2 Corinthians 8 commentary

The grace of God must be owned as the root and fountain of all the good in us, or done by us, at any time. It is great grace and favour from God, if we are made useful to others, and forward to any good work. He commends the charity of the Macedonians. So far from needing that Paul should urge them, they prayed him to receive the gift. Whatever we use or lay out for God, it is only giving him what is his own. All we give for charitable uses, will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord. By ascribing all really good works to the grace of God, we not only give the glory to him whose due it is, but also show men where their strength is. Abundant spiritual joy enlarges men's hearts in the work and labour of love. How different this from the conduct of those who will not join in any good work, unless urged into it!

Faith is the root; and as without faith it is not possible to please God, Heb 11:6, so those who abound in faith, will abound in other graces and good works also; and this will work and show itself by love. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as to know and talk well. To all these good things the apostle desires them to add this grace also, to abound in charity to the poor. The best arguments for Christian duties, are drawn from the grace and love of Christ. Though he was rich, as being God, equal in power and glory with the Father, yet he not only became man for us, but became poor also. At length he emptied himself, as it were, to ransom their souls by his sacrifice on the cross. From what riches, blessed Lord, to what poverty didst thou descend for our sakes! and to what riches hast thou advanced us through thy poverty! It is our happiness to be wholly at thy disposal.

Good purposes are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing without good deeds. Good beginnings are well; but we lose the benefit, unless there is perseverance. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will not reject them for what it is not in their power to do. But this scripture will not justify those who think good meanings are enough, or that good purposes, and the mere profession of a willing mind, are enough to save. Providence gives to some more of the good things of this world, and to some less, that those who have abundance might supply others who are in want. It is the will of God, that by our mutual supplying one another, there should be some sort of equality; not such a levelling as would destroy property, for in such a case there could be no exercise of charity. All should think themselves concerned to relieve those in want. This is shown from the gathering and giving out the manna in the wilderness, Ex 16:18. Those who have most of this world, have no more than food and raiment; and those who have but little of this world, seldom are quite without them.

The apostle commends the brethren sent to collect their charity, that it might be known who they were, and how safely they might be trusted. It is the duty of all Christians to act prudently; to hinder, as far as we can, all unjust suspicions. It is needful, in the first place, to act uprightly in the sight of God, but things honest in the sight of men should also be attended to. A clear character, as well as a pure conscience, is requisite for usefulness. They brought glory to Christ as instruments, and had obtained honour from Christ to be counted faithful, and employed in his service. The good opinion others have of us, should be an argument with us to do well.

As, in the event of the Corinthians retaining any feeling of offense, occasioned by the severity of the preceding Epistle, that might stand in the way of Paul’s authority having influence over them, he has hitherto made it his endeavor to conciliate their affections. Now, after clearing away all occasion of offense, and regaining favor for his ministry, he recommends to them the brethren at Jerusalem, that they may furnish help to their necessities. He could not, with any great advantage, have attempted this in the commencement of the Epistle. Hence, he has prudently deferred it, until he has prepared their minds for it. Accordingly, he takes up the whole of this chapter, and the next, in exhorting the Corinthians to be active and diligent in collecting alms to be taken to Jerusalem for relieving the indigence of the brethren. For they were afflicted with a great famine, so that they could scarcely support life without being aided by other churches. The Apostles had intrusted Paul with this matter, (Galatians 2:10,) and he had promised to concern himself in reference to it, and he had already done so in part, as we have seen in the former Epistle. “See Calvin on the Corinthians, vol. 2, pp. 67-70. Now, however, he presses them still farther.

1. I make known to you. He commends the Macedonians, but it is with the design of stimulating the Corinthians by their example, although he does not expressly say so; for the former had no need of commendation, but the latter had need of a stimulus. And that he may stir up the Corinthians the more to emulation, he ascribes it to the grace of God that the Macedonians had been so forward to give help to their brethren. For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to the grace of God, when we afford aid to our brethren, and that it ought to be desired by us as a privilege of no ordinary kind.

He makes mention, however, of a twofold favor, that had been conferred upon the Macedonians. The first is, that they had endured afflictions with composure and cheerfulness. The second is, that from their slender means, equally as though they had possessed abundance, “D’aussi bon coeur qu’ils eussent este bien riches;” — “As heartily as if they had been very rich.” they had taken something — to be laid out upon their brethren. Each of these things, Paul affirms with good reason, is a work of the Lord, for all quickly fail, that are not upheld by the Spirit of God, who is the Author of all consolation, and distrust clings to us, deeply rooted, which keeps us back from all offices of love, until it is subdued by the grace of the same Spirit.

2. In much trial — In other words, while they were tried with adversity, they, nevertheless, did not cease to rejoice in the Lord: nay, this disposition rose so high, as to swallow up sorrow; for the minds of the Macedonians, which must otherwise have been straitened, required to be set free from their restraints, that they might liberally “Franchement et d’vne affection liberale;” — “Cheerfully, and with a liberal spirit.” furnish aid to the brethren.

By the term joy he means that spiritual consolation by which believers are sustained under their afflictions; for the wicked either delude themselves with empty consolations, by avoiding a perception of the evil, and drawing off the mind to rambling thoughts, or else they wholly give way to grief, and allow themselves to be overwhelmed with it. Believers, on the other hand, seek occasions of joy in the affliction itself, as we see in the 8th chapter of the Romans. Calvin refers, it is probable, more particularly to Paul’s statement in Romans 8:28, And we know that all things shall work together for good, etc.; in commenting upon which passage, our author observes: “Ex supradictis nunc concludit, tantum abesse, quin salutem nostram remorentur hujus vitae aerumnae, ut sint potius eius adminicula;” — “From what has been said previously, he now draws this conclusion, that the distresses of this life are so far from being hinderances to our salvation, that they are rather helps to it.” — Ed.

And their deep poverty. Here we have a metaphor taken from exhausted vessels, as though he had said, that the Macedonians had been emptied, so that they had now reached the bottom. He says, that even in such straits they had abounded in liberality, and had been rich, so as to have enough — not merely for their own use, but also for giving assistance to others. Mark the way, in which we shall always be liberal even in the most straitened poverty — if by liberality of mind we make up for what is deficient in our coffers.

Liberality is opposed to niggardliness, as in Romans 12:8, where Paul requires this on the part of deacons. For what makes us more close-handed than we ought to be is — when we look too carefully, and too far forward, in contemplating the dangers that may occur — when we are excessively cautious and careful — when we calculate too narrowly what we will require during our whole life, or, in fine, how much we lose when the smallest portion is taken away. The man, that depends upon the blessing of the Lord, has his mind set free from these trammels, and has, at the same time, his hands opened for beneficence. Let us now draw an argument from the less to the greater. “Slender means, nay poverty, did not prevent the Macedonians from doing good to their brethren: What excuse, then, will the Corinthians have, if they keep back, while opulent and affluent in comparison of them?”

3. To their power, and even beyond their power. When he says that they were willing of themselves, he means that they were, of their own accord, so well prepared for the duty, that they needed no exhortation. It was a great thing — to strive up to the measure of their ability; and hence, to exert themselves beyond their ability, showed a rare, and truly admirable excellence. “To their power, yea, and beyond their power This is a noble hyperbole, like that of Demosthenes, ‘I have performed all, even with an industry beyond my power.’” — Doddridge. — Ed. Now he speaks according to the common custom of men, for the common rule of doing good is that which Solomon prescribes, (Proverbs 5:15) —

to drink water out of our own fountains, and let the rivulets go past, that they may flow onwards to others. Poole, in his Annotations, observes that “the metaphor” made use of in the passage referred to, (Proverbs 5:15,) “is to be understood either 1, of the free and lawful use of a man’s estate, both for his own comfort and for the good of others, or 2, of the honest use of matrimony.” “The latter meaning,” he remarks, “better suits with the whole context, both foregoing and following, and thus it is explained in the end of Proverbs 5:18.” — Ed.

The Macedonians, on the other hand, making no account of themselves, and almost losing sight of themselves, concerned themselves rather as to providing for others. “Ont employe leur soin a secourir les autres plustost qu’a subuenir a leur propre necessite;” — “Made it their care rather to assist others, than to relieve their own necessities.” In fine, those that are in straitened circumstances are willing beyond their ability, if they lay out any thing upon others from their slender means.

4. Beseeching us with much entreaty. He enlarges upon their promptitude, inasmuch as they did not only not wait for any one to admonish them, but even besought those, by whom they would have been admonished, had they not anticipated the desires of all by their activity. “Le desir et la solicitation de tous par leur diligence et promptitude;” — “The desire and solicitation of all by their diligence and promptitude.” We must again repeat the comparison formerly made between the less and the greater. “If the Macedonians, without needing to be besought, press forward of their own accord, nay more, anticipate others by using entreaties, how shameful a thing is it for the Corinthians to be inactive, more especially after being admonished! If the Macedonians lead the way before all, how shameful a thing is it for the Corinthians not, at least, to imitate their example! But what are we to think, when, not satisfied with beseeching, they added to their requests earnest entreaty, and much of it too?” Now from this it appears, that they had besought, not as a mere form, but in good earnest.

That the favor and the fellowship. The term favor he has made use of, for the purpose of recommending alms, though at the same time the word may be explained in different ways. This interpretation, however, appears to me to be the more simple one; because, as our heavenly Father freely bestows upon us all things, so we ought to be imitators of his unmerited kindness in doing good, (Matthew 5:45); or at least, because, in laying out our resources, we are simply the dispensers of his favor. The fellowship of this ministry consisted in his being a helper to the Macedonians in this ministry. They contributed of their own, that it might be administered to the saints. They wished, that Paul would take the charge of collecting it.

5. And not as He expected from them an ordinary degree of willingness, such as any Christian should manifest; but they went beyond his expectation, inasmuch as they not only had their worldly substance in readiness, but were prepared to devote even themselves. They gave themselves, says he, first to God, then to us.

It may be asked, whether their giving themselves to God, and to Paul, were two different things. It is quite a common thing, that when God charges or commands through means of any one, he associates the person whom he employs as his minister, both in authority to enjoin, and in the obedience that is rendered.

It seemed good to the Holy Spirit, and to us;

say the Apostles, (Acts 15:28,) while at the same time they merely, as instruments, declared what had been revealed and enjoined by the Spirit. Again,

The people believed the Lord and his servant Moses, (Exodus 14:31,)

while at the same time Moses had nothing apart from God. This, too, is what is meant by the clause that follows — by the will of God For, as they were obedient to God, who had committed themselves to his ministry, to be regulated by his counsel, they were influenced by this consideration in listening to Paul, as speaking from God’s mouth.

6. That we should exhort Titus. Now this is an exhortation that is of greater force, when they learn that they are expressly summoned to duty. “Quand ils oyent qu’on les somme nommeement et presentement de faire leur droit;” — “When they hear that they summon them expressly and presently to do their duty.” Nor was it offensive to the Macedonians, that he was desirous to have the Corinthians as partners in beneficence. In the mean time an apology is made for Titus, that the Corinthians may not think that he pressed too hard upon them, as if he had not confidence in their good disposition. For he did that, from having been entreated, and it was rather in the name of the Macedonians, than in his own.

7. But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.”

He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. “De laquelle les Corinthiens l’aimoyent et ses compagnons;” “With which the Corinthians loved him and his associates.” Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.

2 Corinthians 8:8-12

8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

8. Non secundum imperium loquor, sed per aliorum sollicitudinem, et vestrae dilectionis sinceritatem approbans.

9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

9. Nostis enim gratiam Domini nostri Iesu Christi, quod propter vos pauper factus sit, quum esset dives: ut vos illius paupertate ditesceretis.

10. And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.

10. Et consilium in hoc do: nam hoc vobis conducit: qui quidem non solum facere, verum etiam velle coepistis anno superiore.

11. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.

11. Nunc autem etiam illud quod facere coepistis, perficite: ut quemadmodum voluntas prompta fuit, ita et perficiatis ex eo quod suppetit.

12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.

12. Etenim si iam adest animi promptitudo, ea iuxta id quod quisque possidet, accepta est: non iuxta id quod non possidet.

8. I speak not according to commandment Again he qualifies his exhortation, by declaring that he did not at all intend to compel them, as if he were imposing any necessity upon them, for that is to speak according to commandment, when we enjoin any thing definite, and peremptorily require that it shall be done. Should any one ask — “Was it not lawful for him to prescribe what he had by commandment of the Lord?” The answer is easy — that God, it is true, everywhere charges us to help the necessities of our brethren, but he nowhere specifies the sum; “Combien nous leur deuons donner;” — “How much we ought to give them.” that, after making a calculation, we might divide between ourselves and the poor. He nowhere binds us to circumstances of times, or persons, but calls us to take the rule of love as our guide.

At the same time, Paul does not here look to what is lawful for him, or unlawful, but says, that he does not command as if he reckoned that they required to be constrained by command and requirement, as though they refused to do their duty, unless shut up to it by necessity. He assigns, on the other hand, two reasons why he, notwithstanding, stirs them up to duty: first, Because the concern felt by him for the saints compels him to do so; and, secondly, Because he is desirous, that the love of the Corinthians should be made known to all. For I do not understand Paul to have been desirous to be assured of their love, (as to which he had already declared himself to be perfectly persuaded,) “Bien persuade et asseure;” — “Well persuaded and assured.” but he rather wished that all should have evidence of it. At the same time, the first clause in reference to the anxiety of others, admits of two meanings — either that he felt an anxiety as to the individuals, which did not allow him to be inactive, or that, yielding to the entreaties of others, who had the matter at heart, he spoke not so much from his own feeling, as at the suggestion of others.

9. For ye know the grace. Having made mention of love, he adduces Christ as an all perfect and singular pattern of it. “Though he was rich,” says he, “he resigned the possession of all blessings, that he might enrich us by his poverty.” He does not afterwards state for what purpose he makes mention of this, but leaves it to be considered by them; for no one can but perceive, that we are by this example stirred up to beneficence, that we may not spare ourselves, when help is to be afforded to our brethren.

Christ was rich, because he was God, under whose power and authority all things are; and farther, even in our human nature, which he put on, as the Apostle bears witness, (Hebrews 1:2; Hebrews 2:8,) he was the heir of all things, inasmuch as he was placed by his Father over all creatures, and all things were placed under his feet. He nevertheless became poor, because he refrained from possessing, and thus he gave up his right for a time. We see, what destitution and penury as to all things awaited him immediately on his coming from his mother’s womb. We hear what he says himself, (Luke 9:58,)

The foxes have holes, and the birds of the air have nests: the Son of man hath not where to lay his head.

Hence he has consecrated poverty in his own person, that believers may no longer regard it with horror. By his poverty he has enriched us all for this purpose — that we may not feel it hard to take from our abundance what we may lay out upon our brethren.

10. And in this I give my advice. The advice he places in contrast with the commandment of which he had spoken a little before. (2 Corinthians 8:8.) “I merely point out what is expedient in the way of advising or admonishing.” Now this advantage is not perceived by the judgment of the flesh; for where is the man to be found, who is persuaded that it is of advantage to deprive himself of something with the view of helping others? It is, indeed, the saying of a heathen — “What you have given away is the only riches that you will always have; Calvin, it is to be observed, quotes the same sentiment, when commenting on 1 Corinthians 16:2, (see p. 69,) but in the present instance he takes occasion, most appropriately to his particular purpose, to notice the connection in which the poet introduces it, which is as follows: —

“Callidus effracta nummos fur auferet arca; Prosternet patrios impia flamma Lares. Extra fortunam est, quicquid donatur amicis; Quas dederis, solas semper habebis opes ”

“The dexterous thief will break open your chest, and carry off your money; a fire, raised by a base incendiary, will lay in the dust your paternal mansion; but whatever has been given to friends is placed beyond all risk. What you have given away is the only wealth that you will always retain.” — MARTIAL, Ephesians 5:39-42.

It is mentioned by Dr. Bennett, in his Lectures on Christ’s Preaching, (p. 104,) that on the tomb of Robert of Doncaster, there was the following inscription — “What I gave, I have; what I kept I lost.” — Ed. but the reason is, that whatever is given to friends is placed beyond all risk.” The Lord, on the other hand, would not have us influenced by the hope of a reward, or of any remuneration in return, but, on the contrary, though men should be ungrateful, so that we may seem to have lost what we have given away, he would have us, not- withstanding, persevere in doing good. The advantage, however, arises from this — that

“He that giveth to the poor (as Solomon says in Proverbs 19:17) lendeth to the Lord,”

whose blessing, of itself, is to be regarded as a hundredfold more precious than all the treasures of the world. The word useful, however, is taken here to mean honorable, or at least Paul measures what is useful by what is honorable, because it would have been disgraceful to the Corinthians to draw back, or to stop short in the middle of the course, when they had already advanced so far. At the same time it would also have been useless, inasmuch as everything that they had attempted to do would have come short of acceptance in the sight of God.

