But thanks [be] to God, who gives the same diligent zeal for you in the heart of Titus.
Paul has been urging the Corinthians to finish the gift they promised for poor believers in Jerusalem. Now he turns to the men who will carry it. His first word is not praise for Titus but thanks to God, because the care in Titus' heart came from God.
So where did that eagerness come from? Paul gives the credit to God's grace.
The apostle thankfully acknowledged the grace of God, which gave Titus the same eager feeling for the Corinthian saints that he himself had in this matter. So Titus met Paul's wish. Yet he was so eager that he needed no asking, and was ready to set out to them on his own.
The verse says the care was the same. It was not a weaker copy of Paul's concern. One writer ties it back to what Paul wrote earlier in this letter.
He can thank God that the same care that filled his own heart for the people of God also filled the heart of Titus (compare verse 16 with 2 Corinthians 7:12).
This changes how the Corinthians should welcome him. Titus arrives carrying more than an apostle's instructions.
God had put into the heart of Paul's true fellow worker a zeal which went beyond his own wish. So if Titus came to them again, they should regard him less as Paul's messenger than as God's.
Paul had urged Titus to go. Titus accepted — and would have gone anyway.
In verse 16 Paul thanks God for putting such concern for the Corinthians in the heart of Titus that he was willing to go to them, even without Paul urging him. So Titus gladly received Paul's call to go, and went of his own accord. No doubt this applies to the recent visit of Titus. It also applies to his willingness to return to Corinth with this present letter.
The care God gave Titus was for a plain job: collecting and delivering money. Three men took it on. None of them treated it as a step down.
Paul had urged Titus to take up this service, and he on his part did so with willingness and eagerness. He did not count a service of this kind as beneath him. Nor did the unnamed brother who was a gifted evangelist. Nor did the second unnamed brother of verse 22. He was a man of diligent zeal in many things, though perhaps not a gifted preacher, and not an apostle's delegate as Titus was. All three clearly saw that carrying and handling these funds was no small service. The gifts were an expression of divine love working in the hearts of the saints.
Titus did not go alone. Paul sent two other men with him.
In the rest of the chapter we see the Apostle's care that the handling of the saints' gifts should be above suspicion, not only in the sight of the Lord, but also in the sight of men.
Titus moved quickly. That mattered for a church that had been slow to finish what it promised.
Such a servant of the Lord as Titus answered the apostle's heart at once. How well suited that was to comfort the saints and to stir them up to a holy zeal! Paul and Titus were both confident that grace had truly worked in the Corinthians, whatever appearances suggested to those who judged on the surface. That grace would yet flow through them in abundance, to God's glory.
- Source. The care in Titus' heart did not start with Titus. God put it there, so Paul sends his thanks up to God, not across to Titus.
- Sameness. What God gave Titus was the very care that filled Paul — the same burden for the same people, in a second heart.
- Standing. The care came from God, so Corinth was to welcome Titus as God's messenger, not just Paul's errand-runner.
- Spontaneity. Titus said yes and needed no pushing. Care that comes from God shows itself in eagerness, not mere duty.
- Service. The task was handling other people's money for the poor. Titus and two other men treated it as work worthy of a servant of Christ, done openly before God and men.
For he received indeed the entreaty, but, being full of zeal, he went of his own accord to you;
Paul is raising a relief fund for poor believers in Jerusalem, and he asks Titus to finish the job at Corinth. This verse tells us how Titus took that request: he agreed to go, and his heart had already run ahead of the asking.
Paul had to urge the Corinthians about their promised gift. He did not have to urge the man he sent. Achaia is the region of Greece where Corinth stood.
The collection was for the poor Hebrews, but Paul sent a Greek to get it ready... Titus, whom the apostle asked to go ahead to Achaia, needed no pressing to take up this work. The Achaians were ready to promise; Titus was ready to go... He went when Paul asked him, but he went of his own accord. His heart anticipated the apostle's request.
