2 Corinthians 8:2

2Co_8:2-4

How that in a great trial … the abundance of their joy and their deep poverty.

The poverty of the Macedonians

The condition of Greece in the time of Augustus was one of desolation and distress. It had suffered severely by being the seat of the successive civil wars between Caesar and Pompey, between the Triumvirs and Brutus and Cassius, and, lastly, between Augustus and Antonius. Besides, the country had never recovered from the long series of miseries which had succeeded and accompanied its conquest by the Romans; and between those times and the civil contest between Pompey and Caesar, it had been again exposed to all the evils of war when Sylla was disputing the possession of it with the general of Mithridates The provinces of Macedonia and Achaia, when they petitioned for a diminution of their burdens, in the reign of Tiberius, were considered so deserving of compassion that they were transferred for a time from the jurisdiction of the Senate to that of the Emperor (as involving less heavy taxation). (T. Arnold, D. D.)

The best law of liberality

It has been frequently wished by Christians, says the late Dr. Payson, of America, that there were some rule laid down in the Bible, fixing the proportion of their property which they ought to contribute to religious uses. This is as if a child should go to his father, and say, Father, how many times in the day must I come to you with some testimonial of my love? How often will it be necessary to show my affection for you? The father would of course reply, Just as often as your feelings prompt you, my child, and no oftener. Just so, Christ says to His people, Look at Me, and see what I have done and suffered for you, and then give Me just what you think I deserve. I do not wish anything forced. (Christian Herald.)

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

2Co 8:2. Θλίψεως, of distress (pressuræ) [of affliction]) joined to poverty, 2Co 8:13, θλιψις, a burden of distress.—περισσεία καὶ πτωχεία, abundance and poverty) An oxymoron and hendiadys pleasantly interwoven.—Κατὰ βάθους) Βάθους is the genitive, governed by κατὰ: comp. κατὰ, Mat 8:32: also E. Schmid., 2 John, 2Co 8:3. He quotes his own syntax of Greek particles, an excellent book.—ἁπλότητος, of [liberality] simplicity) Simplicity renders men liberal, ch. 2Co 9:11 [ἀπλότητα, which Engl. V. renders bountifulness].

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

2Co_8:2. A more precise explanation of τὴν χάριν κ.τ.λ., so that ὅτι (that, namely) is dependent on γνωρίζομεν. This exposition consists, as was seen by Chrysostom, Theodoret, Erasmus, Luther, Grotius, and many others, of two statements, so that after τῆς χαρᾶς αὐτῶν we must mentally supply the simple ἐστί.[265] This scheme of the passage, which Osiander and Hofmann also follow, is indicated by ἡ περισσεία in the one half, and ἐπερίσσευσεν in the other, whereby two parallel predicative relations are expressed, as well as by the fact that, if the whole be taken as one sentence, and consequently ἡ περισσ. τ. χαρᾶς αὐτῶν be taken along with the following καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν as the subject of ἐπερίσσευσεν (so by most expositors since Beza), this subject would embrace two very diverse elements, and, besides, there would result the combination not elsewhere occurring: ἡ περισσεία ἐπερίσσευσεν. Hence it is to be explained: that, namely, in much attestation of affliction the abundance of their joyfulness is, i.e. that, while they are much put to the test by sufferings, their joy is plentifully present, and (that) their deep poverty became abundant unto the riches of their single-heartedness, i.e. that they, in their deep poverty, plentifully showed how rich their single-heartedness wa.

ἐν πολλῇ δοκιμῇ θλίψεως] Instead of writing simply ἐν πολλῇ θλίψει, Paul designates this situation according to the wholesome moral aspect, in which it showed itself amongst the Macedonians to their praise. Δοκιμή, namely, is here also not: trial, but, as Paul always uses it, verification (Rom_5:4; 2Co_2:9; 2Co_9:13; 2Co_13:3; Php_2:22). Chrysostom aptly says: οὐδὲ γὰρ ἁπλῶς ἐθλίβησαν, ἀλλʼ οὕτως ὡς καὶ δόκιμοι γενέσθαι διὰ τῆς ὑπομονῆς. The verification of their Christian character, which the θλίψις effected in them, was just the moral element, in which the joyfulness πολλὴ καὶ ἄφατος ἐβλάστησεν ἐν αὐτοῖς (Chrysostom), and existed among them in spite of the θλίψις itself, which, moreover, would have been calculated to produce the opposite of χαρά. Regarding the θλίψις of the Macedonians, see 1Th_1:6; 1Th_2:14 ff.; Act_16:20 ff; Act_17:5. The χαρά, the virtue of Christian gladness of soul, rising above all afflictions (Gal_5:22; 2Co_6:10; Rom_14:17; comp. on Joh_15:11), is not yet defined here more precisely as regards its special expression, but is already brought into prominence with a view to the second part of the verse, consequently to the liberality which gladly distributes (2Co_9:7; Act_20:35).

ἡ κατὰ βάθους πτωχεία] the deep poverty,[266] literally, that which has gone down to the depth (Winer, p. 357 [E. T. 477]); comp. βάθος κακῶν, Aesch. Pers. 718, Hel. 303; ἐς κίνδυνον βαθύν, Pind. Pyth. iv. 368, and the like; Blomfield, ad Aesch. Pers. Gloss. 471. The opposite is βαθύπλουτος, Ellendt, Lex. Soph. I. p. 286.

ἐπερίσσευσεν] became abundant, i.e. developed an exceedingly great activity, and this εἰς τὸν πλοῦτον κ.τ.λ.,[267] unto the riches of their singleness of heart. This is the result (Rom_3:7; 2Co_9:8) of the ἐπερίσσ.; so that their simple, upright spirit showed itself as rich, in spite of their poverty, through the abundance of kind gifts which they distributed. Note the skill and point of the antithetic correlation purposely marking the expressions in the two parts of the verse.

The ἉΠΛΌΤΗς[268] is the upright simplicity of heart (Eph_6:5; Col_3:22); honestly and straightforwardly it contributes what it can to the work of love without any selfish design or arrière pensée (as e.g. the widow with her mite). Comp. on 2Co_12:8. And so it is rich, even with deep poverty on the part of the givers. The genitive is, as in περισσεία τῆς χαρ., the genitivus subjecti, not objecti (rich in simplicity), as Hofmann, following older commentators, holds. The αὐτῶν is against this latter view, for either it would have been wanting, or it would have been added to ΠΛΟῦΤΟΝ, because it would belong to that word.

[265] Not ἦν; for the present corresponds to the perfect δεδομ., and that, which took place in the happy state of things thus subsisting, is then subjoined by the aorist ἐπερίσσευσεν.

[266] As a grammatical supplement the simple οὖσα is sufficient; hence it is not to be taken, with Hofmann, as the poverty sinking deeper and ever deeper, but as the deep-sunk poverty. On κατά with genitive, comp. the Homeric κατὰ χθενός, Il. iii. 217; κατὰ γαίης, Il. xiii. 504; κατὰ σπείους, Od. ix. 330 (down into the cave), xii. 93. See in general, Spitzner, De vi et usu praepos. ἀνά et κατά ap. Homer. 1831, p 20 ff.

[267] The neuter form, τὸ πλοῦτος (Lachm. Tiseh. Rück.), is attested here by B C א 17, 31, but more decidedly in Eph_1:7; Eph_2:7; Eph_3:8; Eph_3:16; Php_4:19; Col_1:27; Col_2:2.

[268] Hofmann conjectures that the prominence given to the ἁπλότης was called forth by the want of it among the Achaean Christians. In this case there would be in it a side-allusion, which is not justified in what follows. But the ἁπλότης, which had shown itself among the Macedonians in a specially high degree, was to serve them as an example, by way of stimulating emulation, not exactly of putting them to shame.

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 8:2 . ὅτι ἐν πολλῇ δοκιμῇ κ . τ . λ .: how that in much proof of affliction, i.e. , in spite of the severe afflictions by which they were tried, probably a reference to persecution and annoyance from their heathen neighbours (see Act 16:20 , Phi 1:28 , 1Th 1:6 ; 1Th 2:14 ; 1Th 3:3-9 ), the abundance of their joy and their deep poverty ( κατὰ βάθους = “reaching deep down”; cf. the phrase in Strabo, ix., 419, ἄντρον κοῖλον κατὰ βάθους ) abounded unto the riches of their liberality . ἁπλοῦς means primarily “simple,” “single-minded” (Mat 6:22 ), and ἁπλότης is thus used by St. Paul in chap. 2Co 11:3 , Eph 6:5 , Col 3:22 ; but single-mindedness or “heartiness” of giving (see 1Ch 29:17 ) involves “liberality” in giving ( cf. 2Co 9:7 ), and thus in many passages (see reff. and cf. Jas 1:5 ) liberality is the best rendering. The whole of Greece, except the Roman colonies of Patrae and Corinth, was in a dire condition of poverty and distress at this period (see Arnold’s Roman Commonwealth , ii., 382, quoted by Stanley); and the contribution of the Macedonian Christians was really comparable to the giving of the widow’s mite (Mar 12:44 ). It is noteworthy that no warnings against the temptations of wealth occur in 1 and 2 Thess. or Phil. See, however, Lightfoot, Bibl. Essays , p. 247.

