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free-will offerings, is not the gross amount of the sum given, but the proportion which it bears to the income of the contributor. Thus, the widow's mite may afford a more affecting proof of liberality, than the splendid donations of the rich, who cast into the treasury of their abundance, (Luke xxi. 4.) Even a cup of cold water given to a disciple, shall in no wise lose its reward, (Matt. x. 42.) We are therefore exhorted to "do good and to communicate, for with such sacrifices God is well pleased,” (Heb. xiii. 16.) and all classes may share in the high satisfaction of ministering to the saints. But without a willing mind, no act of charity, and no religious service, will be approved. On the other hand, we are not required to exceed a just proportion in our labours of love, to the neglect of other duties, and especially to the injury of our relatives. Our Lord justly censures the avarice of the Jewish priesthood, because they encouraged the people to devote to the treasury of the temple, that which ought to have been expended in the support of their aged parents, (Matt. xv. 5, 6.); and if by an improvident liberality, even in the cause of religion, we involve ourselves in debt which we are unable to pay, we in fact give away what is not our own.

Neither did the Apostle mean to call his brethren to such exertions as would bring them into difficulties, and raise the objects of their benevolence to a state of affluence, or render it less necessary that they should work with their own hands. 13. "For (I do not wish) that others should have ease (vii), and you trouble (a)." It is generally very imprudent to elevate the poor above their station, by profuse liberality. This tends to produce indolence, pride, and ingratitude. The season, as well as the measure, of relief, should be wisely considered. How many persons have brought themselves into trouble by supporting, in idleness, their profligate or extravagant relations! What he intended was, to establish and cherish an equality among the disciples of Christ; not by merging into one all the distinctions of rank, and introducing a forced community of goods, which would relax the springs of industry, interrupt the reciprocal duties of the rich and poor, and unhinge the frame of civil society; but an equality of obligation to aid each other, by promoting a common feeling of sympathy and love; so that every one should be ready, on all necessary occasions, to run to the relief of another;-accordingly he adds, 14. "But by an equality (OTTOs), that at the present

time your abundance (may be a supply) for their want (or deficiency, vrgnua), that their abundance also (may be a supply) for your want, so that there may be an equality." The christians in Corinth were now in a flourishing and prosperous state, while their brethren in Judea were reduced, by persecution and famine, to great difficulties. But in the uncertainty of human affairs, the Corinthians did not know how soon the respective situations of the parties might be reversed; and they might be under the necessity, at another time, of applying to their Jewish brethren for aid. Therefore it was their duty now, to give them effectual relief; and he doubted not that they would be equally ready to return the favour, if ever it were necessary or practicable. Thus a just balance (orns) would be maintained, and a common interest felt. The same thing is implied in our Saviour's golden rule, "As ye would that men should do to you, do ye even so to them." In another sense, it was the duty of the Corinthians to communicate to the believing Hebrews of their temporal abundance, as they had already shared in the spiritual blessings imparted to the latter. This was equitable; for, as he observes, in another place, (Rom. xv. 27.) "If the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things."

In this way, the circumstances of the christian churches might be compared to those of the Israelites in the desert. 15. "According as it is written, (Exod. xvi. 18.) he that (had gathered) much had nothing over (ovx tλtovaos), and he that (had gathered) little had no deficiency (ovx nλarTomos)." Every man was allowed to gather an omer of manna for his own use; but it would frequently happen, that the more active would collect more than the stipulated quantity, while the aged and infirm would be unable to gather so much. This inconvenience was, however, rectified. The manna was afterwards measured, and what the former had over, was given to the latter class. Some have absurdly supposed, from this expression, that whatever quantity individuals might gather, it never either exceeded, or was short of, the appointed measure. But this is to multiply miracles without necessity. In the original Hebrew, the verbs and are in the hiphel

or causative conjugation, which implies an effect upon another; and the verse might have been rendered, "He caused him who had much, to have nothing over," &c.; evidently referring to a previous

admeasurement. The Providence of God was, however, signally displayed in providing just the proper quantity for the whole congregation, which was collected every day. In the same manner, in a wider sense, those who are rich, will find abundant channels for their charity to flow in, and those who are poor will

never want.

