{"id":28894,"date":"2022-09-24T13:00:31","date_gmt":"2022-09-24T18:00:31","guid":{"rendered":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-816\/"},"modified":"2022-09-24T13:00:31","modified_gmt":"2022-09-24T18:00:31","slug":"exegetical-and-hermeneutical-commentary-of-2-corinthians-816","status":"publish","type":"post","link":"https:\/\/www.biblia.work\/bible-commentary\/exegetical-and-hermeneutical-commentary-of-2-corinthians-816\/","title":{"rendered":"Exegetical and Hermeneutical Commentary of 2 Corinthians 8:16"},"content":{"rendered":"

But thanks [be] to God, which put the same earnest care into the heart of Titus for you. <\/i><\/b><\/h3>\n

16. But thanks be to God<\/em> ] The word translated thanks<\/em> here is that translated grace, gift<\/em>, in other places of this Epistle. We learn from 2Co 8:6<\/em><\/span> ; 2Co 8:17<\/em><\/span><\/em>, 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<\/em><\/span>), determined of his own accord to visit Corinth, instead of writing (this seems the only way in which we can reconcile 2Co 8:6<\/em><\/span> with 2Co 8:17<\/em><\/span>), 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<\/em><\/span> and ch. 2Co 12:18<\/span>.<\/p>\n

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

the same earnest care<\/em> ] i.e. the same as I have myself. For earnest care<\/em> ( bisynesse<\/em>, Wiclif, good mynde<\/em>, Tyndale and Cranmer) see notes on ch. 2Co 7:11-12<\/span>, 2Co 8:7<\/span>, where the same Greek word is used.<\/p>\n

Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n

But thanks be to God – <\/B>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.<\/P>

The same earnest care – <\/B>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.<\/P>

For you – <\/B>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.<\/P> <\/p>\n

Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n

2Co 8:16-24<\/span><\/p>\n

But thanks be to God, which put the same earnest care into the heart of Titus.<\/em><\/p>\n<\/p>\n

Thanksgiving to God for ministerial care<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>We may look up, and give thanks to God for what they are.<\/p>\n

2. <\/strong>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.<\/p>\n


I. <\/strong>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 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.<\/p>\n

1. <\/strong>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–<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> 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.<\/p>\n

(3)<\/strong> 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.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>It lays an engagement upon people, who have been or are under the care, the earnest care, of faithful ministers.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> 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?<\/p>\n

(3)<\/strong> 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.<\/p>\n

2. <\/strong>We now come to consider Titus as an active instrument at this time in a work of charity that was on foot.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> 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<\/span>); 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.<\/p>\n

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.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> 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.<\/p>\n

(3)<\/strong> 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.<\/p>\n

(4)<\/strong> They would have you do that which will be fruit abounding to your account in the day of recompence.<\/p>\n


II. <\/strong>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.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>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.<\/p>\n

Let us now close all with some inferences to these observations.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>This may be matter of comfort and support to us when useful instruments are removed from us. (Matthew<\/em> Henry.<\/em>)<\/p>\n<\/p>\n

The collection for the poor Christians in Jerusalem<\/strong><\/p>\n

(text and chap. 9.):–<\/p>\n


I. <\/strong>The mode of collecting the contribution.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>The reasons for sending these messengers.<\/p>\n

(1)<\/strong> To give the Corinthians time (2Co 9:3<\/span>). 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.<\/p>\n

(2)<\/strong> To preserve their reputation for charity. For if the Corinthians were not ready, their inability to pay would be exhibited before the messengers. Observe–<\/p>\n

(a) <\/strong>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.<\/p>\n

(b) <\/strong>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.<\/p>\n

(3)<\/strong> 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.<\/p>\n


II. <\/strong>The measure of the amount. The apostle did not name a sum to the Corinthians, but counselled them to be–<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>Cheerful: The Lord loveth a cheerful giver.<\/p>\n


III. <\/strong>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.<\/p>\n

1. <\/strong>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<\/em>)<\/p>\n

. <\/em>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.<\/p>\n

2. <\/strong>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.,<\/em> 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–<\/p>\n

(1)<\/strong> The love of God (verse 7).<\/p>\n

(2)<\/strong> A spirit abounding to every good work (verse 8).<\/p>\n

(3)<\/strong> Thanksgiving on their behalf (verses 11, 12, 13).<\/p>\n

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.<\/em>)<\/p>\n<\/p>\n

Providing for honest things, not only in the sight of the Lord, but also in the sight of men.<\/strong>—<\/p>\n

Twelve causes of dishonesty<\/strong><\/p>\n

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.<\/p>\n

1. <\/strong>Some men find in their bosom from the first a vehement inclination to dishonest ways. Knavish ways are inherited from dishonest parents.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>Dishonesty is learned from ones employers.<\/p>\n

4. <\/strong>Extravagance is a prolific source of dishonesty. The desire to be thought affluent; to outrival others in display.<\/p>\n

5. <\/strong>Debt is an inexhaustible fountain of dishonesty. The debtor learns cunning tricks, concealments, excuses.<\/p>\n

6. <\/strong>Bankruptcy, although a branch of debt, deserves separate mention.<\/p>\n

7. <\/strong>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.<\/p>\n

8. <\/strong>Political dishonesty breeds dishonesty of every kind. The idea that all is fair in politics has to be smitten.<\/p>\n

9. <\/strong>A corrupt public sentiment produces dishonesty.<\/p>\n

10. <\/strong>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.<\/p>\n

11. <\/strong>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?<\/p>\n

12. <\/strong>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.<\/em>)<\/p>\n<\/p>\n

The double standard of duty<\/strong><\/p>\n

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.<\/p>\n


I. <\/strong>The human standard of duty.<\/p>\n

1. <\/strong>It partly serves to interpret the Divine law, not fully, but in important measure.<\/p>\n

2. <\/strong>It restrains us from reading the law according to our own interests, which is a constant danger. Private interpretation has danger in it.<\/p>\n

3. <\/strong>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.<\/p>\n


II. <\/strong>The Divine law.<\/p>\n

1. <\/strong>It is stricter than mans law. We may well say to ourselves if men demand this, God demands more.<\/p>\n

2. <\/strong>The Divine law considers our motives in all their extent, and holds us to account according to our intent, our power, and opportunity.<\/p>\n

3. <\/strong>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<\/em> Monthly.<\/em>)<\/p>\n<\/p>\n

Wherefore shew ye to them the proof of your love.<\/strong>—<\/p>\n

Expected proof of professed love<\/strong><\/p>\n

1<\/strong>. <\/em><\/strong>In every believers heart there is–<\/p>\n

(1)<\/strong> Love to God. He cannot else be a child of God.<\/p>\n

(2)<\/strong> Love to Christ. How could he be a Christian otherwise? As a consequence of this.<\/p>\n

(3)<\/strong> Love to the brotherhood.<\/p>\n

2. <\/strong>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.<\/p>\n


I. <\/strong>What is the excellence of this love that we should be so anxious to prove it? It is–<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/p>\n

4. <\/strong>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.<\/p>\n

5. <\/strong>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?<\/p>\n


II. <\/strong>What is this proof? As regards–<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>Gods people.<\/p>\n

(1)<\/strong> 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.<\/p>\n

(2)<\/strong> When you have joined the church, show a proof of your love by hearty fellowship.<\/p>\n

(3)<\/strong> Unite with them in service.<\/p>\n

4. <\/strong>The ungodly. Try to snatch the firebrands from the flame. If you can preach Christ. Speak of Him to your companions.<\/p>\n


III. <\/strong>Why is this proof called for?<\/p>\n

1. <\/strong>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!<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>It is reasonable that you should do so. God did not love you and keep it to Himself; He gave His Son.<\/p>\n


IV. <\/strong>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.<\/p>\n

1. <\/strong>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.<\/p>\n

2. <\/strong>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.<\/p>\n

3. <\/strong>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.<\/em>)<\/p>\n

.<\/p>\n

<\/p>\n


<\/strong><\/p>\n

Fuente: Biblical Illustrator Edited by Joseph S. Exell<\/b><\/i><\/h4>\n

Verse 16. But thanks<\/B><\/I> be <\/B>to God<\/B><\/I>] 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<\/I> Church; and that though the poor Christians in Judea<\/I> are to have the immediate benefit<\/I>, yet God put honour<\/I> 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.<\/P> <\/p>\n

Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n

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 <\/P>

thanks to God<\/B> for putting this <\/P>

earnest care into the heart of Titus.<\/B> <\/P> <\/p>\n

Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n

16, 17.<\/B> Returning to the subjectof 2Co 8:6<\/span>. <\/P>

for you<\/B>Translate,”Which put the same earnest care for you into the heart ofTitus,” as was in myself. My care for you led me to “desire<\/I>“him (2Co 8:6<\/span>; 2Co 8:17<\/span>,”exhortation,<\/I>” the same Greek<\/I>); but Titus hadof himself the same care, whence he “accepted (gladly) myexhortation” (2Co 8:17<\/span>) togo to you (2Co 8:6<\/span>).<\/P><\/p>\n

Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n

But thanks be to God<\/strong>,…. The apostle proceeds to give an account of the persons and their characters, who were employed in making this collection at Corinth for the poor saints, and begins with Titus; and the rather because he had been already concerned in setting afoot that good work among them; and gives thanks to God,<\/p>\n

which<\/strong>, says he,<\/p>\n

put the same earnest care into the heart of Titus for you<\/strong>, by “earnest care” is meant that very great carefulness, solicitude, and diligence, Titus had shown in stirring them up to a liberal contribution; and which was the same that he had expressed in the arguments just now used by him, to engage them in the same service; and this care, as it was a very earnest and hearty one, so he suggests that it was more for them, than for the sake of the poor; the performance of acts of beneficence and liberality tending more to the advantage and account of the giver than of the receiver: and he further intimates, that these good motions in the heart of Titus were not merely natural, or the effects of human power and free will, but were of God, as every good thing is; they were wrought in him by the Spirit of God, and sprung from the grace of God, and therefore the apostle returns thanks to God for the same; and the mention of this could not fail of carrying weight with it, and of having some influence on the minds of the Corinthians.<\/p>\n

Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n

Commendations of Titus and Others.<\/SPAN><\/SPAN><\/I><\/span><\/P> <\/TD>

A. D.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN> 57.<\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/SPAN><\/FONT><\/P> <\/TD> <\/TR> <\/TABLE>

      16 But thanks be<\/I> to God, which put the same earnest care into the heart of Titus for you.   17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.   18 And we have sent with him the brother, whose praise is<\/I> in the gospel throughout all the churches;   19 And not that<\/I> 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<\/I> your ready mind:   20 Avoiding this, that no man should blame us in this abundance which is administered by us:   21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men.   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<\/I> in you.   23 Whether any do enquire<\/I> of Titus, he is<\/I> my partner and fellowhelper concerning you: or our brethren be enquired of, they are<\/I> the messengers of the churches, and<\/I> the glory of Christ.   24 Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.<\/P>

