Verse-by-Verse Bible Commentary
2 Corinthians 8:13

Clarke's Commentary

Verse 2 Corinthians 8:13. That other men be eased — I do not design that you should impoverish yourselves in order that others may live affluently.

Bridgeway Bible Commentary

8:1-9:15 COLLECTION FOR THE POOR IN JERUSALEM

About a year earlier Paul had given instructions to the Corinthians about the collection of money he was organizing for the poor Christians in Jerusalem (1 Corinthians 16:1-4). The Corinthians had made a start (see 9:2), but in the meantime they became so concerned with their own difficulties that they neglected their responsibilities in the matter. Now that they have cleared up their local troubles, Paul reminds them of the importance of this exercise in Christian giving.

Paul urges the Corinthians to give (8:1-15)

The giving of the Christians in Macedonia is an example of true Christian giving. They might have suffered from persecution and poverty, but they gave generously - not only as much as they were able but far more, and without any urging from Paul (8:1-3). In fact, they begged Paul to allow them the privilege of taking part in the offering. Such an attitude was possible only because they first gave themselves to the Lord, for him to use them as he desired (4-5). Paul will now send Titus to Corinth to encourage the believers to complete what they had started. The enthusiasm they show in other spiritual exercises should be shown in their giving also (6-7).
There are no rules to force Christians to give. They should give out of love. Through love, Christ gave everything, leaving the glory of heaven for a sinful world, so that he might save sinners and give them a share in his riches (8-9). The Corinthians should likewise show sacrificial love, by completing the work that they began the previous year. There is no law to determine the amount they should give. It will depend on how much they have (10-12).
Although the Corinthians may be financially better off than Christians in some other churches, Paul does not want to burden them unfairly. Nevertheless, they should realize that while they are able to help poorer churches, they should. They must bear in mind also that they do not know the future. One day they themselves may be poor and the Jerusalem church able to send help to them (13-14). The principle is not that all must receive an equal amount, but that all must have enough according to their needs, with no greed and no starving (15).

Coffman's Commentaries on the Bible

For I say not this that others may be eased and ye distressed; but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality.

The thought here is not that the gifts of the Corinthians would ease the burden of the Macedonians in raising the collection, but that those now able to give might, in time, be themselves the ones in need, and that giving should be done as a recognition of the uncertainties and vicissitudes of life. The fact that certain people NOW are not in need is no guarantee that their lack of need will be permanent.

Another thought in this was pointed out by Tasker:

In 2 Corinthians 8:13, Paul points out the absurdity of almsgiving if giving to others means plunging the donors into "distress." Charity must not be used for the encouragement either of laziness or luxury. R. V. G. Tasker, op. cit., p. 117.

That there may be equality … Deplorable indeed are the remarks of some who would make Paul by these words a champion of the savage "leveling" of all people, as advocated in the political philosophy which would enable some to live by the sweat of other people's faces. Paul's object here was the relief of want, not an artificial equalization of property. In Paul's philosophy, a man who would not work was to be denied the privilege of eating (2 Thessalonians 3:10). As Hughes said:

There is no justification for the presumption that a wealthier Christian, simply because he is a brother in Christ, should support an idle member of the church. Religious parasitism has no place in the New Testament …. The poor are commanded "with quietness to work, and to eat their own bread," inculcating on the poor the duty of self-support to the extent of their ability. Philip E. Hughes, op. cit., p. 307.

At the same time, possessions may not be held by any Christian without regard to legitimate claims of those in want or distress. The great principles of Christ recognized the rights of property, but at the same time imposed upon its possessors the obligations of genuine liberality and sincere regards for the needs of others.

Barnes' Notes on the Whole Bible

For I mean not that other men be eased ... - I do not intend that others should be eased in order to relieve you. Literally, “Not that there should be rest (ἄνεσις anesis, a letting loose; remission, relaxation) to others, but affliction (θλίψις thlipsis) to you.” Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia 2 Corinthians 8:2, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.

Calvin's Commentary on the Bible

13.Not that others. This is a confirmation of the preceding statement — that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may be at ease through our liberality. True, indeed, it is certain, that we owe to God, not merely a part, but all that we are, and all that we have, but in His kindness He spares us thus far, that He is satisfied with that participation of which the Apostle here speaks, What he teaches here you must understand to mean an abatement from the rigor of law. ⁽⁶⁷³⁾ In the mean time, it is our part to stir ourselves up from time to time to liberality, because we must not be so much afraid of going to excess in this department. The danger is on the side of excessive niggardliness.

This doctrine, however, is needful in opposition to fanatics, who think that you have done nothing, unless you have stripped yourself of every thing, so as to make every thing common; ⁽⁶⁷⁴⁾ and, certainly, they gain this much by their frenzy, that no one can give alms with a quiet conscience. Hence we must carefully observe Paul’s (ἐπιείκεια) mildness, ⁽⁶⁷⁵⁾ and moderation, in stating that our alms are well-pleasing to God, when we relieve the necessity of our brethren from our abundance — not in such a way that they are at ease, and we are in want, but so that we may, from what belongs to us, distribute, so far as our resources allow, and that with a cheerful mind. ⁽⁶⁷⁶⁾

By an equality Equality may be taken in two senses, either as meaning a mutual compensation, when like is given for like, or, as meaning a proper adjustment. I understand ἰσότητα simply as meaning — an equality of proportional right, ⁽⁶⁷⁷⁾ as Aristotle terms it. ⁽⁶⁷⁸⁾ In this signification it is made use of, also, in Colossians 4:1, where he exhorts “masters to give to their servants what is equal. ” He certainly does not mean, that they should be equal in condition and station, but by this term he expresses that humanity and clemency, and kind treatment, which masters, in their turn, owe to their servants. Thus the Lord recommends to us a proportion of this nature, that we may, in so far as every one’s resources admit, afford help to the indigent, that there may not be some in affluence, and others in indigence. Hence he adds — at the present time. At that time, indeed, necessity pressed upon them. Hence we are admonished that, in exercising beneficence, we must provide for the present necessity, if we would observe the true rule of equity.

(673) “Est vn relaschement de ce a quoy nous sommes tenus en rigueur de droict comme on dit;” — “Is an abatement from what we are bound to by strictness of right, as they say.”

(674) “Calvin alludes to the same class of persons, when commenting on Acts 2:44 — had all things common. “Verum sana expositione indiget hic locus propter spiritus fanaticos, qui bonorum κοινωνίαν fingunt, qua omnis politia evertatur;” — “This passage, however, requires to be soundly interpreted — for the sake of those fanatical spirits, who pretend (κοινωνίαν) — a community of goods, by which all civil government is overturned.” — Ed.

(675) Beza, when commenting on 2 Corinthians 10:1, observes, that ἐπιεικείας means “an inclination to clemency and mercy, as opposed to a disposition to follow out to the utmost one’s just right.” “Aristotle,” he remarks, “contrasts τὸ ἐπιεικες, (mildness,) with τῷ ἀκριβοδικαίῳ, (rigorous justice,) and Hermogenes contrasts it with τῷ βιαίῳ (violence.) ” — Ed.

(676) “Et ce d’vne gayete de coeur et franc courage;” — “And that with cheerfulness of heart and frank courage.”

(677) “C’est a dire qui est compassee par proportion selon des qualitez des personnes et autres circounstances;” — “That is to say, which is regulated proportionally according to the stations of individuals, and other circumstances.”

(678) “Quaerenda omnino ἰσότης est, sed analogica qualis est membrorum in corpore humano, qua quidem non omnia in eodem pretio et dignitate habentur, sed omnia tamen, quae ornamento vel integumento indigent, ornantur et teguntur;” — “Equality must by all means be aimed at, but proportional, such as subsists among the members of the human body, according to which they are not, indeed, all held in the same estimation and dignity, but all of them notwithstanding, that require ornament or clothing, are adorned and clothed. ” — Heideggerus. — Ed.

Smith's Bible Commentary

Chapter 8

Moreover, brethren, we do you to wit [or we would bring to your remembrance] of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction, the abundance of their joy and their deep poverty abounded unto the riches of their liberality ( 2 Corinthians 8:1-2 ).

And so, though they were impoverished themselves, they were extremely liberal. They say that poor people usually give much more to the poor than do wealthy people, because the poor people understand what it is to be poor. This is, I believe, true. It has been our observation through the years that the most generous people within the church are not the wealthiest people, but the poorer people seem to be more liberal.

