1Cor 16:2, Rev 1:10 | Barnes | STEP | Verse 2. Upon the first day of the week . Greek, "On one of the Sabbaths." The Jews, however, used the word Sabbath to denote the week; the period of seven days, . Comp. . It is universally agreed that this here denotes the first day of the week, or the Lord's-day. Let every one of you . Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich on]y, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability. Lay by him in store . παρεαυτωτιθετωθησαυριζων. Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, "by himself," means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself , when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it, not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up," may mean that each one was to put the part which he had designated into the common treasury . This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up , having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sabbath only, but was to be done on each Lord's-day until he should come. As God hath prospered him . The word "God" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered" (ευοδωται) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms--a rule that is as applicable now, and as valuable now, as it was then. That there be no gatherings when I come . No collections, (λογιαι,) . The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem, . In view of this important verse, we may remark, (1.) that there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate, day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence towards others. (2.) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity towards the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity. (3.) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling. (4.) Paul designed that the habit of doing good with their money should be constant . He, therefore, directed that it should be on the return of each Lord's-day, and that the subject should be constantly before their minds. (5.) It was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure . How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes. (6.) The true rule of giving is, "as the Lord has prospered us." If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God. (7.) It is right and proper to lay by of our wealth for the purposes of benevolence on the Sabbath-day. It is right to do good then, ( ;) and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus. (8.) If every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no want of funds for any well-directed plan for the conversion of the world. (a) "first day" (*) "gatherings" "collections"

1 Corinthians 16:2

Verse 2. Upon the first day of the week. Greek, "On one of the Sabbaths." The Jews, however, used the word Sabbath to denote the week; the period of seven days, Mt 28:1, Mk 16:9, Lk 18:12, 24:1 Jn 20:1,19. Comp. Lev 23:15, De 16:9. It is universally agreed that this here denotes the first day of the week, or the Lord's-day.

Let every one of you. Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich on]y, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability.

Lay by him in store. παρεαυτωτιθετωθησαυριζων. Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, "by himself," means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it, not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, "treasuring up," may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sabbath only, but was to be done on each Lord's-day until he should come.

As God hath prospered him. The word "God" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered "hath prospered" (ευοδωται) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christians at Corinth in giving alms--a rule that is as applicable now, and as valuable now, as it was then.

That there be no gatherings when I come. No collections, (λογιαι,) 1Cor 16:1. The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem, 1Cor 16:3.

In view of this important verse, we may remark,

(1.) that there is here clear proof that the first day of the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate, day for the exercise of charity and the bestowment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence towards others.

(2.) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity towards the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity.

(3.) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling.

(4.) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lord's-day, and that the subject should be constantly before their minds.

(5.) It was evident that Paul in this way would obtain more for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacred treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if all Christians would lay by in store each week what they could then devote to sacred purposes.

(6.) The true rule of giving is, "as the Lord has prospered us." If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God.

(7.) It is right and proper to lay by of our wealth for the purposes of benevolence on the Sabbath-day. It is right to do good then, (Mt 12:12;) and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jesus.

(8.) If every Christian would honestly do this every week, it would do much to keep down the spirit of worldliness that now prevails everywhere in the Christian church; and if every Christian would conscientiously follow the direction of Paul here, there would be no want of funds for any well-directed plan for the conversion of the world.

(a) "first day" Acts 20:7, Rev 1:10 (*) "gatherings" "collections"

Revelation of John 1:10

Verse 10. I was in the Spirit. This cannot refer to his own spirit--for such an expression would be unintelligible. The language then must refer to some unusual state, or to some influence that had been brought to bear upon him from without, that was appropriate to such a day. The word Spirit may refer either to the Holy Spirit, or to some state of mind such as the Holy Spirit produces--a spirit of elevated devotion; a state of high and uncommon religious enjoyment. It is clear that John does not mean here to say that he was under the influence of the Holy Spirit in such a sense as that he was inspired, for the command to make a record, as well as the visions, came subsequently to the time referred to. The fair meaning of the passage is, that he was at that time favoured in a large measure with the influences of the Holy Spirit--the spirit of true devotion; that he had a high state of religious enjoyment, and was in a condition not inappropriate to the remarkable communications which were made to him on that day. The state of mind in which he was at the time here referred to, is not such as the prophets are often represented to have been in when under the prophetic inspiration, compare Eze 1:1, 8:3 Eze 40:2, Jer 24:1 and which was often accompanied with an entire prostration of bodily strength, compare Nu 24:4, Eze 1:28, Dan 10:8-10 1Sam 19:24, Rev 1:17 but such as any Christian may experience when in a high state of religious enjoyment. He was not yet under the prophetic ecstacy, (compare Acts 10:10, 11:5, 22:17) but was, though in a lonely and barren island, and far away from the privileges of the sanctuary, permitted to enjoy in a high degree the consolations of religion: an illustration of the great truth that God can meet his people anywhere; that, when in solitude and in circumstances of outward affliction, when persecuted and cast out, when deprived of the public means of grace and the society of religious friends, he can meet them with the abundant consolations of his grace, and pour joy and peace into their souls. This state was not inappropriate to the revelations which were about to be made to John, but this itself was not that state. It was a state which seems to have resulted from the fact, that on that desert island he devoted the day to the worship of God, and by honouring the day dedicated to the memory of the risen Saviour, found, what all will find, that it was attended with rich spiritual influences on his soul.

