2 Corinthians · Chapter 8

V. 1. We declare to you the grace of God-Which evidently appeared by this happy effect.

Verse 1. Moreover, brethren, we do you to wit] In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original gnwrizomen de umin, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete. The grace of God bestowed] Dr. Whitby has made it fully evident that the cariv qeou signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that dedomenhn en cannot signify bestowed on, but given in. That cariv means liberality, appears from 2 Corinthians 8:6: We desired Titus that as he had begun, so he would finish thn xarin tauthn, this charitable contribution. And 2 Corinthians 8:7: That ye abound en tauth th cariti, in this liberal contribution. And 2 Corinthians 8:19: Who was chosen of the Church to travel with us sun th cariti tauth, with this charitable contribution, which is administered-which is to be dispensed, by us. So 2 Corinthians 9:8: God is able to make pasan carin, all liberality, to abound towards you. And 1 Corinthians 16:3: To bring thn carin, your liberality, to the poor saints. Hence cariv, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, 2 Corinthians 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psalm 36:6; 80:10;) or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Romans 10:2; the love of God, 2 Corinthians 5:14; the grace of God, Titus 2:11. The Churches of Macedonia] These were Philippi, Thessalonica, Berea, &c.

Verses 1, 2. Moreover, brethren, we do you to wit — Gnwrizomen, we make known to you; the grace of God — The great degree of grace conferred by God; on the churches of Macedonia — Namely, of Philippi, Thessalonica, Beræa, and other places in this province; which grace has induced them to exert themselves in a most liberal and generous contribution for the relief of the poor saints in Judea. It appears that the directions which the apostle, in his former letter, gave to the Corinthians concerning the collection to be made for the saints in Judea, had not been fully complied with. At the persuasion of Titus, indeed, they had begun that collection; but they had not finished it when he left Corinth, owing perhaps to the opposition made by the faction, or to the disturbances which the faction had raised in that church. Wherefore, to stir up the sincere among the Corinthians, to finish what they had so well begun, the apostle in this chapter sets before them the example of the Macedonian churches; who, notwithstanding their great poverty, had contributed beyond their ability, being inclined to that good work by an extraordinary measure of divine grace conferred upon them. How that in a great trial of affliction — Amidst great sufferings, which they met with from their persecuting enemies, always ready to harass and plunder them. See Acts 16:10, &c.; 17:5, &c.; 1 Thessalonians 2:14. The abundance of their joy — Arising from the doctrines and promises of the gospel, and from the gifts and graces of the Holy Spirit; and their deep poverty — That is, amidst their deep poverty; abounded unto — Or hath overflowed in; the riches of their liberality — So that, indigent as they are, they have done far beyond what could have been reasonably expected for the relief of their yet poorer brethren. By mentioning the poverty of the Macedonian Christians as the circumstance which enhanced their liberality, the apostle, in a very delicate manner, intimated to the Corinthians, who were an opulent people, (1 Corinthians 4:8,) that it was their duty to equal, if not exceed, the Macedonians, in the greatness of their gift. From 1 Thessalonians 2:14, it appears that the Christians in Thessalonica had been spoiled of their goods. So also it is probable the Beræans had been, Acts 17:13. In places of lesser note the disciples may have been few in number, and not opulent.

Verse 1. Moreover, brethren, we do you to wit of the grace of God. Better to say, It is requisite that I should apprise you of the grace that God has conferred on the churches of Macedonia. Though planted but a few years before, they stood and flourished in every grace; and now their laudable contributions were extended to the poor of distant churches. Truly, he that loveth not, knoweth not God. Worthily are all those fine elucidations of the heart, and liberalities called “the grace of God.”

1. Do you to wit—Make you to know. Grace—Without overlooking or slighting the human excellence of the liberality, St. Paul thankfully first refers to the divine side of the blessed movement. Though human freedom concurred and acted, yet divine grace opened the way and inspired the action. Macedonia—Where the apostle was now writing this epistle, surrounded by the brethren in whose large-heartedness he is now exulting.

Ver. 1.-2. For the altogether new matter of DIV. II. Paul has prepared the way by the confidence and joy about his readers expressed in 2 Cor. 7, and especially in 2 Corinthians 7:16. He now enters it by recounting the great liberality of the Macedonians, from whose midst he writes to the Corinthians. This liberality he introduces as grace of God given, i.e. as a gift of the undeserved favor of God. Thus, while holding up human excellence as an example, he shuts out beforehand all human merit. With the same thought (2 Corinthians 9:14, 15) he concludes DIV. II. In the churches etc.: the locality in which the grace was given. Cp. 2 Corinthians 8:16. The kind of grace given, 2 Corinthians 8:2 states in plain words.

Much proof of affliction: affliction putting to the test, and thus manifesting, their faith. Cp. Romans 5:4. It directs attention to the spiritual significance of their affliction.

The abundance of their joy is. We should say “their joy abounds.” Their abundant joy is represented as a definite object of thought. [Similar construction in 2 Corinthians 8:11.] For an example of Macedonian joy amid affliction, see 1 Thessalonians 1:6.

And their deep poverty etc.: a second excellence.

Abounded for: Romans 3:7: produced abundant results in the direction of spiritual riches.

Their sincerity: the purity of motive of their Christian life; the opposite of guile.

Riches of sincerity: more than abundance. For sincerity is true wealth. The liberality of the Macedonians was of value to Paul chiefly as proof of the sincerity of their profession of Christianity. Their deep poverty increased the force of this proof, and thus itself produced abundant results in the direction of spiritual wealth.

V. 2. In a great trial of affliction-Being continually persecuted, harassed, and plundered.

Verse 2. In a great trial of affliction] The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea.

Verses 1, 2. Moreover, brethren, we do you to wit — Gnwrizomen, we make known to you; the grace of God — The great degree of grace conferred by God; on the churches of Macedonia — Namely, of Philippi, Thessalonica, Beræa, and other places in this province; which grace has induced them to exert themselves in a most liberal and generous contribution for the relief of the poor saints in Judea. It appears that the directions which the apostle, in his former letter, gave to the Corinthians concerning the collection to be made for the saints in Judea, had not been fully complied with. At the persuasion of Titus, indeed, they had begun that collection; but they had not finished it when he left Corinth, owing perhaps to the opposition made by the faction, or to the disturbances which the faction had raised in that church. Wherefore, to stir up the sincere among the Corinthians, to finish what they had so well begun, the apostle in this chapter sets before them the example of the Macedonian churches; who, notwithstanding their great poverty, had contributed beyond their ability, being inclined to that good work by an extraordinary measure of divine grace conferred upon them. How that in a great trial of affliction — Amidst great sufferings, which they met with from their persecuting enemies, always ready to harass and plunder them. See Acts 16:10, &c.; 17:5, &c.; 1 Thessalonians 2:14. The abundance of their joy — Arising from the doctrines and promises of the gospel, and from the gifts and graces of the Holy Spirit; and their deep poverty — That is, amidst their deep poverty; abounded unto — Or hath overflowed in; the riches of their liberality — So that, indigent as they are, they have done far beyond what could have been reasonably expected for the relief of their yet poorer brethren. By mentioning the poverty of the Macedonian Christians as the circumstance which enhanced their liberality, the apostle, in a very delicate manner, intimated to the Corinthians, who were an opulent people, (1 Corinthians 4:8,) that it was their duty to equal, if not exceed, the Macedonians, in the greatness of their gift. From 1 Thessalonians 2:14, it appears that the Christians in Thessalonica had been spoiled of their goods. So also it is probable the Beræans had been, Acts 17:13. In places of lesser note the disciples may have been few in number, and not opulent.

2. Affliction—Persecutions, as narrated in the first epistle to the Thessalonians. Abundance—Nominative, together with poverty, to abounded. Their joy in the midst of persecution, and their very depth of poverty, (resulting largely from their persecution,) nevertheless overflowed in liberality. The Church at Philippi, where St. Paul writes this, commenced existence with the jailer and Lydia, pillars, and Luke, soon after as its pastor. Persecution afflicted and impoverished it; but Paul rejoices to exhibit its bright example to the rich Church of Corinth for liberality.

The passage 3-5 makes meaning as translated, but not the true Greek meaning. Strike out the italic phrases inserted by the translator, strike out that we would receive, a false reading, and bring the word gave, in thought, to the beginning of the sentence, and we have the following: For I testify that they voluntarily, according to their power, and above their power, gave, with much entreaty imploring of us the privilege and the fellowship in the contribution to the saints; and, not merely as we hoped, but more, they first gave themselves to the Lord and to us, through God’s will. And so read, every word is an additional touch to the richness of the picture of Macedonian liberality. Their voluntariness—surpassing their ability—begging the opportunity of giving as a grace and a fellowship, is all based in the fact that they had already given themselves to Jesus, and so to Jesus’ faithful apostle, in accordance with the divine will. Solely blessed is that giving which comes from a surrendered heart; and a close test of the heart is a rich readiness to give.

Ver. 1.-2. For the altogether new matter of DIV. II. Paul has prepared the way by the confidence and joy about his readers expressed in 2 Cor. 7, and especially in 2 Corinthians 7:16. He now enters it by recounting the great liberality of the Macedonians, from whose midst he writes to the Corinthians. This liberality he introduces as grace of God given, i.e. as a gift of the undeserved favor of God. Thus, while holding up human excellence as an example, he shuts out beforehand all human merit. With the same thought (2 Corinthians 9:14, 15) he concludes DIV. II. In the churches etc.: the locality in which the grace was given. Cp. 2 Corinthians 8:16. The kind of grace given, 2 Corinthians 8:2 states in plain words.

Much proof of affliction: affliction putting to the test, and thus manifesting, their faith. Cp. Romans 5:4. It directs attention to the spiritual significance of their affliction.

The abundance of their joy is. We should say “their joy abounds.” Their abundant joy is represented as a definite object of thought. [Similar construction in 2 Corinthians 8:11.] For an example of Macedonian joy amid affliction, see 1 Thessalonians 1:6.

And their deep poverty etc.: a second excellence.

Abounded for: Romans 3:7: produced abundant results in the direction of spiritual riches.

Their sincerity: the purity of motive of their Christian life; the opposite of guile.

Riches of sincerity: more than abundance. For sincerity is true wealth. The liberality of the Macedonians was of value to Paul chiefly as proof of the sincerity of their profession of Christianity. Their deep poverty increased the force of this proof, and thus itself produced abundant results in the direction of spiritual wealth.

Verse 3. For to their power, &c.] In their liberality they had no rule but their ability; they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power-they deprived themselves for a time of the necessaries of life, in order to give to others who were destitute even of necessaries.