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

2. τὸ πλοῦτος (אBCP) rather than τὸν πλοῦτον (א3DFGKL).

2. ὅτι ἐν πολλῇ δοκιμῇ θλίψεως. That in much proof of affliction. The ὅτι depends upon γνωρίζομεν. For δοκιμῇ see on 2Co 2:9: but it is not clear whether it here means ‘proof’ (R.V.), or ‘trial’ (A. V.), or ‘approvedness’ (Chrysostom and some moderns). Comp. Jas 1:3. The sense of the whole is “that tribulation has brought out the genuine Christian qualities of the Macedonian Churches” (Lias). Neither ἐστί nor ἦν is to be supplied; that in much proof of tribulation is (was) their abundance of joy, and their deep poverty abounded &c. This spoils the balance between ἡ περισσεία τῆς χαρᾶς αὐτῶν, and ἡ κατὰ βάθους πτωχεία αὐτῶν, which are the subject of ἐπερίσσευσεν (A.V., R.V.), and to which τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν is parallel, as is shown by the threefold αὐτῶν. The αὐτῶν qualifies the main subject in each case, as a parallel arrangement shows.

Their abundance of joy and

their down-to-depth poverty

abounded unto

their riches of simplicity.

ἡ κατὰ βάθους πτωχεία. A rare and rhetorical expression. It means that their indigence has reached the bottom of their fortunes: they cannot well be poorer. And there is nothing unsuitable, either in the apparent tautology of ἡ περισσεία ἐπερίσσευσεν, or in the apparent contradiction of ἡ πτωχεία ἐπερίσσευσεν. With the latter comp. the poor widow giving ἐκ τοῦ ὑστερήματος αὐτῆς (Luk 21:4). S. Paul means that ‘their wealth of singlemindedness’ had two sources from which it flowed abundantly,—‘their abundance of joy and their down-to-depth poverty.’ Comp. Heb 10:34.

τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν. Their riches of singlemindedness, or simplicity (2Co 11:3), or singleness (Eph 6:5; Col 3:22) of purpose. Here, and 2Co 9:11; 2Co 9:13, and Rom 12:8, ἁπλότης denotes the singleness of aim which looks only at the needs of others with a view to their relief, and hence comes almost to mean ‘liberality.’ See Sanday and Headlam on Rom 12:8. Josephus (Ant. VII. xiii. 4) uses it of Araunah’s offer to David (2Sa 24:22-23). In the LXX. it commonly means ‘innocency’ (2Sa 15:11; 1Ch 29:17; Wis 1:1; 1Ma 2:37; 1Ma 2:60). In the N.T. it is peculiar to S. Paul. The form τὸ πλοῦτος (see critical note) is found in the best texts of Eph 1:7; Eph 2:7; Eph 3:8; Eph 3:16; Php 4:19; Col 1:27; Col 2:2). S. Paul uses πλοῦτος fifteen times, and, excepting 1Ti 6:17, always of moral and spiritual wealth.

The two verses may be paraphrased thus; ‘Now I must tell you of God’s goodness manifested in the Churches of Macedonia, how that, proved as they were again and again by affliction, their overflowing joy and their deep poverty produced a rich overflow of generosity.’ And there should be a colon or full stop at the end of 2Co 8:2. The ὅτι of 2Co 8:3 is not coordinate with the ὅτι of 2Co 8:2, but = ‘because, for,’ introducing the explanation of 2Co 8:2.

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.

For those manifold afflictions wherewith the Lord tried them, did not only not quail their joyful readiness, but also made it much more excellent, and famous.

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

trial of affliction--The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."

abundance of their joy--The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.

their deep poverty--Greek, "their poverty down to the death of it."

abounded unto the riches of their liberality--another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Rom 12:8, and Margin; Co2 9:11, Margin; see on Co2 9:13; Jam 1:5).

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 2. In a great trial of affliction] The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction 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. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea.

