Rom 15:26, 1Cor 16:1, 2Cor 9:1-2 | Barnes | STEP | Verse 26. For it hath pleased them of Macedonia . That is, they have done it cheerfully and voluntarily . See their liberality and cheerfulness commended by the apostle in . Paul had been at much pains to obtain this collection, but still they did it freely. See . It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them, on the first day of the week, . Of Macedonia . That is, the Christians in Macedonia--those who had been Gentiles, and who had been converted to the Christian religion, . Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean Sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country, ,etc.; comp. . And Achaia . Achaia, in the largest sense, comprehended all ancient Greece. Achaia Proper, however, was a province of Greece, embracing the western part of the Peloponnesus, of which Corinth was the capital. . This place is mentioned as having been concerned in this collection, in . The poor saints , etc. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See , , etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in chapters 14 and 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to see about some purpose to do them good , or to unite with them in doing good. (h) "Macedonia and Achia" s

Romans 15:26

Verse 26. For it hath pleased them of Macedonia. That is, they have done it cheerfully and voluntarily. See their liberality and cheerfulness commended by the apostle in 2Cor 8:1-6, 9:2. Paul had been at much pains to obtain this collection, but still they did it freely. See 2Cor 9:4-7. It was with reference to this collection that he directed them to lay by for this purpose as God had prospered them, on the first day of the week, 1Cor 16:2.

Of Macedonia. That is, the Christians in Macedonia--those who had been Gentiles, and who had been converted to the Christian religion, Rom 15:27. Macedonia was a country of Greece, bounded north by Thrace, south by Thessaly, west by Epirus, and east by the AEgean Sea. It was an extensive region, and was the kingdom of Philip, and his son Alexander the Great. Its capital was Philippi, at which place Paul planted a church. A church was also established at Thessalonica, another city of that country, Acts 16:9,etc.; comp. Acts 18:5, 19:21, 2Cor 7:5, 1Thes 1:1,7,8, 4:10.

And Achaia. Achaia, in the largest sense, comprehended all ancient Greece. Achaia Proper, however, was a province of Greece, embracing the western part of the Peloponnesus, of which Corinth was the capital. Acts 18:12. This place is mentioned as having been concerned in this collection, in 2Cor 9:2.

The poor saints, etc. The Christians who were in Judea were exposed to peculiar trials. They were condemned by the sanhedrim, opposed by the rulers, and persecuted by the people. See Acts 8:1, Acts 12:1, etc. Paul sought not only to relieve them by this contribution, but also to promote fellow-feeling between them and the Gentile Christians. And this circumstance would tend much to enforce what he had been urging in chapters 14 and 15 on the duty of kind feeling between the Jewish and Gentile converts to Christianity. Nothing tends so much to wear off prejudice, and to prevent unkind feeling in regard to others, as to see about some purpose to do them good, or to unite with them in doing good.

(h) "Macedonia and Achia" 2Cor 8:1, 9:2,12s

1 Corinthians 16:1

1st Corinthians CHAPTER 16

The doctrinal part of this epistle was closed at the end of the 15th chapter. See the Introduction. Before closing the epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much set, and to which he several times adverts in his epistles. 1Cor 16:1. This subject he had suggested to them when he was with them, and they had expressed, some time before, the utmost readiness to make the collection, and Paul had commended their readiness when he was urging the same subject in Macedonia. See 2Cor 9. It is evident, however, that for some cause, perhaps owing to the divisions and contentions in the church, this collection had not yet been made. Paul, therefore, calls their attention to it, and urges them to make it, and to forward it either by him alone, or with others, whom they might designate, to Judea, 1Cor 16:1-4. In connexion with this, he expresses his intention of coming to Corinth, and perhaps of passing the winter with them. He was then in Ephesus. He was expecting to go to Macedonia, probably on the business of the collection. He purposed not to visit them on his way to Macedonia, but on his return. He had formerly intended to pass through Corinth on his way to Macedonia, and had perhaps, given them such an intimation of his purpose, 2Cor 1:16,17. But from some cause, 2Cor 1:15, also 2Cor 1:16-23 he tells the Christians that he had abandoned the purpose of seeing them on the way to Macedonia, though he still intended to go to Macedonia, trod would see them on his return, 1Cor 16:5-7. At that time there was a state of things in Ephesus which required his presence. His labours were greatly blessed; and, as a consequence which often attends the successful preaching of the gospel, there was much opposition. He had resolved, therefore, to remain in Ephesus until Pentecost, 1Cor 16:8,9. In the mean time, to show them his deep interest in them, he informed them that Timothy was coming among them, for whom he asked a kind and cordial reception, and assured them that he had endeavoured to persuade Apollos to visit them, but was not able, 1Cor 16:10-12. Paul then urges them to watch, and be firm, and live in love, 1Cor 16:13,14;) and then besought them to show particular attention to the family of Stephanas, the first fruits of Achaia, 1Cor 16:15,16;) and expresses his gratitude that Stephanas, and Fortunatus, and Achaicus had come to him at Ephesus, 1Cor 16:17,18. They were probably the persons by whom the Corinthians had sent their letter, 1Cor 7:1, and by whom Paul sent this epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love the Lord Jesus Christ, as the great thing to be done, and with the assurance that, if not done, it would expose the soul to a dreadful curse when the Lord should come; with an invocation of the grace of the Lord Jesus to be with them; and with a tender expression of his own love to them all, 1Cor 16:19-24.

Verse 1. Now concerning the collection for the saints.The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it, Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered collection (λογιας) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λεγω, to collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word saints (αγιους) here refers, doubtless, to Christians; to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection, Rom 15:25, Rom 15:26.

