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Matthew Henry’s Complete Commentary
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S E C O N D C O R I N T H I A N S.
CHAP. VIII.
In this and the following chapter Paul is exhorting and directing the
Corinthians about a particular work of charity–to relieve the
necessities of the poor saints at Jerusalem and in Judea, according to
the good example of the churches in Macedonia,
The Christians at Jerusalem, through war, famine, and persecution, had
become poor, many of them had fallen into decay, and perhaps most of
them were but poor when they first embraced Christianity; for Christ
said, “The poor receive the gospel.” Now Paul, though he was the
apostle of the Gentiles, had a fonder regard, and kind concern, for
those among the Jews who were converted to the Christian faith; and,
though many of them had not so much affection to the Gentile converts
as they ought to have had, yet the apostle would have the Gentiles to
be kind to them, and stirred them up to contribute liberally for their
relief. Upon this subject he is very copious, and writes very
affectingly. In this eighth chapter he acquaints the Corinthians with,
and commends, the good example of the Macedonians in this work of
charity, and that Titus was sent to Corinth to collect their bounty,
He the proceeds to urge this duty with several cogent arguments
(ver. 7-15),
and commends the persons who were employed in this affair,
| Charity of the Macedonians. | A. D. 57. |
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1 Moreover, brethren, we do you to wit of the grace of God
bestowed on the churches of Macedonia;
2 How that in a great trial of affliction the abundance of
their joy and their deep poverty abounded unto the riches of
their liberality.
3 For to their power, I bear record, yea, and beyond their
power they were willing of themselves;
4 Praying us with much intreaty that we would receive the gift,
and take upon us the fellowship of the ministering to the
saints.
5 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.
6 Insomuch that we desired Titus, that as he had begun, so he
would also finish in you the same grace also.
Observe here,
I. The apostle takes occasion from the good example of the churches of
Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the
region of Macedonia, to exhort the Corinthians and the Christians in
Achaia to the good work of charity. And,
1. He acquaints them with their great liberality, which he calls the
grace of God bestowed on the churches,
v. 1.
Some think the words should be rendered, the gift of God given in or
by the churches. He certainly means the charitable gifts of these
churches, which are called the grace or gifts of God, either because
they were very large, or rather because their charity to the poor
saints did proceed from God as the author, and was accompanied with
true love to God, which also was manifested this way. The grace of God
must be owned as the root and fountain of all the good that is in us,
or done by us, at any time; and it is great grace and favour from God,
and bestowed on us, if we are made useful to others, and are forward to
any good work.
2. He commends the charity of the Macedonians, and sets it forth with
good advantage. He tells them,
(1.) They were but in a low condition, and themselves in distress, yet
they contributed to the relief of others. They were in great
tribulation and deep poverty,
v. 2.
It was a time of great affliction with them, as may be seen,
The Christians in these parts met with ill treatment, which had reduced
them to deep poverty; yet, as they had abundance of joy in the midst of
tribulation, they abounded in their liberality; they gave out of a
little, trusting in God to provide for them, and make it up to them.
(2.) They gave very largely, with the riches of liberality
(v. 2),
that is, as liberally as if they had been rich. It was a large
contribution they made, all things considered; it was according
to, yea beyond, their power
(v. 3),
as much as could well be expected from them, if not more. Note, Though
men may condemn the indiscretion, yet God will accept the pious zeal,
of those who in real works of piety and charity do rather beyond their
power.
(3.) They were very ready and forward to this good work. They were
willing of themselves
(v. 3),
and were so far from needing that Paul should urge and press them with
many arguments that they prayed him with much entreaty to receive
the gift,
v. 4.
It seems Paul was backward to undertake this trust, for he would
give himself to the word and prayer; or, it may be, he was
apprehensive how ready his enemies would be to reproach and blacken him
upon all occasions, and might take a handle against him upon account of
so large a sum deposited in his hands, to suspect or accuse him of
indiscretion and partiality in the distribution, if not of some
injustice. Note, How cautious ministers should be, especially in
money-matters, not to give occasion to those who seek occasion to speak
reproachfully!
(4.) Their charity was founded in true piety, and this was the great
commendation of it. They performed this good work in a right method:
First they gave themselves to the Lord, and then they gave unto
us their contributions, by the will of God
(v. 5),
that is, according as it was the will of God they should do, or to be
disposed of as the will of God should be, and for his glory. This, it
seems, exceeded the expectation of the apostle; it was more than he
hoped for, to see such warm and pious affections shining in these
Macedonians, and this good work performed with so much devotion and
solemnity. They solemnly, jointly, and unanimously, made a fresh
surrender of themselves, and all they had, unto the Lord Jesus Christ.
They had done this before, and now they do it again upon this occasion;
sanctifying their contributions to God’s honour, by first giving
themselves to the Lord. Note,
[1.] We should give ourselves to God; we cannot bestow ourselves
better.
[2.] When we give ourselves to the Lord, we then give him all we have,
to be called for and disposed of according to his will.
[3.] Whatever we use or lay out for God, it is only giving to him what
is his own.
