Be Strong, Love and Give-1 Cor 16

1 Corinthians

1 Corinthians is a letter, not a theological treatise. So we’re reading someone else’s mail, where Paul brings the gospel to bear upon practical problems.

Preaching on ch. 16 is like preaching on ch. 1–15, for every sentence alludes to issues Paul responded to with 1 Cor 15 as the grand conclusion. Ch. 16 gives

  • practical loose ends,
  • his travel plans, and closes, like all his letters, with a few
  • admonitions and greetings.

This ch. is not unimportant. Paul, a savvy pastor, makes every sentence serve a purpose. His brief comments/directives seek to:

 

  • cement his relationship with them.
  • shape their attitudes about Timothy and Apollos, his colleagues.
  • give directions about the collection (16:1–4) and
  • about Stephanas in their community (16:15–17).

Still hints of tension though these final words have little open confrontation unlike most of 1 Cor. Ch. 16 gives a glimpse of Paul’s larger missionary work, that the church is a wide network (Galatia, Jerusalem, Macedonia, Ephesus, and “the churches of Asia”), and that life in Christ links them with the wider world. The “work of the Lord” (1 Cor 16:10) is an urgent matter, and the church must see themselves as participants in the larger missionary enterprise. Ch. 16 breaks neatly in half.

  1. Drections about the collection and discusses his future itinerary (1-12) that’s likely responding to their questions albeit briefly.
  2. His final words of farewell underline some major concerns one last time (13-24), with particular emphasis on love (1 Cor 16:14, 22, 24).

The Collection and Travel Plans (16:1–12). “The collection for the saints” (16:1–4) presuppose that they already know about this. It’s going to Jerusalem (1 Cor 16:3) but no reasons for the offering is given. Perhaps it’s in a previous letter (1 Cor 5:9), so here he addresses the gathering and delivering of the collection for “the poor among the saints in Jerusalem” (Rom 15:26). Paul made it a major undertaking among his Gentile churches in Galatia, Macedonia, and Achaia, for their spiritual blessings came to them through the Jerusalem [Jewish] church (Rom 15:27), and to recognize Israel‘s God as the one God of all the earth (Isa 2:2–3; 60:10–16). The collection was to be a sign of unity between Gentiles and Jews in Christ. Later Paul worried whether the Christians in Jerusalem would accept it (Rom 15:30–31)—despite the impetus likely from the Jerusalem leaders’ that Paul “remember the poor” (Gal 2:10). Paul doesn’t stress this as a motive to participate, but of sharing resources as a matter of economic fairness and generosity (2 Cor 8:9).Procedure. Put aside “on the first day of the week” (1 Cor 16:2) to save privately to avoid the unpleasant fund drive when he arrives. There was no established administrative structure in the church for collecting and saving money. (Paul doesn’t target the wealthy, but calls on all to participate according to their ability.) Symbolically, the Gentile offering to Jerusalem is be brought by the Gentiles themselves.

Money and trust. There may be distrust in the church about the offering for the poor saints in Jerusalem. Paul defuses potential problems by giving them oversight of the funds until it’s delivered to Jerusalem (1 Cor 16:3). Some may be unwilling to entrust Paul with their money. Money is one of the most reliable indicators of our commitments and relationships. The collection was for the poor to share resources within the church (Rom 15:25–29). Giving generously follows the example of Christ in the genuineness of their love (2 Cor 8:9). Consider how you use your money. What do your financial practices say about your relationship to God and your relationships with one another?Whether to go to Jerusalem, Paul hasn’t decided. He waits to see how large the gift is before deciding. “If it be worthy for me to go also, they will go with me” (1 Cor 16:4), warning before he comes. In 2 Cor, their response wasn’t as generous as he’d hoped. In the end, they participated satisfactorily manner, for Paul did decide to go to Jerusalem, for the churches of Achaia were supporting the project (Rom 15:26).Paul’s other plans before returning. He’ll stay in Ephesus—where he’s writing the letter—”until Pentecost”—with both opportunities and opposition (1 Cor 16:8–9). Referencing Pentecost indicates his Jewish frame of reference and expects his converts to do likewise, though it wasn’t a Christian liturgical celebration in his day. It became a Christian holy day due to the narrative artistry of Luke (Acts 2). Pentecost was the Jewish festival of offering new grain, 50 days after Passover (Lev 23:15–21). Paul intends to stay in Ephesus until early summer before traveling through Macedonia (to Thessalonica and Philippi, his less problematical churches) and then to Corinth, where he may spend the winter (1 Cor 16:5–6). Then he hopes they’ll “send him on” to his next, as yet undetermined, destination with financial and logistical support (1 Cor 16:7). If he accepts their financial assistance, it’s a change of his previous policy (1 Cor 9:12; 15–18), without elaborating for this shift. It’s an implicit “peace offering” (Fee): he’s now giving them the opportunity to “have a share in his ministry” by supporting his work.The “wide door for effective work” amid danger in Ephesus (1 Cor 16:8-9)–favorable for preaching, despite adversaries. The place of greatest risk may be the place of greatest opportunity for the gospel. [Paul’s cryptic fighting wild animals at Ephesus (1 Cor 15:32; Ac 19:23–41)—and equally vague—terrible affliction he suffers in Asia (2 Cor 1:8–11).] Despite the danger, Paul sees the opportunity to spread the Word, and so he stays. Today the church is comfortably established. But the uncertainty and risk of Paul’s missionary work is real. If called to testify in dangerous circumstances will you?

Not just in passing. Traveling—especially by sea—was impossible during the winter, so he times his arrival so that he can stay with them for many months. He doesn’t want to see them “just in passing” (1 Cor 16:7) isn’t being polite. It expresses his serious concern about their spiritual health. He anticipates much corrective counseling and teaching when he gets there (1 Cor 11:34). Indeed, a showdown happened that required him to undo the damage done by the “puffed up” ones (1 Cor 4:18–21).Timothy sent to remind them of Paul’s “way of life in Christ” (1 Cor 4:17)–a tough assignment for Paul’s junior. Worried about their reception of him, Paul says, “see to it that he has nothing to fear” and not “treat him with contempt” (1 Cor 16:10-11). Why? It may be from Timothy’s relative youth and inexperience (1 Tim 4:12). Also, Timothy has been sent as Paul’s surrogate to address influential factions who are against Paul. This letter heightens the tension. He sternly castigates powerful church members and calls for radical changes in their behavior–their

  • sex lives, social contacts, forms of worship, and legal dealings.

If they heed Paul’s letter, then Timothy’s job won’t be hard, but if—as is likely—they reject Paul’s appeals, it’s Timothy who’ll take the flak. Those displeased and offended by Paul’s letter will attack Timothy. Paul anticipates this painful situation and calls on them to “send him on his way in peace” (1 Cor 16:11a) with support rather than hostility.Disappointed that Timothy rather than Apollos is visiting them. They likely asked Paul to send Apollos. Some of them were acclaiming Apollos as a leader in opposition to Paul (1 Cor 1:12). Thus, for Apollos to go in Paul’s absence could be a power play to undermine Paul’s authority. But Paul sees himself and Apollos as teammates, not rivals (1 Cor 3:5–9). Thus, he “strongly urged” Apollos to go (1 Cor 16:12) to defuse some of the internal conflict in the church. But Apollos declined: “it was not at all the will for him to come now.” Either Apollos was unwilling (most English translations) or that it wasn’t God’s will for him to visit. The former is likelier, though his reasons for declining isn’t known.[It’s suggested that this account of Timothy’s plans conflicts with 4:17–21. In ch. 4, Paul says he’s sent Timothy and his own intention to come “soon”; in ch. 16, there’s some doubt about Timothy’s arrival, and Paul’s own visit is some months later. So, some critics say these paragraphs belong to different letters. But this read’s Paul’s language too woodenly. In ch. 4, he warns them not to be arrogant and says that he’ll soon be there to confront them, whereas in ch. 16 he’s giving his actual travel plans. “…if Timothy comes” (1 Cor 16:10) may be reckoning that Timothy could be delayed or diverted. (Also, Timothy “is carrying on the work of the Lord” elsewhere.) The overall account of Paul’s travel plans, and his relation to Timothy and Apollos, is coherent.]Farewell (16:13–24) is Paul’s characteristic letter-closing form. The 5 brief general exhortations (1 Cor 16:13–14)–signalling the conclusion–looks like a boilerplate that could address any church anywhere. But Paul choses at some words with an eye to their particular needs.

