2 Corinthians 7-8

The promises of God are strong reasons for us to follow after holiness; we must cleanse ourselves from all filthiness of flesh and spirit. If we hope in God as our Father, we must seek to be holy as he is holy, and perfect as our Father in heaven. His grace, by the influences of his Spirit, alone can purify, but holiness should be the object of our constant prayers. If the ministers of the gospel are thought contemptible, there is danger lest the gospel itself be despised also; and though ministers must flatter none, yet they must be gentle towards all. Ministers may look for esteem and favour, when they can safely appeal to the people, that they have corrupted no man by false doctrines or flattering speeches; that they have defrauded no man; nor sought to promote their own interests so as to hurt any. It was affection to them made the apostle speak so freely to them, and caused him to glory of them, in all places, and upon all occasions.

There were fightings without, or continual contentions with, and opposition from Jews and Gentiles; and there were fears within, and great concern for such as had embraced the Christian faith. But God comforts those who are cast down. We should look above and beyond all means and instruments, to God, as the author of all the consolation and good we enjoy. Sorrow according to the will of God, tending to the glory of God, and wrought by the Spirit of God, renders the heart humble, contrite, submissive, disposed to mortify every sin, and to walk in newness of life. And this repentance is connected with saving faith in Christ, and an interest in his atonement. There is a great difference between this sorrow of a godly sort, and the sorrow of the world. The happy fruits of true repentance are mentioned. Where the heart is changed, the life and actions will be changed. It wrought indignation at sin, at themselves, at the tempter and his instruments. It wrought a fear of watchfulness, and a cautious fear of sin. It wrought desire to be reconciled with God. It wrought zeal for duty, and against sin. It wrought revenge against sin and their own folly, by endeavours to make satisfaction for injuries done thereby. Deep humility before God, hatred of all sin, with faith in Christ, a new heart and a new life, make repentance unto salvation. May the Lord bestow it on every one of us.

The apostle was not disappointed concerning them, which he signified to Titus; and he could with joy declare the confidence he had in them for the time to come. Here see the duties of a pastor and of his flock; the latter must lighten the troubles of the pastoral office, by respect and obedience; the former make a due return by his care of them, and cherish the flock by testimonies of satisfaction, joy, and tenderness.

The grace of God must be owned as the root and fountain of all the good in us, or done by us, at any time. It is great grace and favour from God, if we are made useful to others, and forward to any good work. He commends the charity of the Macedonians. So far from needing that Paul should urge them, they prayed him to receive the gift. Whatever we use or lay out for God, it is only giving him what is his own. All we give for charitable uses, will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord. By ascribing all really good works to the grace of God, we not only give the glory to him whose due it is, but also show men where their strength is. Abundant spiritual joy enlarges men's hearts in the work and labour of love. How different this from the conduct of those who will not join in any good work, unless urged into it!

Faith is the root; and as without faith it is not possible to please God, Heb 11:6, so those who abound in faith, will abound in other graces and good works also; and this will work and show itself by love. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as to know and talk well. To all these good things the apostle desires them to add this grace also, to abound in charity to the poor. The best arguments for Christian duties, are drawn from the grace and love of Christ. Though he was rich, as being God, equal in power and glory with the Father, yet he not only became man for us, but became poor also. At length he emptied himself, as it were, to ransom their souls by his sacrifice on the cross. From what riches, blessed Lord, to what poverty didst thou descend for our sakes! and to what riches hast thou advanced us through thy poverty! It is our happiness to be wholly at thy disposal.

Good purposes are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing without good deeds. Good beginnings are well; but we lose the benefit, unless there is perseverance. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will not reject them for what it is not in their power to do. But this scripture will not justify those who think good meanings are enough, or that good purposes, and the mere profession of a willing mind, are enough to save. Providence gives to some more of the good things of this world, and to some less, that those who have abundance might supply others who are in want. It is the will of God, that by our mutual supplying one another, there should be some sort of equality; not such a levelling as would destroy property, for in such a case there could be no exercise of charity. All should think themselves concerned to relieve those in want. This is shown from the gathering and giving out the manna in the wilderness, Ex 16:18. Those who have most of this world, have no more than food and raiment; and those who have but little of this world, seldom are quite without them.

