7But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. 8I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also. 9For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. 10I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. 11But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. 12For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. 13For this is not for the ease of others and for your affliction, but by way of equality— 14at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; 15as it is written, “HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO gathered LITTLE HAD NO LACK.”

      16But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. 17For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. 18We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; 19and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, 20taking precaution so that no one will discredit us in our administration of this generous gift; 21for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men. 22We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. 24Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you.

Parallel Verses

New American Standard Bible (©1995)
that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality.

GOD'S WORD® Translation (©1995)
While they were being severely tested by suffering, their overflowing joy, along with their extreme poverty, has made them even more generous.

King James Bible
How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

Douay-Rheims Bible
That in much experience of tribulation, they have had abundance of joy; and their very deep poverty hath abounded unto the riches of their simplicity.

Darby Bible Translation
that in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their free-hearted liberality.

English Revised Version
how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

Webster's Bible Translation
That in a great trial of affliction, the abundance of their joy, and their deep poverty, abounded to the riches of their liberality.

Weymouth New Testament
how, while passing through great trouble, their boundless joy even amid their deep poverty has overflowed to increase their generous liberality.

World English Bible
how that in much proof of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality.

Young's Literal Translation
because in much trial of tribulation the abundance of their joy, and their deep poverty, did abound to the riches of their liberality;

Cross References

Matthew 20:15 'Is it not lawful for me to do what I wish with what is my own? Or is your eye envious because I am generous?'

Romans 2:4 Or do you think lightly of the riches of His kindness and tolerance and patience, not knowing that the kindness of God leads you to repentance?

Romans 12:8 or he who exhorts, in his exhortation; he who gives, with liberality; he who leads, with diligence; he who shows mercy, with cheerfulness.

2 Corinthians 2:9 For to this end also I wrote, so that I might put you to the test, whether you are obedient in all things.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 8

In this and the following chapter Paul is exhorting and directing the Corinthians about a particular work of charity-to relieve the necessities of the poor saints at Jerusalem and in Judea, according to the good example of the churches in Macedonia, Rom. 15:26. The Christians at Jerusalem, through war, famine, and persecution, had become poor, many of them had fallen into decay, and perhaps most of them were but poor when they first embraced Christianity; for Christ said, "The poor receive the gospel." Now Paul, though he was the apostle of the Gentiles, had a fonder regard, and kind concern, for those among the Jews who were converted to the Christian faith; and, though many of them had not so much affection to the Gentile converts as they ought to have had, yet the apostle would have the Gentiles to be kind to them, and stirred them up to contribute liberally for their relief. Upon this subject he is very copious, and writes very affectingly. In this eighth chapter he acquaints the Corinthians with, and commends, the good example of the Macedonians in this work of charity, and that Titus was sent to Corinth to collect their bounty (v. 1-6). He the proceeds to urge this duty with several cogent arguments (v. 7-15), and commends the persons who were employed in this affair (v. 16-24).

Verses 1-6

Observe here,

I. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity. And,

1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, v. 1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God, either because they were very large, or rather because their charity to the poor saints did proceed from God as the author, and was accompanied with true love to God, which also was manifested this way. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work.

2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, v. 2. It was a time of great affliction with them, as may be seen, Acts 18:17. The Christians in these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them. (2.) They gave very largely, with the riches of liberality (v. 2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (v. 3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (v. 3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, v. 4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity was founded in true piety, and this was the great commendation of it. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (v. 5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we then give him all we have, to be called for and disposed of according to his will. [3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.] What we give or bestow for charitable uses will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord.

II. The apostle tells them that Titus was desired to go and make a collection among them (v. 6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.

Calvin's Commentary

1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

1. Certiores autem vos facio, fratres, de gratia Dei, quae data est in Ecclesiis Macedoniae;

2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

2. Quoniam in multa probatione afflictionis exsuperavit gaudium ipsorum, et profunda illorum paupertas exundavit in divitias simplicitatis [658] eorum.

