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. around him, rather than to create food for the the abode of a poor widow. "She has more than abundant supply of his own wants. He had no all this. She has Christ as her portion; and that farms or plantations; he had no splendid palaces; is more than all." He who has an interest in the he had no money hoarded in useless coffers or in Redeemer has a possession that is of more value banks; he had no property to distribute to his than all that princes can bestow. (2.) The heirfriends. His mother he commended, when he ship of an eternal inheritance, the prospect of died, to the charitable attention of one of his dis-immortal glory. (Rom. viii. 17.) (3.) Everlastciples, (John xix. 27,) and all his personal pro- ing treasures in heaven. Thus the Saviour comperty seems to have been the raiment which he pares the heavenly blessings to treasures. (Matt. wore, and which was divided among the soldiers vi. 20.) Eternal and illimitable wealth is theirs that crucified him. Nothing is more remarkable in heaven; and to raise us to that blessed inhethan the difference between the plans of the Lord ritance was the design of the Redeemer, in conJesus and those of many of his followers and pro-senting to become poor. This, the apostle says, fessed friends. He formed no plan for becoming was to be secured by his poverty. This includes, rich, and he always spoke with the deepest ear-probably, the two following things, viz. (1.) That nestness 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 unenclosed 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 Cræsus 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. 66 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 66 VER. 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. I willing. 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, (vpoipei.)—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 ver. 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, (rò JEλav.) 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. VER. 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. m 1 Tim. vi. 19. Heb. xiii. 16. James ii. 15, 16. 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 ver. 12. It should be in proportion to your 7. It is accepted. Doddridge, Rosenmüller, 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, &c.-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. (Mark xii. 42-44. Luke xxi. 14.) 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. Secondly, 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 any where demanded in the Bible, and this is every where 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." (Mark xii. 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. Thirdly, 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 de For if there be first a willing mind.—If there is a readiness (рovμía), 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, how-mands, and is acceptable to him. The poor ever small, can be otherwise than acceptable widow was not able to give as much as the rich where that is found. This had relation, as used man; but her offering was equally acceptable, by Paul, to the duty of almsgiving; but the prin- and might be more valuable, for would be acciple is as applicable to every thing in the way of companied with her prayers. The service which duty. A willing mind is the first and main we can render to God may not be equal to that thing. It is that which God chiefly desires, and which the angels render; but it may be equally that without which every thing else will be offen-appropriate to our condition and our powers, and sive, hypocritical, and vain. See Note, chap. ix. 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. 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. VER. 13. For I mean not that other men be Every Christian brother should bear his due proeased, and ye burdened: 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 (averis, a letting loose, remission, relaxation) to others, but affliction (i) 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. portion. VER. 15. As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. o Exod. xvi. 18. 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 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 children of Israel. The manna which fell around 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 afflic-gathered than was needful to supply the demands ! tion. 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 of the whole. Paul applies this passage, there- 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 inelination 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. VER. 17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. p Ver. 6. 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, 7 whose praise is in the gospel throughout all the churches; g Chap. xii. 18. 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 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 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 but either remained at Philippi, or departed to Paul and Silas when they went to Thessalonica, some other place. He did not join them again salem. (Acts xx. 5.) until they went to Troas, on the way to JeruIn what manner Luke spent the interval is not known. Macknight supposes that it might have been in multiplying Perhaps, also, he might have been engaged in copies of his gospel, for the use of the churches. before us. (2.) It seems probable that Luke is preaching, and in services like that in the case 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, (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.-' s.-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¿pevol, 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," kalà, means properly beautiful, or comely. The idea which is presented here is, that we are to see be- ! forehand, 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 He knew how much his own the sight of men. 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 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, especially if it pertains to some improper use of mothey are started; and a minister, therefore, ney. It is not easy to meet such reports when i 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. |