Now, giving to God can never be measured by the amount. God doesn't measure the gift by the amount. God measures the gift by the cost to the giver. You see, if you're making a million dollars a year and you give God a hundred thousand dollars tithe, you're not really giving very much. Doesn't really cost you much. Look at all you've got to live on.

If you make ten thousand dollars a year and you give God a thousand dollars, that's giving a lot, because you don't have that much left to live on. What did it cost you? Jesus was with His disciples, standing in the temple, watching the wealthy people as they were coming along and putting their gifts there at the altar with all of their show and ostentation. This is what Jesus was referring to when in the Sermon on the Mount, He said, "And when you give, don't be like the Pharisee who like to get a trumpet band going in front of them." Fanfare, "Everybody, here's how much I'm giving. Toot-too-too-toot, too-toot!" Fanfare, you know, you make a big thing out of it.

One little lady came in and dropped in a mite, which was a half of a penny. And Jesus turned to the disciples and He said, "That little lady gave more than all of the rest. For they all had given out of their abundance, but she gave her very substance, all she had." So, God has an interesting way of accounting and of keeping accounts as far as what you give. For God looks at what it cost you to give, and that is the measurement whereby God measures our gifts.

So the church in Macedonia, they gave out of their deep poverty. Yet, they were so liberal in their giving of their offerings.

For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much entreaty [and begging us] that we would receive the gift, and take upon us the fellowship of the ministering to the saints ( 2 Corinthians 8:3-4 ).

So the church in Macedonia, Paul was probably reluctant to take the money. Say, "Oh no, you guys need this." And he was reluctant to take their money, because they had made such a liberal offering and they had needs themselves. But they insisted; they entreated Paul, "Take this money because we want to share. We want to have this koinonia. We want to have this . . . " Well, the word koinonia was translated one place all things in common. We want to have this total sharing with the church.

And this they did, not as we hoped [more than what we had hoped, actually], but [they] first gave their own selves to the Lord, and [then] unto us by the will of God ( 2 Corinthians 8:5 ).

Now, of course, it is important that you give yourself. God is far more interested in you giving yourself than He is giving your money. In fact, if you don't give yourself to God and just give your money, it's not going to do you any good. "They gave first of themselves, and then unto us by the will of God."

Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. Therefore, as you abound in every thing ( 2 Corinthians 8:6-7 ),

Now, this was the poor saints there who were in Macedonia. They gave liberally. Now, "you abound in everything." You abound,

in faith, and [in the] utterance [of the word], and [you abound in] knowledge, and [you abound] in all diligence, and in your love to us, see that ye abound in this grace [charis] also ( 2 Corinthians 8:7 ).

In this giving. The word charis is an interesting Greek word. It means everything that is beautiful, lovely, glorious, translated grace.

I speak not by commandment ( 2 Corinthians 8:8 ),

I'm not ordering you.

but by occasion of the forwardness of others, and to prove the sincerity of your love ( 2 Corinthians 8:8 ).

Now having used, first of all, the church in Macedonia as an example of giving through grace, he now refers to even a greater example.

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 ( 2 Corinthians 8:9 ).

And so, calling upon, first of all, the Macedonians as the example of giving. Now a more dramatic illustration, "the grace of our Lord Jesus Christ, though He was rich." The universe is His, all that is in it. The world is the Lord's and the fullness thereof and all they that dwell therein. "Yet for your sake He became poor, in order that through His poverty He might make you rich."

And herein I give my advice: for this is expedient [necessary] for you, who have begun before, not only to do, but also to be forward a year ago ( 2 Corinthians 8:10 ).

"Now we've been talking about this," Paul says, "for quite a while."

Now therefore ( 2 Corinthians 8:11 )

We've talked about it, "Now therefore,"

perform the doing of it ( 2 Corinthians 8:11 );

"We've been talking about it for a long time. Now do it." There comes a time when we need to quit talking and we need to start acting. Start doing it. There's a time when, really, you need to quit praying and start moving. When Moses had led the children of Israel out of Egypt, and they came to the Red Sea, and they had camped there near Paihero. And they looked behind them, and the Pharoah had come with his chariots and his army. It says Moses fell on his face and cried unto the Lord, and God says, "Why are you crying unto me? Get up and get moving, Moses." Now is not the time for a prayer meeting; now is the time to move. "Take your rod, stretch it forth over the sea and all." And so, there comes the time for action. We can talk about something for a long time, but then the time comes, we've got to move upon it. And that's what Paul was encouraging them here. Look, you've been talking about it for a long time. Now do it. Perform it, the doing of it.

that as there was a readiness to will ( 2 Corinthians 8:11 ),

Or you were willing to do so.

so there may be a performance also out of that which ye have. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that [which] he hath not ( 2 Corinthians 8:11-12 ).