  1. 1st imperative “Keep alert” [watchful] (1 Cor 16:13a) [verb] strong eschatological overtones–a call to eschatological watchfulness. Watch intently to not be caught by surprise by the coming of the day of the Lord: “…let us not fall asleep as others do, but let us keep awake and be sober” (1 Th 5:6; Rom 13:11–14; Mk 13:33, 35, 37). See their lives in light of the coming eschatological judgment, a call to look intently for the coming of the Lord and live in a way appropriate to that hope. [Watchful of the enemy (1 Pet 5:8), of corrosive influences (Ac 20:31).]
  2. “Stand firm in THE faith” (1 Cor 16:13b)–opening and closing of ch. 15 (1 Cor 15:1–2, 58). Ground your identity in the gospel; hold fast to the message that he proclaimed to them (1 Cor 1:23; 2:2). It’s not “stand firm in your faith.” Emphasis on the content of the faith proclaimed in the kerygma, NOT the believer’s subjective experience of faith. The difference is subtle but important: we stand in the proclaimed word, not our own subjectivity.
  3. The next 2 imperatives, “be courageous…”
  4. “…be strong” (not the same Gk word Paul uses for the “strong” Christians who think that all things are permitted for them), has no obvious connection to the themes of the letter. They echo Ps 31:24 with the same 2 verbs. Paul may have had the Psalm in mind, for its concluding verses resonate richly with his message to them: “Love the LORD, all you his saints [1 Cor 16:22]. The LORD preserves the faithful, but abundantly repays the one who acts haughtily [1 Cor 4:18–19; 5:2–6; 8:1; 10:12; 11:21–22; 14:36]. Be strong, and let your heart take courage [1 Cor. 16:13], all you who wait for the LORD [1 Cor 1:7]” (Ps 31:23–24). Paul’s simple straightforward exhortations make perfect sense to one who hasn’t heard the Psalm. But those who have will understand that strength and courage are rooted in love for God and set in opposition to boasting and arrogance. Authentic strength is grounded in trustful waiting for the Lord; it’s the opposite of the spiritual machismo that says “I am free to do anything” (1 Cor 6:12; 10:23).
  5. The last pithy exhortation powerfully reinforces a central theme of 1 Cor: “Let all that you do be done in love” (1 Cor 16:14). This distills the message of the letter in a single sentence. The 1st 4 imperatives is basically to remain faithful to the gospel, and this final one with their relationships to one another (1 Cor 8:1–3, 13:1ff) and do/act. “All things/everything/all you do” includes:
    1. quarrels in the name of leaders (ch. 1-3),
    2. their attitude toward him (ch. 4 and 9),
    3. the lawsuits (6:1-11),
    4. sex and relationships (ch. 7).
    5. the abuse of the weak by those with “knowledge” (8:1-10:22),
    6. the abuse of the “have-nots” at the Lord‘s Supper (11:17-34), and
    7. the failure to edify the church in worship (ch. 12-14).
    8. If they did all things in love–the final parenesis [instruction, advice, counsel] in the letter–then these other things would not be happening in the church.

