1Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. 2On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come. 3When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; 4and if it is fitting for me to go also, they will go with me.

      5But I will come to you after I go through Macedonia, for I am going through Macedonia; 6and perhaps I will stay with you, or even spend the winter, so that you may send me on my way wherever I may go. 7For I do not wish to see you now just in passing; for I hope to remain with you for some time, if the Lord permits. 8But I will remain in Ephesus until Pentecost; 9for a wide door for effective service has opened to me, and there are many adversaries.

      10Now if Timothy comes, see that he is with you without cause to be afraid, for he is doing the Lord’s work, as I also am. 11So let no one despise him. But send him on his way in peace, so that he may come to me; for I expect him with the brethren.

      12But concerning Apollos our brother, I encouraged him greatly to come to you with the brethren; and it was not at all his desire to come now, but he will come when he has opportunity.

      13Be on the alert, stand firm in the faith, act like men, be strong. 14Let all that you do be done in love.

      15Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints), 16that you also be in subjection to such men and to everyone who helps in the work and labors. 17I rejoice over the coming of Stephanas and Fortunatus and Achaicus, because they have supplied what was lacking on your part. 18For they have refreshed my spirit and yours. Therefore acknowledge such men.

      19The churches of Asia greet you. Aquila and Prisca greet you heartily in the Lord, with the church that is in their house. 20All the brethren greet you. Greet one another with a holy kiss.

      21The greeting is in my own hand—Paul. 22If anyone does not love the Lord, he is to be accursed. Maranatha. 23The grace of the Lord Jesus be with you. 24My love be with you all in Christ Jesus. Amen.

Parallel Verses

New American Standard Bible (©1995)
Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also.

GOD'S WORD® Translation (©1995)
Now, concerning the money to be collected for God's people in Jerusalem: I want you to do as I directed the churches in Galatia.

King James Bible
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

Douay-Rheims Bible
NOW concerning the collections that are made for the saints, as I have given order to the churches of Galatia, so do ye also.

Darby Bible Translation
Now concerning the collection for the saints, as I directed the assemblies of Galatia, so do ye do also.

English Revised Version
Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye.

Webster's Bible Translation
Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.

Weymouth New Testament
As to the collection for God's people, what I have directed the Churches of Galatia to do, you must do also.

World English Bible
Now concerning the collection for the saints, as I commanded the assemblies of Galatia, you do likewise.

Young's Literal Translation
And concerning the collection that is for the saints, as I directed to the assemblies of Galatia, so also ye -- do ye;

Cross References

Acts 9:13 But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem;

Acts 16:6 They passed through the Phrygian and Galatian region, having been forbidden by the Holy Spirit to speak the word in Asia;

Acts 24:17 "Now after several years I came to bring alms to my nation and to present offerings;

Romans 15:25 but now, I am going to Jerusalem serving the saints.

1 Corinthians 4:17 For this reason I have sent to you Timothy, who is my beloved and faithful child in the Lord, and he will remind you of my ways which are in Christ, just as I teach everywhere in every church.

1 Corinthians 11:34 If anyone is hungry, let him eat at home, so that you will not come together for judgment. The remaining matters I will arrange when I come.

1 Corinthians 16:15 Now I urge you, brethren (you know the household of Stephanas, that they were the first fruits of Achaia, and that they have devoted themselves for ministry to the saints),

Galatians 1:2 and all the brethren who are with me, To the churches of Galatia:

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 16

In this chapter the apostle, I. Gives directions about some charitable collection to be made in this church, for the afflicted and impoverished churches in Judea (v. 1-4). II. He talks of paying them a visit (v. 5-9). III. He recommends Timothy to them, and tells them Apollos intended to come to them (v. 10-12). IV. He presses them to watchfulness, constancy, charity, and to pay a due regard to all who helped him and his fellow-labourers in their work (v. 13-19). V. After salutations from others, and his own, he closes the epistle with a solemn admonition to them, and his good wishes for them (v. 20 to the end).

