misappropriation, for doubtless there were critics of him at Corinth who would have

loved to have been able to level such a charge against him.

Some have thought that the former brother mentioned was Luke. This was Origen's

opinion, but it largely rests on taking the word `gospel' as meaning the Gospel of Luke.

It is very doubtful indeed whether this Gospel was in circulation at this time and it is

better in matters like this not to guess. That this brother was a well-known preacher of

the gospel is the evident meaning. We do not know who these brethren were, but the

churches most certainly did and we must leave it at that. They, together with Titus, were

messengers of the churches and because of their worthy walk, were reflecting the glory of

Christ (verse 23) and so Paul exhorts the Corinthians to show to them the genuineness of

their Christian love.

Some have thought the beginning of chapter 9: to be somewhat awkward as though a

new subject was being introduced, whereas it is the same theme of Christian giving that is

continued. But peri men gar (`for') links it to what has gone before. Paul states that it is

superfluous for him to repeat what he has already told them. He had praised them to the

Macedonian churches, saying that Achaia, the Roman province that included Corinth, had

been ready a year ago. There is a difficulty here for it looks as though the Apostle was

going beyond what was true. But Professor R. 5: Tasker points out that parakeuastai

(`were ready') should be taken as a perfect middle rather than a perfect passive, in which

case the sense would be `was prepared' and apo perusi can mean `last year' rather than `a

year ago' (Moulton and Milligan). Thus the difficulty vanishes.

Paul was not only sending the brethren to help with the completion of their gift, but

also so that his commendation of them to the Macedonian churches would not be

falsified. It would have been embarrassing, to say the least, had the Corinthians failed

with their donation after such praise (9: 3, 4). They should therefore complete their gift

(bounty, literally blessing, eulogia). This willing gift would be a concrete blessing to

others in need at Jerusalem. It must be a spontaneous gift of real generosity, not by

compulsion, otherwise it would lose all its benefit as far as the donors were concerned

(9: 5).

Paul now goes on to describe the blessings that rest upon the generous giver to the

Lord, for let us remind ourselves that our giving is first of all to Him and no one need feel

fear of destitution who gives in this way, for the Lord is able to give back in return out of

all proportion to the gift we give Him. Farming is often used in Scriptures to illustrate

spiritual truths, and here the Apostle states:

A number of passages in the O.T. confirm this. Prov. 11: 24, 25 reads: