The extraordinary liberality of the Macedonians, vs. 1-6. Exhortation to the Corinthians to follow the example of their Macedonian brethren, vs. 7-16.

Commendation of Titus for his zeal in promoting the collection of contributions for the poor, and of the other brethren who were to accompany him to Corinth, vs. 17-24.

EXHORTATION TO LIBERALITY TO THE POOR.

To this subject the apostle devotes this and the following chapter. He begins by setting before the Corinthians the liberality of the churches in Macedonia. They, in the midst of great affliction and of extreme poverty, had exceeded their ability in the contributions which they had made for the saints, vs. 1-3. And this not by constraint or in obedience to earnest entreaties on the part of the apostle; but on the contrary, it was they who besought him to receive and take charge of their alms, v. 4. Liberality to the poor was only a part of what they did; they devoted themselves to the Lord, v. 5. The conduct of the Macedonians led the apostle to exhort Titus, as he had already begun the work, to carry it on to completion in Corinth, v. 6.

He begs them, therefore, to add this to all their other graces, v. 7. This was a matter of advice, not of command. He was induced to give this exhortation because others had evinced so much zeal in this matter, and because he desired them to prove the sincerity of their love. What was all they could do for others, compared to what Christ had done for them, vs. 8, 9. The exercise of liberality was a good to them, provided their feelings found expression in corresponding acts, vs. 10, 11. The disposition, not the amount of their contributions, was the main thing, v. 12. What the apostle wished was that there might be some approximation to equality among Christians, that the abundance of one may supply the wants of another, vs. 13-15.

He thanks God who had inspired Titus with so much zeal on this subject, vs. 16, 17. With him he had sent a brother who had not only the approbation of the churches, but had been chosen for the very purpose of taking charge of the contributions in connection with the apostle, vs. 18, 19. Paul was determined to avoid all occasion of reproach, and therefore he associated others with himself in the charge of the money intrusted to him, vs. 20, 21. With those already mentioned he sent another brother of approved character and great zeal, v. 22. Therefore if any one inquired who Titus was, they might answer, He was Paul’s companion and fellow-laborer; or who those brethren were, they might say, They were the messengers of the churches, and the glory of Christ. Let the church therefore prove their love and justify his boasting of them, vs. 23, 24. 1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia.

Moreover (de> ) marks the transition to a new subject. We do you to wit, (gnwri>zomen ,) ‘we cause you to know.’ The word to wit, (Anglo-Saxon, Witan ; German, Wissen ,) to know, and the cognate words, Wis and Wot , are nearly obsolete, although they occur frequently in our version. The grace of God , the divine favor. The liberality of the Corinthians was due to the operation of the grace of God. The sacred writers constantly recognize the fact that the freest and most spontaneous acts of men, their inward states and the outward manifestations of those states, when good, are due to the secret influence of the Spirit of God, which eludes our consciousness. The believer is most truly self-determined, when determined by the grace of God. Bestowed on , (dedome>nhn ejn ,) “given in,” i.e. given so that it is in. See 1:22. “Given the earnest of the Spirit in our hearts.” In v. 16 of this chapter, dido>nti ejn is rendered “put into.”

The churches of Macedonia . Under the Romans Macedonia included the whole of the northern provinces of Greece. The churches of that region founded by the apostle were those of Philippi, Thessalonica, and Beroea.

Of the extraordinary liberality of those churches the epistles of Paul furnish numerous intimations. 11:9; Philippians 2:25; 4:15, 18. 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.

A somewhat condensed sentence, meaning, as some say, that in the midst of their afflictions their joy, and in the midst of their poverty, their liberality abounded. But this brings into view two graces, joy in affliction, and liberality in poverty, whereas the context calls for only one. The meaning rather is, that notwithstanding their afflictions, their joy and their poverty abounded to their liberality. This the grammatical structure of the passage requires. How that (o[ti ); the connection is with the verb in the preceding verse, ‘I cause you to know that, etc.’ In a great trial of affliction , i.e. in afflictions which were a great trial (dokimh> ) i.e. a test of their sincerity and devotion. These afflictions were either those which they shared in common with their fellow-citizens, arising out of their social condition, or they were peculiar to them as Christians, arising from persecution. In writing to the Thessalonians, Paul reminds them that they had received the word in much affliction. 1:6; 2:14; Comp. Acts 16:20; 17:5. The abundance of their joy ; i.e. the joy arising from the pardon of their sins and the favor of God, which in 1 Thessalonians 1:6, he calls the joy of the Holy Ghost, was abundant. That is, it rose above their sorrows, and produced in them the effect of which he afterwards speaks. And their deep poverty , (hJ kata< ba>qouv ptwcei>a ) their abject poverty, or poverty down to the depth. Abounded unto , i.e. manifested itself as abundant in relation to. The same verb (ejperi>sseusen ) belongs to both the preceding nouns, “joy” and “poverty,” but in a somewhat different sense. Their joy abounded unto their liberality, because it produced it. The effect proved the joy to be abundant. Their poverty abounded unto their liberality, because it was seen to be great in relation to it. Their liberality made their poverty, by contrast, appear the greater. Unto the riches , (plou~tov ) a favorite word with Paul, which he often uses in the sense of abundance. Romans 2:4, “Riches of his goodness,” for abundant goodness. Ephesians 1:7, “Riches of his grace,” for his abundant grace; 1:18, “Riches of his glory,” for abundant glory, etc. Of their liberality , aJplo>thv , which is properly the opposite of duplicity, or double-mindedness, and, therefore, singleness of heart, simplicity, sincerity. Ephesians 6:5; Colossians 3:22. The Scriptures, however, often use a generic term for a specific one, as glory for wisdom, or mercy, or power, which are different forms of the divine glory. So here the general term for right-mindedness is put for liberality, which is a specific form or manifestation of the generic virtue. Comp. 9:11. Romans 12:8. In reference to the poverty of the Macedonian churches, Mr. Stanley, in his Commentary on this Epistle, approximately quotes a passage from Dr.

