New Creation Generosity (1 Corinthians 16:1–4)

As Paul commences his conclusion to this epistle he doesn’t address “merely” practical matters. Rather, he expects the church to apply a resurrection worldview and therefore to “be steadfast, immoveable, always abounding in the work of the Lord” (15:58). This closing chapter points to what those who make up the new creation are to be doing. And one of those is to practice new covenant generosity.

The question was raised this week, what qualifies as “the work of the Lord”? Fundamentally, the work of the Lord is making disciples of the Lord Jesus Christ (Matthew 28:18–20). And this takes place in various vocations and in varied locations.

Caring for your children with the mindset of disciple-making is doing the work of the Lord. Doing your job with this commitment is doing the work of the Lord. Being equipped with an education to prepare you to engage with the world to make disciples is doing the work of the Lord, etc. Whatever our vocation, occupation, or location, every Christian is “on mission” with and for God. And in these closing 24 verses this mission is front and centre.

The gospel of the risen Lord Jesus has brought about a whole new creation, and it is our mission to make this known. We call this the Great Commission. This commission requires preaching, praying, and partnering with others who are on this mission. It requires the provision of money, and Paul makes this point in his appeal for financial generosity in this chapter.

In these opening four verses, we will examine the new creation responsibility of the local church to regularly gather and to proportionately and deliberately engage in gospel generosity. We will do so under the headings of new creation responsibility, new creation solidarity, new creation continuity, and new creation accountability.

New Creation Responsibility

Paul begins by detailing the church’s new creation responsibility to generosity. “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do” (v. 1).

An Awesome Generosity

As Paul will unfold, the local church has the privileged responsibility to care, not only for its own church, but also for other local churches. We see this in this opening verse.

The words “now concerning” are also found in 7:1, 25; 8:1; 12:1 where Paul is apparently answering some questions raised by the congregation, probably passed on to Paul when “Chloe’s people” had visited him in Ephesus (1:11). They had questions about “the collection for the saints” which Paul was organising for the church in Jerusalem (v. 3). This short phrase is loaded with biblical instruction and implication regarding stewardship.

This “collection”—a gathering of monetary contribution—was a multi-church effort among churches planted by Paul in his missionary journeys. This “collection” is referenced by Paul in Romans 15:26, perhaps in Galatians 2:10, and clearly in 2 Corinthians 8–9. It was in connection with this gift that he embarked on what would prove a providentially perilous trip to Jerusalem (see Acts 20ff).

As the text says, the purpose of the collection was “for the saints,” those set apart by and to God through his gospel.

I read an interesting lexical definition of “saint” this week. It said that the word means “an awful thing.” In our parlance that seems an odd description! But, of course, “awful” literally means that which is “held in awe.” We speak of God being “awesome” in that he is glorious. But with Paul having just revealed that Christians will one day perfectly reflect the image of our awesome Saviour, referring to each other as being “awful” is apropos. And we are to live like we are awful, including in our awful generosity. We who are awful are responsible to give generously to others who are equally awful!

Paul’s authoritative instruction concerning a generous offering for the Christians in the church in Jerusalem is partly spurred by his view of them. Since they belong to God redemptively, and since therefore they will be resurrected in glory, sacrificing for Christians is spiritual commonsense. More so, it is a privileged responsibility.

It is obvious that the new covenant church, founded on the Day of Pentecost (in Jerusalem), understood clearly both their privilege and their responsibility to meet the material needs of their brothers and sisters in Christ. After all, we are told twice that they sold their possessions and shared the proceeds with those in the church who were in need (Acts 2:44–45). Remarkably, none of them was too concerned with the capitalist principle and practice of private ownership. Rather, since they were all in Christ, they saw their possessions as a “collective.” We are usually quick to make the point that this is not Communism, but perhaps we should slow down and acknowledge that the early church was a lot more communal than the church in our day. That is, they seemingly held loosely to that to which we are prone to hold too tightly.

This scenario is repeated in Acts 4:32ff. We read, “Now the full number of those who believed were of one heart and soul, and no one said that any of the things that belonged to him was his own, but they had everything in common” (v. 32). But don’t miss what comes next: “And with great power the apostles were giving their testimony to the resurrection of the Lord Jesus, and great grace was upon them all. There was not a needy person among them all.” It seems that their conviction about the risen Lord freed them to let go of their resources; they were confident about laying up their treasures in heaven (Matthew 6:19–21).

An Apostolic Generosity

Paul is issuing an apostolic and therefore biblically mandated command concerning this collection. The word translated “as I directed” means to instruct, to appoint, to command. In 7:17 it is translated “rule” as in “my rule in all the churches.” Paul was not merely suggesting that the Corinthian church members give their money to meet this need; he expected this church to do so. Shortly, I will flesh out a reason this was so important but here I simply make the point that, when it comes to Christians and giving, we are under divine authority to do so.

