Again, because pay came when work was completed for the day, Paul did not command that the Corinthians save up their surplus for seven days but for just the first day.
To the Jews, Sunday began at sunset (not 6:00) at the end of the "seventh of the Sabbath" or our Saturday night. Paul wrote within a Jewish context to churches who might meet on what we call Saturday night. However, night meetings were dangerous and later outlawed but they could meet the next morning which would still be the First Day of the week or the Lord's Day. Later,
"Pliny the Younger, governor of Bythynia ordered that no group, including the Christians, could meet at night. Pliny then described an early service of the Christians. Forbidden to meet at night, they met for the observance of the Supper at the only other hour available to them on the first day of the week: early in the morning before they went to work." (Holman Bible Dictionary, Lord's Day.)
Let's say it again: when they finished work on "the first day of the week" they bought their food for the day and were asked to save up whatever was surplus for just that day -- "Lay by himself on the first day of the week."
The word "day" is not in the Greek text. The phrase "first day of the week" is literally "one of the Sabbath." His use of "mia" and "sabbatoån" shows that Paul followed the Jewish practice--our Saturday at sunset until our Sunday at sunset.
Jewish members would keep the "seventh of the Sabbath" rest and would have no income for that day. Acts 20:6-7 shows that Troas met at night, with Paul ready to depart the next day. He could not travel on the Sabbath but when the sun arose he could travel on the first day of the week.
The first day was their first day of work; to meet on Sunday night after sunset would be the second day of the week. The later shift to Sunday morning would still work for both Jew and Gentile but it would still mean that "Sunday night" was the second day of the week.
The first day would also be their first pay for the week. As first priority, Paul asked them to remember the poor Judeans.
Upon that day they were to "lay by him" something in the "cookie jar" earmarked or "heart purposed" for the poor people in Judea.
Paul called this the koinonia which was fellowship or giving by those with a little surplus to those who were starving. (Ro 15:26)
Lenski notes that in state religions such as that of Egypt, "the taxes were paid from month to month while the Christians were to retain their gifts at home until such a time as they should be called for." Of "laying by him in store," the International Standard Bible Encyclopedia notes that:
"Worship is here not explicitly mentioned. The Greek of 'by him' is the usual phrase for 'at home'."
Paul did not make a law but defined a method or order for all participating churches to get ready:
> "Sunday by Sunday let each of you lay by by treasuring up... Each member is to keep the growing amount 'by him,' in his own home, and is not to deposit it with the church at once." (Lenski, p. 1 Cor 16:2)
"Lay" is from the Greek Tithemi and means "put, arrange, commit or purpose in the heart."
In Acts 4:35 they "Laid money at the apostles feet." In 1 Cor 16:2 they "laid money by him." Therefore, the command was to lay it by themselves:
> "Every one was to lay by in store, have a treasury, or fund, WITH HIMSELF, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. The Greek fathers rightly observe that this advice was given for the sake of the poorer among them.
They were to lay by from week to week,
and NOT bring into the COMMON TREASURY,that by this means their contributions might be easy for themselves, and yet grow into a fund for the relief of their brethren." (Theological Dict. of the N.T., p. 599).
> Augustine speaking of those who tithed even twigs of spices notes that one TITHES or lays by in store. Out of that "cup" or storage place he is then able to give ALMS.
3. When He had spoken thus, doubtless they thought that they did give alms. And how did they give them?
They tithed all they had, they took away a tenth of all their produce, and gave it. It is no easy matter to find a Christian who doth as much.
See what the Jews did. Not wheat only, but wine, and oil; nor this only, but even the most trifling things, cummin, rue, mint, and anise, 5 in obdience to God's precept,
- they tithed all;
- put aside, that is, a tenth part,
- and gave alms of it.
> John Chrysostom Homily XLIII. He said not, "Let him bring it the church," lest they might feel ashamed because of the smallness of the sum; but "having by gradual additions swelled his contribution, let him then produce it, when I am come but for the present lay it up," saith he, "at home, and make thine house a church; thy little box a treasury. Become a guardian sacred wealth, a self-ordained steward of the poor. Thy benevolent mind assigns to thee this priesthood."