Arnold’s Roman Commonwealth, in which he says, “The condition of Greece in the time of Augustus was one of desolation and distress. It had suffered severely by being the seat of the successive civil wars between Caesar and Pompey, between the Triumvirs and Brutus and Cassius, and lastly, between Augustus and Antonius. Besides, the country had never recovered from the long series of miseries which had succeeded and accompanied its conquest by the Romans; and between those times and the civil conquest between Pompey and Caesar, it had been again exposed to all the evils of war when Sylla was disputing the possession of it with the general of Mithridates.... The provinces of Macedonia and Achaia, when they petitioned for a diminution of their burdens, in the reign of Tiberius, were considered so deserving of compassion that they were transferred for a time from the jurisdiction of the Senate to that of the Emperor, (as involving less heavy taxation.)” 3-5. For to (their) power, I bear record, yea, and beyond (their) power, (they were) willing of themselves; praying us with much entreaty, that we would receive the gift, and (take upon us) the fellowship of the ministering to the saints. And (this they did) not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God .

These verses must be taken together on account of the grammatical construction. Wherever the reader of the English version sees the frequent use of words in Italics, he may conclude there is some difficulty or obscurity in the original, which the translators endeavor to explain by additions to the text. In these verses there are no less than five such interpolations; three of which materially affect the sense, viz., the words, they were, take upon us, and, this they did. The first point is to determine the text. The words de>xasqai hJma~v are omitted in the great majority of the MSS. versions and Fathers, and seem very much like an explanatory gloss, or an interpolation analogous to the explanations in Italics so common in our version. They are, therefore, rejected by Griesbach, and by almost all editors since his time. Their insertion alters the same sense materially. If these words are read, Paul represents the Macedonian Christians as begging him to receive their contributions and to take upon him the distribution of them. If they are omitted, the sense is, they begged to be permitted to contribute. Granting, however, that these words should be omitted, the construction of the passage is doubtful. Stanley says it is “a sentence which has been entirely shattered in passing through the apostle’s mind.” He proposes to reduce it to order in the same way that Bengel does, who, however, thinks that, so far from the sentence being shattered, every thing is smooth and easy. He says the word e]dwkan sustains the structure of the whole passage; aujqai>retoi and deo>menoi are its nominatives; ca>rin , koinwni>an and eJautouaccord, beyond their ability and with many prayers they gave not their gifts only as a contribution to the saints, but themselves to the Lord and to us.’ Any one, however, who looks at the Greek sees that it is very unnatural to make ca>rin depend on e]dwkan ; it belongs to deo>menoi . The construction, therefore, adopted by Fritzsche, Billroth, Meyer and others is, at least as to that point, to be preferred.

Meyer says that to e]dwkan there are four limiting or qualifying clauses attached. They gave, 1. Beyond their power; 2. Of their own motion; 3. Praying to be allowed to give; and 4. Not as we expected, but themselves.

De Wette and many others relieve the harshness of this construction so far as the last clause is concerned by making the sentence end with the fourth verse, and supplying e]dwkan in v. 3. “They gave beyond their power, of their own accord, begging to be allowed to take part in the contribution to the saints. And beyond our expectation they gave themselves to the Lord.”

As to the connection, o[ti is evidently equivalent to ga>r as these verses are the proof of what is said in v. 2. The liberality of the Macedonian churches was great, for to their power, (kata< du>namin ,) according to their ability, I bear testimony, and beyond their power (uJpenamin ). Here the word e]dwkan is implied. ‘They gave beyond their ability,’ aujqai>retoi , self-moved, i.e. spontaneously, without any suggestion or excitement from me.’ From 9:2, it appears that Paul had boasted to the Macedonians that Achaia (the Corinthians) was ready a year ago, and that this had excited their zeal.