The verse before this one credits God with putting that care into Titus. So Titus's readiness did not come from his own good nature.
Where did this readiness come from? Was it the natural kindness of the human heart bubbling up? The apostle traces it all to its right source — God. It was the grace of God given to the churches of Macedonia. It was God who put the same earnest care in the heart of Titus for the Achaians.
That also changes how the Corinthians should welcome him.
God had put into the heart of Paul's true fellow-worker a zeal which went beyond his own wish. So if Titus came to them again, they should regard him less as Paul's messenger than as God's.
The verse holds two things together that we often keep apart: Titus took the exhortation, and he moved on his own initiative.
In verse 16 Paul thanks God for having put in the heart of Titus such concern for the Corinthians that he was willing to go to them, even without being urged by Paul. So Paul's exhortation to him to go was gladly received, and Titus went of his own choice.
The same freedom runs through Paul's whole handling of the collection. He will not turn giving into a command, and he says why.
If we gave only because God commanded us to, we could no longer call our giving grace. It would be done under the compulsion of law. No, the eagerness and zeal of the Macedonians was meant only to stir them up. The giving he asked for was to be an expression and proof of their sincere and genuine love. Love always delights to give.
The job Titus hurried to was collecting and carrying money — work some would count beneath a servant like him.
Paul had urged Titus to take up this service, and he for his part did so with willingness and eagerness. He did not count a service of this kind as beneath him. Neither did the unnamed brother who was a gifted evangelist, nor the second unnamed brother of verse 22, a man of diligent zeal in many things... All three recognised that carrying and handling these funds was no small service. The money was given as an expression of divine love working in the hearts of saints.
Trusting the man did not mean sending him alone.
There can be no doubt that Paul had full confidence in Titus. Even so, he arranged for two other brothers to travel with him, to protect Titus and his reputation. That way at least two witnesses would confirm everything. He valued his fellow-worker Titus, and he did not want any shadow of suspicion to fall on him.
Titus arriving eager, not reluctant, was itself part of the appeal to Corinth.
It was well suited to comfort the saints and to stir them to a holy zeal, when a servant of the Lord like Titus responded so quickly to the apostle's heart. Both men were confident that grace had truly worked in the Corinthians. It would yet flow through them richly, to God's glory — whatever appearances suggested to those who judge only by the surface.
- God starts it. Paul traces the eagerness of Titus past his own character to its right source: God put that care in his heart.
- The heart runs ahead. He accepted the appeal, yet his heart had already run ahead of what Paul was about to ask.
- Grace takes no orders. Paul will not command, because giving under compulsion stops being grace and turns into law.
- Willing hands take low work. Titus and the gifted evangelist sent with him did not count the handling of other people's money beneath them.
- Trust still needs witnesses. Paul sent two brothers with Titus, so that no shadow of suspicion could fall on his fellow-worker.
but we have sent with him the brother whose praise [is] in the glad tidings through all the assemblies;
Paul sends a second man with Titus to Corinth. He never gives his name. He gives a reputation instead — praise in every church for gospel work. Who was he, and why send him at all?
The description was enough for the first readers. It is not enough for us. One writer runs through the guesses and settles none of them:
The Corinthians knew him so well by this description that they needed no name. Men of other times have found it so vague that it fits many people equally well, and no one in particular with any certainty. Of one thing we may be sure. Whether or not Luke was meant, the phrase "whose praise in the gospel" says nothing about his writing the inspired account of our Lord. That written account is what led many of the ancients to apply the description to him. It gives no more ground for him than it does for Mark. Some have suggested Barnabas and Silas, others Aristarchus, Gaius, Trophimus. But we do know this much: whoever he was, the assemblies chose him to travel with the apostle and the rest who were to carry the offering of love from the Gentile saints to their poor brothers in Judea.
Another writer stops guessing and asks what the praise itself points to:
Some have guessed at who he might have been, but let us leave him where this verse puts him — unnamed. He was praised, no doubt, for the ability and power with which he praised a Name. That Name is the very heart of the gospel: the Name of our Lord Jesus Christ.