      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<\/I> (v.<\/I><\/span> 23<\/span>), if any should be inquisitive or suspicious concerning them, it might be known who they were and how safely they might be trusted.<\/P>

      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 (v.<\/I><\/span> 16<\/span>), 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, v.<\/I><\/span> 17<\/span>. 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.<\/P>

      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,<\/I> v.<\/span> 18<\/span><\/U><\/I><\/span>. 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 (v.<\/I><\/span> 19<\/span>) 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<\/I> (v.<\/I><\/span> 20<\/span>), 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;<\/I> 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.<\/P>

      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;<\/I> 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 (v.<\/I><\/span> 22<\/span>), and it is a great comfort to see those employed in good works who have formerly approved themselves diligent.<\/P>

      IV. He concludes this point with a general good character of them all (v.<\/I><\/span> 23<\/span>), as fellow-labourers with him<\/I> for their welfare; as the messengers of the churches;<\/I> as the glory of Christ,<\/I> 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<\/I> to God and to their afflicted brethren, and that it was with good reason the apostle had even boasted on their behalf,<\/I> v.<\/span> 24<\/span><\/U><\/I><\/span>. Note, The good opinion others entertain of us should be an argument with us to do well.<\/P><\/p>\n

Fuente: Matthew Henry’s Whole Bible Commentary<\/b><\/i><\/h4>\n

Which putteth <\/B> ( <\/SPAN><\/span>). Present active articular participle, “who is continually giving.” Hence Titus is full of zealous care for you. <\/P> <\/p>\n

Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n

<\/strong><\/p>\n

THE MESSENGERS OF THE CHURCHES (The Three Messengers)<\/p>\n

<\/strong><\/p>\n

1) “But thanks be to God,”<\/strong> (charis de to theo) “But thanks (be) to God,” from whom good thoughts and all good things come, Jas 1:17<\/span>.<\/p>\n

2) “Which put the same earnest care,”<\/strong> (to didonti ten auten spouden) “The one continually giving the same diligence;” the same kind of care that Paul had for them, for their sanctification, growth, and usefulness in service to Christ. He cared for their lives and souls, as Isaiah did after his vision, Isa 6:8<\/span>; Act 9:5<\/span>; 2Co 11:28<\/span>.<\/p>\n

3) “Into the heart of Titus for you “<\/strong> (huper humon en te kardia Titou) “in the heart of Titus on behalf of you all;” God gave to Titus a vision and a burden for the Corinth brethren, even as he had to Paul. Every Christian needs this oft renewed vision and burden for others, Psa 126:5-6<\/span>; Ecc 11:1-6<\/span>; Rom 9:1-3<\/span>; Rom 10:1-4<\/span>. Our Lord was moved (emotionally) when he saw the masses as sheep without a shepherd as baby chickens without a mother to brood them, Mat 9:36<\/span>; Mat 23:37-39<\/span>.<\/p>\n

Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n

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; (685) 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. (686) <\/p>\n

(685) See Calvin’s Institutes, volume 1. <\/p>\n

(686) “ Les pasteurs et ministres;” — “Pastors and ministers.” <\/p>\n

Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n

Butlers Commentary<\/strong><\/p>\n

SECTION 3<\/strong><\/p>\n

Carefulness <\/strong>(2Co. 8:16-24<\/span>)<\/p>\n

16 But thanks be to God who puts the same earnest care for you into the heart of Titus. <\/span>1<\/span>7For he not only accepted our appeal, but being himself very earnest he is going to you of his own accord. 18With him we are sending the brother who is famous among all the churches for his preaching of the gospel; 19and not only that, but he has been appointed by the churches to travel with us in this gracious work which we are carrying on, for the glory of the Lord and to show our good will. 20We intend that no one should blame us about this liberal gift which we are administering, 21for we aim at what is honorable not only in the Lords sight but also in the sight of men. 22And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you. 23As for Titus, he is my partner and fellow worker in your service; and as for our brethren, they are messengers of the churches, the glory of Christ. 24So give proof, before the churches, of your love and of our boasting about you to these men.<\/p>\n

2Co. 8:16-19<\/span><\/strong> Of Administration: <\/strong>In this text we have an apostolic admonition concerning carefulness in our giving. Christian stewardship involves more than merely giving. It demands careful, discriminating, prudent and conscientious giving. Ray Stedman writes:<\/p>\n

The combined amount of Christian giving in the United States alone has been estimated at well over half billion dollars a year. . . . That is a lot of money, and yet much of it is wasted. Much is given to causes that ought not to be supported, or given in ways that are foolish and spendthrift. Much of it goes to line peoples pockets, to be used for the enrichment of a few and the exploitation of many. We desperately need to be helped in our giving, learning to give responsibly with intelligence and care, so that the money goes to the right purposes and is used in the right way. (Expository Studies in 2 Corinthians, pg. 158)<\/p>\n

Paul reports to the Corinthian church that the administration of the money they are collecting for the brethren in Judea will be done properly, honestly and openly. The Corinthians may rest assured their money will go to serve the purpose for which they gave it.<\/p>\n

First, it will be administered by more than one person. Paul, alone, will not be handling the money. Accompanying Paul to Jerusalem with the offering will be Titus, Pauls co-worker, the brother who is famous among all the churches for his preaching of the gospel, and our brother whom we have often tested and found earnest in many matters, (2Co. 8:16-18<\/span>; 2Co. 8:22<\/span>). Second, the two unnamed brethren were appointed (Gr. cheirotonetheis, elected by show of hands, 2Co. 8:19<\/span>) or were messengers (Gr. apostoloi, apostles; ones sent) of the churches. Titus veracity and integrity had been tested and is verified by Paul. He says that God put the same earnest care into the heart of Titus as was in Pauls heart for the Corinthians. Titus earnest care (Gr. spouden diligence) for the Corinthians was not forced. He gladly responded to Pauls request for help in this matter of his own accord (Gr. authairetos, comb. of autos, self, and haireomai, choice, option). The RSV translates 2Co. 8:18<\/span>, . . . the brother who is famous among all the churches for his preaching . . . but the word preaching is not in the Greek text. Literally, 2Co. 8:18<\/span> reads, . . . the brother of whom the praise (Gr. epainos, praise, applause, honor, commendation) in the gospel is throughout all the churches. . . . It may be that this brothers fame was for living the gospel rather than preaching the gospel. That would be more apt to commend him to the Corinthians as worthy of administering the collection than merely his preaching. The point to emphasize, however, is that two of the administrators of this offering were specifically chosen by the churches. This provided safeguards for Pauls reputation. It provided the churches with assurance as well as satisfaction that they were personally involved in administering the offering by having chosen these administrators. It is the responsibility of all Christians to insist on the practice of this principle of more than one hand administering the funds they give for the Lords work. The Christian who gives to a Christian organization not following this principle is not being a good steward. It is the individual givers responsibility to see that it is so. That is why Paul was reporting this to the Corinthians church! More than one hand administering is not fulfilled in Christian organizations where one founder or one administrator controls the financial operations and accounts. Nor is it being practiced in organizations operated by nepotism (family members in all administrative positions). That is why Paul called for those appointed by the churches to help him rather than confine the administration of the offering to himself and his immediate co-laborers.<\/p>\n

In 2Co. 8:19<\/span> Paul calls the work of taking the Corinthian offering to the saints in Judea, this grace being ministered by us. All of Pauls works were works of grace works motivated by grace which are in reality, human grace in grateful return for the free grace given first by God. What the Corinthians gave to the Judeans was by their grace. Man, the recipient of divine grace, is to cultivate the virtue of graciousness in his own character. Both the offering and its administration were by virtue of human graciousness in the Corinthians and in Paul. The apostle uses the Greek word diakonoumene, often translated, deacon, and the RSV translates it, . . the work which we are carrying on. . . . The NASV is better, translating diakonoumene administered. Paul had two motives for involving himself in the administration of the offering from Corinth to Judea. First, to glorify (bring honor to, to praise, to give rank to) the Lord Jesus Christ. Second, to show his own passionate readiness (Gr. prothumian, see 2Co. 8:11-12<\/span>) to serve the Corinthians in their spiritual pilgrimage. He had written much about his willingness and desire to serve themnow he wishes to show it by seeing that their offering is responsibly delivered to the Judean brethren.<\/p>\n

2Co. 8:20-24<\/span><\/strong> Of Accountability: <\/strong>2Co. 8:20<\/span> is the pivotal sentence in this text. Paul intended that no one should find fault (Gr. momesetai, blame) with his (and his co-workers) administration of the funds to relieve the Judean Christians. To avoid any hint of scandal he took precaution (Gr. stellomenoi, present tense, middle voice, of to place, set in order) or made arrangement to make his administration of the offering fully accountable to both the Lord and to men. The RSV translates stellomenoi, We intend. The NASV translates it, taking precaution. The latter is the better translation. It was not merely Pauls intention to make his work accountable, he made arrangements that it would be so!<\/p>\n

It was the apostles aim (Gr. pronooumen, take thought for) to be accounted honorable before the Lord and before men. His aim was not some generalization, it was specifiche gave it thought, he reasoned out an arrangement to make it come to pass. He arranged to be accounted honorable (Gr. kala, good) in the sight of (Gr. enopion, before, in the presence of) the Lord and of men. Every Christian is accountable for his stewardship before the Lord (Mat. 18:23<\/span>; Luk. 16:2<\/span>; Rom. 14:12<\/span>; Heb. 13:17<\/span>; 1Pe. 4:5<\/span>) and before men (Mat. 5:16<\/span>; Joh. 15:8<\/span>; Php. 2:14-16<\/span>; 1Th. 4:9-12<\/span>; 2Th. 3:10-13<\/span>; 1Ti. 5:7-8<\/span>; Rom. 14:18<\/span>; 1Pe. 2:12<\/span>).<\/p>\n

All Christian churches, missions, and para-church organizations, whose very existence depends on the gracious stewardship of individual Christians, are obligated by scriptural command and apostolic precedent to make an accounting in the presence of the Lord and the presence of men. It must not only be their aim to do so, they must make arrangements or take precautions to do so. Those who give must be given an open, honest, good report of the administration of their gifts. It is the responsibility of individual Christians to support only those Christian works which are willing to make arrangements for sound financial auditing, accounting, and reporting. Such financial responsibility is honorable (good) before the Lord and men.<\/p>\n

In 2Co. 8:22-23<\/span> Paul discusses again the character and credentials of those who will be helping him deliver the collection to Judea. The brother whose name Paul did not mention, was not his blood-brother, but a brother in the Lord. He had been tested (by circumstances) many times and in many ways as he labored with Paul, and the apostle had always found him earnest (Gr. spoudaion, diligent). Now, he was much more diligent to help Paul because somehow he had gained great confidence (Gr, pepoithesei, assurance, trust, persuasion, obedience) in the spiritual aims of the Corinthians. Perhaps he had visited Corinth and heard the Christians there passionately expressing their desire to help the needy Judeans; perhaps he saw that they all participated equally in the offering. This brother joins Pauls ministry of the offering under the auspices of the churches. Paul is willing to testify as to the brothers character and capabilities. But he wants it remembered that the brother was accredited by the churches for this ministry.<\/p>\n

Titus gets special mention by Paul. Titus is called, my partner (Gr. koinonos, sharer, participant, communicant, partner) and fellow worker in your service (Gr. eis humas sunergos). And, while Titus was Pauls child in the faith (Tit. 1:4<\/span>), he was still a messenger of the churches for which Christ was to get the glory not Paul.<\/p>\n

In light of all Paul has said thus far about the offering from Corinth, he now summarizes (2Co. 8:24<\/span>); by saying, So give proof, before the churches, of your love and of our boasting about you to these men. In light of the motives Paul has given them, in light of the method (equality) he advises, and in light of the management (accountability) he promises, nothing should stand in their way of completing what they had so eagerly started a year ago. They had said much about how they loved their Judean brethren and how they were eager to help now let them give proof (Gr. endeixin, from deiknumi, to show, to point out, to demonstrate, to make a token) of their love (Gr. agapes, God-like love). Paul wants the Corinthians to demonstrate their love, not to him, but to the churches. Paul had boasted to other churches of their lovenow he asks them to prove that what he had been telling others was so.<\/p>\n

The stewardship of giving, according to apostolic motives, methods and management, is proof of a Christians love! There is no getting around that. We may equivocate and rationalize all we wish but that will not erase these words from the pen of the inspired apostle! Paul stated this earlier (2Co. 8:8<\/span>) and will state it again (2Co. 9:13<\/span>). Proving our love for Christ and for men can only be done by giving (1Jn. 3:16-18<\/span>; 1Jn. 4:19-21<\/span>; Mat. 25:31-46<\/span>; Luk. 10:29-37<\/span>; Luk. 16:1-9<\/span>; Luk. 16:19-31<\/span>; Luk. 18:18-30<\/span>; etc.). Perhaps this is why Jesus spent so much time telling parables and teaching about GIVINGit is the one, undeniable way to prove ones love; not just giving, but CHRISTIAN STEWARDSHIP.<\/p>\n<\/p>\n

Appleburys Comments<\/strong><\/p>\n

The Mission of Titus and His Associates
Scripture<\/p>\n

2Co. 8:16-24<\/span>. But thanks be to God, who putteth the same earnest care for you into the heart of Titus. 17 For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord. 18 And we have sent together with him the brother whose praise in the gospel is spread through all the churches; 19 and not only so, but who was also appointed by the churches to travel with us in the matter of this grace, which is ministered by us to the glory of the Lord, and to show our readiness: 20 avoiding this that any man should blame us in the matter of this bounty which is ministered by us: 21 for we take thought for things honorable, not only in the sight of the Lord but also in the sight of men. 22 And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you. 23 Whether any inquire about Titus, he is my partner and my fellow-worker to youward; or our brethren, they are the messengers of the churches, they are the glory of Christ. 24 Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.<\/p>\n

Comments<\/p>\n

thanks be to God.The writings of Paul are full of praise and thanksgiving to God. He was aware that everything that he had been able to accomplish or ever hoped to accomplish had been made possible because God had given him the gracious privilege of serving as the apostle of Christ. He praised God for His comforting care in affliction; he thanked God for leading him in triumph in Christ and making it possible for the gospel to be made known through his efforts. It was God who comforted him through the coming of Titus with the report of improved conditions in Corinth. He thanked God who motivated such men as Titus and his associates to share in the task of assisting the churches to gather funds for the relief of the saints in Judea.<\/p>\n

who putteth the same earnest care for you in the heart of Titus.God made man with the capacity to respond to appeals to relieve the needs of others. He had used Paul to stir up this interest in the heart of Titus. More than that, Titus had seen for himself the desire of the Corinthians to relieve the suffering saints in Judea. People do respond to the cry of their fellowmen for help, for God created them with the capacity to do so. But information about the specific needs must be given if this capacity is to become effective. More than that, this capacity can and should be trained that it might be developed to its fullest extent. Training should begin with children. It should be carried on by the leaders of the church through instruction and example so that the whole family of God might have a wholesome concern for the needs of others. The basic root of all this concern is Gods own love for the world demonstrated by the fact that Christ died for us while we were yet sinners. The Lord exhorted men to love their enemies and do good to those who persecuted them.<\/p>\n

he accepted indeed our exhortation.Titus heart had been stirred by what he had seen in Corinth. They had begun to carry out the order which Paul had given them. He willingly accepted Pauls appeal to continue his assistance to them, for it was in perfect accord with his own decision.<\/p>\n

It is a rare thing when effective work in the church is accomplished by those who respond to undue pressure to teach a class, to serve as deacons, or to do the many other things necessary to carry out the total work of the congregation. Unless a mans heart is in it, as in the case of Titus, in all probability it would be better for him not to attempt the task.<\/p>\n

with him the brother.Two others who are designated brothers were to accompany Titus and assist him in this ministry. Their names are not given. Speculation as to their identity has been indulged in through centuries to no profit. Had it been important surely Paul would have given the names. But he does commend them highly Paul never hesitated to commend his fellow-workers such as Timothy, Titus, Apollos and the many others who had proven themselves worthy of such commendation.<\/p>\n

This brother had received the commendation throughout all the churches because of his work in the gospel. Paul did not hesitate to pass this information along to the Corinthians. This same principle if followed carefully would save many a church from those whose reputations elsewhere are not good. The leaders of the churches should insist on looking into the reputation of new teachers who come into their midst. Indeed, the Corinthian church could have been saved much grief had they investigated the reputations of the super-apostles who had come into their midst attacking the reputation and ministry of Paul. The brethren at Antioch could have been spared a severe split in the church if they had looked into the reputation of those who came from James. See Gal. 2:11-21<\/span>.<\/p>\n

appointed by the churches.How these men were selected is not indicated. A good example of how it might have been done is given in Act. 6:1-6<\/span>. The apostles set forth the qualifications and urged the church to select the men to fit these qualifications. Just how the church went about selecting the men is not indicated but when they had completed the task they brought the men before the apostles who put them in charge of the task. Another example is given in Act. 14:23<\/span>. Paul and Barnabas appointed elders in every church. The word appoint could mean and probably did indicate that this was done with the approval of the church. Titus was given the task of appointing elders in every city in Crete, probably with the approval of the churches as they followed the qualification which Paul had given them. See Tit. 1:5-9<\/span>.<\/p>\n

Those selected to travel with Paul and the others in this gracious ministry for the glory of the Lord were men of good reputation among the churches. Paul was eager to have such assistance.
It should be pointed out that these men were selected for a specific task and represented the churches only in the task for which they were selected. In no sense did they become representatives to make decision for the congregations. The New Testament indicates that the congregations were interdependent as well as independent.<\/p>\n

avoiding this, that any man should blame us.Paul was aware of the fact that there were those who would assume that the collections were being made for his own benefit. False charges easily arise making it necessary for those who handle the funds of the congregation to be above reproach in every regard and to be able to prove their honesty against any false charge. Judas even stole from the treasury of Jesus and the apostles. See Joh. 12:6<\/span>. Why allow the treasurer of a church to be put into a position where he might be accused of such a thing? He should have someone to check his work; his books should be audited and every precaution should be taken for his sake and for the protection of those who contribute to the fund. Paul avoided the possibility of any improper handling of money entrusted to his care. He took thought for things honorable not only in the sight of the Lord, but also in the sight of men.<\/p>\n

this bounty which is ministered by us.The term bounty comes from the word which means thickness or fullness and was used to describe a plant that had reached its full development or its fruit that had become ripe. It aptly describes the generous giving of the church that had been preparing for this effort and were soon to bring it to completion.<\/p>\n

Just as time is needed for a plant to grow and produce fruit, so a congregation should be given time to (1) to be adequately informed regarding financial projects and (2) to let their contributions grow to the point where they are adequate for the needs for which they are being given.<\/p>\n

we have sent with them our brother.Paul had urged Titus to undertake this mission, the churches had selected the brother with a good reputation in the gospel to accompany him, and Paul had sent still another proven man on this mission. His earnestness had been proven on many occasions and heightened at this time because of his great confidence in the willingness of the Corinthians to respond generously to this appeal.<\/p>\n

Whether any inquire about Titus.Paul had already written a great deal about Titus, but to make sure that any question about him could be fully answered, he adds, He is my partner and fellow-worker to you-ward. This is characteristic of Pauls attitude toward those who labored with him. See, for example, his attitude toward Apollos in 1Co. 3:4-9<\/span>. For his attitude toward Timothy see Php. 2:19-24<\/span>.<\/p>\n

the messengers of the churches.As the footnote in some Bibles indicates, the word messenger is actually apostle. It means one who is sent on a mission. It is not to be assumed that they had equal authority with the apostles of Christ, for those men were commissioned by Him and equipped for their task by being baptized in the Holy Spirit. Since the term was one in common use designating anyone being sent on a mission, it becomes absolutely necessary to study each context to learn who the sender is in order to avoid confusion over the use of the term. Here, for that very purpose, it is rendered messengersa word which comes from Latin but means the same thing.<\/p>\n

Long usage has accustomed us to use apostle to refer to those sent by Christ, but to use missionary to designate those who are sent out by churches to proclaim the gospel.<\/p>\n

the glory of Christ.All thisthe selection, the commendation, and the sending of the men to protect the reputation of the apostle and the otherswas for the glory of the Lord.<\/p>\n

Too often this basic principle is forgotten. Many assume that the tasks that they may be performing in connection with the work of the gospel are for their own glory. Evidently there were such in Corinth, for Paul had to write the last section of this epistle to show that such people were in reality servants of Satan.<\/p>\n

in the face of the churches the proof of your love.Paul had not hesitated to remind Corinth of the generosity of the Macedonian churches. Now he urged them to respond in like manner demonstrating before the churches their love for the Lord. This was not to be some hypocritical display (Mat. 6:2-4<\/span>). It was to be the sincere response of Christian love, the example of which would motivate others to respond in the same manner.<\/p>\n

our glorying on your behalf.Paul had been boasting both to Titus and the Macedonians about the preparation that Achaia had made for this task.<\/p>\n