Verses 1-4

In this chapter Paul closes this long epistle with some particular matters of less moment; but, as all was written by divine inspiration, it is all profitable for our instruction. He begins with directing them about a charitable collection on a particular occasion, the distresses and poverty of Christians in Judea, which at this time were extraordinary, partly through the general calamities of that nation and partly through the particular sufferings to which they were exposed. Now concerning this observe,

I. How he introduces his direction. It was not a peculiar service which he required of them; he had given similar orders to the churches of Galatia, v. 1. He desired them only to conform to the same rules which he had given to other churches on a similar occasion. He did not desire that others should be eased and they burdened, 2 Co. 8:13. He also prudently mentions these orders of his to the churches of Galatia, to excite emulation, and stir them up to be liberal, according to their circumstances, and the occasion. Those who exceeded most churches in spiritual gifts, and, as it is probable, in worldly wealth (see the argument), surely would not suffer themselves to come behind any in their bounty to their afflicted brethren. Note, The good examples of other Christians and churches should excite in us a holy emulation. It is becoming a Christian not to bear to be outdone by a fellow-christian in any thing virtuous and praise-worthy, provided this consideration only makes him exert himself, not envy others; and the more advantages we have above others the more should we endeavour to exceed them. The church of Corinth should not be outdone in this service of love by the churches of Galatia, which do not appear to have been enriched with equal spiritual gifts nor outward ability.

II. The direction itself, concerning which observe,

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. "Every little," as the proverb says, "would make a mickle." Indeed all our charity and benevolence should be free and cheerful, and for that reason should be made as easy to ourselves as may be. And what more likely way to make us easy in this matter than thus to lay by? We may cheerfully give when we know that we can spare, and that we have been laying by in store that we may.

2. Here is the measure in which they are to lay by: As God hath prospered them; ti an euodoµtai, as he has been prospered, namely, by divine Providence, as God has been pleased to bless and succeed his labours and business. Note, All our business and labour are that to us which God is pleased to make them. It is not the diligent hand that will make rich by itself, without the divine blessing, Prov. 10:4, 22. Our prosperity and success are from God and not from ourselves; and he is to be owned in all and honoured with all. It is his bounty and blessing to which we owe all we have; and whatever we have is to be used, and employed, and improved, for him. His right to ourselves and all that is ours is to be owned and yielded to him. And what argument more proper to excite us to charity to the people and children of God than to consider all we have as his gift, as coming from him? Note, When God blesses and prospers us, we should be ready to relieve and comfort his needy servants; when his bounty flows forth upon us, we should not confine it to ourselves, but let it stream out to others. The good we receive from him should stir us up to do good to others, to resemble him in our beneficence; and therefore the more good we receive from God the more we should do good to others. They were to lay by as God had blessed them, in that proportion. The more they had, through God's blessing, gained by their business or labour, their traffic or work, the more they were to lay by. Note, God expects that our beneficence to others should hold some proportion to his bounty to us. All we have is from God; the more he gives (circumstances being considered), the more he enables us to give, and the more he expects we should give, that we should give more than others who are less able, that we should give more than ourselves when we were less able. And, on the other hand, from him to whom God gives less he expects less. He is no tyrant nor cruel taskmaster, to exact brick without straw, or expect men shall do more good than he gives ability. Note, Where there is a willing mind he accepts according to what a man hath, and not according to what he hath not (2 Co. 8:12); but as he prospers and blesses us, and puts us in a capacity to do good, he expects we should. The greater ability he gives, the more enlarged should our hearts be, and the more open our hands; but, where the ability is less, the hands cannot be as open, however willing the mind and however large the heart; nor does God expect it.

3. Here is the time when this is to be done: The first day of the week, kata mian sabbatoµn (Lu. 24:1), the Lord's day, the Christian holiday, when public assemblies were held and public worship was celebrated, and the Christian institutions and mysteries (as the ancients called them) were attended upon; then let every one lay by him. It is a day of holy rest; and the more vacation the mind has from worldly cares and toils the more disposition has it to show mercy: and the other duties of the day should stir us up to the performance of this; works of charity should always accompany works of piety. True piety towards God will beget kind and friendly dispositions towards men. This commandment have we from him that he who loveth God love his brother also, 1 Jn. 4:21. Works of mercy are the genuine fruits of true love to God, and therefore are a proper service on his own day. Note, God's day is a proper season on which to lay up for charitable uses, or lay out in them, according as he has prospered us; it is paying tribute for the blessings of the past week, and it is a proper way to procure his blessing on the work of our hands for the next.

4. We have here the disposal of the collections thus made: the apostle would have every thing ready against he came, and therefore gave direction as before: That there be no gatherings when I come, v. 2. But, when he came, as to the disposal of it, he would leave it much to themselves. The charity was theirs, and it was fit they should dispose of it in their own way, so it answered its end, and was applied to the right use. Paul no more pretended to lord it over the purses of his hearers than over their faith; he would not meddle with their contributions without their consent. (1.) He tells them that they should give letters of credence, and send messengers of their own with their liberality, v. 3. This would be a proper testimony of their respect and brotherly love to their distressed brethren, to send their gift by members of their own body, trusty and tenderhearted, who would have compassion on their suffering brethren, and a Christian concern for them, and not defraud them. It would argue that they were very hearty in this service, when they should send some of their own body on so long and hazardous a journey or voyage, to convey their liberality. Note, We should not only charitably relieve our poor fellow-christians but do it in such a way as will best signify our compassion to them and care of them. (2.) He offers to go with their messengers, if they think proper, v. 4. His business, as an apostle, was not to serve tables, but to give himself to the word and prayer; yet he was never wanting to set on foot, or help forward, a work of charity, when an opportunity offered. He would go to Jerusalem, to carry the contributions of the church at Corinth to their suffering brethren, rather than they should go without them, or the charity of the Corinthians fail of a due effect. It was no hindrance to his preaching work, but a great furtherance to the success of it, to show such a tender and benign disposition of mind. Note, Ministers are doing their proper business when they are promoting or helping in works of charity. Paul stirs up the Corinthians to gather for the relief of the churches in Judea, and he is ready to go with their messengers, to convey what is gathered; and he is still in the way of his duty, in the business of his office.

Calvin's Commentary

1. Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.

1. Caeterum de collecta quae fit in sanctos, quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite.

2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

2. In una sabbatorum unusquisque vestrum apud se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae fiant. [148]

3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

3. Ubi autem affuero, quos probaveritis per epistolas, eos mittam, ut perferant beneficentiam vestram in Ierusalem.

4. And if it be meet that I go also, they shall go with me.

4. Quodsi fuerit operae pretium me quoque proficisci, mecum proficiscentur.

5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

5. Veniam autem ad vos, quum Macedoniam transiero: Macedoniam enim pertransiturus sum.

6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

6. Apud vos autem forte permanebo, aut etiam hibernabo, ut vos me deducatis quocunque proficiscar.

7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

7. Nolo enim vos nunc in transcursu videre: sed spero me ad aliquod tempus mansurum apud vos, si Dominus permiserit.

1. But concerning the collection Luke relates (Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (Galatians 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. [149] Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also -- that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method -- by which he designed to cut off all hinderances and impediments.

2. On one of the Sabbaths. The end is this -- that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one's ability might enable -- that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, (kata mian sabbaton,) Chrysostom explains to mean -- the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom -- that the term Sabbath is employed here to mean the Lord's day, (Revelation 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord's day was made choice of, chiefly because our Lord's resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor -- not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul's forbidding elsewhere (Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, [150] and not with a view to polity or external order. [151]

Treasuring up I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. [152] For although thesanrizein means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say -- "What riches you give away, those alone you shall always have, [153] how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (Proverbs 19:17.) Hence this statement of Paul corresponds with that saying of Christ --

Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. (Matthew 6:20.)

According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. [154] Erasmus renders it, What will be convenient. [155] Neither the one nor the other pleased me, for this reason -- that the proper signification of the word brings out a meaning that is much more suitable; for it means -- to go on prosperously. Hence he calls every one to consider his ability -- "Let every one, according as God hath blessed him, lay out upon the poor from his increase."

3. And when I come As we are cheerful in giving, when we know for certain, that what we give is well laid out, he points out to the Corinthians a method, by which they may be assured of a good and faithful administration -- by selecting approved persons, to whom they may intrust the matter. Nay more, he offers his own services, if desired, which is an evidence that he has the matter at heart.

