| Barnes' Notes on the Bible And I will very gladly spend - I am willing to spend my strength, and time, and life, and all that I have, for your welfare, as a father cheerfully does for his children. Any expense which may be necessary to promote your salvation I am willing to submit to. The labor of a father for his children is cheerful and pleasant. Such is his love for them that he delights in toil for their sake, and that he may make them happy. The toil of a pastor for his flock should be cheerful. He should be willing to engage in unremitted efforts for their welfare; and if he has any right feeling he will find a pleasure in that toil He will not grudge the time demanded; he will not be grieved that it exhausts his strength, or his life, anymore than a father will who toils for his family. And as the pleasures of a father who is laboring for his children are among the purest and most pleasant which people ever enjoy, so it is with a pastor. Perhaps, on the whole, the pleasantest employment in life is that connected with the pastoral office; the happiest moments known on earth are the duties, arduous as they are, of the pastoral relation. God thus, as in the relation of a father, tempers toil and pleasure together; and accompanies most arduous labors with present and abundant reward. Be spent - Be exhausted and worn out in my labors. So the Greek word means. Paul was willing that his powers should be entirely exhausted and his life consumed in this service. For you - Margin, as in the Greek, for your souls. So it should have been rendered. So Tyndale renders it. The sense is, that he was willing to become wholly exhausted if by it he might secure the salvation of their souls. Though the more abundantly I love you ... - This is designed doubtless as a gentle reproof. It refers to the fact that notwithstanding the tender attachment which he had evinced for them, they had not manifested the love in return which he had a right to expect. It is possible that there may be an allusion to the case of a fond, doting parent. It sometimes happens that a parent fixes his affections with undue degree on some one of his children; and in such cases it is not uncommon that the child evinces special ingratitude and lack of love. Such may be the allusion here - that Paul had fixed his affections on them like a fond, doting father, and that he had met with a return by no means corresponding with the fervour of his attachment; yet still he was willing, like such a father, to exhaust his time and strength for their welfare. The doctrine is, that we should be willing to labor and toil for the good of others, even when they evince great ingratitude. The proper end of laboring for their welfare is not to excite their gratitude, but to obey the will of God; and no matter whether others are grateful or not; whether they love us or not; whether we can promote our popularity with them or not, let us do them good always. It better shows the firmness of our Christian principle to endeavor to benefit others when they love us the less for all our attempts, than it does to attempt to do good on the swelling tide of popular favor.
Clarke's Commentary on the BibleAnd I will very gladly spend and be spent for you - I will continue to act as a loving father, who spends all he has upon his children, and expends his own strength and life in providing for them the things necessary for their preservation and comfort. Though the more abundantly I love you - I will even act towards you with the most affectionate tenderness, though it happen to me, as it often does to loving fathers, that their disobedient children love them less, in proportion as their love to them is increased. Does it not frequently happen that the most disobedient child in the family is that one on which the parents' tenderness is more especially placed? See the parable of the prodigal son. It is in the order of God that it should be so, else the case of every prodigal would be utterly deplorable. The shepherd feels more for the lost sheep than for the ninety-nine that have not gone astray. If I be asked, "Should Christian parents lay up money for their children?" I:answer: It is the duty of every parent who can, to lay up what is necessary to put every child in a condition to earn its bread. If he neglect this, he undoubtedly sins against God and nature. "But should not a man lay up, besides this, a fortune for his children, if he can honestly?" I:answer: Yes, if there be no poor within his reach; no good work which he can assist; no heathen region on the earth to which he can contribute to send the Gospel of Jesus; but not otherwise. God shows, in the course of his providence, that this laying up of fortunes for children is not right; for there is scarcely ever a case where money has been saved up to make the children independent and gentlemen, in which God has not cursed the blessing. It was saved from the poor, from the ignorant, from the cause of God; and the canker of his displeasure consumed this ill-saved property.
Gill's Exposition of the Entire BibleAnd I will gladly spend,.... Meaning all his time, talents, and strength, which God had bestowed upon him for their spiritual profit and advantage; yea, all that small pittance of worldly goods that he enjoyed: he not only determined to take nothing from them, but was willing to communicate his little substance to them, or spend it in their service; and not only so, but be spent for them: and be spent for you, or "for your souls": for the good of them; his sense is, either that he was willing to have his whole substance expended, if it would be of any use to them; or his whole strength exhausted, in laborious preaching to them; or even his life to be laid down for them, was it necessary; which sense is favoured by the Syriac and Arabic versions; all which expressed his tender affection as a spiritual father for them: adding, though the more abundantly I love you, the less I be loved; though he loved them more than he did other churches, or than the false apostles loved them, and yet were loved by them less than he was by other churches; or by them, than the false apostles were; or rather the meaning is, that though he increased in his love, and in the expressions of it to them, and they grew colder and more indifferent to him, yet this should not hinder his warmest desires and most earnest endeavours after their spiritual and eternal welfare. This way of speaking strongly expresses his love to them, and tacitly implies the lukewarmness of theirs to him; and yet that it should be no discouragement to him to proceed in doing them all the service he was capable of.
Vincent's Word StudiesBe spent (ἐκδαπανηθήσομαι) Only here in the New Testament. To spend utterly. Later Greek writers use the simple verb δαπανάω to expend, of the consumption of life.
Geneva Study BibleAnd I will very gladly spend and be spent for you; though the more abundantly I love you, the less I be loved.
People's New Testament 12:15 I will very gladly spend and be spent for you. As a loving father, he will gladly spend and be spent for them; even without the return of his love.
