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.

For I mean not that other men be eased, &c.— I do not intend that others should be eased in order to relieve you. Literally, "Not that there should be rest (aveoig, a letting loose, remission, relaxation) to others, but affliction (ii) to you." Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia, (ver. 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.

VER. 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: But by an equality.—On just and equal principles. That now at this time, &c.-That at the present time your abundance may be a supply for their wants, so that at some future time, if there should be occasion for it, their 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. 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

(2.)

As it is written.-See Exod. xvi. 18. He that had gathered much, &c.-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. 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 privilege daily to inpart 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 kɩp:

It is

in store? Manna, if kept more than a single day, became foul and loathsome. Does not 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. James v. 2-4. Wealth, like manna, should be employed in the service which God designs-employed to diffuse every where the blessings of religion, comfort, and peace.

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

you.

But thanks be to God.-Paul regarded every right feeling, and every pure desire; every inclination to serve God, or to benefit a fellowmortal, 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 furnishes them with 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, &c.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. He 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. VER. 18. And we have sent with him the brother, whose praise is in the gospel throughout all the churches; g Chap. xii. 18.

name.

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, (chap. xii. 18,) he does it also in the same manner, without specifying his any light on this are, (1.) That Luke was the The only circumstances that can throw companion and intimate friend of Paul, and attended him in his travels. From Acts xvi. 10, 11, where Luke uses the term "we," it appears that he was with Paul when he first went into Macedonia, and from ver. 15 it is clear that he went with Paul to Philippi. From Acts xvii. 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 until they went to Troas, on the way to Jerusome other place. He did not join them again salem. (Acts xx. 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.

VER. 19. And not that only, but who was also

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, (1 Cor. xvi. 3, 4, comp. ver. 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 ver. 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.

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

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 1 Cor. xvi. 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 man 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, &c.-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.

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

of men.

u Rom. xii. 17. Phil. iv. 8. 1 Pet. ii. 12.

Providing for honest things.-The expression here used occurs in Rom. xii. 17. See the Note on that place. 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 every thing. 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," povo perol, 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 oneself to any thing; to practise diligently.-Robinson. The word rendered "things honest," kaλà, 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, i. e. 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 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 The maxim may be applied to every thing 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, &c.-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, espe cially if it pertains to some improper use of money. It is not easy to meet such reports when

ours.

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.

VER. 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.

Or, he hath.