2 Corinthians 8:1

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, Co2 8:1. 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, Co2 8:2. It was a time of great affliction with them, as may be seen, Act 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 (Co2 8:2), 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 (Co2 8:3), 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 (Co2 8:3), 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, Co2 8:4. 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 (Co2 8:5), 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 (Co2 8:6), 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.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_8:1-5

The grace of God bestowed on the churches of Macedonia.

The grace of liberality

I. True liberality is a Christian grace--as truly a grace as knowledge, diligence, and love. What light this throws upon the whole subject of church finances!

1. Failing to see that liberality is a grace, we have made it a burden. As a grace in the heart, liberality struggles for an outlet in acts of benevolence; as a duty or a burden, it needs to be urged. Hence all this claptrap machinery for raising church money.

2. This grace, like any other, may be obtained--

(1) By consecration. No man is prepared to receive it until he has first given himself to the Lord. Paul enforces such a consecration (2Co_8:9).

(2) By prayer. What reflections would arise in the mind of one praying for the grace of liberality! What views of responsibility would the Spirit of all grace flash upon his mind! How would the claims of self dwindle into insignificance in the presence of the claims of Christ.

II. This grace leads men to give according to their ability; yea, beyond.

1. Neither the scanty income of deep poverty, nor the increasing demands of accumulating wealth, nor the claims of fashionable life, will prevent such a man from being liberal according to that which he hath, etc. He will never begin to retrench at the church, because he knows that God can retrench upon him in a thousand ways.

2. The reason God loves a cheerful giver is because such giving can only flow from grace, and such giving is always a means of grace. Instead of a collection dissipating all religious feeling, our joy ought to abound unto liberality. If liberality is a Christian grace, and giving is a means of grace, why should not a man feel as religious while giving as he does while singing and praying?

3. Ordinary poverty is generally considered a lawful excuse for not giving. But the deep poverty of the Macedonians abounded unto the riches of their liberality (2Co_8:2-4). The offering is sanctified by its motive and spirit. It is not the intrinsic value of the contribution, but the love of the contributor and his relative ability to give, that makes the contribution acceptable to God.

4. There are three classes who fail to do their duty--

(1) Those who give largely, but not according to their means; if they did, they would give hundreds instead of tens, and thousands instead of hundreds.

(2) Those who give nothing because they are too poor.

(3) A class made up of rich and poor, whose religious joy is so seraphic that it always soars above the financial wants of the Church. They are always trembling lest the pastor should drive all religion out of the Church by taking so many collections! blow, what is wanting in all these classes is this grace of liberality. This would lead the rich and the poor to give according to their means.

III. The grace of liberality, like any other, may be cultivated (2Co_8:6; 1Co_16:1).

1. Here is systematic beneficence. The grace of liberality needs exercise just as much as faith and love. Besides, the Churches need money now--every week. This systematic way of giving by weekly instalments keeps the duty of self-denial before the mind. Such a system of beneficence would soon develop the grace of liberality and increase the funds of the Church to a point where she would have an ample fund laid by all the time, ready to meet all the claims at home and abroad!

2. Those who wait to give largely, when they do give, usually let the grace of liberality die for the want of exercise; so that, when the time comes when they are able to give largely, they have neither the grace nor the desire to do so. And those who give but little or nothing through life, and give largely when they come to die, rarely ever give enough to pay the interest on what they ought to have given under a life course of systematic beneficence.

3. It is only those who enjoy the grace of liberality as a growing principle in the soul that can realise the saying of Christ: It is more blessed to give than to receive. (J. M. Bolland, A. M.)

The grace of liberality

The Christians of the Jerusalem Church were in sore trouble. A feeble folk at the best, they were now reduced to an extremity of famine. At this juncture the advantage of Christian fellowship was brought into clear light. Paul and Barnabas took it upon themselves, by Divine appointment, to call upon the more favoured brethren for help (Act_2:27-30). They received prompt contributions from the Churches in Achaia, also from those in Macedonia (Rom_15:26). A strong appeal was made to the churches of Galatia (1Co_16:1). The congregation at Rome, made up largely of Gentiles, some of whom were wealthy and influential, was exhorted to do its part (Rom_15:27). And in the Scripture before us the matter is presented to the Corinthian Christians in a way to stir their deepest and most substantial sympathy. It was a splendid opportunity for displaying the genuineness of Christian unity. In appealing to the Corinthian Church the apostle makes mention of the liberality of their brethren in Macedonia, hoping thus to provoke them to good works. At the very time when these Macedonians were sending their gifts to Jerusalem, they themselves were groaning under a twofold yoke of poverty and persecution. Nevertheless they furnished forth a pattern of benevolence. First, they gave voluntarily. They gave with spontaneity, with good cheer, with abandon. They gave not as a deep well gives to the toiler at the windlass, but as a fountain gives to the wounded hart that stands panting at its brink. Second, they gave largely--to their power, yea, and beyond it. Self-denial is the first step in consecration. The virtue of sacrifice lies largely in the cost of it. Third, they gave from principle. The beginning of their generosity and its motive and inspiration lay in this, that they first of all gave their own selves to the Lord. After that everything was easy. Let us note some of the reasons why Gods people, as they abound in everything, in faith, in utterance, in knowledge, in diligence, and in brotherly love, should abound in this grace also.

I. Because giving is a grace. It is not a mere adjunct or incident of the Christian life, but one of its cardinal graces. Whether a disciple of Christ shall make a practice of giving or not is no more an open question than whether he shall pray or not. The rule of holy living is never selfishness, but always self-forgetfulness. This was the mind that was in Christ Jesus, and this must be the disposition of those who follow him.

II. It is in the line of common honesty. We are stewards of the gifts of God. The silver and the gold are His.

III. Giving is a fruitful source of happiness.

IV. Giving is a means of getting. Let us observe the testimony of Scripture on this point. Honour the Lord with thy substance and with the first-fruits of all thine increase; so shall thy barns be filled with plenty and thy presses shall burst out with new wine. There is that scattereth and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.

V. This is the noblest end of money-marking. Some men get to hoard. Others get to spend. Still others get to give.

VI. Our giving is Gods method for the conversion of the world. It is Gods purpose that all nations should be evangelised. Our wealth must furnish the sinews of the holy war.

VII. The example of Christ teaches us to give. He was the greatest of givers. He gave everything He had for our deliverance from sin and death. (D. J. Burrell, D. D.)

Christian liberality

In 1Co_16:1-24 mention was made of a contribution which the Corinthians were systematically to store up for the poor brethren at Jerusalem. Paul here renews the subject and records the largeness of the sum contributed by the churches of Macedonia, and urges the Corinthians to emulate their example. Note--

I. The nature of Christian liberality.

1. It was a grace bestowed from God (verses 1, 6). Now there are many reasons which make liberality desirable.

(1) Utility. By liberality hospitals are supported, missions established, social disorders healed. But St. Paul does not take the utilitarian ground; though in its way it is a true one.

(2) Nor does he take the ground that it is for the advantage of the persons relieved (verse 13). He takes the higher ground: it is a grace of God. He contemplates the benefit to the soul of the giver.

2. It was the work of a willing mind (verse 12).

(1) The offering is sanctified or made unholy in Gods sight by the spirit in which it is given.

(2) A willing mind, however, is not all. Now therefore perform the doing of it. Where the means are, willingness is only tested by performance. Test your feelings and fine liberal words by self-denial. Let it be said, He hath done what he could.

3. It was the outpouring of poverty (verse 2). As it was in the time of the apostle, so it is now. It was the poor widow who gave all. Generally a mans liberality does not increase in proportion as he grows rich, but the reverse.

(1) Let this circumstance be a set-off against poverty. God has made charity easier to you who are not the rich of this world.

(2) Let it weaken the thirst for riches. Doubtless riches are a good; but remember that the Bible says, They that will be rich fall into temptation and a snare.

4. It was exhibited to strangers. Gentile and Jew were united to each other by a common love. There is nothing but Christianity which can do this. Think of the old rancours of the heathen world. Philanthropy is a dream without Christ. Why should I love the negro or the foreigner? Because we are one family in Christ.

II. Its motives.

1. Christian completeness (verse 7). It is the work of Christ to take the whole man, and present him a living sacrifice to God.

2. Emulation. Compare verses 1 to 8 and Rom_11:11. Ordinary, feeble philanthropy would say, Emulation is dangerous. Yet there is such a feeling in our nature. So St. Paul here took advantage of it, and exhorts the Corinthians to enter the lists in honourable rivalry. Emulation, meaning a desire to outstrip individuals, is a perverted feeling; emulation, meaning a desire to reach and pass a standard, is the parent of all progress and excellence. Hence, set before you high models. Try to live with the most generous, and to observe their deeds.

3. The example of Christ (verse 9).

(1) Christ is the reference for everything. But

(2) it is in spirit, and not in letter, that Christ is our example. The Corinthians were asked to give money for a special object. But Christ did not give money, He gave Himself. (F. W. Robertson, M. A.)

The grace of liberality

I. Giving is a Christian grace. It is a recognition of that great duty of service which is obligatory throughout the kingdom of Christ.

II. Naturally enough, then, we find giving treated in this passage as the duty of all. The churches of Macedonia in their deep poverty are commended for their giving. Giving is of as wide obligation as the observance of the Sabbath. Much the same reasons could be urged for excusing the poor from the observance of the Sabbath as from the duty of giving. The Sabbath might be transmuted into money. The poor might use the day to earn additional wages.

III. A third lesson of this paragraph is that giving should be voluntary and cheerful. The Macedonian churches are here commended that they gave of their own accord and besought Paul with much entreaty to accept their gift for the needy at Jerusalem.

IV. Giving, we are to notice, is also an act of fellowship. The Macedonians in sending their contribution to the Christians at Jerusalem were enjoying fellowship in the ministering to the saints. Fellowship is an interflow of hearts and a cooperation with others. Now giving is one of the simplest and easiest methods of expressing fellowship. It is at the outset a recognition of the brotherly relation of man to man. It is an effort to share the burdens of others. We are filled with amazement at the discoveries of modern science. To-day power can be sent along a wire through our streets and into the country and utilised wherever we please. It is a blessing of much the same character that our gifts can fly here and there over the whole world as a force to relieve distress and elevate character. We cannot always go ourselves.

V. We must recognise Christian giving as the outcome of personal consecration. The wonderful liberality of the Macedonian Christians was due to the fact that first they gave their own selves to the Lord. A friend lately received the gift of a house; what did that include? The rent, of course, that certain tenants were paying for the use of the house. The original owner, after he had given this house to another, could no longer collect the rents for himself. If we have truly given ourselves up to God in a complete consecration, that includes anything and everything of ours. If we have property, it is His; time, abilities, influence--all are His.

VI. The passage declares that giving is a proof of love. It is no trial to us to advance the cause of Christ by our gifts if we love the Lord Jesus supremely.

VII. The passage urges us to give in imitation of Christ. The apostle reminds us that the Lord Jesus Christ, though He was rich, yet for our sakes became poor.

VIII. Once more let us notice that giving is measured by willingness, not by amount. If the readiness is there, wrote the apostle, it is acceptable according as a man hath and not according as he hath not. We are often discouraged by the smallness of our gifts, but we need not be. (Addison P. Foster.)

Ancient charity the rule and reproof of modern

A puny faith begets a sickly charity. In nothing is the faith of our day set in stronger contrast with the faith of the first Christians than in this its most essential fruit. You are accustomed for the confirmation of your faith, your discipline, your worship, to go back to the first ages and to find your pattern there. Are you as ready to go back to them to learn the rule and practice of true charity? The gospel is the revelation of the perfect will of God, made, once for all, to all mankind. It has but one rule, then, for every place and for all ages. Until self is conquered nothing is accomplished. Ye are not your own, for ye are bought with a price, is the first lesson in the Christian school. How can it be otherwise? When did love ever seek its own? The case of the Macedonian Christians teems with instruction for us all. The first reception of the gospel was visited everywhere with persecution. Saint was synonymous with sufferer. Wherever the storm raged highest, love was the most lavish of its treasures. Distance made no difference. The one faith made for all one heart. At this time the poor Christians at Jerusalem were the objects of especial interest. The apostles tender heart yearned to his brethren of the flesh, and, writing to the Church at Corinth, he pleads their cause with all his own inimitable eloquence. He writes from Macedonia. Compared with that at Corinth, the churches in this province at Philippi, at Thessalonica, at Berea, were poor in this worlds goods, But they were rich in faith. He holds them up, therefore, as an ensample to their rich brethren, to provoke them to good works.

1. That a charitable disposition is the gift of God--the grace of God bestowed on the churches--who sends His Holy Ghost, and pours into all hearts that will receive it, that most excellent gift of charity.

2. That it is a source of pure and rich enjoyment to its possessor, the abundance of their joy, the apostle calls it, twice blessed, in the phrase of our great poet.

3. That its exercise, where it exists, is not repressed by poverty, not even deep poverty, in a great trial of affliction.

4. That it waits not to be asked, but is willing of itself.

5. That its tendency is always to exceed, rather than to fall short, of the true measure of ability, overflowing in the riches of its liberality, not only according to its power, but beyond its power.

6. That it counts the opportunity of exercise a favour done to it, praying us, with much entreaty, that we would receive the gift.

7. That this will only be so when the heart has been surrendered, as living sacrifice, and then will always be, first giving their own selves to the Lord, and then to us, by the will of God. (Sermons by American Clergymen.)

Pure benevolence

This is as much a doctrine as any taught in Gods Word, although it may not be so popular as some others.

I. How did the Macedonians give?

1. In affliction.

2. In poverty.

3. In self-abnegation. They gave more than they were able to give.

4. In willingness. Not grudgingly--Praying us with much entreaty.

5. Beyond expectation--Not as we hoped.

II. To whom did they give?

1. To Corinth; that was Home Missions.

2. To Jerusalem; that was Foreign Missions.

III. What did they give?

1. Their own selves.

2. Their money.

IV. Why did they give?

1. They were moved by what Christ had sacrificed for them.

2. They gave to God. (Homilist.)

Money

Money is usually a delicate topic to handle in the Church, and we may count ourselves happy in having two chapters from the pen of St. Paul, in which he treats at large of a collection. We see the mind of Christ applied in them to a subject that is always with us, and sometimes embarrassing; and if there are traces here and there that embarrassment was felt even by the apostle, they only show more clearly the wonderful wealth of thought and feeling which he could bring to bear upon an ungrateful theme. Consider only the variety of lights in which he puts it, and all of them ideal. Money, as such, has no character, and so he never mentions it. But he calls the thing which he wants a grace, a service, a communion in service, a munificence, a blessing, a manifestation of love. The whole resources of Christian imagination are spent in transfiguring, and lifting into a spiritual atmosphere, a subject on which, even Christian men are apt to be materialistic. We do not need to be hypocritical when we speak about money in the Church; but both the charity and the business of the Church must be transacted as Christian, and not as secular affairs. (J. Denney, B. D.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

2Co 8:1-2. Moreover, brethren, we do you to wit — Γνωριζομεν, we make known to you; the grace of God — The great degree of grace conferred by God; on the churches of Macedonia — Namely, of Philippi, Thessalonica, Beræa, and other places in this province; which grace has induced them to exert themselves in a most liberal and generous contribution for the relief of the poor saints in Judea. It appears that the directions which the apostle, in his former letter, gave to the Corinthians concerning the collection to be made for the saints in Judea, had not been fully complied with. At the persuasion of Titus, indeed, they had begun that collection; but they had not finished it when he left Corinth, owing perhaps to the opposition made by the faction, or to the disturbances which the faction had raised in that church. Wherefore, to stir up the sincere among the Corinthians, to finish what they had so well begun, the apostle in this chapter sets before them the example of the Macedonian churches; who, notwithstanding their great poverty, had contributed beyond their ability, being inclined to that good work by an extraordinary measure of divine grace conferred upon them. How that in a great trial of affliction — Amidst great sufferings, which they met with from their persecuting enemies, always ready to harass and plunder them. See Act 16:10, &c.; Act 17:5, &c.; 1Th 2:14. The abundance of their joy — Arising from the doctrines and promises of the gospel, and from the gifts and graces of the Holy Spirit; and their deep poverty — That is, amidst their deep poverty; abounded unto — Or hath overflowed in; the riches of their liberality — So that, indigent as they are, they have done far beyond what could have been reasonably expected for the relief of their yet poorer brethren. By mentioning the poverty of the Macedonian Christians as the circumstance which enhanced their liberality, the apostle, in a very delicate manner, intimated to the Corinthians, who were an opulent people, (1Co 4:8,) that it was their duty to equal, if not exceed, the Macedonians, in the greatness of their gift. From 1Th 2:14, it appears that the Christians in Thessalonica had been spoiled of their goods. So also it is probable the Beræans had been, Act 17:13. In places of lesser note the disciples may have been few in number, and not opulent.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

(a) 8:1-9. The Example of Macedonia

1-5. Paraphrase. 'I wish you to know how liberally and spontaneously the Churches of Macedonia have contributed to the relief of their fellow-disciples in Jerusalem, having first of all presented themselves to God's service.'

1. Do you to wit] RV 'make known to you.' The grace of God] the inspiration to give liberally. The churches of Macedonia] i.e. Philippi, Beroea, and Thessalonica, with, perhaps, others unknown to us: cp. Act_16:12 to Act_17:14; Act_20:4.

2. Their deep poverty] The Christians of Macedonia were very poor, and so their liberality was all the more marked.

3. Beyond their power.. of themselves] Their giving was bountiful and spontaneous.

4. The RV gives a better meaning: 'Beseeching us with much intreaty in regard of this grace and the fellowship in the ministering to the saints.' They desired the privileges (1) of being allowed to give, and (2) of making common cause in this ministry of kindness.

4. The ministering] On the collection see Intro.

5. First gave, etc.] the best of all giving. They surrendered themselves (not their money only) to God's will first, and then to the Apostle's guidance.

6-9. Paraphrase. 'The collection prospered so well here that we asked Titus to complete this work of charity which he organised on his former visit. (7) See, therefore, that you manifest this gift in the same degree as the others in which you abound. (8) I am not laying commands upon you; I am only telling you what has been suggested by the liberality of others in order to give you the chance of proving your sincerity. (9) But let me remind you of the great love of Christ, who divested Himself of the riches of His glory and became poor for your sakes, that by His self-denial and humility you might inherit eternal salvation.'

6. Titus] He organised the collection after the arrival of our First Epistle, which contained instructions about it: cp. 1Co_16:1; 2Co_12:18.

7. This grace also] Liberality is a Christian grace as much as these others.

9. The grace of our Lord] the crowning example of liberality: cp. Php_2:5-8.

(b) 8:10-24. The Principles of Christian Liberality

The Apostle counsels them to complete their good work, tells them that the purpose of the collection is mutual sympathy and aid, and commends to their care Titus and two brethren who go with him.

10-15. Paraphrase. 'In saying this I am not laying a command upon you, for you have already manifested the spirit and practised the duty of giving this twelvemonth past. (11) Complete the offering according to your means, (12) for the willing mind is shown by gifts in accordance with your ability, and not by foolish prodigality beyond it. (13) My purpose is not to make others a burden upon you, (14) but to get you to supply what they lack, and them to supply what you lack; (15) thus acting on the principle of equality illustrated in the bestowal of the manna in bygone days, that none should have too much, and none too little.'

10. Advice] or, 'opinion,' i.e. as opposed to 'command.' A command was not needed in their case: cp. 1Co_7:6, 1Co_7:25. A year ago] A year had elapsed since they had first responded to the Apostle's suggestion of the collection.

11. Perform] better, 'make perfect.'

12. According to that a man hath] the true principle of Christian giving. The best commentary on it is Luk_21:1-4.

14. Their abundance, etc.] A time might come when the relative positions of the Christians in the two cities would be reversed.

15. The reference is to Exo_16:18, but the meaning is somewhat different in the two cases. There the equality is the result of a miracle; here it is the result of mutual love and generosity.

16-24. Paraphrase. 'The zeal of Titus on your account causes us great thankfulness to God, (17) for he did not need my suggestion, but was eager to return to you. (18) With him we send our fellow-labourer, whose work in spreading the gospel is spoken of in all the Churches, (19) and who was chosen by those of Macedonia to accompany us in charge of this gift, to promote Christ's glory and to satisfy our own desire. (20) And his presence wards off all suspicion of our motives, and silences all criticism of the manner in which we distribute the funds collected; (21) for we desire to do what is honourable both in the sight of God and in the sight of men. (22) We also send with Titus and his fellow-disciple another brother whom we have learned to trust from much experience, and who is more zealous than ever since he has heard of your enthusiasm. (23) If any one asks about Titus, speak of him as my fellow-labourer among you; or if any one asks of the other brethren, they are sent by the Churches, and show forth in their lives the love of Christ. (24) Show, therefore, to them and through them to the Churches the proof of your love and the justification of my boast of you.'

18. The brother] His identity is uncertain, but we may look for him in the list given in Act_20:4 of those who accompanied St. Paul to Jerusalem, excluding the delegates from Asia and including St. Luke, who joined them at Troas (Act_20:5-6). Sopater has been suggested, as he is mentioned first in that list, though the representative of the smallest Church.

19. This grace] the collection. To the glory, etc.] The Apostle keeps in view that in aiding the poor he is furthering Christ's glory.

Declaration of your ready mind] RV 'to show our readiness.' The meaning is, 'in accordance with our strongly expressed desire.' The reason of the desire is indicated in 2Co_8:20.

20. That no man, etc.] Charges of this kind had already been made against St. Paul. He replied to them in 2Co_12:17-18, which was written previous to this: see Intro. This abundance] RV 'the matter of this bounty.'

21. Providing for honest things] RV 'For we take thought for things honourable.'

22. Our brother] perhaps St. Luke, if he is not 'the brother' of 2Co_8:18. I have] RV 'he hath.'

J. R. Dummelow, A Commentary on the Holy Bible (Macmillan, 1909) — public domain. Text from a community e-Sword module.

1. Do you to wit—Make you to know.

Grace—Without overlooking or slighting the human excellence of the liberality, St. Paul thankfully first refers to the divine side of the blessed movement. Though human freedom concurred and acted, yet divine grace opened the way and inspired the action.

Macedonia—Where the apostle was now writing this epistle, surrounded by the brethren in whose large-heartedness he is now exulting.

3. And he exhorts them to make a liberal contribution, 2Co_8:1 to 2Co_9:15.

a. By the Macedonian example, 2Co_8:1-8.

St. Paul, as above remarked, hoped to win the Corinthians to himself only by bringing them to a higher plane of piety; and as they have so done and come into his full confidence, as noted last verse, he now draws them out to self-sacrifice in behalf of Christianity. “No man,” said Captain Webb, our early soldier preacher, “is fully converted, until he is converted in the pockets.”

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

CRITICAL NOTES

Observe:

1. 2Co_8:1 to 2Co_9:15 is one continuous section, concerned with the completion of the Corinthian contribution to Paul’s great Jerusalem Christian Poor Relief Fund. Mentioned 1Co_16:1. where see for this Collection generally.

2. The section is characterised by a specialised use of χάρις (= grace, generally, but here also) “gift,” or “bounty,” as in 1Co_16:3 (2Co_8:1; 2Co_8:4; 2Co_8:6-7; 2Co_8:19; 2Co_9:14). In lesser degree also by similar specialisation of εὐλογία (= “blessing,” but here) “bounty” (2Co_9:5-6), and a like turn given to ἁπλότης (= “simplicity,” “sincerity” [cf. a “single” eye, Mat_6:22], but here) “liberality” (2Co_8:2; 2Co_9:11; 2Co_9:13). The key to this specialised sense impressed upon the first pair of words is evidently this: What God’s grace is to man, that is the Corinthians’ grace to the poor saints at Jerusalem,—a spontaneous, unearned, free gift, out of a loving heart; man’s grace to his fellow-man is his copy of God’s grace to himself; and, going deeper, such a heart of grace in man is thus expressing its sense of God’s grace in his own case; the human grace has sprung from the blessed effect of God’s grace in the heart. Similarly, as to εὐλογία. (See homiletic exposition.)

2Co_8:1. Do you to wit.—See R.V.; or 1Co_15:1, or Gal_1:11, A. V. Cf. the words of the old writs, “Scire facias A. B.,” i.e. “You are to let A. B. know,” etc., “Faire savoir.” Grace.—Obviously in the more usual sense. Macedonian Churches.—From whose midst he was writing. Writing the First Epistle from Ephesus, and many months earlier, perhaps before the Macedonians had even heard of the Fund, he speaks of setting the Galatian Churches to work (1Co_16:1). We know of Philippi, Berœa, Thessalonica; there may have been others.

2Co_8:2.—Take the grammar of the sentence as, e.g., A. V. or R.V. Something may be said for taking thus: “That the abounding of their joy is in the very time of their much trial by their afflictions, and the depth of their poverty has abounded,” etc. Trial.—See the same word in Rom_5:4, “experience.” The word wavers between, or includes, the trying and the result of it; the proving and the proof; the “experiment” (2Co_9:13) and the “experience” acquired by the “experiment.” Here the process, rather than the result arrived at. The “trying” was going on. What the “afflictions” were is unknown; suggestions may be found in Act_17:5 sqq.; 1Th_2:14; 1Th_3:2-3; 1Th_3:5 (written some years, earlier). Abundance.—Notice this word running through the section (2Co_8:2; 2Co_8:7; 2Co_9:8; 2Co_9:12). Deep.—“Reaching deep down” (Stanley); “deep-searching” (Speaker’s Commentary). N. B.—“Abundance of … poverty … abound unto riches of liberality” (if verse is so to be construed).

2Co_8:3 Of their own accord.—Beet suggests: Moved by what Paul told them of the Corinthian zeal (2Co_9:2), though without his laying any injunction on them to do anything similar.

2Co_8:4. Gift.—“Grace.” The Macedonian gift was their “grace” (as above), and was also their opportunity and their method of taking a practical share in the reciprocal fellowship of all believers No need to distinguish between

(1) a fellowship with the Corinthians in giving, and

(2) a fellowship manifested by the gift between themselves, though Gentile Christians, with the Jewish Christians at Jerusalem. “Fellowship” all round, in widest sense, is here. No new feeling in them (1Th_2:14).

2Co_8:5. Not as, etc., but, obviously also, “better than.” Hoped is more than merely “expected.” To us.—Surely not “as travelling companions” (Stanley); meagre, and only true of the elected deputation. “Not money, but [also] themselves; not to men, but [also] to Christ,” and this first. “Their self-surrender to Christ was also a surrender to those whom Christ had set in authority in His Church” (Beet). By the will of God.—As 1Co_1:1; 2Co_1:1; a practical recognition of Paul’s authority as an apostle.

2Co_8:6. Insomuch that.—Too subtle to press this to mean a real fulfilment of a Divine design. Not said in First Epistle that Titus had initiated the local Fund at Corinth. [Not named at all in First Epistle.]

2Co_8:7.—There is also “abundance” at Corinth; but how different. Love to us—In 2Co_7:11 we see this happy effect of the First Epistle. Note the R.V. margin. Grace.—Inclining rather to the meaning of “gift” here. “Abound in your giving also.” Also.—Q. d. “as well as (not the good works of 2Co_7:11-12, but) in these good points and qualities” just mentioned.

2Co_8:8. By (way of) commandment.—They were in a good mood just now, even toward himself, and had been very obedient to his first letter; but it was very uncertain how far they would bear much “telling” from him. “I don’t order you to do this, but.…” (See under 1Co_7:6) To prove.—The poor Macedonians have had their “proof” (2Co_8:2); now here I have a little proof for you! Your love.—That of 2Co_8:7, primarily, but not only.

2Co_8:9.—Cf. the appeal implied in 2Co_9:15; a higher basis of appeal than even that of 2Co_9:8. [

1. An Article of Faith;

2. A Matter of Experience;

3. A Principle of Action.—J. L.] Observe, “The Grace of … Christ.” Not, as more often, “of God” Rom_5:15 is a remarkable expository illustration; Gal_1:6 [and 2Co_8:4] should be looked at. [Cf. Col_3:13, even with the variant reading, where forgiveness is attributed directly to Christ. So also, whilst the Father gave Him, the Son “gave Himself” (Tit_2:14; Eph_5:25; 1Ti_2:6).] Poor.—Not merely in His human circumstances, as dependent during His three years ministry upon charitable gifts, but in the far larger sense of Php_2:6-8. Therefore also “became poor” is better than “was poor.” [Stanley refers to Milman, Lat. Christ, Book XII., chap. vi, for the wonderful growth, at the beginning of fourteenth century, of the Mendicant Orders, indirectly, from this verse; and, more directly, of the rule and life of Francis of Assisi, earlier.]

2Co_8:10. Advice.—R.V. is truer, “judgment”; 1Co_7:25. This is expedient.—Viz. (not “that I do not command but rather give my judgment,” but) that they “should abound,” etc. (2Co_8:7). Note, their precedence in collecting, and their precedence in thinking of such a collection: “ye were the first to” (R.V.). The Galatians were before them only in the particular point of adopting the method of weekly offerings (1Co_16:1).

2Co_8:11.—As R.V.; also emphasise “now” in contrast to “a year ago.”

2Co_8:12.—See special Homily.

2Co_8:13.—“God is just in His requirement; so am I.” Too narrow to make this only mean: “I do not desire at your expense to relieve the Macedonian Churches from their share of giving.” This, so far as true, would only be a particular incidence of his (supposed) principle of action. “I do not want to throw burden—all the burden—on you, to the exemption of others.” The Jerusalem Church could hardly, with any appropriateness, be included amongst those giving Churches, which were in his mind in making the remark. Yet 2Co_8:14 seems to carry the suggestion that even the then beneficiary Church and the benefactor Churches might in some sense, or under some circumstances, come to change places, and benefactors of to-day become the beneficiaries in their turn. Best comment is Rom_15:27.

2Co_8:15.—“So far as the Christian life permeates church members and churches will there be reproduced this ancient and beautiful ideal of a company in which each has sufficient, an ideal never realised in material good so completely as in Israel in the wilderness. For all men are but gatherers of food freely given by God.” (Beet, very admirably.) More than a mere happy quotation, or apt parallel.

2Co_8:16. Putteth into.—Same phrase as, and well explains, “given in,” 2Co_8:1. More earnest.—Q. d. “than to need it.”

2Co_8:18.—Quite uncertain who “the brother” was. No intentional concealment of his name; the Corinthians knew him, or would very soon, when he arrived in Corinth. Curious old fancy, based on a misunderstanding of “in the Gospel,” that this was Luke. (So Ignat., Epp., and Jerome.) Three Macedonians are mentioned as travelling from Corinth again (with the collection, probably), Act_20:4; Stanley thinks Tychicus perhaps “the brother” in 2Co_8:22, and, more confidently, Trophimus here. N. B.—He of 2Co_8:22 is a second, additional to, not the same as this of 2Co_8:19; see “brethren,” 2Co_8:23; Titus is mentioned, and two others. Probably he of 2Co_8:22 is not a Macedonian, but some usual, business-like, useful travelling companion of Paul.

2Co_8:20.—Lit “taking in sail to avoid the danger that.”

2Co_8:21. Honest.—In the old sense: “What looks, and is, honourable.”

2Co_8:22. Confidence.—Note R.V., rightly, “which he hath”; perhaps having been to Corinth with Titus, and gained confidence from what he had seen. This had increased his earnestness in the matter.

2Co_8:23.—Good example of the “letters” commendatory (2Co_3:1). Messengers.—Really “apostles”; but not yet in the technical, specialised sense. (Cf. of Barnabas, Act_14:14; but not Rom_16:7.) It had been a Jewish, official name for such accredited messengers from Sanhedrin or synagogue, as, e.g., Saul of Tarsus was when sent to Damascus. Glory of Christ.—Q. d. “They and their errand will bring glory to Him and His religion” (as 2Co_8:19).

HOMILETIC ANALYSIS.—Whole Chapter

Four names are the nuclei around which the chapter organises itself:—

A. Macedonia (2Co_8:1-5).

B. Our Lord Jesus Christ (2Co_8:6-11).

C. Corinth (2Co_8:12-15).

D. Titus (2Co_8:16-24).

A. Macedonia.—We have, concerning the Macedonian Churches:—

I. Their circumstances.—They were poor, in deep poverty; their country was at that time notoriously poor. The civil wars of the preceding century [including the battle of Philippi] had laid the country waste, and in Paul’s day it had not recovered. Thessalonica was becoming a busy centre, but the country had petitioned Tiberius for some relief from its heavy taxation, and, to lighten its burdens, Macedonia [with Greece; but this was restored by Claudius to the Senate, so that Luke is right; Gallio was proconsul (Act_18:12)] had been made an imperial, instead of a senatorial, province. If Lydia were even still at Philippi, she was hardly a sample of Macedonian Christians; she was an immigrant, and her dyeing establishment, with its household servants, may not have been large. And the rest were mostly humble people, in Thessalonica, Berœa, Philippi, as elsewhere.

2. They were being sorely tried by afflictions. Lost to us as this is in detail, all was then very real, every detail was then fully known to Paul, who was writing in their midst. And fully known to their Lord also, Who was then suffering them to be put to the proof. [Cf. Exo_3:7, “I have seen, I have seen.… I have heard.… I know,” etc.] Not a stroke fell on them without His sympathetic knowledge, Who was making their circumstances His testing, purifying fire for the gold of their faith and patience (1Th_1:4). With better show of reason than some Churches, they might have said: “It is of no use coming to us to beg, Paul. We have nothing; we are a set of poor people. And this is a bad time”—it always is, to unwilling hearts—“to come raising a fund here; we have enough to think about, holding our own amidst the persecution and the steady, active disfavour of our neighbours to us as Christians.” But we have

II. Their generosity.—

1. Out of the assayer’s furnace, heated with sevenfold fires, flowed—overflowed—a stream of most precious, most pure, grace, in the shape of a most liberal and eagerly spontaneous gift. If there had been any tendency to selfishness or to the scanty giving of fearful hearts and narrow faith, their own poverty had cast it out. They “must” help the deep poverty of their brethren at Jerusalem. Much fear, narrow faith? How could these live in hearts full of abundant joy? Did they count it all joy that they were fallen “into divers trials”? (Jas_1:2). And “exult in tribulations also”? (Rom_5:3, same Greek word). They were “cheerful givers.” Their cup was abundantly full; but their hearts were abundantly full also. They were full to the overflow; running over in simple-hearted, unhesitating benevolence, and that richly. The fountain ran over in a stream; the very stream ran over the banks of expectation, and also of human “prudence” and ability. Very poor, greatly tried, abundantly generous!

