2 Corinthians 8:20

2Co 8:20. Ἁδρότητι, in this abundance) This term does not permit the Corinthians to be restricted [niggardly] in their contribution.

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

2Co_8:20. Στελλόμενοι τοῦτο] goes along with συνεπέμψαμεν in 2Co_8:18. We have sent also the brother, who is honoured by all, and in addition has been chosen by the churches as our associate in this matter, inasmuch as we thereby avoid this, that no one, etc. Rückert (comp. de Wette) arbitrarily, because with unnecessary harshness, holds that Paul has abandoned the construction, and instead of writing στελλόμεθα γάρ, has put the participle, because he had had in his mind the thought: I have caused him to be elected. Hofmann connects it in an abnormal construction with προθυμ. ἡμῶν, which in itself would be admissible (see on 2Co_1:7), but cannot suit here, because πρὸς τ. προθυμ. ἡμ. was a definition of the aim contemplated not by Paul, but by the χειροτονήσαντες; the connection would be illogical.

According to linguistic usage, στελλόμενοι τοῦτο (see Kypke, Obss. II. p. 259 f., 344; Schott on 2 Thess. p. 271) may mean: (1) making this arrangement[282] (so, in the main, Kypke, Rückert, Hofmann), in which case there is not brought out any significant bearing of the words, and besides, the aorist participle could not but be expected; or (2) inasmuch as we draw back from this, shrink from and avoid this (Hesychius: στέλλεσθαι· φοβεῖσθαι); so Chrysostom, Theophylact, Luther, and most, following the Itala and Vulgate: devitantes, Gothic: bivandjandans. Comp. LXX. Mal_2:5. The latter is to be preferred as most appropriate in the connection, and agreeing with 2Th_3:6. The reading ὙΠΟΣΤΕΛΛΌΜΕΝΟΙ in F G is a correct gloss. Paul in his humility and practical wisdom did not deem it beneath his dignity to obviate calumnie.

ΤΟῦΤΟ] would in itself be superfluous, but it serves as an emphatic preparation for the following ΜΉ ΤΙς Κ.Τ.Λ. See Winer, p. 152 [E. T. 200].

ΜΉ ΤΙς ἩΜᾶς ΜΩΜΉΣ.] ΜΉ after the notion of anxiety (Baeumlein, Partik. p. 288), which lies in στελλόμ.: that no one may reproach us (as if we were embezzling, not dealing conscientiously with the distribution, and the like) in this abundance.

ἐν] in puncto of this abundance. Comp. ἐν τῷ εὐαγγ., 2Co_8:18; ἘΝ Τῇ ΧΆΡ., 2Co_8:19.

ἉΔΡΌΤΗς, from ἉΔΡΌς, dense, thick, means in Homer (Il. xxii. 263, xvi. 857, xxiv. 6): habitudo corporis firma et succulenta, Duncan, Lex., ed. Rost, p. 20. Afterwards it occurs in all relations of the adjective, as in reference to plants and fruits (Theophr., Herod. i. 17), to speech (Diog. Laert. 10:83), to tone (Athen. x. p. 415 A), to snow (Herod. iv. 31), etc. Hence what abundance is meant, is determined solely by the context. Here: abundance of charitable gifts. According to Wetstein, Zosimus has it also four times pro ingenti largitione. Rückerts proposal to understand it of the great zeal of the contributors, which was produced through the apostles ministry (τῇ διακ. ὑφʼ ἡμῶν), would only be admissible in the event of there being anything in the context about such zeal. As it is, however, ἘΝ Τῇ ἉΔΡ. ΤΑΎΤῌ is in substance the same as ἘΝ Τῇ ΧΆΡΙΤΙ ΤΑΎΤῌ in 2Co_8:19. Comp. 2Co_8:3.

[282] In this case τοῦτο would not have to be taken as equivalent to ἑπὶ τοῦτο (preparing ourselves for this), but as simple accusative of the object, as in Polyb. ix. 24. 4 : πορείαν ἐπενόει στέλλεσθαι, Arrian, An. v. 17. 4; Wis_14:1; 2Ma_5:1. Comp. Blomfield, Gloss, in Aesch. Pers. p. 157 f.