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

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

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

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

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

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.

(2) In a great trial of affliction.—We do not know what is specially referred to, but a community of Christians in a heathen city was always exposed to trials of this kind, and the temper shown before by the rulers at Philippi and the Jews of Thessalonica (Act_16:19-20; Act_17:5-6; 1Th_2:14) makes it almost certain that they would carry on at least a petty persecution with more or less persistency. The “poverty” at Philippi may possibly be connected with the preponderance of women in the Church there, as indicated in Act_16:13. In the absence of the bread-winners of a household, Christian women in a Græco-Roman city would find but scanty means of subsistence. In part, however, the churches were but sharers in a widely-spread distress. Macedonia and Achaia never recovered from the three wars between Cæsar and Pompeius, between the Triumvirs and Brutus and Cassius, and between Augustus and Antonius. Under Tiberius, they petitioned for a diminution of their burdens, and were accordingly transferred for a time from the jurisdiction of the senate to that of the emperor, as involving a less heavy taxation.

Unto the riches of their liberality.—The primary meaning of the word, as in 2Co_1:12 (where see Note), is simplicity, or singleness of purpose. That singleness, when shown in gifts, leads to “liberality,” and so the word had acquired the secondary sense in which it seems here to be used. Tyndale, and Cranmer, however, give “singleness,” and the Rhemish version “simplicity.” “Liberality” first appears in that of Geneva.

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

2. trial] The Greek word is always used of that which has been tried and has stood the test See notes on 1Co_11:19 and Jas_1:12 in this series. The meaning here is that tribulation has brought out the genuine Christian qualities of the Macedonian Churches. For this tribulation see 1Th_1:6; 1Th_2:14; Act_17:5.

affliction] Translated more usually tribulation. See note on ch. 2Co_1:4. The Apostle refers to the persecutions which they shared with him, which, if not endured in the proper spirit, would have shut them up in the contemplation of their own sorrows, instead of making them anxious to relieve those of others.

the abundance of their joy and their deep poverty] Cf. 1Co_1:26. “In spite of their troubled condition they had displayed great joyfulness, and in spite of their poverty they had displayed great liberality.” De Wette. The Geneva Version instead of ‘deep poverty’ has the poverty which had consumed them even to the very bottom. The literal rendering of deep is down to the depth, or according to depth. “Munificence,” says Chrysostom, “is determined not by the measure of what is given, but by the mind of those who bestow it.” Cf. Luk_21:3. “The condition of Greece in the time of Augustus was one of great desolation and distress … It had suffered severely by being the seat of the successive civil wars between Caesar and Pompey, between the triumvirs and Brutus and Cassius, and lastly, between Augustus and Antonius … The provinces of Macedonia and Achaia petitioned in the reign of Tiberius for a diminution of their burdens, and were considered deserving of compassion.” Arnold’s Roman Commonwealth. Corinth (see Introduction to First Epistle), from its position, would no doubt recover more speedily from such a condition of depression.

the riches of their liberality] (singleness, Tyndale and Cranmer, simplicity, Rhemish, after Vulgate). It is worth remarking that nowhere, save in 1Ti_6:17, does St Paul use the word riches of material, but, with that one exception, solely of moral or spiritual wealth. Dean Stanley remarks on the fact that both the Greek word translated liberality, and its English equivalent, have a double meaning, the original meaning of the Greek word being singlettess of heart, absence of all selfish motives (see ch. 2Co_1:12), and that of the English word the habit of mind engendered by a state of freedom.

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.

How that in a great trial of affliction,.... The apostle proceeds to show the condition these churches were in when, and the manner in which, they contributed to the relief of others. They were in affliction: they received the Gospel at first in much affliction, as did the church at Thessalonica, which was one of them; and afterwards suffered much from their countrymen for the profession of it, by reproaches, persecutions, imprisonments, confiscation of goods, &c. They were under trying afflictions, which tried their faith and patience, and in many of them. Now for persons in prosperity, when all things go well with them, to be liberal is no such great matter; but for persons in adversity, under trying dispensations of Providence, amidst many afflictive ones to communicate generously to the relief of others, is something very remarkable, and worthy of notice and imitation, which was the case of these churches: for notwithstanding this,