The apostle commends the brethren sent to collect their charity, that it might be known who they were, and how safely they might be trusted. It is the duty of all Christians to act prudently; to hinder, as far as we can, all unjust suspicions. It is needful, in the first place, to act uprightly in the sight of God, but things honest in the sight of men should also be attended to. A clear character, as well as a pure conscience, is requisite for usefulness. They brought glory to Christ as instruments, and had obtained honour from Christ to be counted faithful, and employed in his service. The good opinion others have of us, should be an argument with us to do well.

cleanse ourselves--This is the conclusion of the exhortation (2Co 6:1, 14; 1Jo 3:3; Re 22:11). filthiness--"the unclean thing" (2Co 6:17). of the flesh--for instance, fornication, prevalent at Corinth (1Co 6:15-18). and spirit--for instance, idolatry, direct or indirect (1Co 6:9; 8:1, 7; 10:7, 21, 22). The spirit (Ps 32:2) receives pollution through the flesh, the instrument of uncleanness. perfecting holiness--The cleansing away impurity is a positive step towards holiness (2Co 6:17). It is not enough to begin; the end crowns the work (Ga 3:3; 5:7; Php 1:6). fear of God--often conjoined with the consideration of the most glorious promises (2Co 5:11; Heb 4:1). Privilege and promise go hand in hand.

His Love to Them, and Joy at the Good Effects on Them of His Former Epistle, as Reported by Titus.

Receive us--with enlarged hearts (2Co 6:13). we have wronged ... corrupter ... defrauded no man--(compare 2Co 7:9). This is the ground on which he asks their reception of (making room for) him in their hearts. We wronged none by an undue exercise of apostolic authority; 2Co 7:13 gives an instance in point. We have corrupted none, namely, by beguilements and flatteries, while preaching "another Gospel," as the false teachers did (2Co 11:3, 4). We have defrauded none by "making a gain" of you (2Co 12:17). Modestly he leaves them to supply the positive good which he had done; suffering all things himself that they might be benefited (2Co 7:9, 12; 2Co 12:13).

In excusing myself, I do not accuse you, as though you suspected me of such things [Menochius], or as though you were guilty of such things; for I speak only of the false apostles [Estius and Greek commentators]. Rather, "as though you were ungrateful and treacherous" [Beza]. I have said before--in 2Co 6:11, 12; compare Php 1:7. die and live with you--the height of friendship. I am ready to die and live with you and for you (Php 1:7, 20, 24; 2:17, 18). Compare as to Christ, Joh 10:11.

boldness of speech--(compare 2Co 6:11). glorying of you--Not only do I speak with unreserved openness to you, but I glory (boast) greatly to others in your behalf, in speaking of you. filled with comfort--at the report of Titus (2Co 7:6, 7, 9, 13; 2Co 1:4). exceeding joyful--Greek, I overabound with joy (2Co 7:7, 9, 16). our tribulation--described in 2Co 7:5; also in 2Co 4:7, 8; 6:4, 5.

Greek, "For also" (for "even"). This verse is thus connected with 2Co 2:12, 13, "When I came to Troas, I had no rest in my spirit"; so "also" now, when I came to Macedonia, my "flesh" had no rest (he, by the term "flesh," excepts his spiritual consolations) from "fightings" with adversaries "without" (1Co 5:12), and from fears for the Corinthian believers "within" the Church, owing to "false brethren" (2Co 11:26). Compare 2Co 4:8; De 32:25, to which he seems to allude.