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 8:20 . στελλόμενοι τοῦτο κ . τ . λ .: avoiding this ( στελλέσθαι might mean “to prepare” as at Wis 14:1 , 2Ma 5:1 , but Mal 2:5 and reff. make us decide for the Vulgate rendering devitantes ; the metaphor is a naval one, of shifting sail so as to avoid an enemy’s pursuit), that any man should blame us in the matter of this bounty (see 2Co 12:18 ; ἁδρός = full, ripe, rich, as at 1Ki 1:9 , Job 34:19 , Isa 34:7 , Jer 5:5 , and so ἀδρότης stands for a considerable and liberal a “fat” contribution) which is being administered by us . For the broken constr. στελλόμενοι κ . τ . λ . cf. 2Co 5:12 , 2Co 7:5 .

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

In this plentiful liberality of the Churches, which is committed to our trust.

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

Avoiding--taking precautions against this.

in this abundance--in the case of this abundance.

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 20. Avoiding this, that no man should blame us] Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, 1Co 16:4.

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

20. Avoiding this, that no one Lest any one should think, that the Churches had an unfavorable opinion of Paul, as if it had been from distrusting his integrity that they had associated partners with him, as persons that are suspected are wont to have guards set over them, he declares that he had been the adviser of this measure, with the view of providing against calumnies. Here some one will ask, “Would any one have been so impudent, as to venture to defame with even the slightest suspicion the man, whose fidelity must have been, in all quarters, beyond every surmise?” I answer, Who is there that will be exempt from Satan’s bite, when even Christ himself was not spared by them? Behold, Christ is exposed to the reproaches of the wicked, and shall his servants be in safety? (Matthew 10:25.) Nay rather, the more upright a person is, in that proportion does Satan assail him by every kind of contrivance, if he can by any means shake his credit, for there would arise from this a much greater occasion of stumbling. Hence the higher the station in which we are placed, we must so much the more carefully imitate Paul’s circumspection and modesty. He was not so lifted up, as not to be under control equally with any individual of the flock. He was not so self-complacent, as to think it beneath his station to provide against calumnies. Hence he prudently shunned dangers, and used great care not to furnish any wicked person with a handle against him. And, certainly, nothing is more apt to give rise to unfavorable surmises, than the management of public money.

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.

(20) Avoiding this, that no man should blame us.—He gives this as the reason why he wished men thus appointed to travel with him. He desired to guard against the suspicion of those who were too ready to suspect. His companions were to bear witness that the sums which he took up with him from the several churches were what had actually been collected. They were to be, practically, auditors of his accounts. (See Note on Act_20:4.) He dwells again, later on in the Epistle (2Co_12:18-19), on the same measure of precaution.

This abundance.—The word, which primarily signifies “succulence,” or juiciness, as used of plants and fruits, does not occur elsewhere in the New Testament. It has rather the look of belonging to St. Luke’s medical vocabulary, and is, indeed, used by Hippocrates (De Gen, p. 28) of the full habit of body of a youth attaining puberty.

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

20. avoiding this] The word is used in Greek of furling the sails of a vessel to avoid a disaster. It occurs again in the N.T. in 2Th_3:6. But it may perhaps be translated making this arrangement.

that no man should blame us] Chrysostom and Calvin remark on the care taken by the Apostle to avoid giving the slightest cause for suspicion. He did not, says the former, send Titus alone. “He was not,” says the latter, “so satisfied with himself as to think it unworthy of his dignity to avoid calumny.” And he adds, “certainly nothing exposes a man to unpleasant insinuations more than the management of public money.” “In this is to be observed St Paul’s wisdom, not only as a man of the world, but as a man of God. He knew that he lived in a censorious age, that he was as a city set on a hill, that the world would scan his every act and his every word, and attribute all conceivable and even inconceivable evil to what he did in all honour. It was just because of St Paul’s honour and innocence that he was likely to have omitted this prudence.” Robertson.

abundance] The Greek word occurs only here in the N.T. It comes from a root meaning firm, solid, compact, or perhaps with some lexicographers, large, and hence extensive, abundant.

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.