Summary<\/p>\n

The collection for the saints in Jerusalem is discussed in chapters eight and nine. The order to make such a collection had been given in the first epistle. The second epistle gave more detailed instruction about that offering.
Paul lifted giving above the level of begging by showing that it is a favor from God. The Macedonians had begged for the privilege of sharing in such a project. Rather than begin with the fact that Corinth was lagging in the matter, Paul told them about the thing that Macedonia was doing despite their affliction and deep poverty. How this must have stirred Corinth to action!
Paul spoke of the riches of Macedonian single-minded devotion to the Lord. This is what made their contribution a thing of liberality. They gave beyond their power; they gave of their own accord; they begged for the privilege of sharing in the ministry to the saints, They gave even beyond the hopes of the apostle Paul. The secret? Macedonia had given themselves first, both to the Lord and to Paul. The latter was done by furnishing men to go with him on the trip to Jerusalem. All this was done through the will of God. Paul did not say that they gave themselves to the Lord and then gave money to him. The money was given for Jerusalem. Dedication to the Lord caused the Macedonians to give to the relief of His saints in Judea.
The Macedonian devotion to Paul stood in contrast to the Corinthian opposition to him. Because of the example of Macedonia, Paul urged Titus to complete the task of collecting funds for Jerusalem, since he had already begun the work, so that Corinth might share in this grace also.
Paul urged Corinth to abound in this favor just as they had in spiritual gifts and Christian character. Giving was commended, but the measure was regulated by love. In love, they were to follow the example of Christ who became poverty-stricken on the cross that he might enable men to share His heavenly riches.
Paul had boasted much about the Macedonians, but he also complimented the Corinthians: they were first to willingly undertake this task. It would be well for them to bring it to completion. When the readiness was present, the gift was acceptable according to ones ability, not according to what he did not have.<\/p>\n

Another principle regulating the amount to be given is equality. Material help sent by Corinth would meet Jerusalems need. What was Jerusalems abundance that would fill Corinths need? Some suggest that it was material need at some future date. But Pauls remarks in 2Co. 9:12-15<\/span> may be to the point. Their gift had resulted in thanksgiving to God; they needed to respond to the gracious privilege of sharing as Macedonia had done. Thus material need was balanced by spiritual want. Gods miraculous power produced equality in gathering the manna. Gods grace produced equality for Jerusalem and Corinth as He met the needs of each.<\/p>\n

Paul explained the mission of Titus and his associates. Titus responded to his appeal to complete the work at Corinth, since he had already become interested in it, for God had put it in his heart to do so. To avoid criticism about handling the funds, Paul sent the others to help Titus. One who had a good reputation in the gospel among the churches was selected by them for the task. New Testament churches did cooperate through individuals of good reputation in order to carry out the Lords work. Paul sent still another brother whom he had tested and found to be earnest many times in many things. Titus, in case anyone inquired, was Pauls partner and fellow-worker. The brethren were sent by the churches. The work to be done was for the glory of Christ.
Paul urged Corinth to give a demonstration of their love before these brethren and a reason for his boasting about their being prepared to share in this task.<\/p>\n

Fuente: College Press Bible Study Textbook Series<\/b><\/i><\/h4>\n

(16) Thanks be to God, which put . . .<\/strong>Better, which putteth,<\/em> the verb being in the present tense, and referring to what was then passing after Tituss return from Corinth.<\/p>\n

The same earnest care.<\/strong>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<\/span>).<\/p>\n

Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n

d. <\/em><\/strong> And trusty conveyers, 2Co 8:16-24<\/em><\/span><\/em> .<\/p>\n

<\/em><\/p>\n

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.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

16<\/strong>. <\/strong> Same earnest care<\/strong> Rather, zeal; <\/em> namely, zeal the same <\/strong> as Paul’s in behalf of the charity. <\/p>\n

Put heart<\/strong> He recognises the zeal <\/em> as the moving of the blessed Spirit in Titus’s heart<\/strong>.<\/p>\n

Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

‘But thanks be to God, who puts the same earnest care for you into the heart of Titus. For he accepted indeed our exhortation, but being himself very earnest, he went forth to you of his own accord.’<\/p>\n

He thanks God that He is making provision for the need of the Corinthians. For He has put into the heart of Titus an ‘earnest care’ for them, a care for contributing to their spiritual growth. Thus while accepting his exhortation, Titus had not needed the exhortation of Paul to come to them, for he had intended to come to them of his own accord, and that was why he had now come, in order that he might contribute to their spiritual growth, and enable them properly to demonstrate to the churches their generosity in contributing to the Collection.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

He Is Sending Three Representatives To See To The Collection and To Their Spiritual Welfare, One Of Whom Is Titus Whom They Know Well ( 2Co 8:16-24<\/strong><\/span><\/strong> ).<\/p>\n

<\/strong><\/p>\n

Three was the number of completeness from when numbers were first used, for originally men could only count up to three, which represented everything that was, apart from man and his mate, (and which is still true in some parts of the world today). Thus three representatives could be seen as the full number required.<\/p>\n

Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n

The Arrangement to Give <\/strong> In 2Co 8:16<\/span> to 2Co 9:5<\/span> Paul explains to the Corinthians how he has made arrangements to collect their offering. He is going to send Titus along with another brother whom they knew well, perhaps Timothy or Erasmus or another close companion of Paul (2Co 8:16-23<\/span>). He asks them to give in order to prove their love and Paul’s boasting of them (2Co 8:24<\/span>). Paul then reminds them of their willingness a year ago to give when this project was first presented to them (2Co 9:1-2<\/span>). He will send the brethren ahead of his coming in order to prepare the offering for his arrival (2Co 9:3-5<\/span>).<\/p>\n

2Co 8:16<\/strong><\/span>  But thanks be to God, which put the same earnest care into the heart of Titus for you.<\/p>\n

2Co 8:16<\/strong><\/span><\/strong> <\/strong> Word Study on “thanks be to God” <\/em><\/strong> The Greek construction or [74] or some variation of this phrase is found no less than thirteen times in the Greek New Testament (Luk 17:9<\/span>, Rom 6:17<\/span>; Rom 7:25<\/span>, 1Co 10:30<\/span>; 1Co 15:57 , 2Co 2:14<\/span>; 2Co 8:16<\/span>; 2Co 9:15<\/span>, Col 3:16<\/span>, 1Ti 1:12<\/span>, 2Ti 1:3<\/span>, Phm 1:7<\/span> [t.r.], Heb 12:28<\/span>). It is properly translated in a variety of ways; “I am grateful to God,” or “I thank God,” “Let’s give thanks,” or “with thanks to the Lord.”<\/p>\n

[74] Kurt Aland, Matthew Black, Carlo M. Martini, Bruce M. Metzger, M. Robinson, and Allen Wikgren, The Greek New Testament, Fourth Revised Edition (with Morphology)<\/em> (Deutsche Bibelgesellschaft, 1993, 2006), in Libronix Digital Library System<\/em>, v. 2.1c [CD-ROM] (Bellingham, WA: Libronix Corp., 2000-2004), 2 Corinthians 8:16<\/span>.<\/p>\n

2Co 8:23<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Paul uses the words “fellowprisoners,” “fellowlabourers,” and “fellowhelpers” in a number of his epistles. These words go deeper in meaning than just describing their personal relationships with Paul. It also describes their spiritual relationship with him in the sense that they were partners and partakers of Paul’s sufferings as well as his heavenly rewards. In other words, these words describe people would receive the same rewards in heaven that Paul would receive because they stood with him during these difficult times.<\/p>\n

2Co 9:5<\/strong><\/span> <\/strong> Comments – <\/em><\/strong> Paul asked for a missions pledge from this congregation.<\/p>\n

Fuente: Everett’s Study Notes on the Holy Scriptures<\/b><\/i><\/h4>\n

Commendation of Titus and his companions:<\/p>\n

v. 16<\/strong>. But thanks be to God, which put the same earnest care into the he art of Titus for you!<\/strong><\/p>\n

v. 17<\/strong>. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.<\/strong><\/p>\n

v. 18<\/strong>. And we have sent with him the brother whose praise is in the Gospel throughout all the churches;<\/strong><\/p>\n

v. 19<\/strong>. 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;<\/strong><\/p>\n

v. 20<\/strong>. avoiding this, that no man should blame us in this abundance which is administered by us;<\/strong><\/p>\n

v. 21<\/strong>. providing for honest things, not only in the sight of the Lord, but also in the sight of men.<\/strong><\/p>\n

v. 22<\/strong>. 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.<\/strong><\/p>\n

v. 23<\/strong>. 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.<\/strong><\/p>\n

v. 24<\/strong>. Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.<\/p>\n

<\/strong> 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.<\/p>\n

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<\/span>. 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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

Summary<\/strong><\/p>\n

<\/strong> 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.<\/p>\n

<\/em><\/p>\n

Fuente: The Popular Commentary on the Bible by Kretzmann<\/b><\/i><\/h4>\n

2Co 8:16<\/span> . ] continuativ.<\/p>\n

, . . .] language of the deeply religious consciousness (1Co 15:10<\/span> ; Rom 6:17<\/span> ; Phi 2:13<\/span> ). Comp. 2Co 8:1<\/span> . The present<\/em> participle; for the continuing zeal is continually given by Go.<\/p>\n

.] namely, as in me<\/em> . This reference is made necessary by , by which Billroth’s explanation: “the same zeal, which you have for the good cause<\/em> ,” is exclude.<\/p>\n

.] See on ., 2Co 8:1<\/span> .<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

2Co 8:16-24<\/span> . Regarding Titus, already mentioned in 2Co 8:6<\/span> , and the two others, who were sent with Titus as delegates to Corinth about the collection.<\/p>\n

Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n

(16) But thanks be to God, which put the same earnest care into the heart of Titus for you. (17) For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. (18) And we have sent with him the brother, whose praise is in the gospel throughout all the churches; (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: (20) Avoiding this, that no man should blame us in this abundance which is administered by us: (21) Providing for honest things, not only in the sight of the Lord, but also in the sight of men. (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. (23) Whether any do inquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ. (24) Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.<\/p>\n<\/p>\n

I would here again pass by all lesser considerations, in the several subjects suggested to the Church in these verses, to attend to one, which, according to my view, is of the highest nature, and meriting the closest regard of all the lovers of our Lord Jesus. The subject to which I refer, is opened to us in that passage, where the Apostle gives an answer to any question which might be demanded, concerning his brethren, which were the messengers of the Churches. Tell them, (saith Paul) that they are the glory of Christ.<\/p>\n<\/p>\n