5. When I shall pass through Macedonia The common opinion is, that this espistle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, (1 Corinthians 16:8) [156] ; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (1 Corinthians 16:19.) [157] Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (2 Corinthians 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia

To the Corinthians, however, he promises something farther -- that he would make a longer stay with them By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. [158]

After saying everything, however, he subjoins this limitation -- if the Lord permit With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; [159] but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will. [160]

Footnotes:

[148] "C'est qu'en vn des Sabbaths (ou, que chacun premier iour de la sep maine) chacun de vous metre a part par deueres soy, thesaurizant de ce qu'il aura prospere, afin que (ou, serrant ce qu'il pourra par la benignite de Dieu, afin) lors que ie viendray, les collectes ne se facent point;" -- "It is, that on one of the Sabbaths (or, that every first day of the week) every one of you lay apart by himself, treasuring up according as he has prospered, (or, laying up what he shall be able to do through the kindness of God,) that there may be no collections made when I[come."

[149] "D'inciter les Gentiles a subuenir a la pourete qui y estoit;" -- "To stir up the Gentiles to relieve the poverty that existed there."

[150] See Calvin's Institutes, volume 1.

[151] "Quand on le fait pour deuotion, comme cela estant vn seruice de Dieu, et non pas pour la police externe;" -- "When it is done for the sake of devotion, as though it were a service done to God, and not with a view to external polity'."

[152] "On a par ci deuant traduit, amassant; mais i'ay mieux aired retenir la propriete du mot Grec;" -- "The word before us has been rendered laying up; but I have preferred to retain the peculiar force of the Greek word."

[153] "Quas dederis, solas semper habebis opes." (Martial. Epage 5:42.) A similar sentiment occurs in the writings of the poet Rabirius. "Hoc habeo, luodeunque dedi;" -- "I have whatever I have given away." (See Seneca, ib. 6, de Beneft) Alexander the Great, (as stated by Plutarch,) when asked where he had laid up his treasures, answered, "Apud amicos;" -- "Among my friends." -- Ed.

[154] "S'abusant a l'affinite des deux mots Grecs;" -- "Misled by the resemblance between two Greek words." Calvin's meaning seems to be that the verb euodoomai, (to be prospered,) made use of here by Paul, had been confounded with eudokeo (to seem good.) Wiclif (1380) in accordance with the Vulgate, renders as follows -- Kepynge that that plesith to hym. -- Ed.

[155] "C'est a dire, selon sa commodite;" -- "That is to say, according to his convenience."

[156] "St. Paul was now at Ephesus; for almost all allow, in opposition to the subscription at the end of this epistle, that states it to have been written from Philippi, that it was written from Ephesus; and this is supported by many strong arguments; and the 8th verse here seems to put it past all question: I will tarry at Ephesus; i.e., I am in Ephesus, and here I purpose to remain until Pentecost." -- Dr. Adam Clarke.nEd.

[157] "The Churches of Asia salute you, i.e., the Churches in Asia Minor. Ephesus was in this Asia, and it is clear from this that the Apostle was not at Philippi. Had he been at Philippi, as the subscription states, he would have said, The Churches of Macedonia, not the Churches of Asia, salute you." -- Dr. Adam Clarke. -- Ed.

[158] "Ils le conduiront par tout ou il ira;" -- "They will conduct him forward wherever he may go."

[159] "Tout ce que nous entreprenons et consultons;" -- "Everything that we undertake and resolve upon."

[160] "De remettre a la volonte de Dieu tout ce que nous entreprendrons pour le temps aduenir;" -- "So as to give up to the will of God everything that we shall undertake for the time to come.

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Handley C. G. Moule—To My Younger Brethren

"And Watch unto Prayer. "
1 Pet. iv. 7.--"And watch unto prayer." "Watch." A Christian should watch. A Christian is a watchman by office. This duty of watchfulness is frequently commanded and commended in scripture, Matt. xxiv. 42, Mark xiii. 33, 1 Cor. xvi. 13, Eph. vi. 18, 1 Pet. v. 8, Col. iv. 2; Luke xii. 37. David did wait as they that did watch for the morning light. The ministers of the gospel are styled watchmen in scripture and every Christian should be to himself as a minister is to his flock, he should watch over …
Hugh Binning—The Works of the Rev. Hugh Binning

For if they be Urged from the Gospel that they Should Put Nothing By...
31. For if they be urged from the Gospel that they should put nothing by for the morrow, they most rightly answer, "Why then had the Lord Himself a bag in which to put by the money which was collected? [2572] Why so long time beforehand, on occasion of impending famine, were supplies of corn sent to the holy fathers? [2573] Why did Apostles in such wise provide things necessary for the indigence of saints lest there should be lack thereafter, that most blessed Paul should thus write to the Corinthians …
St. Augustine—Of the Work of Monks.

