返回Chapter 8
Chapter 8
Chapter Eight
2 Cor. 8:1. We make known to you, brethren, the grace of God that has been given to the churches of Macedonia,
Not in vain did he bestow so many praises upon them above, but with the purpose of softening them, for he intended to urge them toward love of the poor. Therefore he also said above: "I can rely on you," that is, whatever I say to you, you do. However, he did not say outright: give alms, but, setting before them as an example what others had done, he rouses them also to similar zeal. Note that he calls the disposition toward almsgiving "the grace of God." Through this he both makes his own word beyond reproach and calls the Corinthians to almsgiving as to a gift of God. And he did not say: in this or that city, but praises all of Macedonia, so that they too would all be moved to similar zeal.
2 Cor. 8:2. For in a great trial of affliction, they overflow with joy,
That is, having many afflictions, they became more skilled through patience; they did not fall, but rather rejoiced, not simply rejoiced, but rejoiced abundantly.
2 Cor. 8:3. and their deep poverty abounded in the riches of their generosity.
That is, just as their great affliction produced an abundance of joy, so also their great and extreme poverty not only did not hinder them from giving alms, but even more impelled them "to abound in riches." He did not say, however, in riches of giving, but "of generosity," that is, of a sincere disposition toward liberality. For charity is valued not by the abundance of what is given, but by the disposition of those who give. It is remarkable that in such poverty (for they were cut off from their own countrymen) they showed such generosity.
2 Cor. 8:3. For they were willing according to their power, and beyond their power—I bear witness:
2 Cor. 8:4. They very earnestly entreated us.
He explains what was said above and says: "according to their power," even "beyond their power"; for therein consists the abundance of simplicity, that is, in that which is "beyond their power." Moreover, they were not exhorted by us, but were "willing of themselves." And what do I say? They themselves earnestly besought and implored us. He says this in order to move them as well, not so much to generous giving, as to giving with eagerness. With this aim he also dwells on this subject.
2 Cor. 8:4. to accept the gift and their participation in the ministry to the saints,
Here words are lacking: they asked us to accept this ministry. He said "gift," so that the Corinthians, as those who were zealous for spiritual gifts, would also resort to almsgiving as a gift, about which he spoke above as well. And he called it "participation" so that they would know that by giving to others, they themselves receive.
2 Cor. 8:5. And not only what we hoped for,
We did not expect that those in such poverty and such affliction would ask us to accept their service.
2 Cor. 8:5. But they gave their own selves, first to the Lord, and then to us by the will of God,
Here he testifies to their other virtues as well. For they did not become puffed up from the fact that they gave alms, nor did they neglect other virtues, but they wholly gave themselves over to the Lord, wholly and undividedly inclined themselves to every God-pleasing work. "And to us" they gave themselves, that is, they were obedient in all things, they showed love "by the will of God," that is, as is pleasing to God, and not according to human calculation.
2 Cor. 8:6. Therefore we asked Titus, that as he had begun, so he would also complete among you this good work as well.
They, he says, gave themselves over to almsgiving to such a degree that I, seeing their deed, took care for you, so that you would not be worse than them, and for this reason asked Titus to go to you, which he himself also "began," that is, purposed to go to you before I asked him. Through this he also disposes them toward Titus, so that when he comes and begins to persuade them to almsgiving, they would more readily yield to his persuasions, as one who is concerned with what pertains to their salvation. And again he called almsgiving a good work. For it is truly a great good and a gift of God, and the giving of it makes us like God. Therefore the wise one also said, "many a man will proclaim his own goodness" (Prov. 20:6).
2 Cor. 8:7. But as you abound in everything: in faith and word, and knowledge, and all diligence, and your love toward us, — so abound in this virtue also.
He exhorts with praises and says: since you have all other things in abundance, then in this matter as well — not only give alms, but give them in abundance; which means either that they should surpass the Macedonians, or simply that they should be more generous. "In faith," that is, in the gifts of faith, unwavering; "in word," that is, in the word of wisdom; "in knowledge," that is, in knowledge of doctrines; "and in all diligence," that is, in zeal for the other virtues, "and in your love toward us." For he said before that you demonstrated to Titus your love toward me, being zealous on my behalf.
2 Cor. 8:8. I say this not by way of commandment,
That is, not compelling you and not doing you violence.
2 Cor. 8:8. But by the earnestness of others I am testing the sincerity of your love also.
That is, I praise the Macedonians for the purpose of showing your love for the poor saints, through their zeal, as more praiseworthy and more illustrious.
2 Cor. 8:9. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.
That is, think and reflect upon the great mystery, and spare nothing. For, he says, if you do not believe that poverty produces wealth, then remember your Master, and you will doubt no longer. For if He had not become poor, that is, had not assumed fallen and dishonored flesh and endured every other disgrace, and moreover for our sake, who are unworthy, His enemies, then we too would not have become rich. Of what wealth, then, does he speak? Of piety, of purification, of sanctification, and of the other good things which He has given and continues to give.
2 Cor. 8:10. I give my advice on this: for this is expedient for you,
See how he takes care not to be a burden to them. "I give my advice," he says, that is, I counsel, and do not impose necessity; and I counsel so that there may be more benefit to you than to those who receive.
2 Cor. 8:10. who not only began to do this, but also desired it since the previous year.
2 Cor. 8:11. Now therefore complete the deed itself,
He persuades them now not by the zeal of others, but by their own disposition, saying: you voluntarily reached the same point and not only laid the beginning of the doing, but also of the willing, that is, doing of your own good will, without any external exhortation. Therefore I advise you now to fulfill your task.
2 Cor. 8:11. so that what they earnestly desired might also be fulfilled according to their means.
So that the good work would not stop at mere zeal, but would actually be carried out. For just as disposition and free choice produce the desire, so from one's possessions comes the deed. Therefore, whoever has, let him do the deed, and whoever does not have, has done the deed by his free choice.
2 Cor. 8:12. For if there is eagerness, it is accepted according to what one has, and not according to what one does not have.
Notice the wisdom: having praised the Macedonians—I mean the Thessalonians—for giving "beyond their means," from these he demands nothing beyond their means. If, he says, you have eagerness, give according to your means; God accepts this.
2 Cor. 8:13. It is not required that there be relief for others and burden for you,
You, he says, are not obligated to give beyond your means so that others may live in luxury and pleasure while you suffer want and sorrow from it. The Lord praised the widow who gave all that she had (Mk. 12:44). But Paul does not do this now, partly because the Corinthians were still weak, and partly because they were wealthy, so that if they gave even according to their means, a large, considerable, and rich offering would be assembled. Moreover, the apostle hopes that the example of the Thessalonians will move the Corinthians to greater generosity, and therefore leaves the matter to their own will. And in the following words he subtly urges them toward the same end.
2 Cor. 8:13. but so that there might be equality.
2 Cor. 8:14. Now at this time your abundance may be a supply for their want, and afterward their abundance may be a supply for your want,
That is, you are rich in possessions, while they are rich in boldness before God. Therefore give them from the abundance of your possessions what they do not have, so that you may receive in return the boldness in which they are rich and in which you are lacking. See how he subtly disposes them to give even beyond their means. If, he says, you wish to receive from abundance, then give also from abundance; but if you wish to receive a full reward, then give fully yourself as well, that is, even from your lack, and beyond your means; however, he does not say this openly. So then, up to this point he has been urging, it seems, to give according to one's means.
2 Cor. 8:14. so that there may be equality,
2 Cor. 8:15. As it is written: "He who gathered much had nothing left over, and he who gathered little had no lack."
How will there be equality? If both you and they mutually share your surpluses with one another and fill each other's deficiencies. But what kind of equality is it to give spiritual things in return for material things? Here, of course, the equality is not in relation to the value or pricelessness of what is given and received in return, but in relation to surplus and lack: you give from your surplus, and they give from their surplus; and again: you receive what you were in need of, and they receive what they are in need of. This equality relates entirely to the present time, but what belongs to the future age has a great advantage over what is given now. Therefore, humble yourselves, O rich, because in things that are permanent and imperishable, the poor surpass you. He brings as an example what happened during the gathering of manna, to show how equality comes about. Namely: when a rich man, having much, gives his surplus to the one who has little, then he himself does not have excess, nor does the one who had little have any lack in what he received from him. The same is true of boldness before God. At the same time, he also suggests something greater, showing the rich that just as during the gathering of manna all—both those who gathered more and those who gathered less—found an equal measure for themselves, by which God punished their insatiability, so also now one should not desire more.
2 Cor. 8:16. Thanks be to God, who put such zeal into the heart of Titus for you,
Having said what was necessary about alms, he finally praises those sent to collect them, so that they, being free from suspicion, might more readily stir them to readiness for donation. Since the first of them was Titus, he praises him, and calls his motivation for this ministry the work of God. For He gave him the same earnestness that I have for you. Here he also persuades them to make a worthy offering. For if God stirred him up, then without doubt God also asks that you make an offering worthy of God.
2 Cor. 8:17. For indeed he accepted the exhortation, but being very diligent, he went to you of his own accord.
From what is it evident that God stirred up Titus? From the fact that when I asked him, he readily accepted the request, and did not grumble, but set out voluntarily, for even before I asked him, he already had his own zeal.
2 Cor. 8:18. And we have sent with him the brother, whose praise is in the gospel throughout all the churches,
Some understand this to mean Luke, on account of the Gospel written by him; others, Barnabas, since the apostle calls even unwritten preaching "the gospel." He does not expand in praises of him as he does of Titus, because he was not known to the Corinthians, whereas Titus was well known to them. Nevertheless, he weaves sufficient praise for him as well; for he does not simply say that he preaches the Gospel, but that he is "praised," not in two or three, but in all the churches.
2 Cor. 8:19. And not only that, but he was also chosen by the churches as our traveling companion for this act of grace, which we are administering.
He praises the man also by the judgment of those who chose him: not only, he says, is he renowned as one who worthily preaches the Gospel, but he has also been chosen by the churches to accompany us, so that he might be a partaker with us both in trials and in dangers. This is more fitting for Barnabas. "Chosen" for this grace, that is, for the administration of the offerings, so that he might serve with us.
2 Cor. 8:19. to the glory of the Lord Himself and in accordance with your zeal,
That is, so that God may be glorified and you may become more zealous, for when those who receive the alms are approved men, no one can harbor any suspicion regarding them.
2 Cor. 8:20. Taking precaution, lest anyone should blame us in this abundance of gifts entrusted to our ministry,
This is worthy of a holy soul and of Paul's great care and condescension. We, he says, sent these men—not one, but several—"taking precaution," that is, anticipating and fearing lest anyone suspect us of using something from the offerings for our own benefit. And he did not say: lest you suspect, but: "by anyone," so as not to offend them or make them think that he suspects them of holding such an opinion about him. And the very abundance itself, he says, that is, the abundance of offerings, can easily arouse suspicion among evil people if we do not take precautions.
2 Cor. 8:21. For we take care to do what is honorable not only before the Lord, but also before men.
See how Paul's soul was troubled, lest he give the brethren an occasion for stumbling. For he did not say: I am pure, let whoever wants to slander me do so; but as before God, he says, so also before men, "we take care for what is good," that is, we take care to appear blameless, and the weaker they are, the more we must condescend to them, because we also condescend to little children when we nurse them.
2 Cor. 8:22. And we have sent with them our brother, whose diligence we have tested many times in many things, and who is now even more diligent because of his great confidence in you.
He adds yet another, calling him a brother and commending him on the basis of trial and judgment, as a man zealous in many things and having proved himself such many times. To elevate speech in this way is characteristic of praise. But now, he says, he has become even more zealous, as if in the hope that you will offer a more generous alms, which he serves.
2 Cor. 8:23. As for Titus, he is my companion and fellow worker among you,
That is, if one must say something about Titus, I will say that he is "my partner" – he helps me in teaching you and bringing you benefit. Or: if you do something for Titus, you will do it not for an ordinary man, but for my partner.
2 Cor. 8:23. and as for our brothers,
That is, if you wish to hear something about others, they too have great claims on your trust; for they are our brothers.
2 Cor. 8:23. this – the messengers of the churches,
That is, they were sent and chosen by the churches.
2 Cor. 8:23. The glory of Christ.
What is most important of all, he placed at the end. Everything, whatever may be in them, he says, relates to Christ.
2 Cor. 8:24. Therefore show to them before the churches the proof of your love and of our boasting on your behalf.
Now, he says, show how you love us and how we do not boast of you in vain. And you will show this if you show them love. For what you do for them, you do "before the face of the churches," that is, for the honor of the churches; for they represent the face of the churches that sent them.
