2 Corinthians 8:5

2Co_8:5

And.

.. first gave their own selves to the Lord, and unto us by the will of God.

The best donation

Here we see Paul disappointed, though he was never discontented. This they did, not as we hoped. Pauls disappointment was concerning money, although that was a thing the apostle never cared about at all. But his expectations were not realised on this occasion because they were exceeded. He had only hoped that they would give a little, for they were not rich people; but their liberality was up to the utmost limit of their power, yea, and beyond their power. Our gifts are not to be measured by their amount, but by the surplus kept in our own hand. Not only did these Macedonian believers give much, but they were willing of themselves. The apostle did not have to organise a Fancy Fair to wheedle the money out of them, nor even to urge them to their duty. But these Macedonians gave more than money: they gave themselves. This was the best donation; better even than the two mites of the poor widow. She gave her living; but they gave their life.

I. These people are an example to us. The great works of the world are not done by the great people of the world; but as the tiny coral insects, patiently working unseen, produce large results, it often happens that the weakest brethren bestow large blessings. They are an example because--

1. They followed the right order. They did the first thing first. They first gave their own selves to the Lord. It spoils even good things when you reverse the right order, and put the cart before the horse. Did you ever hear of the servant who first dusted the room and then swept it? This is the first thing, because--

(1) It is of the first importance. If you are Christs, join Christs people; but the first thing is, see to it that you are Christs. Everything else is a poor second in comparison with this.

(2) It makes the second thing valid. If it does not come first, the second is good for nothing. The man who gives himself to the people of God, before giving himself first to God, does wrong to God, to the Church, and to himself, and is thus a threefold offender.

(3) It leads to the second. These Macedonians would never have given themselves to the Church if they had not first given themselves to God; for in those days to join the Church meant shame, persecution, and frequently death.

2. They were free in what they did. They first gave. The only pressure put upon them was that which made them willing in the day of Gods power. The religion which is pressed by surroundings, friends, or the demands of society is not worth having. They gave themselves, also, wholly and unreservedly. This is proved by the fact that their money followed the gift of their own selves.

3. They acted in obedience to the will of God.

(1) They felt that it was right to give themselves to the Lord first, because Christ had bought them with His blood. This is the apostles argument (chap. 14, 15).

(2) They felt the same thing about giving themselves to the apostle, and the Church. It is the will of God that you who love Him should be numbered with His people. It is for your comfort, growth, preservation. You owe something to the Church. By its means the preaching of the gospel has been kept alive in the world. Through its preaching you have been converted.

(3) So also in regard to helping the poor. Christ is the poor mans truest Friend; and those who give themselves to Christ must give of their substance to the poor, and thus lay up treasure in heaven.

II. Let us follow their example.

1. Give yourself to the Lord. Do not wait to make yourself better, or to feel better. Until you have given yourself to Him, He cannot accept any other offering. Unless you are really Christs, you cannot be truly happy. Nor can we be safe. Only His power can save us from our adversary, the devil. Some of us gave ourselves to Christ forty years ago, some thirty; some twenty; some ten; some only quite lately. Well, do you wish to run back?

2. Give yourself to the Church.

(1) Not that you will find it perfect. If I had waited till I had found one that was perfect, I should never have joined one at all; and if I had found one, it would not have been perfect after I had become a member of it. Still, imperfect as it is, it is the dearest place on earth to us.

(2) How else is there to be a Church in the earth? If it is right for any one to refrain from membership in the Church, it is right for every one, and then the testimony of God would be lost to the world.

(3) It is due to our fellow-workers. Some of them are fainting for want of helpers. It is a hot autumn day, and a man is reaping; the sweat pours from his face, and he fears that he will never get to the end of the field; and all the time you are pleasantly occupied leaning over a gate, and saying to yourself, That is an uncommonly good labourer. Or, perhaps, instead of doing that, you are saying, Why, he does not handle the sickle properly! I could show him a better way of reaping. The work of the Church is generally left to a few earnest folk. Is that right?

(4) Think again, what a lack of fellowship there will be if those who have given themselves to the Lord do not also give themselves to His people. Possibly you ask, What should I gain by joining the Church? That is a miserable question to put. Do you know how much you will lose by not joining the Church? You will lose--

(a) The satisfaction of having done your Lords will.

