We have sent with him the brother. The circumstance that three persons are sent, is an evidence, that great expectations were entertained respecting the Corinthians, and it became them to be so much the more attentive to duty, that they might not disappoint the hopes of the Churches. It is uncertain, however, who this second person was; only that some conjecture that it was Luke, others that it was Barnabas. Chrysostom prefers to consider it to have been Barnabas. I agree with him, because it appears that, by the suffrages of the Churches, [1] he was associated with Paul as a companion. As, however, it is almost universally agreed, that Luke was one of those who were the bearers of this Epistle, I have no objection that he be reckoned to be the third that is made mention of. Now the second person, whoever he may be, he honors with a signal commendation, that he had conducted himself as to the gospel in a praiseworthy manner, that is, he had earned applause by promoting the gospel. For, although Barnabas gave place to Paul in the department of speaking, yet in acting they both concurred. He adds farther, that he had received praise, not from one individual, or even from one Church merely, but from all the Churches. To this general testimony he subjoins a particular one, that is suitable to the subject in hand -- that he had been chosen for this department by the concurrence of the Churches. Now it was likely, that this honor would not have been conferred upon him, had he not been long before known to be qualified for it. We must observe, however, the mode of election -- that which was customary among the Greeks -- cheirotonia, (a show of hands,) [2] in which the leaders [3] took the precedence by authority and counsel, and regulated the whole proceeding, while the common people intimated their approval. [4]

Footnotes

1 - "Par le commun accord des Eglises;" -- "By the common agreement of the Churches."

2 - "Laquelle les Grecs appellent d'vn nom qui signifie Eleuation des mains;" -- "Which the Greeks express by a term that signifies a show of hands."

3 - "Les principaux ou gouerneurs;" -- "The leaders or governors."

4 - Beza, in his Annotations on Acts 14:23, when commenting on the word cheirotonesantes made use of in that passage in connection with the ordaining of elders in every Church, remarks, that the word in this application took its rise from the practice of the Greeks -- "qui porrectis manibus suffragia ferebant: unde illud Ciceronis pro L. Flacco, Porrexerunt mantus: psephisma nature est;" -- "Who gave their votes by holding up their hands: hence that statement made by Cicero in his Oration in behalf of L. Flaccus -- They held up their hands -- a decree was passed." Allusion is made to the same custom among the Greeks in the writings of Xenophon, Kai hoto dokei ephe tauta aireto ten cheira aneteinan pantes -- "Whoever is of this mind," says he, "let him lift up his hand -- they all lifted up their hands." (Xen. deExped. Cyri. lib. v. p. 283.)" Endoxe d anabalesthai es heteran ekklesian tote gar opse en kai tas cheiras ouk an katheoron -- "But it seemed good to postpone the matter till another assembly, for it was then late, and they could not see the hands." -- (Xen. Hist. Grace. lib. 1, p. 350.) -- Ed.

And we have sent with him the brother - It has been generally supposed that this anonymous brother was Luke. Some have supposed however that it was Mark, others that it was Silas or Barnabas. It is impossible to determine with certainty who it was; nor is it material to know. Whoever it was, it was some one well known, in whom the church at Corinth could have entire confidence. It is remarkable that though Paul mentions him again 2-Corinthians 12:18, he does it also in the same manner, without specifying his name. The only circumstances that can throw any light on this are:
(1) That Luke was the companion and intimate friend of Paul, and attended him in his travels. From Acts 16:10-11, where Luke uses the term "we," it appears that he was with Paul when he first went into Macedonia, and from Acts 16:15 it is clear that he went with Paul to Philippi. From Acts 17:1, where Luke alters his style and uses the term "they," it is evident that he did not accompany Paul and Silas when they went to Thessalonica, but either remained at Philippi or departed to some other place. He did not join them again until they went to Troas on the way to Jerusalem; Acts 20:5. In what manner Luke spent the interval is not known. Macknight supposes that it might have been in multiplying copies of his gospel for the use of the churches. Perhaps also he might have been engaged in preaching, and in services like that in the case before us.
(2) it seems probable that Luke is the person referred to by the phrase "whose praise is in the gospel throughout all the churches." This would be more likely to be applied to one who had written a gospel, or a life of the Redeemer that had been extensively circulated, than to any other person. Still it is by no means certain that he is the person here referred to, nor is it of material consequence.
Whose praise - Who is well known and highly esteemed.
Is in the gospel - Either for writing the gospel, or for preaching the gospel. The Greek will bear either construction. In some way he was celebrated for making known the truths of the gospel.

The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.

And we have sent with him the brother, whose praise [is] (i) in the gospel throughout all the churches;
(i) In the preaching of the Gospel.

And we have sent with him the brother,.... The Syriac and Ethiopic versions read, "our brother"; and one of Stephens's copies, "your brother": who this brother was, is not certain; some think it was Luke the evangelist, the companion of the apostle in his travels:
whose praise is in the Gospel, throughout all the churches; being known and highly commended by all the churches, for the Gospel he wrote; but it is not certain that Luke as yet had wrote his Gospel; and much less that it was so much known at present among the churches; and besides, this brother's praise seems to be on account of his preaching the Gospel, and not writing one: others think Barnabas is intended, who was chosen and sent out by the churches along with the apostle; but these in a short time separated from each other, nor do we read of their coming together again: others are of opinion, that Apollos is designed, who was a very eloquent preacher, and of whom the apostle had given the Corinthians an intimation in his former epistle, that he would come to them at a convenient time; but to him is objected, that he never was chosen of the churches, to travel with the apostle on such an account as here mentioned: others would have it that Silas or Silvanus is meant, who was a very constant companion of the apostle, and of whom he makes mention in most of his epistles; and others have made no doubt of it, but John Mark is here meant, who not only wrote a Gospel, but was an excellent preacher of it, and was chosen by the churches to go along with Paul and Barnabas; and though there was some distaste taken to him by Paul, he was afterwards reconciled to him, and for his profitableness in the ministry was greatly desired by him; but after all, it is difficult to determine who it was, nor is it of any great moment: a "brother" he was; being not only a regenerate person, but a preacher of the Gospel; a brother in the ministry, and "one whose praise was in the Gospel"; greatly admired, and much commended, for his excellent talent in preaching the Gospel; and for this he was famous "throughout all the churches"; a very great commendation indeed; but this is not all, it follows,

the brother, whose praise is in the gospel--whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Acts 20:6). Not a Macedonian, as appears from 2-Corinthians 9:4. Of all Paul's "companions in travel" (2-Corinthians 8:19; Acts 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Acts 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Acts 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2-Corinthians 12:18; Plm 1:24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [BENGEL].

We - I and Timothy. The brother - The ancients generally supposed this was St. Luke. Whose praise - For faithfully dispensing the gospel, is through all the churches.