His reputation was for gospel work, and it reached Corinth before he did:
In this happy service Titus had a companion who needed no commendation to their love. The Corinthians had heard of him: as an evangelist, every church knew him and praised him.
(Where the ESV says he was famous for his preaching, older translations read "whose praise is in the gospel" — the wording the writers here use.)
Money for the poor believers in Judea was passing through a few pairs of hands. Paul's answer to any whisper about it was more witnesses:
In the rest of the chapter we see the apostle's care that the handling of the gifts of the saints should be above suspicion — not only in the sight of the Lord, but also in the sight of men... So that all may be above suspicion or question, he sends two other brothers with Titus. One of them, note, has more than the apostle's approval: his praise is in all the assemblies, and the assemblies chose him to administer this bounty. The need of the saints is met, the glory of the Lord is maintained, and every occasion for question is avoided.
The next verse adds that the churches themselves chose him. One writer finds an older pattern behind that, and a line it must not cross:
Here we see an important principle in exact accordance with the direction the twelve apostles gave in Acts 6. The Christian people gave the money, so they were free to choose the administrators. This was as wise as it was gracious... But in no case did they interfere with the ministers of the word. These the Lord gave, not the church.
This is public honour for a servant of Christ. One writer weighs what to make of it:
But we must not forget there was a brother, whose name we do not know, whose praise in the gospel was in all the churches. I am sure he did not seek that praise, but he was a man whom the Lord delighted to honour. We seek the praise of God first, always. Even so, I judge, we need not ignore our brothers' praise altogether. But let us also remember how easy it is to have our eyes turned towards men rather than to our Lord alone.
- Praise, not name. Paul names no one. He points to a reputation for gospel work. Luke, Mark, Barnabas, Silas — every guess stays a guess.
- Praise earned. His fame came from preaching, so he needed no letter of introduction at Corinth.
- Praise trusted. Paul paired him with Titus so the money would be handled above suspicion — before men as well as before the Lord.
- Praise confirmed. The churches chose him. Those who give the money choose the men who carry it. Ministers of the word are a different matter: the Lord gives them.
- Praise received. He never chased the honour. The Lord delighted to honour him anyway.
and not only [so], but [is] also chosen by the assemblies as our fellow-traveller with this grace, ministered by us to the glory of the Lord himself, and [a witness of] our readiness;
The verse before this one introduced an unnamed brother, and Paul now adds a second thing about him. The churches chose this man to help carry their gift to the poor believers in Jerusalem, which raises two questions: what did that choosing involve, and why does Paul call money a grace?
The Greek word behind "appointed" is rare. Darby says its normal use, not its word history, settles the meaning.
That word means quite simply "they chose." Going by its origin, it hints at the act of stretching out the hand, a common way of voting. But its regular meaning is to choose. The New Testament uses it in this sense twice (2 Corinthians 8:19; Acts 10:41, "witnesses chosen beforehand by God"). These passages leave no doubt about its meaning.
The churches gave the money, so the churches named the men who would carry it. Kelly ties this to Acts 6, where the twelve apostles told the believers in Jerusalem to pick such men themselves.
Here we see an important principle, in exact agreement with the direction of the twelve in Acts 6. The Christian crowd gave the means, so they were left free to choose the administrators. This was as wise as it was gracious... Where the saints gave, they used their own best judgment to choose who would rightly handle their gifts. That held for one assembly, and for the special work of many assemblies together. But in no case did they interfere with the ministers of the word. These the Lord gave, not the church.
Arguments about how church leaders are installed often reach for the word "appointed" here. Dennett answers that this verse is not about that at all.
Here, the churches did the appointing, but we have nothing except the word itself to show the method of appointment. However, this is not the appointment of an elder. It is only the sending of a man by the assemblies to act with the apostle in handling their gifts — an entirely different thing!
