Rom 12:8, 2Cor 1:12, 11:3 | Barnes | STEP | Verse 8. He that exhorteth . This word properly denotes one who urges to the practical duties , of religion, in distinction from one who teaches its doctrines . One who presents the warnings and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and places, to have persons designated to this work. In most churches this duty is now blended with the other offices of the ministry. He that giveth . Margin, " imparteth ." The word denotes the person whose office it was to distribute; and probably, designates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that purpose , as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently that which is intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy, . Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, . These were the persons who were denominated deacons, . Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, . These were the persons who were denominated deacons , Php 1:1 1Ti 3:8,12 With simplicity . See , "If thine eye be single ," etc.; . The word simplicity (απλοτης)is used in a similar sense to denote singleness , honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favour without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible maimer to promote the object for which they were given, . It is plain that when property was entrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence the apostle exhorted them to do it with a single aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are entrusted with money to advance the kingdom of the Lord Jesus Christ. He that ruleth . This word properly designates one who is set over others, or who presides or rules, or one who attends with diligence and care to a thing. In , it is used in relation to ministers in general: "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord." , it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: "One that ruleth well his own house." , it is applied to " elders " in the church: "Let the elders that rule well," etc. It is not elsewhere used except in , in a different sense, where it is translated " to maintain good works." The prevailing sense of the word, therefore, is to rule , to preside over , or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, etc., is not settled by the use of the word. It has the idea of ruling , as in a family, or of presiding , as in a deliberative assembly; and either of these ideas would convey all that is implied in the original word. Comp. . With diligence . This word properly means haste , ( ; ) but it also denotes industry, attention, care . , "What carefulness it wrought in you;" , "That our care for you in the sight of God," etc.; , (Gr.) . It means here, that they should be attentive to the duties of their vocation, mid engage with ardour in that which was committed to them to do. He that sheweth mercy . It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the duty of distributing alms, but to others that of personal attendance This can hardly be called an office , in the technical sense; and yet it is not improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the infirm and the sick; and so important was their office, that it was deemed worthy of notice in a general direction to the church. With cheerfulness . The direction given to those who distributed alms was to do it with simplicity , with an honest aim to meet the purpose for which it was entrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If anywhere a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed and when administering to the wants of those who are in affection. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, embitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added, that the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though constantly encompassed by the infirm and the afflicted, yet he was always kind, and gentle, and mild, and has left before us exactly what the apostle meant when he said, "he that showeth mercy, with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction. Comp. . This direction is particularly applicable to a physician. We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order. (1) "giveth" or, "imparteth" (2) "simplicity" or, "liberally" (t) "that ruleth" (u) "cheerfulness" 2Co 9:7

Romans 12:8

Verse 8. He that exhorteth. This word properly denotes one who urges to the practical duties, of religion, in distinction from one who teaches its doctrines. One who presents the warnings and the promises of God, to excite men to the discharge of their duty. It is clear that there were persons who were recognised as engaging especially in this duty, and who were known by this appellation, as distinguished from prophets and teachers. How long this was continued there is no means of ascertaining; but it cannot be doubted that it may still be expedient, in many times and places, to have persons designated to this work. In most churches this duty is now blended with the other offices of the ministry.

He that giveth. Margin, "imparteth." The word denotes the person whose office it was to distribute; and probably, designates him who distributed the alms of the church, or him who was the deacon of the congregation. The connexion requires that this meaning should be given to the passage; and the word rendered giveth may denote one who imparts or distributes that which has been committed to him for that purpose, as well as one who gives out of his private property. As the apostle is speaking here of offices in the church, the former is evidently that which is intended. It was deemed an important matter among the early Christians to impart liberally of their substance to support the poor, and provide for the needy, Acts 2:44-47, 4:34-37, 5:1-11, Gal 2:10, Rom 15:26, 2Cor 8:8, 9:2,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1, 1Timm 3:8,12. Hence it became necessary to appoint persons over these contributions, who should be especially charged with the management of them, and who would see that they were properly distributed, Acts 6:1-6. These were the persons who were denominated deacons, Php 1:1 1Ti 3:8,12