I am well aware of the abuse of passages such as Malachi 3:8–12. But an abuse is no reason to dismiss the principle. God’s old covenant people were under divine authority to give and there is plenty of precedent and prescription for those of us under the new covenant to “collect,” on a regular basis, money for investment in the kingdom of God. I would go so far to say that a refusal to invest in the kingdom of God indicates that one will not inherit the kingdom of God.

Jesus expects us to forsake all to follow him. If we are withholding our income, then perhaps we have actually withheld our repentance and faith.

But to more fully understand this apostolic giving, and to see it as more than a mere box to tick, we should consider the next heading.

New Creation Solidarity

As we have seen, Paul is concerned about saints in need. He aims to supply what they lack and expects other local churches to sacrifice to this end. “Now concerning the collection for the saints: as I directed the churches of Galatia, so you also are to do” (v. 1).

Why were the Jerusalem saints in such need? We don’t know for sure, but it could have been because of the famine prophesied in Acts 11:27–28. Some suggest that it was because of the churches communal giving in Acts 2 and 4 and that there was nothing left. Regardless, as Christians surrounded by enemies of the cross, no doubt employment was hard to come by and societal and familial rejection had led to much poverty. It was therefore up to other churches to help sustain this church as she made disciples in a difficult place.

Interestingly, these saints were Jewish Christians (“Jerusalem”) and yet Paul is turning to predominatelyGentile Christians in churches in Galatia, Greece, and Macedonia (perhaps even Rome). Though these churches would doubtless have Jewish Christians in their membership, nevertheless most members would be Gentile Christians. This is highly instructive. Paul understood that, ultimately, these Gentile churches were the fruit of the Jewish church in Judea. It was from Jerusalem that the largely Gentile church in Antioch was planted. Acts 8:1–5 and 11:19–26 tell that wonderful story.

Scattered because persecuted, Jewish Christians from Jerusalem travelled some five hundred kilometres north where, in Antioch of Syria, they evangelised, resulting in the planting of a mission-minded local church. Barnabas was sent from the church in Jerusalem to Antioch to help shepherd that flock. As the church grew, he realised he needed help and so he went to Tarsus, hunted for Saul (Paul), brought him back, and they spent considerable time discipling to the point that, for the first time, the term “Christian” was used as an appellation of followers of Jesus (Acts 11:26).

In Acts 13:1–5, we read of this same church sending out Barnabas and Paul as missionaries into the region of Galatia, where they faithfully and fruitfully planted local churches.

Humanly speaking, none of these churches would have existed apart from the church in Jerusalem. Therefore, in appreciation of this solidarity, Paul organised this relief offering for the “saints” in Jerusalem, an offering collected from churches in “Galatia” and elsewhere.

We see in this the principle of solidarity with other Christians. There are many places in the New Testament where those in the same church are to express their solidarity with one another by materially supporting each other (Acts 2,4; 1 Timothy 5–6; Galatians 6:1–10; etc.). But here we see Christians sacrificially giving in gospel solidarity with Christians a long way away. This is a responsibility churches should take seriously.

By financially partnering with missionaries, church planters , and their churches, even when we are not in direct fellowship with them, we express solidarity with them in their ministry. Our generosity serves to strengthen the saints. And as Paul told the Philippian church, this financial support will result in “fruit that increases to your credit” (Philippians 4:17).

In an age consumed with self, such solidarity is particularly important for us to practice. We have a saying framed in our house: “Pray hardest when it is hardest to pray.” As a spinoff we can say, “Think of others when it is hardest to think of others—and give.”

Holding the Rope

We share the same heavenly Father and we desire the same thing: his kingdom to come in its fullness to earth. Therefore, in solidarity with this goal and with each other, we have the privilege and the responsibility to gather to give to those who go. As we have often been reminded, we hold the rope for those who go. In solidarity with them we are to solidly hold the rope in solidarity with other rope holders! And as we will see, each of us is to do so.

New Creation Continuity

Paul next highlights the reality of new creation continuity: “On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that there will be no collecting when I come” (v. 2).

This important matter of financial stewardship is connected to something else of fundamental importance. Perhaps our failure in consistent generosity is related to a failure to appreciate new creation continuity when it comes to the fourth commandment: the Sabbath commandment. I am speaking of the significance of the phrase “On the first day of the week.”

