2 Corinthians 8:16

In these verses the apostle commends the brethren who were sent to them to collect their charity; and as it were, gives them letters credential, that, if they were enquired after (Co2 8:23), if any should be inquisitive or suspicious concerning them, it might be known who they were and how safely they might be trusted.

I. He commends Titus, 1. For his earnest care and great concern of heart for them, and desire in all things to promote their welfare. This is mentioned with thankfulness to God (Co2 8:16), and it is cause of thankfulness if God hath put it into the hearts of any to do us or others any good. 2. For his readiness to this present service. He accepted the office, and was forward to go upon this good errand, Co2 8:17. Asking charity for the relief of others is by many looked upon as a thankless office; yet it is a good office, and what we should not be shy of when we are called to it.

II. He commends another brother, who was sent with Titus. It is generally thought that this was Luke. He is commended, 1. As a man whose praise was in the gospel through all the churches, Co2 8:18. His ministerial services of several kinds were well known, and he had approved himself praiseworthy in what he had done. 2. As one chosen of the churches (Co2 8:19) and joined with the apostle in his ministration. This was done, it is most likely, at the motion and request of Paul himself; for this reason, that no man might blame him in that abundance which was administered by him (Co2 8:20), so cautious was the apostle to avoid all occasions that evil-minded men might lay hold on to blacken him. He would not give occasion to any to accuse him of injustice or partiality in this affair, and thought it to be his duty, as it is the duty of all Christians, to provide for things honest, not only in the sight of the Lord, but also in the sight of men; that is, to act so prudently as to prevent, as far as we can, all unjust suspicions concerning us, and all occasions of scandalous imputations. Note, We live in a censorious world, and should cut off occasion from those who seek occasion to speak reproachfully. It is the crime of others if they reproach or censure us without occasion; and it is our imprudence at least if we give them any occasion, when there may not be a just cause for them so to do.

III. He commends also another brother who was joined with the two former in this affair. This brother is thought to be Apollos. Whoever he was, he had approved himself diligent in many things; and therefore was fit to be employed in this affair. Moreover, he had great desire to this work, because of the confidence or good opinion he had of the Corinthians (Co2 8:22), and it is a great comfort to see those employed in good works who have formerly approved themselves diligent.

IV. He concludes this point with a general good character of them all (Co2 8:23), as fellow-labourers with him for their welfare; as the messengers of the churches; as the glory of Christ, who were to him for a name and a praise, who brought glory to Christ as instruments and had obtained honour from Christ to be counted faithful and employed in his service. Wherefore, upon the whole, he exhorts them to show their liberality, answerable to the great expectation others had concerning them at this time, that these messengers of the churches, and the churches themselves, might see a full proof of their love to God and to their afflicted brethren, and that it was with good reason the apostle had even boasted on their behalf, Co2 8:24. Note, The good opinion others entertain of us should be an argument with us to do well.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_8:16-24

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

Thanksgiving to God for ministerial care

1. We may look up, and give thanks to God for what they are.

2. We may look back, and give thanks to God for what they were. Now these two will very much consist together--the praising of Titus, and the praising of God for Titus.

I. It is mentioned to the praise of Titus that he had in his heart an earnest care for the Corinthians. Observe, what service he did was from a principle within, from something in his heart; there is the fountain. Nor is any work of piety or charity properly a good work unless it be a heart work. It was a principle of care that actuated him in this service. The word οπουδη signifies a close application and intention of mind to the business he was employed in, a concern to have it done well, fear lest there should be any mistake or miscarriage in it, diligence, industry, and expedition in the prosecution of it. What Titus found to do for the glory of God, and the good of the souls of men, he did it with all his might, and made a business of it. We translate it an earnest care, his heart was upon, and he left no stone unturned to bring it to a good issue. Now in the earnest care that Titus had for the churches, we are to consider him both in general, as a minister of the gospel, and in particular, as an agent in the work of charity.

1. Let us consider him as an evangelist, for so Timothy and he and many others were. He was an assistant to the apostles, both in planting churches and in watering those that were planted. That which Titus is here commended for, is the earnest care he had for those of the Church of Corinth, and for their spiritual welfare. And concerning this we may observe--

(1) Though Titus was not under any particular obligation to the Corinthians, as their settled pastor, yet he had an earnest care for them, and they were very much influenced by his care, and were very observant of what he said to them. He did not ask, What are they to me? nor was he asked what he had to do to concern himself about them. God is no respecter of persons in His bounty, nor must he be so in ours. Titus had an earnest care in his heart to make himself a blessing wherever he comes, and such should we have; we must study to serve some good purpose in every place where Providence casts our lot. The more extensive our usefulness is, the more it resembles His goodness whose tender mercies are over all His works.

(2) Though Titus had many to take care of, many churches that he visited and interested himself in the affairs of, yet his care for each of them was an earnest care. The stream of his pious concern ran broad, and yet it ran deep. The extensiveness of his care abated nothing of the earnestness of it. Some are made careless by the greatness of their undertaking, they grasp at too much, and then think that will excuse them in their neglects. Though a wise man would not thrust himself into a hurry of business, nor have more irons in the fire than he can look after, yet a good man would covet a fulness of business, according as his capacity is, that whenever his Master comes he may be found doing.

(3) Though there were others who had the care of the Corinthians, and whose business it was to direct, exhort, and quicken them, yet Titus showed the same care for them that they did; not that he would intrude into other mens office, or take their work out of their hands, but he would strengthen their hands, and carry on their work, would second what they said, and add thereto many like words. He saw there was need of all the help that might be for the furtherance of the gospel there. Let us now see what improvement we may make of this part of Tituss care as a minister, thus in some measure copied out.

1. It sets a good example before ministers whose hearts should in like manner be full of earnest care about the work they have to do, and the great trust committed to them; and happy were it for the Church if they were all thus.

2. It lays an engagement upon people, who have been or are under the care, the earnest care, of faithful ministers.

(1) Examine yourselves how you have reproved under his earnest care for you, and whether your profiting has appeared m any proportion to the opportunities you have enjoyed; whether your growth in knowledge and grace has been answerable to the care that has been taken of you, and the pains that have been taken with you.

(2) If ministers have and should have such an earnest care for your souls, should not you much more have an earnest, a more earnest, care for your own souls?

(3) If ministers must have this earnest care for the souls of those under their charge, surely parents and masters of families ought to have some care, to have an earnest care, for the spiritual welfare of those under their charge, their children, their servants, to restrain them from that which would be to the prejudice and ruin of their souls, and to provide that for them which is necessary to their well-being.

2. We now come to consider Titus as an active instrument at this time in a work of charity that was on foot.

(1) It is easy to apprehend that herein he showed an earnest care for the poor saints at Jerusalem, for whose use this collection was made, and a great concern for them, that they should be speedily and plentifully relieved in their present distress; and they would have reason to say, Thanks be to God, that put into the heart of Titus this care for us and our families, for otherwise we might have perished. Titus heard what straits they were reduced to, and as one who put his soul into their souls stead, laid out himself to get supply for them. Though Titus was a Greek, and was never circumcised, as Timothy was, and upon that account the saints at Jerusalem (many of whom retained too great an affection for the ceremonial law) were perhaps cool towards him, yet he was active to do them service, as Paul also was, though he was the apostle of the Gentiles, so our liberality must not be confined to those who are just of our own sentiment and way. This was the good work that Titus had this earnest care to help forward.