Paul refused to travel alone with the fund. Gaebelein reads the whole arrangement as a guard against suspicion.
In all this ministry Paul used great caution. He was "guarding against this, that no one should blame us about this generous gift that is being administered by us." He aimed at "what is honourable not only in the Lord's sight but also in the sight of men." There is always a danger of reproach in these matters. Messengers were chosen to travel with the apostle "with this grace (the collections) which is administered by us to the glory of the same Lord, and as a witness of your ready mind." The apostle knew the schemes of the enemy. So he guarded against suspicion and damaging hints.
Paul would not send even Titus, his fellow worker, on his own.
There can be no doubt that Paul had full confidence in Titus. Even so, he arranged for two other believers to travel with him, to protect Titus and his reputation, so that everything would be confirmed by at least two witnesses.
Paul never settles on one plain name for the money. He keeps renaming it across these two chapters, and Hardt collects the names.
He uses a great variety of expressions for the gift for Jerusalem. In this way he brings out its value in the sight of God: ministry to the saints (8:4; 9:1); "this grace" (8:6, 7, 19); for the glory of the Lord (8:19); a rich gift (8:20); "the proof of your love" (8:24); "the proof of... our boasting" (8:24).
Beside the Lord's glory, the verse names a second purpose: a ready mind. Commentators differ over whose readiness it is — Gaebelein read "your", while Stuart argues for "our", the reading modern versions follow.
Where did this readiness come from? Was it the natural kindness of the human heart bubbling up? The apostle traces it all to its right source — God. It was the grace of God given to the churches of Macedonia... Everyone around him was ready for this good work. So Paul was ready to take charge of their gifts along with others. It was all for the glory of the Lord Himself, and as a witness of our (not your) ready mind. One motive moved all hearts in Greece together to help those in need in Judea: the Lord had made Himself poor for them.
- Grace given. Paul calls the money a grace, a ministry, and a proof of love. His names for it lift a collection into something of value in God's sight.
- Grace chosen. "Appointed" here means chosen. The churches did the choosing themselves, with the same word Acts 10:41 uses of God choosing His witnesses.
- Grace carried. Those who give may pick the men who handle the money. But the church never picks the Lord's ministers of the word. He gives those.
- Grace guarded. Paul would not travel alone with the fund. Extra companions and two witnesses shut the door on blame, because he knew the enemy's schemes.
- Grace crowned. The whole errand aims at the glory of the Lord. He made Himself poor for them, and that is why they were ready to give at all.
avoiding this, that any one should blame us in this abundance [which is] administered by us;
Paul is gathering a large gift from many assemblies for poor believers in Jerusalem. In this verse he explains why he will not carry it alone: the question is not whether he is honest, but what people could say.
Paul never speaks of this collection as plain money. One writer lists the names he gives it.
He uses a great variety of expressions for the gift for Jerusalem, and so brings out its value in the sight of God: ministry of the saints (8:4; 9:1); "this grace" (8:6, 7, 19); for the glory of the Lord (8:19); a rich gift (8:20); "the proof of your love" (8:24).
Money attracts accusation, and Paul knows it. One writer sets his caution beside the damage money has done to the church since.
There is always danger of reproach in these matters... The apostle knew the enemy's schemes, so he guarded against suspicion and malicious hints. See what damage the love of money — covetousness, which is idolatry — has done in the professing church, and what offence it has given to unbelievers.
Paul had every reason to say his record spoke for itself. Instead, his standing made him more careful.
It was not enough for him here that God would know all, so that he might leave it to Him to justify him in His own time and way. If there was any way to prevent even suspicion, he would use it. Not using it might itself become a cause of suspicion... He did not build on his apostleship, or on the clear blessing God had given his work. He never thought himself above the need to clear his name by the same precautions anyone would expect from any other man.
Does such care show a lack of trust in God? One writer says the opposite.