As I have given order. διεταξα. As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches, Rom 15:26,27, 2Cor 9:2; and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians.

To the churches of Galatia. Galatia was a province in Asia Minor. On its situation, Acts 16:6. There were evidently several churches planted in that region. See Gal 1:2. At what time he gave this order to the churches is not mentioned; though it was doubltless on occasion of a visit to the churches there. See Acts 16:6.

(a) "as I have given order" Gal 2:10 (*) "order" "appointed"

2 Corinthians 9:1-2

INTRODUCTION to 2nd Corinthians Chapter 9

IN this chapter the apostle continues the subject which he had discussed in 2Cor 8 --the collection which he had purposed to make for the poor saints in Judea. The deep anxiety which he had that the collection should be liberal; that it should not only be such as to be really an aid to those who were suffering, but be such as would be an expression of tender attachment to them on the part of the Gentile converts, was the reason, doubtless, why Paul urged this so much on their attention. His primary wish undoubtedly was to furnish aid to those who were suffering. But in connexion with that, he also wished to excite a deep interest among the Gentile converts in behalf of those who had been converted to Christianity among the Jews. He wished that the collection should be so liberal as to show that they felt that they were united as brethren, and that they were grateful that they had received the true religion from the Jews. And he doubtless wished to cement as much as possible the great body of the Christian brotherhood, and to impress on their minds the great truths, that whatever was their national origin, and whatever were their national distinctions, yet in Christ they were one. For this purpose he presses on their attention a great variety of considerations why they should give liberally: and this chapter is chiefly occupied in stating reasons for that, in addition to those which had been urged in the previous chapter. The following view will present the main points in the chapter :--

(1.) He was aware of their readiness to give; and knowing this, he had boasted of it to others, and others had been excited to give liberally from what the apostle had said of them, 2Cor 9:1,2. The argument here is, that Paul's veracity and their own character were at stake, and depended on their now giving liberally.

(2.) He had sent the brethren to them in order that there might by no possibility be a failure, 2Cor 9:3-5. Though he had the utmost confidence in them, and fully believed that they were disposed to give liberally, yet he knew also that something might prevent it, unless messengers went to secure the contributions; and that the consequence might be, that he and they would be "ashamed" that he had boasted so much of their readiness to give.

(3.) To excite them to give liberally, Paul advances the great principles that the reward in heaven will be in proportion to the liberality evinced on earth, and that God loves one who gives cheerfully, 2Cor 9:6,7. By the prospect, therefore, of an ample reward, and by the desire to meet with the approbation of God, he calls upon them to contribute freely to aid their afflicted Christian brethren.

(4.) He further excites them to liberal giving by the consideration that, if they contributed liberally, God was able to furnish them abundantly with the means of doing good on a large scale in time to come, 2Cor 9:8-11. In this way he would enable them to do good hereafter, in proportion as they were disposed to do good now; and the result of all would be, that abundant thanks would be rendered to God--thanks from those who were aided, and thanks from those who had aided them that they had been enabled to contribute to supply their wants.

(5.) As a final consideration inducing them to give, the apostle states that not only would they thus do good, but would show the power of the gospel, and the affection which they had for the Jewish converts, and would thus contribute much in promoting the glory of God. The Jewish converts would see the power of the gospel on their Gentile brethren; they would feel that they now appertained to one great family; they would praise God for imparting his grace in this manner; and they would be led to pray much for those who had thus contributed to alleviate their wants, 2Cor 8:12-14.

(6.) Paul closes the whole chapter, and the whole discussion respecting the contribution about which he had felt so deep an interest, by rendering thanks to God for his "unspeakable gift," JESUS CHRIST, 2Cor 9:15. Paul was ever ready, whatever was the topic before him, to turn the attention to him. He here evidently regards him as the Author of all liberal feeling, and of all true charity; and seems to imply that all that they could give would be small compared with the "unspeakable gift" of God, and that the fact that God had imparted such a gift to the world was a reason why they should be willing to devote all they had to his service.

Verse 1. For as touching the ministering to the saints. In regard to the collection that was to be taken up for the aid of the poor Christians in Judea. Rom 15:26, 1Cor 16:11, 2Cor 8.

It is superfluous, etc. It is needless to urge that matter on you, because I know that you acknowledge the obligation to do it, and have already purposed it.

For me to write to you. That is, to write more, or to write largely on the subject. It is unnecessary for me to urge arguments why it should be done; and all that is proper is to offer some suggestions in regard to the manner in which it shall be accomplished.

(*) "touching" "concerning" (a) "ministering to the saints" 2Cor 8:4 Verse 2. For I know the forwardness of your mind. I know your promptitude, or your readiness to do it. See 2Cor 8:10. Probably Paul here means that he had had opportunity before of witnessing their readiness to do good, and that he had learned in particular of Titus that they had formed the plan to aid in this contribution.

For which I boast of you to them of Macedonia. To the church in Macedonia. See 2Cor 8:1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort.

That Achaia was ready a year ago. Achaia was that part of Greece of which Corinth was the capital. Acts 18:12. It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea, (see Rom 16:1,) which was one of the ports of Corinth. Though the contribution would be chiefly derived from Corinth, yet it is, probable that, the others also would participate in it. The phrase was ready means that they had been preparing themselves for this collection, and doubtless Paul had stated that the collection was already made and was waiting. He had directed them (1Cor 16:1) to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request.

And your zeal. Your ardour and promptitude. The readiness with which you entered into this subject, and your desire to relieve the wants of others.

Hath provoked. Has roused, excited, impelled to give. We use the word provoke commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting, or rousing. The ardour of the Corinthians would excite others, not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.