(2) It is as true, though not so easily apprehended, that Titus showed as earnest a care for the Corinthians, whom he persuaded to do good, as for the saints at Jerusalem, whom he desired that this good might be done to. Now Titus had an earnest care for the Corinthians, that they who came not behind in any gift, might not come behind in this gift; he was in care that they should not be slow in their contributions, because Paul had boasted of them, that Achaia was ready a year ago (2Co_9:2); and in care that they should not be illiberal in them, but that what was gathered should be considerable: he was in care that they should give like themselves. The Corinthians were generally a rich people, and lived great; whence it became a proverb, Every man cannot pretend to live at Corinth. Now Titus was jealous of them, lest they should pinch their charity to feed their luxury. The particular kindness he had for this Church of Corinth did not put him upon contriving how he might excuse them from this good work, or make it easy to them, that it might be the more kind to him; but on the contrary, because he loved them, he was very earnest with them to do more than otherwise they would have done.

I would endeavour, therefore, for the amending of this matter, to make it out that those are to be accounted your friends who, with prudence and discretion, propose to you proper objects of charity, and press you to give liberally to them.

(1) They would have you to do that which is your duty, a plain, necessary, and great duty, which God requires of all those whom He has entrusted with this worlds goods.

(2) They would have you do that which will be your honour, and which will put a reputation upon you, and therefore it must be looked upon as an instance of their earnest care for your preferment.

(3) They would have you do that which you will have comfort in, and advantage by, in this world, and therefore you are to reckon them your friends who have a care for you.

(4) They would have you do that which will be fruit abounding to your account in the day of recompence.

II. It is mentioned to the praise of God, that He put this earnest care into the heart of Titus for them; and thanks are given to Him for it. Now thanks be to God, who by His providence brought Titus to Corinth, and by His grace excited and enabled him to do this good office there. See how solicitous blessed Paul is upon all occasions to ascribe the glory of all the good that was done, whether by others or by himself, to the grace of God, and to own in it the influences and operations of that grace.

1. That God can put things into mens hearts beyond what was expected. He is the Sovereign of the heart, not only to enjoin it what He pleases by His law, but to influence it, and to infuse into it by His providence and grace as He pleases. He has access to mens hearts. The way of man is not in himself, he cannot think what he will, but the wise God can overrule him. Let no man boast of his free thought, when whatever devices are in mens hearts, it is not their counsel, but the counsel of the Lord, that shall stand. See in this how God governs the world, by the hold He has of the consciences of men.

2. That whatever good is in the heart of any, it is God that puts it there. If Titus have in his heart an earnest care for the spiritual welfare of the Corinthians, though he is a very good man, and one whom much good may be expected from, yet even this is not of himself, it is not to be called a natural affection, it is a gracious one. If we have an earnest care for our own souls, and for their spiritual and eternal welfare, it is God that puts it into our hearts, that gives it to us, so the word here used signifies, it is He that plants it in us.

3. That Christs ministers are in a particular manner all that, and that only, to His churches that He makes them to be. They are stars that shine with a borrowed light, and shed no other benign influences but what are derived from the Sun of Righteousness. If they have a care, an earnest care, a natural care, for the souls committed to their charge, it is God who has put it into their hearts, it is His grace in them that makes them blessings to the places where they are. We must therefore look up to God, by prayer, for that grace which is necessary to make the stewards of the mysteries of God both skilful and faithful.

4. That the grace of God is particularly to be seen and owned in the progress and success of any work of charity, as this here, which Titus was active in among the Corinthians. In this we may be tempted to think there needs no more but that common concurrence of the Divine Providence which is necessary to the negotiating of every other affair; but it seems by this we have as much need of the working of the Spirit and grace of God to enable us to give alms well, as to enable us to pray and preach well.

Let us now close all with some inferences to these observations.

1. If this be so, then those who do good have nothing to glory in; for whatever good they do it was God that put it into their hearts to do it, and therefore He must have all the glory. Boasting is hereby for ever excluded. This forbids us to trust to our own good works, as if by them we could merit anything at the hand of God.

2. If this be so, then those who have any good done them, either for soul or body, must give thanks to God for it, who raised up those who were the instruments of it, and put it into their hearts to do it, and perhaps to do it with an earnest care. We ought indeed to acknowledge their kindness and to be grateful to them, but that must be in token of our gratitude to God, who, in making them His agents, made them His receivers. But we must look above and beyond them.

3. If this be so, let us hereby be engaged and quickened to do all the good we can in our places; to do the good the Corinthians did, that is, to contribute largely and freely for the support and encouragement of poor saints according to the ability God has given us; to do the good Titus did, that is, to solicit the cause both of the necessitous and of the deserving, and to procure assistance for them. Hereby we shall evidence that God, by His grace, has put some good into our hearts, which the good we do is the fruit and product of, and by which the tree is known. Hereby likewise we shall give occasion to many to praise God for us, and for the good which by His grace we are inclined and enabled to do.

4. This may be matter of comfort and support to us when useful instruments are removed from us. (Matthew Henry.)

The collection for the poor Christians in Jerusalem

(text and chap. 9.):--

I. The mode of collecting the contribution.

1. St. Paul entrusted this task to three messengers: to Titus, who was himself eager to go; to a Christian brother whom the churches had selected as their almoner; and to another whose zeal had been tested frequently by St. Paul himself.

2. The reasons for sending these messengers.

(1) To give the Corinthians time (2Co_9:3). Observe the tender wisdom of this proceeding. Every one knows how different is the feeling with which we give when charity is beforehand, from that with which we give when it comes side by side with debts and taxes. The charity which finds us unprepared is a call as hateful as that of any creditor whom it is hard to pay.

(2) To preserve their reputation for charity. For if the Corinthians were not ready, their inability to pay would be exhibited before the messengers. Observe--

(a) The just value which the apostle set on Christian reputation. For the inability of the Corinthians would be like insolvency, and would damage their character. We all know how insolvency damages the man, how he feels humbled by it, and ashamed before men.

(b) The delicacy of the mode in which the hint is given: We (that we say not, ye) may not be ashamed. St. Paul makes it a matter of personal anxiety. Thereby he appealed not to their selfish feelings, but to everything which was noble or high within them. The Corinthians would feel, We cannot bear that Paul should be disgraced. This is a great principle. Appeal to the highest motives, whether they be there or no, for you make them where you do not find them. Arnold trusted his boys, and all attempt at deceiving him ceased forthwith. When Christ appealed to the love in the heart of the sinful woman, that love broke forth pure again.

(3) To preserve his own reputation. If so large a sum had been entrusted to him alone he might have been suspected of appropriating a portion to himself (verses 20, 21). In this is to be observed St. Pauls wisdom. He knew that the world would scan his every act and word, and attribute all conceivable and even inconceivable evil to what he did in all honour. Now, because the bare conception of malversation was impossible to him, we might have expected him to forget that the world would not think it equally impossible. For to the pure all things are pure. It is to such--men guileless of heart--that Christ says, Be ye wise as serpents. Consider how defenceless St. Paul would have been had the accusation been made! Moreover, though he were to be acquitted, a charge refuted is not as if a charge had never been made: Years after, the oblivious world, remembering only the accusation, and forgetting the fulness of the refutation, asks, But were there not some suspicious circumstances? No innocence will shield, no honour, nor integrity bright as the sun itself, will keep off altogether the biting breath of calumny. Therefore it is that he says, Let not your good be evil spoken of. Therefore it is that he, avoiding the possibility of this, sent messengers to collect the money, providing for things honest in the sight of all men.

II. The measure of the amount. The apostle did not name a sum to the Corinthians, but counselled them to be--

1. Liberal: As a matter of bounty, and not as of covetousness. He did not speak as we often preach--in an impassioned manner in order to get a large collection. Yet he plainly told them that a large contribution was what God asked. In the multitudinous charities for which you are solicited, give liberally somewhere, in Gods name, and to Gods cause. But the cases must depend on yourselves, and should be conscientiously adopted.