3. For to their power, I bear record, yea, and beyond their power, they were willing of themselves;

3. Nam pro viribus (testor) atque etiam supra vires fuerunt voluntarii;

4. Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

4. Multa cum obtestatione rogantes nos, ut gratiam et societatem ministrii susciperemus in sanctos.

5. And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

5. Ac non quatenus sperabamus: sed se ipsos dediderunt, primum Domino, deinde et nobis per voluntatem Dei:

6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

6. Ut abhortaremur Titum, ut quemadmodum ante coepisset, ita et consummaret erga vos hanc quoque gratiam.

7. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us; see that ye abound in this grace also.

7. Verum quemadmodum ubique abundatis fide, et scientia, et omnia diligentia, et ea, quae ex vobis erga nos est caritate: facite, ut in hac quoque beneficentia abundetis.

As, in the event of the Corinthians retaining any feeling of offense, occasioned by the severity of the preceding Epistle, that might stand in the way of Paul's authority having influence over them, he has hitherto made it his endeavor to conciliate their affections. Now, after clearing away all occasion of offense, and regaining favor for his ministry, he recommends to them the brethren at Jerusalem, that they may furnish help to their necessities. He could not, with any great advantage, have attempted this in the commencement of the Epistle. Hence, he has prudently deferred it, until he has prepared their minds for it. Accordingly, he takes up the whole of this chapter, and the next, in exhorting the Corinthians to be active and diligent in collecting alms to be taken to Jerusalem for relieving the indigence of the brethren. For they were afflicted with a great famine, so that they could scarcely support life without being aided by other churches. The Apostles had intrusted Paul with this matter, (Galatians 2:10,) and he had promised to concern himself in reference to it, and he had already done so in part, as we have seen in the former Epistle. [659] Now, however, he presses them still farther.

1. I make known to you. He commends the Macedonians, but it is with the design of stimulating the Corinthians by their example, although he does not expressly say so; for the former had no need of commendation, but the latter had need of a stimulus. And that he may stir up the Corinthians the more to emulation, he ascribes it to the grace of God that the Macedonians had been so forward to give help to their brethren. For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to the grace of God, when we afford aid to our brethren, and that it ought to be desired by us as a privilege of no ordinary kind.

He makes mention, however, of a twofold favor, that had been conferred upon the Macedonians. The first is, that they had endured afflictions with composure and cheerfulness. The second is, that from their slender means, equally as though they had possessed abundance, [660] they had taken something -- to be laid out upon their brethren. Each of these things, Paul affirms with good reason, is a work of the Lord, for all quickly fail, that are not upheld by the Spirit of God, who is the Author of all consolation, and distrust clings to us, deeply rooted, which keeps us back from all offices of love, until it is subdued by the grace of the same Spirit.

2. In much trial -- In other words, while they were tried with adversity, they, nevertheless, did not cease to rejoice in the Lord: nay, this disposition rose so high, as to swallow up sorrow; for the minds of the Macedonians, which must otherwise have been straitened, required to be set free from their restraints, that they might liberally [661] furnish aid to the brethren.

By the term joy he means that spiritual consolation by which believers are sustained under their afflictions; for the wicked either delude themselves with empty consolations, by avoiding a perception of the evil, and drawing off the mind to rambling thoughts, or else they wholly give way to grief, and allow themselves to be overwhelmed with it. Believers, on the other hand, seek occasions of joy in the affliction itself, as we see in the 8th chapter of the Romans. [662]

And their deep poverty. Here we have a metaphor taken from exhausted vessels, as though he had said, that the Macedonians had been emptied, so that they had now reached the bottom. He says, that even in such straits they had abounded in liberality, and had been rich, so as to have enough -- not merely for their own use, but also for giving assistance to others. Mark the way, in which we shall always be liberal even in the most straitened poverty -- if by liberality of mind we make up for what is deficient in our coffers.

Liberality is opposed to niggardliness, as in Romans 12:8, where Paul requires this on the part of deacons. For what makes us more close-handed than we ought to be is -- when we look too carefully, and too far forward, in contemplating the dangers that may occur -- when we are excessively cautious and careful -- when we calculate too narrowly what we will require during our whole life, or, in fine, how much we lose when the smallest portion is taken away. The man, that depends upon the blessing of the Lord, has his mind set free from these trammels, and has, at the same time, his hands opened for beneficence. Let us now draw an argument from the less to the greater. "Slender means, nay poverty, did not prevent the Macedonians from doing good to their brethren: What excuse, then, will the Corinthians have, if they keep back, while opulent and affluent in comparison of them?"