2. “Abundantly.” Measured by their power, what could have been expected? A small gift would have been great for them to give. Hardly anything at all was to be looked for, much less hoped for. Paul had indeed told them of the collection, and of the eager zeal with which Corinth had taken the matter up; but not by way of command, or injunction, or exhortation, and scarcely even of suggestion. They needed no suggestion; they were willing of themselves. Corinthian zeal provoked very many (2Co_9:2) in other Churches; but here, to mention the object of the Fund, and the need of the mother Church, was sufficient. The torrent of their charity had poured over, from hearts that only needed a touch [no flinty rock that needed smiting, perhaps twice], and the grace gushed forth, carrying away before it Paul’s prudence and reluctance and care for them. There was no “screwing it out” of unwilling givers. There was no “whipping up” the last few pounds, as at Corinth. No need for it. Good cause shown; then their heart and hand were ready. Paul had tried to stay it, or to keep it within narrower bounds. But no. He must, and should, let them have a share in the ministering to the saints. If it did not mean this, what was the worth to them of the fellowship and the brotherhood? If really “Jew” or “Gentile” counted for nothing in Christ, if really Macedonia as well as Jerusalem were common partakers in the same Christ, then Paul must let them give their grace; and he must receive their gift, along with the rest. They begged him that he would. They would not be said nay. And they gave, and gave beyond their power.

3. They gave with the most blessed completeness. There was a “finish” about their benevolence; from first to last it was most admirably thorough; intelligent, orderly, gracious principle ran through it all. They began at the right place, and at the right end. The true gift is the expression of the man, as between man and man; as between God and man it is the embodiment of the man too. God of old asked for Isaac; but He wanted Abraham; and Abraham himself really lay upon the altar by which he stood. A gift loses much, whilst yet it may be worth something to man, if the heart of the giver be not in it; to God it is worth nothing, if the man’s self be not in it. All the overflowing readiness of the Macedonians was, after all, no such torrent of resistless, impetuous impulse as that they should forget, before doing anything in actually putting their gifts together, to devote themselves afresh to God. So eager to begin, and to give, and yet they pause [at the beginning of their effort, not like the Corinthians at nearly the end of it] solemnly to consecrate themselves to the Giver of all grace. In modern phraseology, before a single subscription was announced, the Church held a consecration meeting. Then all they had, all their poverty too, was avowedly the Lord’s; they were His stewards, for little or much; they then proceeded to give “of His own” (1Ch_29:14), not their own. [A model for all Church financial efforts, Memorial Funds, Jubilee Funds, and the like.] After that, it was comparatively a small touch of excellence that they unreservedly put themselves under the direction of Paul in their effort; accepted him as their almoner to Jerusalem; and in the most ungrudging, unquestioning, unqualified way recognised him as Paul the Apostle by the will of God (2Co_1:1), falling in with that will, in their very act and its heartiness. It was not his first experience of Macedonian generosity and affection to himself (Php_4:10-19). But he had not looked for such a display of grace as this, even in them. Of “grace,” for

III. All this was grace of God bestowed upon Macedonia.—Human nature was not in itself of different material and quality in Macedonia to what it was elsewhere. It was grace which had bred grace. Their open hand and open heart were the reflection, the offspring, of God’s own. Giving is good for Churches and for men, as checking any tendency to selfishness, and as enlarging the heart and keeping sympathy tender. No change of medical opinion can ever make this kind of “bleeding” anything but good for the soul’s health. Good even for the mind, to have something to check self-centering of thought and purpose. Self-interest might conceivably urge to beneficence. But before the initial act, and the impulse to it, can arise in the heart, grace must have begun its work. A bit of beneficence fills the heart with blessing, and in turn this full heart of blessing will flow over in beneficence. And so on, in reciprocal action. But this action and reaction needs starting. And this, grace must needs do. All good begins there. The grace of God bestowed upon the Church at Corinth (same words as here, 1Co_1:4) assumed a noble form, and enriched them with gifts which called forth Paul’s thanksgiving, and made them the paragon Church of the world in such endowments. But this grace of God … upon … Macedonia, was it less noble or less fruitful?

B. The Lord Jesus Christ and His grace.

I. One is ashamed of some of the motives urged and methods employed, to raise money for religious and benevolent purposes. The money is contaminated by its source and by the process of extraction. See here A model appeal.

1.To Paul “to live is Christ,” and naturally, instinctively, by the necessity of his new heart, his thought turns to, rises to, Him. “In Christ” traces the sphere within which Paul “lives and moves and has his” soul’s “being.” It is no narrow range which is so traced out; abundance of range, abundance of interests, a large, free, happy life; and everything within it is bound by a happy gravitation to Christ the Sun and Centre. Every plan and purpose derives from that Source motive and strength. In this, Paul is an Archimedes who has found his place to stand, and his lever and his fulcrum. With “the Grace of our Lord Jesus Christ” he can move the world, not to say a reluctant, or negligent, or laggard Church. 2. This appeal is a sample of the way in which the highest themes find place in his letters, in the midst of topics of temporary, and comparatively slighter, interest. [Striking example of this in 1Co_7:29-31.] “Great texts” occur in the midst of “less useful” material. They occur suddenly; they occur en passant; he rises to them, and quits their high level again, without effort; there is no appearance of any feeling of “rising” to them, or of “sinking” from them to a lower plane of thought or feeling. All his life, its plans, its motives, its activities, are “of a piece.” He lives at the high level [probably without remembering that it was “high”]. He can pass from the temporary theme to a topic of eternally vital interest, and can resume his temporary theme without any shock at the moment of transition. By such motives as this of 2Co_8:9 he regulated his own life; by such motives did he seek to train his people to regulate theirs. He did not disdain auxiliary motives of a lower order. As we see, he uses Corinth to stir up other Churches to zeal and liberality; he uses Macedonia to spur on Corinth. [So again, descending yet lower, but not unworthily, in 2Co_9:4.]

II. [See Separate Homily on 2Co_8:9. But remark here:] The model of all beneficence.—Without much forcing, point by point of parallelism can be found between it and the Macedonian and Corinthian bounty.

1. Was He not “willing of Himself”? The Father had not spoken to Him “by way of commandment”; He came not to do His own will, indeed, but had “accepted the exhortation,” and willingly had been sent on His Father’s errand. He stood before the throne a servant waiting for commands, with loving, eager, volunteering readiness, proposing Himself for the service: “Then said I, Lo, I come … to do Thy will, O God” (Psa_40:7-8); “I delight to do Thy will.”

2. One cannot say, indeed, “beyond His power,” but, very emphatically, “to His power” was He thus willing. His whole Divine-human resources and heart of love have been unreservedly drawn upon for us. There is no limit; however much we may have drawn upon Him, we have never even approached, much less touched, any limit to the sufficiency of His grace and power. A limit is inconceivable. In Him is “all the fulness of God” (Eph_3:19; with Col_1:19; Col_2:9-10), in order that we may be filled with it. He gives Himself to our need unstintingly, and to the measure of His power to bless and save. [May even borrow another word of human giving in this chapter, and say that as there was readiness to will, so there was a performance also out of that which He had (2Co_8:11). He did not rest, nor does He find His satisfaction, until He can say, “It is finished.”]

3. It belongs to the bottomless depths of truth beneath what we read in this Book, and then formulate into our doctrine of the Incarnation, to ask whether there were any original fellowship between the Son, the “Firstborn of all creation,” and our race, which made possible His assumption of the Redemption fellowship with our race in its deep need. At all events He has created a fellowship which now appeals to Him, as the new fellowship in Him did to the Macedonians and Corinthians, and as it should still appeal to Christian judgments and hearts. The need itself is a powerful appeal to all right hearts; and to His heart too. He cannot see need of any kind, and only see it. But this was a need of brethren in a real fellowship with Himself, and He “takes upon Him the … ministering to the saints.”

4. May we venture to use Psa_40:6-7 again, and say that He, too, “first gave Himself to the Lord, and then”? etc. The psalm is the voice of a human heart; of all true servants of God; but it belongs also to Him, in that whatever of motive or excellence is found in His people is also found in its original, and most perfect, exemplification in Him.

5. May we say that the “abundance of His joy and of His deep poverty abounded to the riches,” etc. (as 2Co_8:1)? Or that as He “abounded in everything … He abounded in this grace also”? It would hardly be tracing too minutely the features of the correspondence between all highest Christian service and charity and His, Who is the Model.

III. A model of Christian completeness.—

1. “Abound in this grace also.” Every point of Christian character needs cultivating. All are not equally adapted for any one form of Christian service; nor is any given Christian equally well adapted for all his own forms of service. But there should be no systematic neglect or omission of any. The aim of Church education and of Christian self-culture should be an all-round, harmonious completeness of service and character. Natural enough to do most what we like best, what costs least of sacrifice or effort, what involves least of unpopularity or singularity. In many Churches, and in very many Christians, there are exaggerated graces, and there are defective, imperfectly developed graces. There are fashions in Christian work. Special forms take the fancy of a generation, and are pushed to the overshadowing of others very needful to be kept up. “Abound in this grace also.” Hard to preserve the balance of work and growth; but any point cultivated at the expense of other good ones, is apt to become a blemish. [The beautiful arm of the deformed boarder in The Autocrat of the Breakfast-table. A noble head, upon a body which has not grown beyond childish stature and strength. And so on.]

2. Specially, the showy gifts and activities must not be allowed to overshadow or lead to the neglect of less obtrusive ones. “Faith … utterance … knowledge … (even) diligence,” will not find their completeness without prompt, perfected benevolence. [A suggestion of the same danger may be found in a letter to a Macedonian Church, Thessalonica. 1Th_5:20, “Despise not prophesyings”; a very serviceable gift, but then everybody could understand the “prophet,” talking clear sense in ordinary, intelligible language, though under the special influence of the Spirit. On the contrary, “tongues” was a showy gift, attracting attention to its possessor, who was greatly admired and envied, although it was true that only a man with another gift, “interpretation of tongues,” could understand him!]

3. Above all, a Christian character is wanting in completeness, if there be no heart to give and no practice of giving. High professions, great gifts, even abundant activities, cannot cover this deficiency. To omit this is not only to deny the fellowship, to lose the reflex blessing of giving to the givers themselves, but it is to leave out of the “Imitation of Christ” a most conspicuous feature. God is a Giver. The Lord Jesus Christ is a Giver. Corinthians must be givers too. “Let Titus finish in you this grace also.” “Also” is a leading word in the paragraph. Do not forget the “also” in life and service.

C. Corinthians, and the true Christian communism.

I. An ideal of social supply.—Israel was the “kingdom of God” on earth; amongst the other states and monarchies this was His. When actual kings were permitted to Israel, they were understood to be only viceroys; the real King of Israel was Jehovah. Divine law was State law; in the legislation of God for Israel are embodied in temporary, occasional forms the great principles which secure the wise government and well-being of all community-life. The ideal Israel would be an ideal state. But Israel never was ideal; the ideal of a kingdom under Jehovah never existed outside Deuteronomy. Still, in the wilderness God so ordered the life of His own special subject people that their wilderness life becomes a perpetual parable. Paul’s quotation is no mere felicitous parallel, adduced from an old classic of this people’s literature. He is guided to fasten upon and bring forward a case in which the very ideal of provision for the needs of a community was forcibly suggested, and in a small degree was actually carried into effect. There was no want, there was no waste; to-day had sufficiency for its needs, without stint, yet there was nothing over for the morrow. Each day brought its due supply, out of God’s fulness of resource; the morrow must to-day be trusted for, but each new morning justified the trust; and ended it, for the supply believed for was there, waiting to be gathered. Indeed, simplicity, and utterness, of dependence upon God were the very root principles of living. Men went forth morning by morning, not to make anything, but to gather what God had made and had brought to them. They went morning by morning; the act of the host said, “Give us this day, again, our bread.” The faith which underlay the dependence was kept alive in the very fact that, whether they would or not, they could not accumulate anything over. It was the simple life of a great family, where morning by morning the children rise, counting upon finding the renewed, sufficient provision of the father. It is the lovely ideal of Mat_6:25-34, the children fed and clothed as the birds and lilies are, and “taking no” more “thought for the morrow” than they do. [In fact, the Sermon on the Mount is really the great, fundamental, Constitutional Document, the Magna Charta, of a new and more perfect embodiment than Israel had been of the Kingdom of Heaven, God’s Ideal State.] The Ideal was again in partial embodiment for a short time after Pentecost attempted in the Christian Church at Jerusalem. Not “attempted” in any sense of organising a modern “movement” or “scheme.” The thing was the spontaneous, instinctive growth of the new life of the Spirit. Hearts filled with the Holy Ghost were filled with brotherliness and charity. Rich landowners like Barnabas, and smaller people like Ananias—but with truer heart—“sold lands or houses.” None of them called anything he had his own. All was put into the common stock. With the happy result that “neither was there among them any that lacked.” In so far, it was Exo_16:18 again realised. [Act_2:44-45; Act_4:32; Act_4:35.] [N.B.—The general principle that no Christian has any of God’s gifts simply for his own use and help and enjoyment, goes very far. It is true of anything he may have learned from Scripture or from Providence; of any richer or new blessing to his own soul which may really have been a fresh disclosure to him of the will of God, or of the possibilities of a holy life. His “experiences” are for the common stock and the help of others. Thus H. W. Beecher: “I always feel as though, if a man has a fine garden, it is mean for him to build around it a close fence, so that nobody but himself and his friend can enjoy it. But, oh, it is a great deal meaner when the Lord has made a garden of Eden in your soul, for you to build around it a great dumb wall, so close and so high that nobody can look through it or over it, and nobody can hear the birds singing in it. And yet there are persons who carry a heart full of sweet gardenesque experiences all the way through life, only letting here and there a very confidential friend know anything about the wealth that is in them.”] But this already is passing over to

II. The real and its supply.—

1. A world or a Church where none have a surplus and none want, where there are neither “poor” nor “rich,” is only a beautiful vision. The ideal kingdom of God will only in the eternal world be the actual; and only there will man’s world, the world of the new race that finds its head in the new Adam, coincide with the kingdom. The very beneficence of Pentecostal days was based upon the fact that there was not “an equality”; there needed an equalisation. And the typical Christian remedy is Almsgiving, in the broadest sense of the word. Divested of all its unfortunate associations; regarded apart from unfortunate embodiments and expressions of the principle; the essential thing, the loving voluntary overflow of fulness into need, is the remedy. It is the copy of the Divine benevolence. It is the Divine order.

2. Political economy easily, and, from its point of view, rightly, makes out the economic unwisdom of almsgiving. Indiscriminately employed, it has promoted an unhealthy and indolent dependence, and even created a new sense of “right” to the dole. The monastery gate and the squire’s kitchen have fostered mendicancy. The mechanical almsgiving of a modern Poor Law system hardens giver and receiver. But the instinct of almsgiving is Christian, and was from the first a notable outgrowth of the new fellowship and fraternity in the Church. [See, e.g., Cave’s Primitive Christianity, Part III., chap. 2; or, more recent, Pressensé, Early Years of Christianity, “Life and Practice,” pp. 412–419.] The Eucharistic free-will offertory frequently went to the poor. The early Church historians and biographers are full of eminently “charitable” personages, official and private members alike. Poor were charitable, like the rich, each according to their means. “The community of spiritual things leads naturally to a community also of the inferior necessaries of life. There is no compulsion, but the simple application of the law of solidarity, that all those who live by the same life of the Word should have all things in common.” (Clement, summarised by Pressensé.) Wealth, in the broadest sense, and of every kind,—whatever one has and another needs,—is held as a trust from God, the Giver, for, not the possessor only, but for the sake of those who need. And the obligation to this larger “Almsgiving” lies equally upon those who to-day are the receivers. Tomorrow they may be able, in some other way, to be the givers; to-day’s givers may need to be the receivers. Spiritual benefits may repay the temporal. Indeed, true charity brings its own repayment in the enlarged sympathy, the tenderer heart, the check to selfishness. The principle of our paragraph tends to a self-acting redress of all need. As in the ocean, so here, any inequalities of level tend always to adjustment and equalised fulness in every direction.

III. Unwise methods and motives are suggested by 2Co_8:8; 2Co_8:10; 2Co_8:13. E.g. “not by way of commandment.”—Compulsory legislation; violent reorganisation of the existing social system, with all its crude or selfish and unequally pressing methods of division of comfort or “wealth”; enforced Socialism or Communism, as a necessary preventive of undue poverty or undue riches, or as promising perfect contentment and happiness, and fairer sharing of labour and its rewards; must all fail, for the same reason that the Christian plan of the benevolence of God’s stewards towards God’s needy ones, fails in securing an ideal society. The fallen heart in man must be taken into account. If Capital be selfish, Labour may be selfish too. The social struggle is too often poor selfishness organising itself against rich selfishness. [Indeed, the oldest political economies formulated “laws” which proceeded on the supposition that self-interest, enlightened or not, was the one motive which could be relied upon as certain, always and in all men, to operate.] There must be no “commandment” on the one side; there must be “the willing mind” on the other. Else the issue may be, as the aim of some violent proposals seems of necessity to be, that a new inequality may be produced, in which the “haves” and the “have-nots” of the old order simply exchange positions. Christianity says all round, “I mean not that other men be eased and you burdened.” To enrich a “Jerusalem” by the impoverishment of a “Corinth”; to make a “Corinth” bear all the burden of helping a “Jerusalem,” whilst some “Macedonia” or “Galatia” or “Ephesus” goes free,—this is as imperfect a social order and supply as that which it is attempted to redress. In this also, “The foolishness of God”—the Christian “almsgiving” principle, condemned by the political economies, repudiated by the communising re-organisers of the existing order of society—“is wiser than men.” If this could only pervade a society of men, themselves first renewed by the grace of God, then a continuously self-renewing equalisation would be secured by Christian benevolence better than by the mechanical equality of systems or law. [The poorest give their rich benefactors very much, directly and indirectly.]

D. Titus and his fellow-deputies.—[For Titus, see Gal_2:3, uncircumcised, a Gentile; converted by Paul, Tit_1:4; associated in work with Paul, Act_15:2; Gal_3:1; 2Co_2:13; 2Co_8:23; 2Co_12:18; sent to Crete, Tit_1:5; called to Nicopolis, Tit_3:12; sent from Rome to Dalmatia, 2Ti_4:10; not named in the Acts.]

1. Note the remarkable fact that Titus is only known to us by the incidental references of four letters of Paul, one of them addressed to himself. Unmentioned in the direct narrative of the Acts, and even in the first letter to Corinth, though he was, probably, one of the bearers of it [1Co_16:11; 2Co_12:18; neither Timothy (1Co_16:10), nor Apollos (ib. 12) was], and not now for the first time associated with the Corinthian collection (2Co_8:6). Paul’s “fellow-helper concerning” the Corinthians. It may also not be too precarious a conjecture that he was a “stronger man” in every way, except goodness, than Timothy, who is mentioned repeatedly in the Acts. No such emphatic and recurrent words about courage are addressed to him, as 1Ti_1:18; 1Ti_3:15; 1Ti_4:14; 1Ti_5:21; 1Ti_6:12 (cf. also 1Co_16:10-11). Indeed, he had needed courage, as much as tact, in dealing with the Corinthians and their bearing towards Paul, and, more recently, with the business of their lagging collection. He was beyond suspicion, even by the Corinthians (2Co_12:18), of any malversation in dealing with their money, or of anything but most perfectly disinterested and above-board conduct in any particular. He was plainly not only full of affection for Paul, but a warm-hearted, zealous man, troubled about wrong, rejoicing over good, “comforted” when he saw it (2Co_7:7; 2Co_7:13; 2Co_7:15, etc.). One may infer his good sense from the fact that he was Paul’s trusted agent in the delicate task of “handling” these Corinthians and their affairs; as, later on, when he was despatched to regulate the ill-organised Churches of Crete, the native material of which was drawn from a coarse type of nationality [“liars, evil beasts, slow bellies,” 2Co_1:12]. [Methodist readers may compare such men as Alexander Mather,—Wesley’s “right-band man,”—Samuel Bradburn, Adam Clarke, Henry Moore, William Thompson, Joseph Benson, Joseph Bradford, a cluster of companions and fellow-helpers around the venerable Wesley in his later years, often sent on such errands as this of Titus.] Significant and suggestive that such a man—with strength of character, real piety, tact, courage, and altogether above the most sensitive suspicion; with lively sympathy for the work of God; the very ideal of a man who must bear responsibility and carry out the extension of the work of God (what pastor does not say, O si sic omnes?)—should be unmentioned in the Acts, and even in the first Corinthian Epistle. It is significant of the character of the Scripture record. It is historical; its record gives many a point of verification of the truth of the history in which the Revelation is rooted. One touch of historical veracity is found in the very informality of the record and the inequality of treatment. It is so far presumptively a genuine contemporary narrative, in that it moves with the insouciance of the consciousness of truth and of transparent simplicity of purpose, in and out amongst historical personages, scenes, events, dates; touching en passant; including quite incidentally; dealing fully, or by allusion only; or omitting altogether; just as may happen, whilst it pursues its course and its simple purpose. A simple, inartificial narrative, such as can omit any mention of an important worker like Titus without any suspicion of design attaching to the fact, carries with it a primâ facie credential of its truth.

2. The omission of Titus from the Acts is suggestive of much more of holy, valuable labour, which has found not even a chance mention in an Epistle, and of much, very much, the greater part of the work of the Church, which finds no earthly record at all; it is suggestive of workers whose only memorial is in the “book of life” (Php_4:3). In the modern, true Acta Sanctorum, the (holy “catholic”) continuation of the Acta Apostolorum, how many Titus-like men find no mention. But their work is no more lost than his; they are no more forgotten than Hebrews 3. This group of Christian men is completed by two other character portraits, anonymous, known only conjecturally by us, and yet so vividly hit off in a stroke or two that we feel as if we were very well acquainted with them. Here is one who has every one’s good word throughout all the Churches for his work in the Gospel. He is a successful evangelist, we may presume; and his gifts are not more the praise of every one than is his character. He, like Titus, is a trusted man. The “Churches”—not one only, but several—have accepted him as their trustee to hold, and in due course to administer, the accumulated relief fund. [There is no greater honour which can be paid to character than to give a man one’s trust. It “honours him that gives and him that takes.” The more complete the trust; above all, if it has to be unusually “blindfold” trust, or if there be risk involved; the greater the honour. (Trust speaks almost as well for him who gives it. The man who seems to count it a virtue and a boast that “He never trusts anybody any further than he can see them”; who poses as a universal sceptic as to the existence of any thorough and absolute honour and honesty in any man; is not himself the noblest type of man. His boasted shrewdness, which never allows him to commit himself to any other man, reveals a narrow, mean soul, which has not even in itself a witness to anything nobler in human nature. He honours his own heart, who can and does trust, without foolish credulity, and without dishonouring self-scepticism.) (Nothing pays greater honour to God’s word and character than our faith; hence, perhaps, so much is made to turn upon Faith.) Trophimus, or any other,—this man is rich and honoured in the trust of the Churches. Is the other unnamed portrait that of Tychicus? It may be; later on (Acts, ubi supra.) we find him and Trophimus travelling together in Paul’s company. (Paul and his band of companions moving from place to place recall the Master and His company of twelve moving up and down the land of Israel years before; personal attendants, messengers on occasion, learners, workers, friends.) As the other is the choice of the Churches, so is this one the choice of Paul. Trusty, with ability in practical affairs not now for the first time proved by Paul; the very man for the work just now in hand.

4. Men, all these, made for the work; and many such made by the work. In every Church are examples of men whose abilities lay dormant, hardly known—even to themselves—until the call and claim of the work of Christ revealed them—a discovery to themselves. How much of such many-sided fitness lies obvious enough, but unemployed and not available; because the possessors will not hear the call, and respond to the claim. And the fitness is a presumptive call. In the very correspondence between the work and the instrument, lie a cogent argument and appeal, which a fit man should require a very good reason indeed for declining to yield to.

5. Such men, with their proved ability, and, still more, with their trusted character, are no small gift to the Churches. “Thanks be to God” for them and for their readiness—like that of Titus—to present themselves living sacrifices to the Lord and His work. It is no small service that such men, in office and carrying responsibility, turn the edge of criticism and silence all possible suggestions affecting the honour of the Church and the fidelity of its administration, especially in the financial “abundance which is administered.” Their ability is a guarantee of the wisdom, their character of the honesty, of the management. The responsible leaders in the Churches not only must stand clear before the most searching light of the scrutiny of their Lord, Christ; they must also, so far as may be, “provide” that all commends itself as “honest,” honourable, to all reasonable human observation and examination. The Church should be a corporation with a more than ordinarily sensitive conscience. The honour of their Lord is involved. Such men, so administering the Church’s affairs “to the glory of the same Lord,” are not only a strength and a wealth to the Church, but they “are the glory of Christ.” [

1. The Churches should have properly audited accounts.

2. There needs be no undue sensitiveness about mere gossip or ill-natured talk (such as against Wesley or General Booth re finance). Do right, and let the rest go (2Ch_25:9). “Hew a true line, and let the chips fall as they may” (saying of Feilden, the Lancashire merchant-prince). There will be plenty of criticism, do what the Church may.]

SEPARATE HOMILIES

2Co_8:9. Christ; Poor, yet making Many Rich.

I.

1. Apart from the circumstances which are its setting, this text is a gem of truth. The very stratum in which it is found has its value; it can be worked to a real spiritual profit. But the gem is priceless.

2. It is instructive as revealing (see Homiletic Analysis, B.) the habitual region of Paul’s thought. He enters and quits such a high theme, as one well accustomed to the heights; his manner of introducing and employing this great truth is incidental disclosure of the close relation in which such “doctrinal” grandeurs stood in his own life to practical conduct.

3. Doctrine may be presented with a forbidding rigidity; it ought to underlie, and be clothed by, the beauty of Christlike living. It is the firm basis of all Christian hope and the experimental life. [Beneath the most beautiful face is a hard, grinning skull. The most beautiful body is built up upon a skeleton, rigid, hard, strong; which may be exhibited—as doctrine sometimes has been—in its bareness and rigidity, stern, certainly not beautiful, even forbidding. Yet the face needs the skull; the body needs the skeleton. Teaching and experimental life which have beneath them no firm, strong skeleton of doctrine are apt to be feeble, fatally pliable, shapeless, unserviceable.]

4. Seems sometimes “cruel” to such a text, to dissect it for its underlying skeleton. The botanist sacrifices the flower, as he pulls it to pieces to examine and exhibit its structure. Yet the first topic in this text is—

II. The theology.—

1. Difficult to use any formulated language on this topic, as on many others, which is not open to legitimate criticism, or which would not, with very slight variation, swerve right or left into mischievous error. Difficult to use any which is not rather a protest against the assertion, or acceptance, of some point, or against some development or “consequences,” which are already, and in advance, negatived by some Scripture statement. Difficult to allow for the effect upon Scripture statements of the fact that everything relating to the manner of the Divine existence is exhibited in connection with the activity of the Trinity in the work of human Redemption.

2. “He was rich, … He became poor” is the practical, workaday shape of the Kenosis of Php_2:7. [The “poor” are to have “the Gospel preached to them”; they must have even its theology in a form apprehensible by the youngest and the simplest.] “The form of God” was not eagerly clutched and retained. He forewent it, and presented Himself to human observation in the “form of” man the “servant” of God, assuming to Himself, possessing, exhibiting, the characteristics of manhood, and in His intercourse with men normally conforming Himself to, confining Himself within, the conditions of man’s life; in many particulars of His work and mission submitting to be “a prophet raised up in the midst” of Israel, acting as the old prophets did, as the servants of Jehovah (Act_3:22), [though He stands forth as the highest and most glorious example of the Prophetic Order, receiving the Spirit “without measure” (Joh_3:34),] only drawing upon the reserve possibilities of His proper “form of God,” and only speaking without a veil over His face of glory, just so far as might be needful for the accomplishment of His redeeming errand. And He further stooped to a yet lower level. Manhood was low, far beneath Godhead; man’s death was lower; the death of a crucified man, cruel, shameful, the death of a criminal or a slave,—man could even in death hardly go lower than that lowest; yet “even to” that point—death, death upon a cross—did He carry His “obedience,” the “Lord of all” Who had consented, had chosen, to become His Father’s “servant” for man’s sake. Paul thus expounds, in the passage where he most fully approaches the Incarnation topic, his words here.

3. There are depths beyond the sounding of the wisest beneath these quasi-popular expositions of the inscrutable Divine Fact. Subtle theories of wide-spreading consequence have been spun, in spider fashion, out of the bowels of the simple phrase, “Emptied Himself,” or that other, “The Word was made [became] flesh.” “One element is common to them all; … a literal merging of the Divinity of the Son into the finite spirit of the Man Christ Jesus. The general idea takes many forms: sometimes simply Pantheistic, the Eternal Spirit thinking itself as a Person in Christ; sometimes purely Eutychian, God the Son contracted into humanity, and both growing together to perfection; sometimes Apollinarian, the Potency of the Son working dynamically in the psychical soul and flesh of Jesus.” (Pope, Theology, ii 194.) Attempts all these to be precise where precision is impossible; where the Fact passes our apprehension altogether.

4. His own words make one thing clear: the “I” Whom men heard and saw in His “poverty” carries His life backward [as our text does] into eternal depths of the past, and forward into eternal distances of the Future, with an unbroken continuity of existence and of personal self-consciousness. “I came forth.… I am come.… Again … I go” (Joh_16:28). In every sense is “Jesus Christ the same yesterday, and to-day, and for ever” (Heb_13:8). Theological statement must in its rotundity of systematised completeness find room for all such Scripture statements as make a Godhead, “emptied,” even temporarily, of those characteristics which are part of the very definition of God, untrue and inconceivable. He was never so “poor” as to cease to be Himself. [Heb_1:1-4 is a Divine “Life of the Son of God,” going back to the date when “He” made the world, and yet earlier, to those undated, dateless ages when He was (essentially and all along) Brightness and Image; continuing through the years—the midway episode—of His redeeming work; and forward to, and past, His (resumed) session on “the throne of the Majesty on high.” Noteworthy is this: “Being the Brightness, … upholding, … when He had purged, … He sat down.” The continuous, native, inherent condition is contemporaneous with the acts wrought on the stage of human history at a definite, earthly date. As though the Royal Son, and Co-regent, and Prime Minister, of a Sovereign, without ceasing to be anything belonging to his nature and birth, or to his relation to his father, and without ceasing to uphold all the empire by his adminstra-tion, should add to his labours the special task of going to a remote and rebellious and ruined province, and himself winning, or reducing, its people to submission.] Human illustration is of course imperfect. Peter the Great of Russia is in personal character not even for a moment’s passing comparison, to be put beside the “Lord of glory.” Yet he may help to such apprehension as may be possible, of One Who, for the sake of His people’s well-being, “became poor,” though all the while He never ceased to be “rich” in His own proper right and in fact. Peter narrowed his life, in all respects needful for his purpose—in dress, in residence, [in a shipwright’s cottage in Holland,] in style of living, in manual labour as a shipyard operative—within the conditions of the life of a working-man. Yet, if need were, for the safeguarding of his true Imperial honour and the welfare of his people, he could and did, assert in word and act, and draw upon, his state and power and position as Czar of the Russias. Becoming a ship-wright; taking upon him the form of a servant; without ceasing to be the ruler of his empire and the possessor of all its resources.

III. The experience.—

1. The word “ye know” must not be unfairly pressed, to contain more necessarily than “Ye are aware of”; “ye remember that ye have been told of,” etc. Not necessarily more in it than an intellectual apprehension and recalling of the fact. But to serve Paul’s purpose the knowing must not stop there. The truth must by the understanding be brought to bear upon the heart, and, in the next step, upon the will, arousing the flagging activity of the Corinthian Church. No truth in the whole round of Christian doctrine is ever effective, if it be merely admitted into the region of the understanding. That is the mere outer Court of the Gentiles in the temple of our being. If it is to affect practice, to assist the life of fellowship with God, to promote the perpetual offering of self and life upon the altar, it must go into the inner court, the court of God’s Israel of to-day, the new Israel of the Spirit. It must enter the heart. The heart must “know the grace of our Lord Jesus Christ.” No Divine truth is known merely by the understanding. [Pectus facit theologum.] “Flesh and blood had not revealed” to Peter even the momentary and imperfect glimpse he had gained of the true dignity of his Master (Mat_16:17). It was, directly, from “My Father which is in heaven.” A man may carefully collect and collate the statements of Scripture as to the Deity of Jesus of Nazareth; he may weigh the statements which seem, or are made, difficulties or objections to the truth; he may determine calmly, coolly, that for these there is sufficient explanation; and, in the end, he may regard, and accept, the Godhead of Jesus as the teaching of Scripture, arrived at by fair induction. But he does not know the truth. “No man can call Jesus Lord but by the Spirit” (1Co_12:3). In like manner, no real knowledge of the meaning of this grace of Christ, which wrought His poverty, is ever gained by reading, by induction from Scripture facts and testimonies, by mere intellectual apprehension of any kind. Knowledge comes by “the demonstration of the Spirit” (1Co_2:4). He takes of “the things of Christ” and “shows them” to men (Joh_16:14). Christ summarised in a sentence the teaching of many “prophets,” “They shall be all taught of God” (Joh_6:45). The only man to whom “doctrine” is “truth” is the man thus “convinced” by the Spirit. To him only is it an operative reality, and not a speculative opinion merely. The man who in himself is being “made rich” through the poverty of the humbled Christ, comes to the truth with a new, peculiar illumination upon it, with a new and peculiar verification of it. The road by which, perhaps intellectually, he arrived at the doctrine is by him re-travelled with the new light of heart knowledge, and is only properly known in that light; the truth he arrived at was a goal reached in the dark or the dim dawning, only seen clearly when the “Sun of Righteousness” Himself had “shined into his heart” (2Co_4:6). All this may not lie in the surface, argumentative use of the word by Paul; but it underlies the word, and is implicitly there. His argument will have no real force, where the knowledge is not that which has been gained by experience; it is knowledge which has been lived into.