Here is the moral reason for the caution. It is not lack of faith, but faith working by love, which would cut off occasion from men, as well as walk with a pure conscience before God. Paul's words about providing things honourable before the Lord and before men allude to Proverbs 3:4 in the Greek version of the Old Testament.
The practical answer was a team. Paul sent Titus with two others, and the arrangement protected the men as much as the money.
Paul clearly had full confidence in Titus. Even so, he arranged for two other brothers to travel with him, to protect Titus and his reputation (8:18, 22). That way at least two witnesses would confirm everything (verses 20-21). He valued his fellow worker Titus (verse 23), and he did not want any shadow of suspicion to fall on him.
Paul did not appoint the escorts himself. The assemblies that raised the money chose the men who would carry it.
Here we see an important principle, exactly in line with what the twelve apostles directed in Acts 6. The whole body of Christians gave the money, so the apostles left them free to choose those who would handle it. This was as wise as it was gracious. They kept clear of any appearance of favouritism. They stayed with their own work and with prayer, the condition of power... Where the saints gave, they chose. They used their best judgment for the right use of their gifts, whether in one assembly or for the special work of many assemblies.
This care was never meant to stop with Paul. One writer turns it into a test of honesty.
Indeed, the more honest a man is, the more he should want others to examine his actions. So too, anyone trusted to handle money in an assembly should make sure that others check the amounts and the use of any funds.
- The danger. Money in religious hands always draws reproach. The enemy is quick to turn it into suspicion.
- The refusal. Paul would not lean on his apostleship or his record. If a precaution could remove suspicion, he took it.
- The motive. His care was not weak faith. It was faith working by love, cutting off occasion from men and keeping a clear conscience before God.
- The method. Three men travelled together, so at least two witnesses confirmed everything.
- The result. Those who give choose who handles the gift. The honest man welcomes the check.
for we provide for things honest, not only before [the] Lord, but also before men.
Paul was carrying a large gift from the churches to poor believers in Jerusalem, and he refused to handle it alone. Why take such care, if God already knew he was honest?
That care could look like a failure to trust God with his own good name. One writer reads it the other way round, and traces the wording back to Proverbs.
The moral reason for the caution follows in verse 20: Paul guards against anyone blaming him over the large gift that he and others are handling. It is not a lack of faith, but faith working by love, that would cut off any occasion for blame from men, and would also walk with a pure conscience before God. The allusion is to Proverbs 3:4 in the Greek Old Testament.
"Aim at what is honorable" is not a vague call to be good. It describes planning ahead so that the arrangement itself looks right.
Our God is above all a God of order. He delights to see His people careful in all their ways, and especially with money… In Darby's translation there is a footnote to the word "provide": "taking care by forethought that there should be what is proper and fitting."
One writer clears away a common misreading of these words, then sets them against a familiar excuse.
Paul is not telling us to provide for ourselves or our families in an honest way. He means acting in a way that wins the confidence and good opinion of everyone… That openness of character and conduct in providing what is good and proper seems to be the true sense of this clause. It lifts the Christian far above any idea of suspicion. We may have heard Christians say, when challenged about something that looked crooked, "Well, my own conscience is clear on that point, and I don't care what anyone else thinks of me." But that spirit is the exact opposite of this command, which means, "above suspicion before all men."
Paul had every reason to consider himself above questioning. He refused to use that standing as a shortcut.
It was not enough for him that God knew it all, so that he could leave it to Him to clear his name in His own time and way. Where he could take steps to prevent even suspicion, he took them — and not taking them might itself have caused suspicion… He does not build on his apostleship, or on the clear blessing God had given his work, as if that put him beyond the need to clear himself. He takes the same precautions that would be thought necessary for any other man.
Paul was not being over-careful. He knew who watches how Christians handle money.
The apostle knew the enemy's schemes, and so he guards carefully against suspicion and sly accusations. Sadly, the love of money and greed — which is idolatry — have done great damage in the professing church, and have given unbelievers real cause for offence.