It's your willingness to do. Now Paul will go ahead and talk further about giving in chapter nine. Actually, this whole thought of giving goes on through into chapter nine. And in chapter nine, he says that your giving should not be from pressure, should not be from constraint nor grudging. In other words, don't give if you're going to complain or gripe about it. Better not to give. God doesn't like a griping giver. Who does? God loves the cheerful giver.

The word in the Greek is hilarious. The offering should be the most hilarious time of the whole service. And if you can't give with hilarity, you shouldn't give. You know, if when you give you think, "Oh man, I could go to Bob's and get a Big Boy and a malt, you know. Now I can't, because I'm giving it." It'd be better that you go get your Big Boy and a malt and get your indigestion and all, than to give it in a grudging way to God. God doesn't want you to begrudge what you've given to Him.

And that's not only in money, that's in anything, in service, of time, or whatever. What I give to God I ought to give out of a willing heart, out of a loving heart, without begrudging or griping about what I've given or done. That completely spoils the gift when someone then begins to complain or gripe about it.

So there was, first of all, a willing mind. That's great. That's accepted. God accepts the willingness of your mind according to what you have. You don't have to give what you don't have.

For I mean not that other men be eased, and ye be burdened ( 2 Corinthians 8:13 ):

I don't want to lay the whole burden on you.

But by an equality, that now at this time your abundance may be a supply for their want [needs], that their abundance also may be a supply for your want [needs]; that there may be an equality ( 2 Corinthians 8:14 ):

And so, this is what Paul is calling for within the church: an equality. Now, there are places today in the world where the church is really suffering. And that is why we have mission projects. That is why we send thousands of dollars to the Christians in other areas of the world every year. That is why we send out free tapes by the thousands all over the world to various missionary groups, that there might be an equality. God has blessed us abundantly, which lays upon us the responsibility of sharing, then, with those churches that have not been as blessed. That there might be this equality within the body. Who knows? Maybe someday we'll need help from them.

As it is written, He that had gathered much had nothing over ( 2 Corinthians 8:15 );

This is when God had sent the manna to them in the wilderness.

and he that had gathered little had no lack ( 2 Corinthians 8:15 ).

The equality that was there.

Now Paul is going to send some messengers down there to collect this offering.

But thanks be to God, which put the same earnest care into the heart of Titus for you ( 2 Corinthians 8:16 ).

Titus feels for you just like I do, the same feeling.

For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. And we have sent with him the brother, whose praise is in the gospel throughout all the churches ( 2 Corinthians 8:17-18 );

Now, just who this brother is that went with Titus, I don't know. But Titus was wanting to go back and to take this other letter of Paul back to them, and there went with him another brother who was well spoken of in all of the churches. There are those who believe it was probably Luke, but we don't know for sure.

And not that only, but who was also chosen of the churches to travel with us with this grace ( 2 Corinthians 8:19 ),

Or with the money that you sent.

which is administered by us to the glory of the same Lord, and declaration of your ready mind ( 2 Corinthians 8:19 ):

So, he was chosen to take this offering with us. So, Paul is not going to be solely responsible for seeing that this gets back to Jerusalem, but these trusted men are going to be going with Paul in taking this money to the church in Jerusalem.

Avoiding this, that no man should blame us in this abundance which is administered by us ( 2 Corinthians 8:20 ):

Paul wanted to be very careful in the money matters, recognizing that it's the Lord's money given by the Lord's people. He sought to be very careful that there was a proper accounting of the money, lest there would be suspicion upon him that he had been taking the Lord's money.

Providing for honest things, not only in the sight of the Lord, but also in the sight of [all] men ( 2 Corinthians 8:21 ).