[4.] What we give or bestow for charitable uses will not be accepted of
God, nor turn to our advantage, unless we first give ourselves to the
Lord.
II. The apostle tells them that Titus was desired to go and make a
collection among them
(v. 6),
and Titus, he knew, would be an acceptable person to them. He had met
with a kind reception among them formerly. They had shown good
affection to him, and he had a great love for them. Besides, Titus had
already begun this work among them, therefore he was desired to finish
it. So that he was, on all accounts, a proper person to be employed;
and, when so good a work had already prospered in so good a hand, it
would be a pity if it should not proceed and be finished. Note, It is
an instance of wisdom to use proper instruments in a work we desire to
do well; and the work of charity will often succeed the best when the
most proper persons are employed to solicit contributions and dispose
of them.
| Charity Urged. | A. D. 57. |
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7 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.
8 I speak not by commandment, but by occasion of the
forwardness of others, and to prove the sincerity of your love.
9 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.
10 And herein I give my advice: for this is expedient for
you, who have begun before, not only to do, but also to be
forward a year ago.
11 Now therefore perform the doing of it; that as there was
a readiness to will, so there may be a performance also out of
that which ye have.
12 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.
13 For I mean not that other men be eased, and ye burdened:
14 But by an equality, that now at this time your abundance
may be a supply for their want, that their abundance also may
be a supply for your want: that there may be equality:
15 As it is written, He that had gathered much had nothing
over; and he that had gathered little had no lack.
In these verses the apostle uses several cogent arguments to stir up
the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other
gifts and graces, and would have them excel in this of charity also,
v. 7.
Great address and much holy art are here used by the apostle. When he
would persuade the Corinthians to this good thing, he commends them for
other good things that were found in them. Most people love to be
complimented, especially when we ask a gift of them for ourselves or
others; and it is a justice we owe to those in whom God’s grace shines
to give them their due commendation. Observe here, What it was that the
Corinthians abounded in. Faith is mentioned first, for that is the
root; and, as without faith it is impossible to please God
(Heb. xi. 6),
so those who abound in faith will abound in other graces and good works
also; and this will work and show itself by love. To their faith was
added utterance, which is an excellent gift, and redounds much to the
glory of God and the good of the church. Many have faith who want
utterance. But these Corinthians excelled most churches in spiritual
gifts, and particularly in utterance; and yet this was not in them, as
in too many, both the effect and evidence of ignorance; for with their
utterance there appeared knowledge, abundance of knowledge. They had a
treasury of things new and old, and in their utterance they brought out
of this treasury. They abounded also in all diligence. Those who have
great knowledge and ready utterance are not always the most diligent
Christians. Great talkers are not always the best doers; but these
Corinthians were diligent to do, as well as know and talk, well. And
further, they had abundant love to their minister; and were not like
too many, who, having gifts of their own, are but too apt to slight
their ministers, and neglect them. Now to all these good things the
apostle desires them to add this grace also, to abound in charity to
the poor; that, where so much good was found, there should be found yet
more good. Before the apostle proceeds to another argument he takes
care to prevent any misapprehensions of his design to impose on them,
or to bind heavy burdens upon them by his authority; and tells them
(v. 8)
he does not speak by commandment, or in a way of authority. I give
my advice,
v. 10.
He took occasion from the forwardness of others to propose what would
be expedient for them, and would prove the sincerity of their love, or
be the genuine effect and evidence thereof. Note, A great difference
should be made between plain and positive duty, and the improvement of
a present opportunity of doing or getting good. Many a thing which is
good for us to do, yet can not be said to be, by express and
indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the grace of
our Lord Jesus Christ. The best arguments for Christian duties are
those that are taken from the love of Christ, that constraineth
us. The example of the churches of Macedonia was such as the
Corinthians should imitate; but the example of our Lord Jesus Christ
should have much greater influence. And you know, saith the
apostle, the grace of our Lord Jesus Christ
(v. 9),
that though he was rich, as being God, equal in power and glory
with the Father, rich in all the glory and blessedness of the upper
world, yet for your sakes he became poor; not only did become
man for us, but he became poor also. He was born in poor circumstances,
lived a poor life, and died in poverty; and this was for our sakes,
that we thereby might be made rich, rich in the love and favour of God,
rich in the blessings and promises of the new covenant, rich in the
hopes of eternal life, being heirs of the kingdom. This is a good
reason why we should be charitable to the poor out of what we have,
because we ourselves live upon the charity of the Lord Jesus
Christ.
