2 Corinthians 8: Summary and Commentary

Verse 1

8:1–9:15 Paul now turns his attention to the collection for the Jerusalem church (8:4; 9:1). This relief fund was intended to aid the poverty-stricken saints in the holy city (Acts 11:27-30; Rom 15:25-27, 31; Gal 2:10). Paul had earlier given instructions about this matter (1 Cor 16:1-2); now it was time to collect the funds (2 Cor 8:6). Paul hoped this gift from Gentile congregations to the Jewish church would cement relations between the two groups in the early Christian community.

8:1-2 The churches in Macedonia included the church in Philippi, which we know from Acts and Philippians was being tested by many troubles and was very poor. Yet they were generous in sending gifts to Paul and in supporting the collection (8:4-5; Phil 1:5; 2:25-30; 4:15-20).

Verse 6

8:6 Titus would start taking up the collection when he returned to Corinth carrying this letter from Paul in Macedonia.

Verse 7

8:7 This is the key verse in Paul’s exposition on Christian giving (8:1–9:15). The Corinthians had a reputation for spiritual gifts (1 Cor 1:5-7; 14:12). Now, they must be leaders in this gracious act of giving, which is a hallmark of true spirituality (cp. 1 Cor 13:1-13). God had been lavish in his goodness to the Corinthians, so they should be generous to the Jewish believers in their need (2 Cor 9:13). This would be recognized as a sign of unity in Christ.

Verse 9

8:9 The model for generous giving is the Lord himself, who was rich in the Father’s presence (John 17:5, 24) yet became poor by accepting a human existence and death on the cross (see Phil 2:6-11). By that self-giving sacrifice, he could make people rich with the blessings of salvation.

Verse 10

8:10 What you started a year ago was the collection of an offering for Jerusalem, prompted by 1 Cor 16:1-2. So this letter is to be dated at least one year after 1 Corinthians.

Verse 15

8:15 Paul quotes from Exod 16:18 to say that there is a mutual responsibility among Christians: Affluent believers (the Corinthians) should help poor believers (in Jerusalem) so that all may have enough.

Verse 18

8:18-24 Two other Christian men would travel with Titus to Corinth in order to guard against any criticism over the handling of the relief funds that they collected (8:20-21). Titus and his companions would ensure that the money was properly handled. The identity of the two companions is unknown.

Verse 23

8:23 they bring honor to Christ: Paul’s last phrase is even more expressive in Greek (literally they are the glory of Christ)—they are examples of Christians who reflect the Lord’s splendor (3:1-18).

Verse 1

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, Co2 8:1. 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, Co2 8:2. It was a time of great affliction with them, as may be seen, Act 18:17. 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 (Co2 8:2), 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 (Co2 8:3), 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 (Co2 8:3), 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, Co2 8:4. 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 (Co2 8:5), 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 (Co2 8:6), 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.

Verse 7

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, Co2 8:7. 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 11:6), 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 (Co2 8:8) he does not speak by commandment, or in a way of authority. I give my advice, Co2 8:10. 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 (Co2 8:9), 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, Co2 8:10, Co2 8:11. 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 (Co2 8:12), 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, 2 Sa. 7.

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, Co2 8:13-15. 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, Ex. 16) 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.

Verse 16

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

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

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

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

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

Verse 2

trial of affliction—The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."

abundance of their joy—The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.

their deep poverty—Greek, "their poverty down to the death of it."

abounded unto the riches of their liberality—another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Rom 12:8, and Margin; Co2 9:11, Margin; see on Co2 9:13; Jam 1:5).

Verse 3

they were willing—rather, supply from Co2 8:5, the ellipsis thus, "According to their power . . . yea, and beyond their power, THEY GAVE."

of themselves—not only not being besought, but themselves beseeching us.

Verse 4

that we would receive—omitted in the oldest manuscripts. Translate therefore, "Beseeching of us . . . the grace and fellowship of (that is, to grant them the favor of sharing in) the ministering unto the saints." The Macedonian contributions must have been from Philippi, because Philippi was the only church that contributed to Paul's support (Phi 4:10, Phi 4:15-16).

Verse 5

And this they did, not as we hoped—Translate, "And not as we hoped (that is, far beyond our hopes), but their own selves gave they first to the Lord." "First," not indicating priority of time, but first of all, above all in importance. The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (Rom 15:16).

by the will of God—not "according to the will of God," but "moved by the will of God, who made them willing" (Phi 2:13). It is therefore called (Co2 8:1), "the grace of God."