(b) The joy of fellowship with your brethren.

(c) The opportunity of helping by your example the weak ones of the flock.

3. Give yourself both to the Lord and to His Church. Put the two together, and thus begin to place yourself wholly in the line of Gods will. Do this--

(1) That you may bear witness for Christ. Here are certain people who, with all their faults, are the true followers of Christ. Join them, and say, I, too, am a follower of Christ. That is what church membership means.

(2) To spread the gospel. Everybody is needed in this service to-day; for the clear light of the gospel is sadly obscured in many places.

(3) To maintain the Church. Nothing in the world is dearer to Gods heart than His Church; therefore, being His, let us also belong to it, that by our prayers, gifts, labours, we may strengthen it.

(4) That you may grow in love, and continue to prove your love to your Lord and His Church. (C. H. Spurgeon.)

Dedication of ourselves to God

I. To consider what is necessarily supposed in the exercise here mentioned.

1. We would observe that this giving of ourselves to the Lord must certainly suppose our having cordially believed on and embraced the Lord Jesus Christ, with our whole heart and soul, in all His saving offices and relations.

2. It supposeth our having, by grace, made a free and hearty choice of God in Christ as our God and portion (Psa_73:26; Psa_16:1).

3. It supposeth our hearty approbation and embracing of Gods well-ordered Covenant (2Sa_23:5).

II. What may be implied in giving ourselves unto the Lord. And on this we would notice--

1. That there are some things which cannot, strictly speaking, be said to be this giving of ourselves to the Lord.

2. What of ourselves we are to give unto the Lord; and--

3. Upon what grounds and principles we should thus give ourselves unto the Lord.

1. It cannot properly be said that we can, by any act or disposition of our own, make ourselves to be Gods creatures; for no creature can give existence to itself; He made us, and not we ourselves.

2. Neither can we, by any act of our own wills or exercise of our own power, make ourselves Gods redeemed.

3. Neither can we, by any act of our own, make ourselves more to be Gods than we were before, nor add anything to the moral obligations we were under, antecedent to any such giving of ourselves; for, by our very nature, we should be wholly for God.

1. It implieth our giving all the powers and faculties of our souls to God.

2. It implieth that we give our hearts to God.

3. It implieth that we give our consciences to God--give them up wholly to His will and authority. Some give their consciences to their friends.

4. All real Christians give their wills to God to be wholly directed and influenced by His authority, and they firmly resolve to have no will but His.

5. Real Christians give all the authority, power, and influence God has given them wholly to His service, whether it be as a head of a family, an elder, a minister, or a magistrate, to be all employed in the service and on the side of religion.

6. We should, and all real Christians do, give their name and reputation to the Lord.

7. Real Christians give their walk and conversation to the Lord, aiming by grace to conform their external walk to the letter of the law, and their internal walk agreeably to the Spirit of Gods holy law.

8. Real Christians give their spirits to the Lord, that is, the temper, frame, and disposition of their souls. Oh, how many are a disgrace to religion by their haughty, stiff, untractable spirits and dispositions.

9. Real Christians will give unto the Lord all they have--all the substance the Lord has made them stewards of.

10. As said before, real Christians give their bodies, and all the members thereof, to the Lord.

11. Christians should, and real Christians do, give their time to the Lord; for as all the time they have is from the Lord, it is surely their duty to dedicate it to Him, to be employed in His service.

III. Which was to consider upon what ground real Christians give themselves unto the Lord. And--

1. Real Christians give themselves to the Lord upon the ground of Gods giving Himself in Christ unto them, to be their God and portion; I will be your God.

2. Real Christians give themselves to the Lord, on the ground of God Incarnate giving Himself for them; He suffered the just for the unjust.

3. They give themselves to the Lord, upon the ground of a three-one God giving Himself to them.

4. They give themselves to the Lord on the ground of the Covenant, fulfilled in all its legal conditions, as ratified in and with the blood of Christ (Eze_16:6; Isa_55:1; Isa_55:3-4).

5. They give themselves to the Lord upon the ground of the promise.

6. Real Christians give themselves to the Lord on the ground of the sweet, efficacious, and powerful influences of the Spirit of all grace.

