[103] Erasmus, Paraphr., Luther, al.), and that of Billroth and Rückert, following older interpreters: what is possible for him without burdening himself, are not in accordance with the literal sense of εὐοδόω (see on Romans 1:10). ΠΑΡʼ ἙΑΥΤῷ: at home, chez lui, see on Luke 24:12. Loesner, Obss. p. 297. θησαυρίζων: “paulatim cumulum aliquem faciens,” Grotiu.

ἽΝΑ ΜῊ Κ.Τ.Λ.] in order that gatherings be not made, when I shall have come. The collection was to be then so far already made, that every one would only have to produce what he had already gathered together week by week out of his profits in trade. By this whole injunction Paul doubtless had in view both the enlargement and the acceleration in due season of the collection.

[103] The Vulgate, perhaps, may have read εὐδοκῇ. Comp. the Gothic: “thatei vili” (what he will).

1 Corinthians 16:3. Οὓς ἐὰν δοκιμ.] whomsoever you shall consider fit. Paul thus makes the appointment of the persons who were to bring the money dependent upon the choice of his readers; hence Grotius observes: “Vide, quomodo vir tantus nullam suspicioni rimam aperire voluerit.” It is possible, however, that he had never thought of that; for it was quite natural for him, with his fine practical tact, not to anticipate the givers as respects the transmission of their gift.

διʼ ἐπιστολῶν] by means of letters, by my giving them letters along with them to express their mission. Comp. Winer, p. 356 [E. T. 476]. The plural might denote the category (by way of letter), and thus only one letter be meant (Heumann); but there is nothing to compel us to depart from the plural sense, for Paul very reasonably might design to write different letters to several persons at Jerusalem.[104] Διʼ ἐπιστ. is to be connected with what follows (Chrysostom, Theophylact, and the majority of modern expositors), and it is put first, because Paul has already in his mind the other possible alternative, that he himself may make the journey. The majority of the older editors (except Er. Schmid), also Beza, Calvin, Estius, al., connect it with δοκιμ.: “quos Hierosolymitanis per epistolas commendaveritis,” Wetstein. But in that case the ΠΈΜΨΩ would surely be somewhat meaningless! No; the bearers of the collection are to be chosen by the givers; but it is Paul, as the originator and apostolically commissioned steward (Galatians 2:10) of the collection, who sends the mone.

τὴν χάριν ὑμ.] your love gift, beneficium. Comp. 2 Corinthians 8:4; 2 Corinthians 8:6-7; 2 Corinthians 8:19. “Gratiosa appellatio,” Bengel; comp. Oecumenius; Xen. Ag. iv. 4 f., Hier. viii. 4; Sir 3:29; Sir 30:6; Sir 29:15; 4Ma 5:8.

[104] We see, too, from this passage how common it was for the apostle, in the course of his work, to indite letters even to individuals. Who knows how many of such writings of his have been lost! The only letter of the kind which we still have (setting aside the pastoral Epistles), that to Philemon, owes its preservation perhaps solely to the circumstance that it was addressed at the same time to the church in the house (Philemon 1:2).

1 Corinthians 16:4. In case, however, of it (what is being spoken of, i.e. the result of the collection) being worthy that I too should journey (to Jerusalem),[105] then they shall journey with me. The genitive τοῦ πορεύεσθαι depends upon ἄξιον. Comp. Fritzsche, ad Matth. p. 845; Winer, p. 304 [E. T. 408].

Paul makes his own journeying thither dependent upon the issue of the collection, not, of course, for the sake of safety in its conveyance, nor yet because, in the event of a considerable sum being realized, he desired to be independent in connection with the application of it, but—which alone results from ἄξιον without arbitrariness—because a scanty sum would have been disproportionate to an extraordinary mission. Consideration for the decorum attaching to the apostolic rank underlies his procedure, not the prudential motive: “in order, on this opportunity, to fulfil his purpose of going to Jerusalem (Acts 19:21), and to prepare for himself there a good reception” (de Wette), or in order by this journey to heal the breach between the Jewish and Gentile Christians (Baur). Bengel says well: “Justa aestimatio sui non est superbia.” At the same time, he will not undertake this charge alone; see 2 Corinthians 8:20.

[105] It is clear from κᾀμὲ πορ. that he will not make the journey at any rate. (Hofmann), but that he makes it dependent on the above-named circumstance whether he also shall journey thither. What a strange state of things, too, would be the result, if he were resolved to journey at any rate, but the messengers, in the event of the collection proving a small one, were to make the journey not in his company, but alone! Paul assuredly did not contemplate anything so paltry.

1 Corinthians 16:5 f. His arrival, which had not hitherto been specifically determined, is now defined by him as respects its tim.