2. Deliberate: Every man according as he purposeth in his heart. Distinguish this deliberate charity from giving through mere impulse. Christian charity is a calm, wise thing; it has, too, courage to refuse. A Christian man will not give to everything; he will not give because it is the fashion; because an appeal is very impassioned, or because it touches his sensibilities. He gives as he purposeth in his heart. Here I remark that often the truest charity is not giving but employing.

3. Cheerful: The Lord loveth a cheerful giver.

III. The measure of the reward. As in all spiritual rewards it is exactly proportioned to the acts done. The law of the spiritual harvest is twofold.

1. In reference to quantity: He which soweth sparingly shall reap also sparingly. Hence may be inferred the principle of degrees of glory hereafter (cf. the Parable of the Talents)

. The right hand and left of Christ in His kingdom are given only to those who drink of His cup and are baptized with His baptism.

2. In reference to kind. The reward of an act of charity is kindred with the act itself. Whatsoever a man soweth, that shall he also reap. A harvest of wheat comes not from sown barley, etc. Thus also is it in the spiritual world. Now here often a strange fallacy arises. Men sow their carnal things--give their money, for example, to God, and expect to reap the same. In pagan times fishermen or farmers sacrificed their respective properties, and expected a double fishery or harvest in return. The same pagan principle has come down to us. Some persons lend to the Lord, in order that He may repay them with success in business, or an advance in trade. The fallacy lies in this: the thing sown was not money, but spirit, e.g., the poor widow gave two mites, but God took account of sacrifice. The sinful woman gave an alabaster box of ointment, valued by a miserable economist at three hundred pence. God valued it as so much love. Now God is not going to pay these things in coin of this earth. He will repay them with spiritual coin in kind. In the particular instance now before us, what are the rewards of liberality which St. Paul promises to the Corinthians? They are--

(1) The love of God (verse 7).

(2) A spirit abounding to every good work (verse 8).

(3) Thanksgiving on their behalf (verses 11, 12, 13).

A noble harvest! but all spiritual. Give, and do not expect your money to be returned, like that of Josephs brethren in their sacksmouths. When you give to God, sacrifice, and know that what you give is sacrificed, and is not to be got again, even in this world; for if you give, expecting it back again, there is no sacrifice; charity is no speculation in the spiritual funds, no wise investment, to be repaid with interest either in time or eternity! (F. W. Robertson, M. A.)

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

Twelve causes of dishonesty

Only extraordinary circumstances can give the appearance of dishonesty to an honest man. Usually, not to seem honest, is not to be so. The quality must not be doubtful like twilight, lingering between night and day and taking hues from both; it must be daylight, clear and effulgent. No one has honesty without dross, until he has honesty without suspicion.

1. Some men find in their bosom from the first a vehement inclination to dishonest ways. Knavish ways are inherited from dishonest parents.

2. A child naturally fair-minded may become dishonest by parental example. He may be taught to be sharp in bargains, and vigilant for every advantage. Little is said about honesty, and much about shrewd traffic. Whatever profit breaks no legal statute--though gained by falsehood--is considered fair.

3. Dishonesty is learned from ones employers.

4. Extravagance is a prolific source of dishonesty. The desire to be thought affluent; to outrival others in display.

5. Debt is an inexhaustible fountain of dishonesty. The debtor learns cunning tricks, concealments, excuses.

6. Bankruptcy, although a branch of debt, deserves separate mention.

7. There is a circle of moral dishonesties practised because the law allows them. Gentlemen who can break the whole of Gods law so adroitly as to leave mans law unbroken.

8. Political dishonesty breeds dishonesty of every kind. The idea that all is fair in politics has to be smitten.

9. A corrupt public sentiment produces dishonesty.

10. Financial agents are especially liable to the temptations of dishonesty. Their whole attention falls directly upon naked money. The hourly sight of it whets the appetite.

11. Executive clemency, by its frequency, has been a temptation to dishonesty. Who will fear to be a culprit when a legal sentence is the prelude of pardon?

12. Criminal speculations are prolific of dishonesty. Speculation is the risking of capital in enterprises greater than we can control, or in enterprises whose elements are not all calculable. (H. W. Beecher.)

The double standard of duty

The language is peculiar; as though the human standard were a step higher than the Divine; as though a Christian were in more danger of coming short of honesty before men than before God. St. Paul really means, however, that we are to keep both standards in view.

I. The human standard of duty.

1. It partly serves to interpret the Divine law, not fully, but in important measure.

2. It restrains us from reading the law according to our own interests, which is a constant danger. Private interpretation has danger in it.

3. It is a law over us that we are more or less stringently held to obey. Its penalty is visible; and so it educates us to obedience.

II. The Divine law.

1. It is stricter than mans law. We may well say to ourselves if men demand this, God demands more.

2. The Divine law considers our motives in all their extent, and holds us to account according to our intent, our power, and opportunity.

3. The Divine law demands our best; men will take less; God asks honesty and fidelity as we know them, not as men define them. (Homiletic Monthly.)

Wherefore shew ye to them … the proof of your love.--

Expected proof of professed love

1. In every believers heart there is--

(1) Love to God. He cannot else be a child of God.

(2) Love to Christ. How could he be a Christian otherwise? As a consequence of this.

(3) Love to the brotherhood.

2. Where there is true love in the heart it becomes a working principle. It is a vital principle, and out of its growth there comes fruit.

I. What is the excellence of this love that we should be so anxious to prove it? It is--

1. Divine in its origin. We should never have loved if God had not first loved us. It is, therefore, a precious thing, and we ought to take heed that we assuredly possess it, and so to live that others may be convinced that it rules our spirits.

2. Surpassing in its energy, for true love to God exceeds all other love. This affection, like Aarons rod, must swallow up all others, and must therefore produce its own proof. If it were some minor passion we might not be so particular about it.

3. Vital in its necessity. If a man does not love God, Christ, and His people, then the life of God does not dwell in him. Hence the importance that the proofs of our love should be unmistakable.

4. Warranted by the facts of the case. Love to God--I will not spend a word in justifying it. Love to Christ--how can it be needful to commend it to you? Love so amazing, so Divine, etc.

5. Eminent in its achievements. It makes Christians strong. Faith laughs at impossibilities, and cries, It must be done; but love performs the deed, for faith worketh by love. What have not men done out of love to Christ?

II. What is this proof? As regards--

1. God and Christ. If you love Him you will keep His commandments, seek to honour Him, be anxious to extend His rule, long for communion with Him, grieve when you grieve Him, long to be like Him.

2. Gods ministers. If they speak well of you, do not let them have cause to retract their holy boasting, and to say with tears, I was deceived in these people. If any have brought you to Christ, be an honour to them and to the gospel that they preach.

3. Gods people.

(1) Go and join them. Do as she did who said, Whither thou goest, I will go;… thy people shall be my people, and thy God my God.

(2) When you have joined the church, show a proof of your love by hearty fellowship.

(3) Unite with them in service.

4. The ungodly. Try to snatch the firebrands from the flame. If you can preach Christ. Speak of Him to your companions.

III. Why is this proof called for?

1. True love always longs to prove itself. It does not need a command to do it. It is waiting for an opportunity. It is so with your domestic life. In a far higher degree, what a delight it is to a Christian to do something for Jesus!

2. That it may become a blessing to other people. It would be of no use for the Corinthians to sing a hymn about charity while the poor saints at Jerusalem had not a loaf to eat.

3. It is reasonable that you should do so. God did not love you and keep it to Himself; He gave His Son.

IV. Who it is that calls for this proof of our love. I will leave out everybody else and say, it is your Lord, your own dying, living Saviour who says, Show Me the proof of your love. I will tell you how He is saying it.