The travelling companions were not a hint that Paul suspected anyone. They shielded the reputation of the man he trusted most.
There is no doubt that Paul had full confidence in Titus. Even so, he arranged for two other brothers to travel with him, to protect Titus and his reputation (8:18, 22). That way at least two witnesses confirmed everything. He valued his fellow-worker Titus, and he did not want any shadow of suspicion cast on him.
One writer turns the usual instinct around.
Indeed, the more honest a man is, the more he should want others to examine his actions closely. So too, anyone trusted to handle money in a church should make sure that others check the amounts and the use of the funds closely.
Another writer says the first move belongs to the person holding the money.
They should be careful to give an account of their stewardship, and not wait until someone asks for it.
- Two sights. A pure conscience before the Lord is the starting point, not the finish line. The verse adds the sight of men.
- Forethought. Plan honesty in advance. Arrange things so they look proper and fitting, instead of defending them later.
- Above suspicion. "I know my own heart, and I don't care what others think" is the exact attitude this command overturns.
- Precautions. Paul would not rest on his standing or his record. Where a step could prevent suspicion, he took it — and it guarded Titus's name as well as his own.
- Accounts. The more trustworthy you are, the more you welcome others checking the books — and you give the account before anyone asks.
And we have sent with them our brother whom we have often proved to be of diligent zeal in many things, and now more diligently zealous through the great confidence [he has] as to you.
Paul has already named Titus and sent with him an unnamed brother known as a gifted evangelist; now he adds a third man, again with no name. The only credentials he gives are proven earnestness and a confidence in the Corinthians that makes this man keener still.
We are not told who this man is. One commentator points to the two things that fitted him for the work.
The next verse, and the one after it, show that the apostle added another brother. It is even less possible for us to decide who this second brother is, because we do not have as many marks as were attached to the first. But two things fitted him for the work. The apostle knew from experience that his zeal had been proved, often and in varied ways. And his own zeal is now unusually warm, because of his — hardly Paul's — great confidence in the Corinthian saints.
His name never appears. One writer says what we should notice instead, and why Paul speaks up for him so warmly.
Another trusted fellow worker is pointed out here, but not named. If for a moment we feel like regretting the loss of something that could not fail to interest us, let us remember again that what calls for our attention and imitation is not the individual, but the grace and godly zeal that mark his character. Unlike his companion in verse 18, the credit of this second messenger rested at that time on Paul's word alone. That is why Paul commends him to their love so pointedly and warmly, out of his own experience of the man's worth.
Paul says the man was proved, and proved again. Scripture puts the same test on deacons, the church's servants, before they serve. One commentator explains why.
Even here there was to be care in bringing deacons into their duties step by step: "And let them also be tested first; then let them serve as deacons if they prove themselves blameless." Proving them first might bring out their unfitness for the work. There are many believers who cannot bear a little brief authority. What raises such people outwardly soon exposes them to moral decline. To walk blamelessly in the smallest of these new duties was no small evidence of fitness to serve in all of them.
This brother may have had no preaching gift, and he was no apostolic delegate. That did not make his errand a small one.
Paul had urged Titus to take up this service, and Titus for his part did so willingly and promptly. He did not count a service of this kind beneath him. Neither did the unnamed brother who was a gifted evangelist. Nor did the second unnamed brother of verse 22. He was a man of diligent zeal in many things, though perhaps not a man of gift in the gospel, and not an apostolic delegate like Titus. All three saw that carrying and handling these funds was no small service. The money was given as an expression of divine love working in the hearts of the saints.
Sending a second and third man was a safeguard — and not only for Paul.
There can be no doubt that Paul had full confidence in Titus. Even so, he arranged for two other brothers to travel with him, to protect Titus and his reputation (8:18, 22). In this way everything was done with at least two witnesses to confirm it (vv. 20–21). He valued his fellow worker Titus (v. 23), and he did not want any shadow of suspicion cast on him.