Translate in the order required by the Greek, "But he that comforteth those that are cast down, even God." Those that are of an high spirit are not susceptible of such comfort.

when he told us--Greek, "telling us." We shared in the comfort which Titus felt in recording your desire (2Co 7:13). He rejoiced in telling the news; we in hearing them [Alford]. earnest desire--Greek, "longing desire," namely, to see me [Grotius]; or, in general, towards me, to please me. mourning--over your own remissness in not having immediately punished the sin (1Co 5:1, &c.) which called forth my rebuke. fervent mind--Greek, "zeal" (compare 2Co 7:11; Joh 2:17). toward me--Greek, "for me"; for my sake. They in Paul's behalf showed the zeal against the sin which Paul would have shown had he been present. rejoiced the more--more than before, at the mere coming of Titus.

with a letter--Greek, "in the letter" namely, the first Epistle to the Corinthians. I do not repent, though I did repent--Translate, "I do not regret it, though I did regret it." The Greek words for regret and repent are distinct. Paul was almost regretting, through parental tenderness, his having used rebukes calculated to grieve the Corinthians; but now that he has learned from Titus the salutary effect produced on them, he no longer regrets it. for I perceive, &c.--This is explanatory of "I did repent" or "regret it," and is parenthetical ("for I perceive that that Epistle did make you sorry, though it was but for a season").

Now I rejoice--Whereas "I did repent" or regret having made you sorry by my letter, I rejoice NOW, not that ye were caused sorrow, but that your sorrow resulted in your repentance. ye sorrowed--rather, as before, "ye were made sorry." after a godly manner--literally, "according to God," that is, your sorrow having regard to God, and rendering your mind conformable to God (Ro 14:22; 1Pe 4:6). that--Translate in Greek order, "to the end that (compare 2Co 11:9) ye might in nothing receive damage from us," which ye would have received, had your sorrow been other than that "after a godly manner" (2Co 7:10).

worketh ... worketh--In the best Greek reading the translation is, "worketh (simply) ... worketh out." "Sorrow" is not repentance, but, where it is "godly," "worketh" it; that is, contributes or tends to it (the same Greek word is in Ro 13:10). The "sorrow of the world" (that is, such as is felt by the worldly) "worketh out," as its result at last, (eternal) death (the same Greek verb is in 2Co 4:17; also see on 2Co 4:17). repentance ... not to be repented of--There is not in the Greek this play on words, so that the word qualified is not "repentance" merely, but "repentance unto salvation"; this, he says, none will ever regret, however attended with "sorrow" at the time. "Repentance" implies a coming to a right mind; "regret" implies merely uneasiness of feeling at the past or present, and is applied even to the remorse of Judas (Mt 27:3; Greek, "stricken with remorse," not as English Version, "repented himself"); so that, though always accompanying repentance, it is not always accompanied by repentance. "Repentance" removes the impediments in the way of "salvation" (to which "death," namely, of the soul, is opposed). "The sorrow of the world" is not at the sin itself, but at its penal consequences: so that the tears of pain are no sooner dried up, than the pleasures of ungodliness are renewed. So Pharaoh, Ex 9:27, 28-30; and Saul, 1Sa 15:23-30. Compare Isa 9:13; Re 16:10, 11. Contrast David's "godly sorrow," 2Sa 12:13, and Peter's, Mt 26:75.