With simplicity. See Mt 6:22, "If thine eye be single," etc.; Lk 11:34. The word simplicity (απλοτης)is used in a similar sense to denote singleness, honesty of aim, purity, integrity, without any mixture of a base, selfish, or sinister end. It requires the bestowment of a favour without seeking any personal or selfish ends; without partiality; but actuated only by the desire to bestow them in the best possible maimer to promote the object for which they were given, 2Cor 8:2, 9:11,13, 1:12, Eph 6:5, Col 3:22. It is plain that when property was entrusted to them, there would be danger that they might be tempted to employ it for selfish and sinister ends, to promote their influence and prosperity; and hence the apostle exhorted them to do it with a single aim to the object for which it was given. Well did he know that there was nothing more tempting than the possession of wealth, though given to be appropriated to others. And this exhortation is applicable not only to the deacons of the churches, but to all who in this day of Christian benevolence are entrusted with money to advance the kingdom of the Lord Jesus Christ.

He that ruleth. This word properly designates one who is set over others, or who presides or rules, or one who attends with diligence and care to a thing. In 1Thes 5:12, it is used in relation to ministers in general: "And we beseech you, brethren, to know them which labour among you, and are over you in the Lord." 1Timm 3:4,5,12, it is applied to the head of a family, or one who diligently and faithfully performs the duty of a father: "One that ruleth well his own house." 1Timm 5:17, it is applied to "elders" in the church: "Let the elders that rule well," etc. It is not elsewhere used except in Tit 3:8,14, in a different sense, where it is translated "to maintain good works." The prevailing sense of the word, therefore, is to rule, to preside over, or to have the management of. But to what class of persons reference is had here, and what was precisely their duty, has been made a matter of controversy, and it is not easy to determine. Whether this refers to a permanent office in the church, or to an occasional presiding in their assemblies convened for business, etc., is not settled by the use of the word. It has the idea of ruling, as in a family, or of presiding, as in a deliberative assembly; and either of these ideas would convey all that is implied in the original word. Comp. 1Cor 12:28.

With diligence. This word properly means haste, (Mk 6:25; Lk 1:39) but it also denotes industry, attention, care. 2Cor 7:11, "What carefulness it wrought in you;" 2Cor 7:12, "That our care for you in the sight of God," etc.; Rom 8:7,8, (Gr.) Heb 6:11. It means here, that they should be attentive to the duties of their vocation, mid engage with ardour in that which was committed to them to do.

He that sheweth mercy. It is probable, says Calvin, that this refers to those who had the care of the sick and infirm, the aged and the needy; not so much to provide for them by charity, as to attend on them in their affliction, and to take care of them. To the deacons was committed the duty of distributing alms, but to others that of personal attendance This can hardly be called an office, in the technical sense; and yet it is not improbable that they were designated to this by the church, and requested to perform it. There were no hospitals and no almshouses. Christians felt it their duty to show personal attention to the infirm and the sick; and so important was their office, that it was deemed worthy of notice in a general direction to the church.

With cheerfulness. The direction given to those who distributed alms was to do it with simplicity, with an honest aim to meet the purpose for which it was entrusted to them. The direction here varies according to the duty to be performed. It is to be done with cheerfulness, pleasantness, joy; with a kind, benign, and happy temper. The importance of this direction to those in this situation is apparent. Nothing tends so much to enhance the value of personal attendance on the sick and afflicted, as a kind and cheerful temper. If anywhere a mild, amiable, cheerful, and patient disposition is needed, it is near a sick bed and when administering to the wants of those who are in affection. And whenever we may be called to such a service, we should remember that this is indispensable. If moroseness, or impatience, or fretfulness is discovered in us, it will pain those whom we seek to benefit, embitter their feelings, and render our services of comparatively little value. The needy and infirm, the feeble and the aged, have enough to bear without the impatience and harshness of professed friends. It may be added, that the example of the Lord Jesus Christ is the brightest which the world has furnished of this temper. Though constantly encompassed by the infirm and the afflicted, yet he was always kind, and gentle, and mild, and has left before us exactly what the apostle meant when he said, "he that showeth mercy, with cheerfulness." The example of the good Samaritan is also another instance of what is intended by this direction. Comp. 2Cor 9:7. This direction is particularly applicable to a physician.