An honest accounting of the funds that have been given. I think that this is so vital for the church to keep an accurate accounting of the monies that have come in, and how they've been dispensed. And our church books are open to anyone who attends here and who supports the church. If you want to know how your monies are expended, the books are open, and you can look at the books, and you can see how the monies are expended. You have a right to know.

If you don't give, it's none of your business. Some people want to come in and look at the books, and they're total strangers. We don't open up the books. It's none of their business unless they give. If you give, then it is your business, and we're happy to provide you with an accounting. We feel that we need to "provide things honest in the sight of all men."

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. Whether any do inquire of Titus, he is my partner and fellow helper concerning you: or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ. Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf ( 2 Corinthians 8:22-24 ).

"So, go ahead and give a generous offering and show to them, prove to them what I said about you was true. That you're just good people and generous people." So, Paul is sending now these men to collect the offering for, from them that he might, when he goes to Jerusalem, take it to them.

And he will continue in the next chapter this thought on their giving before he moves on to the vindication of his apostleship in chapter ten.

I would like to commend you for going through chapter seven and eight. They are not the most inspiring chapters in the Bible. Paul is dealing with local issues in the church of Corinth. However, there are basic principles which we have sought to bring out, because the principles remain though the situations change. And so, though this isn't the most inspiring portions of the scriptures, yet there are important principles to be gained in this session.

I will frankly confess there are many other areas of scripture where I find much more inspiration, and yet, we don't want to skip this, because we might skip some principle that is very necessary for us.

Father, we thank You for Your word, a lamp unto our feet, a light unto our path to guide us through our journey through this life. Now, Father, help us to fix our eyes upon the goal, looking unto Jesus, the author and the finisher of our faith that we might run with patience the race that is set before us, that we might be faithful servants, doing Your will, living for Your glory. In Jesus' name. Amen.

The Lord be with you and bless you abundantly. We look forward to seeing you when we return from Israel in a couple of weeks. In the meantime, you pray for us as we will be praying for you that the Lord will just minister to you of the abundance of His grace, His mercy, His love through Jesus Christ our Lord. That you might be blessed through the work of His Spirit in your inner man, making you strong, bringing you victory. May the Lord guide your life, keep your life, and use your life for His glory. In Jesus' name. "

Contending for the Faith

For I mean not that other men be eased, and ye burdened:

Paul furthers his teaching about Christians’ not believing that they should give more than they have with this explanation. He does not suggest that the Corinthians burden themselves because they give so much to ease the burdens of others. While this message is clear, all Christians need to use common sense. For example, people know what their income is; therefore, they should always be wise in business and not spend more than they receive. Likewise, we should not give so much that we burden ourselves with debt.

Unfortunately, it seems that the excuses Christians give for not being more liberal in their giving is they fail to purpose in their hearts; they accumulate debts that exceed their ability to pay from their income; and they become selfish, forgetting that their financial blessing comes as a result of God’s blessing. The point is to be wise in handling our finances. As a suggestion, the first consideration for using the income we receive should be for the Lord’s work—for helping to assist Christians who are truly in need. Paul, in his previous letter to these same Christians, makes it clear that they are to give on a regular and efficient basis by giving on the first day of the week. Notice he says:

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come (1 Corinthians 16:1-2).

These inspired instructions are teaching us that we all are to give little by little so that the church could accumulate funds for the Lord’s work.

Dr. Constable's Expository Notes

B. The supreme motive for giving 8:8-15

Paul cited the example of Jesus Christ’s gift of Himself for needy humanity to motivate his readers further to finish their work of assembling the collection.

Dr. Constable's Expository Notes

The objective in view was not making the Judean Christians rich and the Corinthian Christians poor. It was that there should be more equality than presently existed. In the future the Corinthians might be in need of help from other Christians who had more than they did. Then it would be their turn to receive. Paul viewed Christians as being brothers and sisters in a large family. As such we have a responsibility to care for each other.

". . . the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognising [sic] the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded ’with quietness to work, and to eat their own bread.’ Could these principles be carried out there would be among Christians neither idleness nor want." [Note: Hodge, p. 206.]

Some people see any financial demand placed upon them by church leaders, governmental leaders, or others as an evidence of discrimination. Their argument is that they should not have to give since others do not give as much as they are being asked to give. It was to this attitude that Paul responded in these verses. Paul did not legislate equality. He appealed for it.