> Vincent Word Studies In The New Testament
2. Upon the first day of the week (kata mian sabbatou). Kata has a distributive force, every first day. For week, lit., Sabbath, see on Acts xx. 7.
Lay by him in store (par eautw tiqetw qhsaurizwn). Lit., put by himself treasuring. Put by at home. 137 As God hath prospered (o ti an euodwtai). Lit., whatsoever he may prosper in. See on Rom. i. 10; 3 John 2; and on Acts xi. 29 for the verb eujporew in the similar sense of making a prosperous journey.
No gatherings, etc. Rev., collections. The amount would be greater through systematic weekly saving than through collections made once for all on his arrival.
> Albert Barnes
"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 in 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."
> R.C.H. Lenski
"Each member is to deposit with himself each Sunday the amount of his gift for that week and preserve it as a store or treasure...Each member is keep the growing amount 'by him'..., in his own home, and is not to deposit it with the church at once. The probable reason for this advice is the fact that at this early date the churches supervised by Paul were not yet organized to the extent of having official treasurers who were duly appointed to take charge of congregational funds....Paul's purpose in ordering contributions from Sunday to Sunday is that, when he finally arrives in Corinth, the work may be entirely done. The plural logiai, "collections'' refers to the accumulations made by the individuals; each would have his logia made....The collections are not to proceed after Paul arrives. Then it will be necessary that each individual simply bring in his accumulation."
1. The manner in which the collection was to be made: Every one was to lay by in store (v. 2), have a treasury, or fund, with himself, for this purpose. The meaning is that he should lay by as he could spare from time to time, and by this means make up a sum for this charitable purpose. Note, It is a good thing to lay up in store for good uses. Those who are rich in this world should be rich in good works, 1 Tim. 6:17, 18. The best way to be so is to appropriate of their income, and have a treasury for this purpose, a stock for the poor as well as for themselves.
By this means they will be ready to every good work as the opportunity offers; and many who labour with their own hands for a livelihood should so work that they may have to give to him that needeth, Eph. 4:28. Indeed their treasury for good works can never be very large (though, according to circumstances, it may considerably vary); but the best way in the world for them to get a treasury for this purpose is to lay by from time to time, as they can afford.
Some of the Greek fathers rightly observe here that this advice was given for the sake of the poorer among them. They were to lay by from week to week, and not bring in to the common treasury, that by this means their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren. "
16:2 {Upon the first day of the week} (kata mian sabbatou). For the singular sabbatou (sabbath) for week see #Lu 18:12; Mr 16:9. For the use of the cardinal mian in sense of ordinal prwten after Hebrew fashion in LXX (Robertson, _Grammar_, p. 672) as in #Mr 16:2; Lu 24:1; Ac 20:7. Distributive use of kata also. {Lay by him in store} (par' heautwi tiqetw qesaurizwn). By himself, in his home. Treasuring it (cf. #Mt 6:19f. for qesaurizw). Have the habit of doing it, tiqetw (present imperative). {As he may prosper} (hoti ean euodwtai). Old verb from eu, well, and hodos, way or journey, to have a good journey, to prosper in general, common in LXX. In N.T. only here and #Ro 1:10; 3Jo 1:2. It is uncertain what form euodwtai is, present passive subjunctive, perfect passive indicative, or even perfect passive subjunctive (Moulton, _Prolegomena_, p. 54). The old MSS. had no accents. Some MSS. even have euodwqei (first aorist passive subjunctive). But the sense is not altered. hoti is accusative of general reference and ean can occur either with the subjunctive or indicative. this rule for giving occurs also in #2Co 8:12. Paul wishes the collections to be made before he comes.
3 - In Store
"The expression 'in store' is sometimes used to support the 'storehouse' found in Malachi. The phrase 'in store' actually means to save up in a kind of 'piggy bank.' The Greek words par heauto mean 'by oneself' or 'at home.' The idea behind Paul's remark is that they should accumulate their gifts (which could include money and other goods, like raisins), so that when his company arrived Paul would not have to make any special effort to consummate the collection. (Searching Together Magazine, Winter, 1987)
"In store" at home is different from the final "collection." Store in Greek is:
Thesaurizo (g2343) thay-sow-rid'-zo; to amass or reserve, lay up treasure, keep in store, (heap)
On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections will have to be made. 1 Corinthians 16:2NIV
Paul might spend the winter--up to three months--in Corinth, but he still insisted that he wanted no collections during this time to avoid the feeling of extortion.
And when they were come into the house, they saw the young child with Mary his mother, and fell down, and worshipped him: and when they had opened their treasures, they presented unto him gifts; gold, and frankincense, and myrrh. Matthew 2:11
Jesus spoke of the COMMON TREASURY "collection plate" which was the:
Gazophulakion (g1049) gad-zof-oo-lak'-ee-on; from 1047 and 5438; a treasure-house, i.e. a court in the temple for the collection-boxes: - treasury
And he said unto them in his doctrine, Beware of the scribes, which love to go in long clothing, and love salutations in the market places, Mark 12:38
And the chief seats in the synagogues, and the uppermost rooms at feasts: Mark 12:39
Which devour widows houses, and for a pretense make long prayers: these shall receive greater damnation. Mark 12:40
One such "Scribe" was asked by a widow who lived on wellfare and foodstamps: "Do I have to tithe?" "Yes, that is the law." This is the prime example of those who could read and write taking the food off the widow's table:
And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were rich cast in much. Mark 12:41
And there came a certain poor widow, and she threw in two mites, which make a farthing. Mark 12:42
Paul would command and demonstrate that the "scribes" should work with their own hands so that they would have something to give to the widow who had no insurance or "retirement plan." If the "father" forces the children to support him he is worse than an infidel.
4 - As You Have Prospered
"As you have prospered" does not mean everyone gave a certain percentage of their income. A widow who now makes 400 dollars a month cannot give much and indeed ought to be supported. One making $100,000.00 can give 25% or more. The literal word "prospered" means, "help on the road, succeed in reaching the journey." Luther translated it, "as he may be fortunate or prosperous." It literally teaches, as Paul will show later, "out of what you have" collected already. About 150 A.D., Justin Martyr agreed:
And they who are well to do, and willing, give what each thinks fit;
and what is collected is deposited with the president, who succours the orphans and widows and those who, through sickness or any other cause, are in want, and those who are in bonds and the strangers sojourning among us, and in a word takes care of all who are in need. (Justin: First Apology, I.67.6)
We noted that Tertullian said, "Everyone makes a small contribution on a certain day or when he chooses; provided only he is willing and able, for no one is compelled, all is voluntary." He further says that this general fund is used to feed the poor.
This was not a command but a free will gift to the POOR FELLOW-CHRISTIANS.
The notion that the CHURCH must have a ministery to drunks and homosexuals is absolutely not included in the command to the church:
Give to the godly man, but do not help the sinner. Ecclu 12:4.
Do good to the humble, but do not give to the ungodly; hold back his bread, and do not give it to him, lest by means of it he subdue you; for you will receive twice as much evil for all the good which you do to him. Ecclu 12: 5.
For the Most High also hates sinners and will inflict punishment on the ungodly. Ecclu 12: 6.
Give to the good man, but do not help the sinner. Ecclu 12: 7.
If this was not the case then Christianity would not be different from Judaism where the clergy laid the burden on the "children" so that they could live in ease.
There is no "law" to collect money for anything but the poor. This is not a ritualistic act of worship which you have to perform. This is what Paul commanded and what the church practiced until the "scribes" again got control of the widow's purse.