IV. The purpose of the poverty.—

1. The enrichment of His people. Such “enrichment” as in 1Co_1:5 (and 2Co_8:7 here) is one aspect, one phase, of the many-sided blessing. But all the life of grace, from its first inception in a germinal life, through the growing maturity of the “perfect,” “spiritual” man, until the utmost earthly wealth of knowledge and of blessing enlarges into a new beginning of “enrichment” in the world of eternity; all its accompaniments of knowledge, communion, victory, light, peace, joy,—all is included. All that “grace” brings; all that “glory” means; all that is contained in the marvel of love “that we should be called sons of God”; all that is given and is pledged in that God calls Himself ours (see the argument in Mat_23:32); all the eternally unfolding possibilities of a redeemed, restored Manhood, restored after the pattern of Him Who is the “firstborn amongst many [similar “sons” and so] brethren” (Rom_8:21);—all is included. Whether any other way of restoration and enrichment were possible we may hardly, and we need not, inquire. It should be ours to see that we explore, and allow ourselves to be led into, all the meaning of our heritage of wealth through His poverty. [If we have given a present, which has cost (for us) not a little, and which has only been possible for us to give at the price of some self-denial; into whose choosing, and perhaps whose making, we have put the most valuable thing we had to give,—our loving thought and labour,—how are we disappointed if the receiver thanks us perfunctorily, or in a conventional heartiness of phraseology which evidently covers an absence of appreciation of our gift, or of ourselves; if we find it put away into some drawer or casket, and only now and again for decency’s sake, or to save our feeling, worn or used, whereas we hoped it might be in constant use, a daily joy or service. Then what of His “disappointment” (to use a human word, and to think humanly also) when the “riches,” which He made available for us, at such cost of pains and sacrifice and loving design, lie plainly little appreciated, seldom appropriated, and never appropriated in any full measure, even by those who thank Him in a heart-betraying, cold, formality of eucharistic phraseology. Let us gladden Him and recompense His love by putting to the utmost experimental proof the meaning and contents of the “riches” which are His dear-bought “grace.”] [N.B.—He does mean that Himself “be burdened and others eased.”]

2Co_8:12. A Collection Sermon.—In reading the text the case of the Widow and her Mite immediately recurs to mind, as illustrating and embodying Paul’s statement. (See Homiletic Analysis.) Like so many other sayings, of temporary occasion, this embodies a great principle of abiding and many-sided applicability in our dealings with God.

I.

1. The real offering to God is the “readiness,” the “willing mind.”—The word “it” is supplied in translating. It must not be insisted on with too definite a reference in exposition. The sense is general: “If there be … on man’s side, there is an acceptance on God’s side, according to,” etc. Yet whole drift of the passage shows that the thing which gives any value to the gift is the willing mind. It is the gift; all else is expression, accessory, robing, drapery. Unless “the willing mind” go before and lie evident before God’s eye, the rest counts for nothing. It must infuse gift and service with its own quality. If this spirit of the deed be absent, all else is a dead thing to offer to the living God. The silver and the gold are His; He neither needs nor cares for our money, nor is benefited by it. He Who has all power in heaven and earth, and all for the needs of His Church, does not depend, by any necessity, upon our puny labour or our gifts. Of old He did not for Himself want the carcases whose death made His Temple courts one great shambles. The life was the true offering. The willing mind is the life of the gift or service, the one true offering.

2. If we could see God’s copy of the subscription and collection lists of the Churches, we should find that His revision and appreciation had made marked discrepancies between His copy and ours. Ciphers struck off from some swelling printed amounts; thousands dwindled to the hundreds or the tens. Many of the shillings and the pence, on the other hand, standing entered at values which would surprise nobody more than the, perhaps humble, givers. The cup of cold water, forgotten by even the giver, remembered gratefully by Him Whose reminder and recognition call out the unfeigned amazement which cries, “Lord, when saw we Thee thirsty?” It is possible that the life’s work of some prominent Diotrephes will shrivel up into very modest bulk and receive the Master’s barest thanks. Yet, to be fair, remember: Let there be the willing mind and the liberal gift; let there be the thoroughly right heart and motive and the abundant labour; such a man’s deed is doubly, gloriously acceptable. Let us have a care how we give, and why; how we serve, and in what spirit; lest in the reckoning we be amongst those whose gift or work is used, who are themselves blessed (for God is no man’s debtor), but who do not find the best blessing of final, full, personal acceptance. Indeed, unwilling and unwitting instruments get used. Some are the mere conduit-pipe, the mere vessel, conveying blessing in which they have no share.

3. For our sakes—independent as He is of our labour or gifts—God seeks our co-operation. That there is any acceptance and reward at all, is altogether a matter of grace; but seeing that there is reward, He graciously allows us in this way to determine how large the reward shall be, how abundant the acceptance. Also: Every time we put the willing mind into practical embodiment, we cultivate the willingness. The impulse to do or to give, which takes no practical shape is not merely aroused in vain, but is weakened by the vain stimulation. Parents could as well, or better, do the little tasks which they give their children; they need sometimes after all to be done over again. But for their sakes they “ask” their help. So the gift of the willing mind is a blessing (2Co_9:5-6) to him that gives as really as to him that takes. Every least service done with the willing, devoted heart, strengthens the devotion, and helps to render permanent and instructive the willing mind. [

4. Then, as in the analytical exposition, the characteristics of true and acceptable service may be enlarged upon: “Willing of themselves;” “with much entreaty begged,” as a privilege, to be allowed to give; “beyond their power,” though this is not required by Paul or by God; they “gave themselves first to the Lord”; and the secret and spring of all was, they “remembered the grace of our Lord Jesus Christ.”] [If the occasion be (say) a Hospital Sunday, it may be further said:]

5. There may be (to-day) gifts of ostentation, of rivalry between Church and Church, for a good place in the published lists; gifts also springing from a mere sentimental admiration of the idea of a united day of charity. There is, manifestly, work done in the Church from training and habit; the workers were early set in their groove, and have had no strong temptation to leave it. There is work which happens to be the fashion. “Everybody in our set does it; we must.” To some, work is a stern duty, often a drudgery, but done because they ought. Better than many a motive, that; better far than merely the desire or the necessity to keep right with a master, or with some one whose favour is to be desired. Basest of all is the idea of, so to speak, earning so many “good marks” in heaven’s register. The gain is, materially, often the same to the Church, the hospital, the sick, the poor, the sanctuary, or the fund; but to the man himself such gain is counted as nothing, or as loss. There is not the “willing mind.”

II. The willing mind is not all.—

1. The Corinthian danger was of a failure between will and deed, between intention and performance, or, more exactly, between the beginning and the completion of their task. Partly will and partly deed can only be accepted when no more is possible; the will for the deed when no deed is possible. The snare besets all workers: work falls through after a hearty inception, for want of a patient endurance in carrying out. Easy to begin, under the force of a stirring appeal, or the deep stirring of emotion by the sight of a sad need; even to begin energetically. But to go on week by week (1Co_16:2), when the first enthusiasm has become a memory, is to some temperaments especially difficult. The enthusiasm must not be allowed to become a memory; the sense of debt to “the grace of our Lord Jesus Christ” must be perpetually renewed at the Cross. Paul’s words gently hint that, to even the most willing, and the (apparently) most active or liberal, the Lord’s question will be, not, “How much did you do, or give?” but, “Did you do all you could?” Five talents should bring five.

2. Happily the principle may be reversed in its application. We serve a Master Who is thoroughly acquainted with us, and thoroughly reasonable (to speak as of man) in what He requires. The trumpet-shaped funnels of the Temple money chests rang with the big gifts of the rich; the poor widow’s two mites made no noise as she slipped them in; but she gave a hundred percent., as no other had done. Ability could go no further.

3. Many gifts as valuable as money, and more necessary: hearty, loving, personal effort for souls; a week’s prayer contributed to the success of the Sunday’s teaching; the invitation of the neighbour to the house of God. There are willing, busy hearts which can give little money, little weight of influence, no very wise judgments, no preaching or teaching ability. Yet no humblest is to despond or be idle. “If there be, … it is accepted, according to that a man hath.” God knows, and the wise or wealthy workers and supporters should not forget, how largely the success which crowns the wisely planned, liberally supported, efficiently worked schemes, is the result of the banded prayers of a company of humble, godly people, who can contribute nothing else. A sick saint, bedridden, suffering, year after year, who can only lie and pray, but prays mightily, for the work and the workers, or who grandly exemplifies to every visitor, or domestic servant, the gain of godliness and the all-sufficient grace of the Saviour, is often making an offering very large in its acceptableness. A plain man, who cannot argue, but can live and testify at his work; who never misses one of the rare chances of speaking for His Master; it is a gift up to the full level of “that the man hath.” [Legend appended to this Homily.]

4. Let this principle obtain with us, in our judgment of others. Like God, as far as may be let us estimate “what a man hath.” Tempted to think hardly of a man who does not give as much as we thought he ought. But what claims has he upon him? Perhaps some of which only His Master knows. Perplexed at the blemishes, the incongruities, found in the lives of some very earnest, very demonstrative, very loud-professing Christian men and women. We can hardly conceive how they cannot condemn these things which lie so obvious to our censure, and to that of the world. Are they honest? Or hypocrites? It may well be that they are honest enough, though it is a great pity they are not more spiritually sensitive and enlightened in judgment. But what is the material out of which they have been made Christians? The class out of which they have been drawn? What their opportunities, their surroundings, their training? The habit and cast of their mind? Their own Master, looking into their heart sees, as between Him and them, the pure white light of a perfect intention; but it shines out to our observation through a poor, dimmed, coloured, distorted medium of human and personal limitation. Conversely, too, the clear white light of Divine truth on these points shines in upon their judgment and conscience through the same poor medium also. “According to that a man hath,” in His Lord’s judgment of him.

[Legend in outline.—King sitting daily at palace window watching his cathedral rise. Falls asleep; dreams; sees building finished; high up on tower the tablet which is to record his name and gift; another name there! A woman’s name; long inquiry of all about him quite fruitless; woman unknown. Proclamation made through the city brings a poor widow to him at last. “Your name?” “Yes.” “Why there?” “Do not know.” “What have you done?” “Nothing but carry water to the masons, to refresh them on hot, thirsty days.”]

The Preacher's Complete Homiletical Commentary (gen. ed. Joseph S. Exell; Funk & Wagnalls, c. 1892) — public domain (pre-1929). A full-Bible homiletical/sermon-outline anthology covering 65 of 66 books (2 John is absent from the source module). Text from a community e-Sword module.

XIV.—AN EXHORTATION TO FINISH IT. MOTIVE: THE EXAMPLE OF THE MACEDONIAN CHURCHES; AS A PROOF OF THEIR LOVE IN GIVING THEMSELVES TO CHRIST. PRINCIPLE OF EQUALITY. COMMENDATION OF TITUS, AND HIS COMPANIONS IN THIS WORK

2Co_8:1-24

1Moreover, brethren, we do you to wit of [we make known to you] the grace of2God [which has been] bestowed on the churches of Macedonia; How [om. how] that in a great trial of affliction, [was] the abundance of their joy [;] and their deep poverty 3abounded unto the riches of their liberality. For to their power, I bear [them] record,yea, and beyond1 their power they were willing of themselves; 4praying us with much entreaty that we would receive the gift, and take upon us [with much entreaty beseeching of us the favor (τὴν χάριν) and the participation in] the fellowship of the ministering 5to the saints.2 And this they did, [om. this they did] not as we [had] hoped, 3 but first gave their own selves [their own selves gave they first] to the Lord, and unto 6us by the will of God. Insomuch [so] that we [have] desired Titus, that as he had7begun, 3 so he would also finish in you the same [this] grace also. Therefore, [But] as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence,and in your love to us4see that ye abound in this grace also. 8I speak not by commandment, but by occasion of [om. occasion of] the forwardness of others, and to prove9[to prove also] the sincerity of your love. For ye know the grace of our Lord Jesus Christ, that though [when] he was rich, yet for your sakes 5 he became poor, that ye through his poverty might be rich. 10And herein I give my advice, for this is expedient for you, who have begun before [them] not only to do, but also to be forward ayear ago [to will last year]. 11Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of [according to] thatwhich ye have. 12For if there be first [om. first] a willing mind, it is accepted [acceptable] according to that a man hath [it may have]6and not according to13that he [it] hath not. For I mean not that other men be eased, and7 ye burdened:14But by an equality, that now at [burdened, but by an equality at] this time your abundance may be a supply for their want, that their abundance also may be a supply forYour want; that there may be equality: 15as it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. But thanks be to God, which put [who is putting, διδόντι]8 the same earnest care into the heart of Titus for you. For indeed he accepted the exhortation; but being more forward, of his own accord hewent unto you. 18And we have sent with him the brother, whose praise is in the19Gospel throughout all the churches; And not that only, but who was also chosen of the churches to travel with us with9 this grace, which is administered by us to the glory of the same [om. same] 10 Lord, and declaration of your [our] 11 ready mind:20Avoiding this, that no man should blame us in this abundance which is administered21by us: Providing [for we provide] 12 for honest things, not only in the sight of the Lord but also in the sight of men. 22And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent23upon the great confidence which I have [he has] in you. Whether any do inquire of [As to] Titus he is my partner and fellow helper concerning you: or [as to] our brethren be inquired of, [om. be inquired of] they are the messengers of the churches, and the glory of Christ. 24Wherefore shew ye to them, and before the churches the proof of your love, and of our boasting on your behalf. [Since ye will show13 toward them proof of your love and of our boasting on your behalf, ye will show14 it before the churches].

EXEGETICAL AND CRITICAL

2Co_8:1-6.—But we make known unto you, brethren, the grace which God has granted among the churches in Macedonia.—The particle δε is here, as in many other places (1Co_7:1; 1Co_8:1; 1Co_12:1; 1Co_15:1), merely transitional, as the Apostle is passing to a new section; for although the present section is introduced by the concluding sentence of the last chapter, it is not directly joined with that sentence. [We may even question whether the word has not something of an adversative signification. He had confidence in the Corinthians, he had now sufficiently discussed the subjects already brought up, and he was now of good courage in their presence, but he had another matter to introduce to their attention. He wished to present before them the important matter of the collections which were occupying the attention of the Macedonian churches. Stanley endeavors to show that γνωρίζω has always in Paul’s earlier Epistles the sense of, to remind, to call attention to (1Co_12:3; 1Co_15:1; 2Co_8:1; Gal_1:11), but that in his later Epistles and when the word is in the passive (including Rom_16:26) it has the signification of, to discover. The evidence he adduces hardly proves this, and we see no sufficient reason for making this word an exception to verbs of this termination, which are causative and carry out the act which is proper to the noun from which they are derived. According to this, the active meaning of our verb would be‚ to make or cause to know. The word is used in Eph_6:21 et al. What Paul wished to make known to them for their encouragement was [not a matter of which they were already informed, and needed only to be reminded of, but] the great liberality of those Macedonian churches (Philippi, Beroea, Thessalonica) among which he was then laboring, in contributions for the impoverished Christians at Jerusalem. He says that this was altogether beyond their ordinary ability, and he gives the honor of it to the Divine Author of every grace. In calling it the grace which God had bestowed on these churches, he does not mean that the donation was extraordinarily large, nor to magnify the generosity which had been enkindled, but simply to awaken admiration for the grace which had enkindled it. Nor are we to suppose that he wished to imply that this was a grace confined to those churches, for it was the same general grace which was acting in other churches, but was especially powerful among them. We should not supply an ἐμοί after δεδομένην nor take ἐν in the sense of a dative. The idea is that Divine grace (χάρις τοῦ θεοῦ) was liberally communicated in the midst of these churches. Meyer confines the expression to the influence of grace in its distinctive character; as if the Apostle’s object had been to point out how gracious God had been in bestowing upon them such a generous spirit. [The word χάρις has in this section a special application doubtless to the gifts or contributions of the people, but these are so named always with reference to the Divine favor manifested in them. Every enlargement of heart among the people of a place may properly be characterized as a putting forth of Divine grace. And yet it requires some constraint to render the word as Stanley does in every instance of its occurrence in our section by the English term grace (see especially 2Co_8:16). In some instances it refers to human kindness, and some additional words (as τοῦ θεοῦ) are used to define the subject of its exercise. Chrysostom suggests that Paul here makes prominent its Divine origin to avoid all invidious human comparisons, and to stimulate the Corinthians by the hope of being sharers in the common grace. We may also remark that the use of the word ἐκκλησίαι instead of the more common ἀδέλφοι suggests that even at this early period Paul was aiming at an ecclesiastical unity. He attaches an importance to this collection in the churches quite disproportionate to its immediate relations. He evidently views it as an expression of the common fellowship of Jewish and Gentile Christianity. As such he uses it and urges it to break down the false views and exclusive prejudices which had sprung up on both sides. He here informs the Corinthians that the Macedonian Christians who had suffered much from the Jews (Act_18:5 ff.), had surmounted these prejudices. In this way, too, he lets them see that he had not been a disappointed man or forsaken of God in his recent labors, and that he had some other work than that of correcting abuses and vindicating his Apostolic authority].—That in a great trial of tribulation they had an abundance of joy, and their deep poverty abounded to the riches of their simplicity (2Co_8:2). The Apostle here specifies in greater detail what he had only asserted in 2Co_8:1. As his object was not to prove what he had there said, we must make ὅτι equivalent not to for, but to that. Critics, however, have been at a loss whether to construe this verse as two distinct sentences (supplying ἧν after περισσεία τ. χάρ. αὐτῶν [Syriac, Vulgate, fuit], so that the idea shall be that in a great trial of affliction there was an abundance of joy); or as only one [our English version]. The insertion of ἦν to complete the first of these sentences is by no means unnatural; and if we attempt to unite ἡ περισσεία τ.χάρ. αὐτῶν and ἡ πτωχ. αὐτων, so as to form one subject of a sentence, the whole appears harsh and stiff. We prefer the former construction. We are partially induced to do so because the two subjects harmonize so well with the two predicates which are then presented, and because the other construction requires us to combine together two such contrary things in a single subject, and to make such a word as περισσεία the nominative to a verb so cognate with itself as ἐπερισσεύσεν. But these are not our main reasons for this preference. For even if, by adopting the latter construction, we must unite such expressions as περισσεία τῆς χάρας and ἐπερισσεύσεν as subject and predicate (making the χάρα either the joyful preparation for the collection, as Meyer does, or the happy enjoyment of religion after conversion, as Osiander does), it seems nevertheless more appropriate to find expressed in the double subject of a single sentence those factors which complete one another in the περισσεύειν, and which unite and cooperate to prove that the grace of God and something higher than mere human kindness was moving the actors. This will be still more apparent as we proceed to explain the individual expressions. The first thing to which the Apostle draws attention is the condition or state of the congregations in which this liberality so abounded. They were in a great trial of affliction (ἐν πολλῇ δοκιυῇ θλἰψεως). This word δοκιμή which Paul uses in a number of other places in his Epistles (2Co_2:9; 2Co_9:13; 2Co_13:3; Php_2:22; Rom_5:4), in the sense of verifying or proving a thing to be real, has here rather the sense of subjecting a thing to a trial or test. It is true, indeed, that the verification or proof might be looked upon as the moral basis of their joy (Meyer), but it is more natural here to regard the affliction as that which tended to prevent their joy, and hence as showing that their joy must have been the result of a mighty faith triumphing over such hindrances. The δοκιμή, therefore, would be properly the trial which subjected them to a test. We allow, however, that in all other passages of the Apostle’s writings, the context requires that the word should mean, a verifying or proving a thing to be true. The idea is the same as that contained in 2Co_7:4, viz.: “in all our affliction.” With respect to this affliction, comp. 1Th_1:6; 1Th_2:14 ff.; Act_16:20 ff; Act_17:5. Περισσεία τῆς χαρᾶς signifies, the overflowing or abundance of their joy, i.e., of the joy they had in the fellowship of Christ and in the assurance of their salvation (2Co_7:10; Php_4:4). This opened their hearts to contribute liberally for the relief of their brethren (comp. Melancthon in Osiander, p. 299), and so completely raised them above all thought of their persecutions and the poverty of their own means, that they went far beyond those who possessed a greater abundance. There was energy enough in this joyful faith to make deep poverty an abundant source of benevolent action. In the following words the joy and the poverty are represented as conspiring together for this result. The plural ἡ κατὰ βάθους πτωχεία signifies properly a poverty which goes down to the very depths, and it presents us the figure of a vessel which is almost empty and into which we must reach down deep. And yet this vessel is made to overflow as if it were full. [Adam Clarke: “Poverty and affliction can scarcely ever be spoken of in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted to comfort those who are more afflicted than they are.”] It abounds εἰς τὸν πλοῦτον τῆς ἁπλότητος αὐτῶν. The word ἁπλότης signifies not exactly goodness of heart, benignity generosity, but the disposition which includes true charitableness, or gives it an external form. Comp. Rom_12:8 (ὁ μεταδιδοὺς ἐν ἁπλότητι). It is the simplicity which is superior to all selfish considerations or interests, and confines its attention entirely to the wants of our brother, gives itself completely up to the will of God, delights to be the instrument of His merciful providence, and has no fears that God will ever allow such a one to be in want [comp. Trench Synn. 2 Part, p. 23]. The simplest explanation of ἐπερίσσευσεν εἰς is that which makes it assert that the riches which in their simplicity they possessed, and the liberal contribution which in their simplicity they hail made, was in reality the overflowing stream of their deep poverty transformed by a joyful faith into an abundance. In 2Co_8:3-5 we have an explanation of this περισσεύειν. [Stanley remarks that “this sentence is completely shattered in passing through the Apostle’s mind. If restored to order it would be, ‘how that to their power and beyond their power, they voluntarily gave, not as we trusted the gift (or grace, τὴν χάριν, i.e., of their possessions), but their own selves’ ” But as the Apostle wrote this, his mind glowed more and more as it proceeded, and he attached to each phrase some additional thought, until the whole completely breaks down under the weight of extraneous matter.]—For according to their power, I bear witness, and beyond their power, of their own accord, with much exhortation beseeching of us the grace and fellowship of the ministration to the saints—(2Co_8:3-4). we might, indeed, regard ὅτι for as parallel to the same word in 2Co_8:2; “that they,” etc. But we think it better to regard 2Co_8:3 ff. as an explanation (a proof) of the way in which their deep poverty had abounded. Ὅτι would then be equivalent to, for. He proves that they gave κατὰ δύναμιν by inserting μαρτυρῶ in a parenthesis, thus implying

that he was well acquainted with their pecuniary ability. The reason they were so reduced in circumstances probably was, that they had been the victims of persecution and had found it difficult successfully to pursue their ordinary callings on account of the hatred of unbelievers. W. F. Besser: “They were poor for Christ’s sake, because the Macedonian Christians had been obliged to renounce all dishonest arts of trade (1Th_4:6), and had been persecuted with the loss of employment, dismissal from service and apprehensions of complete destitution (Php_1:28). [Dr. Arnold mentions that Macedonia was the especial theatre of three successive civil wars not far from this time, that the people were heavily taxed by their conquerors, and that the mines from which much of their wealth was derived were in the possession of the government. So desolate had their fine country become, that it was fit only for pasturage. On the petition of the people for relief, they were transferred from the senatorial to the imperial jurisdiction that they might escape taxation. In the meantime Corinth, under the special favor of the emperors, since its revival under Julius Cæsar, had been growing rapidly in wealth. Comp. Stanley and Hodge]. And yet these Macedonian Christians had gone not merely up to, but beyond the ordinary measure of their power. Παρὰ δύναμιν has the same meaning as ὑπὲρ δύναμιν in the Textus Recep. (comp. 2Co_1:8), i.e., beyond their power (παρά signifies first, one thing going along by the side of another, then something not in contact with another, or rather something remaining external to another, and finally in opposition to another. Passow and de Wette). The only correct construction assumes that ἔδωκαν of 2Co_8:5 is the principal verb, to which all the other clauses form only a detailed qualification (and not αὐθαίρετοι with ἦσαν understood, since with this the preceding expressions would not agree; nor δεόμενοι with ἧσαν understood; nor yet καθὼς ἡλπίσαμεν with ἑγένετο or ἐποίησαν understood). After these quantitative phrases (κατὰ—καὶ παρα δύναμιν) we have those which are qualitative, i.e., describing the way or manner in which the gift was made: αὐθαίρετοι, freely, in opposition to over-persuasion or necessity [excluding all human, but not Divine influences]. Such an assertion is not inconsistent with what is said in 2Co_9:2 ff. For he does not, in this latter passage, say precisely that he had requested them at first to contribute, but that his boasting of them the year before had been the occasion which God had used (διὰ θελήμ. θεοῦ, 2Co_8:5), for exciting the churches of Macedonia of their own accord to resolve upon their action, and then that the zeal of these churches had reacted upon the Corinthians. The proof and the more full explanation of αὐθαίρετοι is given in 2Co_8:4. “We prayed not them, but they us.” Chrysostom. Δέομαι, with the genitive of the person entreated, and the accusative of the thing asked for, occurs not unfrequently in the classic writers, (among whom, however, the accusative is always a pronoun). The object of the prayer was the χάρις, by which was intended the favor or kindness. This is immediately defined more particularly by the phrase κοινωνίον τῆς διακον.—ἁγίους, which is connected with it by καί (“even”). The Apostle might have written: χάριν τῆς κοινωνίας but this would have been too great an accumulation of genitives. Διακονία has here the sense of, ministration, support (comp. Act_6:1; Act_11:29); and it is the same as the λογία spoken of in 1Co_16:1, where εἰς τοὺς ἁγίους is subjoined, and reveals what must have been the motive of the prayer here (Meyer). But the κοινωνία indicates a participation in the service. [The main idea of κοινωνια undoubtedly is that of a commonunity in sympathy, labors and responsibilities. But the ancient Greek expositors make especially prominent the idea that in all communications of assistance there was a mutual benefit. Thus Theophylact: “as if it were a common gain for both the givers and receivers;” and Oecumenius: “he calls almsgiving a κοινωνὶαν because those who give and those who receive are joint participants in a divine blessing.”] If we govern these accusatives (τ. χάριν κ. τ. κοινωνίαν) by ἔδωκαν (Bengel) the construction becomes unnecessarily confused, and we have no definition of the object of δεόμενοι. The true object of ἔδωκαν is easily understood from its own idea.—The free self-determination of the Corinthians is brought into very clear light here when it is said that they entreated with much importunity (μετὰ πολλῆς παρακλήσεως) as if it would be a favor or kindness to them, that they might have some part in the common work of relieving the impoverished members of God’s church (αγιους).—If we receive the reading of the Receptus: δέξασθαι ἡμᾶς (after ἁγίους); the meaning of χάρις (the favor) would be: the contribution; and in the subsequent sentences it will be shown to consist of collections taken up also in other congregations.—Finally, the apostle says—And not as we expected but themselves they gave first to the Lord and to us by the will of God. (ver 5).—They gave beyond his expectations. [The middle and aorist ἠλπίσαμεν refers to the feeling as “belonging to the inner world of the agent” (Winer § 39. 3. Jelf. § 363. 5, 6), and shows in a lively manner how the apostle, after granting their prayer, had been busy in forming expectations and desires respecting the manner in which they would participate in the work. The verb expresses more than an anticipation (Crosby) or expectation (B. Bible Union); and it is not incorrectly translated in the English, the German (hofften), and the Vulgate (speravimus) versions. The positive reason for this surprise was, that “they gave their own selves.” This refers not to their conversion, which must have taken place some time before; nor does it imply that they then proposed themselves as the bearers of their alms; but it simply asserts that they surrendered themselves and all that they possessed to the disposal of God and the apostles. This was a self-dedication which involved a complete renunciation of all personal interests. They gave themselves, first to the Lord and then to His apostle; for they were anxious above all things thus to show their grateful love to Christ, their Redeemer. With this was inseparably united a desire to honor the man who had brought them to Christ and had originally suggested to them this charity (καί here means simply: and, and it implies the intimate connection of the two acts; comp. Exo_16:31, Act_15:28). Πρῶτον (first) is not designed to say that they did this before he asked them, for this had already been said in 2Co_8:4, and would require that πρῶτον should stand before ἑαυτούς; nor does it mean [as seems implied by the position of the word “first” in our Engl. A. V.] that they gave themselves before they gave their alms, and then left it to the apostle to determine the amount they should give; for to bring out such an idea something more needed to have been said. Moreover the Apostle does not mean that they gave themselves first to the Lord and then to him, making καί equivalent to ἔπειτα for not only would this imply an unsuitable separation of the two objects of the action, but no instance can be found in which καί stands for ἔπειτα. It is to be taken as in Rom_1:16; Rom_2:9 f. in the sense of a graduation. If anything is to be supplied it must be expressive of some relation to the objects of the bounty, [Osiander: “who were unknown and of no interest to them except through the Lord and the apostle.”] Διὰ θελήματος θεοῦ is added, not merely to explain καὶ ἡμῖν (as if he had said: God, who made me an Apostle, required them to give themselves to me also); but as a reason for the whole transaction, to show that they had been induced thus to surrender themselves by a regard for the will of God. Such a meaning of διά implies also the sense of κατά.—So that we have besought Titus, that as he had before begun, so he would complete among you the same grace (charity) also (2Co_8:6).—In this verse the apostle passes from the Macedonian to the Corinthian church, and shows how he was induced by what he saw among the former, to request Titus, etc. Εἰς τό does not designate here a continuation of what the Macedonians were praying, for there is no probability that they had any such design in their surrender of themselves. Nor need we even suppose that the apostle intended thereby to signify what was the divine will in the case. Εἰς merely expresses the product and the result; that which proceeds from or is reached by something (Passow, Εἰς v. 1, 4); it is therefore equivalent to ὥστε and is much the same as ἵνα. The thing requested, of Titus, and which is expressed here as if it was the object intended (ἵνα) was, that Titus would complete what he had commenced when he was before in Corinth, i.e., that he would complete this grace, this charity, or demonstration of their love. The καί before τὴν χάριν refers not to ταύτην, as if there was some other χάρις which Titus had begun and now Heeded to finish, but to this among other proofs of love which he was to bring to perfection. The προ in προενήρξατο has reference not to a priority to the παρακαλεῖν, nor to a priority to the efforts made to collect funds among the Macedonians and the earlier commencement of the Corinthian collection (for the latter idea would need to have been more distinctly expressed.) [Osiander: “but it probably contrasts the present journey of Titus bearing the epistle, with the former. Osiander also calls attention to the fact that “ἐναρχ. with its simple verb and several of its other composite forms, as ἐπαρχ., καταρχ., etc., is like the corresponding words connected with ἐπιτελεῖν, familiarly in use as sacrificial language. This would be appropriate to the idea here of a complete surrender of themselves to the service of the Lord and his church.] Εἰς ὑμᾶς either must mean, with respect to you, or must be equivalent to ἐν ὐμῖν, a concise expression for ἐλθων εἰς ὑμᾶς. The request must therefore refer to the time when the Apostle sent Titus again to Corinth with this epistle. [In 1Co_16:1, the Apostle had spoken of making collections for the saints, and it is probable therefore that Titus had then commenced a fund for this object among the Corinthians. This work had therefore been started in Corinth some months before it had been acted upon in Macedonia (2Co_5:10.). This request of the apostle to Titus could not refer to a former but to the present visit of Titus at Corinth. Chrysostom: “When the Apostle saw the Macedonians so vehement and fervent in all things even under great temptations, he sent Titus to quicken the action of the Corinthians, that they might be made equals. He does not indeed say this, but he implies it, and thus shows the greatness and delicacy of his love, which could not allow the Corinthians to be inferior.”]