We have here an account of the establishment, the order, and the duties of the different members of the Christian church. The amount of it all is, that we should discharge with fidelity the duties which belong to us in the sphere of life in which we are placed; and not despise the rank which God has assigned us; not to think of ourselves more highly than we ought; but to act well our part, according to the station where we are placed, and the talents with which we are endowed. If this were done, it would put an end to discontent, ambition, and strife, and would produce the blessings of universal peace and order.

(1) "giveth" or, "imparteth" (2) "simplicity" or, "liberally" (t) "that ruleth" Ps 111 (u) "cheerfulness" 2Co 9:7

2 Corinthians 1:12

Verse 12. For our rejoicing is this. The source or cause of our rejoicing. "I have a just cause of rejoicing; and it is, that I have endeavoured to live a life of simplicity and godly sincerity, and have not been actuated by the principles of worldly wisdom." The connexion here is not very obvious, and it is not quite easy to trace it. Most expositors, as Doddridge, Locke, Macknight, Bloomfield, etc. suppose that he mentions the purity of his life as a reason why he had a right to expect their prayers, as he had requested in 2Cor 1:11. They would not doubt, it is supposed, that his life had been characterized by great simplicity and sincerity, and would feel, therefore, a deep interest in his welfare, and be disposed to render thanks that he had been preserved in the day of peril. But the whole context and the scope of the passage are rather to be taken into view. Paul had been exposed to death, he had no hope of life. Then the ground of his rejoicing and of his confidence was, that he had lived a holy life. he had not been actuated by "fleshly wisdom," but he had been animated and guided by "the grace of God." His aim had been simple, his purpose holy, and he had the testimony of his conscience that his motives had been right; and he had, therefore, no concern about the result. A good conscience, a holy life through Jesus Christ, will enable a man always to look calmly on death. What has a Christian to fear in death? Paul had kept a good conscience towards all; but he says that he had special and peculiar joy that he had done it towards the Corinthians. This he says, because many there had accused him of fickleness, and of disregard for their interests. He declares, therefore, that even in the prospect of death he had a consciousness of rectitude towards them, and proceeds to show 2Cor 1:13-23 that the charge against him was not well-founded. I regard this passage, therefore, as designed to express the fact that Paul, in view of sudden death, had a consciousness of a life of piety, and was comforted with the reflection that he had not been actuated by the "fleshly wisdom" of the world.

The testimony of our conscience. An approving conscience. It does not condemn me on the subject. Though others might accuse him, though his name might be calumniated, yet he had comfort in the approval which his own conscience gave to his course. Paul's conscience was enlightened, and its decisions were correct. Whatever others might charge him with, he knew what had been the aim and purpose of his life; and the consciousness of upright aims, and of such plans as the "grace of God" would prompt to, sustained him. An approving conscience is of inestimable value when we are calumniated--and when we draw near to death.

That in simplicity. εναπλοτητι. Tindal renders this forcibly, "without doubleness." The word means sincerity, candour, probity, plain-heartedness, Christian simplicity, frankness, integrity. See 2Cor 11:3. It stands opposed to double-dealings and purposes; to deceitful appearances, and crafty plans; to mere policy, and craftiness in accomplishing an object. A man under the influence of this, is straightforward, candid, open, frank; and he expects to accomplish his purpose by integrity and fair dealing, and not by stratagem and cunning. Policy, craft, artful plans, and deep-laid schemes of deceit belong to the world; simplicity of aim and purpose are the true characteristics of a real Christian.

And godly sincerity. Greek, "Sincerity of God." This may be a Hebrew idiom, by which the superlative degree is indicated; when, in order to express the highest degree, they added the name of God, as in the phrases "mountains of God," signifying the highest mountains, or "cedars of God," denoting lofty cedars. Or it may mean such sincerity as God manifests and approves; such as he, by his grace, would produce in the heart; such as the religion of the gospel is fitted to produce. The word used here, ειλικρινεια, and rendered sincerity, denotes, properly, clearness, such as is judged of or discerned in sunshine, (from ειλη and κρινω,) and thence pureness, integrity. It is most probable that the phrase here denotes that sincerity which God produces and approves; and the sentiment is, that pure religion, the religion of God, produces entire sincerity in the heart. Its purposes and aims are open and manifest, as if seen in the sunshine. The plans of the world are obscure, deceitful, and dark, as if in night.

