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The collection for the saints - Περι - της λογιας, from λεγω, to gather, or collect; translated by the Vulgate, de collectis, a contribution made by the rich for the relief of the poor. The Christians living at Jerusalem, we may naturally suppose, were greatly straitened; as the enmity of their countrymen to the Gospel of Christ led them to treat those who professed it with cruelty, and spoil them of their goods; (see Hebrews 10:34; and Romans 15:26; and see the note Romans 15:27;); and the apostle hereby teaches that it was the duty of one Christian congregation to help another when in distress.

Now concerning the collection for the saints - The use of the article here shows that he had mentioned it to them before, and that it was a subject which they would readily understand. It was not new to them, but it was needful only to give some instructions in regard to the manner in which it should be done, and not in regard to the occasion for the collection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collection should be made. The word rendered “collection” ( λογία ) does not occur anywhere else in the New Testament, and is not found in the classic writers. It is from λέγω legōto collect, and, undoubtedly, here refers to a contribution, or collection of money for a charitable purpose. The word “saints” ( ἁγίους hagious) here refers, doubtless, to “Christians;” to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and occasion of this collection; see the notes on Romans 15:25-26.

As I have given order - ( διέταξα dietaxa). As I have directed, enjoined, commanded, arranged. It does not mean that he had assumed the authority to tax them, or that he had commanded them to make a collection, but that he had left directions as to the best manner and time in which it should be done. The collection was voluntary and cheerful in all the churches Romans 15:26-27; 2 Corinthians 9:2; and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. 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. The order related solely to the manner of making the collection; and as Paul had suggested one mode to the churches in Galatia, he recommended the same now to the Corinthians.

To the churches of Galatia - Galatia was a province in Asia Minor. On its situation, see the note on Acts 16:6. There were evidently several churches planted in that region; see Galatians 1:2. At what time he gave this order to the churches there is not mentioned; though it was doubtless on occasion of a visit to the churches there; see Acts 16:6.

We thank God that our Sabbath schools have contributed enough to advance many a precious enterprise. Children and youth have given their pennies, that, like little rivulets, have supplied a stream of beneficence. Children should be educated in such a way that they may perform unselfish acts which heaven will rejoice to see. When the dew of youth is upon them, children should be trained how to do service for Christ. They should be taught self-denial.—Testimonies on Sabbath-School Work, 113. CSW 129.1

Christians forget that they are servants of the Master; that they themselves, their time, and all that they have belong to Him. Many are tempted, and the majority are overcome, by the delusive inducements which Satan presents to invest their money where it will yield them the greatest profit in dollars and cents. There are but few who consider the binding claims that God has upon them to make it their first business to meet the necessities of His cause and let their own desires be served last. There are but few who invest in God's cause in proportion to their means. Many have fastened their money in property which they must sell before they can invest it in the cause of God and thus put it to a practical use. They make this an excuse for doing but little in their Redeemer's cause. They have as effectually buried their money in the earth as had the man in the parable. They rob God of the tenth, which He claims as His own, and in robbing Him they rob themselves of the heavenly treasure. 3T 398.1

The plan of systematic benevolence does not press heavily upon any one man. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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.” The poor are not excluded from the privilege of giving. They, as well as the wealthy, may act a part in this work. The lesson that Christ gave in regard to the widow's two mites shows us that the smallest willing offerings of the poor, if given from a heart of love, are as acceptable as the largest donations of the rich. 3T 398.2

In the balances of the sanctuary the gifts of the poor, made from love to Christ, are not estimated according to the amount given, but according to the love which prompts the sacrifice. The promises of Jesus will as surely be realized by the liberal poor man, who has but little to offer, but who gives that little freely, as by the wealthy man who gives of his abundance. The poor man makes a sacrifice of his little, which he really feels. He really denies himself of some things that he needs for his own comfort, while the wealthy man gives of his abundance, and feels no want, denies himself nothing that he really needs. Therefore there is a sacredness in the poor man's offering that is not found in the rich man's gift, for the rich give of their abundance. God's providence has arranged the entire plan of systematic benevolence for the benefit of man. His providence never stands still. If God's servants follow His opening providence, all will be active workers. 3T 398.3

The calls for means at our large camp meetings have hitherto been attended with apparently good results so far as the wealthy are concerned. But we fear the result of a continued effort to thus replenish the treasury. We fear that there will be a reaction. Greater effort should be put forth by responsible men in the different churches to have all follow the plan of God's arrangement. If systematic benevolence is carried out, the urgent calls at the camp meetings for means for various enterprises will not be necessary. 3T 411.1

God has devised a plan by which all may give as He has prospered them, and which will make giving a habit without waiting for special calls. Those who can do this, but will not because of their selfishness, are robbing their Creator, who has bestowed upon them means to invest in His cause to advance its interests. Until all shall carry out the plan of systematic benevolence, there will be a failure in coming up to the apostolic rule. Those who minister in word and doctrine should be men of discrimination. They should, while they make general appeals, become acquainted with the ability of those who respond to their appeals, and should not allow the poor to pay large pledges. After a man has once consecrated a certain sum to the Lord, he feels that it is sacred, consecrated to a holy use. This is true, and therefore our preaching brethren should be well informed of whom they accept pledges. 3T 411.2

Each member of the different families in our churches who believes the truth may act a part in its advancement by cheerfully adopting systematic benevolence. “Let every one of you lay by him in store [by himself at home], ... that there be no gatherings when I come.” The burden of urging and pressing individuals to give of their means was not designed to be the work of God's ministers. The responsibility should rest upon every individual who enjoys the belief of the truth. “Let every one of you lay by him in store, as God hath prospered him.” Every member of the family, from the oldest down to the youngest, may take part in this work of benevolence. 3T 411.3

Through circumstances some who love and obey God become poor. Some are not careful; they do not know how to manage. Others are poor through sickness and misfortune. Whatever the cause, they are in need, and to help them is an important line of missionary work. 6T 271.1

All our churches should have a care for their own poor. Our love for God is to be expressed in doing good to the needy and suffering of the household of faith whose necessities come to our knowledge and require our care. Every soul is under special obligation to God to notice His worthy poor with particular compassion. Under no consideration are these to be passed by. 6T 271.2

Paul wrote to the Corinthian church: “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.” 6T 271.3