Who had begun not only to do. As doing is more than willing, the expression may seem an improper one; but willing here is not taken simply, (as we commonly say,) but conveys the idea of spontaneous alacrity, that waits for no monitor. For there are three gradations, so to speak, as to acting. First, we sometimes act unwillingly, but it is from shame or fear. Secondly, we act willingly, but at the same time it is from being either impelled, or induced from influence, apart from our own minds. Thirdly, we act from the prompting of our own minds, when we of our own accord set ourselves to do what is becoming. Such cheerfulness of anticipation is better than the actual performance of the deed. “Vne telle promptitude de s’auancer a faire sans estre incite ou aduerti d’ailleurs, est plus que le faict mesme;” — “Such promptitude in being forward to act, without requiring to be stirred up or admonished by any one, is more than the deed itself”

11. Now what ye have begun to do. It is probable, that the ardor of the Corinthians had quickly cooled down: otherwise they would, without any delay, have prosecuted their purpose. The Apostle, however, as though no fault had as yet been committed, gently admonishes them to complete, what had been well begun.

When he adds — from what you have, he anticipates an objection; for the flesh is always ingenious in finding out subterfuges. Some plead that they have families, which it were inhuman to neglect; others, on the ground that they cannot give much, make use of this as a pretext for entire exemption. Could I give so small a sum? All excuses of this nature Paul removes, when he commands every one to contribute according to the measure of his ability. He adds, also, the reason: that God looks to the heart — not to what is given, for when he says, that readiness of mind is acceptable to God, according to the individual’s ability, his meaning is this — “If from slender resources you present some small sum, your disposition is not less esteemed in the sight of God, than in the case of a rich man’s giving a large sum from his abundance. (Mark 12:44.) For the disposition is not estimated according to what you have not, that is, God does by no means require of thee, that thou coldest contribute more than thy resources allow.” In this way none are excused; for the rich, on the one hand, owe to God a larger offering, and the poor, on the other hand, ought not to be ashamed of their slender resources.

2 Corinthians 8:13-17

13. For I mean not that other men be eased, and ye burdened:

13. Non enim ut aliis relaxatio sit, vobis autem angustia: sed ut ex aequabilitate.

14. But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:

14. In praesenti tempore vestra copia illorum succurrat inopiae: et illorum copia vestrae succurrat inopiae, quo fiat aequabilitas.

15. As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

15. Quemadmodum scriptum est (Exodus 16:18.) Qwui multum habebat, huic nihil superfluit: et qui paulum habebat, is nihilominus habuit.

16. But thanks be to God, which put the same earnest care into the heart of Titus for you.

16. Gratia autem Deo, qui dedit eandem sollicitudinem pro vobis in corde Titi,

17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.

17. Qui exhortationem acceperit: quin potius, quum esset diligentior, suapte sponte ad vos venerit.

13. Not that others. This is a confirmation of the preceding statement — that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may be at ease through our liberality. True, indeed, it is certain, that we owe to God, not merely a part, but all that we are, and all that we have, but in His kindness He spares us thus far, that He is satisfied with that participation of which the Apostle here speaks, What he teaches here you must understand to mean an abatement from the rigor of law. “Est vn relaschement de ce a quoy nous sommes tenus en rigueur de droict comme on dit;” — “Is an abatement from what we are bound to by strictness of right, as they say.” In the mean time, it is our part to stir ourselves up from time to time to liberality, because we must not be so much afraid of going to excess in this department. The danger is on the side of excessive niggardliness.

This doctrine, however, is needful in opposition to fanatics, who think that you have done nothing, unless you have stripped yourself of every thing, so as to make every thing common; “Calvin alludes to the same class of persons, when commenting on Acts 2:44 — had all things common. “Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum κοινωνίαν fingunt, qua omnis politia evertatur;” — “This passage, however, requires to be soundly interpreted — for the sake of those fanatical spirits, who pretend (κοινωνίαν) — a community of goods, by which all civil government is overturned.” — Ed. and, certainly, they gain this much by their frenzy, that no one can give alms with a quiet conscience. Hence we must carefully observe Paul’s (ἐπιείκεια) mildness, Beza, when commenting on 2 Corinthians 10:1, observes, that ἐπιεικείας means “an inclination to clemency and mercy, as opposed to a disposition to follow out to the utmost one’s just right.” “Aristotle,” he remarks, “contrasts τὸ ἐπιεικες, (mildness,) with τῷ ἀκριβοδικαίῳ, (rigorous justice,) and Hermogenes contrasts it with τῷ βιαίῳ (violence.)” — Ed. and moderation, in stating that our alms are well-pleasing to God, when we relieve the necessity of our brethren from our abundance — not in such a way that they are at ease, and we are in want, but so that we may, from what belongs to us, distribute, so far as our resources allow, and that with a cheerful mind. “Et ce d’vne gayete de coeur et franc courage;” — “And that with cheerfulness of heart and frank courage.”

By an equality Equality may be taken in two senses, either as meaning a mutual compensation, when like is given for like, or, as meaning a proper adjustment. I understand ἰσότητα simply as meaning — an equality of proportional right, “C’est a dire qui est compassee par proportion selon des qualitez des personnes et autres circounstances;” — “That is to say, which is regulated proportionally according to the stations of individuals, and other circumstances.” as Aristotle terms it. “Quaerenda omnino ἰσότης est, sed analogica qualis est membrorum in corpore humano, qua quidem non omnia in eodem pretio et dignitate habentur, sed omnia tamen, quae ornamento vel integumento indigent, ornantur et teguntur;” — “Equality must by all means be aimed at, but proportional, such as subsists among the members of the human body, according to which they are not, indeed, all held in the same estimation and dignity, but all of them notwithstanding, that require ornament or clothing, are adorned and clothed.” — Heideggerus. — Ed. In this signification it is made use of, also, in Colossians 4:1, where he exhorts “masters to give to their servants what is equal.” He certainly does not mean, that they should be equal in condition and station, but by this term he expresses that humanity and clemency, and kind treatment, which masters, in their turn, owe to their servants. Thus the Lord recommends to us a proportion of this nature, that we may, in so far as every one’s resources admit, afford help to the indigent, that there may not be some in affluence, and others in indigence. Hence he adds — at the present time. At that time, indeed, necessity pressed upon them. Hence we are admonished that, in exercising beneficence, we must provide for the present necessity, if we would observe the true rule of equity.

14. And their abundance It is uncertain, what sort of abundance he means. Some interpret it as meaning, that this had been the case, inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from which source they had, in their penury, been assisted by their spiritual riches. This, I think, is foreign to Paul’s intention. It ought rather, in my opinion, to be applied to the communion of saints, which means, that whatever duty is discharged to one member, redounds to the advantage of the entire body. “If it is irksome to you to help your brethren with riches that are of no value, consider how many blessings you are destitute of, and these too, far more precious, with which you may be enriched by those who are poor as to worldly substance. This participation, which Christ has established among the members of his body, should animate you to be more forward, and more active in doing good.” The meaning may, also, be this. “You now relieve them according to the necessity of the occasion, but they will have an opportunity given them at another time of requiting you.” “Quelque tour Dieu leur donnera. moyen de vous recompenser;” — “God will one day give them the means of requiting you.” I approve rather of the other sentiment, which is of a more general nature, and with this accords what he again repeats in reference to equality. For the system of proportional right in the Church is this — that while they communicate to each other mutually according to the measure of gifts and of necessity, this mutual contribution produces a befitting symmetry, though some have more, and some less, and gifts are distributed unequally. “Fait vne proportion fort conuenable, et comme vne belle harmonie;” — “Makes a very suitable proportion, and as it were a beautiful harmony.”

15. As it is written. The passage, that Paul quotes, refers to the manna, but let us hear what the Lord says by Moses. He would have this to serve as a never-failing proof, that men do not live by bread alone, but are Divinely supported, by the secret influence of His will, who maintains and preserves all things that he has created. Again, in another passage, (Deuteronomy 8:3,) Moses admonishes them, that they had been nourished for a time with such food, that they might learn that men are supported — not by their own industry or labor, but by the blessing of God. Hence it appears, that in the manna, as in a mirror, there is presented to us an emblem of the ordinary food that we partake of. Let us now come to the passage that Paul quotes. When the manna had fallen, they were commanded to gather it in heaps, so far as every one could, though at the same time, as some are more active than others, there was more gathered by some than was necessary for daily use, “Combien qu’aucuns en amassassent plus qu’il ne leur estoit de besoin pour la nourriture d’vn iour, et les autres moins (comme les vns sont plus habiles que les autres;)” — “Though some gathered more of it than was needed by them as the food of a day, and others less (as some are more expert than others).” yet no one took for his own private use more than an homer, “An omer was about three quarts English measure. It is inferred by some that, when any one had gathered more than his due share, he gave the overplus to those who had gathered less. Others, however, suppose that the whole quantity gathered by any one family was first put into a common mass, and then measured out to the several individuals composing the household.” — Bush’s Notes on Exodus. — Ed. for that was the measure that was prescribed by the Lord. This being the case, all had as much as was sufficient, and no one was in want. This we have in Exodus 16:18

Let us now apply the history to Paul’s object. The Lord has not prescribed to us an homer, or any other measure, according to which the food of each day is to be regulated, but he has enjoined upon us frugality and temperance, and has forbidden, that any one should go to excess, taking advantage of his abundance. Let those, then, that have riches, whether they have been left by inheritance, or procured by industry and efforts, consider that their abundance was not intended to be laid out in intemperance or excess, but in relieving the necessities of the brethren. For whatever we have is manna, from whatever quarter it comes, provided it be really ours, inasmuch as riches acquired by fraud, and unlawful artifices, are unworthy to be called so, but are rather quails sent forth by the anger of God. (Numbers 11:31.) And as in the case of one hoarding the manna, either from excessive greed or from distrust, what was laid up immediately putrified, so we need not doubt that the riches, that are heaped up at the expense of our brethren, are accursed, and will soon perish, and that too, in connection with the ruin of the owner; so that we are not to think that it is the way to increase, if, consulting our own advantage for a long while to come, we defraud our poor brethren of the beneficence that we owe them. “Le secours et assistance;” — “The help and assistance.” I acknowledge, indeed, that there is not enjoined upon us an equality of such a kind, as to make it unlawful for the rich to live in any degree of greater elegance than the poor; but an equality is to be observed thus far — that no one is to be allowed to starve, and no one is to hoard his abundance at the expense of defrauding others. The poor man’s homer “L’homer, c’est a dire la mesure des poures;” — “The homer, that is to say, the measure of the poor.” will be coarse food and a spare diet; the rich man’s homer will be a more abundant portion, it is true, according to his circumstances, but at the same time in such a way that they live temperately, and are not wanting to others.

16. But thanks be to God who hath put. That he may leave the Corinthians without excuse, he now at length adds, that there had been provided for them active prompters, who would attend to the matter. And, in the first place, he names Titus, who, he says, had been divinely raised up. This was of great importance in the case. For his embassy would be so much the more successful, if the Corinthians recognized him as having come to them, from having been stirred up to it by God. From this passage, however, as from innumerable others, we infer that there are no pious affections that do not proceed from the Spirit of God; See Calvin’s Institutes, volume 1. and farther, that this is an evidence of God’s concern for his people, that he raises up ministers and guardians, to make it their endeavor to relieve their necessities. But if the providence of God shows itself in this manner, in providing the means of nourishment for the body, how much greater care will he exercise as to the means of spiritual nourishment, that his people may not be in want of them! Hence it is His special and peculiar work to raise up pastors. “Les pasteurs et ministres;” — “Pastors and ministers.”

His receiving the exhortation means that he had undertaken this business, “Que Tite auoit receu ceste charge;” — “That Titus had received this charge.” from being exhorted to it by Paul. He afterwards corrects this by saying, that Titus had not been so much influenced by the advice of others, as he had felt stirred up of his own accord, in accordance with his active disposition.

2 Corinthians 8:18-24

18. And we have sent with him the brother, whose praise is in the gospel throughout all the churches;

18. Misimus autem una cum illo fratrem, cuius laus est in Evangelio per omnes Ecclesias.

19. And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:

19. Nec id solum, verum etiam delectus ab Ecclesiis est comes peregrinationis nostrae, cum hac beneficentia “Cestes aumone ou grace;” — “This alms or grace.” quae administratur a nobis, ad eiusdem Domini gloriam, et animi vestri promptitudinem:

20. Avoiding this, that no man should blame us in this abundance which is administered by us:

20. Declinantes hoc, ne quis nos carpat in hac exsuperantia, quae administratur a nobis.

21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men.

21. Procurantes honesta, non tantum coram Deo, sed etiam coram hominibus.

22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.

22. Misimus autem una cum illis fratrem nostrum, quem probaveramus in multis saepenumero diligentem; nunc autem multo diligentiorem, ob multam fiduciam quam habeo ergo vos:

23. Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.

23. Sive Titi nomine, qui socius meus est, et erga vos adiutor, sive aliorum, qui fratres nostri sunt, et Apostoli Ecclesiarum, gloria Christi. “Soit a cause de Tite qui est mon compagnon, et coadiuteur enuers vous: soit aussi a cause des autres, qui sont nos freres Apostres des Eglises, la gloire de Christ; ou, Ainsi done quant a Tite, il est mon compagnon et coadiuteur enuers vous; et quant a nos freres,.ils sont ambassadors des Eglises, et la gloire de Christ;” — “Be it on account of Titus, who is my companion and fellow-helper towards you: be it also on account of the others, who are our brethren, Apostles of the Churches, the glory of Christ; or, Thus then, as to Titus, he is my companion and fellow-helper towards you; and as to our brethren, they are the ambassadors of the Churches, and the glory of Christ.”

24. Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

24. Proinde documentum caritatis vestrae et nostrae de vobis gloriationis erga eos ostendit et in conspectu Ecclesiarum.

18. We have sent with him the brother. The circumstance that three persons are sent, is an evidence, that great expectations were entertained respecting the Corinthians, and it became them to be so much the more attentive to duty, that they might not disappoint the hopes of the Churches. It is uncertain, however, who this second person was; only that some conjecture that it was Luke, others that it was Barnabas. Chrysostom prefers to consider it to have been Barnabas. I agree with him, because it appears that, by the suffrages of the Churches, “Par le commun accord des Eglises;” — “By the common agreement of the Churches.” he was associated with Paul as a companion. As, however, it is almost universally agreed, that Luke was one of those who were the bearers of this Epistle, I have no objection that he be reckoned to be the third that is made mention of.

Now the second person, whoever he may be, he honors with a signal commendation, that he had conducted himself as to the gospel in a praiseworthy manner, that is, he had earned applause by promoting the gospel. For, although Barnabas gave place to Paul in the department of speaking, yet in acting they both concurred. He adds farther, that he had received praise, not from one individual, or even from one Church merely, but from all the Churches. To this general testimony he subjoins a particular one, that is suitable to the subject in hand — that he had been chosen for this department by the concurrence of the Churches. Now it was likely, that this honor would not have been conferred upon him, had he not been long before known to be qualified for it. We must observe, however, the mode of election — that which was customary among the Greeks — χειροτονία, (a show of hands,) “Laquelle les Grecs appellent d’vn nom qui signifie Eleuation des mains;” — “Which the Greeks express by a term that signifies a show of hands.” in which the leaders “Les principaux ou gouerneurs;” — “The leaders or governors.” took the precedence by authority and counsel, and regulated the whole proceeding, while the common people intimated their approval. Beza, in his Annotations on Acts 14:23, when commenting on the word χειροτονήσαντες made use of in that passage in connection with the ordaining of elders in every Church, remarks, that the word in this application took its rise from the practice of the Greeks — “qui porrectis manibus suffragia ferebant: unde illud Ciceronis pro L. Flacco, Porrexerunt mantus: psephisma nature est;” — “Who gave their votes by holding up their hands: hence that statement made by Cicero in his Oration in behalf of L. Flaccus — They held up their hands — a decree was passed.” Allusion is made to the same custom among the Greeks in the writings of Xenophon, Καὶ ὅτῳ δοκεῖ ἔφη ταῦτα αἰρέτω τὴν χεῖρα ἀνέτειναν πάντες — “Whoever is of this mind,” says he, “let him lift up his hand — they all lifted up their hands.” (Xen. deExped. Cyri. lib. v. p. 283.)” Ενδοξε δ ἀναβαλέσθαι ἐς ἑτέραν ἐκκλησίαν τότε γὰρ ὀψὲ ἦν καὶ τὰς χεῖρας οὐκ ἄν καθεώρων — “But it seemed good to postpone the matter till another assembly, for it was then late, and they could not see the hands.” — (Xen. Hist. Grace. lib. 1, p. 350.) — Ed.

19. Which is administered by us. By commending his ministry, he still farther encourages the Corinthians. He says, that it tends to promote the glory of God, and their kindness of disposition. Hence it comes, that these two things are conjoined — the glory of God and their liberality, and that the latter cannot be given up without the former being proportionally diminished. There is, in addition to this, the labor of those distinguished men, which it were very inconsistent to reject, or allow to pass unimproved.

20. Avoiding this, “The original word, στελλόμενοι, sometimes signifies the furling or altering of the sails of a ship, to change her course, that she may avoid rocks, or other dangers lying in her way. Here it is used in a metaphorical sense for taking care, that no one should find fault with the Apostle, as unfaithful in the management of the collections.” — M’Knight. The verb is employed in substantially the same sense by Plutarch: οἱ κατὰ ψυχὴν χειμῶνες βαρύτεροι στείλασθαι τὸν ἄνθρωπον οὐκ ἐω̑ντες οὐδὲ ἐπιστὢσαι τεταραγμένον τὸν λογισμὸν —”The tempests of the mind are more severe — not allowing a man to shift his course, or to calm down troubled reason.” — (Plut. tom. 2 p. 501.) — Ed. that no one Lest any one should think, that the Churches had an unfavorable opinion of Paul, as if it had been from distrusting his integrity that they had associated partners with him, as persons that are suspected are wont to have guards set over them, he declares that he had been the adviser of this measure, with the view of providing against calumnies. Here some one will ask, “Would any one have been so impudent, as to venture to defame with even the slightest suspicion the man, whose fidelity must have been, in all quarters, beyond every surmise?” I answer, Who is there that will be exempt from Satan’s bite, when even Christ himself was not spared by them? Behold, Christ is exposed to the reproaches “Aux reproches et calomnies;” — “To the reproaches and calumnies.” of the wicked, and shall his servants be in safety? (Matthew 10:25.) Nay rather, the more upright a person is, in that proportion does Satan assail him by every kind of contrivance, if he can by any means shake his credit, for there would arise from this a much greater occasion of stumbling. “Car le scandale qui procederoit de la, seroit beaucoup plus grand que si cela estoit aduenu a vn autre;” — “For the offense that would arise from that would be much greater than if this had happened to another.” Hence the higher the station in which we are placed, we must so much the more carefully imitate Paul’s circumspection and modesty. He was not so lifted up, as not to be under control equally with any individual of the flock. “Il n’estoit point si arrogant, qu’il ne voulust bien estre admoneste et censure aussi bien que le plus petit de la bande;” — “He was not so arrogant, as not to be quite willing to be admonished and censured equally with the humblest of the band.” He was not so self-complacent, as to think it beneath his station to provide against calumnies. Hence he prudently shunned dangers, and used great care not to furnish any wicked person with a handle against him. And, certainly, nothing is more apt to give rise to unfavorable surmises, than the management of public money.

21. Providing things honest I am of opinion, that there were not wanting, even among the Corinthians, some who would have proceeded so far as to revile, if occasion had been allowed them. Hence he wished them to know the state of matters, that he might shut the mouths of all everywhere. Accordingly he declares, that he is not merely concerned to have a good conscience in the sight of God, but also to have a good character among men. At the same time, there can be no doubt, that he designed to instruct the Corinthians, as well as all others, by his example, that, in doing what is right, the opinion of men is not to be disregarded. The first thing, “Le premier et le principal;” — “The first and the chief thing.” it is true, is that the person take care, that he be a good man. This is secured, not by mere outward actions, but by an upright conscience. The next thing is, that the persons, with whom you are conversant, recognize you as such.

Here, however, the object in view must be looked to. Nothing, assuredly, is worse than ambition, which vitiates the best things in the world, disfigures, I say, the most graceful, and makes sacrifices of the sweetest smell have an offensive odor before the Lord. Hence this passage is slippery, so that care must be taken “Ainsi c’est yci vn passage glissant; et pourtant il faut que chacun aduise a soy;” — “Thus there is here a slippery passage; and hence every one must take heed to himself.” lest one should pretend to be desirous, in common with Paul, of a good reputation, and yet be very far from having Paul’s disposition, for he provided things honest in the sight of men, that no one might be stumbled by his example, but that, on the contrary, all might be edified. Hence we must, if we would desire to be like him, take care that we be not on our own account desirous of a good name. “He that is regardless of fame,” says Augustine, “is cruel, because it is not less necessary before our neighbor, than a good conscience is before God.” This is true, provided you consult the welfare of your brethren with a view to the glory of God, and in the mean time are prepared to bear reproaches and ignominy in place of commendation, if the Lord should see it meet. Let a Christian man, however, always take care to frame his life with a view to the edification of his neighbors, and diligently take heed, that the ministers of Satan shall have no pretext for reviling, to the dishonor of God and the offense of the good.

22. On account of the great confidence. The meaning is, “I am not afraid of their coming to you proving vain and fruitless; for I have felt beforehand an assured confidence, that their embassy will have a happy issue; I am so well aware of their fidelity and diligence.” He says that the brother, whose name he does not mention, had felt more eagerly inclined; partly because he saw that he “Sainct Paul;” — “St. Paul.” had a good opinion of the Corinthians, partly because he had been encouraged by Titus, and partly because he saw many distinguished men apply themselves to the same business with united efforts. Hence one thing only remained — that the Corinthians themselves should not be wanting on their part. “Que les Corinthiens auisassent a ne defailler point de faire leur deuoir de leur coste;” — “That the Corinthians should take care not to fail of doing their duty on their part.”

In calling them the Apostles of the Churches, he might be understood in two senses — either as meaning that they had been set apart by God as Apostles to the Churches, or that they had been appointed by the Churches to undertake that office. The second of these is the more suitable. They are called also the glory of Christ, for this reason, that as he alone is the glory of believers, so he ought also to be glorified by them in return. Hence, all that excel in piety and holiness are the glory of Christ, because they have nothing but by Christ’s gift.

He mentions two things in the close: “See that our brethren behold your love,” and secondly, “Take care, that it be not in vain that I have boasted of you.” For αὐτούς (to them,) appears to me to be equivalent to coram ipsis, (before them,) for this clause does not refer to the poor, but to the messengers of whom mention had been made. “Qui estoyent enuoyez comme ambassadeurs vers les Corinthiens;” — “Who had been sent as ambassadors to the Corinthians.” For he immediately afterwards subjoins, that they would not be alone witnesses, but in consequence of the report given by them, a report would go out even to distant Churches.

CHAPTER 9

2 Corinthians 9:1-5

1. For as touching the ministering to the saints, it is superfluous for me to write to you:

1. Nam de subministratione quae fit in sanctos, supervacuum mihi est scribere vobis.

2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

2. Novi enim promptitudinem animi vestri, de qua pro vobis gloriatus sum apud Macedones: quod Achaia parata sit ab anno superiori: et aemulatio vestri excitavit complures.

3. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

3. Misi autem fratres, ut ne gloriatio nostra de vobis inanis fiat in hac parte: ut, quemadmodum dixi, parati sitis.

4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

4. Ne si forte mecum venerint Macedones, et vos deprehenderint imparatos, nos pudore suffundamur (ne dicam vos) in hac fiducia gloriationis.

5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

5. Necessarium ergo existimavi, exhortari fratres, ut ante venirent ad vos: ut praepararent qante promissam benedictionem vestram, quo in promptu sit, atque ita ut benedictio, “Comme benediction, c’est a dire, son liberal, ou beneficence;” — “As a blessing, that is to say, a liberal gift or kindness.” non tenacitas.

CHAPTER 8

2Co 8:1-24. The Collection for the Saints; the Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each Is to Give Willingly after His Ability; Titus and Two Others Are the Agents Accredited to Complete the Collection.

1. we do you to wit--we make known to you.

the grace of God bestowed on the churches of Macedonia--Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2Co 8:6, 19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Ga 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

2. trial of affliction--The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."

abundance of their joy--The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.

their deep poverty--Greek, "their poverty down to the death of it."

abounded unto the riches of their liberality--another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Ro 12:8, and Margin; 2Co 9:11, Margin; see on 2Co 9:13; Jas 1:5).

3-5. they were willing--rather, supply from 2Co 8:5, the ellipsis thus, "According to their power ... yea, and beyond their power, THEY GAVE."

of themselves--not only not being besought, but themselves beseeching us.

6. Insomuch that--As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.

as he had begun--Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.

finish in you the same grace--complete among you this act of grace or beneficence on your part.

also--as well as other things which he had to do among them [Alford].

7. in faith--(2Co 1:24).

utterance--(See on 1Co 1:5). Not as Alford, "doctrine" or "word."

knowledge--(1Co 8:1).

diligence--in everything that is good.

your love to us--literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).

8. not by commandment--"not by way of commandment."

but by occasion of the forwardness of others, and &c.--rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. Bengel, Ellicott, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.

9. ye know the grace--the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Php 2:6, 7) for your sakes.

became poor--Yet this is not demanded of you (2Co 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.

might be rich--in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare 1Co 3:21, 22).

10. advice--Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous.

this--my giving you an advice, not a command.

who have begun before--"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.

not only to do, but also to be forward--There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [Alford]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. Bengel explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. Ellicott translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare 2Co 8:11 and 2Co 9:5, 7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by 1Co 16:2 to have existed [Paley, Horæ Paulinæ].

11. perform--"complete the doing also" (see on 2Co 8:10).

a readiness to will--Greek, "the readiness of will"; referring to 2Co 8:10, where the Greek for "to be forward," ought to be translated as here, "to will."

performance--"completion" [Alford], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jr 44:25).

12. For--Following up the rule "out of that which ye have" (2Co 8:11), and no more.

a willing mind--rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11.

accepted--Greek "favorably accepted."

according to that a man hath--The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [Alford]. Or better, as Bengel, "He is accepted according to whatsoever he have"; so 2Co 9:7, The Lord loveth a cheerful giver." Compare as to David, 1Ki 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mr 14:8; and the widow's mite, Lu 21:3, 4).

13. For--Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

14. by an equality--"by the rule of equality" [Alford]: literally, "Out of equality."

now at this time--Greek, "at the present juncture" or season.

that their abundance also--The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as Bengel, who quote Ro 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Ro 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.

15. (Ex 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. Howard].

16-17. Returning to the subject of 2Co 8:6.

for you--Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).

18. the brother, whose praise is in the gospel--whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Ac 20:6). Not a Macedonian, as appears from 2Co 9:4. Of all Paul's "companions in travel" (2Co 8:19; Ac 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Ac 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Ac 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2Co 12:18; Phm 24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [Bengel].

19. not that only--not only praised in all the churches.

chosen--by vote: so the Greek.

of the churches--therefore these companions of Paul are called "messengers of the churches" (2Co 8:23).

to travel--to Jerusalem.

with this grace--Greek, "in the case of this grace," or "gift."

to the glory of the same Lord--The oldest manuscripts omit "same."

declaration of your ready mind--The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (2Co 8:20) as to their appropriation of any of the money.

20. Avoiding--taking precautions against this.

in this abundance--in the case of this abundance.

21. The Septuagint (Pr 3:4; Ro 12:17). The oldest manuscripts read, "For we provide."

honest things--"things honorable."

22. This second brother, Birks supposes to be Trophimus: for a Macedonian is not meant (2Co 9:4) probably the same as was sent before with Titus (2Co 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.

oftentimes ... in many things--Join and translate as in the Greek, "many times in many things."

upon the great confidence which I have in you--"through the great confidence WHICH HE HAS towards you" [Alford]. Bengel better supports English Version, "We have sent ... through the confidence WHICH WE FEEL in regard to your liberality."

23. fellow helper concerning you--Greek, "fellow worker towards you."

our brethren--the two mentioned in 2Co 8:18, 22.

messengers--rather, as the Greek, "apostles": in the less strict sense (Ac 14:14).

of the churches--sent by the churches, as we are by the Lord (Php 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare Re 2:1).

24. The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."

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 γνωριζομεν δε ὑμιν, 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 χαρις Θεου 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 δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from 2Cor 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And 2Cor 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And 2Cor 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So 2Cor 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And 1Cor 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, 2Cor 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, Psa 36:6; Psa 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, Rom 10:2; the love of God, 2Cor 5:14; the grace of God, Tit 2:11.

The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

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.

For to their power, etc. - 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.

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.

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.

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, 1Cor 16:1, etc.

The same grace - Liberality. See the note on 2Cor 8:1.

As ye abound in every thing - See the note on 1Cor 1:5. In faith, crediting the whole testimony of God; in utterance, λογῳ, 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.

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 honor, 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.

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.

Herein I give my advice - For I speak not by way of commandment, 2Cor 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 - Το ποιησαι - και το θελειν, literally, to do and to will; but as the will must be before the deed, θελειν, 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 - Απο περυσι. It was about a year before this that the apostle, in his first epistle, 1Cor 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.

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.

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.

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

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.

He that had gathered much, had nothing over - On the passage to which the apostle alludes, Exo 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.

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 honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed.

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, 2Cor 8:16.

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 favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.

Chosen of the Churches to travel with us - Χειροτονηθεις· Appointed by a show of hands; from χειρ the hand, and τεινω, 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, Act 15:40, Act 15:41, and then it would appear that Silas is the person intended.

With this grace - Liberal contribution. See on 2Cor 8:1 (note).

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

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 the note on 1Cor 16:4.

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 1Cor 16:4 (note), which I have extracted from Dr. Paley.

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.

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

Wherefore show ye to them, and before the Churches, etc. - 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 honor.

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 labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.

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

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

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

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.

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

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.

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.

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.

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. Exod 16:18

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

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.

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.

With them - With Titus and Luke. Our brother - Perhaps Apollos.

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

Before the churches - Present by their messengers.

1 MOreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia :

The Apostle in this Chapter proceedeth to a new Argument, viz. The pressing of this Church to acts of Charity. This is that which he here calleth the Grace of God, bestowed on the Churches of Macedonia, putting the Cause for the Effect. Bounty or liberality to the poor Saints and Members of Christ (as such) flowing from that habit of Love, by which men are taught of God to love one another; for though men, from a natural Goodness, or habits of moral Vertue, may relieve men as men, compassionating persons in misery; yet none, from any such Principle, do good to any Members of the Houshold of Faith, as such; such rather feel from them the effects of their hatred, in taking what is their own from them.

2 How that in a great trial of afflictions , the abundance of their joy , and their deep poverty abounded unto the riches of their liberality d.

How great the afflictions of the Churches in Macedonia were, both from the Iews and Pagans, may be read in Chap. 16, & 17. of the Acts. Afflictions are called Trials, because under them God maketh a trial of our Faith, Patience, and Constancy; and the Devil also, ordinarily by them, trieth to draw out our lusts and corruptions.

God made their inward peace and joy in the Holy Ghost so to abound in them under their trials▪ that though they were poor, (deeply poor) yet they abounded in the riches of liberality; not ministring to the necessities of their poor Brethren, in proportion to their abilities, or as might have been expected from men under their circumstances, but shewing themselves rich in their liberality, though poor in their Estates, and as to what they had of this Worlds goods.

3 For to their power, I bear record, yea, and beyond their power they were willing of themselves :

Two things the Apostle commendeth in the Charity of the Churches of Macedonia: First, the Quantity of their Gift, which, he saith, was to their power, yea, (on his knowledge) beyond what they were able. Secondly, their Freedom in the Action; so as they did not need the Apostles Exhortations and Arguments, but did it of themselves freely and cheerfully.

4 Praying us with much intreaty, that we would receive the gift , and take upon us the fellowship of ministring to the Saints .

Bringing what they had freely collected amongst themselves to the Apostles, and importuning them to receive it at their hands,

and to take upon them the work of distributing it.

Marginal references: Acts 11.2[illegible: 1 letter]. Rom. 15.26. 1 Cor. 16.1. Chap. 9.1.

5 And this they did, not as we hoped , but first gave themselves to the Lord, and unto us, by the will of God .

We might have hoped for something from them, though they were in that poor afflicted condition; but what they brought was much beyond what we could hope for, or expect from them. Or else this Phrase may refer to what followeth:

They did not only bring us their Gi[illegible: 1 letter]t, but they also gave up themselves to us, to be disposed of for the good of the Church, according to the Will of God; for they first gave themselves up to the Lord, devoting themselves to his Service and Glory, and then to us, the Will of God so ruling and directing them.

6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also .

The same Grace, in this place signifieth no more than the same Gi[illegible: 1 letter]t, or the same good Work, in collecting in the Church of Corinth. If by Grace here be understood the Grace of God, the Cause is put for the Effect, (as we had it in the first Verse;) but [non-Latin text not transcribed] being not here added, possibly it had been better translated Gift or free Contribution; for how a Minister should finish the Grace of God, is hard to conceive, and the Phrase is at best very hard; but he may be an instrument for compleating a good work, which is done from an habit of Divine Grace, by Exhortations and Arguments, which he may use to press the performance of it. Titus (it seemeth) had been diligent in some other places to make this Collection, going to Corinth the Apostle presseth him to go on with it there also.