Barclay's Daily Study Bible

Chapter 8

AN APPEAL FOR GENEROSITY ( 2 Corinthians 8:1-15 )

8:1-15 Brothers, we want you to know about the grace of God which was given in the Churches of Macedonia. We want you to know that even when they were going through a severe test of their faith when things were pressing sorely on them, their overflowing happiness and their poverty which reached the very depths of destitution combined to overflow into the wealth of their generosity. For, I bear witness, they gave according to their ability, yes, beyond their ability, quite spontaneously, begging us and strongly urging us to give them the privilege of sharing in this service designed for the help of God's dedicated people. It was not only as we hoped that they gave, but, first, by God's will, they gave themselves to the Lord and to us. We were so impressed by this that we have invited Titus, as in your case he began it, so to bring to its completion this act of generosity. But, just as you excel in everything--in faith, in speech, in knowledge, and in all earnestness and in the love which went out from you to come to rest in us--I urge you to excel also in this act of generosity. This is not an order that I am giving you, but I am using the example of the earnestness of others to prove the genuineness of your love. For you know the grace of our Lord Jesus Christ. You know that it was for your sakes that, though he was rich, he became poor, that you, by his poverty, might become rich. It is my opinion that I give you in this matter. This is to your good, you, who as long ago as last year, were the first not only to do this but to desire to do it. Now complete the action, so that your readiness to set this scheme in hand may be matched by your completing it according to your means. For if readiness to give already exists, to make it fully acceptable a man is called upon to give in proportion to what he has and not in proportion to what he has not. You are not called on to give so that others may have relief while you yourselves are hard pressed. But things will even themselves up. At the present time your abundance must be used to relieve their lack, so that some day their abundance may be used to relieve your lack, so that things may be evened up, just as it stands written, "He who gathered his much had not too much, and he who gathered his little had not too little."

One of the schemes that lay nearest to Paul's heart was the collection that he was organizing for the Church of Jerusalem. This was the Mother Church but she was poor, and it was Paul's desire that all the Gentiles' Churches should remember and help that Church which was their mother in the faith. So here he reminds the Corinthians of their duty and urges them to generosity.

He uses five arguments to appeal to them to give worthily.

(i) He cites the example of others. He tells them how generous the Macedonian Churches had been. They were poor and in trouble but they gave all they had, far more than anyone could have expected. At the Jewish Feast of Purim there is a regulation which says that, however poor a man is, he must find someone poorer than himself and give him a gift. It is not always those who are most wealthy who are most generous; often those who have least to give are the most ready to give. As the common saying has it, "It is the poor who help the poor," because they know what poverty is like.

(ii) He cites the example of Jesus Christ. For Paul the sacrifice of Jesus did not begin on the Cross. It did not even begin with his birth. It began in heaven, when he laid his glory by and consented to come to earth. Paul's challenge to the Christian is, "With that tremendous example of generosity before you, how can you hold back?"

(iii) He cites their own past record. They have been foremost in everything. Can they then lag behind in this? If men were only true to their own highest standards, if we all lived always at our best, what a difference it would make!

(iv) He stresses the necessity of putting fine feeling into fine action. The Corinthians had been the first to feel the appeal of this scheme. But a feeling which remains only a feeling, a pity which remains a pity only of the heart, a fine desire that never turns into a fine deed, is a sadly truncated and frustrated thing. The tragedy of life so often is, not that we have no high impulses, but that we fail to turn them into actions.

(v) He reminds them that life has a strange way of evening things up. Far more often than not we find that it is measured to us with the same measure as we measure to others. Life has a way of repaying bounty with bounty, and the sparing spirit with the sparing spirit.

Paul says a very fine thing about the Macedonians. He says that first of all they gave themselves--and so indeed they did. Two of them stand out above all the others. There was Aristarchus of Thessalonica. He was with Paul on the last journey to Rome ( Acts 28:2). Like Luke, he must have come to a great decision. Paul was under arrest and on his way to trial before the Emperor. There was only one way in which Aristarchus could have accompanied him, and that was by enrolling himself as Paul's slave. Aristarchus in the fullest sense gave himself. There was Epaphroditus. When Paul was in prison in the later days, he came to him with a gift from Philippi, and there in prison he fell grievously ill. As Paul said of him, "he nearly died for the work of Christ" ( Php_2:26-30 ).

