Wherefore shew ye to them, in the sight of the churches, the evidence of your charity, and of our boasting on your behalf.

“"Wherefore show ye unto them, to the person of the churches, the proof of your love, and of our glorying on your behalf." 'Now show,' he saith, 'how ye love us; and how we do not lightly nor vainly boast in you: and this ye will show, if ye show forth love towards them.' Then he also makes his words more solemn, by saying, "unto the person of the churches." He means, to the glory, the honor, of the churches. 'For if ye honor them, ye have honored the churches that sent them. For the honor passeth not to them alone, but also to those that sent them forth, who ordained them, and more than these, unto the glory of God.' For when we honor those that minister to Him, the kind reception passeth unto Him, unto the common body of the churches. Now this too is no light thing, for great is the potency of that assembly.”

“After he has treated of the giving of the collections, here he consequently treats of the ministers through whom the collections are made. And concerning this he does two things. First he names them; second he commends them to the Corinthians, at "the showing therefore which is," etc. Concerning the first he does three things. For first he names Titus; second Barnabas, at "we have also sent with him the brother," etc.; third Apollo, at "we have sent with them," etc. Concerning Titus he commends two things, namely his solicitude and the sign of his solicitude, at "for indeed the exhortation," etc. He says therefore first: I have said, above, that I asked Titus to complete this grace concerning the gathering of alms, which is incumbent upon my solicitude by the ordination of the apostles, in which matter I also found him solicitous; and therefore I give thanks to God, who gave the same solicitude, which I have, for you, to be exhorted and advanced to works of mercy, in the heart of Titus; because he too is solicitous, just as I am, that he may complete this grace in you. Heb. 6:11: we desire each one of you to show the same solicitude, etc. Rom. 12:8: he who presides, in solicitude. Now the sign of this solicitude is that when I asked him, he himself consented to my exhortation. And therefore he says: for indeed he received the exhortation. And because he pursued what I asked, whence he says: but since he was more solicitous by his own will than by my exhortation, he set out to you; who nevertheless at first refused to come on account of your sins. Rom. 12:11: in solicitude, not slothful. Consequently, when he says "but we have sent," etc., he treats of the second minister. And concerning this he does two things. First he commends him; second he adds the reason why he sends such solemn messengers, at "avoiding," etc. This brother, according to some, is Luke, or according to others Barnabas, whom indeed he commends from three things: from fame, because his praise, namely Luke's, is in the Gospel written by him throughout all the Churches, because it has been approved by the apostles. Or whose praise, namely Barnabas's, is in the Gospel preached by him throughout all the Churches, because to the Jews and to the Gentiles. Whence it is said of Barnabas, Acts 11:24, that he was a good man, full of faith and the Holy Spirit. Likewise he commends him from his companionship, because he is not only famous, but has also been appointed by the Churches of Judea as a companion of my pilgrimage, that is, of my preaching, by which, as pilgrims, we go about the world. Above ch. 5:6: as long as we are in the body, we are pilgrims from God, etc. And this is true of Luke, because he was one of the seventy-two disciples, and a companion of Paul. Of Barnabas likewise, because through the Holy Spirit it is said, Acts 13:2: separate for me Barnabas and Paul unto the work, etc. And he was made a companion in this grace, namely of the collection of alms. Or in this grace, namely of preaching, of which it is said Eph. 3:8: but to me, the least of all the saints, etc. Likewise he commends him from office, because he is a minister of the grace which is ministered by us. 1 Cor. 4:1: so let a man esteem us. Above ch. 3:6: who also has made us fit, etc. Now this grace is ministered unto the glory of the Lord, that is, that our Lord may be glorified, namely from the alms given, from the conversion of very many peoples to our preaching, because, as it is said Prov. 14:28, in the multitude of the people, etc. Likewise it is ministered, that our will may be fulfilled, because we wish this to be done. And therefore he says: and our will, destined — that is, predestined by God, who predestined from eternity that we should have such a will. Consequently, when he says "avoiding," etc., he assigns the cause why he sends such solemn messengers. And first he assigns the reason for this; second he proves it, at "we provide therefore," etc. He says therefore: the reason why we send such solemn messengers is this: that you may know that a business of this kind is present to our heart. And therefore he says "avoiding this," namely lest anyone, etc., as if to say: that we might avoid the reproach which could be cast upon me by some, either of negligence, if I did not send diligent men, or of fraud, if I did not send trustworthy ones. And these were diligent and ready and trustworthy, because they were given by the Churches and chosen through the Holy Spirit. Above ch. 6:3: giving no offense to anyone, etc. Now he says "in this abundance," namely of alms or of the conversion of the Gentiles. 1 Pet. 4:10: each one, as he has received grace, unto one another, etc. And he proves this, saying "for we provide," etc., as if to say: I rightly say "avoiding," because we provide — that is, we ought to provide — good things, that is, that our works may be good not only before God, that we may please him, but also before men, that is, that they may appear good to them. And this he does, by carefully procuring and imitating the good. Rom. 12:9: cleaving to the good, etc. Consequently, when he says "but we have sent with them our brother also," etc., he treats of the third messenger, namely of Apollo. Where he does two things. First, he commends him for his solicitude, when he says "whom," namely Apollo, "we have often proved to be solicitous for your salvation; but now much more solicitous." For, as appears above, Apollo was the first who preached at Corinth after the apostle. 1 Cor. 3:6: I planted, Apollo watered. But this man, disturbed by their sin, withdrew, and set aside the solicitude which he had before had for them. But now, having heard of their conversion, he became more solicitous for their salvation than he had been before. Eph. 4:3: solicitous to keep the unity of the spirit, etc. Rom. 12:8: he who presides, in solicitude, etc. Second, he adds the cause of the solicitude which he took up, because Apollo trusted concerning you from those things which Titus said about you, commending you. Whence he says "with much confidence in you," whether on account of Titus who is my companion, and because he willingly came into the fellowship of Titus and Luke or Barnabas, and because he was induced to this by the apostles of the Churches which are in Judea. And therefore he says "or our brethren," the apostles of the Churches of Judea, namely they induced him to have solicitude for you. Which Churches indeed are "of the glory of Christ," that is, unto the glory of Christ. Consequently, when he says "the showing therefore which is," etc., he commends these messengers to the Corinthians, saying: because we have sent such men to you, therefore "the showing," etc., that is, show by deed, that you have charity toward them, and that I have truly commended you, and that I have truly gloried concerning you in the face of the Churches, to which I have come and to which I have preached. Or "in the face of all the Churches," because what you do to them will become known to all the Churches.”

“Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor. 1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor. 2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward. 3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.”