7 Therefore, as ye abound in every thing , in faith , in utterance , and in knowledge , and in all diligence o, and in your love to us , see that ye abound in this grace also .

Though the Apostle made little use of Oratory in his ordinary Discourses and Epistles, yet he knew how to use it when it might be of probable advantage for the Ends which he aimed at, viz. the glory of God, and the good of the Souls that were under his care. He did not turn Divinity into mee[illegible: 1 letter] words, and Rhetorical flourishes; yet he made use of these sometimes, as a waiting Maid to Divinity. Being therefore to press upon these Corinthians this great duty of Charity, he insinuateth himself into them, by telling them, that they abounded in all other spiritual habits.

Faith, by which they had both steadily assented to the truth of Gospel Propositions, and also received Christ.

Vtterance, by which they were inabled either to speak with Tongues, or to God in Prayer, or to men by Prophecy and Exhortation.

Knowledge both of things Divine, and humane.

And in Love to the Ministers of the Gospel, which if it did not appear in all, yet it did in many of them.

And from hence he fetcheth an Argument to press them to be compleat in this habit of Grace. The force of the Apostles Argument lies in the duty of all Christians, to strive after perfection, and that natural desire, which is in all [illegible: 1 letter]ngenuous people, to be perfect in that good of which they have a taste in less perfect degrees.

Marginal references: 1 Cor. 1.[illegible: 1 letter].

8 I speak not by commandment , but by occasion of the forwardness of others , and to prove the sincerity of your love .

I do not speak in an imperious way, as one that commandeth you; or rather God hath no where given an express command as to the quantum of what you should give:

but the forwardness of others makes me thus speak to you, as not being willing you should in good works come behind any Churches.

And that I might prove the sincerity of your love, To God, to me, and to the poor afflicted Saints that are in Iudea. Though God hath not directed the particular Summs we should give to those that are in need, yet he hath given us general Rules; That we should give as God hath prospered us, 1 Cor. 16.2. And so as there may be some equality, (as the Apostle speaketh v. 14.) So as the sincerity of our love to God dependeth in some measure upon the proportion of what we give at his command, so doth also the sincerity of our love to those poor Members of Christ that are in want; that there may be a moderate supply for their want, from our abundance.

9 For ye know the grace of our Lord Jesus Christ , that though he was rich , yet for your sakes he became poor , that ye through his poverty might be rich .

Call to mind the free love of your Lord and Master Jesus Christ, which you know, believing the Gospel, which gives you a true account of it, and having in your own souls experienced the blessed effects of it.

He was rich, being the Heir of all things, the Lord of the whole Creation, Heb. 1.2. all things were put under his feet.

Yet that he might accomplish the work of your Redemption, and purchase his Fathers love for you, he took upon him the form of a Servant, stripped himself of his Robes of Glory, and clothed himself with the Rags of Flesh, denied himself in the use of his Creatures, had not where to lay down his head, was maintained from Alms, people ministring to him of their Substance.

And all this that you might be made rich; with the Riches of Grace and Glory, rich in the love of God, and in the habits of Divine Grace; which was all effected by his poverty, by his making himself of no reputation, and humbling himself. If after your knowledge of this, by receiving and believing the Gospel, and experiencing this, in those Riches of Spiritual Gifts and Graces, and hopes of Glory which you have, you shall yet be found strait-hearted in compassionating the poverty and afflicted state of his poor Members, or strait-handed in ministring unto them, how will you in any measure answer this great love, or conform to this great Example?

Marginal references: Luke 9.58.

10 And herein I give my advice : For this is expedient for you , who have begun before not only to do, but to be forward a year ago .

Giving to those that were in want, was matter of Precepts, (it being what the law of God and Nature did require); but giving as the Macedonians had given, not only to, but beyond their ability, was not so. Or possibly, the Apostles saying, I give my advice, doth not suppose what he advised to be no commanded duty; Friends may advise us to what is our duty to do,

for saith the Apostle, this is expedient for you; for your profit, or for your honour and reputation. A Precept alone ought to oblige us to this doing of the thing commanded, but the profit, credit, and honour of the action adds an edge to the duty, and layeth us under a double obligation; the first of obedience to God, the second, of being wise for our selves.

The Apostle proveth the expediency of it from the concern of their reputation in it; that they might not be thought to have gone backward, or to become weary of well doing, in regard they had began this charitable work some time before. Object. But how cometh he here to put doing before willing, (for so it is in the Greek, not only to do but also [non-Latin text not transcribed] to will?) Some tell us these hysterologies, or putting things after, which should in order be before, are usual in holy Writ; but possibly it is better answered by others, that [non-Latin text not transcribed] here doth not signify the mere inclination of the will, but a forwardness; (thus our Translators understood it, and therefore translate it to be forward:) or a spontaneous willingness, without arguments used by others to perswade them to it. So as the sense is this, you not only began to do the thing a year ago, but you did it of your own accord without our Exhortations and Arguments, of your own free mind and will: So as if you should now be behind hand, it would be a reproach to you. This sense is favoured by the next Verse, what he here calls a willing, he calls a readiness to will there.

Marginal references: 1 Cor. 7.25.; [illegible: 1 word]. 19.17. [illegible: 1 word] 10.42.; [illegible: 1 word] to be wil [illegible: 4 letters].; Chap. 9.2.

11 Now therefore perform the doing of it , that as there was a readiness to will, so there may be a performance also out of that which you have .

Ye shewed your selves some time since free to will the thing which I am now pressing you unto, you have now opportunity to do it, and the Example of other Churches going before you in the doing of it; shew your selves now constant by the doing of it.

That seeing God hath given you something of this Worlds Goods, and that in proportions beyond your poor Brethren, as you pretended a great readiness a great while since to relieve them, so you may by your performance justifie that it was not all a mere pretence.

12 For if there be first a willing mind, it is accepted according to what a man hath, and not according to what he hath not .

He had before directed them to give out of that which they had, that is, in a proportion to what God had blessed them with; for he tells them that it is the willing mind which God accepteth, not the quantity of the Gift. God doth not require of people things not in their power; yet bare velleities, or pretended willings are not accepted: there must be an acting according to our power to justifie the sincerity of our willing mind; and men vainly pretend to will that towards the performance of which they never move. Though God requireth not of us things that are not within our power, yet he requireth of us the putting forth of our power in doing what he hath commanded us, so far as we are able; which indeed can alone justifie the willingness of our mind to be more than a mere pretence. A present impotency, if contracted by our own fault, will not excuse us from the performance of those Acts as to which it doth extend, to which some are bound by the just Laws of God or men: but it is very unreasonable to think, it should excuse as to those Acts to which it doth not extend, and as to which it cannot be pleaded.

Marginal references: [illegible: 1 word] 12.43. [illegible: 1 word] 21.3.

13 For I mean not that other men be eased, and you burdened .

I do not press you to such proportions in giving as should make your afflicted Brethren rich, and you poor.

14 But by an equality : that now at this time your abundance may be a supply for their want , that their abundance may be also a supply for your want , that there may be equality .

But only to bring you and them to some equality, that they might not starve, while you have plenty, and what you may well enough spare.

I do not urge you to make your necessaries a supply for others wants. I would only have a supply for their wants out of your abundance.

That their abundance may also be a supply for your want: Some by their abundance understand their aboundings in the good things of this life: They are now in distress by reason of the great Famine that is in Iudea, or by reason of the great storm of persecution that is there raised against Christians; yet God may turn the Scales, he may send a Famine in those parts where you live, and there may be plenty in Iudea; then their abundance may supply your wants. Others interpret their abundance, of the aboundings of their Grace, which may quicken them up to pray for you, for the supply of such Grace to you as you stand in need of.

That so there may be an equality, they being Instruments of Spiritual Blessings to you, as you are Instruments of temporal Blessings and good things to them.

15 As it is written, He that had gathered much, had nothing over; and he that had gathered little, had no lack .

This Quotation would incline us to think, that the abundance mentioned in the latter part of the former Verse, as also the equality mentioned in the end of it, is rather to be understood with reference to the good things of this life, than with reference to Spiritual Blessings; or to temporal, and spiritual put together, balancing one another to make an equality. For certain it is, that this Quotation referreth to Manna, which was the Bread God afforded for the Bodies of his people in the Wilderness, though considered typically it is rightly by the Apostle called spiritual bread, 1 Cor. 10.5. signifying that Bread which came down from Heaven, which Moses could not give (as Christ tells us, Ioh. 6.50, 58.) These words are quoted from Ex. 16.18, though more agreeably to the Septuagint than to our translation. The History is this. The Manna being fallen, the Text saith v. 17. that some gathered more, some less; but it so fell out, by the Providence of God ordering it, that when they came, and measured what they had gathered, He that gathered much had nothing over, and he that gathered little had no lack. Now of this the Apostle makes an Argument to press the Corinthians to this charitable Act. The force of which lies in this. As it was in the case of Manna; there were some that gathered more, others that gathered less, yet all had enough; So it will be as to the riches of the World that men gather, though some gather more, and others gather less, yet men will find, that those that have gathered little (have less Estates than others) using what they have to the glory of God, and according to the divine rule, will have no lack: And those that have gathered much, if they do not distribute it according to the will of God, will find that they have nothing over; God will shrink their heap into some equality to those whom at Gods command they would not relieve, Eccl. 5.10. He that loveth silver shall not be satisfied with silver. The wisdom of the Divine Providence, hath not ordained levelling, nor made all men equal in their portions of the good things of this life; but he hath willed such an equality as every one may eat, (unless he or she that will not work) either from the sweat of their own faces, or from the charity of others. Besides, nature craveth no great things, but is satisfied with a little; So as he that hath gathered little shall have no lack, if he can but moderate the excesses of his Appetite. And he that hath gathered much hath nothing over, what is either necessary for himself and his Family, or what he ought to part with for the relief of others at the Command of God.

17 For indeed he accepted the exhortation, but being more forward, of his own accord he went unto you .

The Apostle, by his Exhortation, put Titus upon this employment of making at Corinth an extraordinary Collection for the poor Christians that were in Iudea; but it should seem, that when he did it, Titus let him know, that he was before resolved upon it: so as, though he went at the entreaty of the Apostle, yet he went also of his own accord, having resolved upon the work before the Apostle spoke to him of it. To let us know, that we are not sufficient of our selves so much as to think one good thought, he gives thanks to God for putting this earnest care into the heart of Titus.

18 And we have sent with him the brother, whose praise is in the gospel, throughout all the churches .

Who this other Brother was, whether Luke, or Barnabas, or Silas, or Apollos, or Mark, is not much material; it is plain, whoever he was, that he was a Brother and a Minister, one who had a good repute for preaching the Gospel.

19 And not that only, but who was also chosen of the churches to travel with us, with this grace which is administred by us to the glory of the same Lord, and declaration of your ready mind .

And that he was chosen by the Churches to go along with Paul and Titus, to carry the Charity of other Churches to the distressed Christians in Iudea; which Charity is here again called Grace, for the reason before mentioned, v. 1.

He declares that their end in this Administration, was the Glory of God, and the proof and declaration of these Corinthians sincerity of brotherly Love, and ready mind to yield obedience to the Will of God declared to them.

Marginal references: Or, gift.

20 Avoiding this, that no man should blame us in this abundance which is administred by us .

I have sent more than one as witnesses of what is done in this Service, that none might reflect upon those trusted with the Charity of divers Churches, as if they converted any part of it to their own private use, and did not distribute it to those for whom it was given. The Apostle here commendeth to all Ministers and Christians, a prudent foresight of such scandalous imputations, as they may be exposed to (be their sincerity what it will) from the men of the world, who have no good will towards them, and a provision against them. Paul could have trusted Titus in the distribution of these Alms, but he did not know what the World might say, had he discharged the trust alone; he therefore takes in one with him, to be a witness of his actions.

21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men .

He had said the same Rom. 12.17. In both places he instructeth us, what is the great Duty of all Christians, but of Ministers especially, (who are as Cities built upon an Hill, and cannot be hid, and against whom ill men are much more ready to open their mouths, than against private Christians of a more obscure condition) viz. to Provide things honest, not only in the sight of God, (having an eye, that in our actions we do nothing which God hath forbidden us, nor omit any thing which God hath commanded us) but also looking that in our conversation we (as much as in us lies) do those things which have a good report amongst men, Phil. 4.8. For besides that we are obliged to give no offence to Iews or Gentiles, nor any way to alienate them from the ways of God, we are also obliged to do what in us lieth to win and gain them to Christ; to which, the doing of actions which they account dishonest, (though it may be some are not so upon a strict inquiry) is no fitting mean.

Marginal references: 1 Pet. 2.12.

22 And we have sent with them our brother , whom we have oftentimes proved diligent in many things, but now much more diligent upon the great confidence which I have in you .

This Brother is uncertainly guessed at, nor is it at all material for us to know whether it were Epaen[illegible: 1 letter]tus, or Apollos, or Softhenes, or any other; it is sufficient for us to know, that he was a Brother, and one of whose diligence and faithfulness the Apostle and the Churches, where Paul now was, had had experience.

And that he was now very ready and forward to be imployed in this Service, upon the Apostles recommendation of this Church unto him.

Marginal references: Or, he hath.

23 Whether any do inquire of Titus, he is my partner and fellow-helper concerning you: or our brethren be inquired of, they are the messengers of the churches , and the glory of Christ .

This Verse contains the Apostles credential Letters, given to Titus, and the other two persons, sent about the business of making this Collection in the Church of Corinth. Many, in matters where the drawing of their purses is sollicited and concerned, are very scrupulous and inquisitive, seeking all advantages to excuse themselves; one while pleading their own poverty, another while objecting against the state, or want, or quality of those for whom they are sollicited; again, questioning, whether their Charity shall ever come to those persons for whom it is desired, objecting against the persons intrusted with the conveyance or distribution of it. The Apostle having therefore before obviated some Objections, he here obviateth the last mentioned, letting them know, that the persons intrusted with this Service, were unexceptionable persons. He calleth Titus his Partner and Fellow-helper concerning them, that is, in the business of the Gospel, and promoting the Salvation of their Souls. For the others, he tells them they were such as the Churches had thought fit to make their Messengers; so had the credit of the Churches, whose Messengers they were, who would not have intrusted them, if they had not judged them faithful.

He either calleth the Churches, or them, the Glory of Christ. If the words be to be understood of the Messengers, (which seemeth the fairest application of them) the meaning is, that they were Instruments of the glory of Christ; or persons who, by their Grace, did bring much glory to Christ. Every one that excelleth in the habits or exercise of Grace, is the glory of Christ, because without Christ he can do nothing of that nature: I live, yet not I, but Christ liveth in me. The acts and exercises of Grace are indeed our acts, but the power by which we do them, is from Christ; we glory in Christ, and by our holy conversations glorifie Christ, and Christ glorieth in every pious and holy person, as God did concerning Iob, Chap. 1.8. & 2.3.

24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf .

The Chapter concludeth with an Exhortation to their liberallty, backed with an heap of Arguments. 1. It would be an evidence of their love to God, to their afflicted Brethren, and to the Apostle. 2. It would be a proof of it to those Messengers of the Churches, and to the Churches whose Messengers they were. 3. It would evidence that the Apostle had not to Titus and others, boasted on their behalf in vain.

Charity of the Macedonians. (a. d. 57.)

1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

Observe here,

I. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity. And,

1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, v. 1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God, either because they were very large, or rather because their charity to the poor saints did proceed from God as the author, and was accompanied with true love to God, which also was manifested this way. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work.

2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, v. 2. It was a time of great affliction with them, as may be seen, Acts xviii. 17. The Christians in these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them. (2.) They gave very largely, with the riches of liberality (v. 2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (v. 3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (v. 3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, v. 4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity was founded in true piety, and this was the great commendation of it. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (v. 5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we then give him all we have, to be called for and disposed of according to his will. [3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.] What we give or bestow for charitable uses will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord.

II. The apostle tells them that Titus was desired to go and make a collection among them (v. 6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.

Charity Urged. (a. d. 57.)

7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. 11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13 For I mean not that other men be eased, and ye burdened: 14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: 15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.

I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, v. 7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb. xi. 6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (v. 8) he does not speak by commandment, or in a way of authority. I give my advice, v. 10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.

II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (v. 9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.

III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, v. 10, 11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (v. 12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sam. vii.

IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, v. 13-15. The force of the arguing seems to be this:—Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Exod. xvi.) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.

Commendations of Titus and Others. (a. d. 57.)

16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: 20 Avoiding this, that no man should blame us in this abundance which is administered by us: 21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men. 22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 23 Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ. 24 Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

In these verses the apostle commends the brethren who were sent to them to collect their charity; and as it were, gives them letters credential, that, if they were enquired after (v. 23), if any should be inquisitive or suspicious concerning them, it might be known who they were and how safely they might be trusted.

I. He commends Titus, 1. For his earnest care and great concern of heart for them, and desire in all things to promote their welfare. This is mentioned with thankfulness to God (v. 16), and it is cause of thankfulness if God hath put it into the hearts of any to do us or others any good. 2. For his readiness to this present service. He accepted the office, and was forward to go upon this good errand, v. 17. Asking charity for the relief of others is by many looked upon as a thankless office; yet it is a good office, and what we should not be shy of when we are called to it.

II. He commends another brother, who was sent with Titus. It is generally thought that this was Luke. He is commended, 1. As a man whose praise was in the gospel through all the churches, v. 18. His ministerial services of several kinds were well known, and he had approved himself praiseworthy in what he had done. 2. As one chosen of the churches (v. 19) and joined with the apostle in his ministration. This was done, it is most likely, at the motion and request of Paul himself; for this reason, that no man might blame him in that abundance which was administered by him (v. 20), so cautious was the apostle to avoid all occasions that evil-minded men might lay hold on to blacken him. He would not give occasion to any to accuse him of injustice or partiality in this affair, and thought it to be his duty, as it is the duty of all Christians, to provide for things honest, not only in the sight of the Lord, but also in the sight of men; that is, to act so prudently as to prevent, as far as we can, all unjust suspicions concerning us, and all occasions of scandalous imputations. Note, We live in a censorious world, and should cut off occasion from those who seek occasion to speak reproachfully. It is the crime of others if they reproach or censure us without occasion; and it is our imprudence at least if we give them any occasion, when there may not be a just cause for them so to do.

III. He commends also another brother who was joined with the two former in this affair. This brother is thought to be Apollos. Whoever he was, he had approved himself diligent in many things; and therefore was fit to be employed in this affair. Moreover, he had great desire to this work, because of the confidence or good opinion he had of the Corinthians (v. 22), and it is a great comfort to see those employed in good works who have formerly approved themselves diligent.

IV. He concludes this point with a general good character of them all (v. 23), as fellow-labourers with him for their welfare; as the messengers of the churches; as the glory of Christ, who were to him for a name and a praise, who brought glory to Christ as instruments and had obtained honour from Christ to be counted faithful and employed in his service. Wherefore, upon the whole, he exhorts them to show their liberality, answerable to the great expectation others had concerning them at this time, that these messengers of the churches, and the churches themselves, might see a full proof of their love to God and to their afflicted brethren, and that it was with good reason the apostle had even boasted on their behalf, v. 24. Note, The good opinion others entertain of us should be an argument with us to do well.

CHAP. VIII. Verſe 1. Of the grace of God]

IT is a favour, yea an honour to us, that we may relieve poor Chriſt in his neceſſitous members, Pſal. 16.2. When therefore he ſets us up an Altar, be we ready with this Sacrifice, Heb. 13.16.

Verſe 2. In a great triall of affliction] For affliction tries what [illegible: 1 letter]ettle we are made of. Alchymy gold will not endure the ſeventh [illegible: 1 letter]re, as true gold will. Affliction (the triall of our faith) is more precious then gold, 1 Pet. 1.7. What then is faith it ſelf ſo tried? Revel. 3.18.

The abundance of their joy] Whileſt the ſpirit of glory, and of God reſted upon them, 1 Pet. 4.14. Well my grace be called the divine nature: for, as God brings light cut of darkneſſe, riches out of poverty, &c. ſo doth grace: it turns dirt into gold, &c. The world wonders (ſaid that Martyr) how we can be ſo merry, in ſuch extreme miſery.Act. and Mon. fol. 1[illegible: 1 letter]88. But our God is omnipotent, which turneth miſery into felicity, &c. See the Note on 2 Cor. 7.4.

Their deep poverty] Gr. [non-Latin text not transcribed] Their poverty being now at the very bottome, and having little left beſide hope: they were even exhauſted, and yet gave liberally. Giles of Bruſſels, Martyr, gave to the poor whatſoever he had, that neceſſity could ſpare, and only lived by his ſcience, which was of a Cutler. Some he refreſht with his meat,Act. and Mon. fol. 811. ſome with his clothes, ſome with his houſhold-ſtuff. One poor woman there was brought to bed, and had no bed to lie in; to whom he brought his own bed, himſelf content to lie in the ſtraw.

Ʋnto the riches of their liberality] Gr. [non-Latin text not transcribed]. Of their ſimplicity: in oppoſition to that crafty and witty wilineſſe of the covetous to defend themſelves from the danger of liberality. Wherein alſo they are utterly miſtaken; for not getting, but giving is the way to thrive. See the Note on Mat. 6.4.

Verſe 3. Yea and beyond their power] One ſuch poor Macedonian might well ſhame a hundred rich Corinthian cur-mudgins.

They were willing] Gr. [non-Latin text not transcribed] They were voluntiers, full of chearfull charity.

Verſe 4. [non-Latin text not transcribed]. Receive the gift] Gr. The grace, i. e. the alms: it being of Gods free grace that we have, 1. What to give. 2. Hearts to give it. For naturally we are all like children which though they have their boſoms, mouths, and both hands full, yet are loth to part with any.

Verſe 5. Not as we hoped] God is uſually better to us then our hopes.

Firſt gave their own ſelves to the Lord] Ay, this is the right way of giving alms; and this is done by faith, the work whereof is to be an empty hand, Mendica manus (as Luther calleth it) a beggers hand to receive it: but when it hath received, it gives back again it ſelf and all, and thinks all too little, as Mary Magdalen did her precious ointment.

And unto us by the will] The good ſoul delivers up it ſelf to Chriſts faithfull Miniſters, and ſaith in effect to them, as Luther, before he was better informed, wrote to Pope Leo X, anno 1518.Scul. Annal. [illegible: 1 letter]8 Proſtratum pedibus me tibi offero, cum omnibus quae ſum & habeo:—Vocem tuam vocem Chriſti in to praeſidentis & loquentis agnoſcam. I humbly proſtrate my ſelf with all that I have, and am, at thy feet, &c.

Verſe 6. So he would finiſh] Finis opus coronat, the end is better then the beginning, ſaith Solomon. Charles the 5. his emblem was Ʋlteriùs. Titus was here deſired to take up the whole alms, and not to faint till he had finiſh[illegible: 1 letter]d, Gal 6 9.

Verſe 7. As ye abound in faith] He purpoſely commendeth them, that he may the better inſinuate into them. Miniſters may profitably praiſe their people in ſome caſes, that they may the ſooner win them to duty: For there is no ſo ſweet hearing (ſaith Xenophon) as a mans own commendation. [non-Latin text not transcribed].

Verſe 8. To prove the ſincerity] Gr. The germanity, [non-Latin text not transcribed]. the naturalneſſe, legitimateneſſe, oppoſed to baſtardlineſſe. This age aboundeth with mouth-mercy, which is good cheap, and therefore, like refuſe fruit, is found growing in every hedge. But a little handfull were worth a great many ſuch mouth-fuls, Iſa. 51.18. Complaint is made, that there is not any one that taketh Sion by the hand. S. James tels of ſome in his time that would feed their poor brethren with good words, and good wiſhes, Jam. 2.15, 16. as if they had been of the Cameleon-kinde, to live with Ephraim upon winde, Hoſ. 12.1. But what ſaid the poor man to the Cardinall, who denied him a peny which he begged, and offered him his bleſſing, which he begg'd not? If thy bleſſing had been worth a peny, I ſhould not have had it; keep it therefore to thy ſelfe, Carle.

Verſe 9. He became poor] Not having where to lay his head, nor wherewith to pay tribute, till he had ſent to ſea for it, &c. Lo he that was heir of all things, Heb. 1.2. was ſcarce owner of any thing, but diſinriched and diſrobed himſelf of all, that through his poverty, he might crown us with the ineſtimable riches of heavenly glory: This is ſuch a motive to mercifulneſſe as may melt the moſt flinty heart that is.

Verſe 10. But alſo to be forward] Gr. To be willing. This the Apoſtle makes to be more then to do, that is, then to do with an ill will.Pſal. 110.3. or for by-reſpects. Virtus nolentium nulla eſt. Chriſt will enjoy his Spouſes love by a willing contract, not by a raviſhment: the title of all converts is, a willing people.

Verſe 11. Now therefore perform] Unleſſe our willing of good be ſeconded with endeavour, it is nothing worth: Balaam wiſhed well to heaven, ſo did he that came kneeling to our Saviour with good master, &c. but they ſtuck at the hardſhip of holineſſe, without which there is no heaven to be had: they would not come off here, and therefore gat nothing by their ſhort-winded wiſhes. Solomon compares ſuch ſluggards to the door, that turns on the hinges,Virtutem exoptant contabeſcu[illegible: 1 letter]t que relictà. Perſ. but yet hangs ſtill upon them, it comes not off for all the turnings.

Verſe 12. It is accepted] Sic minimo capitur thuris honore Deus. Noahs Sacrifice could not be great, yet was greatly accepted. Jacob bad his ſons take a little of every good thing, and carry for a preſent to the Lord of Aegypt. Saul and his ſervant preſent Samuel with the fourth part of a ſhekel, to the value of about our five-pence. Thankfulneſſe (they had learned) was not meaſured by God and good men by the weight, but by the will of the retributour. God cals for that which a mans heart inclines him to do, be it more, be it leſſe: ſo low doth his highneſſe ſtoop to our meanneſſe; preferring the willingneſſe of the minde, before the worthineſſe of the work.

Verſe 13. [non-Latin text not transcribed]. And you burdened] Gr. Pinched or preſſed, viz. with poverty.

Verſe 14. Your abundance] That your cup may overflow into their leſſer diſhes, that your ſuperfluities both in reſpect of the neceſſity of nature and exigency of eſtate (as the Schoolmen ſpeak) may ſupply the wants of Gods poor afflicted.

A ſupply for your want] Thoſe that lend mercy may have need to borrow. The Shunamite that refuſed once to be ſpoken for to the King by the Prophet, little thought ſhe ſhould afterwards have craved that curteſie of his man Gehezi. Thoſe that ſtand faſteſt upon earth, have but ſlippery footing: No man can ſay, that he ſhall not need friends. Pythias was ſo wealthy a man, that he was able to entertain Xerxes his whole Army conſiſting of a million of men: yet afterwards he became ſo poor that he wanted bread.

Verſe 15. He that had gathered much] He that was ſo nimble as to gather more then his neighbour, was to ſupply his neighbour, that every man might have his Omer. Now the equity of this law being common and perpetuall, the Apoſtle draweth his argument from it. Riches, ſaith one, are but as Manna: thoſe that gathered more of it, had but enough to ſerve their turn (or if they gathered more, 'twas but a trouble and annoyance to them) and they that gathered leſſe had no want. Let the rich account themſelves the poor mans ſtewards. With-hold not good from the owners thereof (the poor) when it is in the power of thy hand to do it.

Verſe 16. But thanks be to God] Deo gratias was ever in Pauls mouth, and in Auſtins, and ſhould be in ours.

Verſe 17. But being more forward] A good heart is ready to every good work, waiting the occaſions thereof, Tit. 3.1. as the Bee, ſo ſoon as ever the Sun breaks forth, flies abroad to gather honey and wax.

Verſe 18. Whoſe praiſe is in the Gospel] S. Luke, likely, who wrote firſt Goſpel, as ſome gather out of Luke 1.1. and whom Ambroſe highly commendeth for the moſt clear and diſtinct Goſpel-writer.

Verſe 19. Choſen of the Churches] This compared with Act. 13.1, 2. it may ſeem the Apoſtle meaneth not Luke, but Barnabas: though others think Timothy. Danae in 1 Tim. 612. [non-Latin text not transcribed].

Verſe 20. Avoiding this] As ſhipmen avoid a rock or ſhelf: for it is a ſeafaring terme, and ſhews how ſhie we ſhould be doing ought, that may render our honeſty ſuſpected. Ego ſi bonam famam ſervaſſo, ſat dives ero, ſaid he in the Comedy.

Verſe 21. Providing] Projecting, procuring. [non-Latin text not transcribed] A good name is a great bleſſing, and therefore the ſame word in Hebrew ſignifieth both, Prov. 28.20. [non-Latin text not transcribed]

Verſe 22. Whom we have oft] Some are of opinion that Luke is here deciphered rather then verſ. 19. Whoever it was, it is much for his honour, that Apelles-like he was approved in Chriſt,Rom. 16. and active for the Church.

Verſe 23. Meſſengers] Gr. Apoſtles, Emandati, Ambaſſadours of ſpeciall and high emploiment.

The glory of Chriſt] So the Church is called the glory, Iſa. 4.5. Gods glory, Iſa. 46.13. a crown of glory, and a roiall diadem in the hand of Jehovah, Iſa. 62.3. The throne of God, Exod. 17.16. The throne of glory, Jer. 4.21. The ornament of God, yea the beauty of his ornament, ſet in Majeſty, Ezek. 7.20. There is not ſo much of the glory of God (ſaith one) in all his works of creation and providence, as in one gracious action that a Chriſtian performs. [non-Latin text not transcribed].

Verſe 24. Wherefore ſhew ye] As by an ocular demonſtration, or as by pointing the finger.

Before the Churches] In the face of the Churches, whoſe eyes are now full ſet upon you, [non-Latin text not transcribed]. to ſee what entertainment ye will give to their meſſengers. A Chriſtian is like a cryſtall glaſſe, with a lamp in the midſt.

Moreover, brethren, we do you to wit. We make known to you; we inform you. The phrase, "we do you to Wit," is used in Tindal's translation, and means, "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality.

Of the grace of God, etc. The favour which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the wants of the poor saints at Jerusalem. The word "grace" (χαριν) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed mast mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints at Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God" means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied,

(1.) that a disposition to contribute to the cause of benevolence is to be traced to God. He is its Author. He excites it. It is not a plant of native growth in the human heart; but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.

(2.) It is a favour bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favour of God, than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the wants of our fellow-men. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favour shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favour of God, if they should contribute in like manner.

The churches of Macedonia. Philippi, Thessalonica, Berea. For an account of Macedonia, Acts 16:9; Rom 15:26. Of these churches, that at Philippi seems to have been most distinguished for liberality, (Php 4:10,15,16,18,) though it is probable that other churches contributed according to their ability, as they are commended (comp. 2Cor 9:2) without distinction.

(*) "to wit" "We make known to you" (a) "churches of Macedonia" 2Cor 9:2,4

How that, in a great trial of affliction. When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which Was excited against them, probably by the Jews. Acts 16:20, 17:5.

The abundance of their joy. Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others.

And their deep poverty. Their very low estate of poverty was made to contribute liberally to the wants of others. It is implied here,

(1.) that they were very poor--a fact arising probably from the consideration that the poor gene- rally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions. Comp. Heb 10:34.

(2.) That notwithstanding this they were enabled to make a liberal contribution--a fact demonstrating that a people can do much even when poor, if all feel disposed to do it, and that afflictions are favourable to the effort. And,

(3.) that one cause of this was the joy which they had even in their trials. If a people have the joys of the gospel; if they have the consolations of religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labour with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence.

Abounded. They contributed liberally. Their joy was manifested in a large donation, notwithstanding their poverty.

Unto the riches of their liberality, Marg., "simplicity." The word (απλοτης) here used, means properly sincerity, candour, probity; then Christian simplicity, integrity; then liberality. See Rom 12:8, (Marg.;) 2Cor 9:11,13. The phrase, "riches of liberality," is a Hebraism, meaning rich or abundant liberality; The sense is, their liberality was much greater than could be expected from persons so poor; and the object of the apostle is to excite the Corinthians to give liberally by their example.

(b) "deep poverty" Mk 12:44 (1) "liberality" "simplicity"

For to their power. To the utmost of their ability.

I bear record. Paul had founded those churches, and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition.

Yea, and beyond their power. Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, "I have performed all, even with an industry beyond my power." The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the wants of others.

Of themselves, αυθαιρετοι. Acting from choice; self-moved; voluntarily; of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. "God loveth a cheerful giver," 2Cor 9:7; and from all the accounts which we have of these churches in Macedonia, it is evident that they were greatly distinguished for their cheerful liberality.

Praying us with much entreaty. Earnestly entreating me to receive the contribution, and convey it to the poor and afflicted saints in Judea.