3. To their power, and even beyond their power. When he says that they were willing of themselves, he means that they were, of their own accord, so well prepared for the duty, that they needed no exhortation. It was a great thing -- to strive up to the measure of their ability; and hence, to exert themselves beyond their ability, showed a rare, and truly admirable excellence. [663] Now he speaks according to the common custom of men, for the common rule of doing good is that which Solomon prescribes, (Proverbs 5:15) --

to drink water out of our own fountains, and let the rivulets go past, that they may flow onwards to others. [664]

The Macedonians, on the other hand, making no account of themselves, and almost losing sight of themselves, concerned themselves rather as to providing for others. [665] In fine, those that are in straitened circumstances are willing beyond their ability, if they lay out any thing upon others from their slender means.

4. Beseeching us with much entreaty. He enlarges upon their promptitude, inasmuch as they did not only not wait for any one to admonish them, but even besought those, by whom they would have been admonished, had they not anticipated the desires of all by their activity. [666] We must again repeat the comparison formerly made between the less and the greater. "If the Macedonians, without needing to be besought, press forward of their own accord, nay more, anticipate others by using entreaties, how shameful a thing is it for the Corinthians to be inactive, more especially after being admonished! If the Macedonians lead the way before all, how shameful a thing is it for the Corinthians not, at least, to imitate their example! But what are we to think, when, not satisfied with beseeching, they added to their requests earnest entreaty, and much of it too?" Now from this it appears, that they had besought, not as a mere form, but in good earnest.

That the favor and the fellowship. The term favor he has made use of, for the purpose of recommending alms, though at the same time the word may be explained in different ways. This interpretation, however, appears to me to be the more simple one; because, as our heavenly Father freely bestows upon us all things, so we ought to be imitators of his unmerited kindness in doing good, (Matthew 5:45); or at least, because, in laying out our resources, we are simply the dispensers of his favor. The fellowship of this ministry consisted in his being a helper to the Macedonians in this ministry. They contributed of their own, that it might be administered to the saints. They wished, that Paul would take the charge of collecting it.

5. And not as He expected from them an ordinary degree of willingness, such as any Christian should manifest; but they went beyond his expectation, inasmuch as they not only had their worldly substance in readiness, but were prepared to devote even themselves. They gave themselves, says he, first to God, then to us.

It may be asked, whether their giving themselves to God, and to Paul, were two different things. It is quite a common thing, that when God charges or commands through means of any one, he associates the person whom he employs as his minister, both in authority to enjoin, and in the obedience that is rendered.

It seemed good to the Holy Spirit, and to us;

say the Apostles, (Acts 15:28,) while at the same time they merely, as instruments, declared what had been revealed and enjoined by the Spirit. Again,

The people believed the Lord and his servant Moses, (Exodus 14:31,)

while at the same time Moses had nothing apart from God. This, too, is what is meant by the clause that follows -- by the will of God For, as they were obedient to God, who had committed themselves to his ministry, to be regulated by his counsel, they were influenced by this consideration in listening to Paul, as speaking from God's mouth.

6. That we should exhort Titus. Now this is an exhortation that is of greater force, when they learn that they are expressly summoned to duty. [667] Nor was it offensive to the Macedonians, that he was desirous to have the Corinthians as partners in beneficence. In the mean time an apology is made for Titus, that the Corinthians may not think that he pressed too hard upon them, as if he had not confidence in their good disposition. For he did that, from having been entreated, and it was rather in the name of the Macedonians, than in his own.

7. But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. "You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others."

He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. [668] Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.

Footnotes:

[658] "Simplicite ou promptitude;" -- "Simplicity or promptitude."

[659] "See Calvin on the Corinthians, [49]vol. 2, pp. 67-70.

[660] "D'aussi bon coeur qu'ils eussent este bien riches;" -- "As heartily as if they had been very rich."

