9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

Truth Seeker.—Paul did not say Christ "was rich and became poor." His words are "being rich, he impoverished himself". That in which he was rich did not depart from him during his submission to poverty. See remarks on the subject in the Christadelphian for April, 1874, page 181.

The Christadelphian, Jan 1876

Though he was rich

The verse is brought forward by some of the orthodox faith to [suggest] the pre-existence of Christ.

—A more exact translation of the verse will make the meaning clear. Paul did not say "was rich." The verb is in the present participle "being." Correctly translated, the verse would read as follows:

"Ye know the loving kindness of the Anointed Jesus, our Lord, that on your account, he impoverished himself, being rich, in order that ye through his poverty might become rich."

The question is, in what sense are believers enriched? Believers do not become rich except as regards what is in store, and as Jesus said to Smyrna "I know thy poverty (but thou art rich)" (Rev. 2:9). Here are riches and poverty co-existing. This gives us a key to the sense in which Christ was richest.

He was rich in being "the heir of all things"—the coming King of Israel—the beloved of the Possessor of heaven and earth. Yet though rich in owning so high a rank and having such an exalted destiny before him, he stooped to poverty in every respect. Though King, he became servant of all—a man of sorrow, a friend of publicans and sinners, without where to lay his head.

Though sinless, we see him in the situation of a sinner, as regards nature and the common experience of man. The passage is really explained by those other words of Paul's:

"Though in the form of God and thought it not robbery to be equal with God, he made himself of no reputation but took upon himself the form of a servant."

The Christadelphian, September 1890

13 For I mean not that other men be eased, and ye burdened:

While the law of Christ enjoins kindness to the utmost,‭ ‬it does not absolve any one from the reciprocal obligations of courtesy and good breeding.

‭ ‬On the contrary,‭ ‬none are so considerate of their neighbours‭' ‬privacy as those who act habitually on the Christ-prescribed rule,

‭ "‬As ye would that men should do unto you,‭ ‬do ye even so to them.‭"

But in a land of‭ "‬sundowners‭" ‬this is liable to be forgotten.‭

A one-sided application of the laws of Christ is very unsatisfactory.‭ ‬It brings double pressure where only one pressure was intended.‭ ‬A faithful man will be equal to the double pressure perhaps,‭ ‬but an arch stands best on two piers.‭ ‬It is apt to fall in if the weight is all on one leg.‭

When the guest observe the rules that belong to them it makes it easy for the host to do his part.‭ ‬But the world is out of order,‭ ‬and will continue so till re-constructed by the Master's hand that will give us‭ "‬new heaven and new earth.‭" (‬All which observations are unauthorised in this connection,‭ ‬and inspired only by sympathy for willing horses which are liable to get too much of the burden‭)‬.

‭The Christadelphian, June 1896. p212.

16 But thanks be to God, which put the same earnest care into the heart of Titus for you.

If there was an earnest care in the heart of Titus, God put it there, for all things are of God, but please recognize God's method of doing His own work.

God first brought Titus on the scene with a certain constitution of mind, then placed him in relation to the truth by hearing; and to the Corinthian believers, by acquaintance; and the result was a certain solicitude in his mind on behalf of the Corinthians.

The Christadelphian, April 1870