Wesley's Notes 12:15 I will gladly spend - All I have. And be spent - Myself.
King James Translators' Notesfor you: Gr. for your souls
Jamieson-Fausset-Brown Bible Commentary15. I will . spend-all I have. be spent-all that I am. This is more than even natural parents do. They "lay up treasures for their children." But I spend not merely my treasures, but myself. for you-Greek, "for your souls"; not for your mere bodies. the less I be loved-Love rather descends than ascends [Bengel]. Love him as a true friend who seeks your good more than your good will.
Matthew Henry's Concise Commentary12:11-21 We owe it to good men, to stand up in the defence of their reputation; and we are under special obligations to those from whom we have received benefit, especially spiritual benefit, to own them as instruments in God's hand of good to us. Here is an account of the apostle's behaviour and kind intentions; in which see the character of a faithful minister of the gospel. This was his great aim and design, to do good. Here are noticed several sins commonly found among professors of religion. Falls and misdeeds are humbling to a minister; and God sometimes takes this way to humble those who might be tempted to be lifted up. These vast verses show to what excesses the false teachers had drawn aside their deluded followers. How grievous it is that such evils should be found among professors of the gospel! Yet thus it is, and has been too often, and it was so even in the days of the apostles.
Matthew Henry's Whole Bible CommentaryVerses 11-21 In these verses the apostle addresses himself to the Corinthians two ways:- I. He blames them for what was faulty in them; namely, that they had not stood up in his defence as they ought to have done, and so made it the more needful for him to insist so much on his own vindication. They in manner compelled him to commend himself, who ought to have been commended of them v. 11. And had they, or some among them, not failed on their part, it would have been less needful for him to have said so much on his own behalf. He tells them further that they in particular had good reason to speak well of him, as being in nothing behind the very chief apostles, because he had given them full proof and evidence of his apostleship; for the signs of an apostle were wrought among them in all patience, in signs, and wonders, and mighty deeds. Note, 1. It is a debt we owe to good men to stand up in the defence of their reputation; and we are under special obligations to those we have received benefit by, especially spiritual benefit, to own them as instruments in God's hand of good to us, and to vindicate them when they are calumniated by others. 2. How much soever we are, or ought to be, esteemed by others, we ought always to think humbly of ourselves. See an example of this in this great apostle, who thought himself to be nothing, though in truth he was not behind the greatest apostles-so far was he from seeking praise from men, though he tells them their duty to vindicate his reputation-so far was he from applauding himself, when he was forced to insist upon his own necessary self-defence. II. He gives a large account of his behaviour and kind intentions towards them, in which we may observe the character of a faithful minister of the gospel. 1. He was not willing to be burdensome to them, nor did he seek theirs, but them. He says (v. 13) he had not been burdensome to them, for the time past, and tells them (v. 14) he would not be burdensome to them for the time to come, when he should come to them. He spared their purses, and did not covet their money: I seek not yours but you. He sought not to enrich himself, but to save their souls: he did not desire to make a property of them to himself, but to gain them over to Christ, whose servant he was. Note, Those who aim at clothing themselves with the fleece of the flock, and take no care of the sheep, are hirelings, and not good shepherds. 2. He would gladly spend and be spent for them (v. 15); that is, he was willing to take pains and to suffer loss for their good. He would spend his time, his parts, his strength, his interest, his all, to do them service; nay, so spend as to be spent, and be like a candle, which consumes itself to give light to others. 3. He did not abate in his love to them, notwithstanding their unkindness and ingratitude to him; and therefore was contented and glad to take pains with them, though the more abundantly he loved them the less he was loved, v. 15. This is applicable to other relations: if others be wanting in their duty to us it does not follow therefore that we may neglect our duty to them. 4. He was careful not only that he himself should not be burdensome, but that none he employed should. This seems to be the meaning of what we read, v. 16-18. If it should be objected by any that though he did not himself burden them, yet, being crafty, he caught them with guile, that is, he sent those among them who pillaged them, and afterwards he shared with them in the profit: "This was not so," says the apostle; "I did not make a gain of you myself, nor by any of those whom I sent; nor did Titus, nor any others-We walked by the same spirit and in the same steps." They all agreed in this matter to do them all the good they could, without being burdensome to them, to promote the gospel among them and make it as easy to them as possible. Or, this may be read with an interrogation, as utterly disclaiming any guile in himself and others towards them. 5. He was a man who did all things for edifying, v. 19. This was his great aim and design, to do good, to lay the foundation well, and then with care and diligence to build the superstructure. 6. He would not shrink from his duty for fear of displeasing them, though he was so careful to make himself easy to them. Therefore he was resolved to be faithful in reproving sin, though he was therein found to be such as they would not, v. 20. The apostle here mentions several sins that are too commonly found among professors of religion, and are very reprovable: debates, envyings, wraths, strifes, backbitings, whisperings, swellings, tumults; and, though those who are guilty of these sins can hardly bear to be reproved for them, yet faithful ministers must not fear offending the guilty by sharp reproofs, as they are needful, in public and in private. 7. He was grieved at the apprehension that he should find scandalous sins among them not duly repented of. This, he tells them, would be the cause of great humiliation and lamentation. Note, (1.) The falls and miscarriages of professors cannot but be a humbling consideration to a good minister; and God sometimes takes this way to humble those who might be under temptation to be lifted up: I fear lest my God will humble me among you. (2.) We have reason to bewail those who sin and do not repent, to bewail many that have sinned, and have not repented, v. 21. If these have not, as yet, grace to mourn and lament their own case, their case is the more lamentable; and those who love God, and love them, should mourn for them. |