These two representations are perfectly consistent. In detailing the success of the gospel in Corinth the apostle would naturally refer to the liberality of the disciples. It was the simple mention of this fact which led the Macedonians, without any exhortation from the apostle, but of their own accord, to make the contribution of which he here speaks. Our translators by the insertion of the words they were alter the sense of this verse. They make the apostle say, ‘They were willing beyond their power.’ Whereas what he says is, ‘They gave spontaneously beyond their power.’ The word e]dwkan they gave , though not expressed until the end of the passage, is clearly implied from the beginning. Praying us with much entreaty . The thing for which the Macedonians so earnestly prayed was, according to the received text and our version, that the apostle would receive their alms and take upon him the distribution of them. But by common consent the words de>xasqai hJma~v (that we would receive ) should be omitted, and there is nothing in the Greek to answer to the interpolated words take upon us . The words are, deo>menoi hJmw~n thrin kai< than , begging of us the favor and fellowship , (or participation,) i.e. the favor of a participation. The latter word explains the former; the favor they asked was that of taking part in the ministry to the saints . The word diakoni>a , ministry, service , is often used in the sense of aid or relief <470901> 9:1, 13; Acts 6:1,11,29. Here, according to some, the sentence ends. The more common interpretation supposes kai< ouj kaqwsamen to be a new modification of the principal idea, “and not as we expected,” i.e. a moderate contribution, but they first gave their own selves to the Lord and to us . This does not mean that they gave themselves before they gave their alms; but they gave themselves first to the Lord, then to us; prw~ton belongs to kuri>w| and not to e]dwkan . First does not mean first in time, but in importance and order. Compare Acts 15:28; Exodus 14:31. The offering was immediately and directly to Christ, and subordinately to the apostle. By giving themselves to the Lord the apostle means that not content with giving their money they had given themselves; made an entire dedication of all they had and all they were to their divine Master. This was far beyond his expectations. To understand this expression is indicating that devotion to Christ was the motive which determined their liberality is inconsistent with the context. Their inward devotion to Christ was not a thing to take the apostle by surprise; that was involved in their profession of the gospel. What surpassed his expectations was, that their liberality led to the gift not of their money only but of themselves. Some say that this means that they offered themselves to go to Corinth or elsewhere to collect money for the poor.

But the sense is fuller and simpler as above explained. By the will of God .

That is, the will of God was the cause of their giving themselves to the Lord, etc. It is (dia< qelh>matov , not kata< qe>lhma ) by , not according to , 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.

Insomuch (eijv to< parakal .) so that we were induced to exhort Titus.

Paul, 1 Corinthians 16:1, had urged the Corinthians to make collections for the poor saints. Titus visited Corinth after that letter was, written and made a beginning in this work. When Paul came to Macedonia and found how liberally the churches there had contributed, he urged Titus to return to Corinth and complete what he had so successfully begun. The exhortation therefore addressed to Titus, of which the apostle here speaks, was not the exhortation given him before the visit from which he had just returned, but that which he gave him in reference to a renewed visit yet to be made. Instead therefore of the rendering, I desired Titus , it would be plainer to translate, I have desired him. That ( i[na , not in order that , according to the usual force of the particle, but that , as expressing the contents of the request), as he had begun , (proenh>rxato , a word which occurs nowhere but in this chapter,) had begun before . This may mean, ‘had already begun,’ i.e. begun before the time of Paul’s writing; or, had begun before the Macedonians made their collections. The latter is the more probable meaning, since, as appears from v. 10, the Corinthians had commenced this work before the Macedonian churches had moved in the business. So he would also finish , i.e. either in the sense of bringing a given work to an end, Hebrews 9:6, or of perfecting an inward grace, 7:1. In you , eijv uJma~v in relation to, or, for you. Matthew 10:10. This grace also ; ca>rin may here mean either good work , or, grace , in the ordinary sense of the word. The connection with the following verse is in favor of understanding it in the latter sense. It was a disposition of the mind that Titus was exhorted to bring into full exercise among the Corinthians. The grace spoken of was something which belongs to the same category with faith, knowledge, and love. 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.

From this verse onward to v. 16 the apostle urges on the Corinthians the duty of liberality. 1. Because it was necessary to the completeness and harmony of their Christian character; 2. Because it would be a proof of their sincerity; 3. Because Christ had become poor for their sake; 4. Because it would redound to their own advantage, inasmuch as consistency required that having manifested the disposition, they should carry it out in action; and 5. Because what was required of them was perfectly reasonable. They were asked to give only according to their means; and what they were called upon to do for others, others under like circumstances would be required to do for them. Therefore is not a proper translation of ajlla> (but). The word is often used to mark a transition to a new subject, and specially where what follows is an exhortation or command. Mark 16:7; Acts 9:6,10,20. As ye abound, i.e. have in abundance, or, have more than others, i.e. excel. In every thing, (ejn panti> ,) limited of course by the context, and explained by what follows, ‘every gift and grace’ The same testimony is borne in favor of the Corinthians, 1 Corinthians 1:5,7. That the apostle sometimes speaks so favorably, and sometimes so unfavorably of the church in Corinth, is to be accounted for by the fact that some of the people were very good, probably the majority, and some, especially among the teachers, very much the reverse. In faith. To abound in faith is to have a strong, constant, operative faith, sustaining and controlling the whole inward and outward life. In utterance and knowledge, (lo>gw| kai< gnw>sei , ) the same combination as in 1 Corinthians 1:5. Here and there our translators have rendered lo>gov utterance; in both cases it may mean doctrine, as it does in so many passages, especially in such cases as “word of truth,” “word of salvation,” “word of righteousness,” “word of Christ.”