Ephesus
While Apollos was preaching at Corinth, Paul fulfilled his promise to return to Ephesus. He had made a brief visit to Jerusalem and had spent some time at Antioch, the scene of his early labors. Thence he traveled through Asia Minor, "over all the country of Galatia and Phrygia" (Acts 18:23), visiting the churches which he himself had established, and strengthening the faith of the believers. In the time of the apostles the western portion of Asia Minor was known as the Roman province of Asia. Ephesus, …
Ellen Gould White—The Acts of the Apostles

Tithing
"Bring ye all the tithes into the storehouse, that there may be meat in Mine house, and prove Me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it" (Mal. 3:10). Down deep in the heart of every Christian there is undoubtedly the conviction that he ought to tithe. There is an uneasy feeling that this is a duty which has been neglected, or, if you prefer it, a privilege that has not been …
Arthur W. Pink—Tithing

The Fourth Commandment
Remember the Sabbath-day to keep it holy. Six days shalt thou labour, and do all thy work: but the seventh day is the Sabbath of the Lord thy God; in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maid-servant, nor thy cattle, nor thy stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the Sabbath-day and hallowed it. Exod 20: 8-11. This …
Thomas Watson—The Ten Commandments

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing

Concerning Worship.
Concerning Worship. [780] All true and acceptable worship to God is offered in the inward and immediate moving and drawing of his own Spirit which is neither limited to places times, nor persons. For though we are to worship him always, and continually to fear before him; [781] yet as to the outward signification thereof, in prayers, praises, or preachings, we ought not to do it in our own will, where and when we will; but where and when we are moved thereunto by the stirring and secret inspiration …
Robert Barclay—Theses Theologicae and An Apology for the True Christian Divinity

Jeremiah, a Lesson for the Disappointed.
"Be not afraid of their faces: for I am with thee to deliver thee, saith the Lord."--Jeremiah i. 8. The Prophets were ever ungratefully treated by the Israelites, they were resisted, their warnings neglected, their good services forgotten. But there was this difference between the earlier and the later Prophets; the earlier lived and died in honour among their people,--in outward honour; though hated and thwarted by the wicked, they were exalted to high places, and ruled in the congregation. …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Ten Reasons Demonstrating the Commandment of the Sabbath to be Moral.
1. Because all the reasons of this commandment are moral and perpetual; and God has bound us to the obedience of this commandment with more forcible reasons than to any of the rest--First, because he foresaw that irreligious men would either more carelessly neglect, or more boldly break this commandment than any other; secondly, because that in the practice of this commandment the keeping of all the other consists; which makes God so often complain that all his worship is neglected or overthrown, …
Lewis Bayly—The Practice of Piety

Questions About the Nature and Perpetuity of the Seventh-Day Sabbath.
AND PROOF, THAT THE FIRST DAY OF THE WEEK IS THE TRUE CHRISTIAN SABBATH. BY JOHN BUNYAN. 'The Son of man is lord also of the Sabbath day.' London: Printed for Nath, Ponder, at the Peacock in the Poultry, 1685. EDITOR'S ADVERTISEMENT. All our inquiries into divine commands are required to be made personally, solemnly, prayerful. To 'prove all things,' and 'hold fast' and obey 'that which is good,' is a precept, equally binding upon the clown, as it is upon the philosopher. Satisfied from our observations …
John Bunyan—The Works of John Bunyan Volumes 1-3

Things Pertaining to the Kingdom.
"Now is there solemn pause in earth and heaven; The Conqueror now His bonds hath riven, And Angels wonder why He stays below; Yet hath not man his lesson learned, How endless love should be returned." Hitherto our thoughts about "The Kingdom of Heaven" have been founded on the teaching of the King respecting His Kingdom recorded in the Gospels. But we must not forget to give attention to the very important time in the life of our Lord extending between His Resurrection and Ascension, during which …
Edward Burbidge—The Kingdom of Heaven; What is it?