There is an uncommon degree of blessedness, in this statement of the Apostle, concerning Jesus. And I pray the Reader’s indulgence for the moment, to dwell upon it. It were easy, comparatively speaking, to conceive, how Christ is the glory of his people Israel for in every sense of the word, and in every way, Christ is the all in all to his spouse the Church. Hence, the Prophet was taught by the Holy Ghost, to tell the Church as much, when he called him, thy God, thy glory! Isa 60:19<\/span> . Precious Lord Jesus! thou art indeed our God, our glory, our wisdom, righteousness, sanctification, and redemption. And thou art, and must be so, and all this, and if possible infinitely more; that he that glorieth, may glory in the Lord, 1Co 1:30<\/span> . But say, thou dear Lord, how is it possible, by any way, or by any means, thy Church, in all the millions of thy people, can bring glory to thee? Surely Lord, thine Essential glory, as God, in all the divine attributes and perfections, which thou eternally possessest, in common with the Father, and the Holy Ghost, can derive no additional glory from, or by, any of thy creatures. Neither can thy Personal glory as God-man, independent of thy Church and people, be made more glorious than it is, in its own stature, by all the praises of thy intelligent creation. Neither can the accomplishment of thy office-work as God-Man-Mediator, which hath been wrought wholly by thyself, (for of all the people there was none with thee, Isa 63:3<\/span> .) be increased in glory, by all the Hallelujah’s of thy redeemed, Will our dear Lord say then, how Christ, as Christ, is rendered glorious by his people; and in what sense it is to be understood, that the Churches are the glory of Christ?<\/p>\n<\/p>\n

Thy people do glorify thee, 0 Lord, Or it is her desire to glorify thee, by proclaiming thy love, thy grace, thy favor; in telling of thy salvation, from day to day; yea, in spewing forth thy praises, for that thou hast betrothed thy Church to thyself, before all worlds; redeemed her from her shameful fall, during the present time-state of her being; and in bringing her out of darkness, and the shadow of death, and breaking her bands asunder. These blessings thy people both in heaven and earth, must unceasingly proclaim, if these can tend to glorify the Lord Jesus: for the very stones of the earth might cry out, if they were silent; since Jesus, the Son of God, hath magnified the riches of his love towards his Church from everlasting, and caused his grace to shine on poor worms of the earth, whom he hath taken into union with himself, and made them Kings, and Priests, unto God, and the Father, But can these proclamations of praise, though from millions of redeemed beings, bring honor to Christ? Can the Church of Christ, on this account, he said to be Christ’s glory, who hath eternal glory, which can neither receive increase, nor decrease, with the Father and the Holy Ghost inhabiting eternity: and who is One with the Father and the Holy Ghost; the King eternal, immortal, invisible; the only wise God?<\/p>\n<\/p>\n

But if we cannot (as indeed we cannot) add to our Redeemer’s; glory, by our active praises; can it be said, that the Church of Christ is Christ’s glory, when we passively receive from him, and our wants afford occasion for his giving out of his fulness, and grace for grace? Is it in this sense Paul meant to tell the Church, they were Christ’s glory? It is indeed said in Scripture, that he shall see the travail of his soul, and shall be satisfied, Isa 63:11<\/span> . And it must be the satisfaction for the soul-travail of Christ, when redeemed receive everlasting life from him. When the Lord beholds his members regenerated front the Adam-nature of the fall, their sins pardoned, their persons justified in his blood, their nature sanctified, and made holy in his righteousness; and they themselves, brought into all the blessings of fellowship with the Father, Son, and Spirit, through his personal labors, sufferings, and death. These, which are the fruits of his redemption-work, must be as scripture hath stated it, to the satisfaction of Jesus when accomplished. But are these things, which are so precious to the members, precious to the Head also? And is it in this sense, we are to understand the expression of the Apostle, when he said, if our brethren be enquired of, they are the glory of Christ!<\/p>\n<\/p>\n

Precious Lord Jesus! (I would say for myself and Reader) Nay sure it is, that thy glory, as Son of God, in thine own eternal power and Godhead, cannot receive increase, neither suffer diminution. For thy nature, and essence, being infinite, and unchangeable; so must be thy glory. To this, nothing can be added, or taken from. But if the Son of God, in his infinite condescension, hath taken into union with himself his Church; (as that he hath to the praise of his grace and our joy most mercifully done,) may we not hope, that the felicity of the members, is the glory of the Head? And, though in thy Person, there is such an infinite fulness, as can receive no increase; (for in thee dwelleth all the fullness of the Godhead bodily: Col 2:9<\/span> ), yet in thine headship, and office-character, our Lord may he glorified, whenever his members are made happy, from his communications! Is it then in this sense the Apostle spake, when he said, the Church is the glory of Christ? And did the Prophet mean the same, when he said: Of the increase of his government and peace there shall be no end? Isa 9:7<\/span> . Reader! if it be so, think what a strength it gives our faith, to look up to all the Persons of the Godhead, for all the promised blessings of the Covenant: in that the child of God, is not only made happy in receiving all grace from Christ; but Christ is made glorious, in giving out all blessings to his people. And while the members of Christ’s mystical body, derive everything of blessedness from him, their glorious Head; Jesus receives honor from them in all his relative offices and characters. If our brethren (saith Paul) be enquired of, say, they are the messengers of the Churches, and the glory of Christ.<\/p>\n

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

16 But thanks be<\/em> to God, which put the same earnest care into the heart of Titus for you. <\/p>\n<\/p>\n

<\/strong><\/p>\n

Ver. 16. But thanks be to God<\/strong> ] Deo gratias<\/em> was ever in Paul’s mouth, and in Austin’s, and should be in ours. <\/p>\n

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n

16 24.<\/strong> ] Of Titus and two other brethren whom Paul had commissioned to complete the collection<\/em> .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

16.<\/strong> ] The sense is taken up from 2Co 8:6<\/span> .<\/p>\n

, see reff. <\/strong> . <\/strong> <\/strong> ., viz. ‘ as in myself.’<\/em> This is evident from .<\/p>\n

Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n

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

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

2Co 8:16<\/span> . . . .: but thanks be to God, who gives<\/em> (note the pres. tense) to<\/em> (lit., “in”; see on 2Co 1:22<\/span> for constr.) the heart of Titus the same earnest care for you, sc.<\/em> , the same that I myself feel.<\/p>\n

Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n

NASB (UPDATED) TEXT: 2Co 8:16-24<\/p>\n

16But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. 17For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. 18We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; 19and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, 20taking precaution so that no one will discredit us in our administration of this generous gift; 21for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men. 22We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. 24Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you.<\/p>\n

2Co 8:16-17 “But thanks be to God who puts the same earnestness on your behalf in the heart of Titus” Notice Paul’s understanding of God’s equipping (cf. Eph 4:12) and motivating for ministry. This same understanding of God’s sovereign leadership in the affairs of mankind is also seen in Rev 17:17. This is the mystery of divine sovereignty and human free will.<\/p>\n

SPECIAL TOPIC: Election\/Predestination and the Need for a Theological Balance <\/p>\n

2Co 8:16-24 2Co 8:16-24 seem to be a letter of recommendation for Titus. See fuller note at 2Co 3:1. A brief biographical sketch of Titus follows.<\/p>\n

1. Titus was one of Paul’s most trusted co-workers. This is evidenced by the fact that Paul sent him to the trouble spots of Corinth and Crete.<\/p>\n

2. He was a full Gentile (Timothy was only half-Greek), converted under Paul’s preaching. Paul refused to circumcise him (cf. Galatians 2).<\/p>\n

3. He is mentioned often in Paul’s letters (cf. 2Co 2:13; 2Co 7:6-15; 2Co 8:6-24; 2Co 12:18; Gal 2:1-3; 2Ti 4:10) and it is very surprising that Luke does not mention him in Acts. Some commentaries theorize that (1) he may have been a relative of Luke (possibly a brother) and to include his name would have been seen as an act of cultural impropriety on Luke’s part or (2) Titus is Luke’s major source of information about Paul’s life and ministry and, therefore, like Luke, would not be named.<\/p>\n

4. He accompanied Paul and Barnabas to the all important Jerusalem Council, recorded in Acts 15.<\/p>\n

5. A letter to Titus focuses on advice Paul gives Titus about his work on Crete. Titus is acting as Paul’s official surrogate.<\/p>\n

6. The last information in the NT about Titus is that he was sent to work in Dalmatia (cf. 2Ti 4:10).<\/p>\n

2Co 8:16 “heart” Paul uses this term often in 2 Corinthians (cf. 2Co 1:22; 2Co 3:2-3; 2Co 3:15; 2Co 4:6; 2Co 5:12; 2Co 6:11; 2Co 7:3; 2Co 8:16; 2Co 9:7). See Special Topic at 1Co 14:25.<\/p>\n

2Co 8:18 “We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches” Church tradition has asserted that this could be Paul’s co-worker, Luke. Luke is not included in the list of Paul’s traveling companions recorded in Act 20:4, but the “we” section, which implies Luke’s presence and starts in Act 20:5-6, occurs at this point in the context (cf. Origen recorded in Eusebius’ Hist. Eccl. 6:25:6; A. T. Robertson’ Word Pictures in the New Testament, p. 245).<\/p>\n

F. F. Bruce, Paul: Apostle of the Heart Set Free, comments on Titus and Luke being brothers.<\/p>\n

“One explanation of Luke’s silence about one who was such a trusted lieutenant of Paul’s is that Titus was Luke’s brother; cf. W. M. Ramsay, St. Paul the Traveller and the Roman Citizen (London, 1895), p. 390; Luke the Physician and Other Studies (London, 1908), pp. 17 f.; A. Souter, ‘A Suggested Relationship between Titus and Luke’, Expository Times 18 (1906-7), p. 285, and “The Relationship between Titus and Luke’, ibid., pp. 335 f. But if this relationship is maintained, then the possibility that Luke is the ‘brother’ of 2Co 8:18 f. (see. p. 320) is ruled out: Paul’s purpose in sending this ‘brother’ along with Titus was that he should be an independent guarantor of the probity of the administration of the relief fund, and this purpose would have been frustrated if critics had been given an opportunity to draw attention to a blood-relationship between the two. Nothing could have been better calculated to foster already existing suspicions” (p. 339 footnote #5).<\/p>\n

M. R. Vincent’s Word Studies mentions another theory.<\/p>\n

“The person referred to has been variously identified with Titus’ brother, Barnabas, Mark, Luke, and Epaenetus, mentioned in Rom 16:5. The reference to Epaenetus has been urged on the ground of a supposed play upon the word praise, epainos; Epaenetus meaning praiseworthy; and the parallel is cited in the case of Onesimus profitable of whom Paul says that he will henceforth be useful, Philem. v.11” (p. 830).<\/p>\n