On the Lord's day. The word here rendered Lord's--κυριακη-- occurs only in this place and in 1Cor 11:20, where it is applied to the Lord's Supper. It properly means pertaining to the Lord; and, so far as this word is concerned, it might mean a day pertaining to the Lord, in any sense, or for any reason--either because he claimed it as his own and had set it apart for his own service; or because it was designed to commemorate some important event pertaining to him; or because it was observed in honour of him. It is clear

(1) that this refers to some day which was distinguished from all other days of the week, and which would be sufficiently designated by the use of this term.

(2.) That it was a day which was for some reason regarded as peculiarly a day of the Lord, or peculiarly devoted to him.

(3.) It would further appear that this was a day particularly devoted to the Lord Jesus, for

(a) that is the natural meaning of the word Lord as used in the New Testament, (compare Barnes on "Ac 1:24") and

(b) if the Jewish Sabbath were intended to be designated, the word Sabbath would have been used. The term was used generally by the early Christians to denote the first day of the week. It occurs twice in the Epistle of Ignatius to the Magnesians, (about A.D. 101,) who calls the Lord's day "the queen and prince of all days." Chrysostom (on Psalms 119) says, "It was called the Lord's day because the Lord rose from the dead on that day." Later fathers make a marked distinction between the Sabbath and the Lord's day; meaning by the former, the Jewish Sabbath, or the seventh day of the week, and by the latter, the first day of the week kept holy by Christians. So Theodoret, (Fab. Haeret. ii. 1,) speaking of the Ebionites, says, "They keep the Sabbath according to the Jewish law, and sanctify the Lord's day in like manner as we do."--Professor Stuart. The strong probability is, that the name was given to this day in honour of the Lord Jesus, and because he rose on that day from the dead. No one can doubt that it was an appellation given to the first day of the week, and the passage therefore proves

(1) that that day was thus early distinguished in some peculiar manner, so that the mere mention of it would be sufficient to identify it in the minds of those to whom the apostle wrote;

(2) that it was in some sense regarded as devoted to the Lord Jesus, or was designed in some way to commemorate what he had done; and

(3) that if this book were written by the apostle John, the observance of that day has the apostolic sanction. He had manifestly, in accordance with a prevailing custom, set apart this day in honour of the Lord Jesus. Though alone, he was engaged on that day in acts of devotion. Though far away from the sanctuary, he enjoyed what all Christians hope to enjoy on such a day of rest, and what not a few do in fact enjoy in its observance. We may remark in view of this statement,

(a) that when away from the sanctuary, and deprived of its privileges, we should nevertheless not fail to observe the Christian Sabbath. If on a bed of sickness; if in a land of strangers; if on the deep; if in a foreign clime; if on a lonely island as John was, where we have none of the advantages of public worship, we should yet honour the Sabbath. We Should worship God alone if we have none to unite with us; we should show to those around us, if we are with strangers, by our dress and our conversation, by a serious and devout manner, by abstinence from labour, and by a resting from travel, that we devoutly regard this day as set apart for God.

(b) We may expect, in such circumstances, and with such a devout observance of the day, that God will meet with us and bless us. It was on a lonely island, far away from the sanctuary and from the society of Christian friends, that the Saviour met "the beloved disciple," and we may trust it will be so with us. For on such a desert island; in a lonely forest; on the deep, or amid strangers in a foreign land, he can as easily meet us as in the sanctuary where we have been accustomed to worship, and when surrounded by all the privileges of a Christian land. No man--at home or abroad; among friends or strangers; enjoying the privileges of the sanctuary, or deprived of those privileges--ever kept the Christian Sabbath in a devout manner without profit to his own soul; and when deprived of the privileges of public worship, the visitations of the Saviour to the soul may be more than a compensation for all our privations. Who would not be willing to be banished to a lonely island like Patmos, if he might enjoy such a glorious vision of the Redeemer as John was favoured with there?

And heard behind me a great voice. A loud voice. This was of course sudden, and took him by surprise.

As of a trumpet. Loud as a trumpet. This is evidently the only point in the comparison. It does not mean that the tones of the voice resembled a trumpet, but only that it was clear, loud, and distinct like a trumpet. A trumpet is a well-known wind instrument distinguished for the clearness of its sounds, and was used for calling assemblies together, for marshalling hosts for battle, etc. The Hebrew word employed commonly to denote a trumpet-- shophar--means bright and clear, and is supposed to have been given to the instrument on account of its clear and shrill sound, as we now give the name "clarion" to a certain wind instrument. The Hebrew trumpet is often referred to as employed, on account of its clearness, to summon people together, Ex 19:13, Nu 10:10, Jud 7:18, 1Sam 13:3, 2Sam 15:10.

(a) "Spirit" 2Cor 12:2 (b) "Lord's" Jn 20:26, Acts 20:7, 1Cor 16:2