2 Cor. 8:1. We make known to you, brethren, the grace of God that has been given to the churches of Macedonia,
Not in vain did he bestow so many praises upon them above, but with the purpose of softening them, for he intended to urge them toward love of the poor. Therefore he also said above: "I can rely on you," that is, whatever I say to you, you do. However, he did not say outright: give alms, but, setting before them as an example what others had done, he rouses them also to similar zeal. Note that he calls the disposition toward almsgiving "the grace of God." Through this he both makes his own word beyond reproach and calls the Corinthians to almsgiving as to a gift of God. And he did not say: in this or that city, but praises all of Macedonia, so that they too would all be moved to similar zeal.
2 Cor. 8:2. For in a great trial of affliction, they overflow with joy,
That is, having many afflictions, they became more skilled through patience; they did not fall, but rather rejoiced, not simply rejoiced, but rejoiced abundantly.
2 Cor. 8:3. and their deep poverty abounded in the riches of their generosity.
That is, just as their great affliction produced an abundance of joy, so also their great and extreme poverty not only did not hinder them from giving alms, but even more impelled them "to abound in riches." He did not say, however, in riches of giving, but "of generosity," that is, of a sincere disposition toward liberality. For charity is valued not by the abundance of what is given, but by the disposition of those who give. It is remarkable that in such poverty (for they were cut off from their own countrymen) they showed such generosity.
2 Cor. 8:3. For they were willing according to their power, and beyond their power—I bear witness:
2 Cor. 8:4. They very earnestly entreated us.
He explains what was said above and says: "according to their power," even "beyond their power"; for therein consists the abundance of simplicity, that is, in that which is "beyond their power." Moreover, they were not exhorted by us, but were "willing of themselves." And what do I say? They themselves earnestly besought and implored us. He says this in order to move them as well, not so much to generous giving, as to giving with eagerness. With this aim he also dwells on this subject.
2 Cor. 8:4. to accept the gift and their participation in the ministry to the saints,
Here words are lacking: they asked us to accept this ministry. He said "gift," so that the Corinthians, as those who were zealous for spiritual gifts, would also resort to almsgiving as a gift, about which he spoke above as well. And he called it "participation" so that they would know that by giving to others, they themselves receive.
2 Cor. 8:5. And not only what we hoped for,
We did not expect that those in such poverty and such affliction would ask us to accept their service.
2 Cor. 8:5. But they gave their own selves, first to the Lord, and then to us by the will of God,
Here he testifies to their other virtues as well. For they did not become puffed up from the fact that they gave alms, nor did they neglect other virtues, but they wholly gave themselves over to the Lord, wholly and undividedly inclined themselves to every God-pleasing work. "And to us" they gave themselves, that is, they were obedient in all things, they showed love "by the will of God," that is, as is pleasing to God, and not according to human calculation.
2 Cor. 8:6. Therefore we asked Titus, that as he had begun, so he would also complete among you this good work as well.
They, he says, gave themselves over to almsgiving to such a degree that I, seeing their deed, took care for you, so that you would not be worse than them, and for this reason asked Titus to go to you, which he himself also "began," that is, purposed to go to you before I asked him. Through this he also disposes them toward Titus, so that when he comes and begins to persuade them to almsgiving, they would more readily yield to his persuasions, as one who is concerned with what pertains to their salvation. And again he called almsgiving a good work. For it is truly a great good and a gift of God, and the giving of it makes us like God. Therefore the wise one also said, "many a man will proclaim his own goodness" (Prov. 20:6).
2 Cor. 8:7. But as you abound in everything: in faith and word, and knowledge, and all diligence, and your love toward us, — so abound in this virtue also.
He exhorts with praises and says: since you have all other things in abundance, then in this matter as well — not only give alms, but give them in abundance; which means either that they should surpass the Macedonians, or simply that they should be more generous. "In faith," that is, in the gifts of faith, unwavering; "in word," that is, in the word of wisdom; "in knowledge," that is, in knowledge of doctrines; "and in all diligence," that is, in zeal for the other virtues, "and in your love toward us." For he said before that you demonstrated to Titus your love toward me, being zealous on my behalf.
2 Cor. 8:8. I say this not by way of commandment,
That is, not compelling you and not doing you violence.