The Apostle was very anxious that the Corinthians should bear their just proportion in this good work, and had requested Titus to go before, and exhort them to finish their contributions. It was unnecessary, however, to use any argument with his fellow labourer; for a similar desire was manifested by Titus himself, which the Apostle devoutly ascribes to divine influence. 16. "Now, thanks be to God who hath put (or given, didort) the same earnest care (oudny) for you into the heart of Titus." He indeed had cheerfully received the advice of his brother; but being even more bent on accomplishing his mission than Paul had enjoined, he was himself inclined to go, irrespective of any exhortation. 17. "For indeed he accepted (idiaro) the exhortation; but being more diligent (ñoudaiotigos), of his own accord (avlaigiros) he went unto you." Titus performed that willingly, which God had put into his heart. Thus the doctrine of divine influence does not interfere with the freedom of our volitions. Besides Titus, the Apostle had sent other two brethren (see v. 22.) who had been nominated by the churches in Macedonia, to accompany him to Jerusalem, to see that the money was faithfully and judiciously applied. It is not known who those persons were, nor is it of great consequence to determine. The former of them is thought to have been Luke, whose name is mentioned in the postscript, and of whom he gives a very high character: 18, 19." And we have sent with him the brother whose praise is in (or by,) the Gospel throughout all the churches; and not that only, but who was also chosen by the churches to travel with us, (our fellow traveller, ovxduos nur w ith this gift, which is administered by us, to the glory of the same Lord (or of the Lord himself, avtov Tov Kugsov) and (manifestation of) your ready mind." The phrase, όν ὁ επαινος δια πασων των εκκλησίων, may merely signify, that this brother was well known, and greatly honoured, throughout the churches, on account of his talents, piety, and diligence in preaching the Gospel. Some, however, think that the words, tv TW svayyadı, “in or by the Gospel," refer to the history of our Lord's

life, written by the Evangelist Luke, and which was by this time generally read, and greatly esteemed in the churches. This was not, however, the only reason of his being now sent; for he had been specially appointed by the churches who had made the collection, to go along with the Apostle, and to assist in distributing the present, which had been entrusted to Paul's administration, and which had been raised to the honour of their common Saviour, and to afford a proof of the good will of the Gentile converts towards their Jewish brethren. The same ends would be accomplished, by the faithful manner in which the gift would be disposed of by the Apostle and his fellow-travellers. These messengers were chosen by the common suffrage of the brethren, in the same manner as other church officers were elected. So the word xugorernus unquestionably signifies.

The churches might indeed have safely committed the whole management of this business to the Apostle himself, without fear of any part of the money being improperly applied. But he would not incur so great responsibility. He wished the churches themselves to select proper persons to go along with him as witnesses of his fidelity. In this way all suspicion would be avoided of his withholding any part of it, or applying it to any other than its original destination. 20. "Avoiding this, (olsλλoμeres toutS devitantes hoc. Vulg.) that no one should blame us in this abunddance (adgorns which is administered by us." It was the more necessary to guard against blame, considering the largeness or abundance of the sum entrusted to his care, and the readiness of the enemies of the Gospel to find fault. As he was conscious of acting with strict integrity before God, so, by considering before hand (govouμevo) what was comely, (xaxa) and of good report, he was desirous that his whole conduct in this affair should appear to the world to be fair and honourable. 21. "Providing for honest things (premeditating things comely-M'Knight,) not only in the sight of the Lord, but also in the sight of men." This was a favourite rule with the Apostle, (Rom. xii. 17.) Accordingly, he had thought proper to select a third person for this purpose, that" in the mouth of two or three witnesses, every matter might be established:" 22. "And we have sent with them our brother, whom we have often proved to be diligent in many things, but now much more diligent, in the great confidence which I have (or he hath) in you." Some think that the brother

here alluded to, was Apollos; but this individual is spoken of as a stranger. Others suppose Silas is meant ; at any rate, he was well known to the Apostle, who had had ample opportunity of ascertaining (doxiacau) his fidelity and zeal on various occasions. At present, indeed, he shewed more than common alacrity to visit Corinth, in consequence of what Paul had said to the honour of the church there, or from his own great confidence in their christian character. The last clause is ambiguous, (Tiroidnou

πολλη τη εις υμας.)

The Apostle anticipated many enquiries, especially on the part of the factious members, as to the character and authority of these brethren, and their design in coming to Corinth; and he here supplies a satisfactory answer. 23. "If any (uri) (enquire) concerning Titus, he is my partner, (xovavos) and fellow-labourer (rungyos) towards you; or (concerning) our brethren, they are the messengers (odloλ) of the churches, the glory of Christ." Titus was his constant companion in preaching, and his helper at Corinth; and the other two were sent forth by their own churches, as their accredited messengers, and were possessed of such excellent characters, as to reflect great glory on that Saviour whose servants and followers they were. Paul therefore entreated the Corinthians to exert themselves, on this occasion, to the utmost of their ability, that they might afford, by their generous contribution, an evident proof, not only to these brethren, but to the churches in general, of their christian love; and justify the high opinion which he had expressed of their good conduct and liberality. 24. "Wherefore, shew ye to them, and before (us gov) the churches, the proof of your love, and of our boasting concerning you.

REFLECTIONS.

1. In considering this passage, we cannot but admire the strict integrity of the Apostle. Had he wished to enrich himself at the expense of the churches, he would have avoided publicity, or selected associates devoted to his own interest. But he lays himself open to inspection; he chooses persons of approved fidelity, to assist him in the management of the charitable fund; nay, he allows the churches to send along with him messengers of their own appointment. In all pecuniary transactions, it is pro

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