[661] "Franchement et d'vne affection liberale;" -- "Cheerfully, and with a liberal spirit."

[662] Calvin refers, it is probable, more particularly to Paul's statement in Romans 8:28, And we know that all things shall work together for good, etc.; in commenting upon which passage, our author observes: "Ex supradictis nunc concludit, tantum abesse, quin salutem nostram remorentur hujus vitae aerumnae, ut sint potius eius adminicula;" -- "From what has been said previously, he now draws this conclusion, that the distresses of this life are so far from being hinderances to our salvation, that they are rather helps to it." -- Ed.

[663] "To their power, yea, and beyond their power This is a noble hyperbole, like that of Demosthenes, I have performed all, even with an industry beyond my power.'" -- Doddridge. -- Ed.

[664] Poole, in his Annotations, observes that "the metaphor" made use of in the passage referred to, (Proverbs 5:15,) "is to be understood either 1, of the free and lawful use of a man's estate, both for his own comfort and for the good of others, or 2, of the honest use of matrimony." "The latter meaning," he remarks, "better suits with the whole context, both foregoing and following, and thus it is explained in the end of Proverbs 5:18." -- Ed.

[665] "Ont employe leur soin a secourir les autres plustost qu'a subuenir a leur propre necessite;" -- "Made it their care rather to assist others, than to relieve their own necessities."

[666] "Le desir et la solicitation de tous par leur diligence et promptitude;" -- "The desire and solicitation of all by their diligence and promptitude."

[667] "Quand ils oyent qu'on les somme nommeement et presentement de faire leur droit;" -- "When they hear that they summon them expressly and presently to do their duty."

[668] "De laquelle les Corinthiens l'aimoyent et ses compagnons;" "With which the Corinthians loved him and his associates."

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Abraham Kuyper—The Work of the Holy Spirit

Balak's Inquiries Relative to the Service of God, and Balaam's Answer, Briefly Considered.
"Wherewith shall I come before the Lord, and bow myself before the high God? Shall I come before him with burnt offerings, with calves of a year old? Will the Lord be pleased with, thousands of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression; the fruit of my body for the sin of my soul?--He hath shewed thee, 0 man, what is good: And what doth the Lord require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" As mankind are …
Andrew Lee et al—Sermons on Various Important Subjects

On Account Then of These Either Occupations of the Servants of God...
17. On account then of these either occupations of the servants of God, or bodily infirmities, which cannot be altogether wanting, not only doth the Apostle permit the needs of saints to be supplied by good believers, but also most wholesomely exhorteth. For, setting apart that power, which he saith himself had not used, which yet that the faithful must serve unto, he enjoins, saying, "Let him that is catechised in the word, communicate unto him that doth catechise him, in all good things:" [2531] …
St. Augustine—Of the Work of Monks.

A Faithful Undershepherd
[This chapter is based on the First Epistle of Peter.] Little mention is made in the book of Acts of the later work of the apostle Peter. During the busy years of ministry that followed the outpouring of the Spirit on the Day of Pentecost, he was among those who put forth untiring efforts to reach the Jews who came to Jerusalem to worship at the time of the annual festivals. As the number of believers multiplied in Jerusalem and in other places visited by the messengers of the cross, the talents …
Ellen Gould White—The Acts of the Apostles

The Duty of Self-Denial.
"Surely I have behaved and quieted myself, as a child that is weaned of his mother: my soul is even as a weaned child."--Psalm cxxxi. 2. Self-denial of some kind or other is involved, as is evident, in the very notion of renewal and holy obedience. To change our hearts is to learn to love things which we do not naturally love--to unlearn the love of this world; but this involves, of course, a thwarting of our natural wishes and tastes. To be righteous and obedient implies self-command; but to …
John Henry Newman—Parochial and Plain Sermons, Vol. VII

Of the Nature of Regeneration, with Respect to the Change it Produces in Men's Affections, Resolutions, Labors, Enjoyments and Hopes.
2 Cor. v. 17. 2 Cor. v. 17. If any man be in Christ, he is a new creature; old things are passed away, behold, all things are become new. AMONG the various subjects, which exercise the thoughts and tongues of men, few are more talked of than Religion. But it is melancholy to think how little it is understood; and how much it is mistaken and misrepresented in the world. The text before us gives us a very instructive view of it: such a view, that I am sure, an experimental knowledge of its sense would …
Philip Doddridge—Practical Discourses on Regeneration