The meaning, therefore, is either that they were enriched with the gifts of utterance and knowledge, or doctrine and knowledge. Lo>gov is the Christian truth as preached, gnw~siv that truth as apprehended or understood. In diligence, (spoudh> ,) earnestness, a general term for the energy or vigor of their spiritual life, of which they love was one manifestation. In your love to us. The expression in Greek is peculiar, th|~ ejx uJmw~n ejn hJmi~n ajga>ph| , the love which is of you in us, i.e. your love (to us) which we cherish in our hearts. That is, which we so highly estimate.

Or, simply, amore a vobis profecto et in me collato. That ye may abound.

The i[na periss, is most naturally explained by supplying some word as in our version, See that ye abound. Compare Galatians 2:10. In this grace also, i.e. the grace of liberality. Others here as in the preceding verse make ca>riv mean good work. But this is not so consistent with the context. Faith, knowledge, and love are not good works so much as divine gifts, and so also is liberality. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

The apostle, agreeably to his usual manner, states first negatively, and then affirmatively, his object in what he had said. It was not of the nature of a command. It was not obedience, but spontaneous liberality he desired.

The latter may be excited by the exhibition of appropriate motives, but it cannot be yielded to authority. Almsgiving in obedience to a command, or to satisfy conscience, is not an act of liberality. What is not spontaneous is not liberal. Paul, therefore, would not coerce them by a command. His object was to put the genuineness of their love to the test. The nature of the test was suggested by the zeal of the Macedonians. So it was by the occasion of the forwardness of others he was led to put their love to that trial. The real test of the genuineness of any inward affection is not so much the character of the feeling as it reveals itself in our consciousness, as the course of action to which it leads. Many persons, if they judged themselves by their feelings, would regard themselves as truly compassionate; but a judgment founded on their acts would lead to the opposite conclusion. So many suppose they would love God because they are conscious of feelings which they dignify with that name; yet they do not obey him. It is thereby by the fruits of feeling we must judge of its genuineness both in ourselves and others. 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.

This verse is a parenthesis, the sentence begun in v. 8 being continued in v. 10. Still the connection between this and the preceding verse is intimate and immediate. There are two things indicated and intended in this verse.

That self-sacrifice is the proper test of love. And second, that the example of Christ, and the obligation under which we lie to him, should lead us to do good to others. The apostle evidently combines these two thoughts. ‘I desire,’ he says, ‘to put your love to the test of self-sacrifice, for ye know that Christ’s love was thus manifested;’ and, ‘You may well be expected to sacrifice yourselves for others, since Christ ‘gave himself for you.’ It is not only the example of Christ which is held up for our imitation; but gratitude to Christ for the infinite blessings we receive from him, is presented as the motive to liberality. For ye know . The fact referred to including the highest mystery of the gospel, viz., the incarnation of the Son of God, or, the manifestation of God in the flesh, and the love therein manifested, is assumed to be known and acknowledged by all who called themselves Christians. Ye know, says Paul, as all Christians must know, the grace , i.e. the unmerited, spontaneous love of our Lord Jesus Christ .

A combination of the most endearing and exalted appellations. Our Lord , i.e. the supreme and absolute Lord whom we acknowledge to be our rightful sovereign and possessor, and who is ours , belongs to us, in so far as the care, protection, and support of his almighty power are by his love pledged to us. Jesus Christ . He who is our Lord is our Savior and the Christ, God’s anointed, invested by Him with supreme dominion. What belongs of right to the Logos in virtue of his divinity, is constantly represented as given to the Theanthropos. See Hebrews 1:2. That though , etc. This clause is explanatory of the former. ‘Ye know the grace of our Lord Jesus,’ that is, ‘Ye know that though he was rich, etc.’ The grace consisted in, or was manifested by his becoming poor for our sakes. Being rich , plou>siov w\n , that is, either, as in our version, Though he was rich , in the possession of the glory which we had with the Father before the world was, John 17:5; or, Being rich in the actual and constant possession of all divine prerogatives. In the latter case, the idea is that our blessed Lord while here on earth, although he had within himself the fullness of the Godhead and the right and power of possession over all things, yet was poor. He did not avail himself of his right and power to make himself rich, but voluntarily submitted to all the privations of poverty. The former interpretation is commonly and properly preferred.