7. Real Christians give themselves unto the Lord on the ground of its being the will and command of the Lord, and in obedience to His authority; and without this all the other grounds would be to no purpose.

IV. The manner in which the Christian is to give himself unto the Lord. And--

1. The Christian is to give himself unto the Lord in faith.

2. The Christian must do it with knowledge and understanding.

3. The Christian is to do this evangelically, that is, upon gospel principles, in a gospel spirit, and to gospel uses and ends.

4. Real Christians give themselves to the Lord in love. It is not a work of their understandings only, but also of the heart--of the whole soul.

5. They do it publicly, openly, and avowedly.

Application:

1. Hence we may learn who they are, who we may expect will give themselves unto the servants of the Lord, and yield a cordial subjection to every ordinance of the Lord. They are just such as have first given themselves unto the Lord.

2. Hence we may learn in what sense, and upon what grounds, and how far Christians are to give themselves unto the servants of the Lord, even to the Apostles of the Lord, in conformity with His will and command. They are to do so in so far, and no farther than as they keep by the will of the Lord revealed in His Word.

3. We may learn that as real Christians ought not, so neither will they be averse to, nor backward in giving themselves unto the Lord. (Alex. Dick.)

Self-dedication to God

Such is the instructive representation here set before us of the faithful servants of Jesus Christ in Macedonia. The contrast stated in the second verse of this chapter, between their inward feelings and their outward circumstances, is inimitably beautiful, and shows what mighty things the grace of God can accomplish. Here your contemplations are naturally directed to the powerful influence of the gospel at the promulgation of Christianity. You behold the heathen nations lying in darkness and the shadow of death. They awake to newness of life; they rise to active exertions in the cause of God.

I. To set before you the example of these macedonian churches.

1. This giving of themselves to Him implies unfeigned reliance on His infinite merits, or the unreserved surrender of their heart to the Lord Jesus Christ, to be by Him redeemed, renewed, and sanctified. These men of Macedonia, before their conversion to Christ, were in a state of distance and estrangement from the Divine favour.

2. Giving themselves to the Lord implies sincere dedication of their time and talents to the honour and service of that blessed Redeemer in whom they have believed.

3. Giving themselves to the Lord implies an unreserved surrender of their lot to His unerring disposal.

II. To recommend to your imitation the example of the macedonian churches.

1. Your giving yourselves to the Lord is your duty. Jesus is worthy.to receive all blessing, dominion, and glory.; therefore it is acting a wise part to give yourselves to Him who waits to be gracious, and who most justly challenges your supreme veneration. In Himself He possesses every excellence. Angels adore Him. United with His personal excellence, contemplate the wonders of His redeeming love.

2. Your giving yourselves to the Lord is a privilege, and connected with your best interests here and hereafter. He well knows all your circumstances, weaknesses, and wants, and is able to help you in every time of need. Give yourselves then to the Lord, and He will strengthen your heart. Perhaps you may ere long be called to difficult duties and arduous services. If you have given yourself to the Lord, you are warranted to triumph.

3. Having urged your imitation of the example mentioned in my text, from the motives of wisdom and of safety, I have only to add that solid comfort and exalted hopes are the happy consequences of giving yourselves to the Lord.

I conclude by addressing myself in the improvement of this discourse.

1. To the young, vigorous, and healthy. Give yourselves this day to the Lord Jesus Christ.

2. To those who have received Christ Jesus the Lord. Renew this day your dedication of yourselves to Him.

3. To those who have devoted themselves to the God of their salvation. Resign all your interests to His unerring disposal. (A. Bonar.)

On dedication to God

I. What is implied in giving ourselves to the Lord?

1. He has a natural and unalienable right to us as the author of our existence. Besides this, He has redeemed us. Yet He expects that we should confirm His right to us by our own voluntary surrender.

2. We had sold ourselves to sin, and the world had too much reason to claim us for its own. To give ourselves to the Lord implies that we renounce all former dependence and attachments, and that thus disengaged from all rivals, we present our bodies and spirits an unreserved sacrifice to God.

II. How we are to give ourselves to the Lord.

1. With humility and reverence. Remember that you are engaged with the greatest Being in the universe.

2. Deliberately; with the prudence and caution of those who know what they are doing. Rash promises are seldom observed. Zeal without knowledge soon becomes cold.

