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 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. 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, 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,) in which the leaders took the precedence by authority and counsel, and regulated the whole proceeding, while the common people intimated their approval.
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, 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 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. 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. 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, 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 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 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.
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. 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.
2 Corinthians 9:1-5
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, non tenacitas.
This statement may seem at first view to suit ill, or not sufficiently well, with what goes before; for he seems to speak of a new matter, that he had not previously touched upon, while in reality he is following out the same subject. Let the reader, however, observe, that Paul treats of the very same matter that he had been treating of before — that it was from no want of confidence that he exhorted the Corinthians, and that his admonition is not coupled with any reproof as to the past, but that he has particular reasons that influence him. The meaning, then, of what he says now is this: “I do not teach you that it is a duty to afford relief to the saints, for what need were there of this? For that is sufficiently well known to you, and you have given practical evidence that you are not prepared to be wanting to them; but as I have, from boasting everywhere of your liberality, pledged my credit along with yours, this consideration will not allow me to refrain from speaking.” But for this, such anxious concern might have been somewhat offensive to the Corinthians, because they would have thought, either that they were reproached for their indolence, or that they were suspected by Paul. By bringing forward, however, a most, suitable apology, he secures for himself the liberty of not merely exhorting them, without giving offense, but even from time to time urging them.
Some one, however, may possibly suspect, that Paul here pretends what he does not really think. This were exceedingly absurd; for if he reckons them to be sufficiently prepared for doing their duty, why does he set himself so vigorously to admonish them? and, on the other hand, if he is in doubt as to their willingness, why does he declare it to be unnecessary to admonish them? Love carries with it these two things, — good hope, and anxious concern. Never would he have borne such a testimony in favor of the Corinthians, had he not been fully of the mind that he expresses. He had seen a happy commencement: he had hoped, that the farther progress of the matter would be corresponding; but as he was well aware of the unsteadiness of the human mind, he could not provide too carefully against their turning aside from their pious design.
1. Ministering. This term seems not very applicable to those that give of their substance to the poor, inasmuch as liberality is deserving of a more splendid designation. Paul, however, had in view, what believers owe to their fellowmembers. For the members of Christ ought mutually to minister to each other. In this way, when we relieve the brethren, we do nothing more than discharge a ministry that is due to them. On the other hand, to neglect the saints, when they stand in need of our aid, is worse than inhuman, inasmuch as we defraud them of what is their due.
2. For which I have boasted. He shows the good opinion that he had of them from this, that he had, in a manner, stood forward as their surety by asserting their readiness. But what if he rashly asserted more than the case warranted? For there is some appearance of this, inasmuch as he boasted, that they had been ready a year before with it, while he is still urging them to have it in readiness. I answer, that his words are not to be understood as though Paul had declared, that what they were to give was already laid aside in the chest, but he simply mentioned what had been resolved upon among them. This involves no blame in respect of fickleness or mistake. It was, then, of this promise that Paul spoke.
3. But I have sent the brethren. He now brings forward the reason — why it is that, while entertaining a favorable opinion as to their willingness, he, nevertheless, sets himself carefully to exhort them. “I consult,” says he, “my own good name and yours; for while I promised in your name, we would, both of us in common, incur disgrace, if words and deeds did not correspond. Hence you ought to take my fears in good part.”
4. In this confidence The Greek term being ὑπόστασις the Old Interpreter has rendered it substantiam, (substance.) Erasmus renders it argumentum, (subject-matter,) but neither is suitable. Budaeus, however, observes, that this term is sometimes taken to mean boldness, or confidence, as it is used by Polybius when he says, ὀυχ οὑτω την δύναμιν ὡς τὴν ὑπόστασιν καὶ τόλμαν αὐτοῦ καταπεπληγμένον τῶν εναντίων — “It was not so much his bodily strength, as his boldness and intrepidity, that proved confounding to the enemy.” Hence ὑποτατικός sometimes means one that is bold and confident. Now every one must see, how well this meaning accords with Paul’s thread of discourse. Hence it appears, that other interpreters have, through inadvertency, fallen into a mistake.
5. As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה, (beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. The reason I reckon to be this, that it is in the first instance ascribed to God. Now we know how God blesses us efficiently by his simple nod. When it is from this transferred to men, it retains the same meaning, — improperly, indeed, inasmuch as men have not the same efficacy in blessing, but yet not unsuitably by transference.
To blessing Paul opposes πλεονεξίαν, (grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows.