2 Corinthians 8:21

2Co 8:21. Ἐνώπιον Κυρίου, in the sight of the Lord) in private, in truth: comp. Rom 12:17, note.

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

2Co_8:21. Ground of this precautionary measure. For our anxiety is directed to what is good, not merely before the Lord, not merely so that we set before us God in this way (Pro_3:4), but also before men. Comp. on Rom_12:17. Were it merely the former, we should not need such precautionary measures, since to God we πεφανερώμεθα, 2Co_5:11; but propter alios fama necessaria est, Augustine. The misuse of the latter consideration is guarded against by ἐνώπ. κυρίου.

προνοεῖν, prospicere, also in the active; comp. Plato, Clit. p. 408 E; Xen. Mem. ii. 10. 3; Aelian, V. H. ii. 21; Wis_6:7; Hesych.: προνοεῖ· ἐπιμελεῖται.

For analogous Rabbinical sayings, see Wetstein.

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 8:21 . προνοοῦμεν γὰρ κ . τ . λ .: for “we provide things honest” not only “in the sight of the Lord,” but also “in the sight of men,” an injunction in the Proverbs which the Apostle quotes again at Rom 12:17 . Where other people’s money is in question, one cannot be too careful; and the prudence of the method pursued in this collection, whereby the contributing Churches appointed colleagues to accompany St. Paul and to check his accounts, is worthy of close imitation in the ecclesiastical finance of a later age ( cf. 2Co 6:3 ).

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

The Septuagint (Pro 3:4; Rom 12:17). The oldest manuscripts read, "For we provide."

honest things--"things honorable."

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 21. Providing for honest things] Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on "1Co 16:4", which I have extracted from Dr. Paley.

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

21. Providing things honest I am of opinion, that there were not wanting, even among the Corinthians, some who would have proceeded so far as to revile, if occasion had been allowed them. Hence he wished them to know the state of matters, that he might shut the mouths of all everywhere. Accordingly he declares, that he is not merely concerned to have a good conscience in the sight of God, but also to have a good character among men. At the same time, there can be no doubt, that he designed to instruct the Corinthians, as well as all others, by his example, that, in doing what is right, the opinion of men is not to be disregarded. The first thing, it is true, is that the person take care, that he be a good man. This is secured, not by mere outward actions, but by an upright conscience. The next thing is, that the persons, with whom you are conversant, recognize you as such.

Here, however, the object in view must be looked to. Nothing, assuredly, is worse than ambition, which vitiates the best things in the world, disfigures, I say, the most graceful, and makes sacrifices of the sweetest smell have an offensive odor before the Lord. Hence this passage is slippery, so that care must be taken lest one should pretend to be desirous, in common with Paul, of a good reputation, and yet be very far from having Paul’s disposition, for he provided things honest in the sight of men, that no one might be stumbled by his example, but that, on the contrary, all might be edified. Hence we must, if we would desire to be like him, take care that we be not on our own account desirous of a good name. “He that is regardless of fame,” says Augustine, “is cruel, because it is not less necessary before our neighbor, than a good conscience is before God.” This is true, provided you consult the welfare of your brethren with a view to the glory of God, and in the mean time are prepared to bear reproaches and ignominy in place of commendation, if the Lord should see it meet. Let a Christian man, however, always take care to frame his life with a view to the edification of his neighbors, and diligently take heed, that the ministers of Satan shall have no pretext for reviling, to the dishonor of God and the offense of the good.

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.

(21) Providing for honest things . . .—Many of the best MSS. give: “For we provide for honest things,” as though he gave the general principle on which he was now acting in this particular instance. The rule of life is repeated, a few months afterwards, in Rom_12:17. The English reader does not recognise the fact, which the Greek reader would see at once, that the words are a quotation from Pro_3:4. where the Greek version has: “Write them upon the table of thine heart, and thou shalt find favour. Provide things honest in the sight of God and man. The citation is interesting, as showing that even one who was taught by the Spirit, as St. Paul was, could yet find guidance for his daily conduct in a book which seems to many almost to be below the level of the spiritual life. In this case, had the Apostle had only the judgment of God to consider, he could with a pure conscience have taken up the money to Jerusalem by himself. But he had to consider that men were judging him, and might suspect him, and therefore he insisted, as has been said above, on having his accounts audited.

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

21. providing] Most MSS. and editors here read for we provide, or rather, take care beforehand to do, i.e. it is our custom to give no occasion for suspicion. See Rom_12:17, where the same words occur. They are, as Dr Plumptre has reminded us, a quotation of Pro_3:4. Cf. also Rom_14:6; 1Ti_5:14; 1Ti_6:1; Tit_2:8. Also ch. 2Co_6:3.

honest things] Rather, what is honourable. The word implies what is of good repute among mankind, and hence what is honourable and noble in itself. See note on ch. 2Co_4:2.

also in the sight of men] It is not enough for the Christian to have a clear conscience. He must give no man an opportunity of insinuating that his conscience is not clear. See Mat_5:14-16.

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.

And we have sent with him our brother,.... This is a third person sent about this business. The apostle, in this, conformed to the customs of his nation; at least if he did not purposely do it, it agrees with the Jewish canons, which require three persons for the distribution of alms.

"The alms dish, (they say (x)) is by three; nor do they appoint "overseers" of it "less than three".''

Again, they say (y),

"the poor's chest is collected by two, "but distributed by three"; it is collected by two, because they do not appoint governors over a congregation less than two, and it is distributed by three, even as pecuniary judgments; but the alms dish is collected by three, and distributed by three; for the collection and distribution are alike:''

who this brother was, sent by the apostle with Titus and the other person, is as uncertain as the former. Some think it was Luke, others Apollos, others Timothy, others Sosthenes, others Epaenetus, others Silas, others Zenas the lawyer; a brother he was, and a very considerable character is given of him:

whom we have oftentimes proved diligent in many things; he was a very diligent and industrious man, and so fit for this service; he had been tried and proved, and was found to be so, not only once or twice, but oftentimes; and that not in a few instances, but in many; and in nothing did he ever show more diligence than in this matter:

but now much more diligent; than ever he had been in anything before:

upon the great confidence which I have in you; what doubled and increased this brother's diligence, and made him so eager for, and forward to this work, was, his observing the great confidence the apostle expressed of the very great readiness and liberality of the Corinthians; and which tacitly carries in it an argument exciting them thereunto: or this last clause may be read, "which he hath in you"; and so regards the confidence this brother had in them, which made him so ready to engage with, and join the other messengers.

(x) T. Hieros. Peah, fol. 21. 1. (y) Misn. Peah, c. 8. sect. 7. & Jarchi, Maimonides & Bartenora, in ib. T. Bab. Bava Bathra, fol. 8. 2. Maimon. Mattanot Anayim, c. 9. sect. 5.

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

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

Ver. 21. Providing] Projecting, procuring, προνοουμενοι. A good name is a great blessing, and therefore the same word in Hebrew signifieth both, Pro 28:20, ברכה

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.

Providing for honest things - The expression used here occurs in Rom 12:17; 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 everything. 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” (προνωύμενοι pronōumenoi) 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 anything; to practice diligently - Robinson. The word rendered “things honest” (καλὰ kala) means properly beautiful, or comely.

The idea which is presented here is, that we are to see beforehand, or we are to make it a matter of set purpose that what we do shall be comely, that is, just, honorable, correct, not only in the sight of the Lord, but in the sight of mankind. Paul applies this in his own case to the alms which were to be entrusted to him. His idea is, that he meant so to conduct in the whole transaction as that his conduct should be approved by God, but that it should also be regarded as beautiful or correct in the sight of people. He knew how much his own usefulness depended on an irreproachable character. He, therefore, procured the appointment of one who had the entire confidence of the churches to travel with him. But there is no reason for confining this to the particular case under consideration. It seems to have been the leading maxim of the life of Paul, and it should be of ours. The maxim may be applied to everything 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 contact with others; to our treatment of inferiors and dependents; to our charities, etc. - 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 entrusted 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 money. It is not easy to meet such reports when they are started; and a minister, therefore, should be guarded, as Paul was, at every possible point, that he may be freed from that “whose breath outvenoms all the worms of Nile” - Slander.

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

He had said the same, Rom 12:17. In both places he instructeth us, what is the great duty of all Christians, but of ministers especially, (who are as cities built upon a hill, and cannot be hid, and against whom ill men are much more ready to open their mouths, than against private Christians of a more obscure condition), viz. to provide things honest, not only in the sight of God, ( having an eye, that in our actions we do nothing which God hath forbidden us, nor omit any thing which God hath commanded us), but also looking that in our conversation we (as much as in us lies) do those things which have a good report amongst men, Phi 4:8. For besides that we are obliged to give no offence to Jews or Gentiles, nor any way to alienate them from the ways of God, we are also obliged to do what in us lieth to win and gain them to Christ; to which, the doing of actions which they account dishonest (though, it may be, some are not so upon a strict inquiry) is no fitting mean.

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

21. Honest—In its old sense honourable—above wrong and above suspicion.

In… sight of men—Guarding wisely not only against evil, but against the appearance of evil.

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

Honest things. The word "honest" means "honourable" (Rom_12:17; Pro_3:4) Not only in the sight of the Lord. Such precautions would be unnecessary if others were not concerned, for God knows our honesty. (2Co_5:11) But also before men. Although the text "avoid all appearance of evil" should be rendered "avoid every species of evil," the mistranslation conveys a wise lesson. "In a field of melons," says the Chinese proverb. "do not stoop to tie your shoe;" for that will look as if you wanted to steal one of the melons.

Things honourable.

It might have been supposed that the apostle would have considered himself superior to the considerations here adduced. His life was so completely unselfish, so obviously governed by higher than interested principles, that it seems as if he might have taken it for granted that no suspicion could attach to his personal administration of the alms to be forwarded to Judaea. Probably others thought thus; few, if any, could have suspected Paul of fraud and misappropriation. But he judged himself by a standard which was applicable to all Christian agents, a standard which every wise man, experienced in the ways of the world, will do well to adopt as his own.

I THE RULE OF CONDUCT HERE PROPOSED.

1. Things honourable are things actually good, admirable, beautiful, inthemselves. The word in the original denotes primarily this. What things are morally excellent and praiseworthy, let these things be done.

2. Things honourable are things reputable and approved. It is especiallyprudent to be very careful and scrupulous, and very open, in the administration of public money, and so to act that there may be no opening for slander or misrepresentation. And the same rule applies to other departments of conduct. It should not be a prominent motive with us to secure men"s approval, yet our conduct should be such as to secure that approval, and even to command it.

3. Things honourable may best be provided by endeavouring to realize the inquisitive inspection of men and the all-searching gaze of the omniscient God.

II THE MOTIVES URGING TO THE PRACTICAL ADOPTION OF THIS RULE.

1. It will tend to the satisfaction and peace of our own conscience.

2. It will tend to the honour of the religion we profess, when it is seen tobe, not a cloak for covetousness, but an impulse to disinterestedness and a principle of integrity.

3. It will be for the glory of God. Actions done in his sight and at hiscommand, from the motive of his love, and with the hope of his approbation, are the actions which the Christian should aim consistently and constantly to perform, in all positions and in all relations of life T.

Honest before God and man.

Pro_3:4, which, in the Greek Version reads, "Write them upon the table of thine heart, and thou shalt find favour. Provide things honest in the sight of God and man." This may be treated as a general precept, applicable to all Christian people; or it may be regarded as a reminder of the care which the apostle had taken that, in the administration of money affairs, he should not be misunderstood or blamed. Consider

I THE COUNSEL AS APPLIED TO THE APOSTLE HIMSELF. As a fact he had been jealously providing for honest things, and doing everything possible in order to secure the due checking of the gifts and safety of the stored money. Calvin says, "He was not so satisfied with himself as to think it unworthy of his dignity to avoid calumny." Dean Plumptre says, "In this case, had the apostle had only the judgment of God to consider, he could with a pure conscience have taken up the money to Jerusalem by himself. But he had to consider that men were judging him, and might suspect him, and therefore he insisted on having his accounts audited." F.W. Robertson says, "In this is to be observed St. Paul"s wisdom, not only as a man of the world, but as a man of God. He knew that he lived in a censorious age, that he was as a city set on a hill, that the world would scan his every act and his every word, and attribute all conceivable and even inconceivable evil to what he did in all honour. It was just because of St. Paul"s honour and innocence that he was likely to have omitted this prudence." Archdeacon Farrar indicates the kind of things that were said about the apostle by his Corinthian enemies, which made such an earnest self-vindication absolutely necessary. He represents them as saying that St. Paul was "half demented," and yet there was some method in his madness which showed itself partly in self-importance and partly in avarice, both of which were very injurious to the interests of his followers. What, for instance, could be more guileful and crafty than his entire conduct about this collection which he was so suspiciously eager to set on foot? He had ordered them to get up a subscription in his first letter, had, in answer to their inquiries, directed that it should be gathered, as in the Galatian Churches, by a weekly offertory, and had, since this, sent Titus to stimulate zeal in the matter. They dared to insinuate that all this was only a cunning device to hide his real intentions, and give him a securer grasp of their money." Give in detail the arrangements made by the apostle to secure the due safety and auditing of the collection; and urge that all who have responsible positions in relation to Christian monies should show a similar anxiety to "provide things honest.

II THE COUNSEL AS APPLIED TO CHRISTIAN GIVING. Those who give must give only that which is honourably their own. The man who is in debt must pay his debts before he gives. The man who has family claims is bound to make adequate provision for them before he gives. To use the familiar proverb, "A man must be just before he is generous." When this rule is neglected, a man"s gifts can neither be acceptable to God nor right in the sight of his fellow men. R.T.

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

for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men . [Paul welcomed the appointment of assistance in this work, for their co-operation lifted him above suspicion, which was according to his desire, for he wished not only to have a good character in the sight of God, but also a fair reputation among men.]

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.

21. προνοοῦμεν γάρ (אBDFGP, Latt. Arm.) rather than προνοούμενοι (CEL), which is adopted in the Rec. and A.V.

21. προνοοῦμεν γὰρ καλά. For we take forethought for things honourable. See critical note. For the remainder of the verse comp. Rom 12:17, where the same quotation from Pro 3:4 is found.

ἀλλὰ καὶ ἐνώπιον ἀνθρ. But also in the sight of men. He must not only be honest, but be seen to be honest. This is quoted by Polycarp (6); comp. 2Co 3:2, 2Co 4:14.

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.

21.] ‘And such caution is in accordance with our general practice.’ See reff. Rom. and Prov.

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

21. προνοοῦμεν γὰρ καλά. He is quoting LXX of Pro 3:4, καὶ προνοοῦ καλὰ ἐνώπιον Κυρίου καὶ ἀνθρώπων, where the Heb. gives, ‘And thou shalt find favour and good understanding in the sight, etc.’ See Toye, ad loc. St Paul quotes the text again Rom 12:17, προνοούμενοι καλὰ ἐνώπιον πάντων ἀνθρώπων, as a reason for not being revengeful, in both cases following LXX rather than the Heb. ‘For we aim at things honourable’; lit. ‘we take forethought for’; cf. Wisd. 6:8. Caput autem est in omni procuratione negotii et muneris publici, ut avaritiae pellatur minima suspitio (Cic. De Off. 11. 21:75). Coram Deo sufficit bona conscientia, sed coram hominibus necessaria est bona fama (Herveius). Not to care what others think of us may be unfair to them. It would have been disastrous to his converts for them to be able to suspect the Apostle of dishonesty. Qui fidens conscientiae suae negligit famam suam crudelis est, says Augustine (Serm. 355). That St Paul was merely establishing a precedent, to protect future bearers of charitable funds from suspicion, is not probable. He knew that his critics would suspect him. Cf. Ep. of Polycarp, vi. 1.

προνοοῦμεν γὰρ καλά (א B D F G P, Latt. Syrr.) rather than προνοούμενοι καλά (K L) co-ordinate with στελλόμενος, or than προνοούμενοι γὰρ καλά (C, Copt. Goth.).

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

We take thought [προνοουμενοι] . Beforehand [προ] . See on Rom 12:17. The words are from Pro 3:4, where the Septuagint reads, take thought for honorable things in the sight of the Lord and of men.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.