Confirmation of 2Co 7:10 from the Corinthians' own experience. carefulness--solicitude, literally, "diligence"; opposed to their past negligence in the matter. in you--Greek "for you." yea--not only "carefulness" or diligence, but also "clearing of yourselves," namely, to me by Titus: anxiety to show you disapproved of the deed. indignation--against the offender. fear--of the wrath of God, and of sinning any more [Sclater and Calvin]; fear of Paul [Grotius], (1Co 4:2, 19-21). vehement desire--longing for restoration to Paul's approval [Conybeare and Howson]. "Fear" is in spite of one's self. "Longing desire" is spontaneous, and implies strong love and an aspiration for correction [Calvin]. "Desire" for the presence of Paul, as he had given them the hope of it (1Co 4:19; 16:5) [Grotius and Estius]. zeal--for right and for God's honor against what is wrong. Or, "for the good of the soul of the offender" [Bengel]. revenge--Translate, "Exacting of punishment" (1Co 5:2, 3). Their "carefulness" was exhibited in the six points just specified: "clearing of themselves," and "indignation" in relation to themselves; "fear" and "vehement desire" in respect to the apostle; "zeal" and "revenge" in respect to the offender [Bengel]; (compare 2Co 7:7). In all--the respects just stated. clear--Greek, "pure," namely, from complicity in the guilty deed. "Approved yourselves," Greek, "commended yourselves." Whatever suspicion of complicity rested on you (1Co 5:2, 6) through your former remissness, you have cleared off by your present strenuousness in reprobating the deed.

though I wrote unto you--"making you sorry with my letter" (2Co 7:8). his cause that suffered wrong--the father of the incestuous person who had his father's wife (1Co 5:1). The father, thus it seems, was alive. that our care for you, &c.--Some of the oldest manuscripts read thus, "That YOUR care for us might be made manifest unto you," &c. But the words, "unto you," thus, would be rather obscure; still the obscurity of the genuine reading may have been the very reason for the change being made by correctors into the reading of English Version. Alford explains the reading: "He wrote in order to bring out their zeal on his behalf (that is, to obey his command), and make it manifest to themselves in God's sight, that is, to bring out among them their zeal to regard and obey him." But some of the oldest manuscripts and versions (including the Vulgate and old Italian) support English Version. And the words, "to you," suit it better than the other reading. 2Co 2:4, "I wrote ... that ye might know the love which I have more abundantly unto you," plainly accords with it, and disproves Alford's assertion that English Version is inconsistent with the fact as to the purpose of his letter. His writing, he says, was not so much for the sake of the individual offender, or the individual offended, but from his "earnest care" or concern for the welfare of the Church.

The oldest manuscripts read thus, "Therefore (Greek, 'for this cause,' namely, because our aim has been attained) we have been (English Version, 'were,' is not so accurate) comforted; yea (Greek, 'but'), in OUR comfort we exceedingly the more joyed for the joy of Titus," &c. (compare 2Co 7:7).

anything--that is, at all. I am not ashamed--"I am not put to shame," namely, by learning from Titus that you did not realize the high character I gave him of you. as ... all things ... in truth, even so our boasting ... is found a truth--As our speaking in general to you was true (2Co 1:18), so our particular boasting to Titus concerning you is now, by his report, proved to be truth (compare 2Co 9:2). Some oldest manuscripts read expressly, "concerning you"; this in either reading is the sense.

his inward affection--literally, "bowels" (compare 2Co 6:12; Php 1:8; 2:1; Col 3:12). obedience--(2Co 2:9). fear and trembling--with trembling anxiety to obey my wishes, and fearful lest there should be aught in yourselves to offend him and me (2Co 7:11; compare 1Co 2:3).

therefore--omitted in the oldest manuscripts. The conclusion is more emphatical without it. that I have confidence in you in all things--rather, as Greek, "that in everything I am of good courage concerning (literally, 'in the case of') you," as contrasted with my former doubts concerning you.

we do you to wit--we make known to you. the grace of God bestowed on the churches of Macedonia--Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2Co 8:6, 19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Ga 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each Is to Give Willingly after His Ability; Titus and Two Others Are the Agents Accredited to Complete the Collection.

trial of affliction--The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction." abundance of their joy--The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh. their deep poverty--Greek, "their poverty down to the death of it." abounded unto the riches of their liberality--another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Ro 12:8, and Margin; 2Co 9:11, Margin; see on 2Co 9:13; Jas 1:5). 3-5. they were willing--rather, supply from 2Co 8:5, the ellipsis thus, "According to their power ... yea, and beyond their power, THEY GAVE." of themselves--not only not being besought, but themselves beseeching us.