And take upon us the fellowship of the ministering to the saints. Greek, "that we would take the gift and the fellowship of the ministering to the saints." They asked of us to take part in the labour of conveying it to Jerusalem. The occasion of this distress which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred in the time of Claudius Caesar. Acts 11:28. Barnabas was associated with Paul in conveying the contribution to Jerusalem, Acts 11:30. Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person shoed be associated with him, 2Cor 8:20, 1Cor 16:3,4.

(e) "fellowship" Acts 11:29, Rom 15:25,26

And this they did, etc. They did not give what we expected only. We knew their poverty, and we expected only a small sum from them.

Not as we hoped. Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done.

But first gave their own selves to the Lord. They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his. And where a people honestly and truly devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity.

And unto us by the will of God. That is, they gave themselves to us to be directed in regard to the contribution to be made. They complied with our wishes and followed our directions. The phrase, "by the will of God," means evidently that God moved them to this, or that it was to be traced to his direction and providence. It is one of the instances in which Paul traces everything that is right and good to the agency and direction of God.

(*) "Hoped" "expected"

Insomuch. The sense of this passage seems to be this: "We were encouraged by this unexpected success among the Macedonians. We were surprised at the extent of their liberality. And encouraged by this, we requested Titus to go among you and finish the collection which you had proposed, and which you had begun. Lest you should be outstripped in liberality by the comparatively poor Macedonian Christians, we were anxious that you should perform what you had promised and contemplated; and we employed Titus, therefore, that he might go at once and finish the collection among you."

The same grace also. Marg., "gift." 2Cor 8:1. The word refers to the contribution which he wished to be made.

(1) "same grace" "gift" (+) "grace also" "liberally"

Therefore, as ye abound in every thing. 1Cor 1:6. Paul never hesitated to commend Christians, where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character.

In faith. In the full belief of the truth and obligation of the gospel.

And utterance. In the ability to instruct others; perhaps referring to their power of speaking foreign languages, 1Cor 14.

And knowledge. The knowledge of God, and of his truth.

And in all diligence. Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this epistle.

And in your love to us. Manifested by the readiness with which you received our commands. See 2Cor 7:4,6,7,11,16. See that ye abound in this grace also. The idea here is, that eminence in spiritual endowments of any kind, Or in any of the traits of the Christian character, should lead to great benevolence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.

(a) "abound" 1Cor 1:5 (++) "grace" "liberality"

I speak not by commandment. This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give. 2Cor 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. Men cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts, and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.

But by occasion of the forwardness of others. I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.

And to prove the sincerity of your love. The apostle does not specify here what "love" he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all men as we have opportunity. The most substantial evidence of that love is when we are willing to part with our property, or with whatever is valuable to us, to confer happiness and salvation on others.

(b) "by commandment" 1Cor 7:6 (&) "commandment" "by way of commandment" (|) "frowardness" "diligence"

For ye know, etc. The apostle Paul was accustomed to illustrate every subject, and to enforce every duty, where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others. The idea is, that he who was Lord and Proprietor of the universe, and who possessed all things, was willing to leave his exalted station in the bosom of the Father and to become poor, in order that we might become rich in the blessings of the gospel, in the means of grace, and as heirs of all things; and that we who are thus benefited, and who have such an example, should be willing to part with our earthly possessions in order that we may benefit others.

The grace. The benignity, kindness, mercy, goodness. His coming in this manner was a proof of the highest benevolence.

Though he was rich. The riches of the Redeemer here referred to, stand opposed to that poverty which he assumed and manifested when he dwelt among men. It implies

(1.) his pre-existence, for he became poor. He had been rich; yet not in this world. He did not lay aside wealth here on earth after he had possessed it, for he had none. He was not first rich and then poor on earth, for he had no earthly wealth. The Socinian interpretation is, that he was "rich in power and in the Holy Ghost;" but it was not true that he laid these aside, and that he became poor in either of them. He had power, even in his poverty, to still the waves, and to raise the dead, and he was always full of the Holy Ghost. His family was poor; and his parents were poor; and he was himself poor all his life. This, then, must refer to a state of antecedent riches before his assumption of human nature; and the expression is strikingly parallel to that in Php 2:6, seq. "Who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation," etc.

(2.) He was rich as the Lord and Proprietor of all things. He was the Creator of all, (Jn 1:3, Col 1:16;) and as Creator he had a right to all things, and the disposal of all things. The most absolute right which can exist is that acquired by the act of creation; and this right the Son of God possessed over all gold, and silver, and diamonds, and pearls; over all earth and lands; over all the treasures of the ocean, and over all worlds. The extent and amount of his riches, therefore, is to be measured by the extent of his dominion over the universe; and to estimate his riches, therefore, we are to conceive of the sceptre which he sways over the distant worlds. What wealth has man that can compare with the riches of the Creator and Proprietor of all? How poor and worthless appears all the gold that man can accumulate, compared with the wealth of Him whose are the silver, and the gold, and the cattle upon a thousand hills?

Yet for your sakes. That is, for your sakes as a part of the great family that was to be redeemed. In what respect it was for their sake, the apostle immediately adds when he says, it was that they might be made rich. It was not for his own sake, but it was for our.

He became poor. In the following respects:

(1.) He chose a condition of poverty, a rank of life that was usually that of poverty. He "took upon himself the form of a servant," Php 2:7.

(2.) He was connected with a poor family. Though of the family and lineage of David, (Lk 9:4) yet the family had fallen into decay, and was poor. In the Old Testament he is beautifully represented as a shoot or sucker that starts up from the root of a decayed tree. Isa 11:1.

(3.) His whole life was a life of poverty. He had no home, Lk 9:58. He chose to be dependent on the charity of the few friends that he drew around him, rather than to create food for the abundant supply of his own wants. He had no farms or plantations; he had no splendid palaces; he had no money hoarded in useless coffers or in banks; he had no property to distribute to his friends. His mother he commended when he died to the charitable attention of one of his disciples,. (Jn 19:27;) and all his personal property seems to have been the raiment which he wore, and which was divided among the soldiers that crucified him. Nothing is more remarkable than the difference between the plans of the Lord Jesus and those of many of his followers and professed friends. He formed no plan for becoming rich, and he always spoke with the deepest earnestness of the dangers which attend an effort to accumulate property. He was among the most poor of the sons of men in his life; and few have been the men on earth who have not had as much as he had to leave to surviving friends, or to excite the cupidity of those who should fall heirs to their property when dead.

(4.) He died poor. He made no will in regard to his property, for he had none to dispose of. He knew well enough the effect which would follow if he had amassed wealth, and had left it to be divided among his followers. They were very imperfect; and even around the cross there might have been anxious discussion, and perhaps strife about it, as there is often now over the coffin and the unclosed grave of a rich and foolish father who has died. Jesus intended that his disciples should never be turned away from the great work to which he called them, by any wealth which he would leave them; and he left them not even a keepsake as a memorial of his name. All this is the more remarkable, from two considerations:

(a.) That he had it in his power to choose the manner in which he would come. He might have come in the condition of a splendid prince. He might have rode in a chariot of ease, or have dwelt in a magnificent palace. He might have lived with more than the magnificence of an oriental prince; and might have bequeathed treasures greater than those of Croesus or Solomon to his followers. But he chose not to do it.

(b.) It would have been as right and proper for him to have amassed wealth, and to have sought princely possessions, as for any of his followers. What is right for them would have been right for him. Men often mistake on this subject; and though it cannot be demonstrated that all his followers should aim to be as poor as he was, yet it is undoubtedly true that he meant that his example should operate constantly to check their desire of amassing wealth. In him it was voluntary; in us there should be always a readiness to be poor, if such be the,will of God; nay, there should be rather a preference to be in moderate circumstances, that we may thus be like the Redeemer.

That ye through his poverty might be rich. That is, might have durable and eternal riches, the riches of God's everlasting favour. This includes

(1.) the present possession of an interest in the Redeemer himself. "Do you see these extended fields?" said the owner of a vast plantation to a friend. "They are mine. All this is mine." "Do you see yonder poor cottage?" was the reply of the friend, as he directed his attention to the abode of a poor widow. "She has more than all this. She has CHRIST as her portion; and that is more than all." He who has an interest in the Redeemer has a possession that is of more value than all that princes can bestow.

(2.) The heirship of an eternal inheritance, the prospect of immortal glory, Rom 8:17.

(3.) Everlasting treasures, in heaven. Thus the Saviour compares the heavenly blessings to treasures, Mt 6:20. Eternal and illimitable wealth is theirs in heaven; and to raise us to that blessed inheritance was the design of the Redeemer in consenting to become poor. This, the apostle says, was to be secured by his poverty. This includes probably the two following things, viz.:

(1.) That it was to be by the moral influence of the fact that he was poor, that men were to be blessed. He designed by his example to counteract the effect of wealth; to teach men that this was not the thing to be aimed at; that there were more important purposes of life than to obtain money; and to furnish a perpetual reproof of those who are aiming to amass riches. The example of the Redeemer thus stands before the whole church and the world as a living and constant memorial of the truth that men need other things than wealth; and that there are objects that demand their time and influence other than the accumulation of property. It is well to have such an example; well to have before us the example of one-who never formed any plan for gain, and who constantly lived above the world. In a world where gain is the great object, where all men are forming plans for it, it is well to have one great model that shall continually demonstrate the folly of it, and that shall point to better things.

(2.) The word "poverty" here may include more than a mere want of property. It may mean all the circumstances of his low estate and humble condition; his sufferings and his woes. The whole train of his privations was included in this; and the idea is, that he gave himself to this lowly condition in order that by his sufferings he might procure for us a part in the kingdom of heaven. His poverty was a part of the sufferings included in the work of the atonement. For it was not the sufferings of the garden merely, or the pangs of the cross, that constituted the atonement; it was the series of sorrows and painful, acts of humiliation which so thickly crowded his life. By all these he designed that we should be made rich; and in view of all these the argument of the apostle is, we should be willing to deny ourselves to do good to others.

(c) "rich" Jn 1:1 (d) "became poor" Lk 9:58, Php 2:6,7 (e) "rich" Rev 3:18

And herein I give my advice. Not undertaking to command them, or to prescribe how much they should give. Advice will go much farther than commands on the subject of charities.

For this is expedient for you. συμφερει. That is, this will be of advantage to you; it will be profitable; it will be becoming. The idea is, that they were bound by a regard to consistency and to their own welfare, to perform what they had purposed. It became them; it was proper, and was demanded; and there would have been manifest disadvantages if it had not been done.

Who have begun before. Who commenced the collection a year before. See 2Cor 8:6. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.

Not only to do. Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.

But also to be forward. Marg., "willing." So the Greek, (τοθελειν). They were voluntary in this, and they set about it with vigorous and determined zeal and courage. There was a resolute determination in the thing, and a willingness and heartiness in it which showed that they were actuated by Christian principle. Consistency, and their own reputation and advantage, now demanded that they should complete what they had begun.

(1) "forward" "willing"

As there was a readiness to will. Now accomplish the thing, and be not satisfied with having begun it. Do not suppose that the intention was sufficient, or that you are now released from the obligation. A year indeed has elapsed; but the necessity of the aid for the poor has not ceased. The sentiment here is, that if we have felt it our duty to aid in a cause of benevolence, and have commenced it, and have then been interrupted in executing our purpose, we should seize the first favourable opportunity to accomplish what we had designed. We should not regard ourselves as released from our obligation; but should, from a regard to consistency and our obligation to God, accomplish what we had intended.

Out of that which ye have. According to your ability. See 2Cor 8:12. It should be in proportion to your means.

(a) "perform the doing" 1Timm 6:19, Heb 13:16, Jas 2:15,16

For if there be first a willing mind. If there is a readiness, (προθυμια,) a disposition to give; if the heart is in it, then the offering will be acceptable to God, whether you be able to give much or little. A willing mind is the first consideration. No donation, however large, can be acceptable where that does not exist; none, however small, can be otherwise than acceptable where that is found. This had relation, as used by Paul, to the duty of almsgiving; but the principle is as applicable to everything in the way of duty. A willing mind is the first and main thing. It is that which God chiefly desires, and that without which everything else will be offensive, hypocritical, and vain. 2Cor 9:7.

It is accepted. Doddridge, Rosenmuller, Macknight, and some others apply this to the person, and render it, "he is accepted;" but the more usual, and the more natural interpretation, is to apply it to the gift--it is accepted. God will approve of it, and will receive it favourably.

According to that a man hath, etc. He is not required to give what he has not. His obligation is proportioned to his ability. His offering is acceptable to God according to the largeness and willingness of his heart, and not according to the narrowness of his fortune.--Locke. If the means are small, if the individual is poor, and if the gift shall be therefore small in amount, yet it may be proof of a larger heart, and of more true love to God and his cause, than when a much more ample benefaction is made by one in better circumstances. This sentiment the Saviour expressly stated and defended in the case of the poor widow, Mk 12:42-44, Lk 21:1-4. She who had cast in her two mites into the treasury, had put in more than all which the rich men-had contributed, for they had given of their abundance, but she had cast in all that she had, even all her living. The great and obviously just and equal principle here stated, was originally applied by Paul to the duty of giving alms. But it is equally true and just as applied to all the duties which we owe to God. He demands

(1.) a willing mind, a heart disposed to yield obedience. He claims that our service should be voluntary and sincere, and that we should make an unreserved consecration of what we have.

(2.) He demands only what we have power to render. He requires a service strictly according to our ability, and to be measured by that. He demands no more than our powers are fitted to produce; no more than we are able to render. Our obligations in all cases are limited by our ability. This is obviously the rule of equity; and this is all that is anywhere demanded in the Bible, and this is everywhere demanded. Thus our love to Him is to be in proportion to our ability, and not to be graduated by the ability of angels or other beings. "And thou shalt love the Lord thy God with ALL THY heart, and with all THY soul, and with all THY mind, and with all THY strength," Mk 12:30. Here the obligation is limited by the ability, and the love is to be commensurate with the ability. So of repentance, faith, and of obedience in any form. None but a tyrant ever demands more than can be rendered; and to demand more is the appropriate description of a tyrant, and cannot appertain to the ever-blessed God.

(3.) If there is any service rendered to God, according to the ability, it is accepted of him. It may not be as much or as valuable as may be rendered by beings of higher powers; it may not be as much as we would desire to render, but it is all that God demands, and is acceptable to him. The poor widow was not able to give as much as the rich man; but her offering was equally acceptable, and might be more valuable, for it would be accompanied with her prayers. The service which we can render to God may not be equal to that which the angels render; but it may be equally appropriate to our condition and our powers, and may be equally acceptable to God. God may be as well pleased with the sighings of penitence, as the praises of angels; with the offerings of a broken and a contrite heart, as with the loud hallelujahs of unfallen beings in heaven.

(b) "if there be first" Lk 21:3

For I mean not that other men be eased, etc. I do not intend that others should be eased in order to relieve you. Literally, "Not that there should be rest (ανεσις, a letting loose, remission, relaxation) to others, but affliction (θλιψις) to you." Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia, (2Cor 8:2;) and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.

But by an equality. On just and equal principles.

That now at this time, etc. That at the present time your abundance may be a supply for your wants. The idea is this: Corinth was then able to give liberally, but many of the other churches were not. They were poor, and perhaps persecuted and in affliction. But there might be great reverses in their condition. Corinth might be reduced from its affluence, and might itself become dependent on the aid of others, or might be unable to contribute any considerable amount for the purposes of charity. The members of the church in Corinth, therefore, should so act in their circumstances of prosperity, that others would be disposed to aid them should their condition ever be such as to demand it. And the doctrine here taught is,

(1.) that the support of the objects of benevolence should be on equal principles. The rich should bear an equal and fair proportion; and if more frequent demands are made on their benefaction than on others, they should not complain.

(2.) Christians should contribute liberally while they have the means. In the vicissitudes of life, no one can tell how soon he may be unable to contribute, or may even be dependent on the charity of others himself. A change in the commercial world; losses by fire or at sea; want of success in business; loss of health, and the failure of his plans, may soon render him unable to aid the cause of benevolence. While he is prospered, he should embrace every opportunity to do good to all. Some of the most painful regrets which men ever have, arise from the reflection that when prospered they were indisposed to give to benefit others, and when their property is swept away they become unable. God often sweeps away the property which they were indisposed to contribute to aid others, and leaves them to penury and want. Too late they regret that they were not the liberal patrons of the objects of benevolence when they were able to be.

That there may be equality. That all may be just and equal. That no unjust burden should be borne by any one portion of the great family of the redeemed. Every Christian brother should bear his due proportion.

As it is written. See Ex 16:18.