The reference in ejptw>ceuse , he became poor , is not to what our Lord did while he was on earth, but to what he did when he came into the world.

The passage is parallel to Philippians 2:6. “Being in the form of God, and equal to God, he emptied (ejke>nwse ) himself.” That is, he so far laid aside the glory of his divine majesty, that he was to all appearance a man, and even a servant, so that men refused to recognize him as God, but despised, persecuted, and at last crucified him, as a man. He who was rich in the plenitude of all divine attributes and prerogatives thus became poor, dij uJma~v on your account , out of love to you, The end to be accomplished by this humiliation of the Son of God, was that you through his poverty might be rich . Believers are made rich in the possession of that glory which Christ laid aside, or concealed. They are made partakers of the divine nature, 2 Peter 1:4. That is, of the divine holiness, exaltation and blessedness. This is divine not only because of its source as coming from God, but because of its nature. So that our Lord says, “The glory which thou gavest me, I have given them,” John 17:22. Hence believers are said to be glorified with Christ and to reign with him. Romans 8:17. The price of this exaltation and everlasting blessedness of his people was his own poverty. It is by his poverty that we are made rich. Unless he had submitted to all the humiliation of his incarnation and death, we should forever have remained poor, destitute, of all holiness, happiness and glory.

It should be observed that moral duties, such as almsgiving, are in the New Testament enforced not so much on moral grounds as on grounds peculiarly Christian. No man can enter into the meaning of this verse or feel its power, without being thereby made willing to sacrifice himself for others. And the apostle teaches here, what St. John also teaches,1 John 3:17, that it is vain for any man to profess or to imagine that he loves Christ, if he does not love the brethren and is not liberal in relieving their wants. 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.

The connection is with v. 8. ‘I do not command, I, in this matter, viz., in making collections for the poor, give my mind;’ gnw>mhn in the sense of opinion. Comp. 1 Corinthians 7:6. For this is expedient for you. This admits of two interpretations. ‘I advise you to make the collection, for this giving to the poor is profitable to you. It not only promotes your own moral growth, but it is demanded by consistency. Having begun this work it would be an injury to yourselves to leave it unfinished.’ This is the common, and on the whole the preferable explanation. It satisfies all the demands of the context; and it makes ejn pou>tw| and tou~to refer to the same thing. ‘In this matter (of giving) I express my opinion, for this (giving) is profitable to you.’ Meyer, Billroth and many others make tou~to refer to the immediately preceding words. ‘I give my advice, for advising is better than commanding in your case, seeing ye were willing a year ago.’ This, however, is not demanded by the context, and lowers the sense. The former interpretation brings out a higher truth than the second.

It is for our own good to do good. Who, oi[tinev , (being such as those who.) ‘It is expedient for you, because ye began before not only to do (to< poih~sai ), but to be forward (to< qe>lein ) a year ago. As the will precedes the deed, many commentators assume an inversion in these words, and reverse their order. ‘Ye began not only to will, but to do.’ This is arbitrary and unnecessary. Others, as do our translators, take the word qe>lein in an emphatic sense, to be zealous in doing. Luke 20:46; John 8:44. ‘Ye began not only to do, but to do with zeal.’ This, however, does not agree with the following verse, where qe>lein is used in its ordinary sense.

Others again understand poih~sai of the beginning of the work, and the qe>lein of the purpose to do more. But this requires much to be supplied which is not in the text. Besides it does not agree with the qualifying clause ‘a year ago.’ According to this explanation the qe>lein does not express what had occurred a year ago, but to the state of mind now assumed to exist and subsequent to the doing begun the year before. De Wette, Winer, and Meyer give a much more natural interpretation. The word proenh>rxasqe, as in v. 6, refers to the Macedonian churches. ‘You anticipated the Macedonians not only in the work but in the purpose.’

That is, before they had begun to make a collection for the poor saints, you had begun; and before they thought of it, you had determined to do it. ‘Having thus been beforehand with them it would be to your disadvantage to leave your work half done, seeing that the mere mention of your purpose, 9:2, roused them to such self denying liberality.’ A year ago, (ajpo< pe>rusi .) This does not imply that a whole year had intervened, but is analogous to our popular expression last year. If Paul, according to the Jewish reckoning, began the year in October, he would properly speak, when writing in November, of an event which happened in the spring, as having occurred last year. An interval of little more than six months, according to this view, from spring to fall, intervened between the date of the first and second epistles of Paul to the Corinthians. 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.

Now therefore, i.e. as there has been the purpose and the commencement, let there be also the completion of the work. Literally, complete ye also the doing. That, (o\pwv , in order that,) as the readiness to will so also the completion. Consistency required them to carry out their good intentions openly expressed. Out of that which ye have, ejk tou~ e]cein , according to (your) property. The preposition ejk is not here to be rendered out of, but it expresses the rule or standard. Compare John 3:34. The apostle was not desirous to urge them either beyond their inclination, or beyond their ability. What they gave, he wished them to give freely, and with due regard to their resources. 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.