The churches chose the men who travelled with Titus. One writer traces that same pattern elsewhere in Scripture.
It is worth noting where we find the church choosing the men to be employed. It is only in connection with the fair distribution of money or other benefits. In Acts 6 the church chose the seven men of good report who were to hand out the daily ration properly. In Acts 11 the disciples at Antioch sent the relief they had collected for the believers in Judea by men of their own choice. In our passage again the men who act were chosen by the churches. So the principle clearly has divine sanction: those who give are the ones to decide who shall handle the gifts.
- Tested. His first credential is a record Paul had checked himself: often tested, and found earnest in many matters, not once.
- Trusted. Proving exposes unfitness early. Faithfulness in the smallest duty is real evidence of fitness for all.
- Trusting. His extra eagerness comes from his own confidence in the Corinthians. One commentator reads the phrase as his confidence, not Paul's.
- Teamed. Two companions travelled with Titus. At least two witnesses stood behind the money, and Titus's name stayed clear.
- Timeless. Scripture drops his name and keeps his character, so what lasts for us to copy is the zeal, not the man.
Whether as regards Titus, [he is] my companion and fellow-labourer in your behalf; or our brethren, [they are] deputed messengers of assemblies, Christ's glory.
Paul has just named the three men who will carry the Corinthians' gift to the poor believers in Jerusalem. Now he vouches for them: one is his own partner, two are sent by the churches, and all of them are called the glory of Christ.
The gift will travel from one church to another, and Paul will not let its handling become a weak point.
In the rest of the chapter the apostle dwells on the care taken over the handling of the gift. It was to be more than beyond suspicion. The known character of the men entrusted with it also clothed it with dignity and godly confidence. It is not enough for the end to be divine. The means must also commend themselves to every true conscience. If money tends to be dirty, if covetousness is idolatry, if the love of money is a root of all evil — even so, the Spirit of God knows how to bring Christ into every detail. He turns both the way and the end into blessing for God's glory.
Titus is more than an errand-runner. He stands in Paul's place toward this church, so his coming counts as Paul's own coming.
He could count Titus's coming as a real visit from himself, and speak of it that way. Titus was not only his messenger, but his true and faithful representative — his "partner and fellow worker" for their benefit.
The other two men carry a different commission. The churches picked them, and Paul wanted it that way.
This is the meaning of the phrase "messengers of churches." The assemblies that sent help to the poor saints elsewhere chose these men. The apostle would not take charge of the collection on any other terms.
Kelly points out what the apostles gained by standing back from the money.
The Christian community gave the money, so they were free to choose who handled it. This was as wise as it was gracious. The apostles kept clear of any appearance of favouritism. They held to their own work with prayer, which is the condition of power.
The Greek word behind "messengers" is the same word translated "apostles" elsewhere, and Kelly warns against blurring the two, however high the honour these men are given.
These brothers are beautifully and graciously called "Christ's glory," because they were active in displaying His excellence. Yet they were appointed envoys of certain churches, which had entrusted them with their contributions for Judea… To translate the word here, or in Philippians 2, as "apostles" can only come from carelessness, or something worse. It is the wish to lower the apostles of Christ by raising the messengers of churches to their level. The source of the commission is the measure of their difference.
Commentators read the last phrase in two ways. The first points to the men themselves: they show what Christ can achieve in a person.
The architect draws his plans and raises a magnificent building. It is his glory… Here were men devoted to the service of Christ. They cared nothing for their own lives. They served Christ among His people at great inconvenience and hardship, because they loved Him and loved them for His sake. They were serving Him lovingly and devotedly instead of seeking greatness for themselves. So the Spirit of God says they were Christ's glory. That is what He can achieve in men… Think of it: this is within your reach. You may be unknown and hardly noticed by others, yet if the fragrance of Christ fills your life and ways, heaven looks down on Christ's glory.
A second reading keeps the phrase tied to their errand: they carried more than the churches' name.