2Co_8:7-15.—But as ye abound in every thing, in faith, and utterance, and knowledge, and all diligence, and your love to us, abound also in this grace (2Co_8:7). The ἀλλ’ is not intended here to have the sense of but (Ger. sondern) which separates the following from the former part of the sentence, and negatives it (q. d., I knew, however, when I made this request that I should not be disappointed, but that you would be distinguished in this matter also); nor has it the sense of, rather (let not Titus be under the necessity of exciting you to activity, but rather, etc.), for both of these ideas are arbitrary interpolations. It is a sudden turn of expression, abruptly leaving the topic before spoken of, and it is equivalent to the Latin, at (Ger. aber). As if he had said: “But we need not assign reasons of this kind: for as ye have been remarkable in all that ye have done, so will ye be in this exhibition of your benevolence.” (The emphasis should be placed upon ταύτη; in this, as in other manifestations of your charity). There are other places in which ἀλλά makes a transition to a summons (Mar_16:7; Luk_7:7; Act_9:6; Act_10:20). No longer insisting upon those encouragements which the conduct of others supplied, he turns now to them, and calls upon them to show in this business also the preëminence they had exhibited in other things. Ἳνα περισσεύητε is a circumlocution for an imperative [Vulg.: videte ut], as in Eph_5:33; Mar_5:23. (In like manner we have in the older Greek more frequently ὅπως with a conjunction [Webster, Synt., p. 129]. To the Apostle’s thought it is necessary that we should supply here a summons to duty. It is therefore not indispensable that we should connect this expression with 2Co_8:8, for it is rather contrary to Paul’s manner to begin his corrections of others’ misapprehensions with an ον̓ λέγω (2 Co 7:30; 1Co_4:14). He makes his appeal to their sense of honor as Christians; though it is self-evident that such general commendation must be understood with individual exceptions. Ἐν παντί is a general phrase, which is explained immediately afterwards (Meyer: It is the general relation in which they had been distinguished for faith, etc.). Πίστις means here, not as in 1Co_12:9, but as in 2Co_1:24, a faithful adherence to Christian truth. Their abounding in this was their animation, assurance and activity in faith. With respect to λόγος and γνῶσις see on 1Co_1:5. [Hodge: “The former is Christian truth as preached, the latter truth as apprehended or understood]. The word σπουδή occurs in 2Co_7:11 f., and signifies an ardent zeal in the work of Christ. Πάση here means not that which is complete, but, in manifold aspects (it is extensive, not intensive). Ἐξ ὑμῶν ἐν ἡμῖν signifies that which proceeds from you, fastens upon us, and is received in our hearts; ἐν is not exactly equivalent to εἰς, Comp. 2Co_7:3. In 2Co_8:8 he meets in advance an objection which might be urged against the preceding demand—I say this not by way of commandment, but by means of the forwardness of others to prove the sincerity of your love.—A similar expression (οὐ κατ̓ ἑπιταγήν) is used in 1Co_7:6, and it here refers primarily to what he had said in the previous verse, but the positive details, beginning with ἀλλὰ etc., refer back to 2Co_8:1-6; for he must naturally have had the Macedonians in view when he spoke of the forwardness of others. Δόκιμαζειν does not signify here comprobare (to approve, or to establish by proof), nor is it equivalent to δόκιμον ποιεῖν (to make display), but, as in 1Co_11:28, it signifies, to make trial, to test, or examine. The zeal of the Macedonians ought to stimulate the Corinthians to a similar zeal, and thus it should be proved whether their love was genuine. The participle δοκιμάζων depends upon λέγων, which should be understood again after ἀλλά (but I speak as one who is making a trial of, or putting to a test your love); comp. 1Co_4:14. To show that he was justified in this δοκιμάζειν. and that he had good reasons for making such demands upon their fraternal liberality, he adduces the example of Christ, in that great act of mercy in which he gave up all things for their sakes.—For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor (ver 9). This reference is very significant; but in this connection forms a logical parenthesis; and while it was designed to incline them also to deny themselves for their brethren, it was intended to make their most self-denying charities appear utterly insignificant. The idea of an example is certainly subordinate in this place to that of the merit of Christ’s love, through which a corresponding love might be awakened in them. But the meaning is certainly not that Christ had made them spiritually rich (in love), and thus they had become possessed of the inclination to contribute and had been prepared to contribute of their (earthly) abundance (Olshausen). For πλουτεῖν cannot here signify that they were enriched in this sense, but that they possessed an abundance of those saving benefits which Christ had acquired for His people by His becoming poor (comp. 1Co_3:22; Mat_5:5; Mat_19:29). [The ancient Greek expositors took γινώσκετε as an imperative, and Chrysostom makes this prominent: “For, have in mind, says Paul, ponder and consider the grace of God, and do not lightly pass it by, but aim at realizing the greatness of it,” etc. The γαρ shows that this is inappropriate. The choice of this verb, and especially of the present, instead of the customary οἴδατε or εγνώκατε, seems strange, and almost implies a direct act of recognition, but it thus signifies that their apprehension of the fact must have been especially vivid and continued, instead of being indistinct and finished]. The Apostle reminds them of the spirit which, as they well knew, Christ had shown toward them, in that free (unmerited) act of grace, in which for their sakes He had become poor. To make this grace appear in a clearer light, its subject is here designated τοῦ κυρίου, in which the Divine dignity of Christ and His absolute right to His people (ἡμῶν) is expressed. The way in which this gracious, self-renouncing love was exhibited to men is presented in the epexegetical sentence: that for our sakes He became poor. The example is placed before us in a light corresponding to the object the Apostle had in view, and substantially agreeing with what is said in Php_2:7. When He was rich (πλούσιος ὥν, part. imperf.), must refer to His existence before He came to this world, when He was in possession of the Divine glory and had an abundance of possessions; and not to His existence on earth as the God-man, as the λόγος ἒνσαρκος; for in the latter case the ὤν and the ἔπτώχευσεν would have been in the same tense. The reference is not to the state in which He was humiliated, but as the aorist certainly makes more probable, to the act in which He divested Himself of His riches. Although the idea of “becoming poor” is not involved in the meaning of the verb itself [for it may possibly signify simply “being poor.” Jelf. (§ 330, 2, a.): “Verbs in εύω have generally an intransitive signification of being in some state, or in possession of some quality”], yet the aorist by its own nature essentially involves the idea of an intransitive action or state, like ἐπίστευσα and similar words. Πτωχεύειν in classical authors has the same sense of to beg, then to be a mendicant, and in all cases it implies a deep poverty in which one has nothing. [Webster Synn. under πένης and πτωχός, p. 227]. The word itself has reference neither to the comparative nor to the absolute poverty of Christ during His earthly life (Mat_8:20), but to the relation which the human life He then entered upon bore to the life of glory which He was leaving. We recognize in it a κένωσις, by virtue of which He renounced His riches, not merely in the use (κατὰ χρῆσιν) but in the possession (κατὰ κῖησιν) of them. His incarnation was a becoming poor in the strictest sense, an entrance upon the state of a human creature, who possessed nothing in himself, but had to receive everything from God. This act was even repeated in His earthly condition when He submitted to receive the ministrations of His grateful disciples that He might live respectably with His people and yet share in their necessities. That the appellation [κυρ. Ἰης. χρ.] would not be unsuitable to the being who thus became poor, is manifest from what is said of the same exalted personage in Col_1:15 f. The ethical signification of such an instance is just as natural as it is in Php_2:6 ff.; but certainly the idea of an example is not here exclusively presented (see above). Πλουτεῖν is found in 1Co_4:8. Ἐκείνου is emphatic. Although the act here spoken of was for all men, the Apostle makes it more impressive by using the words, for your sakes (δι’ ὑμᾶς), and so giving it a special reference to those who were to read his words.—And I give an opinion in this matter; for this is expedient for you (2Co_8:10 a).—In these words he proceeds to give the detailed statement which had been interrupted by the motive presented in 2Co_8:9. In contrast with the command he here presents his opinion as in 1Co_7:25. The collocation of the words shows that the emphasis should be placed upon this word. In the causal sentence which follows it, we must therefore understand this (τοῦτο) as referring to γνώμην διδωμι, although ἐν τούτῳ must have referred back to the collection. As it stands at the head of the sentence it must be emphatic, but next to it the emphasis must be laid upon υμῖν. By means of συμφέρει (not=decet) he intended to say that this advice was better for them than a command would have been, inasmuch as they had for some time shown themselves willing to act as he wished without a command. Such persons Could derive greater moral advantage from a word of counsel than from any injunction. If τοῦτο is referred to the act of charity proposed, then σνμφέρει would have to be understood as relating to the benefits which result from every good action, to the advantages of a good reputation, and to the moral gain which might be expected, or finally the reward which God will give at the last day (promerere Deum).—Who began before them not only to do but also to be willing the last year. (2Co_8:10. b)—With οἵτινες (here, as in Rom_1:25, equivalent to, ut qui, such as), he introduces the reasons for saying that this was more profitable to them. It is remarkable that the doing should be mentioned before the willing, for we should naturally have expected the words in the reverse order. To attempt an inversion of the terms so as to make the sentence read: not only to will but also to do, would be arbitrary and plainly inadmissible. Some have endeavored to aid us by making θέλειν have the sense of, to be inclined to do; but this would make it inconsistent with 2Co_8:11, where, in the first place, the exhortation to complete the doing must of course be not simultaneous with, but subsequent to the willing (Meyer), or even the greater and more important of the two (Fritzsche); and secondly, the willing and the practical performance (ὅπως καθάπερ κ. τ. λ.) are so related that we must infer that the willing was an independent thing, by itself, and not equivalent merely to an inclination to do, and it must be an inherent element in the doing. Others have suggested that ποιῆσαι might refer to an actual commencement of the collection before the time of writing, and θέλειν to the disposition to give still further (the infinitive present, which on the previous explanation seemed strange, would be appropriate to this). Others still make the meaning to be, that many had then actually begun to make contributions, while some had declined to do so, and 2Co_8:11 would then be a calling upon them to carry into actual execution their further intentions, and so

to complete the collections which had been commenced. But on this interpretation we are obliged to give to θέλειν a fulness of meaning which it will not bear. The true way is probably that which makes the προ in προενήρξασθε refer, not to some time before the Apostle’s writing, but to the period of the collections in Macedonia. The idea then would be, that the Corinthians were in advance of the Macedonians, not only in the accomplishment, but also in the original purpose; in the preparation of those arrangements for the collection (comp. 2Co_9:2), the continuance of which seems implied in the infinitive of the present. Thus de Wette, Meyer, et al. Neander suggests, that “the will of a person may sometimes far exceed what he does, for he may desire to do more than he is able to perform. In this case the will is greater than the doing.” In ἂπὸ πέρυσι (from last year), the Apostle doubtless referred to the mode of reckoning yearly time which was customary among the Jews, and was also common and well known in the churches. This differed very little from the Macedonian method, for both commenced their year in September. The Apostle means not a year ago, but “the last year,” i.e. in the present case probably six months before.—But now complete the performance of it also; that as there was the readiness to will so there may be the performance according to what ye have (2Co_8:11).—Having thus disavowed any wish to command but only to counsel them in this matter, he here proceeds to call upon them at once to complete a work which he regarded as no less important than at first. The νυνὶ δέ in contrast with ἀπὸ πέρυσι, as also the aorist imperative, implies that the matter was rather pressing and urgent.—The final sentence also implies that such a course would be becoming in them, for otherwise the doing would not correspond with the willing. But for willing (θέλειν) he now substitutes the readiness to will (προθυμία τοῦ θέλειν), in which he more precisely expresses the completeness of their purpose (inclination, zeal), and encourages them with an avowal of his confidence. In like manner, for ποιῆσαι he substitutes ἐπιτελέσαι, which involves the entire performance or practical completion of what had been intended. The whole is more particularly defined by the subjoined phrase out of what ye have (ἐκ τοῦ ἔχειν), which is further explained afterwards. The ἐκ designates in this place the particular respect in which a thing is to be measured or regarded. It has the sense of: according to, or in conformity with, as in such phrases as ἐκ τῶν παρόντων, according to what a man has; according to his ability. Either ῃ or γίνηται must be understood (an ellipsis of the subjunctive of εἰμι which is very uncommon with Greek writers). The Corinthians would probably have said: we would contribute to this cause very willingly; and he now tells them that their performance should correspond with such a willingness, and that they should contribute according to their ability.—Further light is thrown upon ἐκ τοῦ ἔχειν in 2Co_8:12, where the Apostle defines how far an act of kindness is acceptable to God, viz.—For if there be the willing mind, it is acceptable, according to what it may have and not according to what it has not,—i.e. in proportion to the degree in which the free consent which the Apostle had all along presupposed, is actually in the heart. The preposition πρό in πρόκειται has here no reference to time [as is implied in the E. V.], but it simply signifies: lies before us, is present, is in sight. In the apodosis of this sentence προθυμία is the personified subject, and there was no need of inserting a τις. In εὐπρόσδεκτος, with ἐστιν understood, God was unquestionably in the writer’s mind. [Osiander: the word shows the sacrificial nature of the act.] Καθὸ ἐὰν ἔχῇ. κ. τ. λ. signifies: according to that it [i.e. ἠ προθυμία: the disposition] may have, and not according to that it hath not, i.e. God judges of them and has pleasure in them according to that which they had, etc., he does not call for what is beyond our power; but the small gifts of the poor man who would gladly give more, are as acceptable as the large gift of one who possessed an abundance (comp. Mar_12:44).—Ἐάν(—ἄν) signifies that certain conditions are supposed to be out of the question in the case of him who has not, which are implied in the case of him who has.—The idea expressed in 2Co_8:12 is further illustrated by what he proceeds to say in 2Co_8:13, with respect to the object of the collection proposed. In the first place he declares negatively:—For it is not that others may be eased and ye burdened but by an equality—He means that his object was not that others (here: the Christians ,of Jerusalem, not other churches, with whom he had nothing to do) should be relieved while they might be, or would be burdened (with ἦ or γίνηται understood as in 2Co_8:11) i.e. that others should not be called upon while they were burdened with such contributions. These were probably expressions made use of by those who disliked him at Corinth.—He then declares positively, that the principle from which the whole proceeding was derived, or the rule by which the whole scheme was governed (ἐκ in 2Co_8:11) was, that there might be an equality. Of course his aim was to adjust an even measure to all. These words have been variously construed and punctuated. The colon may be placed either after θλῖψις, or after ἰσότητος; and in either case the subject alluded to will be τουτο (=ἡ λογία) γινεται (1Co_16:2). According to the second mode of constructing the sentence, ἵνα γίνηται (that there should be) must be understood in connection with ἀλλ̓ ἐξ ἰσότητος. Or this whole sentence may be joined with what follows, without any words understood to complete the sense thus: but according to the law of equality your superabundance at this present time may extend (i.e. γίνεται) to their deficiency (Meyer). This construction is the easiest, inasmuch as very little needs to be supplied to complete the sense. But Osiander very correctly remarks that the sentence would thereby become much extended (two sentences with ἵνα before and after the principal sentence, and yet a third would be introduced by an ὅπως in connection with ἐξ ισότητος) notwithstanding its occurrence in the midst of a context more than usually lively and sententious. We therefore decide in favor of placing the colon after ἰσότητος. The word ἅνεσις probably meant, especially in the mind of a murmuring contributor, release, loosening from restraint, a careless freedom of enjoyment; whereas θγῖψις, on the other hand, meant that oppression of care which was the result of giving beyond their means. Ἰσοτης has not only the sense of equality, but also of equity or righteousness. Both significations here amount to very much the same thing. The point on which the Apostle speaks is not the equality between the gift and the ability of the giver, but the equality which should prevail between the givers and the receivers. The contribution should be so adjusted, that it might promote a general equality; that each one should have what he needed, without a superfluity in one portion of the church and a deficiency in another, but a communion of Christian love.—At the present time your abundance may extend to their want, that their abundance may also extend to your want, that there may be equality. (2Co_8:14)—Ἐν τῷ νῦν **καιρῷ is not to be connected with what precedes, but it intimates that a time might come when the state of things would be reversed. It does not apply to an earthly in opposition to a heavenly state (comp. 2Co_8:14). The words to be understood must be derived from the leading sentence, and they should be γίνεται or ἵνα γίνηται, signifying: should be; or, in this place: should become, or should amount to. According to common usage, γίνεσθαι εἴς τι would signify to become something, or to arrive at a place, and εἴς τινα would signify to fall to one’s share (thus Gal_3:14). Here the deficiency is, as it were, local, and it is to be reached by the superfluity. The. word ἐκεῖνοι applies to the same persons as ἄλλοίς. Not only in ver 13, but also in 2Co_8:14, the περίσσευμα and ὑστέρημα must be understood of earthly possessions (the Catholics understand them of spiritual blessings). Gentile Christians had already been made partakers of the spiritual benefits of the Jews, comp. Rom_15:27. Nothing but a preconceived prejudice could have suggested the idea that Paul was here attributing to the Jewish Christians the performance of works of supererogation. With respect to the possibility of such a state of things as the Apostle here supposes, there is no necessity of referring what he says to any event immediately connected with Christ’s advent as, e.g., the restoration of Israel, for when that event shall take place we can hardly imagine that such inequalities of condition will exist; but we refer the words rather to those catastrophes which were expected on the near approach of the Parousia, when such a change of circumstances might be possible (comp. Osiander). If we adopt Meyer’s method of constructing the text, the phrase, that there may be equality (ὅπως γἐνηται ἰσότης) must refer exclusively to the member of the sentence which immediately precedes it (ἳνα—ὐμῶν ἰσότης, in order that if such an event should take place, there might be an equality between those who have much and those who have little); but if the text be arranged according to our construction, it must be referred to the two members of the sentence which precede it. This principle of equalization is illustrated in 2Co_8:15, by a quotation from the Scriptural account of the collection of the manna in Exo_16:18.—As it is written, He that gathered much had nothing over, and he that gathered little had no lack.—The quotation is from the Sept.; only the position of the clauses in the sentence is reversed, and συλλέξας is taken from the context of the passage there for the completion of the sentence ὁ τὸ πολὺ—ὁ τὸ ὁλίγον. The meaning is: Every one found in the collection what was proportioned to his wants; he who had collected much [who had the most] had nothing more, and he who had collected [the] little, had nothing less than what he needed. [On the ellipsis and the force of the article here, S. Winer § 66. 4, and Bengel]. God had thus given his sanction, when he supplied the wants of His people by miracle, to the law of equality, viz., that no portion of the people was to have a superfluity while another portion was destitute. [Wordsworth: “By the command of God, the manna, which the several members of the same tent (συσκήνιοι) had gathered, was to be put together (Sept.: συνηγμένον, συλλελεγμένον) into one common stock, and then be meted out with an homer. It was so ordered by Almighty God, that when the whole was measured out, each person had exactly an homer, neither more nor less.” “By ordering it to be measured out,” says Theodoret, “God provided that none should abuse his gift through selfishness,” and “by turning all superabundance into worms,” says Jerome, “He showed that what God gives, should be for the equal enjoyment of all.” Dr. A. Clarke, in his comment on Exo_16:18, endeavors to show that each Israelite collected as much manna when he went forth to gather it as he he was able; but that on bringing it home and measuring it, if he found he had a surplus, he would send it to the supply of some larger family which had not been able, during the limited time, to collect enough, or which might be unable, through sickness or infirmity, to collect for itself. If, however, this distribution were not made, it could not be enjoyed, but it soon turned to corruption. A more striking illustration of a true Christian communism could scarcely be found; according to which, as Neander suggests, the distinction of property is abolished not by violence, but is equalized by the power of love].

2Co_8:16-24. But thanks be to God who is putting the same zeal for you into the heart of Titus.—[Having thus spoken of the example of others and of the principle of the collection] the Apostle now comes to speak of the persons whom he had sent to Corinth on the business of the collection. He first commends (2Co_8:16-17) the zeal of Titus in their behalf, but he gratefully gives the honor of awakening this zeal in Titus’ heart, to God. The words, the same (τὴν αὐτήν) cannot mean the same earnest care with that which the Corinthians had felt, since ὑπὲρ ὑμῶν shows that they themselves, their honor, their welfare, and the advantages which would result from such a charity (comp. 2Co_9:8 ff.) were the objects of Titus’ activity and care. Nor can it mean the same earnest care which the objects of their emulation, i.e., the Macedonian Christians, had exhibited, or the saints at Jerusalem might exhibit; for such a reference would have required a more distinct mention. It only remains therefore that we should refer it to the Apostle himself (the same earnest care which I have shown). The phrase διδόντι ἐν is a concise but significant expression (comp. 2Co_8:1). The present participle implies that the Divine influence and the consequent zeal was continued [and it was “as though the Apostle had before his eyes the working of Titus’ eagerness” Stanley]. The evidence of this zeal is given in 2Co_8:17.—For he accepted indeed the exhortation; but being himself more zealous, he has gone of his own accord unto you.—The τὴν παράκλησιν is the exhortation which had been mentioned in 2Co_8:6. Having spoken of the delicacy and discretion which Titus had shown in giving so much time and attention to the matter involved in the Apostle’s request (τὴν παράκλησιν ἐδέξατο), he is careful to notice that Titus’ decision was entirely spontaneous and was not dependent upon his suggestion. These various aspects of the case are brought forward by means of such particles as μέν and δέ, which are not of the same force as οὐ μόνον—ἀλλὰ καί, since no climax or gradation of the thought was intended. Σπουδαιότερος implies that Titus was too zealous of himself to need any suggestion from another. [The comparative signifies either, more zealous than the Apostle, or more than the Apostle was to prompt him, or more than he had been before the suggestion. Probably the idea was, more zealous to engage in the service than I to put him upon it (Bloomfield)]. Both here and in subsequent parts of the Epistle, ἐξῆλθεν is used in the preterite, as was common in a concise style, because it anticipated the moment when the Epistle should be in the hands of the Corinthians. The whole idea intended was the following: Titus had not indeed opened his mind to Paul, and he had modestly allowed the Apostle to present to him the request to undertake this work; and yet it was evident that he needed no such request, inasmuch as his own free will was already inclined to undertake the affair. He now passes from Titus to those deputies who accompanied him. These are not named (2Co_8:18 ff.), but they are shown to be persons well adapted to their mission. The one first spoken of is designated by a reference to some work in which he had already been employed—And we sent with him the brother whose praise is in the Gospel throughout all the churches (2Co_8:18): οὑ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν, i.e., whose reputation in the promulgation of the Gospel is spread throughout all the churches. His reputation was universally recognized wherever churches had been planted. The importance of such a commendation was proportioned to the value one might attach to the opinion of all these churches; but to give force to this, the Apostle subjoins another reason for his commendation in connection with the business now in hand. This was the confidence which the (Macedonian) churches had exhibited when they chose him to accompany the Apostle in his journey to Jerusalem, with the contributions they had made (and not that only, but who was also appointed by the churches as our fellow traveller with this grace which is ministered by us (2Co_8:19). Instead of χειριοτονηθείς we should naturally have expected the accusative. It is to be construed as if the Apostle had previously written: who is praised, or, not only is he praised, but has also been chosen, etc. [οὐ μόνον δε ἐπαινούμενος ἐστιν, etc. ἀλλὰ καὶ—comp. Rom_9:10). The choice must have been made, either by the overseers of the churches on the nomination of the Apostle, or, as ὑπὸ τῶν ἐκκλ. rather intimates, by the general body of the members themselves when they were assembled in their churches, and (as the original meaning of the word perhaps implies) showed their choice by the uplifting of hands [Osiander suggests that the Apostle speaks of the choice of the people as though it were the only thing essential to the act. It is not an election to a permanent office, for these were only ἁπόστολοι ἐκκλησιῶν for a temporary purpose, and yet the case shows how thoroughly the democratic element pervaded the ecclesiastical life, especially in Greece]. The preposition ἑν specifies the object of the proceeding (in this case of the journey), in this work of charity, in the management of this benevolent enterprise. Although σύν has considerable authority in its favor, it is probably a gloss; but if it be accepted as genuine, χάρις (the grace or charity), in connection with it, would signify the money contributed, Διακονεῖν is used here as in 2Co_3:3.—For the glory of the Lord and the manifestation of our zeal. (2Co_8:19 b).—This clause expresses the object they had in view and must not be joined with what immediately precedes it; inasmuch as καὶ προθυμίαν ἡμῶν (which must here be taken as equivalent to: for the showing of our earnestness) would be plain enough by itself, and it would therefore seem feeble. Its proper place seems rather to be in connection with the main sentence commencing with χειροτονηθείς. It would follow from this choice and the coöperation of these men that the honor of Christ and the inclination of the Apostle (as well as of Titus) would be enhanced, inasmuch as the burden of cares spoken of in 2Co_8:20, would be lightened and the whole business would be more easily accomplished. If we read αὐτοῦ before τοῦ κυρίου, the effect will be to make κύριος more prominent, in contrast with his instruments.—The honor of God would be promoted in proportion to the degree in which his love was made known among the churches and in which he as their head inspired them with energy and a common active sympathy in this work; and because all danger of suspicion with respect to the management of the mission would thus be obviated.—Avoiding this; that no one should reproach us in this abundance which is ministered by us (2Co_8:20).—In this verse he makes a more direct reference to such suspicions. Στελλόμενοι must be connected with συνεπέμψαμεν in 2Co_8:18 (not with 2Co_8:19 instead of στελλομεθα γαρ). In this way 2Co_8:19 forms a parenthesis. Στέλλεσθαι does not signify to depart, as if τοῦτο were equivalent to ἐπὶ τοῦτο, but rather, to attend to this matter especially. And yet such a meaning does not here seem quite appropriate to the context. It has also the sense of: to withdraw one’s self (2Th_3:6), to guard against something, to shun or to avoid it, comp. Mal_2:5 Sept. (The reading ὑποστελλόμενοι is manifestly a gloss). [The Vulg. is: “Devitantes hoc,” and Erasmus suggests that the word is taken from nautical language, and refers to the act of sailors when they take in sail and turn their course lest they should strike upon rocks. Such is the meaning in the only other passage where the word is used in the New Testament, 2Th_3:6. Paul about this time was making several voyages by sea, and was writing to a maritime people. Comp. Act_20:20]. Τοῦτο is an emphatic word in anticipation of what was about to be said. Μωμεῖσθαι (to reproach) has been used before in 2Co_6:3, and it signifies here, the imputation that he had embezzled the funds, or that he had been unfaithful to his trust in the transaction of his business. Ἀδρότης presents us the idea of an abundance of the charitable contributions (ἁδρός is applied to fruits, children, trees, so as to mean that they are ripe, large, big; ἁδρὸν πινεῖν is to drink in full draughts) not of the χάρις in 2Co_8:19, nor of the zeal of those who contributed (Rückert). Ἐν has the sense of: in, and has reference to the object or reason for the reproach. Meyer: in puncto.—For we provide for what may be honorable not only in the sight of the Lord, but also in the sight of man (2Co_8:21).—He here gives us the principle by which he was guided in this matter (γάρ makes what follows a reason for στελλόμενοι). Προνοεῖν is equivalent to ἐπιμελεῖσθαι, and signifies to bear care, to be anxious about; it is generally found in the middle voice, as in Rom_12:17; Pro_3:4 (προνοοῦ καλὰ ἐνώπιον κυρίου καὶ ἀνθρώπων), a passage which the Apostle evidently had before his mind when he wrote. The Receptus therefore has προνοούμενοι, a combination of this passage and the original reading. In cod. C. (Tischendorf) we have προνοούμενοι γάρ. Καλά signifies honestas, that which is morally beautiful, noble, honorable. As he took care, to appear blameless and becomingly in the sight not only of that God before whom he was always manifest (2Co_5:11), but of men, he had adopted this precautionary measure.—And we have sent with them our brother whom we have many times and in many things have proved diligent but now much more diligent for the great confidence he has in you (2Co_8:22).—He here proceeds to commend the other deputies. He says συνεπέμψαμεν αὐτοῖς; and in 2Co_8:18 he had said μετ̓ ἀυτοῦ; but both expressions have the same object. In 2Co_8:18 the συν in συνεπέμψαμεν cannot refer to Timothy (we have sent with another). When he says in this place τὸν ἀδελφὸν ἡμῶν he no more means a natural brother of his, than in 2Co_8:18, a natural brother of Titus. In both instances he implies a relationship not merely as Christians but as united in the same office. He represents him whom he had sent with Titus and the others, as one whom he had often found to be zealous in many things but whom he had now found much more zealous (than before), inasmuch as his great confidence in the Corinthians had intensified his earlier zeal.—The various opinions which have been advanced with respect to these two men are more or less unworthy of confidence. Mark, Luke, Epenetus, Trophimus, Apollos, Silas, Barnabas15 and others have been mentioned as each likely to have been one of them. For the last three a subordinate position, as associate deputies with Titus, would not seem appropriate. In favor of Luke is the subscription to our Epistle, but we know that this has no original authority. In behalf of Mark is sometimes quoted the expression, ἐν τῷ εὐαγγ. in 2Co_8:18, but a written Gospel could not have been here meant. W. F. Besser says that “this brother must have been among the seven companions of Paul mentioned in Act_20:4.” Both must have been introduced to the Corinthians by Titus, in case they had been unknown before the reading of Paul’s Epistle; and yet the name of the one first mentioned had probably been previously known to them, since he had been chosen by the Macedonian Churches to take charge of the collections.—as to Titus, he is my partner and fellow worker toward you; as to our brethren, they are the messengers of the churches and the glory of Christ (2Co_8:23).—In this verse the Apostle commended the three brethren collectively. The manner in which he speaks of them is here changed: εἴτε ὑπὲρ Τίτου—εἴτε ἀδελφοὶ ἡμῶν. Whether I speak in behalf of Titus, he is, etc.; whether our brethren be spoken of (εἰσιν ὑπὲρ ὦν λέγω), they are, etc.. The intercession in favor of Titus was justified by the intimate relation in which he stood to the Apostle himself: he is my companion (in office); but particularly by the intimate relation in which he thus stood to the Corinthians: he is with respect to you my fellow-laborer (2Co_7:7). That they were bound to hold the other two in high esteem, he shows by adverting to the fact that they were the messengers of the (Macedonian) Churches, and were to be honored therefore in proportion to the honor which such representatives deserve. [Alford’s imputation (Sunday Mag., May, 1864) that the translators of our English version had some private reasons for rendering “ἀπόστολοι” by the word “messengers,” is not very clear. Even “the more general sense” of the word to which he refers as including apostolic men is not demanded here, for the persons are mentioned, not as sent of the Lord in any sense, but simply as ἀπόστολοι ἐκκλησιῶν, with reference to a single benevolent mission or journey. It can surely have no reference here to a permanent office, and is used simply as a common noun, as in the instances to which he refers beside our passage (Php_2:25, and Act_14:14; comp. with Act_13:2)]. Indeed, their relation to Christ Himself was sufficient to entitle them to respect, for they were an honor to Christ (by their influence and probably by their daily life) inasmuch as Christ’s love and power were manifested in them and by their means (comp. δόξα in 1Co_11:7). [Calvin:—Whoever excels in piety is the glory of Christ, because he has nothing which is not Christ’s gift.] Having thus introduced 2Co_8:23 without a conjunction (for οὖν is not genuine), be proceeds with an οὖν to derive a practical inference from his commendation of the three brethren, or (more correctly) of the two last as ἀποστ. τῶν ἐκκλ.—since ye show toward them the proof of your love, and of our boasting on your behalf, ye will show it before the churches (2Co_8:24).—The sentence, τὴν οὖν ἔνδειξιν—ἐνδεικνύμενοι (a way of speaking which may be found in Plato), stands in need of some verb to supply the ellipsis, and this may be either in the imperative, or (better) in the indicative (present or future) of the same verb: “since ye give to them the evidence of your love, and of our boasting in your behalf, ye thus show it, or ye will show it, in the face of the churches. Even if the future tense is preferred, an indirect exhortation is implied. [If the part. ἐνδεικνύμεγοι is construed as an imperative, as Alford and Stanley contend it frequently may be in St. Paul (Rom_12:9-19; Eph_3:18; Col_3:16), the English rendering of the passage will be the same as if the reading were that of the Recep. Meyer thinks that this throws the emphasis upon εἰς πρόςωπον τῶν ἐκκλ. more strongly than is required by the context, and that an indirect admonition, representing the thing as an affair of honor, but without making a formal demand, was more forcible: “since ye therefore will give a demonstration to them of your love, and that which we have boasted of you, ye do it, etc. In this way εἰς αὐτούς and εἰς πρόσωπον τ. ἐκκλ. correspond with respect to emphasis. and after the part. ἐνδεικν. we have supplied the second person of the present Indicative of the same verb]. Εἰς πρόσωπον, if the Indicative is used, will signify, in conspectu, presented to the face, or since the churches are looking upon you, this proof of affection will be seen by them; if the Imperative is preferred, that phrase will be equivalent to: εἰς τὰς ἐκκλησίας, and will mean towards the churches personally present, i.e., you should, or will give this proof to the churches themselves in the person of those representatives of whom I have just spoken (ἀπόςτ. τῶν ἐκκλ.). The last is preferable. Neander:—“So that the Macedonian Churches may perceive that what Paul had said in praise of the Corinthians was true.” Ἀγάπη here means their love, not merely to Paul, but to the brethren generally. On καύ χησις ἡμῶν ὑπὲρ ὑμῶν comp. 2Co_7:14 (2Co_5:12; 2Co_9:3). Εἰς αὐτους is to be construed with ἐνδεικνύμενοι, and has εἰςπρόσωπον τῶν ἐκκλησιῶν for its correlative.

DOCTRINAL AND ETHICAL

1. The profoundest inducement Christians can have for denying themselves to assist their fellow-men, is derived from the example of the Son of God when He gave up all things and became poor that we might become rich by His poverty. We were completely destitute of spiritual good, and altogether unable to extricate ourselves from our poverty. In His equality with God He was infinitely blessed and glorious in the possession of spiritual riches. But so completely did He renounce all this, and enter into the absolute poverty of sinful beings, that He was dependent upon others and was obliged to pray the Father through the Spirit which was given Him, for light, strength, courage, consolation, refreshment and whatever He needed each moment of his earthly career. This was entirely for our sakes, for no necessity of His own required it. It was to recover for us those spiritual possessions which we had lost by aspiring to independence. And now since His self-sacrifice, as our Head and Surety, has recovered them, we have a rich abundance to use as if it were our own. All who will honestly forsake the sins which occasioned our loss and made us unworthy of riches, all who will confidingly surrender themselves to Jesus, the source of their wealth, shall be put in full possession of this. But those who know this act of grace and consider how great it was and how vast are the benefits which condemned sinners have derived from it, will cheerfully deny themselves in like manner; the joy they feel in the possession of such a salvation will open their hearts to communicate freely to those whom Jesus regards as His brethren, that they may thus make some return of joy to Him who gave himself for us. Nothing they can do will be looked upon as too much, or enough, as a token of their grateful remembrance. The greatest favor they can ask will be, to be allowed to participate in the common work of beneficence. No one will find it needful to plead long for their assistance, and when they contribute to a great work, they will first give their own selves and make no nice calculations as to their own ability. They will be ready to go beyond their power and deprive themselves of ordinary comforts, when another’s greater necessity seems to require it.

2. In the department of Christian fellowship, there must be a consciousness of equality, for all are as sinners, poor; and, as God’s children, rich. This equality in spiritual things would be disturbed by a great inequality in worldly possessions, if one brother exalted himself above another and if the latter brother should to the same extent depreciate himself or become envious of his favored neighbor. But where the spirit of Christ prevails those who possess much will strive to equalize this matter, for they will allow none to be in want. By a simple style of living they will secure the means of helping those who need assistance. This may be so done that the recipients will not feel that they are receiving an alms, but an act of grateful love to Christ which finds its own satisfaction in ministering to his brethren. It will be much easier to do this if these recipients indulge in no spirit of envy for what God has bestowed upon their more favored brethren, and accept of the gift in the same simplicity with which it is given. It came from the infinite riches of their divine Master but through such hands and by such instruments as were calculated to strengthen the bonds of love and fellowship.

[3. “The sacred writers constantly recognize the fact that the freest and most spontaneous acts of men, their inward states and the outward manifestations of those states when good are due to a secret influence of the Spirit of God which eludes our consciousness. The believer is most truly self-determined when determined by the grace of God. The liberality of the Corinthians was due to the operation of the grace of God.” “The zeal of Titus was the spontaneous effusion of his own heart and was an index and element of his character, and yet God put that zeal into his heart. So congenial and congruous is divine influence, that the life of God in us is in the highest sense our own life.” Hodge.

4. A high excellence in one or more graces of the Christian character only makes more startling a serious deficiency in others (2Co_8:7). To have great knowledge of divine truth, and a free utterance as to duties and privileges, only exposes our inconsistency, when we lack practical benevolence. And it is one great aim of divine and pastoral discipline, to effect this completeness of character in all believers. Afflictions are sent by God (2Co_8:1), and opportunities and examples will be used by a skilful pastor, so as to prove (2Co_8:8) and to draw forth all graces in their season.

5. We have here a true system of Christian socialism. In the divine kingdom the Liberty of each citizen is so perfect, that its rulers and the Sovereign King himself will receive nothing from compulsion or by the dictation of authority; the Fraternity of all citizens is secured by a recognition of each believer and especially of each suffering believer as a brother of our Lord, and the sympathy of each Christian with his fellow Christians is the measure of his love to Christ; and universal Equality, not in outward circumstances which would be delusive, undesirable and impossible, but in the common poverty from which all are rescued and the common riches which are the inalienable birthright of every one. Each one has his peculiar capacity of enjoyment, beyond which he can enjoy nothing, whatever he may have in possession, and short of which he has a claim upon our assistance. The rights and duties of each individual may not be precisely defined by outward law, but the love of Christ and the Spirit of Christ universally diffused, will secure an equality, in which the rich bestow freely as much as the poor and suffering are willing to receive. Such an equality springs from “the feeling of a true and loving brotherhood; which makes each man say: My superabundance is not mine, it is another’s: not to be taken by force, or wrung from me by law, but given freely by the law of love.” F. W. Robertson.

6. The whole system of mendicancy, which has been derived from this chapter by ancient and modern ascetics (v. especially Estius), has really no support. Not a word can be found there implying, “that the less sanctified believer can derive assistance, even in another world, from the merits of the saints,” or that there is “such a virtue in almsgiving as to make the giver a participator in the merits of the receiver, (2Co_8:9; 2Co_8:14). Christ became poor not because poverty was in itself more meritorious than riches, but because it was the only condition in which He could reach the special object He had in view. Nor did He ever become strictly a mendicant. The evils of poverty and self-sacrifice were never chosen for any virtue He saw in them for their own sake. No outward condition, separate from the motive with which it is sought and the spirit in which it is endured was desirable to Him. The whole history of mendicant orders is a striking illustration not of the “higher perfection” of voluntary poverty, but of the injurious influence of such a state when chosen from self-righteous and unspiritual motives. And yet poverty and self-sacrifice are noble, when they are encountered for a noble object, or as a necessary discipline of providence, and are sustained in a Christian spirit.

7. The Apostolic system of charitable collections is admirably developed in this and the following section. The Duty of giving was pressed upon every Christian with earnestness and importunity. It was evidently no unimportant part of the church’s care. It was extensively used as a test of character and a means of usefulness and fellowship. The Motives, by which it was urged, were love to men as men, to Christians as brethren in Christ, and to Christ Himself. But although in the Collection of contributions, this duty and these motives were pressed with all the art and urgency of the most ardent benevolence, every one was scrupulously left to make his gift a token of his own conscientious conviction and affection. “There are several higher degrees of the acts of charity and other Christian virtues that are not in præcepto, and may be omitted without sinning, yet are in consilio; and the performance of them most highly acceptable to God” (Oxford old Paraphrase on 2Co_8:10.). We ought indeed to do for Christ all which is in our power and hence we can never exceed the measure of duty, but yet neither Christ nor his apostles would force by authority the higher tokens of our affection which derive all their preciousness from their freedom. In the persons selected for managing and disbursing these collections the utmost wisdom and the best characters were put in requisition. It is plain that if giving is an admirable test of a Christian’s benevolence, the management of charitable funds is one of the severest tests of his integrity and discretion.

8. “God’s government is an equal and just and good government (2Co_8:12). What can be more equitable than the principle that a man is accepted according to what he has?” Barnes.]

HOMILETICAL AND PRACTICAL

Starke:

2Co_8:1. We should copy after the good examples of our fellow Christians, for one reason why our Lord would have His people do good works, is that others may have the benefit of their light, and that God may be glorified (Mat_5:16). When our hearts burn with Christian love, and we are prepared to assist those who need our aid, it is the special gift of God.—Spener:—Not only he who receives, but far more he who confers a favor is blessed, for what can be a greater benefit than to be filled with love, and to have the power to do good (Act_20:35).

2Co_8:2. Hedinger:—Much tribulation, much joy! The Lord lays on us crosses, but fills us with pleasures. The faith of the pious poor works by love, and opens their hands to give cheerfully what they have. The three main elements in real goodness, are: to give cheerfully, without being importuned; liberally, according to ability; and sincerely, without a selfish motive (2Co_12:3; 2Co_9:7; Tob_4:9; Rom_12:8).

2Co_8:3. It may sometimes be a Christian’s duty to give alms to his own suffering. Even if you have no more than your neighbor, if his distress is greater, and your relief is speedier, easier and surer, you ought immediately to help him. Hedinger:—Though poor, yet rich! rich to give, rich to bless. Others lay up much; and it proves only as the foam of a boiling vessel. Grudge not the sweat of thy brow!

2Co_8:5. To give nothing but yourself when collections are made for the poor, proves that thou neither knowest God, nor doest His will (1Jn_3:17).

2Co_8:6. A good work in one place should encourage the hope that it will stir up a similar activity in another place. Every Christian needs to be stimulated to benevolence, for the best will sometimes become dull.

2Co_8:7. Faith and God’s Word are as inseparable as food and health, and bodily strength. The only sure evidence that our knowledge of God and of Divine things is correct, must be in the fact that God’s Word is our standard, faith its medium, and practical beneficence its fruit.

2Co_8:8. God Himself condescended to minister to the poor, and His people should be enjoined to do the same, but to what objects, at what time, or how much they shall give, must be left to every one’s conscience. One of the first objects of a good minister should be to induce every one to perform his duty, but from his own free will, and from evangelical motives. God’s people are not left entirely to their own freedom with respect to doing good. It is a matter of command that they must love their fellow men, and they are enjoined to love in the only way in which true love can exist.

2Co_8:9. Hedinger:—Christ became poor to make others rich. Many become rich by making others poor. Can such persons have the Spirit of Christ.

2Co_8:10 f. We are never the poorer for the giving of alms. Be not weary in well doing, when God bids thee on.

2Co_8:12. If Christians have but little to give, even that little will be acceptable to God; a loving God will be pleased with little, even if it be but a cup of water, Mat_10:42.

2Co_8:13. Hedinger:—Christ’s command is not that beggars should be rich, and the rich beggars; nor that one should have every thing while his brother has nothing. Love can impart, but it cannot receive too much. The rich and the poor should live together, that they may serve each other; but especially when famine threatens, lest the poor should perish. Thank God, there are always some kind and faithful ones who are ready to give help, and are bountiful to the poor, sometimes even to their own apparent loss.

2Co_8:17. Follow no man blindly. God’s Spirit in thine own heart will be thy guide. A willing heart will always please Him.

2Co_8:18 f. None but well tried and honest men, who walk honestly before God and men, not merely those who have a fair show and a glib tongue, are fit to have the control of our charities. Better than every thing else is, a good name for faith and the fear of God. If others praise us, we should never be lifted up, but let it pass, and be stimulated to greater goodness.

2Co_8:20 f. Hedinger:—Avoid not only the reality, but even the appearance of evil! Strive to have an honorable name as well as a good conscience; thy neighbor demands that, God this.

2Co_8:22. In matters of importance we cannot watch ourselves too carefully. In pecuniary affairs we should be so especially circumspect, that malice itself can find no occasion to reproach us. Men who have been tried and have passed through great varieties of experience, should be held in great esteem, for they can be profitably employed in almost any station.

2Co_8:23. Those who are employed in the same church are partners and brethren, but even the most exalted and most accomplished should never despise their fellows.

Berlenb. Bible:—The church consists of many members who are bound to assist one another, according to their ability and wants. God has left the actual performance of this duty almost entirely to every one’s free will; He actually requires it, but in such a way as best to exercise our faith and love. This is especially true of the care of the poor.

2Co_8:1. The obedience which grace produces, is especially cheerful and free from mercenary views. It will always be the fruit of a genuine conversion. Opportunities for it will seem to a Christian a personal favor from the Giver of all good (Jam_1:17).

2Co_8:2. In urging the example of others we should guard against a servile imitation. We should be careful to present not merely the outward action, but the true spirit and idea of it.—It is astonishing how much good may be concealed under a little suffering. It is altogether beyond the sight of the thorough man of the world, who is unworthy of it; but such suffering only clarifies the spiritual man’s eye to recognize the wonders of the cross. None but the spiritual man can know what it is to rejoice and to suffer at the same moment. In these very troubles, which give no pleasure, and are ominous, only of destruction to the flesh, the spiritual Christian not unfrequently finds nothing but joy (Jam_1:2; Rom_5:3). A covetous man is poor even in his riches, for he is the slave of his own possessions, and can make no profitable use of them, either for himself or others. A poor man, living in simplicity, is rich, for he is satisfied with what he has, and can share even a little with a neighbor. This is a delight to him, for all he has is sweetened by the Divine hand from which he receives it. The ancients used to say that “the angels rejoiced when one poor man did a kindness to another.”

2Co_8:3. The works of the Spirit must be spontaneous and unconstrained by authority.

2Co_8:5. Those are truly good works which are the fruit of an entire consecration of soul to God. The alms which are of this nature, are therefore called charitable offerings, because they are entirely surrendered to God’s hands. It is something for a man to give what he possesses to God or for God’s sake. But far more is it for him to give up his entire self as a living sacrifice to God. There may be men who condemn it, but in the sight of God it is of great price. Though men may condemn it, is of much value.

2Co_8:6. The true apostolic spirit presses on toward perfection in every thing. The word grace shows: 1, that we are by nature covetous, and would never perform acts of goodness without Divine grace; and 2, that what we give is ours only by free grace.

2Co_8:7. We cannot accept of one part of Christianity without another. When we commend any thing in it, we must except nothing in connection with it.

2Co_8:8. No man must be forced to give in charity, but there is no man who does not need sometimes to be admonished and stimulated to give of his own free act.

2Co_8:9. If we know aright the grace which had compassion on us, we shall proportionately know the grace which sanctifies us; for such love will fill us with shame, and draw us to true repentance, and to a corresponding love and duty. How can a knowledge of such amazing love fail to awaken within us a similar spirit of self-sacrifice? The Christian, as such, with nothing but Christ is rich.

2Co_8:10 f. It is no easy thing to admonish a brother well. Much wisdom and skill are needful to select and present those motives which are likely to produce the best result. Good works which are merely external and forced, differ essentially from those which spring from evangelical principles, and come spontaneously from the heart. Those who know what it is to work, are the ones to have something for the needy (Eph_4:28).

2Co_8:12. Where love is in the heart it will do nothing without consideration, and its gifts will be accepted by God and His people with pleasure. The Gospel demands only what has been received.

2Co_8:13 ff. We must help those who are in distress now, for our turn may soon come. Such a stroke is not unfrequently needful to drive indolent slumbers even from the believer’s heart. God allows men to live side by side, some with superfluities and others in want, that they may be bound together by offices of mutual kindness.

2Co_8:16. Fix not your eye entirely upon the instruments, but look beyond to the God who gives all things, and thank Him.

2Co_8:18. It is essential to Christianity that all its places should be arranged with careful foresight and order. It should provide especially that its ministers should be pure and blameless before men, and avoid everything which might awaken suspicion.

2Co_8:22. Every form of goodness, even such virtues as diligence, zeal and watchfulness, must be encouraged and thrive under the influence of Christianity.

2Co_8:23. Every Christian might be a glory to Christ, if he would have Christ formed within his heart, and would honor Christ especially in works of charity.

2Co_8:24. We should do it for the glory of God, and for the awakening of our fellow men.

Rieger:

2Co_8:1 ff. Divine grace is always in the heart when we are inclined to acts of charity, and those who thankfully enjoy the gift will not forget the Divine Giver.—Our own wants, and perilous times will often be an excuse for neglecting works of kindness, but God’s word reverses this, and makes them a motive for activity in them. Let any man become aware by experience of the little comfort which earthly things can give, and of the mighty aid which grace can give under every variety of condition from sources he never dreamed of, and he will never settle down under the pretence of holding together what he has, but will let it go to the relief of others, and with heartfelt simplicity commit himself to the wonderful care of God.

2Co_8:4. The name of saint, is always a sufficient motive to give liberally and cheerfully.

2Co_8:9. The whole earthly life of our Saviour was as lowly as it was different from everything which the world loves. And yet at every step He was cheered by the tokens of His heavenly Father’s love (Mat_4:4). He thus showed that there are better treasures than can be found on earth; that we can be rich in God, but poor on earth; that one may have every bond which binds him to this world sundered and yet be rich toward God, and that our highest nobility consists in a title to a Divine inheritance.

2Co_8:10 ff. Everything we have should be looked upon as committed to us in trust that we may give to those who need it. Why should not the profitless penny laid up for a wet day be invested in the Lord’s fund (Pro_19:19)?

2Co_8:14 f. In an unfallen state when men loved God and one another with a pure heart, God’s gifts were enjoyed by all creatures alike. But since man has fallen and mutual envies and wrongs make it needful that each one should have his peculiar possessions and rights of property, great inequalities have been produced by the right of inheritance and other arbitrary arrangements. And though the mingling of the rich and the poor in common society has been overruled for many advantages, we should strive to prevent great inequalities in human condition, and by offices of mutual love equalize as much as possible the bounties of Providence.—How happy would it be, if every man would regard and use his earthly goods as the Israelites did their manna, rather as a Divine gift than as a product of human toil, for the supply of his absolute wants rather than for the indulgence of his passions, and for consumption along his journey rather than for a permanent accumulation!

2Co_8:21. O God, give me an honest heart, a pervading desire to perform every duty under the direction not merely of some prescriptive forms and outward letter, but of an enlightened conscience, and as nearly as possible according to that image of love which belonged originally to man, and which is renewed by grace in his heart!

Heubner:

2Co_8:2. Persecutions and crosses give life to the church. They impart to us that firmness and courage which are so indispensable to offices of fellowship and charity. Melancholy and gloom on the other hand contract the heart.

2Co_8:3 f. Christian love regards the gifts which it bestows, as of small consequence compared with the spiritual benefit it derives from the objects of its bounty. Hence it “prays with much entreaty.”

2Co_8:5. True love when it gives, gives as it were its whole self.

2Co_8:7. The richer one is in moral excellence, the nobler should he appear in kind consideration for all around him. Penuriousness and selfishness would bedim all his virtues, as rust will destroy the lustre of the most brilliant metal. Where real benevolence is wanting among a people, there can be no true life.

2Co_8:8. Example is far more effective than precept, and every work of love should stimulate to something higher.

2Co_8:10. The tenderer a Christian’s heart is the freer his soul should be; he needs the less your commands, and only hints and opportunities. Precise precepts are for children, but a freer choice is better for the mature youth. We have a right to expect that a congregation of Christians will be of a mature age.

2Co_8:11. The good purpose should never waver when we come to the performance. To fail in doing is especially disgraceful to him who has willed it.

2Co_8:12. Love is never so unreasonable as to demand what is impossible, but neither will it refuse compliance from some apprehension of a remote and only possible danger.

2Co_8:13 ff. The inequalities which God permits should be adjusted only in His own way. True charity is a practical recognition of man’s equality. But where inequalities exist, as they will, we should never murmur against God, even when they burn with indignation against the oppressor.—Our highest enjoyment of life depends not upon the possession of an abundance; a very moderate portion is enough.

2Co_8:20 f. Even those who are conscious of moral purity, should never be indifferent to that which might draw upon them the suspicions of their fellowmen, but strive to maintain an untarnished reputation before the world.

W. F. Besser:

2Co_8:1. “To do good and to communicate” are of grace (Heb_13:16). This idea stands at the head of all that the Apostle says in this section, and he thus closes the door against all foolish fancies about human merit. Every blossom of the tree of life is thus protected against the poisonous blight of self-righteousness.

2Co_8:2. This gracious source from which the stream of charity flows to the world is also a source of joy to the heart.

2Co_8:3 f. Seldom do we meet with those who give according to their ability; for we seldom find those who calculate with simplicity what their ability is; but still more uncommon are those who give beyond their power, for very uncommon is that love which seeks not its own, which cheerfully bears its own wants, and which therefore can spare anything from its means of self-gratification.

2Co_8:9. May each of us have the mind which was also in Christ Jesus (Php_2:9)! Our Lord’s grace in becoming poor is set before us that we may imitate Him.—The Scriptures never speak of voluntary poverty as a merit, but they rather commend that voluntary service in which a man uses what he has and of course ought to have, as though he possessed it not (1Co_7:30).

2Co_8:10 f. There is such a thing as the outward performance without the hearty willing of an act of charity especially among those who have an abundance. They may give from a sudden excitement of sympathy, from the example of the multitude, or from the necessity of their position.

2Co_8:12. Even the widow’s mite (Mar_12:43) should not be kept back from God’s treasury. If there be a willing mind it is acceptable to God and will be estimated in each case according to what it has, and not according to what it has not. God’s pleasure in the free offerings of his people is not proportioned to the extent of their possessions, for some of them have small possessions but large hearts. In such cases the willing among the rich would be more acceptable than the willing among the poor. “In God’s sight,” says Gregory the Great, “no man’s hand is without a gift who has a treasury of good desires in his heart.”—Christ’s example should be imitated by doing, not what its outward form might seem to require, but what Christ’s Spirit taught His disciples (Joh_13:15).

2Co_8:13 f. The system of communism and socialism which some have devised are only servile imitations of the true fellowship of the saints, and wherever they have been carried out there are no traces of that equality which Christian love produces. As a stream by its own law, must necessarily descend, so the essential spirit of Christian love inclines the heart of the rich toward them who are in want. Those inequalities of social life, in which the rich and the poor must dwell together, give employment to the love of the members of the Christian household, as they endeavor to equalize the comforts of all and to give enough to all. To this extent the community of goods among the first Christians is an authoritative example for all subsequent ages.

2Co_8:15. The wonderful arrangement which the heavenly Householder ordained for His great family in the wilderness, should be affectionately imitated by His stewards upon earth, that there may be no inequalities in the house of God. As the manna which was carefully kept in store, was soon filled with worms, so the superfluous abundance which is kept back from the supply of a brother’s wants will have no blessing.

2Co_8:19. Those who would banish from the church all such things as a choice of spiritual officers, on the ground that they are too secular and legal, may have a great appearance of spirituality, but the Scriptures know nothing of a spiritualism which proudly exalts itself above all external and necessary order, generally to introduce tyranny instead of love, and finally to degrade the body of the church to a machine in the hands of a few.

[Christian beneficence: I. Its proper incentives. 1. It is an indication of divine grace (2Co_8:1). 2. It has an admirable example commended by the Apostle himself. The Macedonians gave without solicitation (2Co_8:3), to brethren in some respects opposed to them, (Jewish Christians), when tried by deep poverty (2Co_8:2) and yet up to and beyond their power (2Co_8:3), with overflowing joy (2Co_8:2), without an overvaluation of what they did (2Co_8:4), and with a complete surrender of themselves (2Co_8:5). 3. It is like Christ (2Co_8:9), who, unlike the Macedonians, was rich, but gave Himself and all His wealth to enrich guilty men. 4. It is needful to our own consistency, for a clear faith, and much knowledge and power (2Co_8:7), a sincere love (2Co_8:8), and an already announced purpose (2Co_8:10), should be carried out into benevolent action. 5. It is needful to an equal distribution of providential favors (vv.13–15). II. Its needful precautions. Not to present before men a false show of goodness nor to silence vain talkers, but, 1. Against giving from wrong motives, as under authority (2Co_8:8), and without inward conviction (2Co_8:12) 2. Against intrusting the work to weak or dishonest men (vv.18–24). 3. Against plausible objectors (2Co_8:21). 4. Against unequal burdens (2Co_8:13).]

Footnotes:

[1]2Co_8:3.—Rec. has ὑπέρ, but the predominance of testimony is in favor of παρά. Meyer thinks the former an explanatory gloss. [Bloomfield defends ὑπὲρ here as in 2Co_1:8, on the ground that it is the more difficult idiom and so likely to be corrected to make it purer Greek.]

[2]2Co_8:4.—Rec. has δέξασθαι ἡμᾶς, but it was unquestionably an addition, and should be thrown out.

[3]2Co_8:5.—Lachmann following Cod. B. has ἡλπίκαμεν instead of ἡλπίσαμεν. He also has on similar authority ἐνήρξατο instead of προενήρξατο. His authority however is quite insufficient.

[4]2Co_8:7.—Lachmann has ἐξ ἡμῶν ἐν ὑμῖν instead of ἐξ ὐμῶν ἐν ἡμῖν. His authority however is feeble, and his reading is probably an attempted amendment of the text. [He is sustained only by Cod. B with 10 cursives and the Syr. and Arm. versions and one Slav. MSS. Origen has in the Lat.: nostra in vos, and Ambrst. has: in nobis et vobis. The common reading is sustained by C. D. E. F. G. K. L. Sin. et al. It was more to the Apostles purpose to speak of the love awakened by him in the Corinthians.]

[5]2Co_8:9.—The authorities for ἡμυᾶς instead of ὐμᾶς are much the feeblest.

[6]2Co_8:12.—Rec. has τις after ἔχη, against the best authorities. It is an interpolation. [For ἐὰν we have ἀν in B. F. G. L. Sin., one MSS. of Chrys. and Damasc.]

[7]2Co_8:13.—Lachmann following B. C. and some other less important MSS. throws out δὲ after ὑμῖν. Meyer agrees with him on the ground that it was inserted to bring out the contrast with the preceding. [The authority of Sin. (1st Cor.) has since been added in favor of δὲ. Tisch. in his 7th ed. inserts it. Alford puts it in brackets.]

[8]2Co_8:16.—Many MSS. in some respects of importance have δόντι instead of διδόντι, but the change can be explained by an attempt to match the following aorists (Meyer). [C. also adds ἡμῖν.]

[9]2Co_8:19.—Rec. has σύν for ἐν, but it is not well sustained, and it is doubtless a gloss. [And yet it has for it D. E. F. G. K. L. and the more powerful Sin. and it is defended by Reiche and Osiander as the more free and appropriate but more uncommon word]

[10]2Co_8:19.—Rec. and Tisch. have αὐτοὐ before τοῦ κυρίου. The weight of authority however is against it. Meyer thinks it has come in by writing the τοῦ twice. [It has Sin. in its favor, with D. (2d and 3d Cor.) K. and L. the Syr., Chrys., Theodt. and Damasc. Some cursives have αὐτην.]

[11]2Co_8:19.—Rec. has ὑμῶν, but it is not well sustained, and was probably so written because ἡμῶν seemed unsuitable.

[12]2Co_8:21.—Rec. has προνοούμενοι, but it is rather feebly supported. Tischendorf after C. and some MSS. of less weight gives προνοούμενοι γαρ. But the best evidence is in favor of προνοοῦμεν γάρ. [Alford: “Meyer thinks that προνοούμενοι was originally a mere mistake, arising from στελλόμενοι above; and thus the γάρ which was at first retained from oversight, as in C, was at last erased. Probably προνοούμενοι was introduced from Rom_12:17, where the same words occur.” Bloomfield still defends Tischendorf’s reading, as the simplest and best confirmed by internal evidence. Wordsworth also thinks the first person plural too direct a self-condemnation.]

[13]2Co_8:24.-—Rec. has ἐνδείξασθε for ἐνδεικνύμενοι. It is doubtless a gloss. [It is sustained by C., Sin., many cursives of considerable authority and the Vulgate. Wordsworth defends it.]

[14]2Co_8:24.—Rec. has καὶ before εἰς πρόσωπον, but it is an interpolation [for it has only an ancient Slav. MS. in its favor. And yet it is edited by Griesb. and Scholz.

[15][Chrysostom speaks decidedly for Barnabas, as the brother mentioned in 2Co_8:18, but. we have no evidence that he ever travelled with Paul after the separation mentioned in Act_15:39, and his age and position forbid his subordination to the much younger Titus. Origen and Jerome give us a much more ancient and prevalent tradition in favor of Luke. Indeed, probabilities are all in favor of this. The use or absence of the pronoun “we” in the Acts indicate that Luke was with Paul on his first journey through Macedonia as far as Philippi (Act_16:10-11), but not with him again until Paul returned from Troas to Philippi, when we find him accompanying Paul in his later travels (Act_20:5, etc). It seems fair to conclude, therefore, that Luke was employed in evangelical labors in Macedonia and Greece, and thus acquired a reputation “in the Gospel” among the Macedonian Churches. Jerome tells us that Luke composed his Gospel “in. Achaiae Boeotiaeque partibus” (Cat. Ser. Ecc. c. 7). We do not thus assume that Paul had necessarily any reference to a written Gospel in our passage. Wordsworth’s idea that Paul had by inspiration a proleptic reference to the future celebrity of Luke’s written Gospel seems to us unworthy of serious defence. If all reference to a written Gospel be removed, we have no occasion to think of Mark, who was not probably Paul’s companion after his separation from Barnabas. We never read of. Apollos as under Paul’s direction or influence after Act_19:1. Beyond Titus and Luke, then, we have no means of determining with any probability who among Paul’s company (Act_20:4) were these deputies].

Lange's Commentary on the Holy Scriptures (Critical, Doctrinal, and Homiletical), ed. John Peter Lange, English translation edited by Philip Schaff (1864–1880) — public domain. Text from a community e-Sword module.

2 Corinthians

GIVING AND ASKING

2Co 8:1-12.

A collection from Gentile churches for their poor brethren in Jerusalem occupied much of Paul’s time and efforts before his last visit to that city. Many events, which have filled the world with noise and been written at length in histories, were less significant than that first outcome of the unifying spirit of common faith. It was a making visible of the grand thought, ‘Ye are all one in Christ Jesus.’ Practical help, prompted by a deep-lying sense of unity which overleaped gulfs of separation in race, language, and social conditions, was a unique novelty. It was the first pulsation of that spirit of Christian liberality which has steadily grown in force and sweep ever since. Foolish people gibe at some of its manifestations. Wiser ones regard its existence as not the least of the marks of the divine origin of Christianity.

This passage is a striking example of the inimitable delicacy of the Apostle. His words are full of what we should call tact, if it were not manifestly the spontaneous utterance of right feeling. They are a perfect model of the true way to appeal for money, and set forth also the true spirit in which such appeals should be made.

In verses 1 to 5, Paul seeks to stimulate the liberality of the Corinthians by recounting that of the Macedonian churches. His sketch draws in outline the picture of what all Christian money-giving should be. We note first the designation of the Macedonian Christians’ beneficence as ‘a grace’ given by God to them. It is twice called so {vers. 1, 4}, and the same name is applied in regard to the Corinthians’ giving {vers. 6, 7}. That is the right way to look at money contributions. The opportunity to give them, and the inclination to do so, are God’s gifts. How many of us think that calls for service or money are troublesome obligations, to be got out of as easily as possible! A true Christian will be thankful, as for a love token from God, for every occasion of giving to Him. It would be a sharp test for many of us to ask ourselves whether we can say, ‘To me . . . is this grace given,’ that I should part with my money for Christ’s sake.

Note, further, the lovely picture of these Macedonian givers. They were plunged in sorrows and troubles, but these did not dry their fountains of sympathy. Nothing is apt to be more selfish than grief; and if we have tears to spare for others, when they are flowing bitterly for ourselves, we have graduated well in Christ’s school. Paul calls the Macedonians’ troubles ‘proof of their affliction,’ meaning that it constituted a proof of their Christian character; that is, by the manner in which it was borne; and in it they had still ‘abundance of joy,’ for the paradox of the Christian life is that it admits of the co-existence of grief and gladness.

Again, Christian giving gives from scanty stores. ‘Deep poverty’ is no excuse for not giving, and will be no hindrance to a willing heart. ‘I cannot afford it’ is sometimes a genuine valid reason, but oftener an insincere plea. Why are subscriptions for religious purposes the first expenditure to be reduced in bad times?

Further, Christian giving gives up to the very edge of ability, and sometimes goes beyond the limits of so-called prudence. In all regions ‘power to its last particle is duty,’ and unless power is strained it is not fully exercised. It is in trying to do what we cannot do that we do best what we can do. He who keeps well within the limits of his supposed ability will probably not do half as much as he could. While there is a limit behind which generosity even for Christ may become dishonesty or disregard of other equally sacred claims, there is little danger of modern Christians transgressing that limit, and they need the stimulus to do a little more than they think they can do, rather than to listen to cold-blooded prudence.

Further, Christian giving does not wait to be asked, but takes the opportunity to give as itself ‘grace’ and presses its benefactions. It is an unwonted experience for a collector of subscriptions to be besought to take them ‘with much entreaty,’ but it would not be so anomalous if Christian people understood their privileges.

Further, Christian giving begins with the surrender of self to Christ, from which necessarily follows the glad offering of wealth. These Macedonians did more than Paul had hoped, and the explanation of the unexpected largeness of their contributions was their yielding of themselves to Jesus. That is the deepest source of all true liberality. If a man feels that he does not own himself, much less will he feel that his goods are his own. A slave’s owner possesses the slave’s bit of garden ground, his hut, and its furniture. If I belong to Christ, to whom does my money belong? But the consciousness that my goods are not mine, but Christ’s, is not to remain a mere sentiment. It can receive practical embodiment by my giving them to Christ’s representatives. The way for the Macedonians to show that they regarded their goods as Christ’s, was to give them to Paul for Christ’s poor saints. Jesus has His representatives still, and it is useless for people to talk or sing about belonging to Him, unless they verify their words by deeds.

Verse 6 tells the Corinthians that the success of the collection in Macedonia had induced Paul to send Titus to Corinth to promote it there. He had previously visited it on the same errand {2Co 12:14}, and now is coming to complete ‘this grace.’ The rest of the passage is Paul’s appeal to the Corinthians for their help in the matter, and certainly never was such an appeal made in a more dignified, noble, and lofty tone. He has been dilating on the liberality of others, and thereby sanctioning the stimulating of Christian liberality, in the same way as other graces may legitimately be stimulated, by example. That is delicate ground to tread on, and needs caution if it is not to degenerate into an appeal to rivalry, as it too often does, but in itself is perfectly legitimate and wholesome. But, passing from that incitement, Paul rests his plea on deeper grounds.

First, Christian liberality is essential to the completeness of Christian character. Paul’s praise in verse 7 is not mere flattery, nor meant to put the Corinthians into good humour. He will have enough to say hereafter about scandals and faults, but now he gives them credit for all the good he knew to be in them. Faith comes first, as always. It is the root of every Christian excellence. Then follow two graces, eminently characteristic of a Greek church, and apt to run to seed in it,--utterance and knowledge. Then two more, both of a more emotional character,--earnestness and love, especially to Paul as Christ’s servant. But all these fair attributes lacked completeness without the crowning grace of liberality. It is the crowning grace, because it is the practical manifestation of the highest excellences. It is the result of sympathy, of unselfishness, of contact with Christ, of drinking in of His spirit, Love is best. Utterance and knowledge and earnestness are poor beside it. This grace is like the diamond which clasps a necklace of jewels.

Christian giving does not need to be commanded. ‘I speak not by way of commandment.’ That is poor virtue which only obeys a precept. Gifts given because it is duty to give them are not really gifts, but taxes. They leave no sweet savour on the hand that bestows, and bring none to that which receives. ‘I call you not servants, but friends.’ The region in which Christian liberality moves is high above the realm of law and its correlative, obligation.

Further, Christian liberality springs spontaneously from conscious possession of Christ’s riches. We cannot here enter on the mysteries of Christ’s emptying Himself of His riches of glory. We can but touch the stupendous fact, remembering that the place whereon we stand is holy ground. Who can measure the nature and depth of that self-denuding of the glory which He had with the Father before the world was? But, thank God, we do not need to measure it, in order to feel the solemn, blessed force of the appeal which it makes to us. Adoring wonder and gratitude, unfaltering trust and absolute self-surrender to a love so self-sacrificing, must ever follow the belief of that mystery of Divine mercy, the incarnation and sacrifice of the eternal Son.