Covenanting a Duty.
The exercise of Covenanting with God is enjoined by Him as the Supreme Moral Governor of all. That his Covenant should be acceded to, by men in every age and condition, is ordained as a law, sanctioned by his high authority,--recorded in his law of perpetual moral obligation on men, as a statute decreed by him, and in virtue of his underived sovereignty, promulgated by his command. "He hath commanded his covenant for ever."[171] The exercise is inculcated according to the will of God, as King and …
John Cunningham—The Ordinance of Covenanting

Meditations to Stir us up to Morning Prayer.
1. If, when thou art about to pray, Satan shall suggest that thy prayers are too long, and that therefore it were better either to omit prayers, or else to cut them shorter, meditate that prayer is thy spiritual sacrifice, wherewith God is well pleased (Heb. xiii. 15, 16;) and therefore it is so displeasing to the devil, and so irksome to the flesh. Bend therefore thy affections (will they, nill they) to so holy an exercise; assuring thyself, that it doth by so much the more please God, by how much …
Lewis Bayly—The Practice of Piety

Differences in Judgment About Water Baptism, no Bar to Communion: Or, to Communicate with Saints, as Saints, Proved Lawful.
IN ANSWER TO A BOOK WRITTEN BY THE BAPTISTS, AND PUBLISHED BY MR. T. PAUL AND MR. W. KIFFIN, ENTITLED, 'SOME SERIOUS REFLECTIONS ON THAT PART OF MR BUNYAN'S CONFESSION OF FAITH, TOUCHING CHURCH COMMUNION WITH UNBAPTIZED BELIEVERS.' WHEREIN THEIR OBJECTIONS AND ARGUMENTS ARE ANSWERED, AND THE DOCTRINE OF COMMUNION STILL ASSERTED AND VINDICATED. HERE IS ALSO MR. HENRY JESSE'S JUDGMENT IN THE CASE, FULLY DECLARING THE DOCTRINE I HAVE ASSERTED. BY JOHN BUNYAN. 'Should not the multitude of words be answered? …
John Bunyan—The Works of John Bunyan Volumes 1-3

A Liberal Church
In his first letter to the church at Corinth, Paul gave the believers instruction regarding the general principles underlying the support of God's work in the earth. Writing of his apostolic labors in their behalf, he inquired: "Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? Say I these things as a man? or saith not the law the same also? For it is written in the law of …
Ellen Gould White—The Acts of the Apostles

The Parables Exemplified in the Early History of the Church.
"To Him shall prayer unceasing And daily vows ascend; His Kingdom still increasing, A Kingdom without end." We have seen that our Lord described in His Parables the general character and nature of "The Kingdom of Heaven." Consequently, if the Church established by the Apostles under the guidance of the Holy Ghost is "The Kingdom of Heaven," it will necessarily be found to agree with the description thus given. Let us therefore now consider how far the history of the Church, in the Acts of the Apostles …
Edward Burbidge—The Kingdom of Heaven; What is it?

Tithing
There are few subjects on which the Lord's own people are more astray than on the subject of giving. They profess to take the Bible as their own rule of faith and practice, and yet in the matter of Christian finance, the vast majority have utterly ignored its plain teachings and have tried every substitute the carnal mind could devise; therefore it is no wonder that the majority of Christian enterprises in the world today are handicapped and crippled through the lack of funds. Is our giving to be …
Arthur W. Pink—Tithing

Sanctification.
I. I will remind you of some points that have been settled in this course of study. 1. The true intent and meaning of the law of God has been, as I trust, ascertained in the lectures on moral government. Let this point if need be, be examined by reference to those lectures. 2. We have also seen, in those lectures, what is not, and what is implied in entire obedience to the moral law. 3. In those lectures, and also in the lectures on justification and repentance, it has been shown that nothing is …
Charles Grandison Finney—Systematic Theology