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

And this they did, not as we hoped--Translate, "And not as we hoped (that is, far beyond our hopes), but their own selves gave they first to the Lord." "First," not indicating priority of time, but first of all, above all in importance. The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (Ro 15:16). by the will of God--not "according to the will of God," but "moved by the will of God, who made them willing" (Php 2:13). It is therefore called (2Co 8:1), "the grace of God."

Insomuch that--As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians. as he had begun--Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned. finish in you the same grace--complete among you this act of grace or beneficence on your part. also--as well as other things which he had to do among them [Alford].

in faith--(2Co 1:24). utterance--(See on 1Co 1:5). Not as Alford, "doctrine" or "word." knowledge--(1Co 8:1). diligence--in everything that is good. your love to us--literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).

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

ye know the grace--the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Php 2:6, 7) for your sakes. became poor--Yet this is not demanded of you (2Co 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self. might be rich--in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare 1Co 3:21, 22).

advice--Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [Alford] or "judgment" [Ellicott, and others], not a command, that so their offering might be free and spontaneous. this--my giving you an advice, not a command. who have begun before--"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause. not only to do, but also to be forward--There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [Alford]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. Bengel explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. Ellicott translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare 2Co 8:11 and 2Co 9:5, 7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by 1Co 16:2 to have existed [Paley, Horæ Paulinæ].

perform--"complete the doing also" (see on 2Co 8:10). a readiness to will--Greek, "the readiness of will"; referring to 2Co 8:10, where the Greek for "to be forward," ought to be translated as here, "to will." performance--"completion" [Alford], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jer 44:25).

For--Following up the rule "out of that which ye have" (2Co 8:11), and no more. a willing mind--rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11. accepted--Greek "favorably accepted." according to that a man hath--The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [Alford]. Or better, as Bengel, "He is accepted according to whatsoever he have"; so 2Co 9:7, The Lord loveth a cheerful giver." Compare as to David, 1Ki 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mr 14:8; and the widow's mite, Lu 21:3, 4).

For--Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

by an equality--"by the rule of equality" [Alford]: literally, "Out of equality." now at this time--Greek, "at the present juncture" or season. that their abundance also--The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as Bengel, who quote Ro 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Ro 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.

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

Returning to the subject of 2Co 8:6. for you--Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).

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

the brother, whose praise is in the gospel--whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Ac 20:6). Not a Macedonian, as appears from 2Co 9:4. Of all Paul's "companions in travel" (2Co 8:19; Ac 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Ac 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Ac 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2Co 12:18; Phm 24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [Bengel].

not that only--not only praised in all the churches. chosen--by vote: so the Greek. of the churches--therefore these companions of Paul are called "messengers of the churches" (2Co 8:23). to travel--to Jerusalem. with this grace--Greek, "in the case of this grace," or "gift." to the glory of the same Lord--The oldest manuscripts omit "same." declaration of your ready mind--The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (2Co 8:20) as to their appropriation of any of the money.

Avoiding--taking precautions against this. in this abundance--in the case of this abundance.

The Septuagint (Pr 3:4; Ro 12:17). The oldest manuscripts read, "For we provide." honest things--"things honorable."

This second brother, Birks supposes to be Trophimus: for a Macedonian is not meant (2Co 9:4) probably the same as was sent before with Titus (2Co 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus. oftentimes ... in many things--Join and translate as in the Greek, "many times in many things." upon the great confidence which I have in you--"through the great confidence WHICH HE HAS towards you" [Alford]. Bengel better supports English Version, "We have sent ... through the confidence WHICH WE FEEL in regard to your liberality."

fellow helper concerning you--Greek, "fellow worker towards you." our brethren--the two mentioned in 2Co 8:18, 22. messengers--rather, as the Greek, "apostles": in the less strict sense (Ac 14:14). of the churches--sent by the churches, as we are by the Lord (Php 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare Re 2:1).

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