But Paul would have us remember that the same mighty act of stooping love, which is the foundation of all our hope, is to be the pattern for all our conduct. Even in His divinest and most mysterious act, Christ is our example. A dewdrop is rounded by the same laws which shape the planetary spheres or the sun himself; and Christians but half trust Christ if they do not imitate Him. What selfishness in enjoyment of our ‘own things’ could live in us if we duly brought ourselves under the influence of that example? How miserably poor and vulgar the appeals by which money is sometimes drawn from grudging owners and tight-buttoned pockets, sound beside that heart-searching and heart-moving one, ‘Ye know the grace of our Lord Jesus Christ!’

Further, Christian liberality will not go off in good intentions and benevolent sentiments. The Corinthians were ready with their ‘willing’ on Titus’s previous visit. Now Paul desires them to put their good feelings into concrete shape. There is plenty of benevolence that never gets to be beneficence. The advice here has a very wide application: ‘As there was the readiness to will, so there may be the completion also.’ We all know where the road leads that is paved with good intentions.

Further, Christian liberality is accepted and rewarded according to willingness, if that is carried into act according to ability. While the mere wish to help is not enough, it is the vital element in the act which flows from it; and there may be more of it in the widow’s mite than in the rich man’s large donation--or there may be less. The conditions of acceptable offerings are twofold--first, readiness, glad willingness to give, as opposed to closed hearts or grudging bestowals; and, second, that willingness embodied in the largest gift possible. The absence of either vitiates all. The presence of both gives trifles a place in God’s storehouse of precious things. A father is glad when his child brings him some utterly valueless present, not because he must, but because he loves; and many a parent has such laid away in sacred repositories. God knows how to take gifts from His children, not less well than we who are evil know how to do it.

But the gracious saying of our passage has a solemn side; for if only gifts ‘according as a man hath’ are accepted, what becomes of the many which fall far short of our ability, and are really given, not because we have the willing mind, but because we could not get out of the unwelcome necessity to part with a miserably inadequate percentage of our possessions. Is God likely to be satisfied with the small dividends which we offer as composition for our great debt?

Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.

Moreover

In 2 Corinthians 8, 9, the apostle sums up the Christian doctrine of giving. It may be thus summarized:

(1) It is a "grace," i.e. a disposition created by the Spirit 2Co 8:7

(2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love 2Co 8:8-12; 2Co 9:1; 2Co 9:2; 2Co 9:5; 2Co 9:7

(3) The privilege is universal, belonging, according to ability, to rich and poor 2Co 8:1-3; 2Co 8:12-15; 1Co 16:1; 1Co 16:2.

(4) Giving is to be proportioned to income 2Co 8:12-14; 1Co 16:2. The O.T. proportion was the tithe, a proportion which antedates the law Gen 14:20.

(5) The rewards of Christian giving are (a) joy 2Co 8:2 (b) increased ability to give in proportion to that which has been already given 2Co 9:7-11 (c) increased thankfulness to God 2Co 9:12 (d) God and the Gospel glorified 2Co 9:13; 2Co 9:14

The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.

II. THE MINISTRY OF GIVING. Chapters 8-9

1. The Examples and Principles of Giving.

CHAPTER 8

1. The Grace of God Manifested in the Churches of Macedonia. (2Co 8:1-7)

2. The Great Example. (2Co 8:8)

3. The Advice, Principles and Administration. (2Co 8:9-24.)

There is to be a practical ministry in giving, especially in remembering the poor of the flock. He is anxious now to lay this responsibility upon their hearts. In the first epistle he had written them that his glory was in giving the gospel gratuitously. He would not take anything from the Corinthians for himself, but he wants their gifts for others. He was making up a collection for the poor saints in Judea and Jerusalem; of this he writes to them. Thus Gentile believers were to show their appreciation for the blessing which they had received through the Jews, for salvation is of the Jews.

We also see in this an illustration of the oneness of the body of Christ, how the members are to minister to each other. Great grace in this ministry had been bestowed upon and manifested by the churches in Macedonia. They were themselves stricken with great affliction. They were very poor, but their deep poverty did not stint their gifts; they joyfully gave and abounded in the riches of liberality. These poor, afflicted Macedonian saints had even prayed the apostle with much entreaty to receive the gift from their hands. And the secret of it was that they had given themselves first to the Lord. All else was the outflow of this self-surrender. In all this the apostle rejoiced greatly, and therefore he exhorts the Corinthians to abound in this grace also. But the greatest example, which should constrain to abundant giving is the Lord Jesus Himself. He was rich and became poor, even for such as the Corinthians were, “that through His poverty ye might be rich.” (“His Riches--Our Riches,” by A.C.G., unfolds the three leading truths of this precious word. The eternal Riches of the Son of God; His deep poverty in our behalf, and His Riches in resurrection-glory.)

What confidence the apostle had in the Corinthians that they would indeed abound in this grace. They had begun a year before not only to do, but to forward also. He urges them to act now in performing what they had begun. It depends upon the willing mind: without this giving has no value at all. But if there is the willing mind, one is accepted according to what he has, and not according to that he hath not.

And in all this ministration Paul exercised great caution, “avoiding this, that no man should blame us in this abundance which is administered by us, providing for honest things, not only in the sight of the Lord, but also in the sight of men.” There is always danger of reproach in these matters. Messengers were chosen to travel with the apostle “with this grace (the collections) which is administered by us to the glory of the self-same Lord, and for a witness of your ready mind.” The apostle knew the devices of the enemy and therefore watchfully guards against suspicion and mischievous insinuations. Alas! what havoc the filthy lucre, the love of money, covetousness, which is idolatry, has worked in the professing church, and what offenses have been given by it to unbelievers.

Arno C. Gaebelein, The Annotated Bible (1913–1922) — public domain. Text from a community e-Sword module.

Division 5. (2Co 8:1-24; 2Co 9:1-15.)

The communication to the need of others on the part of those who have ability to supply the need,

We have now come to a form of ministry which it is evident the apostle makes much of, and which, perhaps, is in little danger of being thought little of at any time. As we see in the body of Christ itself, the fitting together of the whole by that which every part supplieth, -the need of one being met by the ability that is in another, -so in the world itself, not in its evil shape, but as God has ordained things amongst men, we see the same fitting together, the dependence of one upon another, the need intended, as is evident, to draw out the heart in men towards one another, and to make conscious the weakness which is after all a weakness manifest in all in different ways and measures. Here is, I suppose, what makes the suitability also of this subject forming a fifth division of the epistle, the number 5 speaking, as has often been said, of the weak with the strong, primarily of the creature with God, but which may thus have, and surely has, its application in a lower sphere. The ministry of power of whatever kind to weakness, is essentially that all through here; and, as we have seen already in the sermon on the mount, the Lord makes even alms-giving an example of what is simply righteousness on the part of those who realize their own need of the ministry which thus goes out to others.

1. All this is a matter in which, alas, the heart is so often separated from the hand, and the easy liberality of the rich may so assume an appearance of goodness beyond that which can really be sustained before God, that we have need of care in handling it. The Lord has shown us how the largeness of the gift is in no wise the test of what is good in God’s sight, and how the two mites of a poor widow, making one farthing, can be more to Him than all the treasures piled up by the wealthy. In fact, those of whom the apostle speaks here were manifesting in their deep poverty the riches of their free-hearted liberality. This is what makes liberality noteworthy. It is not so much what is given as what remains to the giver. What the apostle valued, as there is no possibility of questioning, was not the largeness of the gift, but the heart displayed in it. The collection of which he is speaking here was for the poor Jews at Jerusalem, a witness of the appreciation on the part of the Gentiles of the blessing which God had ministered to them through the Jews. It was righteousness on their part to own this; and the spiritual blessing which they had received was far beyond anything that could be compensated pecuniarily, however much it might be acknowledged. It was the manner of the giving here which rejoiced the heart of the apostle. The saints did not give to release themselves, as it were, from a certain obligation to the Lord, but they had given themselves first to Him, and this made it a simple matter to give all the rest. Thus the material ministry became spiritual; and this is why the apostle rejoiced in it. It was an evidence of love and devotedness, and thus he could exhort the Corinthians to follow the example which the assemblies of Macedonia had set them; and, as they were abounding now in all Christian grace, they would surely abound in this grace too, among the rest.

2. He sets before them the transcendent example of One who was rich, and yet for our sakes became poor to enrich us through His poverty. What an example to keep all other giving in its place, to make it seem as little as it really is, and yet at the same time to make it more acceptable to God by the consciousness of its littleness! The Corinthians had, in fact, manifested their readiness for that of which he was speaking a year before. He had only to urge them, therefore, to carry out what had been in their thoughts so long already, remembering that, as to individual giving, God did not expect from a man what he had not, and He did not mean to ease some by putting burdens upon others. The beautiful example of the manna is that which he sets before them here, where -in a ministry which was from heaven itself and in which men had only to gather that which God had bestowed, -yet "he who gathered much had nothing over, and he who gathered little had no lack." That was God’s thought and desire for them all, but using human instrumentality to accomplish it, and thus binding the hearts of His people to each other, and drawing forth the love, of which the gift, if it were anything, was but the manifestation.

3. The apostle goes on to speak of his care that in the ministration of the "carnal things," as he calls them (which prove themselves so much a temptation to the flesh, and as to which the jealous eyes of enemies would so surely be upon him) there should not be the slightest opportunity given for even a question as to his conduct. It was not enough for him here that God would know all, so that he might leave it to Him to justify him in His own time and way. Where there were means that could be taken to prevent even suspicion he would take them, which even his not taking might be in itself a cause of suspicion. It is a principle of importance that we are called to recognize in a man whose faith in God was so pre-eminent, that he would not act simply upon this, in a matter of this kind. He would not say here, as in another relation he does say, that with him it was a very small matter to be judged of any. He does not build upon his apostleship, or the undoubted blessing that God had given to his labor, in such a way as to think himself beyond the need of justifying himself by the use of such precautions as would be thought needful in the case of another man. It would rather seem as if the sense of the place he filled in this way only made more imperative the necessity to "provide for honest things, not only in the sight of the Lord, but also in the sight of men." He did not, as many lesser men might do, and have done, stand upon the dignity of his office and disdain the thought of any account to be rendered to those before whom his life had so evidently spoken, tested as he had been by innumerable trials. No, he "magnified his office" in a wholly different way. Thus for this cause also he could be glad of the zeal of others which could lead them to accept readily association with him in this matter of ministry of even "carnal things." And he thinks it right that not only should these be men of the highest character, but also the choice of the assemblies themselves. Of these he can speak in terms of fullest assurance. "They are the messengers of the assemblies," he says, "and the glory of Christ." He would not allow it to be thought that he had covered any defects in the administration either with the cloak of his apostleship or of his personal faith.

4. He goes on to express his anxiety as to them also, that the zeal which they had shown in regard to these things a year before might not be found to have waned, as is so common a case with regard to mere human impulse. Nor would he have it appear, as any unreadiness on their part now might make it, as if their boasted zeal, which had stirred so many to action, was after all only the effect of pressure put upon them -of the "covetousness" of the apostle, whether for them or for others.

5. Yet the decline which had been manifest among them in other ways might indeed have easily affected them in this manner also. It would not be therefore in vain for them to remember the sure principles of divine government. Even in nature, he who spared the seed of harvest must expect to find the result in harvest; only, as the harvest here was spiritual, it would not be as if a certain sum paid in would secure a certain amount of interest. There must be heart in it, not a gift grudgingly bestowed, for which God cared not. The apostle longed as to them for such a spiritual state as that the Giver of all good should freely pour out upon them His blessing, and that for this, as well as the fruit of their ministration itself, thanksgivings might every way ascend to God, and the hearts of the saints might in this way also be drawn to one another. These are the perfect ways of God who, whether He gives or whether He withholds, is serving us in giving or withholding. It is grace all through, reminding us ever of how He made us by the consciousness of our primal need to know Himself in the reception of His love’s first offer. "Thanks be unto God for His unspeakable Gift!"

F. W. Grant, The Numerical Bible (4th ed., 1903) — public domain. Text from a community e-Sword module.

Chapter 20

THE GRACE OF LIBERALITY.- 2Co_8:1-15 (R.V)

WITH the eighth chapter begins the second of the three great divisions of this Epistle. It is concerned exclusively with the collection which the Apostle was raising in all the Gentile Christian communities for the poor of the Mother Church at Jerusalem. This collection had great importance in his eyes, for various reasons: it was the fulfillment of his undertaking, to the original Apostles, to remember the poor; {Gal_2:10} and it was a testimony to the saints in Palestine of the love of the Gentile brethren in Christ. The fact that Paul interested himself so much in this collection, destined as it was for Jerusalem, proves that he distinguished broadly between the primitive Church and its authorities on the one hand, and the Jewish emissaries whom he treats so unsparingly in 2Co_10:1-18 and 2Co_11:1-33 on the other.

Money is usually a delicate topic to handle in the Church, and we may count ourselves happy in having two chapters from the pen of St. Paul in which he treats at large of a collection. We see the mind of Christ applied in them to a subject which is always with us, and sometimes embarrassing; and if there are traces here and there that embarrassment was felt even by the Apostle, they only show more clearly the wonderful wealth of thought and feeling which he could bring to bear on an ungrateful theme. Consider only the variety of lights in which he puts it, and all of them ideal. "Money," as such, has no character, and so he never mentions it. But he calls the thing which he wants a grace (χαρις), a service (διακονια), a communion in service (κοινωνια), a munificence (αδροτης), a blessing (ευλογια), a manifestation of love. The whole resources of Christian imagination are spent in transfiguring, and lifting into a spiritual atmosphere, a subject on which even Christian men are apt to be materialistic. We do not need to be hypocritical when we speak about money in the Church; but both the charity and the business of the Church must be transacted as Christian, and not as secular, affairs.

Paul introduces the new topic with his usual felicity. He has got through some rough water in the first seven chapters, but ends with expressions of joy and satisfaction. When he goes on in the eighth chapter, it is in the same cheerful key. It is as though he said to the Corinthians: "You have made me very happy, and now I must tell you what a happy experience I have had in Macedonia. The grace of God has been poured out on the Churches, and they have given with incredible liberality to the collection for the Jewish poor. It so moved me that I begged Titus, who had already made some arrangements in connection with this matter among you, to return and complete the work."

Speaking broadly, the Apostle invites the Corinthians to look at the subject through three media:

(1) the example of the Macedonians;

(2) the example of the Lord; and

(3) the laws by which God estimates liberality.

(1) The liberality of the Macedonians is described as "the grace of God given in the Churches." This is the aspect of it which conditions every other; it is not the native growth of the soul, but a divine gift for which God is to be thanked. Praise Him when hearts are opened, and generosity shown; for it is His work. In Macedonia this grace was set off by the circumstances of the people. Their Christian character was put to the severe proof of a great affliction; {see 1Th_2:14 f.} they were themselves in deep poverty; but their JOY abounded nevertheless, {1Th_1:6} and joy and poverty together poured out a rich stream of liberality. This may sound paradoxical, but paradox is normal here. Strange to say, it is not those to whom the Gospel comes easily, and on whom it imposes little, who are most generous in its cause. On the contrary, it is those who have suffered for it, those who have lost by it, who are as a rule most open-handed. Comfort makes men selfish, even though they are Christian; but if they are Christian, affliction, even to the spoiling of their goods, teaches them generosity. The first generation of Methodists in England-the men who in 1843 fought the good fight of the faith in Scotland-illustrate this law; m much proof of affliction, it might be said of them also, the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality. Paul was almost embarrassed with the liberality of the Macedonians. When he looked at their poverty, he did not hope for much (2Co_8:5). He would not have felt justified in urging people who were themselves in such distress to do much for the relief of others. But they did not need urging: it was they who urged him. The Apostles sentence breaks down as he tries to convey an adequate impression of their eagerness (2Co_8:4), and he has to leave off and begin again (2Co_8:5). To their power he bears witness, yes and beyond their power, they gave of their own accord. They importuned him to bestow on them also the favor of sharing in this service to the saints. And when their request was granted, it was no paltry contribution that they made; they gave themselves to the Lord, to begin with, and to the Apostle, as His agent in the transaction, by the will of God. The last words resume, in effect, those with which St. Paul introduced this topic: it was Gods doing, the working of His will on their wills, that the Macedonians behaved as they did. I cannot think the English version is right in the rendering: "And this, not as we had hoped, but first they gave their own selves to the Lord." This inevitably suggests that afterwards they gave something else-viz., their subscriptions. But this is a false contrast, and gives the word "first" (πρωτον) a false emphasis, which it has not in the original. What St Paul says is virtually this: "We expected little from people so poor," but by Gods will they literally put themselves at the service of the Lord, in the first instance, and of us as His administrators. They said to us, to our amazement and joy, "We are Christs, and yours after Him, to command in this matter." This is one of the finest and most inspiring experiences that a Christian minister can have, and, God be thanked, it is none of the rarest. Many a man besides Paul has been startled and ashamed by the liberality of those from whom he would not have ventured to beg. Many a man has been importuned to take what he could not have dared to ask. It is a mistake to refuse such generosity, to decline it as too much; it gladdens God, and revives the heart of man. It is a mistake to deprive the poorest of the opportunity of offering this sacrifice of praise; it is the poorest in whom it has most munificence, and to whom it brings the deepest joy. Rather ought we to open our hearts to the impression of it, as to the working of Gods grace, and arouse our own selfishness to do something not less worthy of Christs love.

This was the application which St. Paul made of the generosity of the Macedonians. Under the impression of it he exhorted Titus, who on a previous occasion had made some preliminary arrangements about the matter in Corinth, to return thither and complete the work. He had other things also to complete, but "this grace" was to be specially included (καὶ τὴν χάριν ταύτην). Perhaps one may see a gentle irony in the tone of 2Co_8:7. "Enough of argument," the Apostle says: "Let Christians distinguished as you are in every respect-in faith and eloquence and knowledge and all sorts of zeal, and in the love that comes from you and abides in us-see that they are distinguished in this grace also." It is a real character that is suggested here by way of contrast, but not exactly a lovely one: the man who abounds in spiritual interest, who is fervent, prayerful, affectionate, able to speak in the Church, but unable to part with money.

(2) This brings the Apostle to his second point, the example of the Lord. "I do not speak by way of commandment," he says, "in urging you to be liberal, I am only taking occasion, through the earnestness of others, to put the sincerity of your love to the proof." If you truly love the brethren you will not grudge to help them in their distress. The Macedonians, of course, are no law for you; and though it was from them I started, I do not need to urge their example; "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 become rich." This is the one pattern that stands forever before the eyes of Christian men, the fountain of an inspiration as strong and pure today as when Paul wrote these words.

Read simply, and by one who has the Christian creed in his mind, the words do not appear ambiguous. Christ was rich, they tell us; He became poor for our sakes, and by His poverty we become rich. If a commentary is needed, it is surely to be sought in the parallel passage Php_2:5 ff. The rich Christ is the pre-existent One, in the form of God, in the glory which He had with the Father before the world was; He became poor when He became man. The poor men are those whose lot Christ came to share, and in consequence of that self-impoverishment of His they become heirs of a kingdom. It is not necessary, indeed it is utterly misleading, to ask curiously how Christ became poor, or what kind of experience it was for Him when He exchanged heaven for earth, and the form of God for the form of a servant. As Mr. Gore has well said, it is not the metaphysics of the Incarnation that St. Paul is concerned with, either here or in Philippians, but its ethics. We may never have a scientific key to it, but we have a moral key. If we do not comprehend its method, at least we comprehend its motive, and it is in its motive that the inspiration of it lies. We know the grace of our Lord Jesus Christ; and it comes home to our hearts when the Apostle says, "Let that mind- that moral temper-be in you which was also in Him." Ordinary charity is but the crumbs from the rich mans table; but if we catch Christs spirit, it will carry us far beyond that. He was rich, and gave up all for our sakes; it is no less than poverty on His part which enriches us.

The older theologians, especially of the Lutheran Church, read this great text differently, and their opinion is not yet quite extinct. They referred επτωχευσεν, not to Christs entrance on the incarnate state, but to His existence in it; they puzzled themselves to conceive of Him as rich and poor at the same time; and they quite took the point from St. Pauls exhortation by making επτωχευσεν πλουσιος ων describe a combination, instead of an interchange, of states. It is a counsel of despair when a recent commentator (Heinrici), sympathizing with this view, but yielding to the comparison of Php_2:5 ft., tries to unite the two interpretations, and to make επτωχευσεν cover both the coming to earth from heaven and the life in poverty on earth. No word can mean two different things at the same time: anti in this daring attempt we may fairly see a final surrender of the orthodox Lutheran interpretation.

Some strange criticisms have been passed on this appeal to the Incarnation as a motive to liberality. It shows, Schmiedel says, Pauls contempt for the knowledge of Christ after the flesh, when the Incarnation is all he can adduce as a pattern for such a simply human thing as a charitable gift. The same contempt, then, we must presume, is shown in Philippians, when the same great-pattern is held up to inspire Christians with lowly thoughts of themselves, and with consideration for others. It is shown, perhaps, again at the close of that magnificent chapter-the fifteenth in First Corinthians - where all the glory to be revealed when Christ transfigures His people is made a reason for the sober virtues of steadfastness and patience. The truth is rather that Paul knew from experience that the supreme motives are needed on the most ordinary occasions. He never appeals to incidents, not because he does not know them, or because he despises them, but because it is far more potent and effectual to appeal to Christ. His mind gravitates to the Incarnation, or the Cross, or the Heavenly Throne, because the power and virtue of the Redeemer are concentrated there. The spirit that wrought redemption, and that changes men into the image of the Lord-the spirit without which no Christian disposition, not even the most "simply human," can be produced-is felt there, if one may say so, in gathered intensity; and it is not the want of a concrete vision of Jesus such as Peter and John had, nor a scholastic insensibility to such living and love-compelling details as our first three Gospels furnish, that makes Paul have recourse thither; it is the instinct of the evangelist and pastor who knows that the hope of souls is to live in the presence of the very highest things. Of course Paul believed in the pre-existence and in the Incarnation. The writer quoted above does not, and naturally the appeal of the text is artificial and unimpressive to him. But may we not ask, in view of the simplicity, the unaffectedness, and the urgency with which St. Paul uses this appeal both here and in Philippians, whether his faith in the preexistence can have had no more than the precarious speculative foundation which is given to it by so many who reconstruct his theology? "Christ, the perfect reconciler, must be the perfect revealer of God; Gods purpose-that for which He made all things must be seen in Him; but that for which God made all things must have existed (in the mind of God) before all things; therefore Christ is (ideally) from everlasting." This is the substance of many explanations of how St. Paul came by his Christology; but if this had been all, could St. Paul by any possibility have appealed thus naively to the Incarnation as a fact, and a fact which was one of the mainsprings of Christian morality?

(3) The Apostle pauses for a moment to urge his plea in the interest of the Corinthians themselves. He is not commanding, but giving his judgment: "this," he says, "is profitable for you, who began a year ago, not only to do, but also to will. But now complete the doing also." Every one knows this situation, and its evils. A good work which has been set on foot with interest and spontaneity enough, but which has begun to drag, and is in danger of coming to nothing, is very demoralizing. It enfeebles the conscience, and spoils the temper. It develops irresolution and incapacity, and it stands perpetually in the way of anything else that has to be done. Many a bright idea stumbles over it, and can get no further. It is not only worldly wisdom, but divine wisdom, which says: "Whatsoever thy hand findeth to do, do it with thy might." If it is the giving of money, the building of a church, the insuring of a life, complete the doing. To be always thinking about it, and always in an ineffective way busy about it, is not profitable for you.

It is in this connection that the Apostle lays down the laws of Christian liberality. In these verses (2Co_8:2-15) there are three.

(a) First, there must be readiness, or, as the Authorized Version puts it, a willing mind. What is given must be given freely; it must be a gracious offering, not a tax. This is fundamental. The law of the Old Testament is re-enacted in the New: "Of every man whose heart maketh him willing shall ye take the Lords offering." What we spend in piety and charity is not tribute paid to a tyrant, but the response of gratitude to our Redeemer: and if it has not this character He does not want it. If there be first a willing mind, the rest is easy; if not, there is no need to go on.

(b) The second law is, "according as a man has." Readiness is the acceptable thing, not this or that proof of it. If we cannot give much, then a ready mind makes even a little acceptable. Only let us remember this, that readiness always gives all that is in its power. The readiness of the poor widow in the Temple could only give two mites, but two mites were all her living; the readiness of the Macedonians was in the depths of poverty, but they gave themselves to the Lord. The widows mites are an illustrious example of sacrifice, and this word of the Apostle contains a moving appeal for generosity; yet the two together have been profaned times innumerable to cloak the meanest selfishness.

(c) The third law is reciprocity. Paul does not write that the Jews may be relieved and the Corinthians burdened, but on the principle of equality: at this crisis the superfluity of the Corinthians is to make up what is wanting to the Jews, and at some other the situation will be exactly reversed. Brotherhood cannot be one-sided; it must be mutual, and in the interchange of services equality is the result. This, as the quotation hints, answers to Gods design in regard to worldly goods, as that design is indicated in the story of the manna: He that gathered much had no more than his neighbors, and he that gathered little had no less. To be selfish is not an infallible way of getting more than your share; you may cheat your neighbor by that policy, but you will not get the better of God. In all probability men are far more nearly on an equality, in respect of what their worldly possessions yield, than the rich in their pride, or the poor in their envious discontent, would readily believe; but where inequality is patent and painful-a glaring violation of the divine intention here suggested-there is a call for charity to redress the balance. Those who give to the poor are co-operating with God, and the more a community is Christianized, the more will that state be realized in which each has what he needs.

William Robertson Nicoll, ed., The Expositor's Bible (London: Hodder & Stoughton, 1887–1910) — public domain. 65 of 66 books (1 Corinthians is not separately keyed, as that volume carries no machine-parseable verse references); section-level commentary keyed to the opening verse. Introductory and overview sections not keyed to a specific passage are excluded.

8:1–9:15 Paul now turns his attention to the collection for the Jerusalem church (8:4; 9:1). This relief fund was intended to aid the poverty-stricken saints in the holy city (Acts 11:27-30; Rom 15:25-27, 31; Gal 2:10). Paul had earlier given instructions about this matter (1 Cor 16:1-2); now it was time to collect the funds (2 Cor 8:6). Paul hoped this gift from Gentile congregations to the Jewish church would cement relations between the two groups in the early Christian community.

8:1-2 The churches in Macedonia included the church in Philippi, which we know from Acts and Philippians was being tested by many troubles and was very poor. Yet they were generous in sending gifts to Paul and in supporting the collection (8:4-5; Phil 1:5; 2:25-30; 4:15-20).

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 8:1. Γνωρίζομεν, we make known) This exhortation is inserted in this passage, which is extremely well suited to the purpose, and, after the preceding very sweet declaration of mutual love, with which it is connected by the mention of Titus; it is also set before them according to the order of Paul’s journey, that the epistle may afterwards terminate in a graver admonition. Moreover the exhortation itself, even to the Corinthians, in respect to whom the apostle might have used the authority of a father, is even most especially liberal and evangelical.—τὴν χάριν, the grace) When anything is well done, there is grace to those, who do it, and also grace to those, to whom it is done. This word here is of frequent occurrence, 2Co 8:4; 2Co 8:6-7; 2Co 8:9; 2Co 8:19; ch. 2Co 9:8; 2Co 9:14.

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_8:1. The δέ is the mere μεταβατικόν, leading over to a new topic in the Epistle. Comp. 1Co_7:1; 1Co_8:1; 1Co_12:1; 1Co_15:1.

τὴν χάριν τ. θεοῦ τὴν δεδομ. κ.τ.λ.] the grace of God, which is given in the churches of Macedonia, i.e. how graciously God has wrought in the churches of Macedonia, inasmuch as He (see 2Co_8:2) called forth in them so great liberality. Comp. 2Co_9:14. The expression rests on the idea, that such excellent dispositions and resolves are produced and nourished, not by independent spontaneity, but by the grace of God working on us (operationes gratiae). Comp. Php_2:13. Paul, therefore, does not think of the grace of God as shown to himself (Origen, Erasmus, who paraphrases it: quemadmodum adfuerit mihi Deus in ecclesiis Maced.; comp. Zachariae, Emmerling, Billroth, Wieseler, Chronol. p. 357 ff.; also Rückert, yet with hesitation),in which case he could not but have added ἐμοί or ἡμῖν, in order to make himself understood,but, on the contrary, as granted to the liberal churches, working in them the communicative zeal of love, so that the construction with ἐν is quite as in 2Co_8:16; 2Co_1:22.

2Co_8:1-6. The beneficence of the Macedonians has been shown beyond all expectation; hence we have exhorted Titus to complete among you the work already begun.

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 8:1-7 . THE LIBERALITY OF THE MACEDONIAN CHURCHES AN EXAMPLE TO CORINTH.

2Co 8:1 . Γνωρίζομεν f1δὲ ὑμῖν κ . τ . λ .: moreover (for this is the force of the δὲ μεταβατικόν , marking the transition to a new subject; cf. 1Co 7:1 ; 1Co 8:1 ; 1Co 15:1 , chap. 2Co 10:1 , etc.), brethren, we make known to you the grace of God, sc. , the special grace of liberality in giving, which has been given in, i.e. , given to and exhibited in (see on 2Co 1:22 ), the Churches of Macedonia, e.g. , Philippi, Thessalonica and Berœa (Act 16:17 ), which places we may presume he revisited on this journey.

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

Chap.

8:1-9:15.] Second part of the Epistle: concerning the collection for the saints.

1-6.] He informs them of the readiness of the Macedonian churches to contribute for the poor saints (at Jerusalem), which led him also to beg of Titus to complete the collection at Corinth. See some interesting geographical and historical notices in Stanley’s introduction to this section, edn. 2, pp. 479 f.

1.] δέ is transitional,—passing on to new matter: so 1Co 7:1; 1Co 8:1 al. fr.

χάριν] For every good gift and frame of mind comes by divine grace, not by human excellency: and this occasion was most opportune for resting the liberality of the Macedonian churches on God’s grace, that he might not be extolling them at the expense of the Corinthians, but holding out an example of the effusion of that grace, which was common to the Corinthians also, if they sought and used it.

It is a mistake, with , Erasm., al., to understand ἐμοί or ἡμῖν after δεδομένην, ‘quemadmodum adfuerit mihi Deus in ecclesiis:’ see the construction διδόναι ἐν in reff.:—given among,—shed abroad in, the churches of Macedonia.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

8:1-9:15. THE COLLECTION FOR THE POOR CHRISTIANS AT JERUSALEM

This is the second of the main divisions of the Epistle, and it may be divided into five sections, which, however, are made for convenience of study, without any assumption that they were intended by the Apostle. In 8:1-7 he sets forth the Example of Liberality set by the Macedonian congregations; 8:8-15 he points to the Example of Christ and indicates the proportion to be observed in contributing; 8:16-24 he informs the Corinthians that this new Mission to them is to be entrusted to Titus with two others; 9:1-5 he exhorts them to have everything ready when he comes; and 9:6-15 he exhorts them to be liberal, for their own sakes and for the good of the Church.

The subject of this Palestine Relief Fund is mentioned in four places in N.T.; 1Co 16:1-3; these two chapters; Rom 15:26, Rom 15:27; Act 24:17. Paley (Horae Paulinae, ii. 1) has shown how these four passages fit into one another and explain one another, and his arguments well repay study. The fact that St Paul mentions the collection of this fund in three of his four great Epistles, and that in this one he devotes so large a portion of the letter to the subject, is evidence that he took a very keen interest in the matter and was most anxious that the collection should be a success; and there was no place in which it was more important that the collection should be a generous one than at Corinth. The distress at Jerusalem was great; that was an argument that could be urged everywhere. But it was specially fitting that it should be pressed home in Gentile Churches; for seeing that the Gentiles had been admitted to share the spiritual possessions of the Jews, it was not unreasonable that the Jews should be admitted to a share of the worldly possessions of the Gentiles. If this was freely done, the union of Jew and Gentile in Christ would be shown to be a very real and practical thing, and would be made all the more binding in future. “This collection formed the one visible expression of that brotherly unity which otherwise was rooted merely in their common faith” (Harnack, Mission and Expansion, i. p. 183). It was specially desirable that Corinth should come to the front in this matter. Here Judaizing teachers had been at work, claiming to have the sanction of the Mother Church at Jerusalem, and denying that St Paul had any such sanction; they said that he had no authority from the Twelve and was disowned by them. Therefore, if he succeeded in raising a good sum in Corinth for the Jerusalem poor, it would show Christians in Palestine that his authority in Corinth was an influence for good, and show his detractors that he was on good terms with the Mother Church. But perhaps his chief aim was to strengthen the ties which bound Gentile Christians and Jewish Christians together. See notes on 1Co 16:1-4. It is there pointed out that St Paul uses seven different words in speaking of this collection. Excepting λογία, which is peculiar to 1Co 16:1, all are found in 2 Cor., viz., χάρις (1 and 2 Cor.), κοινωνία (2 Cor. and Rom.), διακονία, ἁδρότης, εὐλογία, and λειτουργία (2 Cor. only). Theodoret notes that φιλανθρωπία is not used in this sense. What is still more remarkable, St Paul does not use ἀργύριον, or ἄργυρος, or χρυσίον, or χρυσός in this connexion: he seems to avoid the mention of money.

His thus asking the Corinthians to bring to a generous and speedy conclusion the collection which they had begun to make before their recent attitude of rebellion against the Apostle, was of course strong evidence that he regarded the old happy relation between himself and them as being completely restored. He could not easily have given them a more convincing proof of his complete confidence in them. But at the same time there was risk in doing so. After restoring friendly relations with persons who have been cherishing resentment against us, we do not think it politic to begin at once to ask favours or to remind them of their duties; and yet this is just what the Apostle feels bound to do with the Corinthians, to whom he has only just become reconciled. One sees that he feels the difficulty of the situation. He desires to be, and to seem to be, confident of success; confident that his beloved converts will do all that he wishes them to do, and all that they ought to do, in this matter. And yet he does not quite feel this confidence.* It looks as if the Corinthians were not very generous givers in this or in other things (11:8, 9, 12:13; 1Co 9:11, 1Co 9:12, 1Co 9:16:4). No one from Corinth is mentioned Act 20:4. That may be accidental; yet it may mean that what was subscribed at Corinth was so insignificant that it did not require a special delegate, but was entrusted to one of the others. Be this as it may, St Paul evidently feels his way cautiously, weighing his words and careful about his arguments. The thought of the malice of the Judaizing teachers is still in his mind, and he knows that he has to deal with excitable people. No word of his must give a handle to the former or provocation to the latter. It was probably owing to the Judaizing teachers that the collection had hung fire. They would oppose any scheme that St Paul advocated.

There is no good reason for suspecting that these two chapters are part of another letter, different from both the first seven chapters and the last four. They follow the seventh chapter quite naturally, and the change of tone is thoroughly intelligible. The tone is similar to that in the Epistle to Philemon. In both cases he makes a request with diffidence, delicacy, and courtesy, but at the same time with firmness, with the conviction that it ought to be granted, and the hope that it will be. And in both cases the favour which he asks is not a personal one; he will not be the richer, if it is granted. He pleads for others, assuring those who can grant the favour that they themselves will be the better for granting it.

8:1-7. The Example of the Macedonian Churches is Worthy of Imitation

1 Now I should like to justify this expression of the good courage which I feel respecting you all. Let me make known to you, my Brothers, the grace of God which has been and still is being exhibited very remarkably in the Churches of Macedonia. 2 In the midst of an ordeal of affliction which has served to bring out their genuine Christianity, their overflowing happiness, combined with quite desperate poverty, has issued in a rich stream of simpleminded generosity. 3 For I can testify that up to the very limits, yes, and beyond the limits of their very slender means, they have given freely, and this without one word of suggestion from me. 4 So far from my asking them to help, they begged us most urgently to be allowed the privilege of taking part in the work of ministering to the necessities of their fellow-Christians in Jerusalem. 5 I should be misleading you if I were to say that in this they acted just as we expected that they would; one does not expect much from very poor people; they did far more than we expected. It was their own selves that they gave first and foremost to the Lord and also to us, and they made the offering in both cases because it was so willed by God. 6 The result of their double self-dedication was this. I urged Titus that, as he had been the person to start the raising of a relief-fund on a former visit, so he would now go once more and complete among yourselves this gracious undertaking. 7 Well now, as in everything ye are found to be abundant,—in faith, and utterance, and knowledge, and every kind of zeal, and in the love which unites your hearts with ours,—do see to it that in this gracious undertaking also ye are found to be abundant. The possession of so many rich gifts may well bear this noble fruit, and you ought not to fall short of your endowments.

1. Γνωρίζομεν δὲ ὑμῖν, ἀδελφοί. ‘Now I proceed to make known to you, brethren.’ ‘Moreover’ (AV) is certainly wrong. As in Rom 15:14, Rom 15:16:17; 1Co 1:10, 1Co 4:6, 1Co 7:29, 1Co 12:1, etc., the δέ and the address mark a transition to something more or less different from what has preceded, and here δέ perhaps suggests some such connexion as ‘Now do not let the joy which I have just expressed prove vain,’ or ‘Now I must pass on from the happiness which you have brought me to the happiness which I had in Macedonia.’ Γνωρίζω ὑμῖν intimates that what he is about to communicate deserves attention (Gal 1:11; 1Co 12:3, 1Co 15:1, where see note). The phrase is found only in the Epistles of this group, but the verb is freq. in N.T. See on 1:8.

τὴν χάριν τοῦ Θεοῦ τὴν δεδομένην ἐν τ. ἐκκλ. τ. Μακ. ‘The grace of God which has been given in the Churches of Macedonia.’ God’s grace has been and still is operating there, producing in the converts a marvellous degree of Christian generosity. Not ‘bestowed on the Churches’ (AV), but ‘given in’ them (RV). Contrast 1Co 1:4. It was among the Christians there that this grace was exhibited. St Paul probably means the ancient kingdom of Macedonia, in which Philippi, Thessalonica, and Beroea were situated, rather than the Roman province, which included Thessaly and Epirus. The Romans had been very hard on these Macedonians; they had taken possession of the gold and silver mines which were rich sources of revenue, and had taxed the right of smelting copper and iron; they had also reserved to themselves the importation of salt and the felling of timber for building ships. The Macedonians said that their nation was like a lacerated and disjointed animal (Livy, 45:30). On the top of this had come persecution in the case of Christian converts. But God had enabled these impoverished people to do great things for their fellow-Christians; no doubt, with the grace of God, the Corinthians would do the like.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

The benefit that God bestowed upon the Churches.

The sixth part of this epistle containing divers exhortations to stir up the Corinthians to liberality, wherewith the poverty of the Church of Jerusalem might be holpen in time convenient. And first of all he setteth out before them the example of the Churches of Macedonia, which otherwise were brought by great misery to extreme poverty, to the end that they should follow them.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

CHAPTER VIII.

The apostle stirs them up to make a collection for the poor

Christians at Jerusalem, by the very liberal contributions of

the people of Macedonia for the same purpose, who were

comparatively a poor people, 1-5.

He tells them that he had desired Titus to finish this good

work among them which he had begun; hoping that as they

abounded in many excellent gifts and graces, they would abound

in this also, 6-8.

He exhorts them to this by the example of Jesus Christ, who,

though rich, subjected himself to voluntary poverty, that they

might be enriched, 9.

He shows them that this contribution, which had been long ago

begun, should have been long since finished, 10.

And that they should do every thing with a ready and willing

mind, according to the ability which God had given them; that

abundance should not prevail on one hand, while pinching

poverty ruled on the other; but that there should be an

equality, 11-14.

He shows from the distribution of the manna in the wilderness,

that the design of God was, that every member of his spiritual

household should have the necessaries of life, 15.

He tells them that he had now sent Titus, and another with him,

to Corinth, to complete this great work, 16-22.

The character which he gives of Titus and the others employed

in this business, 23, 24.

NOTES ON CHAP. VIII.

Verse 1. Moreover, brethren, we do you to wit] In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε υμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete.

The grace of God bestowed] Dr. Whitby has made it fully evident that the χαρις θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from 2Co 8:6: We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And 2Co 8:7: That ye abound εν ταυτη τη χαριτι, in this liberal contribution. And 2Co 8:19: Who was chosen of the Church to travel with us συν τη χαριτι ταυτη, with this charitable contribution, which is administered-which is to be dispensed, by us. So 2Co 9:8: God is able to make πασαν χαριν, all liberality, to abound towards you. And 1Co 16:3: To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, 2Co 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Ps 36:6; Ps 80:10;) or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Ro 10:2; the love of God, 2Co 5:14; the grace of God, Tit 2:11.

The Churches of Macedonia] These were Philippi, Thessalonica, Berea, &c.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

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. 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, 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.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

VIII.

(1) Moreover, brethren, we do you to wit . . .—Better, we declare, or make known to you. There is no adequate reason for retaining a phrase which is now obsolete. The topic on which the Epistle now touches, and which is carried on through this and the following chapter, was one very dear to the Apostle’s heart. (See Note on 1Co_16:1.) When he wrote before he had simply given directions as to what the Corinthians were to do. Now he has something to tell them. The churches of Macedonia—Philippi, we must believe, prominent among them—had been true to their old generosity (2Co_11:8-9; Php_4:15), and were now showing it, not, as before, in personal kindness to their teacher, but in the truer way of acting as he wished them to act; and he sees in this a means of stirring up his friends at Corinth to an honourable emulation. There is something intensely characteristic in the way in which he opens his statement. He traces the generosity of the Macedonians to its true source. He is going to tell the Corinthians of the “grace of God” that has enabled them to do so much.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

1. we do you to wit] The translation is Tyndale’s. Wiclif translates literally, we make known to you. Cranmer, I certifye you (cf. Calvin, certiores vos facio). The word wit is derived from the Anglo-Saxon witan, the German wissen, Shakespeare’s wis, to know, and do is here used in the sense of make. Cf. 1Co_12:3; 1Co_15:1, and Gal_1:11, where the same Greek word is used.

the grace of God] i.e. the favour He had shewed them in thus making them partakers of His Spirit.

bestowed on] Rather, in. (Given in, Tyndale. So Wyclif and the Rhemish Version.) St Paul would imply that though given by God, it is manifested in their conduct.

the churches of Macedonia] The Thessalonians and the Philippians, and probably the Beroeans. It is observable that a holy emulation is a spirit quite consistent with the principles of the Gospel. Though we are not to seek the praise of men, we may not despise their example. “I wish you to know, how much good God has wrought in them.” Estius.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Moreover, brethren, we do you to wit of the grace of God,.... The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica, &c. He addresses them in a kind and tender manner, under the endearing appellation of "brethren", being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; "we do you to wit", or "we make known unto you". The phrase "to wit" is an old English one, and almost obsolete, and signifies to acquaint with, inform of, make known, or give knowledge of anything. The thing informed of here, "is the grace of God bestowed on the churches of Macedonia"; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called "the grace of God"; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of God; and it was the love and favour of God in Christ, which was the engaging motive, the leading view, which drew them on to it. This was

bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed

on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", Co2 8:4 agreeably to the Hebrew word which signifies "grace" and "free bounty"; and is used for doing good, or for beneficence, which the Jews call "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from "alms", after this manner (t);

"an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.''

(t) T. Hieros. Peah, fol. 15. 3.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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

Ver. 1. Of the grace of God] It is a favour, yea, an honour to us, that we may relieve poor Christ in his necessitous members, Psa 16:2. When therefore he sets us up an altar, be we ready with this sacrifice, Heb 13:16.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Moreover, brethren, we do you to wit - We make known to you; we inform you. The phrase “we do you to wit,” is used in Tyndale’s translation, and means “we cause you to know.” The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality.

Of the grace of God ... - The favor which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the needs of the poor saints at Jerusalem. The word “grace” (χάρις charis) is sometimes used in the sense of gift, and the phrase “gift of God” some have supposed may mean very great gift, where the words “of God” may be designed to mark anything very eminent or excellent, as in the phrase “cedars of God,” “mountains of God,” denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints of Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase “grace of God,” means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied:

(1) That a disposition to contribute to the cause of benevolence is to be traced to God. He is its author. He excites it. It is not a plant of native growth in the human heart, but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.

(2) It is a favor bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favor of God than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the needs of our fellowmen. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favor shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favor of God if they should contribute in like manner.

The churches of Macedonia - Philippi, Thessalonica, Berea. For an account of Macedonia, see the Act 16:9 note; Rom 15:26 note. Of these churches, that at Philippi seems to have been most distinguished for liberality Phi 4:10, Phi 4:15-16, Phi 4:18, though it is probable that other churches contributed according to their ability, as they are commended (compare 2Co 9:2) without distinction.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

Grace of God,[1] that hath been given in the Churches of Macedonia. It was certainly the grace of God, that moved the Macedonians to make those charitable contributions for the relief of their poor Christian brethren in Judea, which St. Paul now speaks of: and therefore with those who seem the most exact translators, (even with the most approved Protestant translation) I have, according to the letter, put the grace of God, rather than the godly charity, as others would have it, whom I had once followed, and which I think probable, taking the grace of God, for a great grace, a great charity, or a great benevolence. (Witham)

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[BIBLIOGRAPHY]

Gratiam Dei. Greek: ten charin tou Theou. The same word gratia and Greek: charis is used, ver. 4. 6. 7. where it is generally understood of their charitable contributions.

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The apostle in this chapter proceedeth to a new argument, viz. the pressing of this church to acts of charity. This is that which he here calleth

the grace of God bestowed on the churches of Macedonia, putting the cause for the effect. Bounty or liberality to the poor saints and members of Christ, as such, floweth from that habit of love by which men are taught of God to love one another; for though men, from a natural goodness, or habits of moral virtue, may relieve men as men, compassionating persons in misery; yet none, from any such principle, do good to any members of the household of faith, as such; such rather feel from them the effects of their hatred, in taking what is their own from them.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

Liberality shown by the Macedonian Churches (vers. 1-5). He is sending Titus to receive their contribution for the Church of Jerusalem, and he invites them to give according to their power (vers. 6-15). Recommendation of Titus and the other delegates (vers. 16-24).

These two chapters (8 and 9) form an independent section of the Epistle. The plural alone ("we") is used throughout; participial and unfinished constructions abound; the style is a little embarrassed; and various words, such as "grace," "blessing," "righteousness," "simplicity," occur in somewhat unusual shades of meaning. All this arises:

1. From St. Paul"s natural delicacy in alluding to pecuniary subjects.

2. From a desire to conciliate the Corinthians, while at the same time hecannot conceal from them a little apprehension that they were rather more forward and zealous in words than in deeds. Their large promises had led him to speak of them in a way which seemed unlikely to be justified by the fulfilment. He was thus more or less under the influence of conflicting emotions. Out of patriotism (Rom_9:3) and compassion, and an effort to fulfil an old pledge, (Gal_2:10) and a desire to conciliate and, if possible, win over the affection of the Jewish Church which had been much alienated from him by differences of opinion and by assiduous calumnies and from a wish to show that his Gentile converts were faithful and loving brethren, (Rom_15:31) he was intensely anxious that the contribution should be a large one. This feeling is apparent, not only throughout every line of this appeal, with the solemn topics which it introduces, but also in all his other allusions to the subject (Rom_15:26 1Co 16; Act_20:22 Act_21:4, etc.) On the other hand, he was careful lest he should seem to have even the most distant personal aims, and lest he should lay on his Gentile converts a wholly unfamiliar burden.

We do you to wit; rather, we make known to you. The phrase is like the modern "I wish to inform you." In this and the next chapter St. Paul, having fully spoken of the joy which had been caused to him by their reception of his first letter, and having said as much as he then intended to say in answer to the charges insinuated against him, proceeds to give directions about the collection for the poor saints at Jerusalem. He had already spoken of it, (1Co_16:1-4) but feared that they were behindhand, and now sends Titus to stimulate their zeal. The style throughout is brief and allusive, because he had already, in various ways, brought this matter fully before them. Throughout this section he shows in a remarkable degree the tact, courtesy, high sense of honour, and practical wisdom which were among his many gifts. The "but" with which the chapter begins in the original is St. Paul"s ordinary formula of transition, as 1Co_7:1 1Co_12:1 1Co_13:1, etc. (For the phrase, "we inform you," (1Co_12:3 1Co_15:1) It is one of numberless incidental proofs of the genuineness of this group of Epistles the Epistles of the second great missionary journey that the same words, phrases, and thoughts constantly recur in them. The grace of God (see next note). Bestowed on the Churches of Macedonia; rather, which is being bestowed in the Churches. St. Paul wants to tell the Corinthians how extremely liberal the Macedonians have been, since it was his custom to stir up one Church by the example of another; (2Co_9:2) but he begins by speaking of their generosity as a proof of the grace which they are receiving from the Holy Spirit. The Churches of Macedonia. The only Macedonian Churches of which we have any details in the New Testament are those of Philippi, Thessalonica, and Beroea. They seem to have been peculiarly dear to St. Paul, who was attracted by their cheerfulness in affliction and their generosity in the midst of want.

Vers. 1-9.

Genuine beneficence (1).

brethren, we do you to wit of the grace of God," etc. The subject of these words is genuine beneficence, and they suggest certain general truths concerning it.

I THAT ALL GENUINE BENEFICENCE IN MAN IS FROM GOD. "Moreover, brethren, we do you to wit of we make known to you the grace of God." All that is loving and generous in all moral beings is from one Source, and that is God. He is the primal Font whence all flows. Wherever you see love, in young or old, rich or poor, cultured or rude, you see an emanation from and a reflection of the Eternal. As you may see the ocean in a dewdrop, you may see God in every throb of affection in human souls.

II THAT IN SOME MEN IT IS MORE STRONGLY DEVELOPED THAN IN OTHERS, According to St. Paul, the "Churches of Macedonia" displayed it in a remarkable degree. It would seem from what Paul says concerning the beneficence of the Macedonian Churches that it was:

1. Self-sacrificing. "How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality." It would seem from this that they could ill afford as the phrase is to render any help in the way of property to others, and yet their contributions "abounded unto the riches of their liberality.

2. Spontaneous. "They were willing of themselves." They were not pressed into it by outward appeals. The only pressure was from love within.

3. Earnest. "Praying us with much entreaty that we would receive the gift." Instead of giving because they were besought by others to do so, they themselves besought the reception of their gifts. They might have presented plausible reasons for withholding their contributions to this charity. They might have pleaded distance, and said, "Jerusalem is a long way off, and charity begins at home." They might have pleaded lack of personal knowledge, and have said, "We are utterly unacquainted with any of these saints at Jerusalem;" or they might have pleaded their own affliction or poverty. But instead of that, they earnestly seized the opportunity to render what help they could.

4. Religious. "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." "This means," says a modern expositor, "of course, that they had done what was far beyond his hopes. And here the point lies in the fact that they gave, not their money only, but themselves, their time, thought, energy, primarily to Christ as their Lord, and then to the apostle as his minister. And this they had done because they allowed the will of God to work upon their will." Consecration of self to God is at once the cause and virtue of all our gifts to men. Unless we give ourselves to God, all our gifts to men are morally worthless.

III THAT THOSE IN WHOM IT IS MOST STRONGLY DEVELOPED MIGHT BE URGED AS AN EXAMPLE TO OTHERS. Paul here holds up the beneficence of the Macedonians as an example to stimulate the charity of the Corinthians. It would seem that the Church at Corinth had, through the influence of Titus, commenced a subscription for the poor at Jerusalem, and that Titus was about to return in order to obtain larger contributions. The charity of the Macedonian Churches Paul quotes as an example in order to help forward the work. His argument seems to be this You have the advantages of the Churches at Macedonia in many things; you "abound in everything," you are wealthy, they are poor; your endowments are greater than theirs, your "faith, and utterance, and knowledge," and "in your love to us;" this being so, "See that ye abound in this grace also;" see that you excel in your contributions to this charity. It is wise and well to hold up the good example of others to stimulate men to a holy emulation. The good deeds of other men are amongst the Divine forces to purify and ennoble our own characters.

IV THAT THE HIGHEST EXAMPLE OF IT WE HAVE IN THE LIFE OF JESUS CHRIST. "For ye know the grace of our Lord Jesus Christ," etc. Christ is the supreme Model of philanthropy.

1. His philanthropy was self-sacrificing. "Though he was rich, yet for your sakes he became poor." Observe:

(1) He was rich in material wealth before he came into the world. It is of material wealth that the apostle is speaking.

(2) His existence on earth was that of material poverty. "The foxes have holes," etc.

(3) He passed voluntarily from one stage to another. "For your sakes he became poor." Of all the myriads of men that have appeared on this earth, and that will appear, he alone had the choosing of his circumstances, and he chose poverty.

2. His philanthropy aimed supremely at the promotion of spiritual wealth. "That ye through his poverty might be rich." Rich spiritually. Great is the difference between spiritual wealth and material.

(1) The one is absolutely valuable, the other is not.

(2) The one is essential to happiness, the other is not.

(3) The one is within the reach of all, the other is not.

HOMILIES BY C. LIPSCOMB Vers. 1-6.

Christian liberality in the Macedonian Churches.

Grace prepares the way for grace. Denial of self in one direction leads to cross-bearing in other forms. Duty is a spirit, not a mechanical thing; a life, and not a mere performance. If the Corinthians had shown such a "godly sorrow," they would now be eager to demonstrate their renewed Christian strength by a more faithful regard to all obligations. Carefulness, zeal, vehement desire, had characterized their repentance, and these would not expire with the occasion that had called them into exercise. Deep feeling is quiet feeling, and therefore permanent, and deep feeling is always the mark of true penitence. St. Paul had confidence in his Corinthian brethren, and it was a large-hearted trust; "confidence in you in all things." The "all things" is the nexus between the seventh and eighth chapters. So then he proceeds to speak of the liberality of the Macedonian Churches preparatory to urging on them the duty of benevolence. Observe his manner. If he states a doctrine, he illustrates it. If he teaches a duty, he gives an example. Never so abstract as to neglect the practical side of life, never so intent on action as to lose sight of the determinative principle, he reminds one of Lord Bacon"s remark, that the highest order of mind is that combining most fully the abstract and the practical. The example of these Macedonian Churches was well worthy of imitation. Macedonia had been overrun by armies, and we all know how armies devastated countries in those days and stripped the inhabitants of their wealth. St. Paul speaks of their "great trial of affliction," the losses and persecutions they were enduring, and yet they had "abundant joy," that could only be represented by its filling the depth of their poverty and overflowing in "the riches of their liberality." No common poverty was theirs poverty;" and no ordinary love was theirs, but a very profound and tender love. "This sentence is completely shattered in passing through the apostle"s mind" (Stanley). How much more is unsaid than said in the marvellous words, "Their deep poverty abounded unto the riches of their liberality"! Two things are taught us.

1. The inspiration of a joyous influence. Duty, motive, impulse, all exaltedinto Christian happiness. "Rejoice evermore." Such joy is a glorious power. Let us not make a mistake here. Fine feelings, exuberant emotions, loud hallelujahs, the thrill and shout and ecstasy, may deceive us. If they exhaust themselves in sensational excitement, they do deceive us, and that most awfully. Joy as a fruit of the Spirit is a giving joy, a sacrificing joy, a joy in the cross by which we are crucified to the world and the world unto us.

2. And we learn that even "deep poverty" is no obstruction to helpingothers. It often hinders us from doing what we would; but in the estimate of the Lord Jesus, the heart of this matter is in the "could," not in the would. "She hath done what she could." Capacity is always a mystery. It surprises us ever, and more and more, and in nothing is it so surprising as in the charitable heart with small means at its command. The glory of giving is in the quality of love, and it never fails to find something to bestow. "She of her penury hath cast in all the living that she had." If this poor widow could spare "two mites," who can plead depth of poverty? Notice that St. Paul emphasizes the depth of poverty in the Macedonian Church. If it had been simply a case of poverty, the example would not have been so instructive, and, accordingly, we find the apostle citing his cases from such as had to make sacrifices of personal comfort in order to aid those poorer than themselves. So that while in the Acts of the Apostles we hear of "possessors of lands or houses" selling them and. laying the prices at the feet of the apostles, this fades from view in the tragic deaths of Ananias and Sapphira. But the image of the poor widow returns to us in the Epistles, with many suggestions as to the class of persons who do the most of the steady Christian giving. What is further noteworthy is the apostle"s description of the self-moved generosity of these Macedonians. "Willing of themselves." Liberality is not a common virtue, and self-induced liberality is its rarest form. Men wait to be urged, begged, entreated; special occasions set are for special efforts; fine speakers are engaged; and the whole system of giving, or very much of it, proceeds on the habitual reluctance of giving for the support of the gospel. As to spontaneousness in this matter, who thinks of it, who trusts it? Now, we do not suppose that all religious people in the apostolic age were like these Macedonians. We know they were not. Yet, consider this fact, viz. they were the persons held up as shining examples of what liberality ought to be in the Church of Christ. And this accords precisely with the incidents mentioned concerning Mary of Bethany, and the poor widow and her mites, and the disciples after Pentecost who disposed of their property to hell, the poor. It was cordial and voluntary action, no external agency operating to give inducements. Without pressing this point too far, we must say that whatever utility belongs to the machinery of collecting funds for Church uses (and this seems to be necessary), it is nevertheless clear enough that spontaneous liberality is the truest, noblest, surest, mode of cultivating this grace in our hearts. So, unquestionably, the apostle thought. With what a glow he writes! "According to their power;" nay, it was more than this, for they went "beyond their power beyond their means;" and so earnest was their purpose that they prayed the apostle to receive their gifts and let them share the grace and fellowship of ministering to the saints. No doubt many of these men found life a hard struggle, and for them, in more senses than one, "without were fightings, within were fears." Yet they deemed it a privilege to give; they coveted earnestly the best gift, which was the gift of giving; they prayed "with much entreaty" that they might participate in a work which was most blessed. To let such an opportunity slip was more than they could bear. And this conduct exceeded his expectations; for they had given themselves first to the Lord Jesus, and then, anxious to show their affection for the apostle, had given themselves in this special matter to him. Heart and property; what a consecration! What a page in spiritual biography! Out of "deep poverty;" what chorus of voices ever rose like this, pleading that these Macedonians might be permitted to share the grace of ministration! "The short and simple annals of the poor" have added much to our English literature, nor is it extragavant to claim that this is one of the most praiseworthy marks of that distinctive genius which has signalized its excellence in so many departments of poetry and fiction. But do we realize our indebtedness to the Bible for this beautiful and humanizing element in English literature? Here, in this single chapter from the Apostle Paul, what a touching picture of Christian poverty, surrendering means it could ill afford to spare, and doing it "with a self-dedication which involved a complete renunciation of all personal interests"! (Kling) L.

HOMILIES BY E. HURNDALL Vers. 1-7.

A pattern of charity.

The charity commended is that of the Macedonian Churches.

I THEY GAVE UNDER VERY UNFAVOURABLE CIRCUMSTANCES.

1. They were in much affliction. (Ver. 2.) This might have suggested special care of themselves rather than of others. Suffering often produces selfishness. Our pain often prevents us from realizing the pains of others.

2. They were in deep poverty. (Ver. 2.) How could they give? Charity must begin at home, and does not "deep poverty" demonstrate that it must end there? How inconsiderate, and indeed absurd, to ask them to give! Was it not their duty to be provident? to hold some reserve in store against possibly worse times? No people talk more of duty than those who intend to violate it. The Macedonians saw the high duty of charity, and nobly performed that duty.

II THOUGH AFFLICTED AND POOR, THEY GAVE LARGELY. (Ver. 3.) Their danger was not that they might give too little, but that they might give too much. "Beyond their power." Affliction and poverty combined could not cramp their large heartedness. Many ask how little they can give; the Macedonian Christians asked how much. A modern curse of the Church is small giving. There are too many threepenny-bit Christians.

III THEY GAVE VOLUNTARILY. (Ver. 3.) Compulsory kindness is of little worth. And there are other compulsions than physical, "Voluntary offerings" are often anything but voluntary.

IV THEY GAVE WITHOUT URGENT APPEAL. They gave "of their own accord." They did not require the importunities of a "collection sermon." They required only to know of the need; the charity was spontaneous.

V THEY BEGGED FOR THE PRIVILEGE OF GIVING. (Ver. 4.) They longed to help, and supplicated for a share of the good work. Giving, to them, was a privilege a gain, not a loss. Giving was not a thing to be avoided, but a thing to be sought. Perhaps they remembered the words of the Lord, "It is more blessed to give than to receive." Had they given in an assembly it would not have been necessary to have the collection in the middle of the meeting to avoid a stampede and empty plates at the close. Much giving of today is not an illustration of charity, but a burlesque of it.

VI THEY GAVE WITH MUCH JOY. (Ver. 2.) They reaped the firstfruits of charity at the time of the seed sowing! Such are the wonders of spiritual agriculture. The grudging giver defrauds no one so much as himself. To miss the joy of giving is to miss how much! There are few luxuries so sweet as the luxury of charity,

VII THEY GAVE THEMSELVES AS WELL AS THEIR MONETARY CONTRIBUTION. (Ver. 5.)

1. To the Lord. They solemnly dedicated themselves and their belongings to the Most High. "Twas easy for them to surrender a part when they had surrendered the whole. We give haltingly because we do not believe the Scripture which saith, "Ye are not your own." Our gifts cannot be acceptable to God if we withhold ourselves or parts of ourselves.

2. To the apostle. As to a servant of their Lord. For service. When they surrendered themselves to God they did not surrender themselves to idleness, but to activity. Many present to God a mass of indolence. Some consecrated people seem consecrated to do nothing. The Macedonian conduct exceeded the apostolic expectation, not the Divine. This was what God expected, and what he expects from us. It was "by the will of God" (ver. 5).

PRACTICAL.

1. Here is an example for us. Though we abound in faith, utterance,knowledge, earnestness (ver. 7), yet if we have not this practical love we are no better than "sounding brass". (1Co_13:1)

2. We can attain to this only as the Macedonian Christians attained to it, by"the grace of God" (ver. 1). We do not want more money in our pockets, but more grace in our hearts. God can work this work in us. Let us commit ourselves into his hands, that this miracle may be wrought in us also. H.

HOMILIES BY R. TUCK Ver. 1.

The model Churches of Macedonia.

By these we are to understand the Churches at Thessalonica, Philippi, and Beroea. There is a sense in which we speak of the Church of Christ as one, and also a sense in which we speak of it as many. It is correct to say, "the Church," and it is also correct to say, "the Churches." All who love the Lord Jesus Christ, and have surrendered their will and life to his ruling, and have made open profession of their devotion to him, make together the one catholic and apostolic Church, and may properly be thought of as a whole, as the members of the one body of Christ; but as these are located in various places, as they unite for purposes of fellowship and worship indifferent spheres and different buildings, they may be spoken of as Churches. The answering terms, which help to explain those on which we are dwelling, were used by our Lord, who spoke of his many folds and his one flock. St. Paul might with equal truthfulness have spoken of the Church in Macedonia, but he probably desired to direct attention to the special circumstances of each individual community, in order to bring out forcibly the remarkable character of their generosity and self-denial, He sets before us for our consideration this fact, that, just as a Christian man"s conduct and character may make him a model to others, and a gracious power upon them, touching and quickening into power that spirit of emulation which dwells in various strength in us all, so an individual Church, or a set of Churches, may act with a nobility, a generosity, and self-denial that should make them an inspiring model to other Churches. We consider in what ways the Macedonians became a model to the Corinthians.

I A MODEL AS THE OBJECTS OF DIVINE GRACE. "We do you to wit of the grace of God bestowed on the Churches of Macedonia." By "grace" here we are to understand the special favour of God, and the precise "gifts" with which they were endowed. The disposition and the power to give is to be regarded as a divinely bestowed talent or trust, and as a special sign of the Divine favour. The gift of benevolence, charity, generosity, is as truly a Divine trust or bestowment as the gift of healing, of preaching, or of tongues. And, like all other Divine gifts, it is dependent on recipiency, preparedness to use such gifts aright. Divine bestowments on Churches are never made at haphazard, upon any kind of favouritism, or in the exercise of any so-called sovereignty. Neither Churches nor individuals can get free from the responsibility of being ready to receive. The loving and thoughtful spirit of the Philippians, and the studious openness of the Bereans, and the suffering experiences of the Thessalonians, prepared them to receive this special grace of God unto generosity and brotherly charity. Illustrate and impress this point, that nowadays Churches lack "grace" because they are not in attitudes and moods fitting them for its reception. We are not straitened in God, in God"s provisions, or in God"s willingness, but we are sadly straitened in ourselves, in our unreadiness and unfitness to receive. Of God it is said, "He giveth more grace;" but of us it must be said, "Ye have not because ye ask not, or because ye ask amiss." Illustrating how God delays his bestowments until there is the fitting attitude for their reception, the Prophet Hosea (Hos_2:21, Hos_2:22) represents God as saying, "It shall come to pass in that day, I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel." When all unite to cry for the refreshing rains, then, and only then, shall the windows be opened, and grace in copious showers descend.

II A MODEL AS RESPONDING TO DIVINE GRACE. For the grace may come, and be neglected or misused. Compare the expression St. Paul uses concerning himself: (1Co_15:10) "By the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me." It is a great and ever working law that all Divine gifts that are unused or undervalued will be taken away or lost. The one condition of the renewal and enlargement of grace is that we have faithfully responded to the grace we have had. We retain the gift of preaching only by preaching, and the gift of charity only by the exercise of generosity and self-denial. The remarkable thing about the Macedonian Churches, the thing which made them a model to other Churches, was that they so nobly responded to the grace that rested upon them, and acted in so earnest and self-sacrificing a manner. So often Churches have more grace than they follow out, and so they lose the grace. The grace abounds, but the response to the grace is set under unworthy limitations.

III A MODEL AS SELF-DENYING. The apostle notices two things which might reasonably have excused the Macedonians from sharing in the contribution.

1. Their persecution, and the anxieties and distresses which it had broughtthem.

2. Their poverty, for the Church was not gathered from the rich; the poorof this world were made "rich in faith." So their large and generous gifts were a delightful surprise, and a testimony to the power of Christian principle upon them. Christian motive mastered worldly considerations; and their gifts became peculiarly acceptable to God, because upon them rested the Christly stamp of self-sacrifice. St. Paul commends, in these Macedonians, just what our Lord commended when he directed attention to the poor widow who cast two mites into the treasury her living.

IV A MODEL AS THOROUGHLY EARNEST IN GENEROUS SCHEMES. St. Paul dwells, in a very delighted way, upon their willingness and their earnestness. It was not merely that they gave, but that they gave in such a hearty way, so cheerfully, under the sway of such high motives, and with such evident warmth of affection for himself. If it is true that "what is worth doing is worth doing well," it is especially true of the Christian duty of brotherly kindness as finding expression in self-denying gifts. The great blessing of a gift is the spirit in which it is made. The value is taken away when it is given grudgingly. God loveth and so do men the cheerful, willing giver. R.T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

We declare to you the grace of God - Which evidently appeared by this happy effect.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Paul’s Tactful Appeal and Recommendation.

The example of the Macedonian churches:

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

v. 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.