5 - That There be no Collections
Paul might spend the winter in Corinth but the "collection" of the "accumulations made by the individuals" wer not to continue after he arrived. His presence might make it seem like extortion. Barclay notes that:
"Here he calls it a 'logia'; the word means an extra collection. A logia was something which was the opposite of a tax which a man had to pay; it was an extra piece of giving. A man never satisfies his Christian duty by discharging the obligations which he can legally be compelled to fulfill. The question of Jesus was, 'What more are you doing than others?' (Matt. 5:47)" (William Barclay, The Letters to the Corinthians, p. 163)
Because of the false teachers, the Corinthians were caused to doubt Paul's motives even though he never demanded pay. Therefore, to make sure that he could not be blamed, he told them:
Therefore I thought it necessary to exhort the brethren, that they would go before unto you,
and make up beforehand your bounty,
whereof ye had notice before, that the same might be ready, as a matter of bounty (speaking well of), and not as of covetousness (extortion). 2 Cor 9:5
If passing the collection plate is a legal law of giving then Paul demanded that they violate the law.
The individuals had saved up their small surplus from week to week and especially on the first day which was the first work day of the week. Saving up on the first day did not demand that they save up on the second day or third day or for the whole week. Paul's ministers would collect the sums into one "collection plate" and secure it to be delivered only to the poor of Judea. Whatever the members decided to do for their local work, it was not a commandment or a law of giving.
Like the Greek ekklesia the members would continue to look out for those in need: food, clothing, shelter or travellers. They would determine the need, ask those who had prospered for the week (meaning a surplus) to help these people. What was left over, would be in the hands of the "president" in later churches. It would be the worst form of extortion to ask people to mortgage their homes or sell their belongings to give.
The Motive
The danger of making a "law of giving" is that Jesus will always give us one more jot (or smallest part) or tittle (tiny, horn-like tip over a letter) to obey. Legalism never works because you will always go home asking, "I wonder if Jesus loves me for giving 10% when I could have given 11%?"
Jesus provided an example. When the rich young ruler claimed to have kept certain laws perfectly,
Now when Jesus heard these things, he said unto him, Yet lackest thou one thing: sell all that thou hast, and distribute unto the poor, and thou shalt have treasure in heaven: and come, follow me. Luke 18:22
By making "giving" into a law or act of worship, we may fall under Christ's demand to "sell everything we own and give it to the poor." However, when the motives are pure, there is never a shortage of money, because:
"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... 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" (Albert Barnes, commenting on 1 Cor., p. 327)
If giving to the poor is not a law then what is our motive? Paul said, among other things,
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 2 Corinthians 8:9
Paul did not send Corinth a "tax bill" but if they were going to "lay" the money where they had laid by with their mouth or purpose, he "motivated" them by saying of the Macedonians:
How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 2 Cor 8:2
For to their power, I bear record, yea, and beyond their power they were willing of themselves; 2 Cor 8:3
Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 2 Cor 8:4
The somewhat better-off Corinthians had not performed or collected for the entire year. However, Paul wants them to give what little they had "laid by." That would be good enough because the famine was less severe but their show of love to Judea would be important:
And herein I give my advice (opinion, consent): for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 2 Corinthians 8:10
Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 2 Corinthians 8:11
For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 2 Corinthians 8:12
The Corinthian church apparently had not passed the collection plate for the whole last year and yet Paul didn't condemn them for violating the law of giving. Never mind, Paul says, you still have a bit of time so just give what you have because your show of love is the clear object of this giving.
Conclusions
Everyone approved by God always walked by faith, before, during and following the Law of Moses.
Remember that the tithe was imposed to support the ceremonialism performed by the Levites for those not permitted to "come boldly before God's throne." Therefore, the tithe is no longer a law because there is no place in Christianity for any one to "perform" the worship in order to "bring the worshipers into the presence of God."
By adopting the ceremonial legalism of performing loud rituals for the worshiper, we silence and defeat the purposes of Christ as Wonderful-Counsellor, Mighty God, Everlasting Father, The Prince of Peace or quietness. (Isa 9:6).
Therefore, in future notes we will look at the external worship under the Law of Moses in contrast to the quiet, internal, in-mind or in-spirit worship as a first principle of the gospel.
Counter added 11/19/04 8.28.07
3.05.05 9:36a 453 goo 71