Verses 3-5. For to their power, &c. — According to their ability, yea, and beyond their ability; they were willing of themselves — Without our soliciting them. This, as Macknight justly observes, is no hyperbole, but an animated expression, strongly descriptive of the generosity of the Macedonians. They were willing to give more than they were well able, considering the distresses under which they themselves laboured. Praying us with much entreaty — Probably St. Paul had lovingly admonished them not to do beyond their power; that we would receive the gift — Which their bounty had prepared, and take a part in ministering it to the saints. And this they did, not as we hoped — That is, beyond all we could have hoped; and first gave their own selves, and all they had, to the Lord — To his honour and service; and unto us — Resigned themselves to us; by the will of God — In obedience to his will, to be wholly directed by us; that is, to do what we should think most advisable in present circumstances.

Ver. 3.-5. A statement of fact, in proof of 2 Corinthians 8:2. I bear witness: writing from the midst of this liberality. Of their own accord: probably, while Paul told them (2 Corinthians 9:2) of the readiness of the Corinthians, and without any suggestion from him.

With much exhortation etc.: they pleaded hard to be allowed as a favor to join with the other churches in this service for the brethren in Judaea. This suggests that Paul hesitated, because of their poverty, to accept their cooperation.

Exhortation: see under Romans 12:1.

Favour or grace: as in 2 Corinthians 8:19; see under Romans 1:5. It is in apposition to partnership. They begged for the favour, viz. the partnership etc.

Ministry: often used for supply of bodily needs. See under Romans 12:7. That the collection was for the saints, (cp. 1 Corinthians 16:1,) i.e. for men standing in special relation to God, gave it special significance. And not as we hoped but themselves: last point which Paul specifies. They gave, beyond their power of their own accord, earnestly begging to be allowed to give, and beyond Paul’s expectation they gave themselves. Disregarding their own need, and moved by loyalty to Christ, they gave. So that their gift was not money but themselves, not to men but to Christ. And this was the primary element of their gift:

first to the Lord. And to us] Their self-surrender to Christ was also a surrender to those whom Christ had set in authority in His Church. For the liberality of the Macedonians was loyalty to Paul as well as to Christ. By the will of God: as in 2 Corinthians 1:1. The Macedonians recognized by their gift Paul’s divinely given authority: they thus did the will of God.

The instructive parallel of Philippians 4:10-18 suggests that in the liberality of the churches of Macedonia the Philippians (Acts 16:12) took a prominent part. They who were the first to contribute to the support of their beloved teacher while preaching to others were also abundant in their liberality to unknown and far off brethren. And since we read here not of Philippian but of Macedonian liberality, we may suppose that their example had moved to liberality other Macedonian churches.

V. 4. Praying us with much entreaty-Probably St. Paul had lovingly admonished them not to do beyond their power.

Verse 4. Praying us with much entreaty] We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.

Verses 3-5. For to their power, &c. — According to their ability, yea, and beyond their ability; they were willing of themselves — Without our soliciting them. This, as Macknight justly observes, is no hyperbole, but an animated expression, strongly descriptive of the generosity of the Macedonians. They were willing to give more than they were well able, considering the distresses under which they themselves laboured. Praying us with much entreaty — Probably St. Paul had lovingly admonished them not to do beyond their power; that we would receive the gift — Which their bounty had prepared, and take a part in ministering it to the saints. And this they did, not as we hoped — That is, beyond all we could have hoped; and first gave their own selves, and all they had, to the Lord — To his honour and service; and unto us — Resigned themselves to us; by the will of God — In obedience to his will, to be wholly directed by us; that is, to do what we should think most advisable in present circumstances.

Ver. 3.-5. A statement of fact, in proof of 2 Corinthians 8:2. I bear witness: writing from the midst of this liberality. Of their own accord: probably, while Paul told them (2 Corinthians 9:2) of the readiness of the Corinthians, and without any suggestion from him.

With much exhortation etc.: they pleaded hard to be allowed as a favor to join with the other churches in this service for the brethren in Judaea. This suggests that Paul hesitated, because of their poverty, to accept their cooperation.

Exhortation: see under Romans 12:1.

Favour or grace: as in 2 Corinthians 8:19; see under Romans 1:5. It is in apposition to partnership. They begged for the favour, viz. the partnership etc.

Ministry: often used for supply of bodily needs. See under Romans 12:7. That the collection was for the saints, (cp. 1 Corinthians 16:1,) i.e. for men standing in special relation to God, gave it special significance. And not as we hoped but themselves: last point which Paul specifies. They gave, beyond their power of their own accord, earnestly begging to be allowed to give, and beyond Paul’s expectation they gave themselves. Disregarding their own need, and moved by loyalty to Christ, they gave. So that their gift was not money but themselves, not to men but to Christ. And this was the primary element of their gift:

first to the Lord. And to us] Their self-surrender to Christ was also a surrender to those whom Christ had set in authority in His Church. For the liberality of the Macedonians was loyalty to Paul as well as to Christ. By the will of God: as in 2 Corinthians 1:1. The Macedonians recognized by their gift Paul’s divinely given authority: they thus did the will of God.

The instructive parallel of Philippians 4:10-18 suggests that in the liberality of the churches of Macedonia the Philippians (Acts 16:12) took a prominent part. They who were the first to contribute to the support of their beloved teacher while preaching to others were also abundant in their liberality to unknown and far off brethren. And since we read here not of Philippian but of Macedonian liberality, we may suppose that their example had moved to liberality other Macedonian churches.

V. 5. And not as we hoped-That is, beyond all we could hope. They gave themselves to us, by the will of God-In obedience to his will, to be wholly directed by us.

Verse 5. Not as we hoped] They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea.

Verses 3-5. For to their power, &c. — According to their ability, yea, and beyond their ability; they were willing of themselves — Without our soliciting them. This, as Macknight justly observes, is no hyperbole, but an animated expression, strongly descriptive of the generosity of the Macedonians. They were willing to give more than they were well able, considering the distresses under which they themselves laboured. Praying us with much entreaty — Probably St. Paul had lovingly admonished them not to do beyond their power; that we would receive the gift — Which their bounty had prepared, and take a part in ministering it to the saints. And this they did, not as we hoped — That is, beyond all we could have hoped; and first gave their own selves, and all they had, to the Lord — To his honour and service; and unto us — Resigned themselves to us; by the will of God — In obedience to his will, to be wholly directed by us; that is, to do what we should think most advisable in present circumstances.

Ver. 3.-5. A statement of fact, in proof of 2 Corinthians 8:2. I bear witness: writing from the midst of this liberality. Of their own accord: probably, while Paul told them (2 Corinthians 9:2) of the readiness of the Corinthians, and without any suggestion from him.

With much exhortation etc.: they pleaded hard to be allowed as a favor to join with the other churches in this service for the brethren in Judaea. This suggests that Paul hesitated, because of their poverty, to accept their cooperation.

Exhortation: see under Romans 12:1.

Favour or grace: as in 2 Corinthians 8:19; see under Romans 1:5. It is in apposition to partnership. They begged for the favour, viz. the partnership etc.

Ministry: often used for supply of bodily needs. See under Romans 12:7. That the collection was for the saints, (cp. 1 Corinthians 16:1,) i.e. for men standing in special relation to God, gave it special significance. And not as we hoped but themselves: last point which Paul specifies. They gave, beyond their power of their own accord, earnestly begging to be allowed to give, and beyond Paul’s expectation they gave themselves. Disregarding their own need, and moved by loyalty to Christ, they gave. So that their gift was not money but themselves, not to men but to Christ. And this was the primary element of their gift:

first to the Lord. And to us] Their self-surrender to Christ was also a surrender to those whom Christ had set in authority in His Church. For the liberality of the Macedonians was loyalty to Paul as well as to Christ. By the will of God: as in 2 Corinthians 1:1. The Macedonians recognized by their gift Paul’s divinely given authority: they thus did the will of God.

The instructive parallel of Philippians 4:10-18 suggests that in the liberality of the churches of Macedonia the Philippians (Acts 16:12) took a prominent part. They who were the first to contribute to the support of their beloved teacher while preaching to others were also abundant in their liberality to unknown and far off brethren. And since we read here not of Philippian but of Macedonian liberality, we may suppose that their example had moved to liberality other Macedonian churches.

V. 6. As he had begun-When he was with you before.

Verse 6. That we desired Titus] Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, 1 Corinthians 16:1, &c.

The same grace] Liberality. See Clarke’s note on “2 Corinthians 8:1”.

Verses 6-8. Insomuch that — Seeing this forwardness in them; we desired Titus, that as he had begun — When he was with you before; so he would also now finish among you the same grace — That is, fruit of grace, or charity; also. Therefore, as ye abound in every thing — In all other gifts and attainments; in faith — A full assurance of the truth of the gospel; and utterance — In eloquence, or ability to speak a variety of languages; and knowledge — Of divine things; and in all diligence — In performing every Christian duty; and in your love to us — To me your spiritual father; see that ye abound — Or I pray that you would abound; in this grace of Christian liberality also. I speak not by commandment — Or by way of injunction, because works of charity ought to be voluntary; but by occasion of the forwardness of others — I recommend it on account of the diligence (dia thv spoudhv, through the zeal) of the Macedonians, which I wish you to imitate; and reprove the sincerity — To gnhsion, the sincere thing, or the genuine sincerity; of your love — To God, to your brethren, and to me.

6. Titus… begun… finish—Titus was bearer of the first epistle to Corinth, and he appears to have initiated a fulfilment of 1 Corinthians 16:1-3, in regard to collections. Incited by the generosity of the Macedonians, Paul decides that Titus is the man to complete the contribution in Corinth; as, having witnessed the bright Macedonian example, he was prepared to rouse Corinth to a joyous emulation.

Ver. 6. Paul’s request to Titus (cp. 2 Corinthians 8:17) is represented as not only a result of the liberality of the Macedonians, but as a designed result; i.e. designed by God. This implies that the request was itself an accomplishment of a purpose of God by means of “the grace given” to the Macedonians. God intended Paul to send Titus to Corinth, and used the liberality of the Macedonians to bring this about. Thus Paul viewed his own action as an outworking of a divine purpose.

He had begun before: on a former visit to Corinth; doubtless that referred to in 2 Corinthians 12:18, undertaken at Paul’s request, probably with express reference to this collection, some time before Paul wrote the First Epistle. See under 2 Corinthians 9:5.

Your grace, or favour: as in 2 Corinthians 8:19, the unmerited kindness of the contribution for the poor at Jerusalem. Moved by the liberality of the Macedonians Paul begged Titus to go to Corinth and complete the work he had already begun there. And in making this request he felt that his meeting with Titus amid churches manifesting such wonderful liberality was by divine arrangement to encourage them to press forward the contribution at Corinth. Thus Paul introduces, as an accomplishment of a divine purpose, the specific matter of DIV. II.

Verse 7. As ye abound in every thing] See Clarke’s note on “1 Corinthians 1:5”. In faith, crediting the whole testimony of God; in utterance, logw, in doctrine, knowing what to teach: knowledge of God’s will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him.