“The first day of the week,” of course, is Sunday, and this day became significant in history because it was on this day that Jesus Christ rose from the dead and subsequently appeared to his disciples (Matthew 28:1; Mark 16:1; Luke 24:1; John 20:1,19). We read later, in Acts 20:7, of the church in Troas meeting together for corporate worship, instruction, and Communion on the first day of the week. It should also be observed that the new covenant church was founded on the Day of Pentecost, which always occurred on the day after the Sabbath; that is, on the first day of the week, Sunday (Acts 2). A new creation occurred on the first day of a whole new week.

The Lord’s Day

By the time John wrote the book of Revelation, the first day of the week had become known as “the Lord’s Day” (Revelation 1:10). This phrase is significant because the grammatical form points to this day being the unique possession of the Lord. This particular grammatical form appears in only one other occurrence in the New Testament: in the phrase “the Lord’s Supper” (1 Corinthians 11:20). Just as that Supper belongs uniquely to the Lord, just as that Supper is set apart from all other suppers, so the first day of the week uniquely belongs to the Lord: It is set apart from all other days.

Keeping in mind the context of preceding 58 verses, expounding the resurrection with its resultant new creation, it is most significant that “resurrection Sunday” is immediately addressed with the expectation that the Christian church would be gathering together on that day.

There is both continuity and discontinuity between the setting aside of the seventh day under the old covenant and the new creation setting aside of the first day of the week under the new covenant.

After the six days of creation, God rested on the seventh day and he blessed it; that is, he set it aside for created man’s benefit (Genesis 2:1–3; Mark 2:27). This backdrop is an interpretive cue as we come to the significance of the first day of the week following the securing of the new creation by the resurrection of the Lord Jesus Christ.

Just as God had his special sanctified day as the result of his original creation work, so God the Son has his special sanctified day as a result of his new creation work. In other words, the resurrection of the Lord Jesus has provided a new weekly calendar for those who share in his resurrection.

The resurrection is the reason Christians see Sunday, the first day of the week, the day on which Jesus rose from the dead, as special and to be sanctified. “This is the day the LORD has made and we will rejoice and be glad in it!” (Psalm 118:24). Interestingly, contextually “this day” refers to Sunday (see Matthew 21:42; etc.).

A pastor recently asked me if I was a “Sabbatarian.” I said, “Depending on what you mean, I probably am.”

I am a Sabbatarian in that I believe the fourth commandment did not somehow fall away with the death of the Lord Jesus Christ. In fact, I believe that it was fulfilled when Christ brought the old covenant to its completion and therefore it continues in the “new” form of the Lord’s Day: Sunday.

The shadows of the old covenant Sabbath (Saturday, restrictions, etc.) have been fulfilled and thus nullified. Yet, thankfully, we can call Sunday a delight in lieu of Saturday (Isaiah 58:13–14).

God’s new creation is blessed by God with one day in seven in which to rest and to reverently reflect in relationship with the redeemed. That tongue twister speaks to the Christian’s privilege of gathering on the first day of the week for corporate worship, of setting aside the day for rest from our normal labours, and to be doing the work of the Lord (15:58). As we will see, Paul expected each member to be prepared, to organise their giving for the Lord’s Day. This highlights the importance of prioritising, not only our giving but also the entire day.

We must avoid being slipshod about Sundays. We should plan for the Lord’s Day, including saying no to other things that would rob us of the blessing of restful worship. Those who know us well should know that Sundays are untouchable. It is grievous to observe professing Christian treating Sunday, including corporate worship, with a care-free attitude, or worse, with contempt. May God help each church member to appreciate God’s gift to us of the first day of the week.

The Collection Connection

It is quite likely that Christians who are poor stewards when it comes to giving, sharing, and sacrificing what the Lord has given are equally deficient in their appreciation and behaviour concerning the Lord’s Day. Many Christians assume that the old covenant has no relevance for Christians today. That applies not only to setting aside a particular day each week for worship and rest but setting aside offerings. “Tipping” rather than tithing rules the financial roost of many Christians.

With a wrongheaded sharp discontinuity between the old covenant and the new covenant, Christians tend towards autonomy, individualism and digging in their heels and they will not allow anyone—including the apostles!—to tell them what they should do with their money. But I would retort that, when the new covenant says, “I appeal to you therefore brothers, by the mercies of God, to present your bodies as a living sacrifice” (Romans 12:1–2) it is demanding of new covenant believers much more than old covenant believers. After all, they only had to offer a lamb, not necessarily their lives.

If the church will be all that it can be this side of the final resurrection, we will need to return to first principles with both affection and commitment, including how we treat the first day of the week.

