have entire confidence that the contribution would be properly distributed. Paul did not wish it to be intrusted to himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches, that their wishes were complied with. He desired to act honestly not only in the sight of the Lord, but to furnish evidence of his entire honesty to men. (Ver. 16-21.)

To secure the same object he had also sent another brother, and these three brethren he felt willing to recommend as faithful and tried; as men in whom the church at Corinth might repose the utmost confidence. (Ver. 22-24.)

Moreover, brethren, we do you to wit.-We make known to you: we inform you. The phrase, "we do you to wit," is used in Tindal's translation, and means, "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality. Of the grace of God, &c.-The favour which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the wants of the poor saints at Jerusalem. The word grace (xapic) is sometimes used in the sense of gift, and the phrase "gift of God," some have supposed may mean very great gift, where the words" of God" may be designed to mark any thing very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics, (as Macknight, Bloomfield, Locke, and others,) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints of Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God," means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied, (I.) That a disposition to contribute to the cause of benevolence is to be traced to God. He is its author. He excites it. It is not a plant of native growth in the human heart, but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him. (2.) It is a favour bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favour of God than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the wants of our fellow-men. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favour shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favour of God if they should contribute in like manner. The churches of Macedonia.-Philippi, Thessalonica, Berea. For an account of Macedonia, see Notes, Acts xvi. 9; Rom. xv. 26. Of these churches, that at Philippi seems to have been most distinguished for liberality, (Phil. iv. 10, 15, 16, 18,) though it is probable that other churches

How that, in a great trial of affliction.-When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which was excited against them, probably by the Jews. See Acts xvi. 20; xvii. 5. The abundance of their joy. Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others. And their deep poverty.—Their very low estate of poverty was made to contribute liberally to the wants of others. It is implied here, (1.) That they were very poor-a fact arising probably from the consideration that the poor generally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions. Comp. Heb. x. 34. (2.) That notwithstanding this they were enabled to make a liberal contribution-a fact demonstrating that a people can do much even when poor, if all feel disposed to do it, and that afflictions are favourable to the effort; and, (3.) That one cause of this was the joy which they had even in their trials. If a people have the joys of the gospel; if they have the consolations of religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labour with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence. Abounded.-They contributed liberally. joy was manifested in a large donation, notwithstanding their poverty. Unto the riches of their liberality.-Margin, "Simplicity." The word (λorne) here used means properly sincerity, candour, probity; then Christian simplicity, integrity; then liberality. See Rom. xii. 8, (marg.) 2 Cor. ix. 11, 13. The phrase, "riches of liberality," is a Hebraism, meaning rich, or abundant liberality. The sense is, their liberality was much greater than could be expected from persons so poor; and the object of the apostle is to excite the Corinthians to give liberally by their example.

Their

VER. 3. For to their power (I bear record) yea, and beyond their power, they were willing of themselves:

For to their power.-To the utmost of their ability. I bear record.--Paul had founded those

churches, and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition. Yea, and beyond their power. Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, "I have performed all, even with an industry beyond my power." The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the wants of others. Of themselves (av≈aípero1.)—Acting from choice, self-moved, voluntarily, of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. "God loveth a cheerful giver," (chap. ix. 7 ;) and from all the accounts which we have of these churches in Macedonia, it is evident that they were greatly distinguished for their cheerful liberality.

VER. 4. Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

d Acts xi. 29. Rom. xv. 25, 26

Praying us with much entreaty.-Earnestly entreating me to receive the contribution and convey it to the poor and afflicted saints in Judea. And take upon us the fellowship of the ministering to the saints.-Greek, "that we would take the gift and the fellowship of the ministering to the saints." They asked of us to take part in the labour of conveying it to Jerusalem. The occa

sion of this distress which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred in the time of Claudius Cæsar. See Note on Acts xi. 28. Barnabas was associated with Paul in conveying the contribution to Jerusalem. (Acts vi. 30.) Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person should be associated with him. (Ver. 20. 1 Cor. xvi. 3, 4.)

VER. 5. And this they did, not as we hoped, but first gave their ownselves to the Lord, and unto us by the will of God.

And this they did, &c.—They did not give what we expected only. We knew their poverty, and we expected only a small sum from them. Not as we hoped.-Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done. But first gave their ownselves to the Lord. They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his. And where a people honestly and truly devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity. And unto us by the will of God.-That is, they gave themselves

to us to be directed in regard to the contribution to be made. They complied with our wishes, and followed our directions. The phrase, "by the will of God," means evidently that God moved them to this, or that it was to be traced to his direction and providence. It is one of the instances in which Paul traces every thing that is right and good to the agency and direction of God.

VER. 6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

e Or, gift.