Not with fleshly wisdom. Not with the wisdom which is manifested by the men of this world; not by the principles of cunning, and mere policy, and expediency, which often characterize them. The phrase here stands opposed to simplicity and sincerity, to openness and straightforwardness. And Paul means to disclaim for himself, and for his fellow-labourers, all that carnal policy which distinguishes the mere men of the world. And if Paul deemed such policy improper for him, we should deem it improper for us; if he had no plans which he wished to advance by it, we should have none; if he would not employ it in the promotion of good plans, neither should we. It has been the curse of the church and the bane of religion; and it is to this day exerting a withering and blighting influence on the church. The moment that such plans are resorted to, it is proof that the vitality of religion is gone; and any man who feels that his purposes cannot be accomplished but by such carnal policy, should set it down as full demonstration that his plans are wrong, and that his purpose should be abandoned.

But by the grace God. This phrase stands opposed, evidently, to "fleshly wisdom." It means that Paul had been influenced by such sentiments and principles as would be suggested or prompted by the influence of his grace. Locke renders it, "By the favour of God directing me." God had shown him favour; God had directed him; and he had kept him from the crooked and devious ways of mere worldly policy. The idea seems to be not merely that he had pursued a correct and upright course of life, but that he was indebted for this to the mere grace and favour of God--an idea which Paul omitted no opportunity of acknowledging.

We have had our conversation. We have conducted ourselves, (ανεστραφημεν.) The word here used means, literally, to turn up, to overturn; then to turn back, to return, and, in the middle voice, to turn one's self around, to turn one's self to anything, and, also, to move about in, to live in, to be conversant with, to conduct one's self. In this sense it seems to be used here. Comp. Heb 10:33, 13:18, 1Timm 3:15, 1Pet 1:17. The word conversation we usually apply to oral discourse; but in the Scriptures it means conduct; and the sense of the passage is, that Paul had conducted himself in accordance with the principles of the grace of God, and had been influenced by that.

In the world. Everywhere; wherever I have been. This does not mean in the world, as contradistinguished from the church; but in the world at large, or wherever he had been, as contradistinguished from the church at Corinth. It had been his common and universal practice.

And more abundantly to you-ward. Especially towards you. This was added, doubtless, because there had, been charges against him in Corinth, that he had been crafty, cunning, deceitful, and especially that he had deceived them, 2Cor 1:17, in not visiting them as he had promised. He affirms, therefore, that in all things he had acted in the manner to which the grace of God prompted, and that his conduct, in all respects, had been that of entire simplicity and sincerity.

(+) "rejoicing" "glorying" (b) "not with fleshly" 1Cor 2:4,13 (c) "Grace of God" 1Cor 15:10 (++) "fleshly" "carnal" (&) "conversation" "Behaved ourselves" (|) "to you-ward" "Towards you"

2 Corinthians 11:3

Verse 3. But I fear. Paul had just compared the church to a virgin, soon to be presented as a bride to the Redeemer. The mention of this seems to have suggested to him the fact, that the first woman was deceived and led astray by the tempter, and that the same thing might occur in regard to the church which he was so desirous should be preserved pure. The grounds of his fear were

(1.) that Satan had seduced the first woman, thus demonstrating that the most holy were in danger of being led astray by temptation; and

(2.) that special efforts were made to seduce them from the faith. The persuasive arts of the false teachers, the power of philosophy, and the attractive and corrupting influences of the world, he had reason to suppose, might be employed to seduce them from simple attachment to Christ.

Lest by any means. Lest somehow, (μηπως.) It is implied that many means would be used; that all arts would be tried; and that in some way, which perhaps they little suspected, these arts would be successful, unless they were constantly put on their guard.