He that had gathered much, etc. This passage was originally applied to the gathering of manna by the children of Israel. The manna which fell around the camp of Israel was gathered every morning. All that were able were employed in gathering it; and when it was collected, it was distributed in the proportion of an omer, or about five pints to each man. Some would be more active and more successful than others. Some by age or infirmity would collect little; probably many by being confined to the camp would collect none. They who had gathered more than an omer, therefore, would in this way contribute to the wants of others, and would be constantly manifesting a spirit of benevolence. And such was their willingness to do good in this way, such their readiness to collect more than they knew would be demanded for their own use, and such the arrangement of Providence in furnishing it, that there was no want; and there was no more gathered than was needful to supply the demands of the whole. Paul applies this passage, therefore, in the very spirit in which it was originally penned, he means to say that the rich Christians at Corinth should impart freely to their poorer brethren. They had gathered more wealth than was immediately necessary for their families or themselves. They should, therefore, impart freely to those who had been less successful. Wealth, like manna, is the gift of God. It is like that spread by his hand around us every day. Some are able to gather much more than others. By their skill, their health, their diligence, or by providential arrangements, they are eminently successful. Others are feeble, or sick, or aged, or destitute of skill, and are less successful. All that is obtained is by the arrangement of God. The health, the strength, the skill, the wisdom by which we are enabled to obtain it, are all his gift. That which is thus honestly obtained, therefore, should be regarded as his bounty, and we should esteem it a privilege daily to impart to others less favoured and less successful. Thus society will be bound more closely together. There will be, as there was among the Israelites, the feelings of universal brotherhood. There will be on the one hand the happiness flowing from the constant exercise of the benevolent feelings; on the other the strong ties of gratitude. On the one hand the evils of poverty will be prevented, and on the other the not less, though different, evils resulting from superabundant wealth. Is it a forced and unnatural analogy also to observe, that wealth, like manna, corrupts by being kept in store? Manna, if kept more than a single day, became foul and loathsome. Does wealth, hoarded up when it might be properly employed--wealth that should have been distributed to relieve the wants of others--become corrupting in its nature, and offensive in the sight of holy and benevolent minds? Comp. Jas 5:2-4. Wealth, like manna, should be employed in the service which God designs--employed to diffuse everywhere the blessings of religion, comfort, and peace.

(a) "written" Ex 16:18 (*) "lack" "want"

But thanks be to God. Paul regarded every right feeling, and every pure desire--every inclination to serve God or to benefit a fellow-mortal--as the gift of God. He therefore ascribes the praise to Him that Titus was disposed to show an interest in the welfare of the Corinthians.

The same earnest care. The earnest care here referred to was that the Corinthians might complete the collection, and finish what they had proposed. Titus was willing to undertake this, and see that it was done.

For you. For your completing the collection. Paul represents it as being done for them, or for their welfare. The poor saints in Judea, indeed, were to have the immediate benefit of the contribution; but it was a privilege for them to give, and Paul rejoiced that they had that privilege. A man who presents to Christians a feasible object of benevolence, and who furnishes them an opportunity of doing good to others, is doing good to them, and they should esteem it an act of kindness done to them.

For indeed he accepted the exhortation. He cheerfully complied with the exhortation which I gave him, to wit, to visit you, and excite you to this good work.

But being more forward. More disposed to do this than I had supposed. The idea here is, that he was very ready to engage in this; he was more ready to engage in it than Paul was to exhort him to it; he anticipated his request; he had already resolved to engage in it.

Of his own accord he went, etc. he went voluntarily, and without urging. The ground of Paul's thankfulness here seems to have been this: he apprehended, probably, some difficulty in obtaining the collection there, he was acquainted with the distracted state of the church, and feared that Titus might have some reluctance to engage in the service, lie was therefore very agreeably surprised when he learned that Titus was willing to make another journey to Corinth, and to endeavour to complete the collection.

(b) "brother" 2Cor 12:18 (c) " " 1Cor 16:3,4

And we have sent with him the brother. It has been generally supposed that this anonymous brother was Luke. Some have supposed, however, that it was Mark; others that it was Silas or Barnabas. It is impossible to determine with certainty who it was; nor is it material to know. Whoever it was, it was some one well known, in whom the church at Corinth could have entire confidence. It is remarkable that though Paul mentions him again, 2Cor 12:18, he does it also in the same manner, without specifying his name. The only circumstances that can throw any light on this are,

(1.) that Luke was the companion and intimate friend of Paul, and attended him in his travels. From Acts 16:10,11, where Luke uses the term "we," it appears that he was with Paul when he first went into Macedonia; and, from Acts 16:16, it is clear that he went with Paul to Philippi. From Acts 17:1, where Luke alters his style, and uses the term "they," it is evident that he did not accompany Paul and Silas when they went to Thessalonica, but either remained at Philippi, or departed to some other place, he did not join them again until they went to Troas, on the way to Jerusalem, Acts 20:5. In what manner Luke spent the interval is not known. Macknight supposes that it might have been in multiplying copies of his gospel for the use of the churches. Perhaps also he might have been engaged in preaching, and in services like that in the case before us.

(2.) It seems probable that Luke is the person referred to by the phrase, "whose praise is in the gospel throughout all the churches." This would be more likely to be applied to one who had written a gospel, or a life of the Redeemer, that had been extensively circulated, than to any other person. Still it is by no means certain that he is the person here referred to, nor is it of material consequence.

Whose praise. Who is well known and highly esteemed.

Is in the gospel. Either for writing the gospel, or for preaching the gospel. The Greek will bear either construction. In some way he was celebrated for making known the truths of the gospel.

And not that only. Not only is he esteemed on account of other services which he has rendered by his preaching and writings; but he has had a new mark of the confidence of the churches in being appointed to convey the collection to Jerusalem.

Chosen of the churches. Chosen by the churches. Many concurred in the choice, showing that they had entire confidence in him. Paul had been unwilling to have charge of this contribution alone, 1Cor 16:3,4, comp. 2Cor 8:20, and he had procured the appointment of some one to undertake it. Probably he expected that the church at Corinth would concur in this appointment.

With this grace. Marg. "gift." See 2Cor 8:1. The word here refers to the alms, or the collection which had been made.

Which is administered by us. That is, which is undertaken by us. Paul had been the instrument of procuring it.

To the glory of the same Lord. The Lord of us all. The design was to promote the glory of the Lord, by showing the influence of religion in producing true benevolence.

And declaration of your ready mind. That is, to afford you an opportunity of evincing your readiness to do good to others, and to promote their welfare.

(1) "grace" "gift" (d) "to the glory of the same Lord" 2Cor 4:15

Avoiding this. That is, I intend to prevent any blame from being cast upon me in regard to the management of these funds. For this purpose Paul had refused to have the entire management of the funds, (see 1Cor 16:3,4,) and had secured the appointment of one who had the entire confidence of all the churches.

That no man should blame us. That no one should have any occasion to say that I had appropriated it to my own use, or contrary to the will of the donors. Paul felt how dangerous it was for ministers to have much to do with money matters, he had a very deep impression of the necessity of keeping his own character free from suspicion on this subject, he knew how easy it might be for his enemies to raise the charge that he had embezzled the funds, and appropriated them to his own use. He therefore insisted on having associated with him some one who had the entire confidence of the churches, and who should be appointed by them, and thus he was certain of being for ever free from blame on the subject: a most important example for all ministers in regard to the pecuniary benefactions of the churches.

In this abundance, etc. In this large amount which is contributed by the churches, and committed to our disposal. Large sums of money are in our time committed to the ministers of the gospel, in the execution of the objects of Christian benevolence. Nothing can be more wise than the example of Paul here, that they should have associated with them others who have the entire confidence of the churches, that there may not be occasion for slander to move her poisonous tongue against the ministers of religion.

Providing for honest things. The expression here used occurs Rom 12:17. Rom 12:17. In that place, however, it refers to the manner in which we are to treat those who injure us; here it refers to the right way of using property; and it seems to have been a kind of maxim by which Paul regulated his life--a vade mecum that was applicable to everything. The sentiment is, that we are to see to it beforehand, that all our conduct shall be comely or honest. The word rendered "providing for," (προνοουμενοι,) means foreseeing, or perceiving beforehand; and the idea is, that we are to make it a matter of previous calculation, a settled plan, a thing that is to be attended to of set design. In the middle voice, the form in which it occurs here, it means to provide for in one's own behalf; to apply one's self to anything; to practise diligently.--Robinson. The word rendered "things honest" (καλα) means, properly, beautiful or comely. The idea which is presented here is, that we are to see beforehand, or we are to make it a matter of set purpose, that what we do shall be comely; that is, just, honourable, correct, not only in the sight of the Lord, but in the sight of men. Paul applies this in his own case to the alms which were to be intrusted to him. His idea is, that he meant so to conduct [himself] in the whole transaction, as that his conduct should be approved by God, but that it should also be regarded as beautiful or correct in the sight of men. He knew how much his own usefulness depended on an irreproachable character. He, therefore, procured the appointment of one who had the entire confidence of the churches to travel with him. But there is no reason for confining this to the particular case under consideration. It seems to have been the leading maxim of the life of Paul, and it should be of ours. The maxim may be applied to everything which we have to do; and should constantly regulate us. It may be applied to the acquisition and use of property; to the discharge of our professional duties; to our intercourse with others; to our treatment of inferiors and dependents; to our charities, etc.: in all of which we should make it a matter of previous thought, of earnest diligence, that our conduct should be perfectly honest and comely before God and man. Let us learn from this verse also, that ministers of the gospel should be especially careful that their conduct in money matters, and especially in the appropriation of the charities of the church, should be above suspicion. Much is often intrusted to their care, and the churches and individual Christians often commit much to their discretion. Their conduct in this should be without reproach; and in order to this, it is well to follow the example of Paul, and to insist that others who have the entire confidence of the churches should be associated with them. Nothing is easier than to raise a slanderous report against a minister of the gospel; and nothing gratifies a wicked world more than to be able to do it--and perhaps especially if it pertains to some improper use of money. It is not easy to meet such reports when they are started; and a minister, therefore, should be guarded, as Paul was, at every possible point, that he may be freed from that "whose breath outvenoms all the worms of Nile"-- SLANDER.

(e) "honest things" Rom 12:17, Php 4:8, 1Pet 2:12 (*) "things" "things which are good"

And we have sent with them our brother. Who this was is wholly unknown, and conjecture is useless. Some have supposed that it was Apollos, others Silas, others Timothy. But there are no means of ascertaining who it was; nor is it material. It was some one in whom Paul had entire confidence.

Whom we have oftentimes proved diligent. Of whom we have evidence that he has been faithful. It is evident, therefore, that he had been the companion and fellow-labourer of Paul.

But now much more diligent, etc. Who will now prove himself much more diligent than ever before.

Upon the great confidence, etc. Marg., "he hath." The margin is doubtless the 'more correct reading' here. The idea is, that this brother had great confidence in the Corinthians that they would give liberally, and that he would, therefore, evince special diligence in the business.

(1) "I have" or "he hath"

Whether any do enquire of Titus. It is to be observed that the words "any do inquire" are not in the original; nor is it clear that these are the most proper words to be introduced here. The Greek may mean either "if any do inquire about Titus," or it may mean "if anything is to be said about Titus." The sense of the passage may either be, that some of the faction at Corinth might be disposed to inquire about the authority of Titus to engage in this work, or that Paul having said, so much in commendation of the persons who went with Titus, it seemed proper to say something in his favour also. The idea is, "If any inquiry is made from any quarter about him, or if it is necessary from any cause to say anything about him, I would say he is my partner," etc.

He is my partner, etc. He partakes with me in preaching the gospel, and in establishing and organizing churches. Comp. Tit 1:5. To the Corinthians this fact would be a sufficient commendation of Titus.

Or our brethren be enquired of. That is, the brethren who accompanied Titus. If any inquiry was made about their character, or if it was necessary to say anything in regard to them.

They are the messengers of the churches. They have the entire confidence of the churches, having been selected and appointed by them to a work of labour and responsibility. Comp. Php 2:25. The words here rendered "messengers of the churches," are in the original "apostles of the churches," (αποστολοιεκκλησιων.) The word apostles here is used evidently in its proper sense, to denote one who is sent out to transact any business for others, or as an agent or legate. These persons were not apostles in the technical sense: and this is an instance where the word is applied in the New Testament to those who had no claim to the apostolic office. It is also applied in a similar way to Apollos and Barnabas, though neither, strictly speaking, was an apostle.

And the glory of Christ. That is, they have a character so well known and established for piety, they are so eminent Christians, and do such honour to the Christian name and calling, that they may be Called the glory of Christ. It is an honour to Christ that he has called such persons into his church, and that he has so richly endowed them. Every Christian should so live as that it would appear to all the world that it was an honour and glory to the Redeemer that he had such followers; an honour to his gospel that it had converted such and brought them into his kingdom. It is sufficient honour, moreover, to any man to say that he is "the glory of Christ." Such a character should be, and will be, as it was ere, a recommendation sufficient for any to secure them the confidence of others.

(a) "messengers" Php 2:25

Wherefore shew ye to them, etc. By a liberal contribution in the cause in which they are engaged, and for which they have come among you now, furnish the evidence that you love me and the Christian cause, and show that I have not boasted of you in vain.

The proof of your love. Your love to me, to God, to the cause of religion. 2Cor 8:8.

And of our boasting, etc. My boasting that you would give liberally to the object. 2Cor 7:14. Let it now be seen that my boasting was well founded, and that I properly understood your character, and your readiness to contribute to the objects of Christian benevolence.

(b) "boasting" 2Cor 7:14 (*) "behalf" "account"

REMARKS on 2nd Corinthians Chapter 8

(1.) Let us bear in mind that a disposition to be liberal proceeds only from God, 2Cor 8:1. The human heart is by nature selfish, and indisposed to benevolence. It is only by the grace of God that men are excited to liberality; and we should therefore pray for this, as well as for all other graces. We should beseech God to remove selfishness from our minds; to dispose us to feel as we should feel for the wants of others, and to incline us to give just what we ought to give to relieve them in trouble, and to promote their temporal and eternal welfare.

(2.) It is an inestimable blessing when God gives a spirit of liberality to the church, 2Cor 8:1. It should be regarded as a proof of his special favour, and as an evidence of the prevalence of the principles of true religion.

(3.) Men are often most liberal when in circumstances of distress, perplexity, and affliction, 2Cor 8:2. Prosperity often freezes the heart, but adversity opens it. Success in life often closes the hand of benevolence, but adversity opens it. We are taught to feel for the sufferings of others by suffering ourselves; and in the school of adversity we learn invaluable lessons of benevolence which we should never acquire in prosperity. If you want the tear of sympathy, if you want aid in a good cause, go to a man in affliction, and his heart is open. And hence it is that God often suffers his people to pass through trials in order that they may possess the spirit of large and active benevolence.

(4.) If Christians desire to be liberal they must first devote themselves to God, 2Cor 8:5. If this is not done they will have no heart to give, and they will not give. They will have a thousand excuses ready, and there will be no ground of appeal which we can make to them: True liberality is always based on the fact that we have given ourselves wholly to God.

(5.) When Christians have honestly devoted themselves to God, it will be easy to contribute liberally to the cause of benevolence, 2Cor 8:5. They will find something to give; or if they have nothing now, they will labour and deny themselves in order that they may have something to give. If every professed Christian on earth had honestly given himself to God, and should act in accordance with this, the channels of benevolence would never be dry.

(6.) We should compare ourselves in the matter of benevolence with the churches here referred to, 2Cor 8:3. They were poor; they were in deep affliction, and yet they contributed all in their power, and beyond their power. Do we do this? Do we give according to our ability? Do we deny ourselves one comfort--withhold one gratification-- curtail one expense which fashion demands, in order that we may have the means of doing good? Oh, if every Christian would give according to his ability to the sacred cause of charity, how soon would the means be ample to place the Bible in every family on the globe, to preach the gospel in every country, and to maintain all the institutions which the cause of humanity needs in this and in other lands!

(7.) The Christian character is incomplete unless there is a spirit of large and liberal beneficence, 2Cor 8:7. This is indispensable to the proper symmetry of the Christian graces, and this should be cultivated in order to give beauty and completeness to the whole. Yet it cannot be denied that there are true Christians where this is wanting. There are those who give every other evidence of piety; who are men of prayer, and who evince humility, and who are submissive in trials, and whose conversation is that of Christians, who are yet sadly deficient in this virtue. Either by an original closeness of disposition, or by a defect of education, or by want of information in regard to the Objects of Christian benevolence, they are most stinted in their benefactions, and often excite the amazement of others that they give so little to the cause of benevolence. Such persons should be entreated to carry out their Christian character to completion. As they abound in other things, they should abound in this grace also. They are depriving themselves of much comfort, and are bringing much injury on the cause of the Redeemer while they refuse to sustain the great objects of Christian charity: No Christian character is symmetrical or complete, unless it is crowned with the spirit of large and comprehensive benevolence towards every object that tends to promote the temporal and eternal welfare of man.