Providing for honest things,.... Or premeditating, forecasting, or considering before hand in the mind, things that are good, that are of good report among men, as well as accounted good by God; for it becomes professors of religion, and especially ministers of the Gospel, to be careful not only to exercise a good conscience towards God; but so to behave, that they may obtain and preserve the good opinion of men; for when they have once lost their credit and reputation among men, their ministry becomes in a great, measure useless; wherefore the apostle adds,

not only in the sight of the Lord: the same Lord as before, the Lord Jesus Christ, who is a diligent searcher of the hearts, and discerner of the thoughts, and observer of the ways and actions of all his people;

but also in the sight of men; not that the apostle affected a mere outside show, popular applause, and the praise of men; but was concerned lest any weak persons, by their conduct, should be stumbled and fall, the edification of any should be hindered, and their ministry become unprofitable.

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

20 Avoiding this, that no man should blame us in this abundance which is administered by us:

Ver. 20. Avoiding this] As shipmen avoid a rock or shelf, στελλομενοι; for it is a seafaring term, and shows how shy we should be of doing aught that may render our honesty suspected. Ego si bonam famam servasso, sat dives ere, said he in the Comedy.

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.

Avoiding this - That is, I intend to prevent any blame from being cast upon me in regard to the management of these funds. For this purpose Paul had refused to have the entire management of the funds (see 1Co 12:3-4), and had secured the appointment of one who had the entire confidence of all the churches.

That no man should blame us - That no one should have any occasion to say that I had appropriated it to my own use or contrary to the will of the donors. Paul felt how dangerous it was for ministers to have much to do with money matters. He had a very deep impression of the necessity of keeping his own character free from suspicion on this subject. He knew how easy it might be for his enemies to raise the charge that he had embezzled the funds and appropriated them to his own use. He therefore insisted on having associated with him some one who had the entire confidence of the churches, and who should be appointed by them, and thus he was certain of being forever free from blame on the subject. A most important example for all ministers in regard to the pecuniary benefactions of the churches.

In this abundance ... - In this large amount which is contributed by the churches and committed to our disposal. Large sums of money are in our time committed to the ministers of the gospel in the execution of the objects of Christian benevolence. Nothing can be more wise than the example of Paul here, that they should have associated with them others who have the entire confidence of the churches, that there may not be occasion for slander to move her poisonous tongue against the ministers of religion.

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

I have sent more than one as witnesses of what is done in this service, that none might reflect upon those trusted with the charity of divers churches, as if they converted any part of it to their own private use, and did not distribute it to those for whom it was given. The apostle here commendeth to all ministers and Christians, a prudent foresight of such scandalous imputations, as they may be exposed to (be their sincerity what it will) from the men of the world, who have no good will towards them; and a provision against them. Paul could have trusted Titus in the distribution of these alms, but he did not know what the world might say, had he discharged the trust alone; he therefore takes in one with him, to be a witness of his actions.

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

20. Avoiding—Refers to we in 2Co_8:18.

This abundance—In regard to the large amount of money collected and administered, that is, distributed at Jerusalem.

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

Avoiding this. The object in sending Titus and the brother was to cut away the possibility of blame and suspicion. The word "avoiding" (stellomenoi) literally means "furling sail," and then "taking precautions." It may, however, mean "making this arrangement". (see 2Th_3:6) Too much stress has been laid on St. Paul"s "use of nautical terms" (Act_20:20; Gal_2:12, etc.) They belong, in fact, to the very phraseology of the Greek language. That no man should blame us. (see 2Co_6:3) St. Paul here sets a valuable and necessary example to all Christians who are entrusted with the management of charitable funds. It is their duty to take every step which may place them above the possibility of of suspicion. Their management of the sums entrusted to them should be obviously and transparently business-like and honourable. St. Paul taught this behaviour both by example and by precept (Rom_12:17; Php_4:8) There is such a thing as a foolish and reprehensible indifference to public opinion. (1Pe_2:12) Yet with all his noble carefulness, St. Paul did not escape this very slander. (2Co_12:18) In this abundance. The word, which occurs here only, means literally "succulence," but in the LXX the adjective means "rich". (1Ki_1:9) It here implies that the sum which had been collected by St. Paul"s exertion was a large one.

Vers. 20, 21.

Ministerial carefulness in money matters.