1. Affliction has come into your house. There is a dear one dead; and Jesus says, Simon, son of Jonas, lovest thou Me more than these dear ones? If so, thou wilt part with them and not complain.

2. Perhaps you have had a difference lately with one to whom you ought to be united in friendship. Now your Lord and Master says to you, Show Me the proof of your love. Forgive him for My sake even to seventy times seven; and if you have wronged him confess the wrong, and humble yourself for My sake.

3. But possibly there are some here who have had in their minds the project of doing something unusual for Jesus, or the church, or the poor, or for missions to the heathen. Jesus says, I have prospered you: when others have failed in business I have taken care of you. Show Me the proof of your love. Will you not hear His call? (C. H. Spurgeon.)

.

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 8:16-22. But thanks be to God — But while I speak of this collection which I am desirous of promoting, I would express my gratitude to God, who put the same earnest care — Which I have; into the heart of Titus for you — Namely, to promote this work among you. For he accepted the exhortation — Complied with my desire to promote and perfect this work; being forward — To undertake it; of his own accord — Yea, before he was spoken to. And we — I and Timothy; have sent with him the brother — The ancients generally supposed this was St. Luke; whose praise — For faithfully dispensing the gospel; is throughout all the churches — Macknight interprets the clause, “whose praise, on account of the gospel which he hath written, is great, throughout all the churches of Christ in these parts.” And not that only — Not only is he so much esteemed on these accounts, but he was also chosen — Ordained and appointed; of the churches — Whom we consulted on this occasion, particularly of Macedonia; to travel with us — To accompany me to Jerusalem; with this grace — This fruit of grace, this contribution; which is administered, &c. — Which I have been the instrument of procuring; to the glory of the same Lord Jesus, and the declaration of your ready mind — Your readiness to do works of charity to the saints. This is the second character of the person who was sent by the apostle with Titus to Corinth. He was chosen by the churches of Macedonia to accompany Paul to Jerusalem, to witness his delivering their gift. This character, likewise, agrees very well to Luke. For having resided long at Philippi, he was well known to the Macedonian churches, who, by making him their messenger to Judea, showed their great respect for him. Avoiding this — Taking care of this; that no man should blame us — Charge me with any undue partial dealing, or as being unfaithful; in this abundance — This large collection, the management of which is intrusted with us. Providing for honest, or honourable things, not only in the sight of the Lord — To whom it is and ought to be our first and chief care to approve ourselves; but also in the sight of men — From whose minds I wish to remove every suspicion which might hinder my usefulness. And we have sent with them — That is, with Titus and Luke; our brother — Probably Apollos; whom we have oftentimes proved diligent in many other affairs, but now much more — In his endeavours to promote the collection among you; upon the great confidence, &c. — That is, I have sent him with them upon the great confidence which I have as to your goodness and liberality. Or, connecting the clause with the words immediately preceding, the sense is, that the brother spoken of was much more ready to come to Corinth, and active in his endeavours to forward the collection, upon the great confidence which he had in the good disposition of the Corinthians to the work.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

d. And trusty conveyers, 2Co_8:16-24.

St. Paul, in view of possible imputations, is profoundly careful that his own fingers shall never touch the collected funds. He nominates men to act, but they are men above suspicion, and by all approved. It must be wholly a public transaction, not only above wrong, but above suspicion.

16. Same earnest care—Rather, zeal; namely, zeal the same as Paul’s in behalf of the charity.

Put… heart—He recognises the zeal as the moving of the blessed Spirit in Titus’s heart.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

Chapter 21

THE FRUITS OF LIBERALITY.- 2Co_8:16-24; 2Co_9:1-15 (R.V)

THIS long passage has a good many difficulties of detail, for the grammarian and the textual critic. Where it seems necessary, these will be referred to in the notes; but as the large meaning of the writer is hardly affected by them, they need not interrupt the course of exposition. It fails into three parts, which are clearly marked as such in the Revised Version:

2Co_8:16-24, commending to the Corinthians the three brethren who were to precede Paul and prepare the collection;

2Co_9:1-5, appealing to the motives of emulationand shame to reinforce love in the matter; and

2Co_9:6-15, urging liberality, and enlarging on the blessed fruits it yields. The first of these divisions begins, and the last ends, with an exclamatory ascription of thanks to God.

2Co_8:16-24. Of the three men who acted as commissioners in this delicate undertaking, only one, Titus, is known to us by name. He had just returned from Corinth: he knew all the critical points in the situation; and no doubt the Apostle was glad to have such a man at the head of the little party. He was thankful to God that on the occasion of that previous visit the Corinthians had completely won the heart of Titus, and that his loyal fellow-worker needed no compulsion to return. He was leaving Paul of his own accord, full of earnest care for his Achaian friends. Along with him went a second-the brother whose praise in the Gospel was through all the Churches. It is useless to ask who the brother was. A very early opinion, alluded to by Origen, and represented apparently in the traditional subscription to this Epistle, identified him with Luke. Probably the ground for this identification was the idea that his "praise in the Gospel" referred to Lukes work as an evangelist. But this cannot be: first, because Lukes Gospel cannot have been written so early; and, secondly, because "the Gospel" at this date does not mean a written thing at all. This mans praise in the Gospel must mean the credit he had acquired by his services to the Christian faith; it might be by some bold confession, or by activity as an evangelist, or by notable hospitality to missionaries, or by such helpful ministries as the one he was now engaged in. The real point of interest for us in the expression is the glimpse it gives us of the unity of the Church, and the unimpeded circulation of one life through all its members. Its early divisions, theological and racial, have been sufficiently emphasized; it is well worth while to observe the unity of the spirit. It was this, eventually, which gave the Church its power in the decline of the Empire. It was the only institution which extended over the area of civilization with a common spirit, common sympathies, and a common standard of praise. It was a compliment to the Corinthians to include in this embassy one whose good name was honored wherever men met in the name of Jesus. This brother was at the same time a deputy in a special sense. He had been elected by the Churches who were contributing to the collection, that he might accompany the Apostle when it was taken to Jerusalem. This, in itself, is natural enough, and it would not call for comment but for the remark to which the Apostle proceeds-"avoiding this, that any man should blame us in the matter of this bounty which is ministered by us to the glory of the Lord, and to show our readiness: for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men."

There was evidently an unpleasant side to this transaction. Pauls interest in the collection, his enemies had plainly said, {2Co_12:17-18} was not quite disinterested. He was capable of putting his own hand into the bag. What ought a Christian man to do in such a case? We shall see in a later chapter how keenly Paul felt this unworthy imputation, and with what generous passion he resented it; but here he betrays no indignation; he joins with the Churches who are making the collection in so ordering matters as to preclude suspicion. Wherever the money is concerned, his responsibility is to be shared with another. It is a pity that Christ should not be glorified, and the Apostles zeal to help the poor saints made known, without the accompaniment of these base suspicions and precautionary measures; but in all things human, evil will mingle with good, and the humble course is best, which does not only what God knows to be honorable, but what men must see to be so too. In handling money especially, it is best to err on the safe side. If most men are too readily suspected by others, it only answers to the fact that most men are too ready to trust themselves. We have an infinite faith in our own honesty; and when auditors are appointed to examine their books, the inexperienced are apt to think it needless, and even impertinent. If they were wise, they would welcome it as a protection against suspicion and even against themselves. Many a man has ruined himself-not to speak of those who trusted him-by too blind a belief in his own integrity. The third brother who accompanied Titus seems to have been more closely associated with Paul than the second. He had proved him often, in many things, and found him uniformly earnest; and at this juncture the confidence he had in the Corinthians made him more earnest than ever. Paul extols the three in the highest terms before he sends them off; if anybody in Corinth wishes to know what they are, he is proud to tell. Titus is his partner in the apostolic calling, and has shared his work among them; the other brethren are deputies (apostles) of Churches, a glory of Christ. What an idealist Paul wast What an appreciation of Christian character he had when he described these nameless believers as reflections of the splendor of Christ! To common eyes they might be commonplace men; but when Paul looked at them he saw the dawning of that brightness in which the Lord appeared to him by the way. Contact with the grimy side of human nature did not blind him to this radiance; rather did this glory of Christ in mens souls strengthen him to believe all things, to hope all things, to endure all things. In showing before these honored messengers the proof of their love, and of his boasting on their behalf, the Corinthians will show it, he says, before the face of the Churches. It will be officially reported throughout Christendom.