Verse 6

Insomuch that—As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.

as he had begun—Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.

finish in you the same grace—complete among you this act of grace or beneficence on your part.

also—as well as other things which he had to do among them [ALFORD].

Verse 7

in faith— (Co2 1:24).

utterance—(See on Co1 1:5). Not as ALFORD, "doctrine" or "word."

knowledge— (Co1 8:1).

diligence—in everything that is good.

your love to us—literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).

Verse 8

not by commandment—"not by way of commandment."

but by occasion of the forwardness of others, and &c.—rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. BENGEL, ELLICOTT, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.

Verse 9

ye know the grace—the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Phi 2:6-7) for your sakes.

became poor—Yet this is not demanded of you (Co2 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.

might be rich—in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare Co1 3:21-22).

Verse 10

advice—Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [ALFORD] or "judgment" [ELLICOTT, and others], not a command, that so their offering might be free and spontaneous.

this—my giving you an advice, not a command.

who have begun before—"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.

not only to do, but also to be forward—There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [ALFORD]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. BENGEL explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. ELLICOTT translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare Co2 8:11 and Co2 9:5, Co2 9:7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by Co1 16:2 to have existed [PALEY, HorÃ&brvbr PaulinÃ&brvbr].

Verse 11

perform—"complete the doing also" (see on Co2 8:10).

a readiness to will—Greek, "the readiness of will"; referring to Co2 8:10, where the Greek for "to be forward," ought to be translated as here, "to will."

performance—"completion" [ALFORD], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jer 44:25).

Verse 12

For—Following up the rule "out of that which ye have" (Co2 8:11), and no more.

a willing mind—rather, as Greek, "the readiness," namely, to will, referring to Co2 8:11.

accepted—Greek "favorably accepted."

according to that a man hath—The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [ALFORD]. Or better, as BENGEL, "He is accepted according to whatsoever he have"; so Co2 9:7, The Lord loveth a cheerful giver." Compare as to David, Kg1 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mar 14:8; and the widow's mite, Luk 21:3-4).

Verse 13

For—Supply from Co2 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

Verse 14

by an equality—"by the rule of equality" [ALFORD]: literally, "Out of equality."

now at this time—Greek, "at the present juncture" or season.

that their abundance also—The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as BENGEL, who quote Rom 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Rom 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.

Verse 15

(Exo 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. HOWARD].

Verse 16

Returning to the subject of Co2 8:6.

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

Verse 17

being more forward—more earnest than to need such exhortation.

he went—Greek, "went forth." We should say, he is going forth; but the ancients put the past tense in letter writing, as the things will have been past by the time that the correspondent, receives the letter. "Of his own accord," that is, it is true he has been exhorted by me to go, but he shows that he has anticipated my desires, and already, "of his own accord," has desired to go.

Verse 18

the brother, whose praise is in the gospel—whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Act 20:6). Not a Macedonian, as appears from Co2 9:4. Of all Paul's "companions in travel" (Co2 8:19; Act 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Act 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Act 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare Co2 12:18; Plm 1:24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [BENGEL].

Verse 19

not that only—not only praised in all the churches.

chosen—by vote: so the Greek.

of the churches—therefore these companions of Paul are called "messengers of the churches" (Co2 8:23).

to travel—to Jerusalem.

with this grace—Greek, "in the case of this grace," or "gift."

to the glory of the same Lord—The oldest manuscripts omit "same."

declaration of your ready mind—The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (Co2 8:20) as to their appropriation of any of the money.

Verse 20

Avoiding—taking precautions against this.

in this abundance—in the case of this abundance.

Verse 21

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

honest things—"things honorable."

Verse 22

This second brother, BIRKS supposes to be Trophimus: for a Macedonian is not meant (Co2 9:4) probably the same as was sent before with Titus (Co2 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.

oftentimes . . . in many things—Join and translate as in the Greek, "many times in many things."

upon the great confidence which I have in you—"through the great confidence WHICH HE HAS towards you" [ALFORD]. BENGEL better supports English Version, "We have sent . . . through the confidence WHICH WE FEEL in regard to your liberality."

Verse 23

fellow helper concerning you—Greek, "fellow worker towards you."

our brethren—the two mentioned in Co2 8:18, Co2 8:22.

messengers—rather, as the Greek, "apostles": in the less strict sense (Act 14:14).

of the churches—sent by the churches, as we are by the Lord (Phi 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare Rev 2:1).

Verse 24

The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."

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