The connection is evidently with the last words of v. 11. They were to give according to their property, for the standard of judgment with God is the disposition, not the amount given. The same doctrine is taught by our Lord, Mark 12:42. If there be first , literally, if there be present ; pro>keitai does not mean prius adest , but simply adest. A willing mind , hJ proqumi>a , the readiness , or, disposition. It is ; that is, the proqumi>a (the disposition) is accepted , eujpro>sdektov , acceptable . It is often used in reference to offerings made to God. Romans 15:16; 1 Peter 2:5. Some of the ancient MSS. introduce the indefinite pronoun timan , ‘according to that a man hath, and now according to that he hath not.’ The grammatical subject, however, of all the verbs in the verse is proqumi>a which Paul, according to his custom, personifies, and therefore says, It is acceptable according to that it may have, (e\an e]ch| , ) be it more or less; not according to that it hath not . This does not mean that the disposition is not acceptable when it exceeds the ability to give, or leads to extravagant gifts, This may be true, but it is not the idea here intended. The meaning is simply that the disposition is what God regards, and that disposition will be judged of according to the resources at its command. A small gift may manifest in one case much greater willingness to give, than a much larger gift in another. 13. For (I mean) not that other men be eased, and you burdened.

The reason why he did not wish them to exceed their ability in giving, is here stated negatively. The positive statement follows in the next verse.

The apostle did not wish to throw an unequal burden upon the Corinthians. He did not desire that others should be released from all obligation to give, and they oppressed by it. Not to others a]nesiv (relief), and to you qli~yiv (oppression), is his concise expression. According to this view, by a]lloiv , others , we are to understand other churches or Christians; and by a]nesiv , relief from the obligation to give. But this is consistent neither with what precedes nor with what follows. The equality which he aims at, is not the equality of the churches in giving, but that which arises from the deficiency of one class being made up by the abundance of another. By others , therefore, we must understand the poor, and in this case, the poor saints at Jerusalem, and by a]nesiv release from the pressure of poverty, and by qli~yiv the burden of indigence. The meaning therefore is, that Paul did not desire that the Corinthians should go beyond their ability in giving, for he had no wish that others should be enriched, and they impoverished. It is not obligatory on the rich to make themselves poor in order that the poor may be rich. That is not the rule. 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 .

The word ijso>thv means here neither reciprocity nor equity, but equality, as the illustration in V. 15 shows. The ejk as in V. 11, (ejk tou~ e]cein ,) expresses the rule or standard in giving. That rule is equality; we must give so as to produce, or that there may be, equality. This is not agrarianism, nor community of goods. The New Testament teaches on this subject, 1. That all giving is voluntary. A man’s property is his own. It is in his own power to retain or to give away; and if he gives, it is his prerogative to decide whether it shall be much or little. Acts 5:4.

This is the doctrine taught in this whole connection. Giving must be voluntary. It is the fruit of love. It is of course obligatory as a moral duty, and the indisposition to give is proof of the absence of the love of God. 1 John 3:17. Still it is one of those duties the performance of which others cannot enforce as a right belonging to them. It must remain at our own discretion. 2. That the end to be accomplished by giving is relieving the necessities of the poor. The equality, therefore, aimed at, or intended, is not an equality as to the amount of property, but equal relief from the burden of want. This is taught in the remainder of this verse. ‘At the present time,’ says the apostle, ‘let your abundance be to (ge>nhtai eijv , extend to, be imparted to, Galatians 3:14,) their want, in order that their abundance may be to your want, that there may be equality;’ that is, an equal relief from want or destitution. 3. A third scriptural principle on this subject is, that while all men are brethren, and the poor as poor, whether Christians or not, are the proper objects of charity, yet there is a special obligation resting on the members of Christ to relieve the wants of their fellow-believers.

We are to do good to all men, says the apostle, specially to those who are of the household of faith. Galatians 6:10. All the directions in this and the following chapter have reference to the duty of Christians to their fellow-believers. There are two reasons for this. The one is the common relation of believers to Christ as members of his body, so that what is done to them is done to him; and their consequent intimate relation to each other as being one body in Christ Jesus. The other is, the assurance that the good done to them is pure good. There is no apprehension that the alms bestowed will encourage idleness or vice. 4. A fourth rule is designed to prevent any abuse of the brotherhood of Christians. The poor have no right to depend on the benefactions of the rich because they are brethren. This same apostle says, “This we commanded you, that if any man would not work, neither should he eat,” 2 Thessalonians 3:10.

Thus do the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognizing the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded “with quietness to work, and to eat their own bread.” Could these principles be carried out there would be among Christians neither idleness nor want. 15. As it is written, He that (had gathered) much had nothing over; and he that (had gathered) little had no lack.