the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality; so that it appears likewise that they were not only in great afflictions, but in deep poverty; had but an handful of meal in the barrel, and a little oil in the cruse, their purses almost empty, and their coffers almost exhausted; they had gotten to the bottom of their substance, had but very little left; and yet freely gave, with joy, even with an abundance of it. The allusion seems to be to the words of David, in Ch1 22:14 now behold, which the Septuagint render by , "according to my poverty, I have prepared for the house of the Lord an hundred thousand talents of gold", &c. for by "the abundance of their joy", is not so much meant the joy they felt in the midst of their afflictions, so that they could glory in them, and rejoice in hope of the glory of God, as the cheerfulness of their spirits in contributing to the necessities of others; glad at heart they were that they had hearts to do good, and an opportunity of doing it; which they gladly laid hold on, observing the divine rule, "he that sheweth mercy", let him do it "with cheerfulness": and this they did, considering the small pittance they were possessed of, very largely; for though their poverty was deep, and their purses low, their hearts were large and full, and their hands ready to communicate; so that their poverty "abounded to the riches of their liberality": though their poverty was great, their liberality was rich and large; though it might be but little they gave in quantity, it was much in quality, much in liberality; like the poor widow, who, of her want and penury, cast in more than all the rich besides, not in quantity, but in liberality; they only giving some, and a disproportionate part, she her all.

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

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.

Ver. 2. In a great trial of affliction] For affliction tries what metal we are made of. Alchemy gold will not endure the seventh fire as true gold will. Affliction (the trial of our faith) is more precious than gold, 1Pe 1:7. What then is faith itself so tried? Rev 3:18.

The abundance of their joy] While the spirit of glory and of God rested upon them, 1Pe 4:14. Well may grace be called the divine nature; for, as God brings light out of darkness, riches out of poverty, &c., so doth grace: it turns dirt into gold, &c. The world wonders (said that martyr) how we can be so merry in such extreme misery. But our God is omnipotent, which turneth misery into felicity. {See Trapp on "2Co 7:4"}

Their deep poverty] Gr. η κατα βαθους πτωχεια, their poverty being now at the very bottom, and having little left beside hope; they were even exhausted, and yet gave liberally. Giles of Brussels, martyr, gave to the poor whatsoever he had, that necessity could spare, and only lived by his science, which was of a cutler. {a} Some he refreshed with his meat, some with his clothes, some with his household stuff. One poor woman there was brought to bed, and had no bed to lie in; to whom he brought his own bed, himself content to lie in the straw.

Unto the riches of their liberality] Gr. απλοτης, of their simplicity, in opposition to that crafty and witty willingness of the covetous to defend themselves from the danger of liberality; wherein also they are utterly mistaken; for not getting, but giving is the way to thrive. {See Trapp on "Mat 6:4"}

{a} One who makes, deals in, or repairs knives and similar cutting utensils. ŒD

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.

How that, in a great trial of affliction - When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which was excited against them, probably by the Jews; see Act 16:20; Act 17:5.

The abundance of their joy - Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others.

And their deep poverty - Their very low estate of poverty was made to contribute liberally to the needs of others. It is implied here:

That they were very poor - a fact arising probably from the consideration that the poor generally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions (compare Heb). Act 10:34); That notwithstanding this they were enabled to make a liberal contribution - a fact demonstrating that a people can do much even when poor if all feel disposed to do it, and that afflictions are favorable to the effort; and, That one cause of this was the joy which they had even in their trials.

If a people have the joys of the gospel; if they have the consolations of religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labor with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence.

Abounded - They contributed liberally. Their joy was manifested in a large donation, notwithstanding their poverty.

Unto the riches of their liberality - Margin, “Simplicity.” The word (ἁπλότης haplotēs) used here means properly sincerity, candor, probity; then Christian simplicity, integrity; then liberality; see Rom 12:8 (Margin,); 2Co 9:11, 2Co 9:13. The phrase “riches of liberality,” is a Hebraism, meaning rich, or abundant liberality. The sense is, their liberality was much greater than could be expected from persons so poor; and the object of the apostle is, to excite the Corinthians to give liberally by their example.

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

Poverty hath abounded, &c. The sense seems to be, that in their great poverty, they shewed the riches of their simplicity, that is, of a sincere, willing, and charitable heart. (Witham)

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).

In a great trial of affliction; how great the afflictions of the churches in Macedonia were, both from the Jews and pagans, may be read in Act 16:1-40 and Act 17:1-34. Afflictions are called trials, because under them God maketh a trial of our faith, patience, and constancy; and the devil also, ordinarily, by them trieth to draw out our lusts and corruptions.