Abound in this grace also.] Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.

Verses 6-8. Insomuch that — Seeing this forwardness in them; we desired Titus, that as he had begun — When he was with you before; so he would also now finish among you the same grace — That is, fruit of grace, or charity; also. Therefore, as ye abound in every thing — In all other gifts and attainments; in faith — A full assurance of the truth of the gospel; and utterance — In eloquence, or ability to speak a variety of languages; and knowledge — Of divine things; and in all diligence — In performing every Christian duty; and in your love to us — To me your spiritual father; see that ye abound — Or I pray that you would abound; in this grace of Christian liberality also. I speak not by commandment — Or by way of injunction, because works of charity ought to be voluntary; but by occasion of the forwardness of others — I recommend it on account of the diligence (dia thv spoudhv, through the zeal) of the Macedonians, which I wish you to imitate; and reprove the sincerity — To gnhsion, the sincere thing, or the genuine sincerity; of your love — To God, to your brethren, and to me.

Ver. 7. Therefore, as ye abound in every thing, in faith, and utterance, and as God has withheld no spiritual endowment, see that ye abound in this grace also. A highly elegant and powerful appeal, and worthy of this great master of the human heart. Who could resist when solicited with so much elegance.

7. Abound… faith… utterance… knowledge—The gifts of the

Corinthians, so fully commemorated in the first epistle, (1 Corinthians 12:8, 9,) were an ample reason why they should not fail in the noble gift of generous liberality.

Ver. 7.-8. Just as etc.; appeals to them on the ground of their excellence already shown.

In everything you abound: 1 Corinthians 1:5.

Faith, utterance, etc.: having these, they are in everything spiritually rich. Utterance and knowledge: 1 Corinthians 1:5.

All earnestness: an example in 2 Corinthians 7:11. Love to us: manifested in the “longing” of 2 Corinthians 7:11. Also in this grace: this act of undeserved kindness.

That… you may abound: Paul’s purpose in requesting Titus to complete the collection at Corinth. Practically, it is an exhortation: for it is not given by way of command.

Putting to the proof: as in 2 Corinthians 2:9. Your love: to fellow-Christians and to mankind, as in 1Cor. 13. It is the essence of Christian character. Therefore, to put to the proof the genuineness of their love, is to test the worth of their Christian profession. And there is no surer way of doing this than to ask money for Christian purposes. For men generally trust in, and cling to material good.

Verse 8. I speak not by commandment] I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering.

The forwardness of others] Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this. Their own honour, if better motives were absent, would induce them to exert themselves, that they might not be outdone by others. And then, as they had professed great love for the apostle, and this was a service that lay near his heart, they would prove the sincerity of that professed love by a liberal contribution for the afflicted and destitute Jewish Christians.

Verses 6-8. Insomuch that — Seeing this forwardness in them; we desired Titus, that as he had begun — When he was with you before; so he would also now finish among you the same grace — That is, fruit of grace, or charity; also. Therefore, as ye abound in every thing — In all other gifts and attainments; in faith — A full assurance of the truth of the gospel; and utterance — In eloquence, or ability to speak a variety of languages; and knowledge — Of divine things; and in all diligence — In performing every Christian duty; and in your love to us — To me your spiritual father; see that ye abound — Or I pray that you would abound; in this grace of Christian liberality also. I speak not by commandment — Or by way of injunction, because works of charity ought to be voluntary; but by occasion of the forwardness of others — I recommend it on account of the diligence (dia thv spoudhv, through the zeal) of the Macedonians, which I wish you to imitate; and reprove the sincerity — To gnhsion, the sincere thing, or the genuine sincerity; of your love — To God, to your brethren, and to me.

8. By commandment—Rather, with commandment. He does not command but recommend this. To prove—To test, to give occasion for self-manifestation.

b. By Christ’s example, and their willing mind, 9-12.

Ver. 7.-8. Just as etc.; appeals to them on the ground of their excellence already shown.

In everything you abound: 1 Corinthians 1:5.

Faith, utterance, etc.: having these, they are in everything spiritually rich. Utterance and knowledge: 1 Corinthians 1:5.

All earnestness: an example in 2 Corinthians 7:11. Love to us: manifested in the “longing” of 2 Corinthians 7:11. Also in this grace: this act of undeserved kindness.

That… you may abound: Paul’s purpose in requesting Titus to complete the collection at Corinth. Practically, it is an exhortation: for it is not given by way of command.

Putting to the proof: as in 2 Corinthians 2:9. Your love: to fellow-Christians and to mankind, as in 1Cor. 13. It is the essence of Christian character. Therefore, to put to the proof the genuineness of their love, is to test the worth of their Christian profession. And there is no surer way of doing this than to ask money for Christian purposes. For men generally trust in, and cling to material good.

V. 9. For ye know-And this knowledge is the true source of love. The grace-The most sincere, most free, and most abundant love. He became poor-In becoming man, in all his life; in his death. Rich-In the favour and image of God.

Verse 9. For ye know the grace of our Lord Jesus Christ] This was the strongest argument of all; and it is urged home by the apostle with admirable address.

Ye know] Ye are acquainted with God’s ineffable love in sending Jesus Christ into the world; and ye know the grace-the infinite benevolence of Christ himself.

That, though he was rich] The possessor, as he was the creator, of the heavens and the earth; for your sakes he became poor-he emptied himself, and made himself of no reputation, and took upon himself the form of a servant, and humbled himself unto death, even the death of the cross; that ye, through his poverty-through his humiliation and death, might be rich-might regain your forfeited inheritance, and be enriched with every grace of his Holy Spirit, and brought at last to his eternal glory. If Jesus Christ, as some contend, were only a mere man, in what sense could he be said to be rich? His family was poor in Bethlehem; his parents were very poor also; he himself never possessed any property among men from the stable to the cross; nor had he any thing to bequeath at his death but his peace. And in what way could the poverty of one man make a multitude rich? These are questions which, on the Socinian scheme, can never be satisfactorily answered.

Verse 9. For ye know — And this knowledge is the true source of love; the grace — The most sincere, most free, and most abundant love; of our Lord Jesus Christ, that though he was rich — (1st,) In the glories of the divine nature, for, (John 1:1,) the Word was God, and subsisted in the form of God, (Philippians 2:6,) in the most perfect and indissoluble union with his eternal Father, with whom he had glory before the world was, John 17:5; and by whom he was beloved, as the only-begotten Son, before the foundation of the world, verse 24. (2d,) In the possession of the whole creation of God, which, as it was made by him, (John 1:3,) so was made for him, (Colossians 1:16,) and he was the heir and owner of it all, Hebrews 1:2. (3d,) In dominion over all creatures; he that cometh from above, (said the Baptist, John 3:31,) is above all; Lord of all, Acts 10:36; over all, God blessed for ever, Romans 9:5. All things being upheld were also governed by him, Colossians 1:17; Hebrews 1:3. (4th,) In receiving glory from them all; all creatures being made, upheld, and governed by him, manifested the wisdom, power, and goodness, the holiness, justice, and grace of him, their great and glorious Creator, Preserver, and Ruler. (5th,) In receiving adoration and praise from the intelligent part of the creation, Psalm 97:7; Hebrews 1:6. For your sakes he became poor — Namely, in his incarnation: not, observe, in ceasing to be what he was, the Wisdom, Word, and Son of God, and God, in union with his Father and the Holy Spirit; but in becoming what before he was not, namely, man; in assuming the human nature into an indissoluble and eternal union with the divine, John 1:14; Hebrews 2:14, 16. In doing this he became poor, 1st, In putting off the form of God, and taking the form of a servant, appearing no longer as the Creator, but as a creature, veiling his perfections with our flesh, and concealing his glories from human eyes. 2d, In taking the form of a mean creature, not of an archangel or angel, (Hebrews 2:16,) but of a man; a creature formed out of the dust of the earth, and in consequence of sin returning to it; and becoming a servant to the meanest of them. I am among you, (said he;) among whom? — Among princes? No; but among fishermen; as one that serveth. 3d, In taking the form even of a sinful creature, being made in the likeness of sinful flesh, Romans 8:3. For, though without sin, he appeared as a sinner, and was treated as such. And this likeness he assumed, 4th, Not in a state of wealth, and honour, and felicity, but in a state of extreme poverty, and infamy, and suffering. 5th, In this state our sins and sorrows were imputed to him, and laid upon him, and his honour, his liberty, and his life, were taken away, in ignominy and torture.

That ye through his poverty might be made rich — It is implied here that we were poor, and could not otherwise be made rich, but may in this way. When man was first formed, he was rich in the possession of God, and of this whole visible creation. 1st, In the favour and friendship, the protection, care, and bounty of his Creator; in the knowledge, love, and enjoyment of him. All this was lost by the fall. Man became ignorant, sinful, guilty, and a child of wrath, Ephesians 2:3; deprived of the favour, exposed to the displeasure of his God, and subjected to the tyranny of his lusts and passions, and of the powers of darkness. 2d, When first made, man was the lord of this lower world; all things on this earth being put under his feet, and made subservient to his happiness. This is not the case now. The creature was made subject to vanity, and does not satisfy or make him happy while he has it, and is constantly liable to be torn from him, and in the end he is certainly stripped of all. 3d, Man has even lost himself; he is so poor as not to retain possession of his health, or strength, or body, or soul. He has contracted an immense debt, and is liable to be himself arrested and thrown into the prison of eternal destruction. His body is due to sickness, pain, and death; and his soul to the wrath of God, and is liable to be seized by Satan, the executioner of the divine wrath. Such is our natural poverty! Having forfeited all, we have nothing left, neither the Creator nor his creatures, nor even ourselves. But the Son of God came, that, having assumed our nature, taken our sins and sufferings, and paid our forfeit, we might yet be rich. 1st, In the favour of God, and all the blessed effects thereof, in time and in eternity. 2d, In being adopted into his family, born of his Spirit, and constituted his children and his heirs. 3d, In being restored to his image, and endued with the gifts and graces of his Spirit. 4th, In being admitted to an intimate union and fellowship with him. 5th, In having the use of God’s creatures restored to us, blessed and sanctified, even all things needful for life as well as godliness. 6th, In being unspeakably happy with Jesus in paradise, in the intermediate state between death and judgment. 7th, In having our bodies restored, and conformed to Christ’s glorious body, at his second coming. 8th, In being associated with all the company of heaven in the new world which the Lord will make, admitted to the vision and enjoyment of God, and the possession of all things, Revelation 21:7; — riches, honour, and felicity, unsearchable in degree, and eternal in duration! And all this we have through his poverty, through his incarnation, life, death, his resurrection, ascension, and intercession; whereby, having expiated sin, and abolished death, he hath obtained all these unspeakable blessings for such as will accept of them in the way which he hath prescribed; which is, that we acknowledge our poverty in true repentance and humiliation of soul before God, and accept of these unsearchable riches in faith, gratitude, love, and new obedience.