2Co_9:1-5 This section strikes one at first as greatly wanting in connection with what precedes. It looks like a new beginning, an independent writing on the same or a similar subject. This has led some scholars to argue that either 2Co_8:1-24. or 2Co_9:1-15. belongs to a different occasion, and that only resemblance in subject has led to one of them being erroneously inserted here beside the other. This in the absence of any external indication, Is an extremely violent supposition; and closer examination goes to dissipate that first impression. The statements, e.g., in 2Co_9:3-5 would be quite unintelligible if we had not 2Co_8:16-24 to explain them; and instead of saying there is no connection between 2Co_9:1 and what precedes, we should rather say that the connection is somewhat involved and circuitous-as will happen when one is handling a topic of unusual difficulty. It is to be explained thus. The Apostle feels that he has said a good deal now about the collection, and that there is a danger in being too urgent. He uses what he has just said about the reception of the brethren as a stepping-stone to another view of the subject, more flattering to the Corinthians, to begin with, and less importunate. "Maintain your character before them," he says in effect; "for as for the ministering to the saints, it is superfluous for me to be writing to you as I do." Instead of finding it necessary to urge their duty upon them, he has been able to hold up their readiness as an example to the Macedonians. "Achaia has been prepared for a year past," he said to his fond disciples in Thessalonica and Philippi; and the zeal of the Achaians, or rivalry of them, roused the majority of the Macedonians. This is one way of looking at what happened; another, and surely Paul would have been the first to say a more profound, is that of 2Co_8:1 -the grace of God was given in the Churches of Macedonia. But the grace of God takes occasions, and uses means; and here its opportunity and its instrument for working in Macedonia was the ready generosity of the Corinthians. It has wrought, indeed, so effectively that the tables are turned, and now it is the liberality of Macedonia which is to provoke Corinth. Paul is sending on these brethren beforehand, lest, if any of the Macedonians should accompany him when he starts for Corinth himself, they should find matters not so flourishing as he had led them to believe. "That would put me to shame," he says to the Corinthians, "not to speak of you. I have been very confident in speaking of you as I have done in Macedonia: do keep up my credit and your own. Let this blessing, which you are going to bestow on the poor, be ready as a blessing-i.e., as something which one gives willingly, and as liberally as he can; and not as a matter of avarice, in which one gives reluctantly, keeping as much as he can."

The legitimacy of such motives as are appealed to in this paragraph will always be more or less questioned among Christian men, but as long as human nature is what it is they will always be appealed to. Ζηλότυπον γὰρ τὸ τῶν ἀνθρώπων γένος (Chrys.). A great man of action like St. Paul will of course find his temptation along this line. He is so eager to get men to act, and the inertness of human nature is so great, that it is hard to decline anything which will set it in motion. It is not the highest motive, certainly, when the forwardness of one stimulates another; but in a good cause, it is better than none. A good cause, too, has a wonderful power of its own when men begin to attend to it; it asserts itself, and takes possession of souls on its own account. Rivalry becomes generous then, even if it remains; it is a race in love that is being run, and all who run obtain the prize. Competitions for prizes which only one can gain have a great deal in them that is selfish and bad; but rivalry in the service of others-rivalry in unselfishness-will not easily degenerate in this direction. Paul does not need to be excused because he stimulates the Macedonians by the promptitude of the Corinthians-though he had his misgivings about this last-and the Corinthians by the liberality of the Macedonians. The real motive in both cases was "the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor." It is this which underlies everything in the Christian heart, and nothing can do harm which works as its auxiliary.

2Co_9:6-15 In the third and last section the Apostle resumes his direct and urgent seems to say, "but one thing I cannot but set down: He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully." That is the law of God, and the nature of things, whether men regard or disregard it. Charity is in a real sense an investment, not a casting away of money; it is not fruitless, but bears fruit in the measure in which it is sown. Of course it cannot be enforced-that would be to deny its very nature. Each is to give what he has purposed in his heart, where he is free and true: he is not to give out of grief, mourning over what he gives and regretting he could not keep it; neither is he to give out of necessity, because his position, or the usages of his society, or the comments of his neighbors, put a practical compulsion upon him. God loves a cheerful giver. Money is nothing to Him but as an index to the soul; unless the soul gives it, and gives itself with it, He takes no account. But He does take account of true charity, and because He does, the charitable may be of good cheer: He will not allow them to be without the means of manifesting a spirit so grateful to Him. If we really wish to be generous, He will not withhold from us the power of being so. This is what the Apostle says in 2Co_9:8 : "God is able to make all grace abound toward you, that ye, having always all sufficiency in everything, may abound unto every good work." There is, indeed, another way of rendering αυταρκεια (sufficiency). Some take it subjectively, not objectively, and make it mean, not sufficiency, but contentment. But though a contented spirit disposes people wonderfully to be generous, and the discontented, who have never enough for themselves, can never, of course, spare anything for anybody else, this meaning is decidedly to be rejected. The sufficiency, as 2Co_9:10 also shows, is outward: we shall always, if we are charitable, have by Gods grace the means of being more so. He is able to bless us abundantly, that we may be able for every good work. Observe the purpose of Gods blessing. This is the import of the quotation from the 112th Psalm, in which we have the portrait of the good man: "He hath dispersed"-what uncalculating liberality there is in the very word-"he hath given to the poor: his righteousness abideth for ever." The approximation, in the Jewish morals of later times, of the ideas of righteousness and alms-giving, has led some to limit δικαιοσυνη in this passage {as in Mat_6:1} to the latter sense. This is extremely improbable-I think impossible. In the Psalm, both in Psa_112:3 and Psa_112:10 (LXX), the expression "his righteousness abideth forever" reflects Gods verdict on the character as a whole. The character there described, and here referred to by the relevant trait of generosity, is one which need fear no chances of the future. He who supplies seed to the sower and bread for food will supply and multiply the seed sown by the generous Corinthians (that they may ever be in a position to be generous), and will cause also the fruits of their righteousness to grow. Their righteousness, as it figures in this last phrase, is of course represented, for the time being, by their generosity; and the poetic expression "fruits of righteousness," which is borrowed from Hosea, designates the results which that generosity produces. It is not only an investment which guarantees to them the generous care of God for their own welfare; it is a seed which bears another and more spiritual harvest. With some expansion of heart on this the Apostle concludes.

(a) It yields a rich harvest of thanksgiving to God. This is expressed in 2Co_9:12, and is the principal point. It is something to fill up further the measure of a brothers needs by a timely gift, but how much more it is to change the tune of his spirit, and whereas we found him cheerless or weak in faith, to leave him gratefully praising God. True thankfulness to the Heavenly Father is an atmosphere in which all virtues flourish: and those whose charity bears fruit in this grateful spirit are benefactors of mankind to an extent which no money can estimate. It is probably forcing the Apostles language to insist that λειτουργια, as a name for the collection, has any priestly or sacrificial reference; but unfeigned charity is in its very nature a sacrifice of praise to God-the answer of our love to His; and it has its best effect when it evokes the thanksgivings to God of those who receive it. Wherever love is, He must be first and last.