A Generous Gathering

As believers gathered each Lord’s Day, they were to come in a spirit of mutuality. That is, each was expected to participate in the corporate collection. Having prepared for this at home, they gathered to give as a part of their corporate worship. Preparation was required.

In this short section we learn at least three truths about a church member’s giving: It is to be regular, mutual, and proportional.

Our giving should be regular giving. Note the words, “on the first day of the week.” Our giving is not to be haphazard but rather planned and consistent. The expectation is consistent generosity, not necessarily weekly (though in a culture where income is received weekly this will be the norm).

Out giving should be mutual giving. The words “let each of you” imply churchwide participation. Why is this important? Because “each” member stands in solidarity with the larger church, and because “each” member stands in solidarity with each fellow member, “each” member shares in this responsibility.

Our giving should be proportional giving. Paul expects the load to be shared. Though each member is to participate, nevertheless each will give a different amount depending on how they have prospered.

This phrase speaks to proportionality in our giving. One person might give R100 and not even notice while someone else who gives R100 will feel it significantly. Paul wrote elsewhere that he does not want people to be unduly burdened in their giving (2 Corinthians 8:12–15). There is to be a sharing of the burden. Nevertheless, as indicated, each member should give something in accordance with how the Lord has prospered them. What is that proportion?

It is often argued that the proportion is ten percent, as in the tithe. I believe there is wisdom in this.

First, the tithe was something seemingly practiced by God’s people long before tithing was mandated by God’s law. Abraham tithed (Genesis 14) as did Jacob (Genesis 28).

Second, the tithe was apparently the base of giving. When you add all the required offerings the obedient Jew gave in excess of 23% of their increase.

Third, Jesus affirmed the tithe, under the old covenant (Matthew 23:23).

Fourth, one could legitimately argue that if under the old covenant the tithe was the standard, how much more should the grace of the new covenant move us to thank and trust God with even more (an argument from the lesser to the greater).

Now, some argue against this saying that under the theocracy Israel’s tithes provided funding to run the nation and, since the Christian is not living in a theocratic nation, the tithe is irrelevant. But this is refuted by the solid argument that the church is in fact a theocracy under the lordship of King Jesus and that God’s kingdom is to be financed by its citizens (Philippians 3:20).

But, having argued for the tithe as a legitimate proportion, we must also acknowledge that, for many, a tithe is sacrificial whereas, for others, it is not. Perhaps this is why proportionality is emphasised rather than a specific proportion. That is, for many, their giving should exceed 10%, by a lot.

To give proportionately requires forethought and budgetary planning. Remember that God’s kingdom is the first concern when it comes to a budget. Too often, God gets the leftovers. That is wrong. He deserves, desires, and demands the firstfruits.

New Creation Accountability

Paul concludes with an allusion to new creation accountability: “And when I arrive, I will send those whom you accredit by letter to carry your gift to Jerusalem. If it seems advisable that I should go also, they will accompany me” (vv. 3–4).

Life in the local church is not a free-for-all. Unlike the infamous book of Judges, the local church is not characterised by everyone doing what is right in their own eyes. We have a King, and each will give account to King Jesus for how we steward what is his, including the weekly collections. Paul deals with this matter of accountability here.

Paul assumes that the church will appoint members of integrity and credibility to carry the collection to Jerusalem. But he is willing to accompany them if the amount is large and if the church desires this. This is all about accountability. It mattered there, and it matters here.

The practice of accountability is reflected in several ways at BBC. From how the collections are handled on Sunday, to how they are spent, to informing the church each month of both receipts and expenses, to a yearly budget meeting to set the amounts, collected funds are stewarded with integrity.

Much harm has been done in the Kingdom of God through unwise and/or sinful use and abuse of monies given to the church. For this reason, we need to not only be clean, but we need to be seen as clean.

Conclusion

Both the context and the content of these opening verses address matters that go way beyond the mechanics of “the collection.” They have everything to do with the message of the cross. How so?

It is because Jesus Christ sacrificed his life for sinners like us that the Christian is motivated to think of others who are in need; those in need who can be helped by our sacrifice. The gospel is the motivation for giving under the new covenant. And I would suggest each Christian is accountable for this (see Acts 11:26–30; 2 Corinthians 8:1–5; Philippians 4:15–19).

Paul summarises this motivation, this principle for giving with these words: “I say this not as a command, but to prove by the earnestness of others that your love also is genuine. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich” (2 Corinthians 8:8–9).

Brothers and sisters, what a privilege to be given a new appreciation of the first day of the week. What a privilege to assist the saints by materially supplying their needs. What a privilege to rise above the self-centredness of the world because in Jesus Christ we have been raised to newness of life. May God help us to set our affection on the things above, rather than on those transient things in the world below.

AMEN