Ver. 9. Ye know the grace of our Lord Jesus Christ. His preëxistence, his divestment to assume the form of a servant, that you might by him inherit eternal glory. Here then is the model of your charity.

9. For—Inasmuch as, being Christians, you assume Christ as your supreme example. Ye know—For though no gospel was as yet written, the life of Christ was known to every trained Christian. Rich—With that glory which he had before the world was. John 17:5. Became poor—By the assumption of a despised and distressed humanity. Rich—With an eternal glory after this world has passed away. Herein is a divine model for human imitation. This text implies Christ’s existence before his assumption of humanity.

Ver. 9. A reason why Paul has no need to “command,” but only to put to the test his readers’ Christian love. To those who know the grace of Christ towards themselves, command to be kind to others is needless. The grace of etc.: the free undeserved favor which moved Christ to become man to save men. So Romans 5:15: 1 Corinthians 16:23; 2 Corinthians 13:13.

That because of us etc.; recounts the grace of Christ.

He became poor; involves, as do 2 Corinthians 13:4 and Philippians 2:7, the mystery of the incarnation. It means infinitely more than abstinence from material good while on earth. For riches denotes, not actual enjoyment of the things possessed, but control over things needful or pleasant to us. This is the real worth of money. Poverty is the absence of control over things needful or pleasant. Now, from eternity the Son of God had absolute control over all things; and was therefore infinitely rich. Want was unknown to Him. But at His incarnation He laid aside this absolute control, and submitted, in a way to us inconceivable because divine, to creaturely and human limitations, that thus by personal experience He might become conscious of human dependence and need. All this is implied in Mark 13:32, (Luke 22:43, genuineness very doubtful,) Hebrews 5:7. This self-impoverishment of Christ I venture to illustrate by supposing a rich man to leave the luxuries of home and go to the Arctic Regions to rescue a friend. For by doing so he not only abstains from his accustomed comforts but puts himself for a time beyond reach of them. And only by some similar conception, excluding however all idea of peril and thinking only of hardship, can we attach any meaning to the words He became poor; and to Philippians 2:7, “He emptied Himself.” But He did not (for He could not: 2 Timothy 2:13) lay aside even for a moment His divine Nature, of which the essence is Love. Never before did the divine Love of the Son of God shine forth so wonderfully as when to save men He became Man.

Because of you: more forceful than “because of us.” Cp. Galatians 2:20. Paul sets the Corinthians alone, and says that Christ died for them. May become rich: all our needs and desires supplied in the wealth of our Father’s house, and already in sure anticipation of it. The self-impoverishment of Christ is a motive for Christian liberality. For, by giving money we limit our own control over things needful and pleasant to us, in order to supply the needs of others. And this we cannot refuse to do, in the lower sphere of material good, in view of the infinite self-sacrifice of Christ for our eternal enrichment. Thus, after setting before his readers the example of the Macedonians, Paul strengthens his appeal by pointing to the infinitely greater example of Christ.

Verse 10. Herein I give my advice] For I speak not by way of commandment, 2 Corinthians 8:8.

For this is expedient for you] It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible. Not only to do, but also to be forward] to poihsai-kai to qelein, literally, to do and to will; but as the will must be before the deed, qelein, must be taken here in the sense of delight, as it frequently means in the Old and New Testaments. See several examples in Whitby.

Some MSS. transpose the words: allowing this, there is no difficulty. A year ago.] apo perusi. It was about a year before this that the apostle, in his first epistle, 1 Corinthians 16:2, had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.

Verses 10-12. And herein — In this matter; I give my advice — That to finish your collection immediately is for your reputation, who have formerly begun, not only to make the collection, but also to manifest a remarkable willingness; even a year ago — When Titus was with you. Now, therefore, perform, &c. — Speedily finish the business, agreeably to your former resolution; that as there was a readiness to will — And undertake this charitable work; so there may be a performance, &c. — Or a readiness to finish; out of — Or according to, your ability, be it never so little. For if there be first a willing mind — A sincere readiness in any man to act according to his ability; it — Or he rather; is euprosdektov, well accepted — Of God; a little, in proportion to his abilities, is pleasing to God. If a person, being a true believer in Christ, and a lover of God and his people, act in any thing according to the best light he has, and with a single eye to God’s glory, his work, or his gift, be it ever so small, is graciously accepted of God. This rule holds universally: and whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flees for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may, in every circumstance of life, apply this indulgent declaration to himself.

10. Advice—Not commandment, verse 8. This—Advising and not commanding. Expedient—Rather, befitting; befitting because they had, a year ago, begun not only to do, but to be determined in, the benefaction.

Ver. 10.-11, Continues 2 Corinthians 8:8, after supporting it in 2 Corinthians 8:9 by the example of Christ. Far from commanding, Paul merely gives in 2 Corinthians 8:7-11 an opinion (1 Corinthians 7:25, 40) about what is best for his readers.

For this: viz that he gives an opinion, not a command.

For you: emphatic, a courteous recognition of the readiness of the Corinthians. For others less ready a command might be needful. Who not only etc.: proof of the foregoing words.

Began first: literally began before, as in 2 Corinthians 8:6; i.e. before the Macedonian Christians.

Last year: cp. 2 Corinthians 9:2: not necessarily a full year ago. When, about Easter, Paul wrote 1 Corinthians 16:1, the collection was already well known at Corinth. And, since about Titus who began (2 Corinthians 8:6) the collection there no mention is made in the First Epistle, probably he went to Corinth some time before it was written. The Corinthians took up the matter at once. Consequently, the collection may have been begun, and in some sense the Corinthians “ready,” (2 Corinthians 9:2,) the autumn before these letters were written. And this would be naturally spoken of as last year. During the previous year the Corinthians had not only begun it before the Macedonians, but were before them in wishing to contribute. They were earlier, not only in beginning to give, but also in wishing to give. For such ready contributors an opinion was certainly better than a “command.”

And now also the doing: in addition to what last year they did and wished to do.

Complete: (same word as accomplish in 2 Corinthians 7:1:) in contrast to begin. Same contrast in Philippians 1:6. A year ago they were first to begin not only to do something but to wish to do. The wish continues: but the doing is not yet completed. Paul bids them complete what they then began, and accomplish what they then wished. That according as… so also: that with the purpose, which was so ready, (see under 2 Corinthians 8:19,) performance may correspond. It suggests the uselessness of a purpose not followed by corresponding action.

According as you possess: developed and supported in 2 Corinthians 8:12. Only so far as they were able could their performing correspond with their wish. Paul thus reminds his readers that in asking for the accomplishment of their purpose of liberality he takes into account their limited resources.

Verse 11. A readiness to will, so there may be a performance] Ye have willed and purposed this; now perform it.

Out of that which ye have.] Give as God has enabled you; and give as God has disposed you. He requires each man to do as he can; and accepts the will where the means are wanting to perform the deed.

Verses 10-12. And herein — In this matter; I give my advice — That to finish your collection immediately is for your reputation, who have formerly begun, not only to make the collection, but also to manifest a remarkable willingness; even a year ago — When Titus was with you. Now, therefore, perform, &c. — Speedily finish the business, agreeably to your former resolution; that as there was a readiness to will — And undertake this charitable work; so there may be a performance, &c. — Or a readiness to finish; out of — Or according to, your ability, be it never so little. For if there be first a willing mind — A sincere readiness in any man to act according to his ability; it — Or he rather; is euprosdektov, well accepted — Of God; a little, in proportion to his abilities, is pleasing to God. If a person, being a true believer in Christ, and a lover of God and his people, act in any thing according to the best light he has, and with a single eye to God’s glory, his work, or his gift, be it ever so small, is graciously accepted of God. This rule holds universally: and whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flees for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may, in every circumstance of life, apply this indulgent declaration to himself.

11. Perform—Finish, complete the actual doing. Let not the performance merge into a mere readiness to will. There are a great many who are always ready to do good, but somehow their good never gets done. Paul wants not the readiness but the money.

Ver. 10.-11, Continues 2 Corinthians 8:8, after supporting it in 2 Corinthians 8:9 by the example of Christ. Far from commanding, Paul merely gives in 2 Corinthians 8:7-11 an opinion (1 Corinthians 7:25, 40) about what is best for his readers.

For this: viz that he gives an opinion, not a command.

For you: emphatic, a courteous recognition of the readiness of the Corinthians. For others less ready a command might be needful. Who not only etc.: proof of the foregoing words.

Began first: literally began before, as in 2 Corinthians 8:6; i.e. before the Macedonian Christians.

Last year: cp. 2 Corinthians 9:2: not necessarily a full year ago. When, about Easter, Paul wrote 1 Corinthians 16:1, the collection was already well known at Corinth. And, since about Titus who began (2 Corinthians 8:6) the collection there no mention is made in the First Epistle, probably he went to Corinth some time before it was written. The Corinthians took up the matter at once. Consequently, the collection may have been begun, and in some sense the Corinthians “ready,” (2 Corinthians 9:2,) the autumn before these letters were written. And this would be naturally spoken of as last year. During the previous year the Corinthians had not only begun it before the Macedonians, but were before them in wishing to contribute. They were earlier, not only in beginning to give, but also in wishing to give. For such ready contributors an opinion was certainly better than a “command.”

And now also the doing: in addition to what last year they did and wished to do.

Complete: (same word as accomplish in 2 Corinthians 7:1:) in contrast to begin. Same contrast in Philippians 1:6. A year ago they were first to begin not only to do something but to wish to do. The wish continues: but the doing is not yet completed. Paul bids them complete what they then began, and accomplish what they then wished. That according as… so also: that with the purpose, which was so ready, (see under 2 Corinthians 8:19,) performance may correspond. It suggests the uselessness of a purpose not followed by corresponding action.

According as you possess: developed and supported in 2 Corinthians 8:12. Only so far as they were able could their performing correspond with their wish. Paul thus reminds his readers that in asking for the accomplishment of their purpose of liberality he takes into account their limited resources.

V. 12. A man-Every believer. Is accepted-With God.

According to what he hath-And the same rule holds universally. Whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flies for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may in every circumstance of life apply this indulgent declaration to himself.

Verse 12. According to that a man hath] According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.

Verses 10-12. And herein — In this matter; I give my advice — That to finish your collection immediately is for your reputation, who have formerly begun, not only to make the collection, but also to manifest a remarkable willingness; even a year ago — When Titus was with you. Now, therefore, perform, &c. — Speedily finish the business, agreeably to your former resolution; that as there was a readiness to will — And undertake this charitable work; so there may be a performance, &c. — Or a readiness to finish; out of — Or according to, your ability, be it never so little. For if there be first a willing mind — A sincere readiness in any man to act according to his ability; it — Or he rather; is euprosdektov, well accepted — Of God; a little, in proportion to his abilities, is pleasing to God. If a person, being a true believer in Christ, and a lover of God and his people, act in any thing according to the best light he has, and with a single eye to God’s glory, his work, or his gift, be it ever so small, is graciously accepted of God. This rule holds universally: and whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flees for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may, in every circumstance of life, apply this indulgent declaration to himself.