(b) The charity of the Corinthians bore another spiritual fruit: in consequence of it the saints at Jerusalem were won to recognize more unreservedly the Christian standing of the Gentile brethren. This is what we read in 2Co_9:13. Taking occasion from the proof of what you are, which this ministration of yours has given them, they glorify God "for the obedience of your confession unto the Gospel of Christ, and for the liberality of your contribution unto them arid unto all." The verbal combinations possible here give free scope to the ingenuity and the caprice of grammarians; but the kind of thing meant remains plain. Once the Christians of Jerusalem had had their doubts about the Corinthians and the other pagans who were said to have received the Gospel; they had heard marvelous reports about them certainly, but it remained to be seen on what these reports rested. They would not commit themselves hastily to any compromising relation to such outsiders. Now all their doubts have been swept away; the Gentiles have actually come to the relief of their poverty, and there is no mistaking what that means. The language of love is intelligible everywhere, and there is only One who teaches it in such relations as are involved here-Jesus Christ. Yes, once they had their doubts of you; but now they will praise God that you have obediently confessed the Gospel, and frankly owned a fellowship with them and with all. The last words mean, in effect, that the Corinthians had liberally shared what they had with them and with all; but the terms are so chosen as to obliterate, as far as possible, all but the highest associations. This, then, is another fruit of charity: it widens the thoughts-it often improves the theology-of those who receive it. All goodness, men feel instinctively, is of God; and they cannot condemn as godless, or even as beyond the covenant, those through whom goodness comes to them.

(c) Finally, among the fruits of charity is to be reckoned the direct response of brotherly love, expressed especially in intercessory prayer, and in a longing to see those on whom Gods grace rests so abundantly. An unknown and distant benefactor is sometimes better than one near at hand. He is regarded simply in his character as a benefactor; we know nothing of him that can possibly discount his kindness; our mind is compelled to rest upon his virtues and remember them gratefully before God. One of the meanest experiences of human nature that we can have-and it is not an imaginary one-is to see people paying the debt of gratitude, or at least mitigating the sense of obligation, by thinking over the deficiencies in their benefactors character. "He is better off than we are; it is nothing to him; and if he is kind to the poor, he has need to be. It will take a lot of charity to cover all he would like to hide." This revolting spirit is the extreme opposite of the intercessory prayer and brotherly yearning which St. Paul sees in his minds eye among the saints at Jerusalem. Perhaps he saw almost more than was really to be seen. The union of hearts he aimed at was never more than imperfectly attained. But to have aimed at it was a great and generous action, and to have brought so many Gentile Churches to co-operate to this end was a magnificent service to the kingdom of God.

These "fruits" are not as yet actually borne, but to the Apostles loving anticipation they are as good as real. They are the fruits of "the righteousness" of the Corinthians, the harvest that God has caused to grow out of their liberality. From the very beginning there have been two opinions as to what St. Paul means by the exclamation with which he closes-"Thanks be unto God for His unspeakable gift." On the one hand, it is read as if it were a part of what precedes, the unspeakable gift of God being the numberless blessings that charity yields, by Gods goodness, both to those who give and to those who receive it. Paul in this case would be thinking, when he wrote, of the joy with which the Gentiles gave, and of the gratitude, the willing recognition, and the brotherly prayers and longing, with which the Jews received, help in the hour of need. These would be the unspeakable gift. On the other hand, the sentence is read as if it stood apart, not the continuation of what immediately precedes, but the overflow of the Apostles heart in view of-the whole situation. It becomes possible, then, to regard "Gods unspeakable gift" as the gift of redemption in His Son-the great, original, unsearchable gift, in which everything else is included, and especially all such manifestations of brotherly love as have just been in view. Sound feeling, I think, unequivocally supports the last interpretation. The very word "unspeakable" is one of a class that Paul reserves for this particular object; the wisdom and love of God as displayed in mans salvation are unspeakable, unsearchable, passing knowledge; but nothing else is. It is to this his mind goes back, instinctively, as he contemplates what has flowed from it in the particular case before us; but it is the great divine gift, and not its fruits in mens lives, however rich and various, that it passes the power of words to characterize. It is for it, and not for its results in Jew or Gentile, that the Apostle so devoutly thanks God.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

2Co 8:16. Χάρις, thanks) There was earnest care in me [myself]: from which proceeded [to which was owing] the exhortation to Titus; but there was in Titus himself the same earnest care, divinely inspired; for which I return thanks to God. See how widely this duty of thanksgiving extends. Often in some particular case, one person has greater care than others, as was the case with Titus. This circumstance ought not to be blamed, but to be acknowledged as the gift of God.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_8:16. Δέ] continuativ.

χάρις τῷ θεῷ, τῷ διδόντι κ.τ.λ.] language of the deeply religious consciousness (1Co_15:10; Rom_6:17; Php_2:13). Comp. 2Co_8:1. The present participle; for the continuing zeal is continually given by Go.

τὴν αὐτὴν σπουδ.] namely, as in me. This reference is made necessary by ὑπὲρ ὑμῶν, by which Billroths explanation: the same zeal, which you have for the good cause, is exclude.

ἐν τῇ καρδ.] See on ἐν ταῖς ἐκκλησ., 2Co_8:1.

2Co_8:16-24. Regarding Titus, already mentioned in 2Co_8:6, and the two others, who were sent with Titus as delegates to Corinth about the collection.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 8:16-24 . HE COMMENDS TO THEM TITUS AND TWO UNNAMED COMPANIONS, WHO, BEARING THIS LETTER WITH THEM, ARE SENT TO GATHER THE COLLECTION AT CORINTH.

2Co 8:16 . χάρις δὲ τῷ Θεῷ κ . τ . λ .: but thanks be to God, who gives (note the pres. tense) to (lit., “in”; see on 2Co 1:22 for constr.) the heart of Titus the same earnest care for you, sc. , the same that I myself feel.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

He commendeth Titus and his two companions for many causes, both that their credit might not be suspected, as though he had sent them slyly to spoil the Churches, and also that they might be so much the readier to contribute.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

Returning to the subject of Co2 8:6.

for you--Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (Co2 8:6, Co2 8:17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (Co2 8:17) to go to you (Co2 8:6).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 16. But thanks be to God] He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honour upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honoured indeed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(16) Thanks be to God, which put . . .—Better, which putteth, the verb being in the present tense, and referring to what was then passing after Titus’s return from Corinth.

The same earnest care.—There is no direct comparison, but what he means is the same care as his own. Titus had shown himself a true son of his spiritual father (Tit_1:1).

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

16. But thanks be to God] The word translated thanks here is that translated grace, gift, in other places of this Epistle. We learn from 2Co_8:6; 2Co_8:17, that Titus, moved by the strong interest in the Corinthians which his first mission had excited, and being requested by the Apostle to undertake the work of stimulating their energy in the charitable work they had undertaken (2Co_8:10), determined of his own accord to visit Corinth, instead of writing (this seems the only way in which we can reconcile 2Co_8:6 with 2Co_8:17), and thus to stir up the Corinthians by his personal presence to a holy emulation of the good deeds of the Churches of Macedonia. Titus can hardly, as some have thought, have been entrusted with this Epistle on the occasion of which the Apostle speaks, for St Paul speaks in the past tense of this mission. See notes on 2Co_8:18 and ch. 2Co_12:18.

which put] “Opera bona Dei dona.” Estius. The received Greek text here has ‘putteth,’ but a large number of MSS. read as in the text.

the same earnest care] i.e. the same as I have myself. For earnest care (bisynesse, Wiclif, good mynde, Tyndale and Cranmer) see notes on ch. 2Co_7:11-12, 2Co_8:7, where the same Greek word is used.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

For indeed, he accepted the exhortation,.... The Macedonians besought the apostle with much entreaty to give unto him, Co2 8:4 or which being moved by their example, they gave unto him, namely, that he would go and finish what he had already begun; and accordingly he did not refuse, but readily accepted the exhortation: yea, not only so,

but being more forward; than was known or could have been expected; which shows that this was put into his heart by God, before it was moved unto him; so that if he had never been asked, or exhorted hereunto, he would have gone of himself:

of his own accord he went unto you; so great is his care of you; so great his love unto you so willing was he to come again and pay another visit: and especially on this account, where he had before been treated with so much respect and kindness. Titus having been at Corinth already, and being well known there, the apostle forbears saying anything more in his commendation.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 16. But thanks be to God] Deo gratias was ever in Paul’s mouth, and in Austin’s, and should be in ours.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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

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

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

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

The apostle then tells them, that he has sent Titus, and two other brethren of known probity and honesty, lest any one should suspect, that he, or they should turn these charitable contributions to their own profit and advantage by enriching themselves, that no one, saith he, might find fault with us in this abundance, which is managed by us. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle, by his exhortation, put Titus upon this employment of making at Corinth an extraordinary collection for the poor Christians that were in Judea; but it should seem, that when he did it, Titus let him know, that he was before resolved upon it: so as, though he went at the entreaty of the apostle, yet he went also of his own accord, having resolved upon the work before the apostle spoke to him of it. To let us know, that we are not sufficient of ourselves so much as to think one good thought, he gives

thanks to God for putting this

earnest care into the heart of Titus.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Which put; rather, which giveth. The zeal is continuous. The same earnest care. The same in the heart of Titus as in my own.

Vers. 16-24.

Stimulating men to beneficent actions,

thanks be to God," etc. The verses under notice present to us the subject of stimulating men to efforts of beneficence, and three remarks are suggested concerning this occupation.

I IT IS A WORK THAT REQUIRES THE HIGHEST ORDER OF CHRISTIAN MEN. We find here that not only Paul employs himself in it with all his loving earnestness and logical power, but he engages Titus also, and a "brother" with him of such distinction that his "praise is in the gospel throughout all the Churches." To excite men to beneficent enterprises is preeminently a Christian work. Christianity is the mother of all philanthropic labours and institutions. Christian piety is a fountain whence all the myriad streams of human beneficence that circulate through all the districts of human life proceed. To stimulate this beneficence in men is the highest ministry on earth, and for it men of the most distinguished character and faculty are required. No man is too great for it, and but few men are equal to its successful discharge.

II IT IS A WORK DESERVING THE GRATITUDE OF ALL. Paul refers to:

1. The gratitude of those who had been excited to beneficent efforts. "But thanks be to God, which put the same earnest care into the heart of Titus for you." It is implied that Titus conferred on them an immense favour in stimulating them to generous deeds. No man can render us a greater service than by taking us out of ourselves and inspiring us with a genuine concern for the interests of others. It is not he who gives me a good thing, but who stimulates me to do a good thing, that is my greatest benefactor; for it is "more blessed to give than to receive." In giving we become Godlike, and therefore we ought to thank the man most devoutly who evokes within us the spirit of true charity. Instead of endeavouring to avoid appeals to our benevolence, we should hail them and thank our Maker for them.

2. The gratitude of those who have effected the excitement. Paul says, "Thanks be to God, which put the same earnest care into the heart of Titus for you.

(1) There is no office higher in itself than this. This is the work for which Christ came into the world, the work for which he established the Christian ministry. The aim and tendency of the gospel are to drown the selfish ego in the sunny tide of universal charity. The love of Christ constrained men to feel that they should not henceforth live to themselves.

(2) There is no office more useful than this. Success in this means ruin in all that is ruinous to souls in human history, ruin to selfishness and all its fiendish brood. Well, therefore, may those who are engaged in such a work thank God for the distinguishing honour to which they have been called. Paul says nothing here about the gratitude of those on whom the excited beneficence has bestowed its favours the beneficiaries. He seems to take it for granted that they ought and would be thankful; that they ought to be admits of no doubt, but that they always are cannot be asserted. Ingratitude, alas! is one of the reigning sins in human life.

III IT IS A WORK EXPOSED TO THE SUSPICIONS OF WORLDLY MEN. The apostle seems to have been afraid that the contributions that would flow from stimulating the beneficence of the Corinthian Church would occasion the allegation that they were participating in them, and so obtaining some personal advantage. Hence, to guard against the possibility, he gets the Churches to choose from amongst them some men of the best reputation, whom he calls "messengers of the Churches," and Titus, and perhaps Luke, in the administration of the charity, and thus "providing for honest things, not only in the sight of the Lord, but also in the sight of men." Dishonest men have existed in all ages, and the more dishonest men are, the more suspicious. Paul here guards himself against all scandalous imputations. He had great respect for his own reputation, so much so, that one at times, in reading these Epistles, is well nigh astonished that a man so great in nature and sublime in character should think so much about the opinions of others.

Vers. 16-24.

Prudential management; care to avoid blame.

St. Paul has given us many sketches of himself, especially much insight into his varying moods; and in these chapters (7 and 8) he interests us in the character of Titus. The section opens with thanksgiving to God, who has inclined the heart of his young friend towards the Corinthians and awakened his zeal in behalf of their welfare. No doubt it had occurred to Titus to undertake the project of collecting for the Jerusalem Church, but he had not broached the subject to the apostle. It lay quiet in his heart, doing the Spirit"s work, expanding and strengthening his purpose, yet nursed in silence. "While I was musing, the fire burned." St. Paul had presented the matter to him and found him willing, ready, and zealous to enter on the task. "More forward more earnest, of his own accord he went unto you." Two brethren of reputation had been chosen by the Churches to accompany Titus, and the three travellers, having this loving embassy in hand, would manifest "this grace," so that they and he as coworkers in the ministration would glorify God. Not enough for the apostle to honour Christ in the gifts alone, but he would enhance the glory by the manner of doing the work. The way of performing it should be exceptional, impressive, and great hearted, and thus the very mode of the act should prove a blessing as well as the thing done. For this course another reason existed. Appearances should always be consulted. No one can afford to put himself above them, to neglect, and still less to despise, them. Circumstances have their laws, and they must be obeyed. The contribution was "abundant," and he would take all possible precaution in the administration, lest the enemies of his apostleship should invent and propagate some new slander about him. The inspired man, the ambassador, the pioneer of a new Europe, was not ashamed to practise the lowly code of common sense and put a very strong emphasis on prudence. Hence his extreme caution. Blameless in the sight of God, he would be blameless in the eyes of men. And now a commendation of our brother, and a special word in behalf of Titus, "my partner and fellow helper," not forgetting to say "partner and fellow helper concerning you" and to exhort the Corinthians to make good his boasting to the Macedonian Churches on their behalf. So ends this admirable chapter. Is it not a beautiful pendant to that lamp which, for eighteen hundred years, in the thirteenth chapter of First Corinthians, has hung out its blaze of splendour before the world? L.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Commendation of Titus and his companions:

v. 16. But thanks be to God, which put the same earnest care into the he art of Titus for you!

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

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

v. 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;

v. 20. avoiding this, that no man should blame us in this abundance which is administered by us;

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

v. 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.