ὅταν Μακεδ. διέλθω] According to 2 Corinthians 1:15, it had previously been his plan to proceed from Ephesus by Corinth to Macedonia, from Macedonia again back to Corinth, and then onward to Jerusalem. This plan, however, he has altered (see 2 Corinthians 1:15; 2 Corinthians 1:23 ff.), and he now intends to journey first through Macedonia, and then to Corinth, where he thinks perhaps (τυχόν) to spend some time, or even to winter. In the second Epistle, too, we see him actually engaged on this journey in Macedonia (2 Corinthians 2:13; 2 Corinthians 8:1; 2 Corinthians 9:2; 2 Corinthians 9:4), and upon the way to Corinth (1 Corinthians 2:1, 1 Corinthians 12:14, 1 Corinthians 13:1, al.). Acts 20:1-2, agrees with thi.

Μακεδ. γὰρ διέρχ.] is not a parenthesis, but the Μακεδ. put first corresponds to the πρὸς ὑμᾶς δέ which follows, and the διέρχομαι to the παραμενῶ: for Macedonia I journey through (without halting), but with you will I perhaps remain. The present διέρχ. designates the future as present in conception, i.e. conceived as quite certain. From the erroneous rendering: I am on my journey through Macedonia, arose the erroneous statement in the subscription, that the letter was written from Philipp.

παραμενῶ] he remained three months, Acts 20:2.

ἵνα ὑμεῖς κ.τ.λ.] ὑμεῖς has the emphasis. Were Paul to remain in another church, others would give him the escort; there is something kindly both in ἵνα and in ὑμεῖς, the unprompted thoughtfulness of lov.

τυχόν] forsan, only here in the New Testament, very common in Greek writer.

οὗ] As Luke 10:1. Bornemann, Schol. in loc.; Kühner, II. p. 318. Whither his thoughts, however, were generally turned at that time, see Acts 19:21.

1 Corinthians 16:7. For it is not my will to see you now in passing. Since he does not say πάλιν ἐν παρ., but ἄρτι ἐν παρ., no inference can be drawn from this passage to decide the question (see Introduction to 2 Cor. § 2) whether Paul had been already twice in Corinth before writing our Epistle to the Corinthians (in opposition to Schrader, Neander, Wieseler, Otto); but he says simply: it is not his will now to visit the Corinthians only as a passing traveller, which leaves it quite undecided whether he has already previously visited them once ἐν παρόδῳ (so, too, Hofmann) or not. In order rightly to understand the passage, observe that the ὑμᾶς, which is put first on that account, has the emphasis, in contrast to the Macedonians. The Corinthians, in the journey which he is now about to make, are to have the advantage over the Macedonians, whom he will only see in journeying through, 1 Corinthians 16:5.[106] According to Billroth and others, the thought is meant to be, that he will not now see them, as he had formerly intended, on his journey through (to Macedonia). But in that case he would have written: ἄρτι γὰρ οὐ θέλω κ.τ.λ. Regarding ἐν παρόδῳ, comp. Thuc. i. 126. 7, v. 4. 5, vii. 2. 3; Polyb. v. 68. 8; Lucian, D. Deor. xxiv. 2.

ἐλπίζω γὰρ κ.τ.λ.] ground of the οὐ θέλω κ.τ.λ.; for he hopes that the Lord will enable him to make a longer visit to the church than merely ἐν παρόδῳ, and upon the ground of this hope it is not his will, et.

ὁ κύριος] Christ, in whose service the apostle journeys and works (Acts 16:7; Acts 16:10).

ἐπιτρέψῃ] shall have allowed, i.e. shall have given signs of His approval. “Pia conditio,” Bengel. Comp. 1 Corinthians 4:19.

[106] This also against Otto, Pastoralb. p. 356 f.

1 Corinthians 16:8-9. Paul now mentions the duration of his present stay in Ephesus, and the reason of i.

τῆς πεντηκ.] is the immediately impending festival of Pentecost. See Introduction, § 3. Nothing can be inferred from our text, which contains simply a statement of time, in support of a Christian celebration of this festival as already by this time subsistin.

θύρα γάρ μοι κ.τ.λ.] The figurative expression (comp. Wetstein) denotes the opportunity opened before him for working (otherwise Acts 14:27). Comp. 2 Corinthians 2:12, and see on Colossians 4:3. Μεγάλη applies to the extent, ἐνεργ. to the influence of the sphere of action offered; the latter epithet, however, powerful, corresponds not to the figure but to the matter, and even to that only in so far as it is conceived of as immediately connected with the opened θύρα,—a want of congruity in the animated and versatile mode of representation (comp. Plato, Phaedr. p. 245 A: Μουσῶν ἐπὶ ποιητικὰς θύρας ἀφίκηται) which occasioned the reading ἐναργής, evidens (Vulgate, Itala, Pelagius, Ambrosiaster, Beda), which occurs in Philemon 1:6, and is approved by Beza, Grotius, Bos, and Clericus. As regards the later Greek of ἀνέῳγεν (instead of ἀνέῳκται, as 46, Theophylact and Oecumenius actually read), see Lobeck, ad Phryn. p. 157 f.

κ. ἀντικείμ. πολλοί] “quibus resistam. Saepe bonum et contra ea malum simul valde vigent,” Bengel.