As the serpent beguiled Eve. See Gen 3:1-11. The word serpent here refers doubtless to Satan, who was the agent by whom Eve was beguiled. See Jn 8:44, 1Jn 3:8, Rev 12:9, 20:2. Paul did not mean that they were in danger of being corrupted in the same way, but that similar efforts would be made to seduce them. Satan adapts his temptations to the character and circumstances of the tempted. He varies them from age to age, and applies them in such a way as best to secure his object. Hence all should be on their guard. No one knows the mode in which he will approach him, but all may know that he will approach them in some way.

Through his subtilty. See Gen 3:1. By his craft, art, wiles, (εντηπανουργια.) The word implies that shrewdness, cunning, craft was employed. A tempter always employs cunning and art to accomplish his object. The precise mode in which Satan accomplished his object is not certainly known. Perhaps the cunning consisted in assuming an attractive form--a fascinating manner--a manner fitted to charm; perhaps in the idea that the eating of the forbidden fruit had endowed a serpent with the power of reason and speech above all other animals, and that it might be expected to produce a similar transformation in Eve. At all events, there were false pretences and appearances; and such Paul apprehended would be employed by the false teachers to seduce and allure them. 2Cor 11:13,14.

So your minds should be corrupted. So your thoughts should be perverted. So your hearts should be alienated. The mind is corrupted when the affections are alienated from the proper object, and when the soul is filled with unholy plans, and purposes, and desires.

From the simplicity that is in Christ.

(1.) From simple and single-hearted devotedness to him--from pure and unmixed attachment to him. The fear was that their affections would be fixed on other objects, and that the singleness and unity of their devotedness to him would be destroyed.

(2.) From his pure doctrines. By the admixture of philosophy, by the opinions of the world, there was danger that their minds should be turned away from their hold on the simple truths which Christ had taught.

(3.) From that simplicity of mind and heart; that, childlike candour and docility; that freedom from all guile, dishonesty, and deception, which so eminently characterized the Redeemer. Christ had a single.aim; was free from all guile; was purely honest; never made use of any improper arts; never resorted to false appearances, and never deceived. His followers should, in like manner, be artless and guileless. There should be no mere cunning, no trick, no craft in advancing their purposes. There should be nothing but honesty and truth in all that they say. Paul was afraid that they would lose this beautiful simplicity and artlessness of character and manner; and that they would insensibly be led to adopt the maxims of mere cunning, of policy, of expediency, of seductive arts, which prevailed so much in the world--a danger which was imminent among the shrewd and cunning people of Greece, but which is confined to no time and no place. Christians should be more guileless than even children are; as pure and free from trick, and from art and cunning, as was the Redeemer himself.

(4.) From the simplicity in worship which the Lord Jesus commended and required. The worship which the Redeemer designed to establish was simple, unostentatious, and pure --strongly in contrast with the gorgeousness and corruption of the pagan worship, and even with the imposing splendour of the Jewish temple-service. He intended that it should be adapted to all lands, and such as could be offered by all classes of men--a pure worship, claiming first the homage of the heart, and then such simple external expressions as should best exhibit the homage of the heart. How easily might this be corrupted! What temptations were there to attempt to corrupt it by those who had been accustomed to the magnificence of the temple-service, and who would suppose that the religion of the Messiah could not be less gorgeous than that which was designed to shadow forth his coming; and by those who had been accustomed to the splendid rites of the pagan worship, and who would suppose that the true religion ought not to be less costly and splendid than the false religion had been! If so much expense had been lavished on false religions, how natural to suppose that equal costliness at least should be bestowed on the true religion! Accordingly, the history of the church, for a considerable part of its existence, has been little more than a record of the various forms in which the simple worship, instituted by the Redeemer, has been corrupted, until all that was gorgeous in pagan ceremonies, and splendid in the Jewish ritual, has been introduced as a part of Christian worship.

(5.) From simplicity in dress, and manner in living. The Redeemer's dress was simple. His manner of living was simple. His requirements demand great simplicity and plainness of apparel and manner of life, 1Pet 3:3-6, 1Timm 2:9,10. Yet how much proneness is there at all times to depart from this! What a besetting sin has it been, in all ages, to the church of Christ! And how much pains should there be that the very simplicity that is in Christ should be observed by all who bear the Christian name!