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

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

Having named the motives which should incite the Corinthians to take up the matter of the collection with all speed and energy, Paul now gives evidence of his practical sense and carefulness, especially in the matter of avoiding evil impressions, the very appearance of practices that are not altogether frank and honest. To this end he here sends a formal commendation of Titus: But thanks be to God, who gave the same zeal on your behalf into the heart of Titus! For not only did he accept our appeal (v. , but being himself all the more zealous, he has gone of his own accord unto you. Paul here speaks after the manner of writing letters in those days, according to which the writer always placed himself in the position of the person that received the letter, this fact governing also the tenses which he employed. He here records his thanks to God for giving to Titus the same earnest care in their behalf as Paul himself felt. This was proved by the fact that Titus had acceded to the wish of Paul to return to Corinth without the slightest hesitation. Without further solicitation, of his own free will, he was making the trip and bearing also this letter. This fact alone should have been sufficient to dispose the Corinthians in favor of Titus.

But Paul includes credentials also for the companions of Titus. Of the first one he says that he has sent with Titus the brother who was well known to them, a man whose praise in the Gospel was spread throughout all the congregations. He was thus a man who had the very best reputation as a hard worker in the interest of the Word of God, of whom all the Christians thought very highly. The identity of this brother is not known, although Luke and Trophimus have been named. This man was not only well spoken of in all the churches, a fact which would have recommended him for kind acceptance with the Corinthians, but the Macedonian churches had placed so much confidence in him that they had formally chosen him to accompany the apostle on his journey to Jerusalem. It was Paul’s intention, in case the collection was worthwhile, to make the journey to Jerusalem in the company of the bearers of the money, 1Co 16:3-4. This man, as the representative of the Macedonian churches to bring their gift to the poor brethren in Jerusalem, was coming with Titus. And of the offering which had been contributed Paul says: Which is being ministered by us to the glory of the Lord and as an evidence of our willingness. So conscientious was Paul in the matter of giving all glory to God that he makes mention of this end of the good work first. But while the contribution which was being gathered served primarily for the glory of the Lord, it incidentally proved the readiness of Paul, who now found himself strengthened in the carrying out of his undertaking by the lively interest which was being shown in the congregations. He was relieved of a great burden of care and felt confident that the whole business would now be the more easily accomplished.

At the same time, Paul used every precaution against false suspicion: Avoiding this, making provision for this contingency, that any man should blame us, cast slurs upon us, in the matter of this bountiful collection which is being taken care of by us; for we provide things honest not only in the sight of the Lord, but also in the sight of men. By having the congregations elect trusted fellow-members to accompany him on his journey and to have charge of the collected moneys with him, all danger of scurrilous charges as to his honesty and as to the proper disposal of the money was removed. The apostle felt the wisdom of this precautionary measure all the more because the collection promised to be very abundant. He knew, of course, that in the sight of God he was clean of any wrong-doing, that he was not prompted by a false ambition, that he was not acting in an autocratic manner, that the idea of appropriating so much as a cent of the money was far from his mind. But he knew also that evil tongues could easily hurt his work and harm the cause of the Gospel by spreading suspicions which could not be disproved except by his unsupported word. For this reason he preferred to have these witnesses with him. This prudence is to he commended very highly to all congregations, especially in business and financial matters. The appointment of finance and auditing committees is not a reflection upon the honesty of either the treasurer or the financial secretary, but is a wise policy, which keeps these men above reproach and suspicion if the work is done in a proper Christian spirit.

Of a second man who was coming to Corinth as a companion of Titus, Paul says that he is a brother whose worth had been tested in many instances, that he had proved himself to be filled with the same zeal as Paul himself, and now all the more so, in an even higher degree, on account of the great confidence which he had in the Corinthians. This man must have been familiar with the situation in Corinth, either from a personal visit, or on account of the very complete reports which he had heard from Paul and Titus. It may have been Tychicus; at any rate, he was an envoy of the contributing congregations. So far as Titus, finally, was concerned, in case anyone should desire to know his official relation to Paul, he is here told that Titus is a colleague and fellow-worker of the apostle, his personal representative to the Corinthian congregation; for him the apostle personally took the responsibility. And of all three brethren he states that they are the envoys of the congregations, that they were duly elected to represent their entire congregation, in each case. They are thus the glory of Christ, their work was done in the direct service of the Lord and redounded immediately to His honor. Paul concludes with the admonition that the Corinthian Christians should give evidence of their love, not only to Paul, but to all the brethren, and support him in his glorying in their behalf, by giving these men a demonstration of their love before all the congregations. In the same way, brethren that come to a Christian congregation from a sister church with the proper credentials should be shown every consideration of love and brotherly kindness, since the glory of Christ, the Lord of the Church, is thereby enhanced.

Summary

Paul tactfully appeals to the Corinthians to begin active work on the collection by urging the example of the Macedonian churches, the love shown them by Christ, and the principle of equality; he includes a recommendation of Titus and his companions.

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

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

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

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

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

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

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

But thanks be to God, who putteth the same earnest care for you into the heart of Titus .

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

16–21. But thanks be to God. Because Titus is ready to return to Corinth and help in the work.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

who put into Titus' heart the same earnest care that I have for you

Here the word "heart" refers to the emotions. This means that God caused Titus to love them. AT: "who made Titus care for you as much as I do" (See: Synecdoche)

same earnest care

"the same enthusiasm" or "same deep concern"

For he not only accepted our appeal

Paul is referring to his asking Titus to return to Corinth and complete the collection. AT: "For he not only agreed to our request that he help you with the collection" (See: Assumed Knowledge and Implicit Information)

translationWords

God

Titus

heart

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

16. Χάρις δὲ τῷ θεῷ τῷ διδόντι. But thanks be to God, who giveth the same earnest care in the heart of Titus. Pres. part. of what is continually going on. By God’s gift Titus is ever inspired with the same zeal as that which the Apostle himself has. The ἐν τῇ καρδίᾳ after τῷ διδόντι is probably parallel to ἐν τ. ἐκκλησίαις after δεδομένης in 2Co 8:1; the earnestness is manifested in his heart. But the meaning may be that it is put into the heart and remains there.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

16-24.] Of Titus and two other brethren whom Paul had commissioned to complete the collection.

16.] The sense is taken up from ver. 6.

διδόντι ἐν, see reff. τὴν αὐτ. σπ., viz. ‘as in myself.’ This is evident from ὑπὲρ ὑμῶν.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

16. Χάρις δὲ τῷ Θεῷ τῷ δίδοντι κ.τ.λ. ‘But thanks be to God who is perpetually putting the same earnest care on your behalf in the heart of Titus.’ Vide quam late pateat hoc officium gratias agendi (Beng.). Cf. 2:14, 9:15; 1Co 15:57; Rom 6:17. We had διδόναι ἐν ταῖς καρδίαις in 1:22; cf. Joh 3:35; Joh_1 Macc. 2:7, 5:50; 3 Macc. 2:20. The ἐν implies that whatever is given remains where it is placed. The changes of meaning in this chapter with regard to χάρις should be noted (vv. 4, 6, 7, 19 of the relief-fund; but vv. 1, 9, 16 quite different). ‘The same earnest care’ probably means ‘that I have on your behalf,’ rather than ‘that you have for the relief-fund,’ or ‘that Titus had for the Thessalonians.’ There is a delicate touch in ὑπὲρ ὑμῶν. The Corinthians might think that the zeal of Titus for the relief-fund was zeal on behalf of the Jerusalem poor; but it was really on behalf of the Corinthians. They would be the chief losers if a suitable sum was not raised in Corinth.

δίδοντι (א * B C K P, g) rather than δόντι (א 3 D E G L, d e Vulg.).

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.