2 Cor. 8:8. But by the earnestness of others I am testing the sincerity of your love also.
That is, I praise the Macedonians for the purpose of showing your love for the poor saints, through their zeal, as more praiseworthy and more illustrious.
2 Cor. 8:9. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.
That is, think and reflect upon the great mystery, and spare nothing. For, he says, if you do not believe that poverty produces wealth, then remember your Master, and you will doubt no longer. For if He had not become poor, that is, had not assumed fallen and dishonored flesh and endured every other disgrace, and moreover for our sake, who are unworthy, His enemies, then we too would not have become rich. Of what wealth, then, does he speak? Of piety, of purification, of sanctification, and of the other good things which He has given and continues to give.
2 Cor. 8:10. I give my advice on this: for this is expedient for you,
See how he takes care not to be a burden to them. "I give my advice," he says, that is, I counsel, and do not impose necessity; and I counsel so that there may be more benefit to you than to those who receive.
2 Cor. 8:10. who not only began to do this, but also desired it since the previous year.
2 Cor. 8:11. Now therefore complete the deed itself,
He persuades them now not by the zeal of others, but by their own disposition, saying: you voluntarily reached the same point and not only laid the beginning of the doing, but also of the willing, that is, doing of your own good will, without any external exhortation. Therefore I advise you now to fulfill your task.
2 Cor. 8:11. so that what they earnestly desired might also be fulfilled according to their means.
So that the good work would not stop at mere zeal, but would actually be carried out. For just as disposition and free choice produce the desire, so from one's possessions comes the deed. Therefore, whoever has, let him do the deed, and whoever does not have, has done the deed by his free choice.
2 Cor. 8:12. For if there is eagerness, it is accepted according to what one has, and not according to what one does not have.
Notice the wisdom: having praised the Macedonians—I mean the Thessalonians—for giving "beyond their means," from these he demands nothing beyond their means. If, he says, you have eagerness, give according to your means; God accepts this.
2 Cor. 8:13. It is not required that there be relief for others and burden for you,
You, he says, are not obligated to give beyond your means so that others may live in luxury and pleasure while you suffer want and sorrow from it. The Lord praised the widow who gave all that she had (Mk. 12:44). But Paul does not do this now, partly because the Corinthians were still weak, and partly because they were wealthy, so that if they gave even according to their means, a large, considerable, and rich offering would be assembled. Moreover, the apostle hopes that the example of the Thessalonians will move the Corinthians to greater generosity, and therefore leaves the matter to their own will. And in the following words he subtly urges them toward the same end.
2 Cor. 8:13. but so that there might be equality.
2 Cor. 8:14. Now at this time your abundance may be a supply for their want, and afterward their abundance may be a supply for your want,
That is, you are rich in possessions, while they are rich in boldness before God. Therefore give them from the abundance of your possessions what they do not have, so that you may receive in return the boldness in which they are rich and in which you are lacking. See how he subtly disposes them to give even beyond their means. If, he says, you wish to receive from abundance, then give also from abundance; but if you wish to receive a full reward, then give fully yourself as well, that is, even from your lack, and beyond your means; however, he does not say this openly. So then, up to this point he has been urging, it seems, to give according to one's means.
2 Cor. 8:14. so that there may be equality,
2 Cor. 8:15. As it is written: "He who gathered much had nothing left over, and he who gathered little had no lack."
How will there be equality? If both you and they mutually share your surpluses with one another and fill each other's deficiencies. But what kind of equality is it to give spiritual things in return for material things? Here, of course, the equality is not in relation to the value or pricelessness of what is given and received in return, but in relation to surplus and lack: you give from your surplus, and they give from their surplus; and again: you receive what you were in need of, and they receive what they are in need of. This equality relates entirely to the present time, but what belongs to the future age has a great advantage over what is given now. Therefore, humble yourselves, O rich, because in things that are permanent and imperishable, the poor surpass you. He brings as an example what happened during the gathering of manna, to show how equality comes about. Namely: when a rich man, having much, gives his surplus to the one who has little, then he himself does not have excess, nor does the one who had little have any lack in what he received from him. The same is true of boldness before God. At the same time, he also suggests something greater, showing the rich that just as during the gathering of manna all—both those who gathered more and those who gathered less—found an equal measure for themselves, by which God punished their insatiability, so also now one should not desire more.