I STRICTEST HONESTY IS, OF COURSE, ESSENTIAL. How can a man preach this common Christian virtue if he lacks it himself? How can his ministry in spiritual things be blessed if he is tainted with the slightest dishonesty in things carnal? What peace of conscience can he possess if he knows that herein he is faulty; and without peace in his own conscience how can he minister in the gospel of all peace? Those who bear the vessels of the Lord must be clean. What a fearful condemnation will be theirs who, whilst expatiating upon the preciousness of heavenly treasure, are all the while dishonestly grasping the treasure which perishes!

II STRICTEST HONESTY IS NOT SUFFICIENT. A servant of God may be perfectly innocent, and yet by carelessness may give occasion to some to denounce him as guilty. It is not only needful to do right, it is needful to appear to do right as well. Whilst no man should be content with satisfying men apart from God, a wise man will not rest content with satisfying God and his own conscience, but will recognize the importance of not giving a handle for reproach to those amongst whom he lives. Prudent, indeed, was the apostle when he resolved to "take thought for things honourable, not only in the sight of the Lord, but also in the sight of men" (ver. 21). Through lack of such wisdom on the part of ministers:

1. Many a ministerial reputation has been wrecked. The lie has been believed, and has been believed because it has been corroborated by unwise conduct. A lie thus strengthened is very attractive to many minds. Lies need no help on our part. It is often easier to make a man believe the barest lie than to make him believe the barest truth. It has been quaintly said, "A lie will travel round the world before truth has finished putting on its boots.

1. Powerful ministers have been rendered impotent.

2. Churches have been greatly injured. The shadow falling upon the minister has spread its darkness over the Church.

3. Many have become prejudiced against the gospel.

4. Much dishonour has fallen upon the Name of Christ. Christians dare not be careless; they carry with them the honour of their Master. It is not a question about being careless of our own name; the matter affects his Name. No man can afford to despise popular opinion in such a matter as this. If a false accusation has been brought without occasion given, that accusation will have the elements of weakness in it, and may generally be successfully repelled; but if occasion has been given, the honest man furnishes evidence of his own dishonesty, he forges the chain wherewith he is bound, he signs his own condemnation. Public men have many enemies. Ministers are the targets of the devil, and often of the devil"s children. Great wisdom do they need to walk so that they shall not unwittingly furnish their adversaries with a weapon against themselves and their cause. This applies, of course, not only to money matters, but to all matters. "Tis the utmost folly to present our own sword to the foe. If we fall, let it be by our enemy"s weapon, not by our own. H.

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

Note here, The holy wisdom of this great apostle, in joining some other persons with himself, as Titus and Luke, &c. in the distribution of this charity; lest evilminded men should suspect him of dishonesty, he takes care to cut off all occasion of suspicion, that he either kept any part of this large contribution to himself, or distrubuted it unfaithfully unto others; Avoiding this, that no man should blame us.

Note, 2. The reason also assigned by the apostle for this his prudential management; namely, because as a minister and a Christian he was obliged to provide and take care that all things be done blamelessly in the sight of God.

The apostle by this his example, recommends to all ministers and private Christians a prudential foresight of such scandalous imputations as they may be exposed to by the world, let their sincerity in their actions be what it will; and lets us see how we ought to provide against them.

Any one of these upright persons alone, either St. Paul alone, Titus alone, or St. Luke alone, were sufficient to be entrusted alone with the distribution of this charity; but the apostle did not know what a censorious world might say? and therefore to cut off all occasion, and to prevent all suspicion, he wisely appoints several persons to be witnesses of this action. If there be not in some cases overmuch caution, all is too little, and not enough.

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

avoiding this, that any man should blame us in the matter of this bounty which is ministered by us:

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.

20. Avoiding this. There were evil-minded persons who might charge that the apostle had used the gifts of his own advantage unless the messengers could report just how the funds were used.

Paul was careful (21) to provide what was honest, in the sight of God, for his conscience's sake, and in the sight of men for his work's sake.

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.

concerning this generosity that we are carrying out

This refers to taking the offering to Jerusalem. The abstract noun "generosity" can be translated with an adjective. AT: "concerning the way we are handling this generous gift" (See: Abstract Nouns)

We take care to do what is honorable

"We are careful to handle this gift in an honorable way"

before the Lord ... before people

"in the Lord's opinion ... in people's opinion"

translationWords

honor

lord

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

20. στελλόμενοι τοῦτο. This fits on to συνεπέμψαμεν (2Co 8:18): taking care of this, that no man blame (2Co 6:3) us in the matter of this bounty which is being ministered by us. The Apostle desires to avoid all possibility of an accusation of having ‘kept back’ (Act 5:2) part of the money collected. In the Iliad (xvi. 857, xxii. 363, xxiv. 6) ἁδροτής is ‘solidity, strength’ especially of body, and here refers to the ‘plentifulness’ of the collection. It is perhaps an indirect suggestion that the Corinthians are sure to give plentifully.

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.

20.] taking heed of this (‘devitantes,’ Vulg.—ὑποπτεύσαντες κ. δεδοικότες, Theophyl.:—the participle belongs to συνεπέμψαμεν, ver. 19 being parenthetical) that no one blame us (ref.) in the matter of this abundance (of contributions) which is being ministered by us. On ἁδρότης, Meyer observes, “from ἁδρός, ‘compact,’ ‘solid;’—is used in Homer (Il. χ. 363, π. 857, ω. 6) of a firm and succulent habit of body. Later, we have it in all the various references of the adjective, e.g. of abundance—of plants and fruits (Theophr.), of discourse (Diog. Laërt. x. 83), of tone ( x. p. 415 a), &c. What kind of abundance is meant, the context therefore alone determines.” Wetst. says, “ἁδρότης apud Zosimum quater pro ingenti largitione.”

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

20. στελλόμενοι τοῦτο, μή τις ἡμᾶς μωμήοηται. ‘Taking precautions about this, that no man blame (6:3) us in the matter of this bounty which is being administered by us.’ The participle explains why this colleague has been given to Titus, and in construction it belongs to συνεπέμψαμεν: δίδοντες (v. 12) is some what similar in constr. Cf. Wisd. 14:1; 2 Macc. 5:1; also 2Th 3:6, the only other passage in N.T. in which στέλλομαι occurs. From meaning ‘tighten,’ στέλλω comes to mean ‘hold back,’ ‘check,’ and στέλλομαι means ‘draw back from’; cf. ὑποστἐλλω (Gal 2:13), and see Westcott on Heb 10:38. Here Vulg. has devitantes and in 2Th 3:6 subtrahatis vos: Τὸ στέλλεσθαι ἀντὶ τοῦ χωρίζεσθαι τέθεικε (Thdrt.).

τῇ ἁδρότητι. Plenitudine (Vulg.). From ‘fulness and firmness’ in the human body and speech it comes to mean any kind of ‘abundance.’ Wetstein says it occurs four times in Zosimus of ‘munificent giving,’ which is the meaning here. The Apostle assumes that the amount raised will be large, and he must secure himself against all possibility of suspicion that he administered it dishonestly.* He might have repeated ἐν τῇ χάριτι ταύτῃ (vv. 7, 19), but he prefers an unusual word (nowhere else in Bibl. Grk.) to show that he feels sure that the Corinthians will be bountiful.

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

Avoiding this [στελλομενοι τουτο] . The verb, which occurs only here and 2Th 3:6, means to arrange or provide for. As preparation involves a getting together of things, it passes into the meaning of collect, gather : then contract, as the furling of sails; so, to draw back, draw one's self away, as 2Th 3:6. Connect with we have sent, ver. 18. Compare ch. 12 17, 18, where it appears that he had been charged with collecting money for his own purposes. 150 Abundance [αδροτητι] . Only here in the New Testament. Lit., thickness, and so, of the vigor or strength of the human body or of plants. Thus Hesiod speaks of the ears of corn nodding in their thickness. Herodotus : "When the harvest was ripe or full grown, [αδρος] , he (Alyattes) marched his army into Milesia" (i. 17). Homer of Patroclus : "His soul departed, leaving behind his strength (aJdrothta," 151 "Iliad," 16. 857). Herodotus uses it of thickly - falling snow (iv. 31). In the Septuagint it is used of the rich or great, 1Ki 1:9, princes (A. V., men of Judah); 2Ki 10:6, great men. The A. V. abundance is better than Rev. bounty, which, though properly implying abundance, is currently taken as synonymous with gift. The reference is to the large contribution.

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