King James Version
2 Corinthians 8
24 verses with commentary
The Collection for the Saints
Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
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<strong>Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia</strong>—Paul uses <em>charis</em> (χάρις, 'grace') to describe the Macedonian generosity, a striking theological move that recasts giving not as human virtue but as divine enablement. The phrase <em>gnōrizomen hymin</em> ('we make known to you') introduces a paradigm: the desperately poor church...
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VIII.
(1) **Moreover, brethren, we do you to wit . . .**—Better, *we declare,* or *make known to you.* There is no adequate reason for retaining a phrase which is now obsolete. The topic on which the Epistle now touches, and which is carried on through this and the following chapter, was one very dear to the Apostle’s heart. (See Note on 1Corinthians 16:1.) When he wrote before he had simply given...
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**58. beloved--**Sound doctrine kindles Christian love.
**steadfast--**not turning aside from the faith of the resurrection of yourselves.
**unmovable--**not turned aside by others (1Co 15:12; Col 1:23).
**the work of the Lord--**the promotion of Christ's kingdom (Php 2:30).
**not in vain--**as the deniers of the resurrection would make it (1Co 15:14, 17).
**in the Lord--**applying to th...
Read full commentary →How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. liberality: Gr. simplicity
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<strong>In a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality</strong>—Paul presents a divine paradox: <em>thlipsis</em> (θλῖψις, 'affliction/tribulation') plus <em>ptōcheia</em> (πτωχεία, 'beggarly poverty') produced <em>ploutos tēs haplotētos</em> (πλοῦτος τῆς ἁπλότητος, 'wealth of liberality/generosity'). The Macedonians we...
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(2) **In a great trial of affliction.**—We do not know what is specially referred to, but a community of Christians in a heathen city was always exposed to trials of this kind, and the temper shown before by the rulers at Philippi and the Jews of Thessalonica (Acts 16:19-20; Acts 17:5-6; 1Thessalonians 2:14) makes it almost certain that they would carry on at least a petty persecution with more or...
Read full commentary →For to their power, I bear record, yea, and beyond their power they were willing of themselves;
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<strong>For to their power, I bear record, yea, and beyond their power they were willing of themselves</strong>—The phrase <em>kata dynamin</em> (κατὰ δύναμιν, 'according to ability') describes normative giving, but Paul immediately adds <em>para dynamin</em> (παρὰ δύναμιν, 'beyond ability'), indicating the Macedonians transcended rational capacity. The preposition <em>para</em> suggests 'alongsid...
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(3) **They were willing of themselves.**—Literally, *spontaneously.* This was the point of excellence which he wished to indicate as an example to the Corinthians. Those of Macedonia needed no appeal or counsel such as he had given to the Corinthians and to others.
Jamieson-Fausset-Brown Bible Commentary
CHAPTER 16
1Co 16:1-24. Directions as to the Collection for the Judean Christians: Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.
**1. collection for the saints--**at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the L...
Read full commentary →Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
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<strong>Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints</strong>—Remarkably, the Macedonians <em>begged</em> Paul (<em>deomenoi hēmōn</em>, 'entreating us') to accept their contribution. The phrase <em>tēn charin kai tēn koinōnian</em> (τὴν χάριν καὶ τὴν κοινωνίαν, 'the grace and the fellowship') treats giving as both d...
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(4) **Praying us with much intreaty . . .**—The words “that we would receive” are not in the Greek, which literally runs: *asking of us the grace* (or *favour*)* and fellowship in the ministry of the saints, i.e.,* asking to be allowed to share in it.
Jamieson-Fausset-Brown Bible Commentary
**2. first day of ... week--**already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Psa 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three ann...
Read full commentary →And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
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<strong>And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God</strong>—Paul expected financial contribution; the Macedonians gave something more foundational: <em>heautous edōkan prōton tō kyriō</em> ('themselves they gave first to the Lord'). The adverb <em>prōton</em> (πρῶτον, 'first') indicates priority: self-consecration precedes fiscal...
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(5) **Not as we hoped . . .**—This means, of course, that they had done what was far beyond his hopes; and here the point lies in the fact that they gave, not their money only, but themselves, their time, thought, energy, primarily to Christ as their Lord, and then to the Apostle as His minister. And this they had done because they allowed the will of God to work upon their will.
Jamieson-Fausset-Brown Bible Commentary
**3. approve by your letters--**rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommen...
Read full commentary →Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. grace: or, gift
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<strong>Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also</strong>—The Macedonian example prompted Paul to request that Titus complete (<em>epitelesē</em>, ἐπιτελέσῃ, 'bring to completion/finish') in Corinth what he had started. The verb suggests bringing to mature fruition, not mere conclusion. The phrase <em>tēn charin tautēn</em> ('this gra...
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(6) **Insomuch that we desired Titus . . .**—The sequence of events seems to have been this: When Titus came to Corinth, he, among other things, after seeing the satisfactory results of the First Epistle in other respects, had begun to take measures for this collection for the poor of Jerusalem. He had been, to a certain extent, successful. Encouraged by the report of that success, St. Paul had no...
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**4. meet--**"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4).
**with me--**to guard against all possible suspicion of evil (2Co 8:4, 19-21).
Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
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<strong>Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also</strong>—Paul catalogues Corinthian spiritual strengths: <em>pistis</em> (πίστις, 'faith'), <em>logos</em> (λόγος, 'word/utterance'), <em>gnōsis</em> (γνῶσις, 'knowledge'), <em>spoudē</em> (σπουδή, 'earnestness/diligence'), and ...
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(7) **Therefore, as ye abound in every thing.**—Literally, *But, as ye abound,* marking the transition from narrative to exhortation. He opens, as was his manner, with words of praise, and dexterously combines the gifts of “utterance and knowledge,” which he had acknowledged before (1Corinthians 1:5), with the “earnestness and love” of which he had spoken in this very Epistle (2Corinthians 7:12).
...
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5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now ...
Read full commentary →I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
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<strong>I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love</strong>—Paul explicitly states he's not issuing <em>kat' epitagēn</em> (κατ' ἐπιταγήν, 'by way of command/order')—the apostle could command but chooses persuasion instead. The phrase <em>dia tēs heterōn spoudēs</em> ('through the earnestness of others') refers to Macedonian ze...
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(8) **I speak not by commandment.**—The English, and, indeed, the Greek also, is to some extent ambiguous, and leaves us uncertain whether he disclaims merely the tone of command or the sanction of a divine authority. The former seems the preferable meaning, but ultimately the one runs into the other. He gives no commands in this matter to others because he has received no commandment from the Lor...
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5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now ...
Read full commentary →For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
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<strong>For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich</strong>—This verse contains one of Paul's most profound Christological statements, the theological foundation for all Christian giving. <em>Ginōskete gar tēn charin</em> ('you know the grace') points to familiar gospel truth: Christ's volun...
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(9) **Ye know the grace of our Lord Jesus Christ.**—The meaning of the word “grace” appears slightly modified by the context. The theological sense of the word, so to speak, falls into the background, and that of an act of liberality becomes prominent.
**That, though he was rich, . . . he became poor.**—Better, *that, being rich . . .* The thought is the same as that expressed in Philippians 2:6-7...
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5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now ...
Read full commentary →And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. forward: Gr. willing
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<strong>And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago</strong>—Paul offers <em>gnōmēn</em> (γνώμην, 'judgment/opinion/advice') rather than <em>epitagēn</em> (command), maintaining his non-coercive approach. The word <em>sympherei</em> (συμφέρει, 'it is profitable/expedient') indicates completing the collection b...
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(10) **And herein I** **give my advice.**—We note the same careful distinction between command and counsel which we have seen in 1Corinthians 7:25.
**Who have begun before . . .**—Better, *who got the start, last year, not only as to the doing, but also as to the willing.* At first, the words seem like an anti-climax, but what is meant is that the Corinthians had been before the Macedonian churche...
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**8. at Ephesus--**whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was.
**until Pentecost--**He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon af...
Read full commentary →Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
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<strong>Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have</strong>—The verb <em>epiteleō</em> (ἐπιτελέω, 'complete/finish/accomplish') appears in imperative form: <em>epistelēsate kai to poiēsai</em> ('complete also the doing'). Paul wants action matching intention. The phrase <em>hē prothumia tou thelein</em>...
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(11) **Now therefore perform the doing.**—Better, *complete the doing:* to “perform the doing” being open, in the modern use of the word, to the charge of tautology. All the English versions, however, have “perform.” The three stages are distinctly marked out in St. Paul’s mind:—(1) Willing the purpose to give; in this they had shown readiness. (2) Setting about the work of giving; this Titus had ...
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**9. door--**(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza].
**many adversa...
Read full commentary →For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
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<strong>For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not</strong>—Paul establishes a crucial principle: <em>ei gar hē prothumia prokeitai</em> ('if the readiness/willingness is present'), giving is <em>euprosdektos</em> (εὐπρόσδεκτος, 'well-received/acceptable/welcome') <em>kath' ho ean echē</em> (καθ' ὃ ἐὰν ἔχῃ, 'according to...
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(12) **For if there be first a willing mind.**—This grows “out of that which ye have” in the previous verse. He is expecting a sum large relatively, and not absolutely. The history of the widow’s mite, found in the Gospel of his friend St. Luke (Luke 21:1-4), was probably not unknown to him as belonging to “the words of the Lord Jesus” which he freely cites (Acts 20:35). He has, at all events, imb...
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**10. Now--**rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if"...
Read full commentary →For I mean not that other men be eased, and ye burdened:
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<strong>For I mean not that other men be eased, and ye burdened</strong>—Paul preempts potential objections: he's not seeking <em>anesis</em> (ἄνεσις, 'relief/relaxation') for others at the cost of <em>thlipsis</em> (θλῖψις, 'affliction/pressure/burden') for Corinthians. The verb <em>ou gar... thlipsis</em> ('not... affliction') indicates Paul's goal is not impoverishing Corinth to relieve Jerusal...
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(13) **For I mean not that other men be eased.**—The disclaimer is obviously an answer to something that had been said. The “charity begins at home” argument, with which the workers in the cause of missions and other distant works of charity are but too familiar, would seem not to have been unknown in the Church of Corinth.
Jamieson-Fausset-Brown Bible Commentary
**11. despise--**This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Psa 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ].
**cond...
Read full commentary →But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:
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<strong>But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality</strong>—Paul introduces <em>ex isotētos</em> (ἐξ ἰσότητος, 'out of equality/fairness'), a revolutionary economic principle. The phrase <em>to hymōn perisseuma</em> (τὸ ὑμῶν περίσσευμα, 'your surplus/abundance') should ...
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(14) **But by an equality.**—The meaning of the word is obvious. The Church of Jerusalem was at this time suffering from poverty, and, therefore, St. Paul exhorts the Corinthians to come to its assistance. A time might come in which their relative position would be inverted, and then he would plead not less earnestly that Jerusalem should assist Corinth. It is reading too much between the lines to...
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**12. Apollos, I greatly desired ... to come unto you--**He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admira...
Read full commentary →As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
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<strong>As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack</strong>—Paul quotes Exodus 16:18, which describes manna distribution in the wilderness. The phrase <em>ho to poly ouk epleonasen</em> (ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, 'the one with much had no excess') and <em>ho to oligon ouk ēlattonēsen</em> (ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν, 'the one with lit...
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(15) **He that had gathered much.**—The quotation is from one of the readings of the LXX. version of Exodus 16:18. The work of love was, in the Apostle’s thoughts, like the manna in the wilderness. In the long-run all would be filled, each according to his several necessities.
Jamieson-Fausset-Brown Bible Commentary
13. He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith...
Read full commentary →Commendation of Titus
But thanks be to God, which put the same earnest care into the heart of Titus for you.