2Co 8:19 “but he has also been appointed by the churches” The verb is cheirotone, which is a compound from “hand” and “to stretch out.” It originally referred to a vote by raising the hand. It cannot mean this in Act 14:23, but does imply it here in 2Co 8:19.<\/p>\n

Here is another example of congregational polity linked to several different congregations. See fuller note at 1Co 16:3.<\/p>\n

NASB”to travel with us in the gracious work”<\/p>\n

NRSV”to travel with us with this gift”<\/p>\n

NKJV”to travel with us while we are administering this generous undertaking”<\/p>\n

TEV”to travel with us as we carry out this service of love”<\/p>\n

NJB”to be our traveling companion in this work of generosity”<\/p>\n

Paul was always leery about the accusation of his mishandling of money (cf. 2Co 8:20; 2Co 11:9; 2Co 11:12). Therefore, he wanted to take several representatives from the different churches with him to give the contribution from the Gentile churches to the mother church in Jerusalem.<\/p>\n

“for the glory of the Lord Himself, and to show our readiness” This monetary gift had several purposes. Two are stated here.<\/p>\n

1. to glorify the Lord<\/p>\n

2. to show the Gentile churches’ willingness to help the mother church in Palestine<\/p>\n

It probably helped Paul show his devotion and loyalty to the believing Jewish part of the universal church. See SPECIAL TOPIC: GLORY (DOXA) at 1Co 2:7.<\/p>\n

There is a Greek manuscript variant connected to “Himself.” This reciprocal pronoun appears in two forms,<\/p>\n

1. auto – MSS , D1<\/p>\n

2. autn – MS P<\/p>\n

3. omitted in the uncial MSS B, C, D*, F, G, and L (NJB)<\/p>\n

The UBS4 gives option #1 a “C” rating which means the textual committee cannot decide.<\/p>\n

2Co 8:20 “taking precaution” The phrase “taking precaution” (i.e., “avoiding,” a present middle participle used only here and in 2Th 3:6) was a nautical metaphor for the extra care in handling the sails when approaching a dock (cf. Moulton and Milligan, p. 587 from Homer).<\/p>\n

NASB”discredit”<\/p>\n

NKJV, NRSV”blame”<\/p>\n

TEV”stir up any complaints”<\/p>\n

NJB”be able to make any accusations”<\/p>\n

This is the Greek term mmos, which basically means blame, ridicule, disgrace, or strain (cf. 2Pe 2:13). The verb here (i.e., aorist middle [deponent] subjunctive) implies “to find fault,” “to censure,” or “to blame” (cf. 2Co 6:3; 2Co 8:20).<\/p>\n

NASB, NRSV,<\/p>\n

TEV”this generous gift”<\/p>\n

NKJV”this lavish gift”<\/p>\n

NJB”this large sum”<\/p>\n

This is not the usual term for gift. It was used in the Septuagint for mature adults (cf. 2Sa 15:18; 1Ki 1:9) and of leaders (cf. 2Sa 15:18; 2Ki 10:6; 2Ki 10:11; Isa 34:7). From Greek literature it was used of ripened grain or of something thick. It is found only here in the NT.<\/p>\n

2Co 8:21 “for we have regard for what is honorable” This seems to be a quote from Pro 3:4 in the Septuagint. Believers need to be above suspicion in all things (cf. Mat 10:16; Rom 12:17; 1Th 5:22).<\/p>\n

The term “honorable” (NASB) or “right” (NKJV, NIV) is the Greek term, kalos, which has a variety of nuances.<\/p>\n

1. beautiful <\/p>\n

2. good <\/p>\n

3. useful <\/p>\n

4. excellent <\/p>\n

5. just <\/p>\n

6. honorable<\/p>\n

7. distinguished<\/p>\n

8. moral excellence<\/p>\n

9. worthy<\/p>\n

10. virtuous<\/p>\n

11. propriety<\/p>\n

“in the sight of the Lord” This refers to one’s motives and knowledge of Scripture. If 2Co 8:21 is from Pro 3:4, then Lord refers to YHWH.<\/p>\n

“but also in the sight of men” This refers to our witness (cf. Rom 14:18; Php 2:15; Php 4:8; 1Ti 3:7; 1Pe 2:12).<\/p>\n

2Co 8:22 “We have sent with them our brother” This seems to be a second unknown companion to fulfill the OT requirement for two witnesses (cf. Deu 17:6; Deu 19:15). This means that Paul is referring in this context to three people.<\/p>\n

1. Titus<\/p>\n

2. the brother of 2Co 8:18<\/p>\n

3. the brother of 2Co 8:22<\/p>\n

“we have often tested” This term dokimaz also occurs in 2Co 8:8 and another form of the word in 2Co 8:2. See Special Topic: Greek Terms for “Testing” and Their Connotations at 1Co 3:13.<\/p>\n

“great confidence in you” See full note at 2Co 3:4.<\/p>\n

2Co 8:23<\/p>\n

NASB, NKJV,<\/p>\n

NRSV”they are messengers of the churches”<\/p>\n

TEV”they represent the churches”<\/p>\n

NJB”they are emissaries of the churches”<\/p>\n

This is the word apostolos, which meant “messenger” or “agent.” Because of the terms’ unique usage in John’s Gospel referring to Jesus as the “Sent One” and His sending His followers, the term took on a specialized sense of official representation (i.e., Apostle). Here it is used in its normal sense of those (i.e., Titus and two unnamed brothers) sent to represent churches in the trip to Jerusalem with the offering. See Special Topic: Send at 1Co 4:9.<\/p>\n

“a glory to Christ” This must refer to 2Co 8:19. See SPECIAL TOPIC: GLORY (DOXA) at 1Co 2:7. It is possible that this phrase refers to the churches that sent offerings.<\/p>\n

2Co 8:24 The exegetical question is to whom does “them” refer?<\/p>\n

1. It could refer to the poor in the church in Jerusalem. The Corinthian church demonstrated their love by their gift for the mother church. Their generosity showed the other Gentile churches that they were co-operating and following Paul’s lead.<\/p>\n

2. It could refer to the other churches themselves. The best option contextually and grammatically is #2.<\/p>\n

“openly before” See full note at 2Co 1:11.<\/p>\n

Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley<\/b><\/i><\/h4>\n

thanks. Greek. charis. App-164. <\/p>\n

earnest care. Same as “diligence”, 2Co 8:7. <\/p>\n

into = in. Greek. en, App-104, <\/p>\n

for. Greek. huper, App-104. <\/p>\n

Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n

16-24.] Of Titus and two other brethren whom Paul had commissioned to complete the collection.<\/p>\n

Fuente: The Greek Testament<\/b><\/i><\/h4>\n

2Co 8:16. , 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.<\/p>\n

Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n

2Co 8:16<\/p>\n

2Co 8:16 <\/p>\n

But thanks be to God, who putteth the same earnest care for you into the heart of Titus.-Titus had undertaken this business from being exhorted to it by Paul. He had gone to Corinth and had become acquainted with their spiritual condition and their great need. While the collection was for the poor saints in Judea, their taking part in it was a great benefit to them. [From this it appears that God controls the feelings and acts of faithful men without interfering with their liberty or responsibility. The zeal of Titus in this matter was the spontaneous outburst of his own heart and was an element of his own character. Yet God put that zeal into his heart.] <\/p>\n

Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n

Things Honorable Both to God and Men <\/p>\n

2Co 8:16-24<\/p>\n

Those who handle the gifts of the Church should be extremely careful that all their financing be above the slightest suspicion. The Apostle shrank from handling these gifts himself, lest any should insinuate that he was appropriating them to his personal use. Even when we have no reason to accuse ourselves in the sight of the Lord, we should be careful of appearances in the sight of men; and whatever is entrusted to us should be administered by us to the glory of God.<\/p>\n

In the present instance the Apostle designated three brethren to attend to this matter. First, Titus, his partner and fellow-worker; next, the brother whose praise was in all the churches and who had been appointed for this very purpose; and thirdly, another brother, referred to in 2Co 8:22. Titus represented the Apostle, and the others represented the churches themselves. These brethren are distinctly mentioned as the glory of Christ, 2Co 8:23. It must be an encouragement to those who handle the financial matters of our churches, that they also may promote Christs glory and participate in its transfiguring beauty.<\/p>\n

Fuente: F.B. Meyer’s Through the Bible Commentary<\/b><\/i><\/h4>\n

thanks: Ezr 7:27, Neh 2:12, Jer 31:31, Jer 32:40, Col 3:17, Rev 17:17 <\/p>\n

earnest: 2Co 7:7, 2Co 7:12, Phi 2:20 <\/p>\n

Reciprocal: 1Sa 25:32 – General 1Ch 29:13 – we thank 2Ch 31:8 – blessed Ezr 1:5 – whose spirit Neh 2:8 – the king Neh 4:6 – had a mind Neh 7:5 – put into mine Neh 11:2 – willingly Psa 110:3 – Thy Pro 3:6 – In Pro 16:1 – preparations Son 5:4 – put Hag 1:14 – stirred Mat 21:3 – straightway Joh 13:2 – put Act 7:23 – it came 1Co 7:34 – careth 1Co 12:25 – the same 2Co 2:13 – Titus 2Co 2:14 – thanks 2Co 8:3 – beyond 2Co 8:6 – we 2Co 8:23 – Titus 2Co 9:11 – which 2Co 12:18 – walked we not in the same spirit Gal 2:1 – Titus 2Ti 4:10 – Titus Tit 1:4 – Titus<\/p>\n

Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n

2Co 8:16-17. Titus was always subject to the instructions of Paul, but his own interest in the Corinthian brethren also prompted him to act.<\/p>\n

Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n

Of Titus and two other Brethren sent to get ready the Corinthian Collection, 16-24.<\/p>\n

2Co 8:16. But thanks be to God, which putteth the same earnest care for you (as into me) into the heart of Titus.<\/p>\n

Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n

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. <\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

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.<\/p>\n

Fuente: Expository Notes with Practical Observations on the New Testament<\/b><\/i><\/h4>\n

<\/p>\n

Verses 16-17. <\/strong> Paul thanked God that he had caused Titus to have the same loving concern for the Corinthians’ spiritual growth as Paul had. Titus was not only willing to go back and encourage them to take up a collection, but had prepared to go before being asked. <\/p>\n

Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n

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.<\/p>\n

Fuente: Joseph Bensons Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n

But thanks be to God, who putteth the same earnest care for you into the heart of Titus. <\/p>\n

Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n

2Co 8:16-24. Paul commends the three messengers who are going to Corinth on the business of the collection. One of these was Titus, and he looked on the matter in the same way as Paul. There were two others, whose names he probably wrote, though for some unknown reason they were afterwards erased. The first of these, who may possibly have been Luke, was already favourably known to all the churches through his work for Christ, and had been chosen by the churches to assist Paul in the responsible work of collecting and conveying the moneyan arrangement which Paul cordially approves, inasmuch as it shut off the possibility of suspicion or scandal against himself in the handling of the contributions. The second, whose name has also been omitted (early commentators guessed Apollos) had been selected by the apostle himself, partly on the ground of his firm belief in the liberality of the Corinthians. The construction of 2Co 8:23 is confused, but the meaning is plain. For Titus and for his two companions Paul asks such a reception as will both prove the Corinthians affection for himself and justify his pride in themfor Titus, on the ground that he is Pauls companion and fellow-worker, for the other two on the ground that they are his brethren, envoys of the churches, and reflect the glory of Christ (cf. 1Co 11:7).<\/p>\n

2Co 8:19. To shew our readiness is best taken with appointed by the churches in the sense of according to our inclination or to the increase of readiness, Pauls readiness to have someone appointed being increased by the particular appointments which were made.<\/p>\n

Fuente: Peake’s Commentary on the Bible<\/b><\/i><\/h4>\n

SECTION 12. PAUL HAS SENT TITUS AND OTHERS, THAT THE COLLECTION MAY BE READY WHEN HE ARRIVES. CHS. 8:16-9:5.<\/p>\n

But thanks to God who gives the same earnestness on your behalf in the heart of Titus: because, the exhortation, on the one hand, he accepted; but, being more earnest, of his own accord he came forth to you. Moreover, we have sent together with him the brother whose praise in the Gospel is throughout all the churches: and not only so but also elected by the churches as our fellow-traveller with this grace which is being ministered by you, in view of the glory of the Lord and our earnest wish: guarding this, lest any one blame us in this fulness which is being ministered by us. For we take forethought for honourable things, not only before the Lord but also before men. (Pro 3:4.) And we have sent with them our brother whom we have proved in many things often to be earnest, and now much more earnest through much confidence, his confidence in reference to you. Whether on behalf of Titus we speak, he is a partner of mine, and a fellow-labourer for you: or it be our brothers, they are apostles of churches, a glory of Christ. The proof then of your love and of our boasting on your behalf, while you show towards them, you do so in the presence of the churches.<\/p>\n

For, on the one hand, about the ministry for the saints it is superfluous to me to write to you. For I know your readiness, of which on your behalf I boast to Macedonians, that Achaia has been prepared from last year. And your zeal has stirred up the more part of them. But I have sent the brothers lest our ground of boasting on your behalf be made vain in this matter; that, as I said, you may be prepared, lest in any way if Macedonians come with me and find you unprepared we be put to shame, that I may not say you, in this confidence. Necessary then I deemed it to exhort the brothers, that they may come beforehand to you and may prepare beforehand your before-promised blessing, that this may be ready, in this way, as blessing and not as greediness.<\/p>\n

After giving, in 2Co 8:7-15, as it were covertly, three strong motives for the contribution, Paul takes up again his request (2Co 8:6) that Titus should come to Corinth. He speaks of the mission of Titus (2Co 8:16-17) and another (2Co 8:18-21) and (2Co 8:22) a third; and (2Co 8:23-24) commends them to his readers. The contribution itself he needs to touch (2Co 9:1-2) only for a moment; and then gives (2Co 8:3-5) his purpose in sending the brethren, viz. that when he himself comes he may not be put to shame by the contribution not being ready.<\/p>\n

2Co 8:16-17. Pauls thought about Titus, who had brought from Corinth news so good and who acceded so readily to Pauls request to go there on this errand, elicits a shout of joy; as usual, in the form of praise to God. So 2Co 9:15; 2Co 2:14; 1Co 15:57; Rom 6:17. For the readiness of Titus, like all good in man, is the work and gift of God.<\/p>\n

The same earnestness: as in Paul.<\/p>\n

Gives: it flows forth each moment from God, in the heart of Titus: as in 2Co 8:1 : the spiritual locality in which God works and gives this earnestness. 2Co 8:17 states, in contrast, two facts which together explain the same earnestness.<\/p>\n

More earnest; than the foregoing words, had they stood alone, would imply. On the one hand, when Paul asked Titus to go to Corinth he did so, and went there sent by Paul: but so eager was he to complete the work he had begun that his journey was really an outflow of his own earnest wish.<\/p>\n

He went forth: as bearer of this letter. Cp. 2Co 8:18; 2Co 8:22; 2Co 9:3; Act 15:22 f, Act 15:27. For, the explanation of his mission given in 2Co 9:5 would be needed as soon as he arrived in Corinth: and this verse implies that the letter did not precede him.<\/p>\n

2Co 8:18-21. We: probably Paul and Timothy; cp. 2Co 1:1. So ready was Paul to join others with himself in all acts of authority.<\/p>\n

Together with; lays emphasis on the companionship in this mission.<\/p>\n

In the Gospel: Rom 1:9 : in proclaiming and furthering it. For this he was well spoken of in all the churches. Such men must have been then, as now, a link binding together the various churches. He was not only praised in all the churches but also elected to accompany Paul in taking the contribution to Judaea. Cp. 1Co 16:3 f.<\/p>\n

By the churches: probably of Macedonia only. Cp. Rom 15:26. It is difficult to say whether our fellow-traveller, by us, include Timothy, or refer only to Paul as in 1Th 3:1-6. For we do not know whether Timothy went, or when this letter was written intended to go, to Jerusalem. But, that we have no proof that elsewhere in this Epistle Paul uses the words we, our of himself alone, and Timothys presence with him (Act 20:4) when starting from Corinth for Jerusalem, suggest that these words refer to Paul and Timothy.<\/p>\n

Elected: same word in Act 14:23. In both passages apostolic authority (we sent) is combined with popular election.<\/p>\n

This grace: as in 2Co 8:4; 2Co 8:6-7.<\/p>\n

Ministered: as in 2Co 3:3; see under Rom 12:7. By suggesting, carrying out, and taking to Jerusalem, the contribution, Paul performed a free and honorable service for the brethren there.<\/p>\n

With a view to etc.: two considerations before the Macedonian Christians when electing this brother as Pauls companion; viz. the Lords glory, i.e. the exaltation of Christ in the eyes of men through performance of the work for which he was elected, and Pauls earnest wish that some one should be chosen to go with him. The former consideration reveals the spiritual aim of the election, and that the honor of Christ was involved in it: the latter shows that the election was compliance with a wish of the apostle.<\/p>\n

Earnest-wish: same as readiness or eagerness in 2Co 8:11-12; 2Co 9:2; Rom 1:15; Act 17:11. It is the disposition which prompts men to act.<\/p>\n

Guarding this etc.; grammatically connected we have sent, explains our earnest wish, which needs explanation. In wishing for a colleague Paul, and perhaps Timothy, were guarding against blame which otherwise might attach to themselves. Cp. 2Co 6:3.<\/p>\n

Fulness: rich liberality. It is an acknowledgment of the greatness of the contribution.<\/p>\n

For we (Paul and his colleagues) take forethought etc.: reason for guarding against blame. It is a general principle, quoted almost word for word from Pro 3:4, LXX. Cp. Rom 12:17. They sought the approval, not only of Christ who reads the heart and who knew their honesty, but of men, who judge by appearances. They therefore suggested that a colleague be elected for them in this financial business. Thus the election was for the glory of Christ, and in compliance with an earnest wish of the apostle.<\/p>\n

Notice Pauls careful forethought. Although his own honesty was probably above suspicion, he foresaw a time when similar matters must be entrusted to men less known than himself, and felt the great importance of guarding, in church finance, against even a breath of suspicion. He therefore urged the Macedonian Christians to establish the precedent of committing such matters to at least two persons; a precedent well worthy of imitation now.<\/p>\n

Who the elected brother was, we have no means of knowing. All guesses are worthless. His formal election by the Macedonians, which would be announced to the Corinthians, made mention of his name unnecessary.<\/p>\n

2Co 8:22. A second companion of Titus; and like the former, quite unknown to us. He had proved himself to be an earnest man, not in some one matter but in many, and often: and at the present time he was much more earnest than usual, moved to earnestness by his confidence about the Corinthians. Therefore, both his general character and his special interest in them commend him to the readers. And of all this Paul has had proof. This testimony suggests that his brother was less known than the former one. And, that only the first brother is said to have been elected by the churches, and that the purpose of the election (2Co 8:20) is stated before mention of the second brother, suggests that he was not thus elected. If so, the word apostles in 2Co 8:23 denotes only that his association with the chosen delegate was approved by the churches.<\/p>\n

2Co 8:23. A commendation of the three messengers.<\/p>\n

Partner: in toil and peril. Same word in 2Co 1:7; 1Co 10:18; 1Co 10:20; Phm 1:17; Heb 10:33; 1Pe 5:1; 2Pe 1:4; Mat 23:30; Luk 5:10.<\/p>\n

Fellow-worker: 2Co 1:24; 1Co 3:9; Rom 16:3; Rom 16:9; Rom 16:21. That Titus was a companion of their beloved apostle and a worker with him for their good, was his high commendation. The other two have three commendations. They are brothers in Christ, apostles approved and sent by Christian churches, men whose mission and work reveal the glory of Christ.<\/p>\n

Apostle: in its simplest sense of one sent on some special business. See under Rom 1:1.<\/p>\n

Glory of Christ; recalls 2Co 8:19, for the Lords glory. Cp. 1Co 11:7; 1Th 2:20. As men sent with a view to the Lords glory, i.e. to guard and magnify His honor, they were themselves in their mission and work an embodiment of His glory. Notice the gradation. To Paul and his readers they are brothers: to whole churches they are specially related as their apostles; and to Christ as men bringing Him glory.<\/p>\n

2Co 8:24. A motive, drawn from 2Co 8:23, for receiving the messengers worthily. Owing to their just stated relationships, what you do to them, you do in the presence of the churches who sent them.<\/p>\n

Your love: to Christians generally. So 2Co 8:8, proving the genuineness of your love. It includes kindness to the messengers and liberality towards the poor saints at Jerusalem.<\/p>\n

Our exultation: explained further in 2Co 9:2-4, for which these words prepare the way. On the various reading see Notes and Replies on page XIII.<\/p>\n

2Co 9:1-2. After commending the three messengers, Paul gives in 2Co 9:3-5 the purpose for which he has sent them. But this he prefaces by saying in 2Co 9:1-2 that he has no reason to write to them about the collection itself.<\/p>\n

For about etc.: reason why, instead of speaking about the collection, Paul merely bids his readers receive the messengers worthily.<\/p>\n