The moral lesson taught in Exodus 16:18, is that which the apostle had just inculcated. There it is recorded that the people, by the command of God, gathered of the manna an other for each person. Those who gathered more retained only the allotted portion; and those who gathered less had their portion increased to the given standard. There was as to the matter of necessary food an equality. If any one attempted to hoard his portion, it spoiled upon his hands. The lesson therefore taught in Exodus and by Paul is, that, among the people of God, the superabundance of one should be employed in relieving the necessities of others; and that any attempt to countervail this law will result in shame and loss. Property is like manna, it will not bear hoarding. 16. But thanks (be) to God, which put the same earnest care into the heart of Titus for you.

From this verse to the end of the chapter the apostle commends to the confidence of the Corinthians Titus and the two brethren who were to accompany him on his return to Corinth. The object of Titus’s first visit was to ascertain the state of the church, and specially the effect of Paul’s former epistle. The object of this mission was to bring to an end the collection for the poor which the Corinthians had so long under consideration. Titus had as much zeal in this matter as Paul, and therefore the apostle thanks God which put into the heart of Titus; tw~| dido>nti e>n , ‘Thanks to God giving in, i.e. giving to be in, the heart of Titus.’ The same earnest care for you ; thzeal, i.e. the same zeal which I have for you. Titus felt the same interest in the spiritual welfare of the Corinthians, and the same solicitude that they should act consistently, that Paul had so warmly expressed in the foregoing verses.

Often, as the occasion offers, it is still well to notice how uniformly the Scriptures take for granted two great fundamental truths which human philosophy finds it hard to comprehend or to admit. The one is that God can and does control the inward acts and feelings of men without interfering either with their liberty or responsibility. The zeal of Titus was the spontaneous effusion of his own heart and was an index and element of his character. Yet God put that zeal into his heart. This is not a figure of speech. It was a simple and serious truth, a ground of solemn thanksgiving to God. The other great truth is that the believer is dependent on God for the continuance and exercise of spiritual life. The Holy Spirit does not regenerate the soul by implanting in it a new principle of life, and then leave that principle to struggle in its own strength for existence and growth. On the contrary, the new birth is the beginning of a constant indwelling of God in the soul, so that both the continuance and exercise of this new life are due to his presence. Yet so congenial and congruous is this divine influence that the life of God in us is in the highest sense our own life. 17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you .

This is the proof of the zeal of Titus. Some commentators assume that me>n and de> are here used instead ouj mo>non — ajlla> . ‘Not only did he listen to our exhortation, but fulfilled it with greater zeal as he went forth willingly.’ But Meyer gives a better explanation. ‘He accepted indeed our exhortation, i.e. he modestly submitted himself to my direction, but being too zealous (spoudaio>terov ) to need an exhortation, he went of his own accord.’ He did not require to be urged to go, although in this, as in other matters, he was willing to do as I wished. He went unto you . Titus was no doubt the bearer of this epistle, and was with the apostle when it was written. He had not yet gone forth. In epistolary style the writer may use the tense suited to his own position, or to that of his readers. Paul here, and in the following verses, uses the past tense, because when his epistle came to hand the events referred to would be past. 18. And we have sent with him the brother, whose praise (is) in the gospel throughout all the churches . We have sent . The time is from the stand-point of the reader, as before. We send with him the brother . As the name is not given, and as no data are furnished by which to determine who the brother here mentioned was, it is useless to conjecture. It was some one subordinate to Titus sent with him as a companion, some one well known throughout the churches, and who had especially the confidence of the Macedonian Christians, v. 19. But these conditions meet in so many of the persons mentioned in the Acts or Paul’s epistles that they lead to no certain conclusion. Whether, therefore, it was Luke, Mark, Trophimus, or some one else, must be left undecided.

The question is hardly worth the trouble which commentators have devoted to it. This brother’s praise is said to have been in the gospel . He was distinguished by his efforts in that sphere; that is, by his zeal and labor in promoting the gospel. Through all the churches . If this be taken with the limitation of all the churches of Macedonia, it still is evidence that the brother referred to was specially entitled to the confidence of the Corinthians. 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.

This brother was entitled to confidence, and might safely be intrusted with the contributions of the Corinthians, not only on the ground of his general reputation, but also because he had been elected for the very purpose of taking charge, together with Paul, of the money collected for the saints. Chosen , ceirotonhqeihand, therefore popularly. The word, however, is constantly used for selection or appointment without reference to the mode. Thus Josephus speaks of the king as having been uJpo< tou~ qeou~ keceirotonhme>nov . Ant. 6:4. 2.