The abundance of their joy and their deep poverty abounded into the riches of their liberality; God made their inward peace and joy in the Holy Ghost so to abound in them under their trials, that though they were poor, (deeply poor), yet they abounded in the riches of liberality; not ministering to the necessities of their poor brethren in proportion to their abilities, or as might have been expected from men under their circumstances, but showing themselves rich in their liberality, though poor in their estates, and as to what they had of this world’s goods.

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

2. Affliction—Persecutions, as narrated in the first epistle to the Thessalonians.

Abundance—Nominative, together with poverty, to abounded. Their joy in the midst of persecution, and their very depth of poverty, (resulting largely from their persecution,) nevertheless overflowed in liberality. The Church at Philippi, where St. Paul writes this, commenced existence with the jailer and Lydia, pillars, and Luke, soon after as its pastor. Persecution afflicted and impoverished it; but Paul rejoices to exhibit its bright example to the rich Church of Corinth for liberality.

The passage 3-5 makes meaning as translated, but not the true Greek meaning. Strike out the italic phrases inserted by the translator, strike out that we would receive, a false reading, and bring the word gave, in thought, to the beginning of the sentence, and we have the following: For I testify that they voluntarily, according to their power, and above their power, gave, with much entreaty imploring of us the privilege and the fellowship in the contribution to the saints; and, not merely as we hoped, but more, they first gave themselves to the Lord and to us, through God’s will. And so read, every word is an additional touch to the richness of the picture of Macedonian liberality. Their voluntariness—surpassing their ability—begging the opportunity of giving as a grace and a fellowship, is all based in the fact that they had already given themselves to Jesus, and so to Jesus’ faithful apostle, in accordance with the divine will. Solely blessed is that giving which comes from a surrendered heart; and a close test of the heart is a rich readiness to give.

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

In a great trial of affliction; rather, in much testing of affliction; i.e. in an affliction which put to the proof their Christian character. "They were not simply afflicted," says St. Chrysostom, "but in such a way as also to become approved by their endurance." (For the word rendered "trial," see Rom_5:4, and in this Epistle, 2Co_2:9 2Co_9:13 2Co_13:3) "Affliction" seems to have befallen the Churches of Macedonia very heavily, (1Th_1:6 1Th_2:14) chiefly through the jealousy of the Jews, who excited the hatred of the Gentiles. (Act_16:20 Act_17:5, Act_17:13) The abundance of their joy. Another reference to joy in sadness. (see on 2Co_7:4) There is not the least necessity to understand the verb "is" or "was" after this clause. "The abundance abounded" is indeed a pleonasm, but is not at all unlike the style of St. Paul. He means to say that their joy overflowed their affliction, and their liberality overflowed their poverty. (Mar_12:44) Their deep poverty; literally, their pauperism to the depth; their abysmal penury. Though they were baquptwcoi, they showed themselves in generosity to be baquploutoi. Stanley refers to Arnold"s "Roman Commonwealth," where he mentions that the provinces of Macedonia and Achaia, which had suffered greatly in the three civil wars, appealed successfully to Tiberius for a diminution of their burdens. The gift of the Macedonians was like the widow"s mite. Luk_21:3, Luk_21:4, where similar words occur perisseuo, husterema Of their liberality; rather, of their singleness of purpose or simplicity. (Eph_6:5) The "grace" and single-heartedness to which he alludes showed themselves in liberality.

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

In a great trial of affliction - Being continually persecuted, harassed, and plundered.

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

how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality . [The only Macedonian churches known to us were those at Philippi, Thessalonica and Beroea. The district of Macedonia had suffered in the three civil wars, and had been reduced to such poverty that Tiberius Cæsar, hearkening to their petitions, had lightened their taxes. But in addition to this general poverty, the churches had been made poor by persecution ( 2Th_1:4 ). This poverty put their Christian character to the proof, and Paul wishes the Corinthians to know, that they may be benefited by the example, how nobly the Macedonians endured the proof. Despite their afflictions they were so filled with the grace of God that their joy abounded and worked positively in combination with their abysmal poverty, which worked negatively to manifest the extreme riches of their liberality.]

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.

2. How that in a great trial of affliction. The language seems to imply persecution. This might have been an excuse for not giving, if they had sought one. See Acts 17:6 and 1 Thess. 2:14. But, still, their joy in the gospel and their poverty combined so that they contributed with great liberality.

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.