On the one hand; implies that Paul mentions the ministry for the saints (2Co 8:4) only by way of contrast to a detail about it, viz. the mission (2Co 9:3) of the three brethren.<\/p>\n

Superfluous etc.; (cp. 1Th 4:9;) reveals the apostles usual courtesy and tact.<\/p>\n

For I know, etc.: reason why it is superfluous to write.<\/p>\n

Eagerness, or readiness: 2Co 8:19.<\/p>\n

On your behalf: in your favor.<\/p>\n

I exult: even now he continues to boast about them.<\/p>\n

To Macedonians: to some, not necessarily all of them.<\/p>\n

That Achaia etc.: the matter of Pauls boasting. It implies that not only at Corinth but throughout the province the collection was eagerly agreed to from the first.<\/p>\n

Has been ready: i.e. they had according to Pauls advice, (1Co 16:1,) the money ready at home. For it is evident that the general gathering had not yet been made: whereas, that Paul continues to boast, proves that his boasting was not a mistake.<\/p>\n

From last year: as in 2Co 8:10.<\/p>\n

Stirred up: same word in a bad sense in Col 3:21.<\/p>\n

The more part: the majority, as in 2Co 2:6.<\/p>\n

Pauls continued boasting about the Corinthians implies that, in the previous year when the matter of the collection was first brought before them, they took it up eagerly, and were prepared to contribute at once and actually began (2Co 8:10) to contribute. Even the liberality of the Macedonians, for which Paul is so thankful to God, was in great part a result of the example thus nobly set by the Corinthians. All this proves that it is needless for him to write to them about the collection. But it does not prevent him from telling them of the liberality of the Macedonians, that the example of those whom their own liberal purpose had aroused might prompt them to complete at once the work they had been the first to begin. Thus example acts and re-acts.<\/p>\n

Since the Corinthians were a year ago ready for the collection, and since three months ago Paul received at Ephesus a deputation of Corinthians who would naturally tell him all that the church had done, we infer that the boasting in 2Co 9:2 was prompted, not by news received in Macedonia from Titus which seems to have been rather unfavorable though not such as to put an end to Pauls boasting, but by earlier news.<\/p>\n

2Co 9:3-5. About the collection Paul has no need to write; but he has need to explain why he sent the before mentioned brethren.<\/p>\n

Our ground-of-exultation be-made-vain: 1Co 9:15 : lest the excellence of which we boast in your favor be found out to be an empty thing.<\/p>\n

In this matter; implies that Pauls exultation about them embraced other points. He feared lest in this detail his boast might prove to be misplaced.<\/p>\n

That as I said etc.: parallel to, and explaining, the foregoing purpose.<\/p>\n

As I said, you may be etc.: opposite to ground of boasting be made vain.<\/p>\n

Prepared; takes up the same word in 2Co 9:2. 2Co 9:4 is a further negative purpose.<\/p>\n

We, you: emphatic. Paul speaks of his own shame, that he may avoid speaking of the greater shame which, if found unprepared, would fall upon them.<\/p>\n

Exhort: see 2Co 8:6.<\/p>\n

Come-beforehand prepare-beforehand: before Paul came.<\/p>\n

Before-promised: by Paul. For Pauls boasting about them was virtually a promise of what they would do. It takes up as I said in 2Co 9:3.<\/p>\n

Beforehand beforehand before: emphatic alliteration.<\/p>\n

Blessing: a benefit, as in Gen 33:11; Jdg 1:15. But usually it denotes a benefit conveyed by a good word. See under Rom 1:25.<\/p>\n

In this way etc.; dwells upon the word blessing, which was chosen to suggest this explanation. Paul begs them to contribute not as though it were an act of greedy self-enrichment, (in which case they would do as little as possible to attain their end,) but as an outflow of benevolence, and therefore measured by the greatness of their love. The word blessing is specially appropriate, as recalling Gods benefits in contrast to mans selfishness.<\/p>\n

Greediness, or covetousness: literally, having more. Same word in Eph 4:19; Eph 5:3; Col 3:5; 1Th 2:5; Luk 12:15. This exhortation we shall do well to remember in all our gifts.<\/p>\n

Of TITUS nothing is said in the Book of Acts. This, though remarkable, accords with the scantiness of its reference (Act 20:2) to the period when this Epistle was written. Nor is he mentioned, apart from this Epistle, except in Gal 2:1; Gal 2:3; 2Ti 4:10; Tit 1:4. Yet he was evidently a noble and valued helper of the apostle.<\/p>\n

Titus was (Gal 2:3) a Greek: i.e. not necessarily born in Greece, but of Gentile parents. See under Rom 1:16; and contrast Act 16:3, referring to almost the same time as Gal 2:3. His birth-place is quite unknown. He seems (Tit 1:4) to have been converted by Paul.<\/p>\n

We first meet Titus going with Paul to Jerusalem as narrated in Gal 2:1, (same journey apparently as Act 15:2,) probably as representative of the Gentile Christians.<\/p>\n

From 2Co 7:14 f we infer that Titus was not a member of the church at Corinth. But Paul (2Co 12:17) sent him there, from Ephesus probably, to promote the collection for the poorer Christians at Jerusalem. That Titus began (2Co 8:6) this collection at Corinth, and that Paul assumes in 1Co 16:1 f that his readers already know about it, implies that this first mission of Titus was not later than the First extant Epistle to the Corinthians, and suggests strongly that it was some time earlier. This is confirmed by the absence of any reference to Titus, Pauls valued colleague, in the First Epistle, and by the fact that, at the instance (2Co 8:6) of Titus, the Corinthians were ready (2Co 9:2; 2Co 8:10) a year ago to contribute. This seems to prove that some months before the First Epistle was written, perhaps in the previous autumn, Paul sent (2Co 12:18) Titus and another to Corinth to begin the collection; and that he did so. Now, 2Co 2:13; 2Co 7:6 ff, imply that personally or by message Paul requested Titus to meet him at Troas, expecting thus news from Corinth, especially about the effect of the First Epistle. That Titus was not at Ephesus or at Corinth when Paul wrote the First Epistle, is made almost certain by its silence about him. But this expectation implies that, although not at Corinth then, Titus was likely to be there either by Pauls request or otherwise soon afterwards. He may have come to Ephesus, and have been at once sent back to Corinth, with directions to meet Paul at Troas: or, while residing elsewhere he may have been requested by Paul to visit Corinth. This would imply, as is by no means unlikely, that Paul sent Titus three times to Corinth. Either of these suppositions would account for all our scanty indications of the movements of Titus. The latter suggestion, as implying less travelling, is rather the more likely of the two. In many ways unknown to us messages may have been sent by Paul to Titus.<\/p>\n

After his own hasty (Act 20:1) departure from Ephesus, not finding Titus at Troas, Paul crossed over to Macedonia. Here, though not immediately, Titus met him with good news about the deep repentance and Christian earnestness of the Corinthians, and with information about the progress of the collection. Moved both by the liberality of the Macedonians and by the readiness of the Corinthians, Paul begged Titus (2Co 8:6) to return to Corinth and complete, before (2Co 9:5) the apostles own arrival, the collection he had begun. This, Titus gladly (2Co 8:17) agreed to do; and went from Macedonia to Corinth, accompanied by one brother chosen by the Macedonian churches to go with Paul to take the collection to Jerusalem, and by another sent with the approval of the churches by Paul himself. These messengers took with them (2Co 8:18; 2Co 9:3 f) the Second Epistle. The collection at Corinth was (Rom 15:26) duly made; doubtless in great part by the activity of Titus.<\/p>\n

And now we lose sight of Titus for at least five years. In Tit 1:5 we find him again a trusted helper of the apostle, deputed to set in order the imperfectly organized churches in Crete. Paul is very wishful (Tit 3:12) to see him at Nicopolis during the winter. It would seem that later (2Ti 4:10) Titus was with Paul in his last imprisonment at Rome. And, with a touch of sadness, the lonely prisoner says that he has gone, doubtless for a sufficient reason, to Dalmatia.<\/p>\n

The gushing joy (2Co 7:7) of Titus about the repentance of the Corinthians, his warm affection (2Co 7:15) for them, and his eagerness (2Co 8:16 f) to visit them again, betray an ardent temperament. He worked in perfect accord (2Co 12:18) with Paul. And, though little known to us, he doubtless had no small share in founding Gentile Christianity.<\/p>\n

Fuente: Beet’s Commentary on Selected Books of the New Testament<\/b><\/i><\/h4>\n

8:16 {8} But thanks [be] to God, which put the same earnest care into the heart of Titus for you.<\/p>\n

(8) He commends Titus and his two companions for many reasons, both that their credit might not be suspected, as though he had sent them slyly to rob the churches, and also so that they might be all the more ready to contribute.<\/p>\n

Fuente: Geneva Bible Notes<\/b><\/i><\/h4>\n

C. The delegates of the churches 8:16-24<\/span><\/p>\n

Having motivated his readers to finish the collection Paul proceeded to explain the practical steps he had taken to pick up their gift. He wanted the Corinthians to know what to do and what to expect. He gave a letter of commendation (cf. 2Co 3:1) in which he set forth the credentials of the three delegates who would visit them soon.<\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

One of Paul’s representatives, whom he was sending to Corinth to pick up their gift, was Titus. His readers had met him, received ministry from him, and would see him again shortly. Paul again affirmed Titus’ love for the Corinthians so they would receive him happily. The apostle also expressed thanks to God for working in Titus to give him his good attitude. Titus, as Paul, felt concern for the Corinthians personally, not just for their money (cf. 2Co 12:14).<\/p>\n

"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." [Note: Plummer, p. 247.] <\/span><\/p>\n

Fuente: Expository Notes of Dr. Constable (Old and New Testaments)<\/b><\/i><\/h4>\n

Chapter 21<\/p>\n

THE FRUITS OF LIBERALITY.<\/p>\n

2Co 8:16-24; 2Co 9:1-15 (R.V)<\/p>\n

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:<\/p>\n

2Co 8:16-24, commending to the Corinthians the three brethren who were to precede Paul and prepare the collection;<\/p>\n

2Co 9:1-5, appealing to the motives of emulation and shame to reinforce love in the matter; and<\/p>\n

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.<\/p>\n

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.”<\/p>\n

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.<\/p>\n

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.”<\/p>\n

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. (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.<\/p>\n

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.” here is, indeed, another way of rendering (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 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.<\/p>\n

(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 , 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.<\/p>\n

(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.<\/p>\n

(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.<\/p>\n

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.<\/p>\n

Fuente: Expositors Bible Commentary<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"

But thanks [be] to God, which put the same earnest care into the heart of Titus for you. 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 … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 8:16”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28894","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28894","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28894"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28894\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28894"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28894"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28894"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}