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

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

v. 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,

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

Next to the preaching of the Gospel and the spread of the kingdom of Christ the chief concern of Paul on his third missionary journey was the collection which he was everywhere recommending in the interest of the poor brethren in Jerusalem. Even when the first letter to the Corinthians was written, the collection had been inaugurated in Corinth also, 1Co 16:1, and Paul had earnestly recommended a systematic effort in order that the acute poverty in Jerusalem be alleviated as soon as possible. In Corinth the work was not progressing as satisfactorily as might be expected, and Paul therefore makes a special appeal in this chapter, giving, in a very tactful way, the chief reasons why the Christians of Corinth should take part in the collection with all eagerness. But we make known to you, brethren, the grace of God which is given in the churches of Macedonia. In the matter of making, the collection now under way a success in every way the congregations at Philippi, Thessalonica, and Berea were proving themselves shining examples, as Paul had found out on the present journey, and as he is now letting the Corinthians know. Not, indeed, as if the people of Macedonia were naturally more inclined to good works than other men. It was the work of God, as the apostle expressly says, a manifestation of the divine favor which enlarged their hearts. For Christians to help each other, to communicate to the needy, is not an evidence of unusual liberality, as a special merit of which they may boast, but it is the work of God’s grace, a grace for which all Christians and all Christian congregations should seek and beg in honest prayer.

It was an unusually rich grace which had been given to the Macedonian congregations: That in a great proving of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality. The Christians in Macedonia had exceptional difficulties to contend with; they were persecuted and annoyed by their heathen neighbors, and they were poor in this world’s goods. But these facts, instead of making them discouraged and causing them to withdraw from the matter of the collection, furnished a test of their faith and love which proved the sincerity of both. They were so full and overflowing with the joy which they had in the fellowship with Christ that they opened their hearts wide and contributed liberally for the relief of their brethren. So thoroughly did they overcome the handicap of affliction and of their great poverty that their liberality abounded in proportion, they went far beyond those who possessed a greater abundance of this world’s money and possessions.

So far did they excel in this respect that Paul could testify of them: For according to their power, I bear witness, and beyond their ability willing, of their own accord, with much entreaty begging of us the favor and the participation of the ministry for the saints. Here is a wonderful testimony from the mouth of the apostle, who evidently was well acquainted with the pecuniary circumstances of the Macedonian Christians. "The reason they were so reduced in circumstances probably was that they had been the victims of persecution and had found it difficult successfully to pursue their ordinary callings on account of the hatred of unbelievers. " But this fact did not deter them in their determination to share in the noble work outlined by the apostle. They not only went to the very limit of their ability, but even beyond, exceeding the measure of their power in their eagerness to come to the aid of brethren that were still poorer than they. In other cases it is usually necessary, and, alas! all too often in our days, that Christians must be begged and entreated and urged and admonished and wheedled and coaxed to give of their abundance. But here the case was just the opposite The Macedonian Christians not only decided upon their action of their own accord, but they even begged it as a special favor of Paul to do them the kindness of permitting them to share in this work of ministering to the saint: their almsgiving was truly a communication of love and under the divine blessing. What an example for the churches of our day!

But the climax of their liberality is pictured by St. Paul when he says: but not as we expected, but themselves they gave first to the Lord and to us by the will of God. That is the important point upon which the entire passage really pivots. First of all, the Macedonian Christians offered themselves to the Lord, their talents, their energies, their abilities, and therefore also their worldly possessions, such as they were: they placed themselves and all they had, without any restriction, at the disposal of God and the apostle. It was an act of simple sacrifice, which far exceeded even the wildest hopes of the apostle, even after he had granted their petition to share in the "drive" for Jerusalem. And this was done, not in a spirit of self-aggrandizement, but because they regarded such a course as agreeing with the will of God. Their impulse to faithful service is thus traced back to God’s grace, as it should be under similar circumstances at all times.

Such an unprecedented example of willingness almost overwhelmed Paul: So that we have (now) exhorted Titus that, as he had made a beginning before, so he should also finish among you that same grace. Paul’s intention originally may have been to have Titus take charge of the collection in Macedonia. But since the conditions in this province were such as he had just pictured, he did not feel the slightest hesitation about leaving the matter entirely in the hands of these congregations. But in Corinth, by all accounts, the enthusiasm was in need of some assistance. What was more natural, therefore, than that the apostle should send Titus, who had made a beginning in the matter of the collection in Achaia, that he should return to Corinth and try to have them become perfect in this grace of Christian liberality also, as he had rejoiced to see the graces of repentance and good will in them. For the gift of Christian liberality does not belong to the special graces of the apostolic age, but may be obtained by earnest application to the Word of God and by prayer, and should be cultivated assiduously, lest Satan tempt us on account of our avaricious disposition. Note the delicacy of the apostle: "When the apostle saw the Macedonians so vehement and fervent in all things even under great temptations, he sent Titus to quicken the action of the Corinthians, that they might be made equals. He does not indeed say this, but he implies it, and thus shows the greatness and delicacy of his love, which could not allow the Corinthians to be inferior. " (Chrysostom.)

Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.

2Co 8:8

An Apostle pleading for Liberality in Giving.

If you will glance at the context, two things appear on the surface of it: first that St. Paul is very anxious to obtain a handsome contribution from the Church at Corinth; and secondly, that he is just a little doubtful about succeeding in his endeavour. When we find him dwelling on the subject for two whole chapters together, placing it in a variety of lights and making his appeal to every conceivable motive, the very accumulation of arguments inclines us to suspect that a great effort was required in order to evoke the generosity of the Corinthian Church. We do not usually waste our strength where there is no obstacle to be overcome. And there is some confirmation of this view in the fact that the Apostle declined to be indebted for his own personal maintenance, or for any part of it, to this particular Church. To some of his converts—to the Philippians, for instance—he was not too proud to be beholden. But from the Church at Corinth he would accept nothing, and the reason probably lay in the difference of temper and character between the two Christian communities.

I. Let us now see how St. Paul sets about accomplishing his object. He begins by informing the Corinthians of what the Churches of Macedonia had done in the matter. He does not hesitate for a moment to stimulate the sluggish benevolence of the wealthier Church by narrating to them what the poorer Churches have done. He proposes an example of liberality worthy of imitation.

II. He points out that there ought to be a proportion maintained among what may be called the component parts of the Christian character. The inner and the outer should keep pace with each other. "See that ye abound in this grace also."

III. He disclaims all intention of exerting anything like compulsory power. There is in Christians a deep, underlying love to their Master, and love to those for whom their Master died; and if you can succeed in touching this spring—in setting this motive free to act—you have more than half accomplished what you are attempting to do.

IV. In the last place, the Apostle speaks of an equalisation in the material condition of Christian people. Inequality in the present condition of being enters into the Divine plan respecting the people of Christ. But it is the object of Christian benevolence to counteract this inequality as far as possible. The Corinthians had fulness, the Hebrew Christians had emptiness. It was the duty of the Corinthians, then, to restore the balance.

G. Calthrop, Penny Pulpit, new series, No. 840.

2Co 8:9

Christ’s Privations a Meditation for Christians.

I. What is meditating on Christ? it is simply this, thinking habitually and constantly of Him, and of His deeds and sufferings. Christ is gone away; He is not seen; we never saw Him, we only read and hear of Him. We must recall to mind what we read in the Gospels and in holy books about Him; we must bring before us what we have heard in church; we must pray God to enable us to do so, to bless the doing so, and to make us do so in a simple-minded, sincere, and reverential spirit. In a word, we must meditate, for all this is meditation, and this even the most unlearned person can do, and will do, if he has a will to do it.

II. Now of such meditation, or thinking over Christ’s sufferings, I will say two things: (1) that such meditation is not at all pleasant at first; (2) it is only by slow degrees that meditation is able to soften our hard hearts, and that the history of Christ’s trials and sorrows really moves us. It is not once thinking of Christ or twice thinking of Christ that will do it. It is by going on quietly and steadily, with the thought of Him in our mind’s eye, that by little and little we shall gain something of warmth, light, life, and love. We shall not perceive ourselves changing. It will be like the unfolding of the leaves in spring. You do not see them grow; you cannot, by watching, detect it. But every day, as it passes, has done something for them; and you are able, perhaps, every morning to say that they are more advanced than yesterday. So it is with our souls; not indeed every morning, but at certain periods we are able to see that we are more alive and religious than we were, though during the interval we were not conscious that we were advancing.

J. H. Newman, Parochial and Plain Sermons, vol. vi., p. 39.

Poverty a Holy State.

I. The poverty of Christ is intended as an example to all men. To His earliest followers He gave the precept of poverty; He made it binding on them; He made it even the condition of entering His service and His kingdom. Poverty, toil, and a common life were the daily bonds of their society with Him; and they chose to live on as He had left them, still realising His presence who, though He was rich, yet for our sakes became poor. Out of this common life came the fixed endowments of the Church. First, the bishop and his clergy and the poor of Christ lived of one stock and revenue, as it were at one table, at which the spiritual father presided in Christ’s stead. Afterwards, when the Church had peace, and in God’s good providence was permitted to make itself fixed homes and certain dwelling-places, the necessity which lay on them by reason of the then present distress ceased. That which was a precept of necessity, became a counsel of perfection. It was a fuller and closer imitation of the life of Christ for those who, by the providence of God, were permitted to forsake all for the love of their heavenly Master. And there have been many, in all ages of the Church, who have willingly made themselves poor for Christ’s sake, that through their poverty and labour of love the elect might be made rich in God’s kingdom.

II. Another reason for Christ’s choosing so bare and destitute a condition was, that He by His poverty might set us an example of deadness to the world. The gifts and allurements of the secular state are among the chief dangers of Christ’s servants. There are very few that can resist the offers of wealth, ease, elevation, power, and the like. And Christ, foreseeing the trial of His Church, especially in the days when the world was to come into its fold, stamped for ever in His own example the visible tokens of perfect deadness to the secular state, by choosing for Himself a life of poverty. This is another great lesson set us in the poverty of our Lord—so to die to the world that it cannot find the price at which to buy our submission. The man that covets nothing, seeks nothing, looks for nothing, nay, that would refuse and reject the solicitations of the world unless they bore on them some sure and expressive marks of the Master’s hand, is above all worldly power. He is truly independent; out of the reach of hope and fear; and next under God, lord of his own spirit.

III. And once more, the example of the Son of God was no doubt designed to show us the relation between poverty and holiness. The very state of poverty is a wholesome corrective of many subtle and stubborn hindrances of our sanctification. Let us embrace it with gladness. Let us, when the choice is before us, choose it rather than to be rich. How much of mercy and meaning does this put into all worldly reverses. The loss of fortune is, as it were, a call to perfection; the appointment of a poor lot in life, or of a precarious livelihood, are tokens of His will to make us share in the likeness of His poverty. Let us bless Him for every degree of approach He permits us to make towards His perfect life. Whether we be in the sacred or the secular state, let us use the narrowing of worldly fortunes as a means of chastening our desires, and in making ourselves independent of all things but His truth, His Spirit, the laws of His Church, and the hope of His heavenly kingdom.

H. E. Manning, Sermons, vol. ii., p. 284.

When a beggar asks alms of me for the love of Christ, can I safely hold back my hand? When I am assured, by persons of wisdom and experience, that I shall do a positive wrong to society if I listen to his prayer, dare I give him anything? These are questions which are troubling a great many of us. They do not concern only the case of the street beggar. They have a very wide application. Some will tell us that almost every time we bestow anything on a fellow-creature we are indulging a fancy or a sentiment and violating a law. Some will say that the most indiscriminating kindness is most like the kindness of God, who giveth liberally to all and upbraideth not, who sendeth His rain upon the just and upon the unjust. These opposite opinions do not only distract us. Too often they drive us to the conclusion that there is no principle at all which can guide us, or to the conclusion, more dangerous still, that there are two principles, one of which is good for earth, the other for heaven. Perhaps there is no time when this conflict is likely to be greater in our minds than at Christmas.

I. It is certain that if we receive the incarnation of Christ as the revelation of God’s mind and character to men, any language which has ever been used or can ever be used to denote the fulness and universality of the Divine love and compassion, instead of being exaggerated, instead of requiring to be modified and justified, must be tame and cold. So far then it would seem that the defenders of an expansive indiscriminating charity have much to urge on their behalf. If we are to be followers of God as dear children; if nothing can be wrong in our character which is like His, nothing right which is inconsistent with His,—there can be no fear of our regarding the race of man or any individual of that race with too much affection and sympathy; there must be the greatest fear of stinting of affection and sympathy.

II. Again, if we have not followed a cunningly devised fable in supposing that Christ, who was rich, for our sakes became poor, it cannot be a true maxim that men should generally be left to the consequences of their own acts, that we should turn away on the other side when we see one who has fallen into poverty or into crime, comforting ourselves with the thought that it was his own fault, and that we are not to save him from the results of his folly and recklessness. Our Lord drew no artificial distinctions between cures of the body and of the soul. He claimed to be the Lord of both; He proved Himself to be the Deliverer of both. His example, then, may fairly be pleaded by those who say that they are not bound in dispensing gifts and services to choose the meritorious, who remind us that if we had to prove our title to live, we must all be left to perish.

III. But there is another aspect of the Nativity which requires to be as seriously contemplated as either of those we have considered. Christ did not merely heal the sick and cast out devils. He called forth the true manhood in the poor degraded creatures to whom He came; He found the sheep that He had been seeking. It is clearly not good for any man that he should live as a mere animal, when God has intended him for a man. If by our alms we tempt him to be a miserable creature, sustained by chance bounty, selling his soul for pence, we are guilty of our brother’s blood; we are not leading him to feel that he is a child of God; we may be keeping him from that new and high life which Christ took on flesh to vindicate for him.

F. D. Maurice, Sermons, vol. Hi., p. 83.

The Riches and Poverty of Christ.

I. The native riches of Christ. "He was rich." The first display of the riches of the Eternal Word was not in our nature, but in the things which He made. Creation presupposes Him as its origin, underlying ground, and sustaining presence. The history of the universe is but the record of the progressive display of His unsearchable riches. But whilst He is the presupposition of all things, without whom the universe were an unsolved and insoluble problem, He is also the prophecy of all things. All things look to, move towards, and only rest in Him. All that has hitherto been done forms, as it were, but the initial revelation of His wealth, its first opening up, the early prophecy of the great future to which the growing heavens of His fulness point and cry, "Respice finem!" The riches of our Lord will only be seen in the end.

II. The poverty He chose. "He was rich; He became poor." (1) The poverty of His nature. He who had life in Himself became dependent for life and breath and all things. His nature was subject to all the limitations of time and space, of human weakness and wants. (2) The poverty of His circumstances. He was born in poverty, in poverty He was brought up, and in poverty He lived and died. (3) His experience presents to us an inner life of poverty in keeping with the poverty of His nature and circumstances. He was a Man of sorrows and acquainted with grief. In His mighty work He made the experience of all poverty.

III. The wealth of His poverty. This is seen (1) in its voluntariness, (2) in its vicariousness, (3) in its beneficence of purpose, and (4) in its fittingness for the communication of His riches. He who was rich became poor, was compassed with our infirmity, touched with our feeling, tempted in all points as we are, that we might find grace to help in every time of need, and that He might become our eternal salvation.

W. Pulsford, Trinity Church Sermons, p. 1.

References: 2Co 8:9.—Spurgeon, Sermons, vol. iii., No. 151; Ibid., Morning by Morning, p. 359; W. Cunningham, Sermons, p. 103; Homilist, vol. v., p. 346; F. Ferguson, Christian World Pulpit, vol. xiii., p. 48; H. P. Liddon, Ibid., vol. xxvii., p. 252; G. Brooks, Five Hundred Outlines, p. 11; Preacher’s Monthly, vol. vi., p. 173; A. M. Fairbairn, The City of God, p. 288; J. Oswald Dykes, Sermons, p. 151; Hewlett, Thursday Penny Pulpit, vol. xv., p. 309.

2Co 8:11

Performance.

Consider:—

I. Promises in relation to the kingdom of heaven. Men do not like to lose sight of the beautiful city of God. They like to feel some sort of connection with Christ; they mean to return to an earnest Divine life. Yes, there is a kind of purpose in their hearts to be as true to Christ as in their first days of consecration to His service, and they live, in a way, on the flattering tale. But let them come to the point of reality. Oh, the tragedy written in the lives of well-meaning persons! The promiser is still a slave, and still dwells in the enchanted palace of evil. Now is the accepted time; now is the day of salvation.

II. Promises in relation to the responsibilities of gifts and service. God is always saying to us, Begin; begin. Performance, once honestly commenced, tempts out more and more of loyal effort.

III. Promises in relation to the example of Christ. You vowed yourself in seasons of sickness and bereavement to Christ. Have you fulfilled that vow? It has been said that sometimes drowning men, who have been rescued at great peril to others, have thinned down their promised gratuity when time has been allowed to elapse. Miserable selfists! Yes, we can all say, Amen, to that. But how many might hear God’s voice, "Now, therefore, perform the doing of it."

IV. Promises in relation to the bountifulness of God. What shall we render unto the Lord for all His benefits towards us? The Saviour’s life was a life of deeds, and we ought to be living epistles of Him.

V. Promises in relation to the influence of example. Actions, as of old, speak louder than words. A kind, stimulating word is of immense service when it is accompanied by courageous endeavour. We are afraid, some of us, to begin; but, although at first we tremble, the whispered words of Jesus will restore our courage, for He hath said, "I will never leave thee; I will never forsake thee."

W. M. Statham, Christian World Pulpit, vol. vii., p. 312.

References: 2Co 8:12.—Homiletic Quarterly, vol. ii., p. 544. 2Co 8:15.—F. W. Robertson, Lectures on Corinthians, p. 395. 2Co 8:21.—J. Taylor, Christian World Pulpit, vol. xxxiv., p. 186; Preacher’s Monthly, vol. ii., p. 250; H. Murray, The Fruits of the Spirit, p. 351. 2Co 8:24.—Spurgeon, Sermons, vol. xxvi., No. 1522; Church of England Pulpit, vol. iv., p. 191. 2Co 9:7.—Spurgeon, Sermons, vol. xiv., No. 835; Preacher’s Monthly, vol. ix., p. 77.

The Sermon Bible, ed. William Robertson Nicoll (1888–1900) — public domain. Text from a community e-Sword module.

The first argument which our apostle makes use of to excite the charity of the Corinthians, is drawn from the example of the Macedonians, into whose hearts God had poured that excellent grace of charity: insomuch that the churches of Philippi, Thessalonica, Berea and other churches in the region of Macedonia, though under great trials and afflictions themselves, yet such was their joy in, and their affection to the Christian profession, that notwithstanding their deep poverty, they abounded in their liberality towards the necessities of the poor saints in Jerusalem and Judea.

Note here, 1. The root from which all acceptable charity to the members of Christ must arise and spring, namely, from the grace of God; from an inward principle of love to God, in obedience to his command, and with a pure and fixed eye at his glory. Liberality to the poor distressed members of Christ, as such, must flow from that habit of divine love, by which men are taught of God to love one another; for though, from a natural sympathy and compassion men may relieve the afflicted, as men, yet without a gracious inclination they cannot do good to them, as members of the household of faith. Charity then is here called the grace of God, because it proceeds from a gracious disposition wrought in the heart by God, as the root and spring, the motive and attractive, of it.

Note here, 2. The condition which the churches of Macedonia were in themselves; when they thus liberally and cheerfully administered to the necessities of others, they were first under great affliction, and then in great poverty themselves; and yet the riches of their liberality are here said to abound.-

From whence learn, That poverty excuses not from charity: If we have nothing actually to give, God accepts the inclination of the mind, and a willing desire. If we have but little to give, God will accept of our mite, and reward us for that little, if given for his sake. It is not the quantity of the gift, but the good affection of the giver, that God’s eye is upon. If we give but a cup of cold water to a disciple, and as a disciple, God accepts it and rewards it, provided we have nothing better to give; for if our charity be not in some degree proportionable to what we have, it will not be acceptable, but we shall miss of its reward.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

THE CONTRIBUTION TO THE POOR SAINTS OR JERUSALEM

Having been exceedingly encouraged by the ministry of Timothy at Corinth at an earlier date, the report of Titus now in reference to the glorious success of his first letter, and the wonderful revival which had taken place under his ministry, transporting him with joy unutterable, he winds up the portion of the letter appertaining to those irregularities being satisfied with the reformations reported by Titus. And now he devotes a considerable space to the interest of the contributions they were raising throughout the entire churches for the relief of the poor saints at Jerusalem, who had found it necessary to sell out their estates to support that great Pentecostal revival, and consequently needed financial help.

1. “But we make known to you, brethren, the grace of God which was given in the churches of Macedonia, that amid a great trial of persecution the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” Paul was a wonderfully deep thinker on everything to which he gave his attention, showing up the nicest and most delicate distinctions and revealing occult facts which grosser minds would pass without recognition.

3. “Because I testify that according to their ability, and beyond their ability, they are willing.

4. “With much entreaty praying of us the grace and fellowship of the ministry toward the saints.” Here we see an astounding manifestation of Christian liberality in the fact that these Thessalonian Christians did not have to be solicited, but were actually running after Paul and his preaching comrades, and begging them to let them make contributions to the poor saints at Jerusalem.

5. “And not as we hoped, but they gave themselves first to the Lord and to us through the will of God, that we should exhort Titus, in order that as he previously began it, so also he may complete this benefaction even among you.” Paul here is stirring them up by telling them of the wonderful zeal in Macedonia, where they are not only anxious to give according to their ability, but even going ahead of their ability and entreating them to give them a chance to take part in this benefaction, but they are now exhorting Titus that as he has given attention of this enterprise among you, i. e., Corinthians, we must have him go ahead and complete it.

7. “But as you abound in everything, in faith.” This is the fundamental grace in the plan of salvation, underlying every other like the great strata of the earth underlying and holding up the oceans, continents and mountain ranges. “And in word.” That is the grand, rich treasure which God gives to His people, the precious Word of life and salvation, which is bread, meat, milk, honey, wine, the fatted calf and all the delicious fruits of Canaan, and at the same time the sword of the Spirit with which we are to fight our way through the battlefields of earth till we stand on the mount of celestial triumph. “And knowledge.” That is one of the inestimable gifts of the Spirit (1Co 12:8) which shed light on the revealed Word, and qualify us to understand its deep spiritual meaning. Those Corinthians were wonderfully enriched with faith, word and knowledge, most invaluable gifts and graces. “And all zeal.” This was a necessary concomitant to their faith, word and knowledge. They are all on fire, studying the Word and proclaiming it to others, rolling the tide of salvation on all sides. “And the Divine love which is from you among us,” i. e., love which God has poured into your hearts and now running out toward us. The glowing report of Titus had flooded them with consolation in reference to the abounding love of the Corinthians in his behalf. “In order that you also may abound in this grace,” i. e., the grace of this philanthropy in behalf of the Jerusalem saints. He now stimulates them, by the consideration that they abound in everything else, that they may also add this beautiful star to the constellation of Christian graces, already large, bright and increasing into, the adornment of their Christian character.

8. “I do not speak according to commandment, but through the zeal of others also proving the sincerity of your love.” He disclaims every disposition to make this duty mandatory, leaving it purely optionary and hortatory. From this we should learn a profitable lesson. All the castigations we find in the apostolical letters simply appertain to spiritualities, temporalities all being left optionary. Among the sad indices of ecclesiastical apostasy we find an undue emphasis laid on material interest, and a corresponding laxity on the spiritual. Here the whole church is stirred over one case of fornication. We learn from this that finances are always to be purely optionary, otherwise they forfeit all the grace of God. The current assessment systems are much out of harmony with the pure and disinterested Christian liberality taught in God’s Word. They are rendered entirely too imperative, thus forfeiting the sweet influences of the blessed Holy Spirit.

9. (“For you know the grace of our Lord Jesus Christ, that He being rich, for your sakes became poor, that you through His poverty might be made rich.”) This verse is a beautiful allusion to the example of our Savior, who left the boundless riches of Heaven to be born in a stable, and live and die so poor that He had not a ace to lay His head. Here we see the only incentive that Paul gives them to inspire their liberality and secure a contribution. He simply refers them to the example of the Savior.

10. “And I give my opinion in this.” The emphasis in this verse is in opinion in contradistinction to commandment in 2Co 8:8. So he disclaims the mandatory attitude in the matter altogether and modestly gives it as his opinion that they should make a contribution to the poor saints. Lord, help us all to follow Paul’s example, and when we want to raise money, instead of commanding the people, merely give them our modest opinion that they ought to do this, and refer them to the example of our Savior, who gave His Heavenly inheritance that we might be redeemed from the bankruptcy of sin.

11. “And now indeed complete the enterprise in order that as there is first a promptitude of willingness, so also to finish it according to that which you have.

12. “For if there is first a willing mind it is accepted according to that which he may have, and not according to that he may not have.” He reminds here that they had begun this enterprise a year ago, and now exhorts them to consummate it according to their resources, assuring them that God takes the will for the deed, and accepts the contribution, not according to what we have not, but simply that which we have. Hence all Christian giving is easy and delightful, no burden about it, but all glad and joyous privilege. Unless there is first a willing mind in the case God does not want a contribution, because He is not poor and does not need it, and if there is not first a willing mind it would not prove a blessing to the contributor. Hence the willing mind is the necessary antecedent to all contributions. Then the contribution is accepted, not according to what we have not, but simply according to what we have. Hence in case of financial inability, God always takes the will for the deed. A vast amount of the backsliding in popular churches results from the financial yokes laid on the people. It is all out of harmony with God’s Word and grievous to the Holy Spirit. It actually scandalizes God, advertising Him to the wicked as very poor and needy, which is utterly false, and abominable in the sight of God. He is not only infinitely rich, but infinitely good. So He is certain to take care of His own cause. He will feed’ the poor and support the gospel without any of your stingy contributions. He does not want them. They are an insult to His majesty.

13. “For not that there is relief to others and burden to you, but that it may be according to equality, at the present your abundance corresponding to their deficiency,” i. e., your abundance of temporal things corresponding to the deficiency of the poor saints at Jerusalem.

14. “In order that their abundance may correspond to your deficiency, in order that there may be equality.” The Corinthians had already become partakers of the abundant grace which God on the day of Pentecost had conferred on His saints at Jerusalem. It has rolled out a salvation wave over the Gentile world. Hence the pertinency that they may partake of the temporal abundance enjoyed by the Gentiles.

15. “As has been written, He that abounded had no surplus, and he that gathered little lacked nothing.” A beautiful allusion to the gathering of manna in the wilderness, when they all had just what they needed, whether they gathered much or little. Hence a recognition of the community of God’s great family, all having an abundant supply regardless of their conditions in life, because our Heavenly Father is good, feeding all of His children like He feeds the birds.

16. “Thanks be unto God, who giveth this zeal in your behalf in the heart of Titus.” See how beautifully Paul imputes all of their amiable philanthropy to God.

17. “Because he received the exhortation, and, being more zealous, he came unto you of his own accord.” The preaching of Titus among them had gloriously toned them up on all lines, and literally enthused them in behalf of Paul and all of his enterprises.

18. “We sent also along with him, whose praise in the gospel is in all the churches.” We do not know what brother this is so highly commended by Paul. Doubtless the verdict is in favor of Gains, Aristarchus or Trophimus, all prominent traveling companions of Paul, and his associate evangelists, and famous among all of the churches for their piety and godly zeal.

19. “Not only so, but, having been elected by the churches our companion in this philanthropy ministered by us unto the glory of the Lord and our promotion.” Aristarchus accompanied Paul to Jerusalem when he carried those contributions, remained with him during his two years’ imprisonment at Caesarea, and sailed with him to Rome, passing through the shipwreck, and wintering on Mileta. Most probably he is the man here alluded to. Do not forget that Luke was all this time with Paul, serving as his amanuensis, but too modest to give us a hint with reference to himself. He accompanies Paul down to Corinth, and there, responsive to his dictations, wrote the letter to the Romans during the three months Paul spent there during the winter of A. D. 57-58, and journeyed with him to Jerusalem. Here Paul says this benefaction to the poor saints conduced to the glory of God and their advancement in the Divine life. Observe the word Paul uses throughout these writings to designate that contribution; that word is “grace”; the regular world charis, used one hundred and twenty times in the New Testament, where we have “grace.” Hence it involves the fact that they considered it “grace.” Such it was, both to donors and recipients.

20. “Avoiding this that any one may blame us in this philanthropy which is ministered by us.” How important it is that we all deal carefully in church finances, diligently keeping clear of all censure. I have seen many preachers ruined by tinkering with money raised for public benefactions. You can not be too careful in those matters. An ounce of prevention is worth more than a pound of cure.

21. “We not only provide things beautiful before the Lord, but in presence of men.” The Greek word here describing the public transactions of Paul and comrades means having the beauty of holiness. Lord, help us to be sure that all of our transactions are characterized by the beauty of holiness.

22. Here we are utterly at sea again with reference to the brother who accompanied Titus. Several. would well answer the description, but there is no direct clue to any certain one. It illustrates how exceedingly spiritual the history of the New Testament churches. The Bible is a book of doctrines and facts rather than biography.

23. “Whether concerning Titus, he is my companion and fellow-worker unto you. Whether our brethren, the apostles of the churches, they are the glory of Christ.

24. “Showing unto them the proof of your Divine love and of our boasting in you in the face of the churches.” The original meaning of “apostle” is one sent out into a new field, i. e., the pioneer. Paul certainly here uses the word in that broad sense, including his comrades, such as Apollos, Barnabas, Timothy, Titus. “Apostles of the churches” evidently means their founders.

William B. Godbey, Commentary on the New Testament (1896–1900) — public domain. Text from a community e-Sword module.

[In this section Paul exhorts the Corinthians to proceed with the collection for the poor of the Jerusalem church. For Paul's instructions in regard to this collection, and the reasons for it, see 1Co_16:1-3 ; and notes thereon.] Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia ;

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

1–5. We make known to you the grace of God (Revision). Paul now introduces the great collection of which he spoke in 1 Cor. 16:1, and Rom. 15:26. See also Acts 11:29; Acts 24:17. It had always been the custom of the Jews in foreign lands to send up to Jerusalem contributions for the temple treasury, but Paul urges the contributions for God's spiritual temple, the poor saints. The mother church was in need and the abundance of the saints elsewhere was to be her supply. The cause of the destitution of the Jerusalem Christians is easily found in the times. Famine (Acts 11:29) had stricken the land, this had been followed by the troubles and unsettled state of affairs which were leading to the Jewish war. The uneasiness of the public mind, as well as the tumults, disturbed business and labor. The result would necessarily be close times and destitution. The lesson of this great collection is that distance does not diminish the claims of suffering brethren for help. Churches of Macedonia. The Roman province of Macedonia embraced all Grecian countries north of the province of Achaia. The churches of Philippi, Thessalonica, and Berea, founded by Paul, and probably many others, were in this province.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

Connecting Statement:

Having explained his changed plans and his ministry direction, Paul talks about giving.

the grace of God that has been given to the churches of Macedonia

This can be stated in active form. AT: "the grace that God has given to the churches of Macedonia" (See: Active or Passive)

the abundance of their joy and the extremity of their poverty have produced great riches of generosity

Paul speaks of "joy" and "poverty" as if they were living things that can produce generosity. AT: "because of the people's great joy and extreme poverty, they have become very generous" (See: Personification)

the abundance of their joy

Paul speaks of joy as if it were a physical object that could increase in size or quantity. (See: Metaphor)

extremity of their poverty ... riches of generosity

Though the churches of Macedonia have suffered testings of affliction and poverty, by God's grace, they have been able to collect money for the believers in Jerusalem.

great riches of generosity

"a very great generosity." The words "great riches" emphasize the greatness of their generosity.

translationWords

brother

grace

God

church

Macedonia

test

afflicted

joy

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

1. Γνωρίζομεν δὲ ὑμῖν, ἀδελφοί, τὴν χάριν τοῦ θεοῦ. Now we make known to you, brethren, the grace of God which hath been given in the Churches of Macedonia. The δέ and the ἀδελφοί mark a transition to another topic, as in 1Co 15:1: but δέ perhaps intimates that the Corinthians have to see to it that the Apostle’s θαρρῶ ἐν ὑμῖν is made good. Γνωρίζω ὑμῖν commonly introduces something which S. Paul regards as important (1Co 12:3; 1Co 15:1; Gal 1:11), like our ‘I assure you.’ Comp. θέλω ὑμᾶς εἰδέναι (1Co 11:3; Col 2:1), and οὐ θέλομεν or οὐ θέλω ὑμᾶς ἀγνοεῖν (2Co 1:8; 1Co 10:1; 1Co 12:1; Rom 1:13; Rom 11:25; 1Th 4:13), which is always accompanied by the address ἀδελφοί.

τὴν δεδομένην ἐν τ. ἐκκλησίαις τ. M. The χάρις is not said to be ‘bestowed on the Churches of M.’ (A.V.), but ‘given in’ them (R.V.), i.e. displayed amongst these congregations. S. Paul does not praise the Macedonians at the expense of the Corinthians. He points out that what, through God’s grace, has been done in other Churches, may, through the same, be done at Corinth also,—ἀνεπίφθονον τὸν λόγον ἐργαζόμενος (Chrys.). See on 2Co 12:13.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

We do you to wit [γνωριζομεν] . An obsolete, though correct rendering. Do is used in the sense of cause or make, as Chaucer : "She that doth me all this woe endure."

To wit is to know : Anglo - Saxon, witan; German, wissen; English, wit. So "Legend of King Arthur :" " Now go thou and do me to wit (make me to know) what betokeneth that noise in the field. " Rev., we make known. Trial of affliction [δοκιμη θλιψεως] . Rev., better, proof. See on experience, Rom 5:4. In much affliction, which tried and proved their christian character, their joy and liberality abounded.

Deep [κατα βαθους] . An adverbial expression : their poverty which went down to the depths.

Liberality [απλοτητος] . Or singleness. See on simplicity, Rom 12:8. It is better to throw the verse into two parallel clauses, instead of making abundance of joy and deep poverty the joint subject of abounded. Render : How that in much proof of affliction was the abundance of their joy, and their deep poverty abounded unto the riches, etc.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.