No gift can be in any real sense a gift unless the giver gives with it a bit of himself. That is why personal giving is always the highest kind, and that is the kind of giving of which Jesus Christ is the supreme example.

The Old Testament quotation with which Paul concludes this passage is from Exodus 16:18, which tells how when the Israelites gathered the manna in the wilderness, whether a man gathered little or much, it was enough.

PRACTICAL ARRANGEMENTS ( 2 Corinthians 8:16-24 )

8:16-24 Thanks be to God who has put into the heart of Titus the same earnestness for you as there is in mine. His earnestness is proved by the fact that he not only welcomed my invitation, but that also, with characteristic earnestness, he is going to you of his own choice. Along with him we send the brother whose praise in the gospel is in all the Churches. Not only does he enjoy universal praise, but he has also been elected by the Churches to be our fellow-traveller in this act of charity which is being administered by us to promote the glory of God and to show your eagerness. We are making arrangements to ensure that no one will criticize us in our handling of the administration of this munificent gift. We aim to produce conduct which is fair not only in the sight of God but also in the sight of men. With them we send our brother whose earnestness we have often proved on many occasions, and who is now even more earnest in this work because of his great confidence in you. If any further questions are asked about Titus--he is my partner and my fellow-worker in all that concerns you. If any further questions are asked about our brothers--they are apostles of the Church, the glory of Christ. Give them unanswerable proof of your love and prove to them that our boasting about you is true. You will be proving it in the face of the Churches.

The great interest of this passage is its intensely practical character. Paul knew he had his enemies and his critics. He knew well that there would be those who would not hesitate to charge him with turning part of the collection to his own use, and so he takes steps to see that it would be impossible to level that charge against him, by ensuring that others will share with him the task of taking it to Jerusalem. Who the two unnamed brothers were no one knows. The first, the brother whose praise is in all the Churches, is usually identified with Luke. The Collect for St. Luke's Day assumes this identification. "Almighty God, who calledst Luke the Physician, whose praise is in the gospel, to be an Evangelist and Physician of the soul; may it please thee that by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed." It was Paul's aim to make clear not only to God but also to men that he was above suspicion.

It is most interesting to note that this same Paul, who could write like a lyric poet and think like a theologian could, when it was necessary, act with the meticulous accuracy of a chartered accountant. He was a big enough man to do the little things and the practical things supremely well.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 8:13

others -- eased and you burdened, -- Literally, “Not that there should be rest (ἄνεσις anesis, a letting loose; remission, relaxation) to others, but affliction (θλίψις thlipsis) to you.”

Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia 2 Corinthians 8:2, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.

Gill's Exposition of the Whole Bible

For I mean not that other men be eased and you burdened. Referring either to the givers; and that either to the richer and meaner sort in this church; the apostle's sense being, not to put the whole burden of the collection upon some only, whilst others were excused doing little or nothing; but that everyone should give according to his ability; or to other churches in poorer circumstances; and the apostle's meaning was, not that these churches by reason of their meanness should be entirely free from this service, as it was plain they were not, by the instance of the Macedonians; and that the whole be devolved upon the Corinthian church, and others that were rich; but that all should contribute according to their circumstances: or this may refer to the persons given to, and for whom this beneficence was asked; for the words may be rendered, "for not that there may be ease", or relaxation "to others, and to you affliction" or straitness; that is, his meaning was, not that there should be such a contribution raised for these poor saints at Jerusalem, that they should live in ease and great abundance; whilst their benefactors, through an over abundant generosity to them, were straitened, and their families reduced to great difficulties; this was what was far from his intentions.

Henry's Complete Commentary on the Bible

      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, 2 Corinthians 8:7; 2 Corinthians 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 (Hebrews 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 (2 Corinthians 8:8; 2 Corinthians 8:8) he does not speak by commandment, or in a way of authority. I give my advice,2 Corinthians 8:10; 2 Corinthians 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 (2 Corinthians 8:9; 2 Corinthians 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, 2 Corinthians 8:10; 2 Corinthians 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 (2 Corinthians 8:12; 2 Corinthians 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 Samuel 7:1-29.

      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, 2 Corinthians 8:13-15; 2 Corinthians 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, Exodus 16:1-36) 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.

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.