We

Insomuch.-The sense of this passage seems to be this: "We were encouraged by this unexpected success among the Macedonians. were surprised at the extent of their liberality. And encouraged by this, we requested Titus to go among you and finish the collection which you had proposed and which you had begun. Lest you should be outstripped in liberality by the comparatively poor Macedonian Christians, we were anxious that you should perform what you had promised and contemplated, and we employed Titus, therefore, that he might go at once and finish the collection among you.' The same grace also.

-Marg. "gift." See Note on ver. 1. The word refers to the contribution which he wished to be made.

VER. 7. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and is all diligence, and in your love to us, see that ye abound in this grace also.

f 1 Cor. i. 5.

Therefore, as ye abound in every thing.-See Note, 1 Cor. i. 5. Paul never hesitated to commend Christians where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character. In faith. In the full belief of the truth and obligation of the gospel. And utterance.-In the ability to instruct others; perhaps referring to their power of speaking foreign languages. (1 Cor. xiv.) And knowledge-The knowledge of God, and of his truth. And in all diligence.— Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this epistle. And in your love to us.— Manifested by the readiness with which you received our commands. See chap. vii. 4, 6, 7, 11, 16.

See that ye abound in this grace also.-The idea here is, that eminence in spiritual endow ments of any kind, or in any of the traits of the Christian character, should lead to great benevo lence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.

I speak not by commandment.-This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give. See ver. 10. He was endeavouring to induce them to give liberally not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. Men cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language. But by occasion of the forwardness of others.-I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause. And to prove the sincerity of your love.-The apostle does not specify here what "love" he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all men as we have opportunity. The most substantial evidence of that love is when we are willing to part with our property, or with whatever is valuable to us, to confer happiness and salvation on others.

VER. 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.

h John i. 1.

i Luke ix. 58. Phil. ii. 6, 7. k Rev. iii. 18.

For ye know, &c.-The apostle Paul was accustomed to illustrate every subject, and to enforce every duty where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others. The idea is, that he who was Lord and proprietor of the universe, and who possessed all things, was willing to leave his exalted station in the bosom of the Father and to become poor, in order that we might

become rich in the blessings of the gospel, in the means of grace, and as heirs of all things; and that we who are thus benefited, and who have such an example, should be willing to part with our earthly possessions in order that we may benefit others. The grace.-The benignity, kindness, mercy, goodness. His coming in this manner was a proof of the highest benevolence. Though he was rich.-The riches of the Redeemer here referred to, stand opposed to that poverty which he assumed and manifested when he dwelt among men. It implies, (1.) His pre-existence, for he became poor. He had been rich. Yet not in this world. He did not lay aside wealth here on earth after he had possessed it, for he had none. He was not first rich and then poor on earth, for he had no earthly wealth. The Socinian interpretation is, that he was "rich in power and in the Holy Ghost;" but it was not true that he laid these aside, and that he became poor in either of them. He had power, even in his poverty, to still the waves, and to raise the dead, and he was always full of the Holy Ghost. His family was poor; and his parents were poor; and he was himself poor all his life. This then must refer to a state of antecedent riches before his assumption of human nature: and the expression is strikingly parallel to that in Phil. ii. 6, seq. "Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation," &c. (2.) He was rich as the Lord and proprietor of all things. He was the Creator of all, (John i. 3. Col. i. 16,) and as Creator he had a right to all things, and the disposal of all things. The most absolute right which can exist is that acquired by the act of creation; and this right the Son of God possessed over all gold, and silver, and diamonds, and pearls; over all earth and lands; over all the treasures of the ocean, and over all worlds. The extent and amount of his riches, therefore, is to be measured by the extent of his dominion over the universe; and to estimate his riches, therefore, we are to conceive of the sceptre which he sways over the distant worlds. What wealth has man that can compare with the riches of the Creator and proprietor of all! How poor and worthless appears all the gold that man can accumulate compared with the wealth of him whose are the silver, and the gold, and the cattle sakes.-That upon a thousand hills! Yet for your that was to be redeemed. is, for your sakes as a part of the great family In what respect it was for their sake, the apostle immediately adds when he says, it was that they might be made rich. It was not for his own sake, but it was for ours. He became poor.-In the following respects. (1.) He chose a condition of poverty, a rank of life that was usually that of poverty. He "took upon himself the form of a servant." (Phil. ii. 7.) (2.) He was connected with a poor family. Though of the family and lineage of David, (Luke ii. 4,) yet the family had fallen into decay, and was poor. In the Old Testament he is beautifully represented as a shoot or sucker that starts up from the root of a decayed tree. See my Note on Isa. xi. 1. (3.) His whole life was a life of poverty. He had no home. (Luke ix. 58.) He chose to be dependent on the charity of the few friends that he drew