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<strong>But thanks be to God, which put the same earnest care into the heart of Titus for you</strong>—Paul shifts focus to logistics, beginning with thanksgiving: <em>charis de tō theō</em> (χάρις δὲ τῷ θεῷ, 'thanks be to God'). He attributes Titus's concern to divine initiative: <em>tō didonti tēn autēn spoudēn</em> (τῷ διδόντι τὴν αὐτὴν σπουδήν, 'the one giving the same earnestness'). The parti...
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(16) **Thanks be to God, which put . . .**—Better, *which putteth,* the verb being in the present tense, and referring to what was then passing after Titus’s return from Corinth.
**The same earnest care.**—There is no direct comparison, but what he means is the same care as his own. Titus had shown himself a true son of his spiritual father (Titus 1:1).
For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.
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<strong>For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you</strong>—Paul explains that Titus <em>edexato tēn paraklēsin</em> (ἐδέξατο τὴν παράκλησιν, 'received/welcomed the appeal') but exceeded expectations. The adversative <em>alla</em> ('but') introduces surprising information: <em>spoudaioteros hyparchōn</em> (σπουδαιότερος ὑπάρχων, 'being more e...
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(17) **For indeed he accepted the exhortation . . .**—The words have a two-fold purpose:—(1) To show that Titus was authorised by the Apostle, and acting at his request; (2) that he was so eager to go that he did not even need to be requested. The tense, “he went,” is what is known as the epistolary aorist. Titus was to start, probably, as the bearer of this letter.
Jamieson-Fausset-Brown Bible Commentary
**15. first-fruits of Achaia--**the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16).
**addicted themselves to the ministry of the saints--**Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).
And we have sent with him the brother, whose praise is in the gospel throughout all the churches;
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<strong>And we have sent with him the brother, whose praise is in the gospel throughout all the churches</strong>—Paul introduces a second delegate, unnamed but well-known: <em>ton adelphon</em> (τὸν ἀδελφόν, 'the brother') whose <em>epainos en tō euangeliō</em> (ἔπαινος ἐν τῷ εὐαγγελίῳ, 'praise in the gospel') extends <em>dia pasōn tōn ekklēsiōn</em> ('through all the churches'). The phrase <em>e...
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(18) **The brother, whose praise is in the gospel.**—We cannot get beyond probable conjecture in determining who this was. The general current of patristic interpretation (represented, we may add, in the Collect for St. Luke’s Day in the Prayer Book of the Church of England, though not in that of the Breviary of the Church of Rome) ran in favour of St. Luke; but this rested on the assumption, for ...
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**16. That ye--**Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford].
**helpeth with--**them.
**laboureth--**by himself.
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: grace: or, gift
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<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>—This brother was not only reputable but formally appointed: <em>cheirotonetheeis hypo tōn ekklēsiōn</em> (χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν, 'chosen by the churches'). The verb <em>cheirotoneō</em>...
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(19) **Who was also chosen of the churches.**—The word, as in Acts 14:23, implies a definite appointment, in this case, obviously, by popular election—on the part of the Macedonian churches. This falls in, it need hardly be said, with the facts of the case as indicated by the use of the first person plural in Acts 20:5, and through the rest of the book.
**With this grace.**—The word is used, as in...
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**17. Fortunatus ... Achaicus--**probably of Stephanas' household.
**that ... lacking on your part--**So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations...
Read full commentary →Avoiding this, that no man should blame us in this abundance which is administered by us:
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<strong>Avoiding this, that no man should blame us in this abundance which is administered by us</strong>—Paul explains precautionary wisdom: <em>stellomenoi touto</em> (στελλόμενοι τοῦτο, 'avoiding this/taking precaution against this'), namely <em>mē tis hēmas mōmēsētai</em> (μή τις ἡμᾶς μωμήσηται, 'lest anyone blame us') regarding <em>tē hadroptēti tautē</em> (τῇ ἁδρότητι ταύτῃ, 'this abundance/...