A delicate partisan situation. Stephanas’ household–praised for devoting “themselves to the service of the saints” (1 Cor 16:15)–were the 1st converts [literally 1st fruits—(1 Cor 15:20)] in Achaia, and among the few baptized by Paul (1 Cor 1:16). Stephanas and 2 companions (Fortunatus and Achaicus, possibly household members) came to Paul in Ephesus, delivered their letter and provided information about what’s going on (1 Cor 16:17). Likely, they brought Paul’s return letter—1 Cor. In a politically delicate situation of partisan splits dividing the church, Paul urges them to submit to Stephanas’ leadership (1 Cor 16:16). Since they support Paul, then if Paul endorses Stephanas, the endorsement may carry little weight with those who already resist Paul’s authority. What’s the solution?How authority works in the church. Point to the work Stephanas’ household do in service to the community (1 Cor 16:15). Their authority is legitimized through their service; those who “work and toil” (1 Cor 16:16; 15:58) for the gospel and the saints (community of the faithful) earn authority in the church. To “such people” should Christians be subject. Paul isn’t establishing some formal office in the church. The Gk says, “they have appointed themselves for service (diakonia) to the saints” (1 Cor 16:15). That’s how authority works in church where believers are subject to one another in love (Eph 5:21): people volunteer to serve and gain the esteem of others. Stephanas’ household exemplify the “way” (1 Cor 12:31b) that Paul wants to see. Thus, they should “recognize” them (1 Cor 16:18).A paragraph amidst terse parting words. Did Paul’s commendation of Stephanas and his household have the desired effect? Hard to say. The attention Paul gives—several sentences—shows that this is important for the church. They returned to Corinth commended by Paul as faithful gospel workers.

Political dynamics and leadership in the church. Paul works hard to repair and cultivate relationships and to solicit support for certain people (Timothy, Stephanas) as leaders in the church. Don’t suppose that such “political” concerns are unworthy of the church and the gospel. As long as the present age endures, there must always be leadership in the church, and the exercise of authority is unavoidable. Crucially how is authority recognized and used? As exemplified by Stephanas, leadership is through service [diakonia (1 Cor 16:15–18)], which recalls Paul’s own eg. (1 Cor 3:5–9; 4:1–2; 9:1–27; 10:31–11:1). This challenges those who see authority (exousia) as exercising rights and freedom from others. How do you recognize authority in the church? Is it conferred by institutional mechanisms or earned through service to the saints?Not autonomous. Paul “networks,” passing greetings from “the churches in Asia,” especially from his missionary coworkers Aquila and Prisca (1 Cor 16:19-20), who were in Corinth when Paul’s 1st arrived (Acts 18:2–3). The greetings show that they’re not autonomously promoting knowledge and spirituality, but that they belong to a larger fellowship of churches under Christ’s authority.

The church as a network for mission. Paul’s travel plans displays a vision of the church that transcends human borders. Christians are to be affiliated with other Christians in faraway places–brothers and sisters committed to the same task of gospel proclaimation to the world—in Corinth, Ephesus, Macedonia, Jerusalem. All Christians are a part of the “work of the Lord” (1 Cor 16:10). This entails risks and sacrifices (1 Cor 16:9) in one way or another, even if only by sharing resources with those in need. Despite the local focus in 1 Cor, don’t lose this larger ecumenical perspective. How do you participate in the international network of Christians? What are you doing to sustain Christians who risk carrying the gospel to a sometimes hostile world?Belonging to a family in Christ. Addressing them as “brothers and sisters” (adelphoi) throughout, reinforces familial intimacy. Symbolize this through the practice of the “holy kiss” (1 Cor 16:20; Rom 16:16; 2 Cor 13:12; 1 Th 5:26; 1 Pet 5:14)– a sign of greeting among people who love one another–which later became formalized as part of the eucharistic liturgy (Justin Martyr). With church’s divisions, the holy kiss would be a powerful sign of reconciliation among people previously estranged. This brief imperative (“Greet one another with a holy kiss”) isn’t just a gesture. Visualize them actually putting it into practice in a church where conflict has prevailed. In our divided churches envision members of opposed factions coming together and embracing in a holy kiss! Paul’s call to love is simple, radical, and embodied.Signing his name (1 Cor 16:21) with a postscript–the final 3 verses. (Gal 6:11–18; Col 4:18; 2 Th 3:17; Phmn 19.) Paul characteristically dictates his letters to a scribe (Rom 16:22). Sometimes he authenticates and personalizes the letter by adding a few words at the end in his own hand. After his signature, he adds 4 short sentences not linked by conjunctions; each a self-contained parting thought.