(8.) The sincerity of our love should be tested, and will be, by our readiness to deny ourselves to do good to others, 2Cor 8:8. The love of the Lord Jesus was tested in that way; and there can be no true love to God or man, where there is not a readiness to contribute of our means for the welfare of others. If we love the Redeemer, we shall devote all to his service; if we love our fellow-men, we shall evince our "sincerity" by being willing to part with our earthly substance to alleviate their woes, enlighten their ignorance, and save their souls.

(9.) Let us imitate the example of the Lord Jesus, 2Cor 8:9. He was rich, yet he became poor; and, oh! How POOR! Let the rich learn to copy his example, and be willing to part with their abundant and superfluous wealth in order that they may relieve and benefit others. That man is most happy, as well as most useful, who most resembles the Redeemer; that man will be most happy who stoops from the highest earthly elevation to the lowest condition, that he may minister to the welfare of others.

(10.) Charity should be voluntary, 2Cor 8:12. It should be the free and spontaneous offering of the heart; and the first promptings of the heart, before the pleadings of avarice come in, and the heart grows cold by the influence of returning covetousness, are likely to be the most correct.

(11.) Charity should be in an honest proportion to our means, 2Cor 8:12. It should be according to what a man hath. God has left the determination of this proportion to every individual, responsible to him alone. He has not told us how much we shall give, or in what proportion we shall give; but he has left it for every individual to decide what he may give, and what he ought to give.

(12.) If men do not give according to their means, they must answer for it to God. Every man may have opportunity to contribute to relieve others, if he will open his heart and ears to the cries of a suffering and a dying world. No man can complain that he has no opportunity to give; or that he may not procure for his own soul all the blessings which can be produced by the most large and liberal benevolence.

(13.) Men have no excuse for being lost, 2Cor 8:12. If God required more of them than they could render, they would have. They would not be to blame. They might be sufferers and martyrs in hell, but no one would blame them. But the sinner can never have any such excuse. God never required any more of him than he had power to render; and if he dies, it will be his own fault, and the throne of God will still be spotless and pure.

(14.) God's government is an equal, and just, and good government, 2Cor 8:12. What can be more equitable than the principle that a man is accepted according to what he has? What ground of complaint can the sinner have in regard to this administration?

(15.) The churches should bear their just proportion in the cause of Christian beneficence, 2Cor 8:13-15. There are great interests of charity which MUST be sustained. The world cannot do without them. Not only must the poor be provided for, but the cause of temperance, and of Sabbath-schools, and of missions must be sustained. Bibles must be distributed, and men must be educated for the ministry, and the widow and the fatherless must be the objects of Christian benevolence. These burdens, if they are burdens, should be equally distributed. The rich should furnish their fair proportion in sustaining them; and those in more moderate circumstances must do their fair proportion also in sustaining them. If this were done, all the objects of Christian benevolence could be sustained, and they would in fact not be burdensome to the churches. With infinite ease all might be contributed that is necessary to send the gospel around the world.

(16.) Ministers of the gospel should have as little as possible to do with money matters, 2Cor 8:19-21. While they should be willing, if it is necessary, to be the almoners of the churches, and should esteem it a privilege to be the means of conveying to the poor and needy, and to the great cause of benevolence, what the churches may choose to commit to them, yet they should not covet this office; they should not show any particular desire for it; nor should they do it unless, like Paul, they have the most ample security that the voice of slander can never be raised in regard to their management. Let them see to it that they have persons associated with them who have the entire confidence of the churches; men who will be responsible also, and who will be competent witnesses of the manner in which they discharge their duty. In all things ministers should be pure. On few points is there more danger that the enemy will endeavour to take advantage, and to injure their character, than in regard to their abuse of funds intrusted to their care.

(17.) Let all Christians so live that it may be honestly said of them, they are "the glory of Christ," 2Cor 8:23. Let them aim so to live that it will be esteemed to be an honour to the Redeemer that he called them into his kingdom, and that he so richly endowed them by his grace. This would be a commendation to all men where they might go; to say this is enough to say of any man. None can have a higher character than to have it said with truth of him, "He is the glory of Christ; he is an honour to his Redeemer and to his cause."

The first argument which our apostle makes use of to excite the charity of the Corinthians, is drawn from the example of the Macedonians, into whose hearts God had poured that excellent grace of charity: insomuch that the churches of Philippi, Thessalonica, Berea and other churches in the region of Macedonia, though under great trials and afflictions themselves, yet such was their joy in, and their affection to the Christian profession, that notwithstanding their deep poverty, they abounded in their liberality towards the necessities of the poor saints in Jerusalem and Judea.

Note here, 1. The root from which all acceptable charity to the members of Christ must arise and spring, namely, from the grace of God; from an inward principle of love to God, in obedience to his command, and with a pure and fixed eye at his glory. Liberality to the poor distressed members of Christ, as such, must flow from that habit of divine love, by which men are taught of God to love one another; for though, from a natural sympathy and compassion men may relieve the afflicted, as men, yet without a gracious inclination they cannot do good to them, as members of the household of faith. Charity then is here called the grace of God, because it proceeds from a gracious disposition wrought in the heart by God, as the root and spring, the motive and attractive, of it.

Note here, 2. The condition which the churches of Macedonia were in themselves; when they thus liberally and cheerfully administered to the necessities of others, they were first under great affliction, and then in great poverty themselves; and yet the riches of their liberality are here said to abound.-

From whence learn, That poverty excuses not from charity: If we have nothing actually to give, God accepts the inclination of the mind, and a willing desire. If we have but little to give, God will accept of our mite, and reward us for that little, if given for his sake. It is not the quantity of the gift, but the good affection of the giver, that God's eye is upon. If we give but a cup of cold water to a disciple, and as a disciple, God accepts it and rewards it, provided we have nothing better to give; for if our charity be not in some degree proportionable to what we have, it will not be acceptable, but we shall miss of its reward.

Three things are here recorded as the glory of the Macedonian's charity.

(1.) It was profusely liberal, beyond their ability: To their power, yea, and beyond their power, they were ready. Though, generally speaking, we are to consult our own ability and present circumstances in all our charitable distributions; yet there may be, and sometimes are, emergent occasions, as may make it a necessary duty to administer to other's necessities far beyond our own ability.

(2.) Their charity was purely voluntary; They were willing of themselves; that is, unsolicited by the apostle, unasked by any other, only prompted to it by the grace of God: They made a collection amongst themselves freely and cheerfully.

(3.) Their charity was accompanied with importunity to the apostle to receive and distribute it. He was so far from intreating them to give, that they intreated him to receive their collection, and to take care for its conveyance to them, and distribution among them: Praying us with much intreaty, that we would receive this their gift, and fellowship of ministry to the saints.

As if the apostle had said,"Verily these Macedonians, in the liberal distribution of their alms to the poor Christians, have exceeded our hopes and expectation."

Wherein?

First, they gave their own-selves to the Lord, and then unto us by the will of God. They gave themselves, their own-selves, first to the Lord. To give a man's self to the Lord, is more than to give all his estate to him, though, strictly speaking, it is rather a debt than a gift, for we owe ourselves to the Lord. And, O, how infinitely shall we gain by this giving! he gains all, who gives his all to God: God will return it with advantage to him.

Next, the Macedonians, says the apostle, gave themselves unto us by the will of God; that is, they resigned themselves up to us, to be employed by us in such services as we thought meet. It seems they were ready to assist the poor saints, as well with their persons as with their purses.

From the Macedonians giving themselves first to the Lord, and then to the church's service, in all charitable distributions, we learn, That he that does not first dedicate himself, will never dedicate his estate to God; but he that by a deliberate and voluntary dedication gives himself to God, will keep back nothing that he requires from him; yea, he will look upon all that he has and is, as the Lord's: Not an inch of his time, not a penny in his purse, but it is to be employed by, and improved for God. He looks upon God as the owner and proprietor of all, and himself as the steward and dispenser only: Oh! let us, in imitation of these noble, though poor Macedonians, first give ourselves to the Lord, and then we shall never with-hold any thing that is ours from him.

Here our apostle proceeds to make use of several other arguments to persuade the Corinthians to the exercise of the duty and grace of charity: as namely,

(1.) Because he had desired Titus to go to them; and as he had in his last visit begun to stir them up to this duty, and to exercise this grace, so he would farther promote and bring it to perfection.

And, (2.) Because they abounded in other graces and gifts; as namely, in faith, in utterance, and knowledge, &c. therefore they ought to abound in this grace also, otherwise they would not be complete in the whole will of God.

(3.) Because hereby they would testify the sincerity of their love to the saints. It is not good words, but charitable deeds, that evidence the truth of our love to our fellow members in Christ; not saying, Be ye warmed or be ye clothed; but distributing to their necessities according to our abilities.

Yet, observe, The apostle doth not command their purses, and require so much of them for charity; he mentions no particular sum, much less doth he command them to give away all their estates, and live upon a common stock, and leave nothing to themselves which they could call their own; for if a man has nothing of his own, there is no room for liberality. There must be prudence then in the exercise of our charity, prudence in finding out proper objects for our charity, prudence in timing of our charity, prudence in the measure of our charity, and prudence in the end which we propound to ourselves in the exercise of our charity.

Here we have the grand motive used by the apostle to excite their charity, namely, the example of Christ, who impoverished himself to enrich us, and emptied himself to fill us; therefore should we be ready to administer unto others: Ye know the grace of our Lord Jesus Christ &c.

Observe hence, 1. A description of Christ in his divine nature, as God: He was originally, essentially, and eternally rich; that is, in his God-head. All the riches that Christ now has in his state of exaltation, he had from all eternity; before his humiliation, with respect to his divine nature, he was rich.

Observe, 2. A description of Christ in his human nature, he became poor; that is, in the day of his incarnation, when he assumed our flesh, and was made manifest in our nature, he impoverished himself though he was rich, yet he became poor.

Observe, 3. The persons for whose sake he did thus impoverish himself: For our sakes he became poor, that we through his poverty might be rich.

Observe, 4. The moving, impelling, or impulsive cause of this condescension in Christ, and that was the graciousness of his nature: Ye know the grace of our Lord Jesus Christ.

Observe, 5. The use and improvement which the apostle makes of this gracious dignation and condescension in Jesus Christ, and that was by way of argument, to excite the believing Corinthians to exercise their charity towards the poor saints which were at Jerusalem.

Learn from hence, That the extensive charity and wonderful compassion of Christ towards us sinners, has both the force of an argument to excite us to, and also the nature of a rule to direct us in, the exercise of our charity towards all our fellow-brethren and members of Christ; Ye know the grace of our Lord Jesus Christ, &c.

Here the apostle proceeds to a fresh argument for the quickening and exciting the Corinthians charity, drawn from their own reputation. He had heard, that a year ago, upon writing his former epistle, they had made several collections, at several times, as their gains came in; his advice therefore is, that they perfect and complete the good work which they had undertaken; and that as there was a readiness and willingness of mind then, so there might be a performance of their good resolutions now: For whatsoever is given to God, is accepted according to what a man has, and it is not expected he should give according to what he has not.

Learn hence, That God interprets and accepts the charity of men according to the largeness of their hearts, and not according to the straitness of their fortunes. It is not so much the quantity of the gift, as the good will and cheerful mind of the giver, that God looks at: If there be first a willing mind, it is accepted.

Learn farther, That to do any good with a willing mind, be it little or much, is very acceptable to God; if there be little of the purse, and much of the heart in it, provided that little be what we can well spare, the Lord hath a great respect unto it.

Learn lastly, That as we must give, so God will accept what is given, according to what a man has, and not according to what he has not. What is due to another, either by debt or duty, in making provision for those of our own family, cannot be charitably given, as being not our own.

Observe here, The humble modesty and holy prudence of the apostle, in what he demanded of the Corinthians by way of charity for the poor saints in Judea. He tells them freely, he did not design to lay a load upon them to ease others, or to make others rich by making themselves poor; but that there might be an equality in supplying the wants of one another, that now you abound, you may supply them; and when they abound, they may supply you; yet mark, We must not, by the equality mentioned here, understand it so, as if the wisdom of the divine providence had ordained levelling, or making all men equal in their portion of the good things of this life: But so far Christianity seems to require this equality, that we should not suffer others to lack the necessary comforts of this life, whilst we abound with them, and can spare them, and suffer them to sink in their sorrows, whilst we sin in fulness.

Learn hence, There is a debt of mercy and pity, of charity and compassion, of relief and succour, due to human nature, and payable from one man to another; and such as deny to pay it the distressed in the time of their abundance, may justly expect it will be denied themselves in the time of want.

To confirm this, the apostle draws an allusion from the gathers of manna in the wilderness; some gathered, more, and others less; but they that had more, were to give them that had less: In like manner would Almighty God have it, that they which have great riches, should impart of their abundance, to them that are in want; otherwise, Almighty God will shrink their heap into some equality with them whom they refused to relieve. With what measure we mete, in acts of charity, as well as in acts of justice, it shall be measured to us again.

As if the apostle has said, I thank God that Titus was as forward to move you to this good work as myself; for he did not barely yield to it at my request, but of his own accord was ready to come to you about it. And with him he sent Luke, a beloved brother, whose service for the gospel has made him honoured in all the churches, and who was chosen by the church to go with us in this diaconary service, namely, the ministration of your charity to the glory of God, and evidencing the readiness of your mind to so good a work.

Here note, 1. The holy apostle's constant custom and practice, to refer all good in us to God, as the author and producer of it; Thanks be to God that put this into the heart of Titus.

Note, 2. That a minister of the gospel, who declines being chargeable to his people himself, may yet put on confidence, and be bold and importunate in urging them to charity for the service and supply of others.

Note, 3. That St. Paul's importunity for collecting this charity at Corinth, shews how much the case was altered, since at Jerusalem, Acts 4:34-37 they sold all and laid it at the apostle's feet: and as that was not intended for a constant and universal practice, so we see how quickly the love of Christians grew more cold. To procure this charity, St. Paul writes, Titus is sent, exhortation is given, arguments urged, and all due means used to accomplish this collection for the poor distressed Christians.

Note, 4. That amongst Christians, renowned for gifts and parts, costly duties come hardly off, else what needed this ado? And yet it is not the cheap duties of religion (such are prayer, hearing the word, and receiving sacraments) but the costly duties of charity, that must evidence the truth of our faith and love, which are certainly dead, if barren and destitute of these fruits.

Note here, The holy wisdom of this great apostle, in joining some other persons with himself, as Titus and Luke, &c. in the distribution of this charity; lest evilminded men should suspect him of dishonesty, he takes care to cut off all occasion of suspicion, that he either kept any part of this large contribution to himself, or distrubuted it unfaithfully unto others; Avoiding this, that no man should blame us.

Note, 2. The reason also assigned by the apostle for this his prudential management; namely, because as a minister and a Christian he was obliged to provide and take care that all things be done blamelessly in the sight of God.

The apostle by this his example, recommends to all ministers and private Christians a prudential foresight of such scandalous imputations as they may be exposed to by the world, let their sincerity in their actions be what it will; and lets us see how we ought to provide against them.

Any one of these upright persons alone, either St. Paul alone, Titus alone, or St. Luke alone, were sufficient to be entrusted alone with the distribution of this charity; but the apostle did not know what a censorious world might say? and therefore to cut off all occasion, and to prevent all suspicion, he wisely appoints several persons to be witnesses of this action. If there be not in some cases overmuch caution, all is too little, and not enough.

Observe here, What pains the apostle takes to answer all cavils and objections that might hinder the free collection and regular distribution of this charity. Some might pretend, possibly, to say then, (as many amongst us do now,) "We know not into whose hands this charity-money may fall; we know not whether ever they shall be the better for it, for whom it was intended." Therefore, says St. Paul, if any make that objection, that they do not know Titus, and inquire after him, or his trustiness, tell them he is my coadjutor, my partner and fellow-helper in converting you to Christianity; and if the other two be inquired after, they are our brethren, the messengers of the churches, and the glory of Christ; that is, the instruments of his glory; therefore let these messengers see, and the churches which did depute them, the proof of your love to me and to the saints, and that I did not boast of your liberality in vain.

Note here, The high honour which St. Paul puts upon the ministers of the gospel, in calling them the glory of Christ, that is, the glory of the gospel of Christ, the glory of the Christian profession, the instruments of Christ's glory, by whom his honour and glory is greatly promoted; persons who by their exemplary gloriousness did bring much honour and glory to Christ. This title I conceive shows both our dignity and duty; our dignity, in that Christ accounts us his glory when we are found faithful to him; as the faithfulness of an ambassador redounds to the glory and honour of the prince that sends him. And it points out our duty, to promote the glory of Christ, to pray and endeavour that he would use us as instruments for the advancement of his glory; that as we glorify him on earth, he may glory in us, and be glorified by us, before his Father in heaven, and we be presented faultless before the presence of his glory with exceeding joy. Amen.