Ver. 12. If there be first a willing mind, it is accepted. The Lord never asks what is unreasonable. This virtue shone in the Macedonians, who in the preseding year had contributed above their ability. What a gracious providence, that God should thus provide for the poor and persecuted saints in Judea. Let the righteous ever learn to trust in the tender cares of a Father’s love.

12. A willing mind—A readiness; and this readiness, by a sort of personification, is the subject of all the verbs. Literal rendering: If there be a readiness, it is accepted according to what it hath, not according to what it hath not. A man can be required to do only as he has power; unless he has flung his power away. And with the same proviso a man can be required to will only what he has power to will.

c. By assurance of fair proportionment, 13-15.

Ver. 12. Justifies the foregoing words, by stating the general principle that the limits of our ability to give do not limit the reward of our liberality, and yet are the measure of our reward. For, according to our ability, the readiness (or eagerness: see 2 Corinthians 8:19) itself is acceptable. But, if genuine, it will, according to whatever the giver may have, develop into action. The contrasted negation, not according to what he has not, restates emphatically the standard of acceptability. This verse, introduced to explain 2 Corinthians 8:11, shows that Paul was thinking not about the gift itself but about its acceptability to God.

Verse 13. That other men be eased] I do not design that you should impoverish yourselves in order that others may live affluently.

Verses 13-15. I mean not that other men — Those who are now in want; should be eased — Plentifully supplied; and ye be burdened — Straitened to relieve them; that is, that ease should be to the brethren in Judea, through distress to you. But by (ex, on account of) an equality — That a distribution should be made according to their necessity and your ability; that at the present time your abundance may be a supply for the wants of the brethren in Judea, and that at another time, if God, in the course of his providence, should hereafter change your conditions, and you should stand in need of it; their abundance may be a supply for your wants, so as that there may be an equality — That there may be no want on the one side, nor superfluity on the other. The words may likewise have a further meaning: that as the temporal bounty of the Corinthians supplied the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors. So that all the spiritual wants of the one might be amply supplied; all the temporal of the other. As it is written — As it was in the gathering of the manna; He that gathered much had nothing over, &c. — Had only his proportion. For what any person gathered more than a homer, was put into a common stock, to make up that quantity to the aged and infirm, who gathered little.

13. Eased… burdened—There was to be a reciprocity, an exchange of liberalities, when needed. Proud Corinth might again be laid in ashes, and poor Jerusalem, who now begs her aid, might be her benefactor.

Ver. 13.-14. That Paul was seeking something acceptable to God, not a large sum of money, he now proves by stating his real purpose in making the collection, viz. not to enrich others by impoverishing the Corinthians, but to bring them material gain.

Relief: removal of affliction; cp. 2 Thessalonians 1:7. To you pressure: literally affliction: privation of the necessaries of life, through liberality towards the Christians of Judaea.

By way of equality: taking equality as his standard and aim. Their abundance… your deficiency: in the same sense as 2 Corinthians 8:13, viz. material good. For, the spiritual blessings from the Jews to the Gentiles (Romans 15:27) had been already received: but Paul refers to something still future. Although now the Corinthians are richer than the Judaean Christians, matters may some day be reversed. And in view of the uncertainties of the future Paul now presses this collection, in order that in days to come those who now give may themselves receive material help; and that thus in the family of God there may be an equality unknown outside it. Therefore, so far from seeking to enrich others at his readers’ cost, Paul is really seeking, in view of the uncertainties of life, ultimately to enrich them. In Romans 15:27 he gives a nobler justification than this, and in 2 Corinthians 9:12ff a nobler result, of the collection. But these do not cause him to overlook its material benefits. By establishing the principle of mutual monetary help, he was doing something to shelter the people of God in the dark days awaiting the Church and the world.

V. 14. That their abundance-If need should so require. May be-At another time.

A supply to your want: that there may be an equality-No want on one side, no superfluity on the other. It may likewise have a further meaning:-that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.

Verse 14. But by an equality] That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.

That there may be equality] That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.

Verses 13-15. I mean not that other men — Those who are now in want; should be eased — Plentifully supplied; and ye be burdened — Straitened to relieve them; that is, that ease should be to the brethren in Judea, through distress to you. But by (ex, on account of) an equality — That a distribution should be made according to their necessity and your ability; that at the present time your abundance may be a supply for the wants of the brethren in Judea, and that at another time, if God, in the course of his providence, should hereafter change your conditions, and you should stand in need of it; their abundance may be a supply for your wants, so as that there may be an equality — That there may be no want on the one side, nor superfluity on the other. The words may likewise have a further meaning: that as the temporal bounty of the Corinthians supplied the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors. So that all the spiritual wants of the one might be amply supplied; all the temporal of the other. As it is written — As it was in the gathering of the manna; He that gathered much had nothing over, &c. — Had only his proportion. For what any person gathered more than a homer, was put into a common stock, to make up that quantity to the aged and infirm, who gathered little.

14. An equality—A mutual equalization of subsistence. The surplus of the prosperous was ever to overflow to supply the needs of the unfortunate. Thus should the great Christian republic become a mutual aid association. This was, in fact, an essential extension, over the whole Church, of the primitive, falsely so called, community of goods, first existing at Jerusalem. See notes on Acts 2:4. Lucian, the pagan satirist, keenly describes the Christian readiness of mutual aid.

Ver. 13.-14. That Paul was seeking something acceptable to God, not a large sum of money, he now proves by stating his real purpose in making the collection, viz. not to enrich others by impoverishing the Corinthians, but to bring them material gain.

Relief: removal of affliction; cp. 2 Thessalonians 1:7. To you pressure: literally affliction: privation of the necessaries of life, through liberality towards the Christians of Judaea.

By way of equality: taking equality as his standard and aim. Their abundance… your deficiency: in the same sense as 2 Corinthians 8:13, viz. material good. For, the spiritual blessings from the Jews to the Gentiles (Romans 15:27) had been already received: but Paul refers to something still future. Although now the Corinthians are richer than the Judaean Christians, matters may some day be reversed. And in view of the uncertainties of the future Paul now presses this collection, in order that in days to come those who now give may themselves receive material help; and that thus in the family of God there may be an equality unknown outside it. Therefore, so far from seeking to enrich others at his readers’ cost, Paul is really seeking, in view of the uncertainties of life, ultimately to enrich them. In Romans 15:27 he gives a nobler justification than this, and in 2 Corinthians 9:12ff a nobler result, of the collection. But these do not cause him to overlook its material benefits. By establishing the principle of mutual monetary help, he was doing something to shelter the people of God in the dark days awaiting the Church and the world.

V. 15. As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack-That is, in which that scripture is in another sense fulfilled. Exodus 16:18

Verse 15. He that had gathered much, had nothing over] On the passage to which the apostle alludes, Exodus 16:18, I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man’s eating,) if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God’s providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other.

Verses 13-15. I mean not that other men — Those who are now in want; should be eased — Plentifully supplied; and ye be burdened — Straitened to relieve them; that is, that ease should be to the brethren in Judea, through distress to you. But by (ex, on account of) an equality — That a distribution should be made according to their necessity and your ability; that at the present time your abundance may be a supply for the wants of the brethren in Judea, and that at another time, if God, in the course of his providence, should hereafter change your conditions, and you should stand in need of it; their abundance may be a supply for your wants, so as that there may be an equality — That there may be no want on the one side, nor superfluity on the other. The words may likewise have a further meaning: that as the temporal bounty of the Corinthians supplied the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors. So that all the spiritual wants of the one might be amply supplied; all the temporal of the other. As it is written — As it was in the gathering of the manna; He that gathered much had nothing over, &c. — Had only his proportion. For what any person gathered more than a homer, was put into a common stock, to make up that quantity to the aged and infirm, who gathered little.

15. Written—Exodus 16:18. The apostle gives nearly the words of the Septuagint. They are quoted by him simply as a felicitous description of the equalization. As Jehovah provided a cheerful equalization of the manna, so that there was neither surplus nor lack, so, under Christ, through Christian beneficence, there may be neither unequal wealth nor want.

d. And trusty conveyers, 16-24.

St. Paul, in view of possible imputations, is profoundly careful that his own fingers shall never touch the collected funds. He nominates men to act, but they are men above suspicion, and by all approved. It must be wholly a public transaction, not only above wrong, but above suspicion.

Ver. 15. As a pattern of what he desires to see in the Christian Church, Paul quotes Exodus 16:18, almost word for word from the LXX., viz. the narrative of Israel in the wilderness, supplied by the gift of God so that none had too much and none too little.

Had not more, had not less; than he needed. For they gathered according to the size of their families. So far as the Christian life permeates church-members and churches will there be reproduced this ancient and beautiful ideal of a company in which each has sufficient, an ideal never realized in material good so completely as in Israel in the wilderness. For all men are but gatherers of food freely given by God.

The important matter of the collection for the Christian poor in Judaea, Paul introduces by the noble example of the Macedonians, whose liberality he speaks of as a gift of the undeserved favor of God working out for them spiritual wealth. This liberality moved him, by the design of God, to send Titus to Corinth, that the Corinthians, so rich in spiritual gifts, may be rich in spiritual liberality. To them he forbears to give commands: for the example of the Macedonians is enough, and his readers know the greater example of Christ. Indeed they were themselves the first not only to begin, but also to wish to join in, this contribution. Paul asks therefore that with their readiness to purpose performance may correspond. He asks only for gifts in proportion to ability: for this will be the measure of the reward. For his purpose is, not to enrich others by impoverishing them, but ultimately to bring them material help. He wishes to bring about in the people of God the equality of those who in the wilderness were fed by the providence of God sufficiently, but not in excess.

Verse 16. But thanks be to God] He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honour upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honoured indeed.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

16. Same earnest care—Rather, zeal; namely, zeal the same as Paul’s in behalf of the charity. Put… heart—He recognises the zeal as the moving of the blessed Spirit in Titus’s heart.

II CORINTHIANS

SECTION 12. — PAUL HAS SENT TITUS AND

OTHERS, THAT THE COLLECTION MAY BE

READY WHEN HE ARRIVES. CHS. 8:16-9:5.

But thanks to God who gives the same earnestness on your behalf in the heart of Titus: because, the exhortation, on the one hand, he accepted; but, being more earnest, of his own accord he came forth to you. Moreover, we have sent together with him the brother whose praise in the Gospel is throughout all the churches: and not only so but also elected by the churches as our fellow-traveller with this grace which is being ministered by you, in view of the glory of the Lord and our earnest wish: guarding this, lest any one blame us in this fulness which is being ministered by us. For we “take forethought for honourable things,” not only “before the Lord” but also before “men.” (Proverbs 3:4.) And we have sent with them our brother whom we have proved in many things often to be earnest, and now much more earnest through much confidence, his confidence in reference to you. Whether on behalf of Titus we speak, he is a partner of mine, and a fellow-labourer for you: or it be our brothers, they are apostles of churches, a glory of Christ. The proof then of your love and of our boasting on your behalf, while you show towards them, you do so in the presence of the churches.

For, on the one hand, about the ministry for the saints it is superfluous to me to write to you. For I know your readiness, of which on your behalf I boast to Macedonians, that Achaia has been prepared from last year. And your zeal has stirred up the more part of them. But I have sent the brothers lest our ground of boasting on your behalf be made vain in this matter; that, as I said, you may be prepared, lest in any way if Macedonians come with me and find you unprepared we be put to shame, that I may not say you, in this confidence. Necessary then I deemed it to exhort the brothers, that they may come beforehand to you and may prepare beforehand your before-promised blessing, that this may be ready, in this way, as blessing and not as greediness.

After giving, in 2 Corinthians 8:7-15, as it were covertly, three strong motives for the contribution, Paul takes up again his request (2 Corinthians 8:6) that Titus should come to Corinth. He speaks of the mission of Titus (2 Corinthians 8:16, 17) and another (2 Corinthians 8:18-21) and (2 Corinthians 8:22) a third; and (2 Corinthians 8:23, 24) commends them to his readers. The contribution itself he needs to touch (2 Corinthians 9:1, 2) only for a moment; and then gives (2 Corinthians 8:3-5) his purpose in sending the brethren, viz. that when he himself comes he may not be put to shame by the contribution not being ready.

Ver. 16.-17. Paul’s thought about Titus, who had brought from Corinth news so good and who acceded so readily to Paul’s request to go there on this errand, elicits a shout of joy; as usual, in the form of praise to God. So 2 Corinthians 9:15; 2:14; 1 Corinthians 15:57; Romans 6:17. For the readiness of Titus, like all good in man, is the work and gift of God.

The same earnestness: as in Paul.

Gives: it flows forth each moment from God, in the heart of Titus: as in 2 Corinthians 8:1: the spiritual locality in which God works and gives this earnestness. 2 Corinthians 8:17 states, in contrast, two facts which together explain the same earnestness.

More earnest; than the foregoing words, had they stood alone, would imply. On the one hand, when Paul asked Titus to go to Corinth he did so, and went there sent by Paul: but so eager was he to complete the work he had begun that his journey was really an outflow of his own earnest wish. He went forth: as bearer of this letter. Cp. 2 Corinthians 8:18, 22; 9:3; Acts 15:22f, 27. For, the explanation of his mission given in 2 Corinthians 9:5 would be needed as soon as he arrived in Corinth: and this verse implies that the letter did not precede him.

V. 17. Being more forward-Than to need it, though he received it well.

Verse 17. He accepted the exhortation] I advised him to visit you and excite you to this good work, and I found that he was already disposed in his heart to do it; God put this earnest care in the heart of Titus for you, 2 Corinthians 8:16.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

17. Accepted the exhortation—That is, the above invitation, verse 6. The past tense of the verbs of this entire paragraph (vv. 16-24) represent the present time, as Paul really speaks as from the time-point of their reading his letter. Went unto you—Has come to you with this epistle, in view of the collections, both from my invitation and his more forward readiness.

II CORINTHIANS

SECTION 12. — PAUL HAS SENT TITUS AND

OTHERS, THAT THE COLLECTION MAY BE

READY WHEN HE ARRIVES. CHS. 8:16-9:5.

But thanks to God who gives the same earnestness on your behalf in the heart of Titus: because, the exhortation, on the one hand, he accepted; but, being more earnest, of his own accord he came forth to you. Moreover, we have sent together with him the brother whose praise in the Gospel is throughout all the churches: and not only so but also elected by the churches as our fellow-traveller with this grace which is being ministered by you, in view of the glory of the Lord and our earnest wish: guarding this, lest any one blame us in this fulness which is being ministered by us. For we “take forethought for honourable things,” not only “before the Lord” but also before “men.” (Proverbs 3:4.) And we have sent with them our brother whom we have proved in many things often to be earnest, and now much more earnest through much confidence, his confidence in reference to you. Whether on behalf of Titus we speak, he is a partner of mine, and a fellow-labourer for you: or it be our brothers, they are apostles of churches, a glory of Christ. The proof then of your love and of our boasting on your behalf, while you show towards them, you do so in the presence of the churches.

For, on the one hand, about the ministry for the saints it is superfluous to me to write to you. For I know your readiness, of which on your behalf I boast to Macedonians, that Achaia has been prepared from last year. And your zeal has stirred up the more part of them. But I have sent the brothers lest our ground of boasting on your behalf be made vain in this matter; that, as I said, you may be prepared, lest in any way if Macedonians come with me and find you unprepared we be put to shame, that I may not say you, in this confidence. Necessary then I deemed it to exhort the brothers, that they may come beforehand to you and may prepare beforehand your before-promised blessing, that this may be ready, in this way, as blessing and not as greediness.

After giving, in 2 Corinthians 8:7-15, as it were covertly, three strong motives for the contribution, Paul takes up again his request (2 Corinthians 8:6) that Titus should come to Corinth. He speaks of the mission of Titus (2 Corinthians 8:16, 17) and another (2 Corinthians 8:18-21) and (2 Corinthians 8:22) a third; and (2 Corinthians 8:23, 24) commends them to his readers. The contribution itself he needs to touch (2 Corinthians 9:1, 2) only for a moment; and then gives (2 Corinthians 8:3-5) his purpose in sending the brethren, viz. that when he himself comes he may not be put to shame by the contribution not being ready.

Ver. 16.-17. Paul’s thought about Titus, who had brought from Corinth news so good and who acceded so readily to Paul’s request to go there on this errand, elicits a shout of joy; as usual, in the form of praise to God. So 2 Corinthians 9:15; 2:14; 1 Corinthians 15:57; Romans 6:17. For the readiness of Titus, like all good in man, is the work and gift of God.

The same earnestness: as in Paul.

Gives: it flows forth each moment from God, in the heart of Titus: as in 2 Corinthians 8:1: the spiritual locality in which God works and gives this earnestness. 2 Corinthians 8:17 states, in contrast, two facts which together explain the same earnestness.

More earnest; than the foregoing words, had they stood alone, would imply. On the one hand, when Paul asked Titus to go to Corinth he did so, and went there sent by Paul: but so eager was he to complete the work he had begun that his journey was really an outflow of his own earnest wish. He went forth: as bearer of this letter. Cp. 2 Corinthians 8:18, 22; 9:3; Acts 15:22f, 27. For, the explanation of his mission given in 2 Corinthians 9:5 would be needed as soon as he arrived in Corinth: and this verse implies that the letter did not precede him.

V. 18. We-I and Timothy.

The brother-The ancients generally supposed this was St. Luke. Whose praise-For faithfully dispensing the gospel, is through all the churches.

Verse 18. The brother, whose praise is in the Gospel] Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favour. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

Ver. 18. The brother whose praise is in the gospel. Jerome says this was Luke, but Justin thinks it was Barnabas. Apollos and Silas are also named among critics; but Poole contends that it was Mark who received this honour. The majority however incline to Luke, whose gospel was canonized, and widely circulated. It is remarkable that Poole should contend it was Mark, merely because he was received back into favour. 2 Timothy 4:2.

18. We have sent—With this epistle and in regard to the collections. The brother—The long debated question who this brother was, has, we think, been completely set at rest by Baynes in his “Horae Lucanae.” See notes on Luke 24:13; Acts 6:9; and 13:1. The proofs, both negative and affirmative, all centre upon Luke. First we may exclude Barnabas, Silas, and Mark, for all the probabilities are, that none of these three were in present association with him, but that they were at a distance from Macedonia, and so could not have been sent from there. We may also exclude Trophimus, named by Alford, for, 1. Paul’s acquaintance with him commenced after this time, Acts 20:4; and, 2. Trophimus does not appear at this time to have had any notoriety in the gospel throughout all the Churches. Positively in favour of Luke: 1. He was in all probability, as appears from our notes above quoted, here at Philippi. 2. A few months after writing this, Paul, in his epistle to Rome from Corinth, sends Lucius’ greetings; from which it is clear that Luke did go to Corinth at or shortly after the sending of this epistle. Note, Acts 13:1. 3. How intimate Luke was with Paul, now and later, appears from the fact that when Paul and company departed from Corinth with the contributions in route through Macedonia to Jerusalem, Paul, even in separating from the rest of his retinue, took Luke with him. Acts 20:5, 6. Trophimus was in the company left. 4. The phrase in the gospel has its weight. For even if we do not insist, with Mr. Baynes, that Luke had already written his Gospel at Antioch, and if we admit that Luke’s written Gospel is not here designated, we can assuredly claim that the word gospel always has a tinge of reference to the Christ-history as the basis and true embodiment of the Christian scheme and doctrine. It is undoubtedly true that Luke’s genius was decidedly historical, and as a teacher at Antioch, (Acts 13:1,) the gospel and pentecostal history were doubtless peculiarly the base of his teachings. That in this department he was famous among the Churches is probable; and certainly, taken in connexion with the fact of the subsequent actual publication of his gospel, we think the great force of this phrase must be confessed. 5. The superscription at the end of the epistle, though by no means decisive, has its weight in favour of Luke. 6. In favour of Luke are Origen, Primasius, Jerome, Whitby, Wordsworth, and others.

Ver. 18.-21. We: probably Paul and Timothy; cp. 2 Corinthians 1:1. So ready was Paul to join others with himself in all acts of authority. Together with; lays emphasis on the companionship in this mission. In the Gospel: Romans 1:9: in proclaiming and furthering it. For this he was well spoken of in all the churches. Such men must have been then, as now, a link binding together the various churches. He was not only praised in all the churches but also elected to accompany Paul in taking the contribution to Judaea. Cp. 1 Corinthians 16:3f. By the churches: probably of Macedonia only. Cp. Romans 15:26. It is difficult to say whether our fellow-traveller, by us, include Timothy, or refer only to Paul as in 1 Thessalonians 3:1-6. For we do not know whether Timothy went, or when this letter was written intended to go, to Jerusalem. But, that we have no proof that elsewhere in this Epistle Paul uses the words we, our of himself alone, and Timothy’s presence with him (Acts 20:4) when starting from Corinth for Jerusalem, suggest that these words refer to Paul and Timothy.

Elected: same word in Acts 14:23. In both passages apostolic authority (we sent) is combined with popular election.

This grace: as in 2 Corinthians 8:4, 6, 7.