2.] how that (depends on γνωρίζομεν) in much proof of tribulation (though they were put to the proof by much tribulation) (was) the abundance of their joy (i.e. their joy abounded), and their deep poverty (κατὰ βάθους, lit. ‘down into the depth,’ as καθʼ ὅλου, ‘throughout the whole’) abounded to (‘abunde cessit in,’ as Meyer, &c. or rather perhaps, ‘abounded,’ produced abundant fruit, ‘so as to bring about’.…) the riches (τὸ πλ. the riches which have actually become manifest by the result of the collection of their liberality (see ref. Rom. and note).

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

2. ὅτι ἐν πολλῇ δοκιμῇ φλίψεως. ‘That in much testing of affliction.’ The ὅτι depends on γνωρίζομεν, ‘we make known to you that.’ For δοκιμή see on 2:9; here it seems to mean ‘testing’ rather than ‘proof’ (RV); cf. Rom 5:4. With the general sense comp. Jas 1:3; 1Th 3:3. Affliction tested the Macedonians and showed what genuine Christians they were. The test was severe and prolonged (πολλῇ); οὐδὲ γὰρ ἁπλῶς ἐθλίβησαν, ἀλλʼ οὕτως ὡς καὶ δόκιμοι γένεσθαι διὰ τῆς ὑπομονῆς (Chrys.). For sufferings of the Thessalonians see 1Th 1:6, 1Th 2:14.

ἡ περισσεία τῆς χαρᾶς αὐτῶν. ‘The abundance of their joy’; a strange thing to be found ‘in much testing of affliction.’ But few things are more characteristic of the Christians of the Apostolic Age than their exuberant joy. Both substantive and verb are freq. in N.T., and there is plenty of evidence elsewhere. This abiding and conspicuous effect of ‘the good tidings’ was one leading cause of the Gospel’s rapid success. Its missionary power was then, and is still, where it exists, very great. Those who witness great joy in people whose lives are full of trouble are led to think that such people are in possession of something which is well worth having. Περισσεία (10:15; Rom 5:17) is a rare word in literature, but it is found in inscriptions (Deissmann, Light from the Anc. East, p. 80). The repetition of αὐτῶν in this verse has rather a heavy effect; but the Apostle desires to make quite clear that the joy and the poverty and the liberality are found in the very same people, and that it was the joy and the poverty which produced the liberality. The poverty, extreme though it was, neither extinguished the joy nor prevented the liberality.

ἡ κατὰ βάθους πτωχεία αὐτῶν. ‘Their down-to-depth poverty.’ Perhaps a phrase of St Paul’s own coining. It does not mean that their poverty was going deeper and deeper, but that it had already reached the lowest stage. Strabo’s ἄντρον κοῖλον κατὰ βάθους is quoted in illustration. Cf. κατὰ κεφαλῆς (1Co 9:4). There is an effective oxymoron in ἡ πτωχεία ἐπερίσσευσεν εἰς τὸ πλοῦτος. Cf. The widow’s two mites given out of her want (Luk 21:4), and one Christian having this world’s good while another has only need (1Jn 3:17).

τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν. ‘The riches of their liberality.’ The passage from ‘single-mindedness’ or ‘simplicity’ to ‘liberality’ as the meaning of ἁπλότης is not quite obvious. In LXX it means ‘innocency’ (2Sa 15:11; 1Ch 29:17; Wisd. 1:1; 1 Macc. 2:37, 60), generally, if not quite always. In N.T. it is peculiar to Paul, and in 11:3 it seems to mean ‘innocency’ or ‘simplicity.’ But in these two chapters (9:11, 13) and in Rom 12:8 (see note there) it seems to mean that simplicity of purpose which is directed towards relieving the necessities of others, and hence to denote ‘generosity’ or ‘liberality.’* St Paul speaks of the richness, not of their gifts, which could not have been large, but of their minds. Munificence is measured, not by the amount given, but by the will of the giver. Excepting 1Ti 6:17, πλοῦτος is always used in the Pauline Epp. of moral and spiritual riches; and here, as in Eph 1:7, Eph 1:2:7, Eph 1:3:8, Eph 1:16; Php 4:19; Col 1:27, Col 2:2, the best texts make πλοῦτος neut. In Rom 9:23 and Eph 1:18 it is masc., as perhaps elsewhere in N.T.

τὸ πλοῦτος (א* B C P) rather than τὸν πλοῦτον (א3 D F G K L).

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