See Wetstein. Of the churches , probably by the churches of Macedonia. To travel with us , sune>kdhmov hJmw~n i.e. elected our traveling companion. Acts 19:29. With this grace . The word ca>riv means either the disposition, or that which is its expression or manifestation, i.e. either kindness or a kindness. Any free gift is therefore a grace. Here the grace intended is the alms collected for the poor. Which is ministered by us , i.e. of which we are the administrators. Paul had undertaken to administer the benefactions of the Gentile Christians among the brethren at Jerusalem, and the brother referred to had been chosen to travel with him and assist him in this service or ministry. To the glory of the same Lord, i.e. of our common Lord. The natural construction of this clause is with the immediately preceding words. ‘This gift is administered by us to the glory of the Lord.’ The only objection to this is that it requires the preposition pro>v to be taken as expressing different relations in the same sentence. ‘Administered proxan kai< proqumi>an uJmw~n ( or, hJmw~n ) i.e. to promote the glory of the Lord and to prove your readiness.’ Meyer and others therefore refer the clause to ceirotonhqei>v ; ‘chosen that by his co-operation Christ may be honored and my (hJmw~n ) readiness to labor in the gospel, unincumbered by such cares, may have free scope.’ But this is unnatural, and supposes to much to be supplied to make out the sense. If the common text, which reads uJmw~n , be retained, the sense is plain as expressed in our version. ‘The ministration of this gift is for the manifestation of the glory of Christ and of your readiness or alacrity (in giving).’ The oldest manuscripts as well as the ancient versions, however, read hJmw~n , which almost all the modern editors adopt. The sense then is, that the gift served to promote the glory of Christ and to prove the apostle’s willingness to serve the poor. 20. Avoiding this, that no man should blame us in this abundance which is administered by us.

The participle stello>menoi depends on the verb sunepe>myamen of the verse 18. ‘We sent the brother with Titus, avoiding this;’ that is, in order to avoid. It was not, however, merely the appointment of a brother to accompany Titus, but also the designation of that brother to take part in the distribution of the alms of the churches that Paul had determined upon in order to prevent misrepresentation. The reference is therefore to the whole preceding sentence. The word ste>llein , literally, to place, means also to set in order, to prepare, a sense which some adopt here. ‘Preparing for, taking care with regard to, this.’ The word also means to withdraw, to contract, and hence to avoid, which best suits this place as well as Thessalonians 3:6, where the word also occurs. Lest any one should blame us. He was determined not to give any one the opportunity to call his integrity into question. In this abundance which is administered by us; i.e. in the disposition of the large sums of money committed to his charge. The word aJdro>thv means ripeness, fullness, and then abundance; the nature of which is of course determined by the context. 21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men.

This gives the reason for the precaution just mentioned. It was not enough for the apostle to do right, he recognized the importance of appearing right. It is a foolish pride which leads to a disregard of public opinion. We are bound to act in such a way that not only God, who sees the heart and knows all things, may approve our conduct, but also so that men may be constrained to recognize our integrity. It is a general principle regulating his whole life which the apostle here announces. Pronoou>menov : providing for in one’s own behalf. The apostle says, He took care beforehand that men as well as God should see that he was honest.

Compare Romans 12:17, and Proverbs 3:4, in the LXX. 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.

Who this second brother was whom Paul sent to accompany Titus and his fellow-traveler, there is no means of determining. The apostle had proved him to be spoudai~on , earnest or diligent, ejn polloi~v polla>kiv , in many things many times. But now, i.e. on this occasion, much more diligent or earnest. His zeal and alacrity was greatly excited by the confidence which he has in regard to you. He was so assured of success that he entered on his mission with the greatest earnestness. This interpretation, which most commentators adopt, and which in our English Bibles is suggested in the margin, is more natural than that preferred by Calvin, Beza and others. They connect the word pepoiqh>sei with sunepe>myamen , ‘We sent the brother with them;...on account of the confidence we have in you.’ This, however, was not the reason for the mission; nor does it suit the context to say, ‘we sent him with confidence.’

The position of the words is in favor of the explanation first mentioned. 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 is a recapitulation, or summary commendation. The language in the original is very concise. Whether concerning Titus , i.e. whether I speak of Titus; or, Whether any do inquire concerning Titus; or, without supplying any thing, ‘As to Titus.’ He is my partner , koinwnoAnd , specially, as concerns you my fellow-laborer (sunergo>v ). Whether our brethren , (they are) the messengers (ajpo>stoloi ) of the churches . The word apostle is here obviously used in its literal, and not in its official sense. These men were surely not apostles in the sense in which Paul was. In like manner, in Philippians 2:25, Epaphroditus is called the apostle of the Philippians, because he was their messenger sent to minister to Paul at Rome. Both the brethren, therefore, above mentioned, and not only the one of whom it is said specially that he was chosen by the churches, were delegated by the people. They are further said to be the glory of Christ . As Christ alone, says Calvin, is the glory of believers, so he is glorified by them. They reflect his glory. They by their holiness lead men to see the excellence of Christ whose image they bear. 24. Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

In conclusion the apostle exhorts the Corinthians to prove to these messengers so worthy of their confidence their love, and the truth of the favorable testimony which he had borne to their liberality. Show the proof (thxasqe ) of your love . This may mean, ‘your love to me;’ or, ‘your Christian love;’ or, as is most natural, ‘your love to them.’