2 Cor. 8:16. Thanks be to God, who put such zeal into the heart of Titus for you,
Having said what was necessary about alms, he finally praises those sent to collect them, so that they, being free from suspicion, might more readily stir them to readiness for donation. Since the first of them was Titus, he praises him, and calls his motivation for this ministry the work of God. For He gave him the same earnestness that I have for you. Here he also persuades them to make a worthy offering. For if God stirred him up, then without doubt God also asks that you make an offering worthy of God.
2 Cor. 8:17. For indeed he accepted the exhortation, but being very diligent, he went to you of his own accord.
From what is it evident that God stirred up Titus? From the fact that when I asked him, he readily accepted the request, and did not grumble, but set out voluntarily, for even before I asked him, he already had his own zeal.
2 Cor. 8:18. And we have sent with him the brother, whose praise is in the gospel throughout all the churches,
Some understand this to mean Luke, on account of the Gospel written by him; others, Barnabas, since the apostle calls even unwritten preaching "the gospel." He does not expand in praises of him as he does of Titus, because he was not known to the Corinthians, whereas Titus was well known to them. Nevertheless, he weaves sufficient praise for him as well; for he does not simply say that he preaches the Gospel, but that he is "praised," not in two or three, but in all the churches.
2 Cor. 8:19. And not only that, but he was also chosen by the churches as our traveling companion for this act of grace, which we are administering.
He praises the man also by the judgment of those who chose him: not only, he says, is he renowned as one who worthily preaches the Gospel, but he has also been chosen by the churches to accompany us, so that he might be a partaker with us both in trials and in dangers. This is more fitting for Barnabas. "Chosen" for this grace, that is, for the administration of the offerings, so that he might serve with us.
2 Cor. 8:19. to the glory of the Lord Himself and in accordance with your zeal,
That is, so that God may be glorified and you may become more zealous, for when those who receive the alms are approved men, no one can harbor any suspicion regarding them.
2 Cor. 8:20. Taking precaution, lest anyone should blame us in this abundance of gifts entrusted to our ministry,
This is worthy of a holy soul and of Paul's great care and condescension. We, he says, sent these men—not one, but several—"taking precaution," that is, anticipating and fearing lest anyone suspect us of using something from the offerings for our own benefit. And he did not say: lest you suspect, but: "by anyone," so as not to offend them or make them think that he suspects them of holding such an opinion about him. And the very abundance itself, he says, that is, the abundance of offerings, can easily arouse suspicion among evil people if we do not take precautions.
2 Cor. 8:21. For we take care to do what is honorable not only before the Lord, but also before men.
See how Paul's soul was troubled, lest he give the brethren an occasion for stumbling. For he did not say: I am pure, let whoever wants to slander me do so; but as before God, he says, so also before men, "we take care for what is good," that is, we take care to appear blameless, and the weaker they are, the more we must condescend to them, because we also condescend to little children when we nurse them.
2 Cor. 8:22. And we have sent with them our brother, whose diligence we have tested many times in many things, and who is now even more diligent because of his great confidence in you.
He adds yet another, calling him a brother and commending him on the basis of trial and judgment, as a man zealous in many things and having proved himself such many times. To elevate speech in this way is characteristic of praise. But now, he says, he has become even more zealous, as if in the hope that you will offer a more generous alms, which he serves.
2 Cor. 8:23. As for Titus, he is my companion and fellow worker among you,
That is, if one must say something about Titus, I will say that he is "my partner" – he helps me in teaching you and bringing you benefit. Or: if you do something for Titus, you will do it not for an ordinary man, but for my partner.
2 Cor. 8:23. and as for our brothers,
That is, if you wish to hear something about others, they too have great claims on your trust; for they are our brothers.
2 Cor. 8:23. this – the messengers of the churches,
That is, they were sent and chosen by the churches.
2 Cor. 8:23. The glory of Christ.
What is most important of all, he placed at the end. Everything, whatever may be in them, he says, relates to Christ.
2 Cor. 8:24. Therefore show to them before the churches the proof of your love and of our boasting on your behalf.
Now, he says, show how you love us and how we do not boast of you in vain. And you will show this if you show them love. For what you do for them, you do "before the face of the churches," that is, for the honor of the churches; for they represent the face of the churches that sent them.