  1. Let anyone be accursed who has no love for the Lord. (1 Cor 16:22a)
  2. Our Lord, come! (1 Cor 16:22b)
  3. The grace of the Lord Jesus be with you. (1 Cor 16:23)
  4. My love be with all of you in Christ Jesus. (1 Cor 16:24)

1. Is this needlessly abrasive (1 Cor 16:22a)? Why, at the conclusion of a letter appealing for love in the church, does Paul pronounce a curse on those who do not share his passion for the Lord Jesus? The question is important. Paul gives much attention in this letter calling for community discipline (ch. 5, 6). The church as a community of love is not unlimitedly inclusive: those who reject Jesus are not and cannot be a part of it. There’s great danger to the church when people regard themselves as Christians while rejecting the gospel. Paul pronounces a curse on those who proclaim “another gospel” (Gal 1:8-9). In a plea for diversity in the church, he declares an exclusionary warning. “No one speaking by the Spirit of God ever says ‘Jesus be cursed!’” (1 Cor 12:3) Those who say such things:

  • are not speaking by the Spirit,
  • are not part of the church–the community of faith, and
  • in turn are subject to a curse.

So, those who do not “love the Lord” (1 Cor 16:22a) are willfully rejecting Christ’s lordship and place themselves outside the community of faith. In 1 Cor love for the Lord is closely tied to love for all the members of the body of Christ. Those who love the Lord build up the church. Those who destroy the church are NOT loving the Lord. Thus, the curse is a threat against those who turn spirituality into a competitive sport, a way of aggrandizing themselves rather than adoring their Lord and maker.2. Maranatha. A fervent prayer written in Aramaic not Greek: “Our Lord, come (1 Cor 16:22b) imploring Jesus to return—bringing the consummation (1 Cor 15:20–28): the resurrection of the dead, the subjugation of all hostile powers, and the final triumph of God. An indicative statement–(“Our Lord has come”) is possible. But in the Didache it was understood in the early church as a prayer calling upon the Lord Jesus to come. The Didache reference read in context: Remember, Lord, thy Church, to deliver it from all evil and to make it perfect in thy love, and gather it together in its holiness from the four winds to thy kingdom which thou hast prepared for it. For thine is the power and the glory for ever. Let grace come and let this world pass away. Hosannah to the God of David. If any man be holy, let him come! if any man be not, let him repent: “Maranatha, Amen.” (Didache 10.5–6) (This interpretation is confirmed by Rev. 22:20, which brings the book to a close with the equivalent prayer in Gk: erchou kyne Isou [“Come, Lord Jesus”].) The cry “Maranatha” must have been an established element of the worship of the earliest Aramaic-speaking church. Thus Paul’s uncharacteristic use of an Aramaic expression, in a letter written in Greek to a Greek-speaking congregation. 2 important things.

  1. The acclamation of Jesus as Lord (a title reserved in the OT and Jewish usage for God alone) goes back to the earliest known layer of Christian tradition.
  2. This early tradition is eschatological at its very roots. Thus, those modern scholars who have imagined a hypothetical non-eschatological Jesus movement at the beginnings of Christianity can do so only by utterly ignoring the evidence of the Pauline letters.

3. A benediction pronouncing the grace of the Lord Jesus upon the readers (1 Cor 16:23) sounds like the end of the letter (for anyone familiar with Paul’s normal letter-closing format). Paul nearly always ends on this note of grace, even those considered deutero-Pauline preserve this stylistic feature (2 Cor 13:13; Gal 6:18; Eph 6:24; Phil 4:23; Col 4:18; 1 Th 5:28; 2 Th 3:18; 1 Tim 6:21; 2 Tim 4:22; Tit 3:15; Philemon 25). 1 Cor opens with thanks for “the grace of God that has been given you in Christ Jesus” (1 Cor 1:4). Here the letter comes full circle to the end with a wish for that grace to be continually bestowed on the community. God’s grace seemingly encompasses everything—a fitting conclusion for Paul’s message. Yet there’s more.