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(20) **Avoiding this, that no man should blame us.**—He gives this as the reason why he wished men thus appointed to travel with him. He desired to guard against the suspicion of those who were too ready to suspect. His companions were to bear witness that the sums which he took up with him from the several churches were what had actually been collected. They were to be, practically, auditors of h...
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**18. refreshed my spirit and yours--**"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8).
**acknowledge--**render them due acknowledgments by a kind rece...
Read full commentary →Providing for honest things, not only in the sight of the Lord, but also in the sight of men.
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<strong>Providing for honest things, not only in the sight of the Lord, but also in the sight of men</strong>—Paul cites Proverbs 3:4 (LXX) and Romans 12:17, establishing dual accountability: <em>pronoumen gar kala</em> (προνοοῦμεν γὰρ καλά, 'we take thought for honorable things') <em>ou monon enōpion kyriou</em> (οὐ μόνον ἐνώπιον κυρίου, 'not only before the Lord') <em>alla kai enōpion anthrōpōn<...
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(21) **Providing for honest things . . .**—Many of the best MSS. give: “For we provide for honest things,” as though he gave the general principle on which he was now acting in this particular instance. The rule of life is repeated, a few months afterwards, in Romans 12:17. The English reader does not recognise the fact, which the Greek reader would see at once, that the words are a quotation from...
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**19. Asia--**not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital.
**much--**with especial affection.
**Aquila ... Priscilla--**(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); h...
Read full commentary →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. I have: or, he hath
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<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>—Paul introduces a third delegate: <em>ton adelphon hēmōn</em> (τὸν ἀδελφὸν ἡμῶν, 'our brother') whom Paul has repeatedly tested (<em>edokimasamen... pollakis</em>, ἐδοκιμάσαμεν... πολλάκις, 'we tested... many time...
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(22) **And we have sent with them our brother.**—Who this second unnamed brother was is again simply matter of conjecture. Of the names connected with St. Paul at this period, that of Tychicus seems to have the greatest balance of probabilities in its favour. He went up with St. Paul to Jerusalem on this very business (Acts 20:4), and the tone in which the Apostle speaks of him in Ephesians 6:21, ...
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**20. holy kiss--**the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].
Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.
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<strong>Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ</strong>—Paul provides credentials: <em>eite hyper Titou</em> (εἴτε ὑπὲρ Τίτου, 'if about Titus'), he's Paul's <em>koinōnos kai eis hymas synergos</em> (κοινωνός καὶ εἰς ὑμᾶς συνεργός, 'partner and fellow-worker ...
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(23) **Whether any do enquire of Titus.**—There is no verb in the Greek, and its insertion is not required for the English. Our common phrase, *As to Titus* . . . *as to our brethren,* exactly expresses St. Paul’s meaning. In the “messengers” of the churches we find in the Greek the word “Apostles” used, as in Philippians 2:25, and possibly Romans 16:7, in a lower sense (the Greek has no article),...
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**21. salutation ... with mine own hand--**He therefore dictated all the rest of the Epistle.
Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.
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KJV Study Commentary
<strong>Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf</strong>—Paul concludes chapter 8 with direct appeal: <em>tēn oun endeixin tēs agapēs hymōn</em> (τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν, 'therefore the proof of your love') and <em>tēs hēmōn kauchēseōs hyper hymōn</em> (τῆς ἡμῶν καυχήσεως ὑπὲρ ὑμῶν, 'our boasting about you'), show (<em...
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(24) **Wherefore shew ye to them.**—In adding “before the churches” (literally, *in the face of the churches*)*,* St. Paul appeals, as he has done throughout the chapter, to that natural love of praise which takes its place as a legitimate, though it may be, and ought to be, a subordinate, motive for the activity of Christian benevolence. They were not to consider only what he and Titus and the tw...
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22. A solemn closing warning added in his own hand as in Ep 6:24; Col 4:18.
**the Lord--**who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7).
**Jesus Christ--**omitted in the oldest manuscripts.
**let him...
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