The two brothers had been chosen as the messengers of the assemblies, and so had their approval. It was true that they represented the assemblies. Yet above this, they felt they were representing Christ in such a serious task entrusted to them.
- Suspicion — Paul arranges it all so no one can question how the gift is handled. A good end does not excuse careless means.
- Partner — Titus comes as Paul's true representative, not just his courier. To receive him is to receive Paul.
- Chosen — the churches picked the other two. Those who give the money choose who carries it.
- Sent — "messengers" is not "apostles." What sets them apart is who sent them.
- Glory — the errand ends in Christ. Men who serve His people instead of seeking greatness are called His glory.
Shew therefore to them, before the assemblies, the proof of your love, and of our boasting about you.
Paul has spent the chapter urging the Corinthians to give to God's needy people. Now Titus and two trusted brothers are on the way, and the verse asks what love looks like when it has to show itself in public.
The call to "give proof" was not a demand for money alone. One writer hears three appeals in it at once. He also sees Corinth's standing among other churches riding on how they treated the men at the door.
An appeal at once to their obedience, to their spiritual self-respect, and to their love. How they received these visitors would settle their own reputation in the rest of God's assemblies from then on. Their treatment of his chosen and much commended delegates would test the claim that they were fervent in spirit, both toward himself and toward the Lord.
The same writer adds what a right response would achieve. Some of those churches had already heard sad rumours of Corinth's earlier quarrels. So Corinth was to show openly, before them all, a life worthy of its calling, a love not behind that of other believers, and a boast of Paul's that proved true.
Paul asks for this gift; he does not command it. That is what lets the gift prove anything at all.
If we gave only because God commanded us to, we could no longer call our giving grace. Law would be forcing it. No, the eagerness and zeal of the Macedonians was meant to stir them up, and nothing more. The giving he asked for was to be an expression and proof of the sincerity and genuineness of their love. Love always delights to give.
"These men" are the delegation named just before. They are Titus, Paul's partner, and two brothers sent out by the churches. Paul lists their credentials so that Corinth can welcome them without hesitation.
If anyone asked about these brothers, let them note this. Titus was a partner and fellow-helper of the Apostle in caring for the assembly at Corinth. The other two brothers were well known as the messengers of the assemblies, and as such they were the glory of Christ. So they can express their love with full confidence before these brothers and the assemblies. They can do it by their bounty to God's needy people, and so justify the Apostle's boasting on their behalf.
The same writer notes why such a delegation existed at all. Paul wanted the handling of the saints' gifts to be above suspicion before people as well as before the Lord, so that nobody could raise a question about it.
Paul had boasted about the Corinthians to others, and the report of their zeal had stirred the Macedonians. So his own words were now at risk.
He wanted them ready, beyond any danger of disappointment, as far as his own efforts could secure it. Think how painful it would be for him, and for them too, if brothers came from Macedonia and found these very saints falling short. The report of Corinth's zeal had done so much to kindle the zeal of Macedonia! What shame on all sides if this confidence in the Corinthians should not prove well-founded! ... It is love not in word or talk, but in deed and in truth, 1 John 3:18.
The chapter ends with men already on the road, so the giving cannot wait.
Paul appeals to the Corinthians to recognize what is plainly true. They are to show the proof of their love before the assemblies, by the willing gift of their means, and so fulfil Paul's boast about them. This is a definite purpose for which these men are sent: Paul expects no more delay.
- Love — Love always delights to give. It proves itself in deed and truth, not in word or talk.
- Proof — Because Paul refuses to command, the gift becomes evidence. A forced contribution would prove only the force; a free one proves the heart.
- Messengers — Corinth hands the proof to real people. Titus and two men sent by the churches carry it, and Paul chose men no one could suspect over money.
- Churches — Other congregations were watching. How Corinth welcomed these visitors would settle its standing among them from then on.
- Credit — Paul had staked his word on them, and their gift either makes that word good or leaves shame on every side.