Ministered: as in 2 Corinthians 3:3; see under Romans 12:7. By suggesting, carrying out, and taking to Jerusalem, the contribution, Paul performed a free and honorable service for the brethren there. With a view to etc.: two considerations before the Macedonian Christians when electing this brother as Paul’s companion; viz. the Lord’s glory, i.e. the exaltation of Christ in the eyes of men through performance of the work for which he was elected, and Paul’s earnest wish that some one should be chosen to go with him. The former consideration reveals the spiritual aim of the election, and that the honor of Christ was involved in it: the latter shows that the election was compliance with a wish of the apostle.

Earnest-wish: same as readiness or eagerness in 2 Corinthians 8:11, 12; 9:2; Romans 1:15; Acts 17:11. It is the disposition which prompts men to act.

Guarding this etc.; grammatically connected we have sent, explains our earnest wish, which needs explanation. In wishing for a colleague Paul, and perhaps Timothy, were guarding against blame which otherwise might attach to themselves. Cp. 2 Corinthians 6:3.

Fulness: rich liberality. It is an acknowledgment of the greatness of the contribution.

For we (Paul and his colleagues) take forethought etc.: reason for guarding against blame. It is a general principle, quoted almost word for word from Proverbs 3:4, LXX. Cp. Romans 12:17. They sought the approval, not only of Christ who reads the heart and who knew their honesty, but of men, who judge by appearances. They therefore suggested that a colleague be elected for them in this financial business. Thus the election was for the glory of Christ, and in compliance with an earnest wish of the apostle.

Notice Paul’s careful forethought. Although his own honesty was probably above suspicion, he foresaw a time when similar matters must be entrusted to men less known than himself, and felt the great importance of guarding, in church finance, against even a breath of suspicion. He therefore urged the Macedonian Christians to establish the precedent of committing such matters to at least two persons; a precedent well worthy of imitation now. Who the elected brother was, we have no means of knowing. All guesses are worthless. His formal election by the Macedonians, which would be announced to the Corinthians, made mention of his name unnecessary.

V. 19. He was appointed by the churches-Of Macedonia. With this gift-Which they were carrying from Macedonia to Jerusalem. For the declaration of our ready mind-That of Paul and his fellow-traveller, ready to be the servants of all.

Verse 19. Chosen of the Churches to travel with us] ceirotonhqeiv. Appointed by a show of hands; from ceir the hand, and teinw, to extend. This appointment, by the suffrage of the Churches, seems to refer more to St. Luke than any one else; unless we suppose he refers to the transaction, Acts 15:40, 41, and then it would appear that Silas is the person intended.

With this grace] Liberal contribution. See Clarke on “2 Corinthians 8:1”.

Your ready mind.] Your willingness to relieve them. But, instead of umwn, your, hmwn, our, is the reading of almost all the best MSS. and all the versions. This is, doubtless, the reading.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

19. Chosen of the Churches—The brother is not now merely nominated by St. Paul and sent by his authority. Were that the case, cavillers might insinuate a plot. But he is named by Paul as by the Macedonian Churches elected. Luke’s position with those Churches we have indicated in our note on Acts 16:10. To travel with us—To carry the benefactions from Corinth to Jerusalem. With this grace—The charitable contribution. To the glory—Depends not upon administered but upon chosen. The brother was for this mission chosen, literally, to subserve the glory of the same Lord, and… your ready mind.

Ver. 18.-21. We: probably Paul and Timothy; cp. 2 Corinthians 1:1. So ready was Paul to join others with himself in all acts of authority. Together with; lays emphasis on the companionship in this mission. In the Gospel: Romans 1:9: in proclaiming and furthering it. For this he was well spoken of in all the churches. Such men must have been then, as now, a link binding together the various churches. He was not only praised in all the churches but also elected to accompany Paul in taking the contribution to Judaea. Cp. 1 Corinthians 16:3f. By the churches: probably of Macedonia only. Cp. Romans 15:26. It is difficult to say whether our fellow-traveller, by us, include Timothy, or refer only to Paul as in 1 Thessalonians 3:1-6. For we do not know whether Timothy went, or when this letter was written intended to go, to Jerusalem. But, that we have no proof that elsewhere in this Epistle Paul uses the words we, our of himself alone, and Timothy’s presence with him (Acts 20:4) when starting from Corinth for Jerusalem, suggest that these words refer to Paul and Timothy.

Elected: same word in Acts 14:23. In both passages apostolic authority (we sent) is combined with popular election.

This grace: as in 2 Corinthians 8:4, 6, 7.

Ministered: as in 2 Corinthians 3:3; see under Romans 12:7. By suggesting, carrying out, and taking to Jerusalem, the contribution, Paul performed a free and honorable service for the brethren there. With a view to etc.: two considerations before the Macedonian Christians when electing this brother as Paul’s companion; viz. the Lord’s glory, i.e. the exaltation of Christ in the eyes of men through performance of the work for which he was elected, and Paul’s earnest wish that some one should be chosen to go with him. The former consideration reveals the spiritual aim of the election, and that the honor of Christ was involved in it: the latter shows that the election was compliance with a wish of the apostle.

Earnest-wish: same as readiness or eagerness in 2 Corinthians 8:11, 12; 9:2; Romans 1:15; Acts 17:11. It is the disposition which prompts men to act.

Guarding this etc.; grammatically connected we have sent, explains our earnest wish, which needs explanation. In wishing for a colleague Paul, and perhaps Timothy, were guarding against blame which otherwise might attach to themselves. Cp. 2 Corinthians 6:3.

Fulness: rich liberality. It is an acknowledgment of the greatness of the contribution.

For we (Paul and his colleagues) take forethought etc.: reason for guarding against blame. It is a general principle, quoted almost word for word from Proverbs 3:4, LXX. Cp. Romans 12:17. They sought the approval, not only of Christ who reads the heart and who knew their honesty, but of men, who judge by appearances. They therefore suggested that a colleague be elected for them in this financial business. Thus the election was for the glory of Christ, and in compliance with an earnest wish of the apostle.

Notice Paul’s careful forethought. Although his own honesty was probably above suspicion, he foresaw a time when similar matters must be entrusted to men less known than himself, and felt the great importance of guarding, in church finance, against even a breath of suspicion. He therefore urged the Macedonian Christians to establish the precedent of committing such matters to at least two persons; a precedent well worthy of imitation now. Who the elected brother was, we have no means of knowing. All guesses are worthless. His formal election by the Macedonians, which would be announced to the Corinthians, made mention of his name unnecessary.

Verse 20. Avoiding this, that no man should blame us] Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See Clarke’s note on “1 Corinthians 16:4”.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

20. Avoiding—Refers to we in ver. 18. This abundance—In regard to the large amount of money collected and administered, that is, distributed at Jerusalem.

Ver. 18.-21. We: probably Paul and Timothy; cp. 2 Corinthians 1:1. So ready was Paul to join others with himself in all acts of authority. Together with; lays emphasis on the companionship in this mission. In the Gospel: Romans 1:9: in proclaiming and furthering it. For this he was well spoken of in all the churches. Such men must have been then, as now, a link binding together the various churches. He was not only praised in all the churches but also elected to accompany Paul in taking the contribution to Judaea. Cp. 1 Corinthians 16:3f. By the churches: probably of Macedonia only. Cp. Romans 15:26. It is difficult to say whether our fellow-traveller, by us, include Timothy, or refer only to Paul as in 1 Thessalonians 3:1-6. For we do not know whether Timothy went, or when this letter was written intended to go, to Jerusalem. But, that we have no proof that elsewhere in this Epistle Paul uses the words we, our of himself alone, and Timothy’s presence with him (Acts 20:4) when starting from Corinth for Jerusalem, suggest that these words refer to Paul and Timothy.

Elected: same word in Acts 14:23. In both passages apostolic authority (we sent) is combined with popular election.

This grace: as in 2 Corinthians 8:4, 6, 7.

Ministered: as in 2 Corinthians 3:3; see under Romans 12:7. By suggesting, carrying out, and taking to Jerusalem, the contribution, Paul performed a free and honorable service for the brethren there. With a view to etc.: two considerations before the Macedonian Christians when electing this brother as Paul’s companion; viz. the Lord’s glory, i.e. the exaltation of Christ in the eyes of men through performance of the work for which he was elected, and Paul’s earnest wish that some one should be chosen to go with him. The former consideration reveals the spiritual aim of the election, and that the honor of Christ was involved in it: the latter shows that the election was compliance with a wish of the apostle.

Earnest-wish: same as readiness or eagerness in 2 Corinthians 8:11, 12; 9:2; Romans 1:15; Acts 17:11. It is the disposition which prompts men to act.

Guarding this etc.; grammatically connected we have sent, explains our earnest wish, which needs explanation. In wishing for a colleague Paul, and perhaps Timothy, were guarding against blame which otherwise might attach to themselves. Cp. 2 Corinthians 6:3.

Fulness: rich liberality. It is an acknowledgment of the greatness of the contribution.

For we (Paul and his colleagues) take forethought etc.: reason for guarding against blame. It is a general principle, quoted almost word for word from Proverbs 3:4, LXX. Cp. Romans 12:17. They sought the approval, not only of Christ who reads the heart and who knew their honesty, but of men, who judge by appearances. They therefore suggested that a colleague be elected for them in this financial business. Thus the election was for the glory of Christ, and in compliance with an earnest wish of the apostle.

Notice Paul’s careful forethought. Although his own honesty was probably above suspicion, he foresaw a time when similar matters must be entrusted to men less known than himself, and felt the great importance of guarding, in church finance, against even a breath of suspicion. He therefore urged the Macedonian Christians to establish the precedent of committing such matters to at least two persons; a precedent well worthy of imitation now. Who the elected brother was, we have no means of knowing. All guesses are worthless. His formal election by the Macedonians, which would be announced to the Corinthians, made mention of his name unnecessary.

Verse 21. Providing for honest things] Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on “1 Corinthians 16:4”, which I have extracted from Dr. Paley.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

21. Honest—In its old sense honourable—above wrong and above suspicion. In… sight of men—Guarding wisely not only against evil, but against the appearance of evil.

Ver. 18.-21. We: probably Paul and Timothy; cp. 2 Corinthians 1:1. So ready was Paul to join others with himself in all acts of authority. Together with; lays emphasis on the companionship in this mission. In the Gospel: Romans 1:9: in proclaiming and furthering it. For this he was well spoken of in all the churches. Such men must have been then, as now, a link binding together the various churches. He was not only praised in all the churches but also elected to accompany Paul in taking the contribution to Judaea. Cp. 1 Corinthians 16:3f. By the churches: probably of Macedonia only. Cp. Romans 15:26. It is difficult to say whether our fellow-traveller, by us, include Timothy, or refer only to Paul as in 1 Thessalonians 3:1-6. For we do not know whether Timothy went, or when this letter was written intended to go, to Jerusalem. But, that we have no proof that elsewhere in this Epistle Paul uses the words we, our of himself alone, and Timothy’s presence with him (Acts 20:4) when starting from Corinth for Jerusalem, suggest that these words refer to Paul and Timothy.