4. “My love be with all of you in Christ Jesus” (1 Cor 16:24)–a final note after the grace benediction, distinctive in 1 Cor.  In the midst of a stormy and still unresolved relationship with the church, in the midst of stern rebukes and confrontational ad hominem rebukes against their behavior, Paul affirms not only that God still loves them through the grace of Jesus (1 Cor 16:23), but that he does too. Grace and love has creates an unlikely but unbreakable bond of love in Christ Jesus between them. Love must reach out to overcome conflict. It’s a sign of hope for the ultimate healing of their divisions.

Love the final word. The last sentence written in Paul’s own hand: love for all them—despite their failings and their arrogance. Can our tragically divided churches similarly affirm love for one another? In 1 Cor, this parting word doesn’t mean that all the problems are solved by writing this letter. In 2 Cor, the relationship deteriorates still further before it began to improve. But Paul’s parting word (1 Cor 16:24) is neither perfunctory nor gratuitous. He’s called into the koinonia of Jesus (1 Cor 1:9) as members of the same body, and they all suffer when there’s division. Paul’s love for them in Christ means that he’ll suffer for them and with them as he seeks to call them back to faithfulness and reconciliation. Love under the sign of Christ crucified means nothing less. We desperately need to learn in our churches the discipline of continuing to love one another in the midst of adversity and arguments. For such love, Paul offers us a model. Thus, 1 Cor 16:14 remains the test and watchword for all our labors: “Let all that you do be done in love.”

REFLECTIONS. No themes developed at length in ch. 16. It’s studied as a historical window into the social world of the earliest Christian communities. 1 Cor 16 isn’t in the lectionary.

  1. Watch for the coming of the Lord–the strong consistent eschatological bent of Paul’s thought. The most obvious expressions of this motif in ch. 16 are the call to eschatological watchfulness (1 Cor 16:13) and the prayer for the coming of the Lord (1 Cor 16:22). More subtly Stephanas’ household as the “first fruits of Asia” (1 Cor 16:15) suggests the eschatological harvest where the entire Gentile world comes to offer obedience to the Lord. The collection (16:1–4) symbolizes this eschatological fulfillment of the purposes of God. Paul’s gospel interprets the world comprehensively within an apocalyptic narrative that moves from the cross (1:18–2:16) to the coming of the Lord and the resurrection of the dead (15:1–58).
  2. Do you return again and again to this story to interpret your life/vocation? If not, why not?
  3. How does your obedience reflect your lively expectation of the coming of the Lord.

Reference:

  1. Richard B. Hays. First Corinthians. Interpretation. A Bible Commentary for Teaching and Preaching. 1997.
  2. Gordon D. Fee. First Corinthians. The New International Commentary on the NT. 1987, 2014.
  3. Richard B. Hays. The Moral Vision of the N.T. A Contemporary Introduction to N.T. Ethics. 1996.

 

[3/7/21] Hold Firmly (15:1-5). The Gospel is of First Importance. The Ultimate Eschatological Reality.

  • The Risen Jesus Appeared to Many (15:6-11). By the grace of God.

[3/14/21] Stop Sinning (15:12-20). The Resurrection is Certain. The Resurrection is Political.

  • The Defeat of Death (15:21-28, 29-34). The last enemy to be destroyed is death.

[3/21/21] Live Like Jesus you must (15:35-44). The Resurrection Transforms your Body.

  • Contrast your Present Body with your future Resurrection Body (15:44-49).

[3/28/21] Change as You are being Changed (1 Cor 15:50-53). The Mysterious Transformation of the Resurrection.

  • Taunt Death Victoriously (15:54-57). Final exhortation (15:58).

[4/4/21] Easter 2021.

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