III. Another argument is taken from their good purposes, and their
forwardness to begin this good work. As to this he tells them,
1. It was expedient for them to perform what they purposed, and finish
what they had begun,
What else did their good purposes and good beginnings signify? Good
purposes, indeed, are good things; they are like buds and blossoms,
pleasant to behold, and give hopes of good fruit; but they are lost,
and signify nothing, without performances. So good beginnings are
amiable; but we shall lose the benefit unless there be perseverance,
and we bring forth fruit to perfection. Seeing therefore the
Corinthians had shown a readiness to will, he would have them be
careful also in the performance, according to their ability. For,
2. This would be acceptable to God. This willing mind is
accepted
(v. 12),
when accompanied with sincere endeavours. When men purpose that which
is good, and endeavour, according to their ability, to perform also,
God will accept of what they have, or can do, and not reject them for
what they have not, and what is not in their power to do: and this is
true as to other things besides the work of charity. But let us note
here that this scripture will by no means justify those who think good
meanings are enough, or that good purposes, and the profession of a
willing mind, are sufficient to save them. It is accepted, indeed,
where there is a performance as far as we are able, and when Providence
hinders the performance, as in David’s case concerning building a house
for the Lord,
IV. Another argument is taken from the discrimination which the divine
Providence makes in the distribution of the things of this world, and
the mutability of human affairs,
The force of the arguing seems to be this:–Providence gives to some
more of the good things of this world, and to some less, and that with
this design, that those who have a greater abundance may supply
those who are in want, that there may be room for charity. And
further, considering the mutability of human affairs, and how soon
there may be an alteration, so that those who now have an abundance may
stand in need of being supplied themselves in their wants, this should
induce them to be charitable while they are able. It is the will of God
that, by our mutually supplying one another, there should be some
sort of equality; not an absolute equality indeed, or such a
levelling as would destroy property, for in such a case there could be
no exercise of charity. But as in works of charity there should be an
equitable proportion observed, that the burden should not lie too heavy
on some, while others are wholly eased, so all should think themselves
concerned to supply those who are in want. This is illustrated by the
instance of gathering and distributing manna in the wilderness,
concerning which (as we may read,
it was the duty of every family, and all in the family, to gather what
they could, which, when it was gathered, was put into some common
receptacle for each family, whence the master of the family distributed
to every one as he had occasion, to some more than they were able,
through age and infirmity, to gather up; to others less than they
gathered, because they did not need so much: and thus he that had
gathered much (more than he had occasion for) had nothing over,
when a communication was made to him that had gathered little,
who by this method had no lack. Note, Such is the condition of men in
this world that we mutually depend on one another, and should help one
another. Those who have ever so much of this world have no more than
food and raiment; and those who have but a little of this world seldom
want these; nor, indeed, should those who have abundance suffer others
to want, but be ready to afford supply.
| Commendations of Titus and Others. | A. D. 57. |
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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 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.
24 Wherefore show ye to them, and before the churches, the
proof of your love, and of our boasting on your behalf.
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
(v. 23),
if any should be inquisitive or suspicious concerning them, it might be
known who they were and how safely they might be trusted.
I. He commends Titus,
1. For his earnest care and great concern of heart for them, and desire
in all things to promote their welfare. This is mentioned with
thankfulness to God
(v. 16),
and it is cause of thankfulness if God hath put it into the hearts of
any to do us or others any good.
2. For his readiness to this present service. He accepted the office,
and was forward to go upon this good errand,
Asking charity for the relief of others is by many looked upon as a
thankless office; yet it is a good office, and what we should not be
shy of when we are called to it.
II. He commends another brother, who was sent with Titus. It is
generally thought that this was Luke. He is commended,
1. As a man whose praise was in the gospel through all the
churches,
v. 18.
His ministerial services of several kinds were well known, and he had
approved himself praiseworthy in what he had done.
2. As one chosen of the churches
(v. 19)
and joined with the apostle in his ministration. This was done, it is
most likely, at the motion and request of Paul himself; for this
reason, that no man might blame him in that abundance which was
administered by him
(v. 20),
so cautious was the apostle to avoid all occasions that evil-minded men
might lay hold on to blacken him. He would not give occasion to any to
accuse him of injustice or partiality in this affair, and thought it to
be his duty, as it is the duty of all Christians, to provide for
things honest, not only in the sight of the Lord, but also in the sight
of men; that is, to act so prudently as to prevent, as far as we
can, all unjust suspicions concerning us, and all occasions of
scandalous imputations. Note, We live in a censorious world, and should
cut off occasion from those who seek occasion to speak reproachfully.
It is the crime of others if they reproach or censure us without
occasion; and it is our imprudence at least if we give them any
occasion, when there may not be a just cause for them so to do.
III. He commends also another brother who was joined with the two
former in this affair. This brother is thought to be Apollos. Whoever
he was, he had approved himself diligent in many things; and
therefore was fit to be employed in this affair. Moreover, he had
great desire to this work, because of the confidence or good opinion he
had of the Corinthians
(v. 22),
and it is a great comfort to see those employed in good works who have
formerly approved themselves diligent.
IV. He concludes this point with a general good character of them all
(v. 23),
as fellow-labourers with him for their welfare; as the
messengers of the churches; as the glory of Christ, who
were to him for a name and a praise, who brought glory to Christ as
instruments and had obtained honour from Christ to be counted faithful
and employed in his service. Wherefore, upon the whole, he exhorts them
to show their liberality, answerable to the great expectation others
had concerning them at this time, that these messengers of the
churches, and the churches themselves, might see a full proof of
their love to God and to their afflicted brethren, and that it was
with good reason the apostle had even boasted on their behalf,
v. 24.
Note, The good opinion others entertain of us should be an argument
with us to do well.
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