Elected: same word in Acts 14:23. In both passages apostolic authority (we sent) is combined with popular election.

This grace: as in 2 Corinthians 8:4, 6, 7.

Ministered: as in 2 Corinthians 3:3; see under Romans 12:7. By suggesting, carrying out, and taking to Jerusalem, the contribution, Paul performed a free and honorable service for the brethren there. With a view to etc.: two considerations before the Macedonian Christians when electing this brother as Paul’s companion; viz. the Lord’s glory, i.e. the exaltation of Christ in the eyes of men through performance of the work for which he was elected, and Paul’s earnest wish that some one should be chosen to go with him. The former consideration reveals the spiritual aim of the election, and that the honor of Christ was involved in it: the latter shows that the election was compliance with a wish of the apostle.

Earnest-wish: same as readiness or eagerness in 2 Corinthians 8:11, 12; 9:2; Romans 1:15; Acts 17:11. It is the disposition which prompts men to act.

Guarding this etc.; grammatically connected we have sent, explains our earnest wish, which needs explanation. In wishing for a colleague Paul, and perhaps Timothy, were guarding against blame which otherwise might attach to themselves. Cp. 2 Corinthians 6:3.

Fulness: rich liberality. It is an acknowledgment of the greatness of the contribution.

For we (Paul and his colleagues) take forethought etc.: reason for guarding against blame. It is a general principle, quoted almost word for word from Proverbs 3:4, LXX. Cp. Romans 12:17. They sought the approval, not only of Christ who reads the heart and who knew their honesty, but of men, who judge by appearances. They therefore suggested that a colleague be elected for them in this financial business. Thus the election was for the glory of Christ, and in compliance with an earnest wish of the apostle.

Notice Paul’s careful forethought. Although his own honesty was probably above suspicion, he foresaw a time when similar matters must be entrusted to men less known than himself, and felt the great importance of guarding, in church finance, against even a breath of suspicion. He therefore urged the Macedonian Christians to establish the precedent of committing such matters to at least two persons; a precedent well worthy of imitation now. Who the elected brother was, we have no means of knowing. All guesses are worthless. His formal election by the Macedonians, which would be announced to the Corinthians, made mention of his name unnecessary.

V. 22. With them-With Titus and Luke.

Our brother-Perhaps Apollos.

Verse 22. We have sent with them] Titus and, probably, Luke, our brother, probably Apollos.

Now much more diligent] Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence.

Verses 16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

22. Our brother—Mr. Baynes makes it clear that St. Paul here designates Erastus. He was sent by Paul with Timothy to Macedonia. The result of their labours there before St. Paul’s arrival is described in vv. 1-6. Erastus soon after this is at Corinth, (Romans 16:23,) and took his residence there, 2 Timothy 4:20. It is, indeed, objected that the Erastus of Romans 16:23 could not have been Paul’s companion at Ephesus, inasmuch as he was chamberlain of the city. But how long he had laboured with Paul at Ephesus is not said; and in being sent around by Macedonia, he was only going by a circuitous route home to Corinth. Chamberlain means treasurer, financier; and this will accord with Paul’s eulogy, that he had been diligent in many things; that is, efficient in many business matters. Or it may be thought that Paul, in giving his greetings to Rome, mentions Erastus’ official rank as formerly having been city treasurer. More diligent… confidence in you—Striking out the I have, inserted by the translators, we translate the passage, but now much more energetic from his much confidence in you. Erastus was all the more suitable for raising collections at Corinth from the fact that being himself a Corinthian he had full confidence of success.

Ver. 22. A second companion of Titus; and like the former, quite unknown to us. He had proved himself to be an earnest man, not in some one matter but in many, and often: and at the present time he was much more earnest than usual, moved to earnestness by his confidence about the Corinthians. Therefore, both his general character and his special interest in them commend him to the readers. And of all this Paul has had proof. This testimony suggests that his brother was less known than the former one. And, that only the first brother is said to have been “elected” by the churches, and that the purpose of the election (2 Corinthians 8:20) is stated before mention of the second brother, suggests that he was not thus elected. If so, the word “apostles” in 2 Corinthians 8:23 denotes only that his association with the chosen delegate was approved by the churches.

V. 23. My partner-In my cares and labours. The glory of Christ-Signal instruments of advancing his glory.

Verse 23. Whether any do inquire of Titus] Should it be asked, Who is this TITUS? I answer, he is my companion, and my fellow labourer in reference to you; 2 Corinthians 2:13; 7:6, 7. Should any inquire, Who are these brethren, Luke and Apollos? I answer, They are apostoloi, apostles of the Churches, and intensely bent on promoting the glory of Christ.

Verses 23, 24. Whether any inquire, &c. — As if he had said, If any be not yet satisfied, but desire to know more of those persons, and inquire concerning Titus, he is my partner — In my cares and labours; and fellow-helper concerning you — Always ready to act in concert with me in any attempt to correct what is amiss among you, and to promote your improvement in real Christianity. Or the meaning may be, He is my fellow-labourer with respect to you, having assisted me in planting the gospel among you. If it be inquired concerning our other brethren, whom I have mentioned above, and who accompany Titus, they are the messengers of the churches — Persons sent by the churches to go with me to Jerusalem; and the glory of Christ — Signal instruments of advancing his glory. “The apostle’s example in doing justice to the characters of his younger fellow-labourers, is highly worthy of the imitation of the more aged ministers of the gospel. They ought to introduce their younger brethren to the esteem and confidence of the people, by giving the praise which is due to them. For, as Doddridge observes, they will most effectually strengthen their own hands and edify the church, by being instrumental in setting forward others, who, on account of their faithfulness and diligence in the ministry, will in time merit the illustrious appellation of being the glory of Christ.” — Macknight. Wherefore show before the churches — Present by their messengers; the proof of your love to me and the saints — That is, an evidence that it is sincere; and of our boasting on your behalf — That it was not without foundation.

Ver. 23. Whether any do enquire of Titus, he is my partner and fellow-helper concerning you; or of our brethren, the messengers of the churches and the glory of Christ. The Mons testament reads, Et que vous traitterez demême Tite, qui est uni avec moi, et qui travaille comme moi pour votre salut, et nos autres freres qui sont les apotres des eglises, et la gloire de Jesus Christ. “If any of you shall enquire concerning Titus, who alone is with me, and who labours like me for your salvation; and our other brethren, who are the apostles of the churches, and the glory of Jesus Christ.” From these encomiums we learn the duty of honouring ministers, according to the honour that Christ has conferred upon them in all divine endowments, of personal virtues, and labours wearing out life for the salvation of souls. If you, oh christians, lower your ministers, you lower the Saviour, and destroy religion.

23. Inquire of Titus—In regard to Titus. To all questioning the standing of Titus, Paul gives his own certification. Titus is last mentioned, but the only one named. The others were but messengers, he partner and fellow helper. How faithfully he laboured and discharged the responsible duties committed to him by the apostle, is evident from Paul’s epistle to him at Crete. Our brethren—The other two, Luke and Erastus; or rather, as without the Greek article, in general, brethren of ours. Messengers— Greek, apostles; the word being used, however, in its broader sense of messengers; a class by whom the intercourse between the different Churches of the Christian republic was maintained. Glory of Christ— Persons whose life is devoted to the honour of Jesus.

Ver. 23. A commendation of the three messengers.

Partner: in toil and peril. Same word in 2 Corinthians 1:7; 1 Corinthians 10:18, 20; Philemon 1:17; Hebrews 10:33; 1 Peter 5:1; 2 Peter 1:4; Matthew 23:30; Luke 5:10. Fellow-worker: 2 Corinthians 1:24; 1 Corinthians 3:9; Romans 16:3, 9, 21. That Titus was a companion of their beloved apostle and a worker with him for their good, was his high commendation. The other two have three commendations. They are brothers in Christ, apostles approved and sent by Christian churches, men whose mission and work reveal the glory of Christ.

Apostle: in its simplest sense of “one sent on some special business.” See under Romans 1:1.

Glory of Christ; recalls 2 Corinthians 8:19, “for the Lord’s glory.” Cp. 1 Corinthians 11:7; 1 Thessalonians 2:20. As men sent “with a view to the Lord’s glory,” i.e. to guard and magnify His honor, they were themselves in their mission and work an embodiment of His glory. Notice the gradation. To Paul and his readers they are brothers: to whole churches they are specially related as their apostles; and to Christ as men bringing Him glory.

V. 24. Before the churches-Present by their messengers.

Verse 24. Wherefore show ye to them, and before the Churches, &c.] Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honour.

1. THE whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor.

2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward.

3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labour to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.

II CORINTHIANS

Verses 23, 24. Whether any inquire, &c. — As if he had said, If any be not yet satisfied, but desire to know more of those persons, and inquire concerning Titus, he is my partner — In my cares and labours; and fellow-helper concerning you — Always ready to act in concert with me in any attempt to correct what is amiss among you, and to promote your improvement in real Christianity. Or the meaning may be, He is my fellow-labourer with respect to you, having assisted me in planting the gospel among you. If it be inquired concerning our other brethren, whom I have mentioned above, and who accompany Titus, they are the messengers of the churches — Persons sent by the churches to go with me to Jerusalem; and the glory of Christ — Signal instruments of advancing his glory. “The apostle’s example in doing justice to the characters of his younger fellow-labourers, is highly worthy of the imitation of the more aged ministers of the gospel. They ought to introduce their younger brethren to the esteem and confidence of the people, by giving the praise which is due to them. For, as Doddridge observes, they will most effectually strengthen their own hands and edify the church, by being instrumental in setting forward others, who, on account of their faithfulness and diligence in the ministry, will in time merit the illustrious appellation of being the glory of Christ.” — Macknight. Wherefore show before the churches — Present by their messengers; the proof of your love to me and the saints — That is, an evidence that it is sincere; and of our boasting on your behalf — That it was not without foundation.

24. Show… to them—Literally, Show before all the Churches, in their behalf, the exhibition of your love and of our boasting of you. Paul desired that his own friends in Corinth would make such public demonstration of their regard for his deputies, as well as of his own boasting of Corinthian liberality, as would impress the Churches to favour the deputies and make good his own boasts.

Ver. 24. A motive, drawn from 2 Corinthians 8:23, for receiving the messengers worthily. “Owing to their just stated relationships, what you do to them, you do in the presence of the churches who sent them.” Your love: to Christians generally. So 2 Corinthians 8:8, “proving the genuineness of your love.” It includes kindness to the messengers and liberality towards the poor saints at Jerusalem.

Our exultation: explained further in 2 Corinthians 9:2-4, for which these words prepare the way. On the various reading see “Notes and Replies” on page XIII.