3. Cheerfully; not by constraint, but willingly. Consider yourselves as going to receive, not confer, a favour; and let gratitude and joy mingle with all that you do.

4. Immediately. How long halt ye between two opinions?

III. Why this should be our first and principal concern. Because--

1. God has the first and indisputable claim to us.

2. It may otherwise never be done. How common is it for men, when their consciences urge them to this self-dedication, to put it off to a more convenient season!

3. All other things will then succeed better. It is the blessing of the Lord that maketh rich. (S. Lavington.)

Consecration

I. First, we must give our own selves. Does that mean that I am to say my prayers, read my Bible, come to Church, and do what is kind and good? Certainly. Yet you may do all this and your own self not be given. The giving of ourselves to God is, first, the present of a thoughtful mind. But, more, the giving of ourselves is the present of a loving heart. The Macedonians gave money and gave effort, but the essential point is that they first, gave their own selves to the Lord. An earnest Christian says: Nearly four years ago, I was to spend the day in a large city. Before starting I said to my dear invalid sister, now in glory, Can I buy anything for you, dear? I do want so much to bring you something from the city. She interrupted the question, saying, with such a sweet, yearning look, Nothing, dear. Do not bring anything. I only want you. Come home as soon as you can. She goes on to say: The tender words rang in my ears all the day, and oh, how often since her bright entrance within the gates have her touching words and loving look returned to my memory. Let us ask ourselves if this is not what our Saviour desires of us. Christ knows that if He gets any ones love He gets that ones self and service. If we give the heart it follows that we have made a present of ourself once for all. Is it not a shabby thing when giving a present to be thinking how much you will need to give and how much you may keep for yourself? Is it not even more shabby when you have once given to be seeking back what you have given? There is nothing of that when the gift really comes from love. The heart given, and once for all, without reserve, then there may follow all the active effort we desire to give.

II. The reason why we should give ourselves.

1. Because it is right. We are not our own, we are bought with a price.

2. It is for our highest happiness. To be sure, there is renunciation in consecration, but there is also rich compensation.

3. For the worlds good and happiness. The Macedonians first gave their own selves, then their liberality and good works abounded towards others. The world needs heart-enlisted Christians. (The Preachers Assistant.)

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

2Co 8:5. Ἔδωκαν, they gave) This word mamtains the whole structure of the paragraph in the following sense: Not only have they given grace and a proof of fellowship, or δόμα, that gift, but they have altogether given their own selves. So Chrysostom, Homil. 16. on 2 Cor.; comp. especially Homil. 17, where he repeats ὑπὲρ δύναμιν ἔδωκαν. The nominatives αὐθαίρετοι, δεόμενοι are connected with the same verb ἔδωκαν; and the accusatives χάριν, κοινωνίαν, ἑαυτοὺς, depend upon it, in an easy and agreeable sense. The transcribers have thrust in δέξασθαι ἡμᾶς after ἁγίους; and those who consider these words as Paul’s, give themselves great trouble, especially Beza. Different commentators have used different glosses, which are quite superfluous.—πρῶτον, first) their own selves, before [in preference and precedency to] their gift; comp. Rom 15:16.—τῷ Κυρίῳ, to the Lord) Christ.—καὶ ἡμῖν διὰ θελήματος Θεοῦ, and to us by the will of God) It is therefore called the grace of God, 2Co 8:1. The Macedonians did not of themselves previously determine the amount of the gift, but left that to the disposal of the apostle.

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

2Co 8:5 . καὶ οὐ καθὼς κ . τ . λ .: and not (merely) as we hoped, i.e. , beyond what we expected or hoped, but first (not only in order of time, but in order of importance; as we say “first of all”) they gave themselves to the Lord . This is not merely the consecration of self ( cf. Rom 12:1 ), which is the condition of all acceptable almsgiving, for this would not have been beyond the Apostle’s expectations, but the devotion of personal service in the work of spreading the Gospel, such as was given by Sopater of Berœa, Aristarchus and Secundus of Thessalonica (Act 20:4 ), and Epaphroditus of Philippi (Phi 2:25 ). Other Macedonian Christians who are named as helpers of St. Paul are Jason (Act 17:5 f.) and Gaius Act 19:29 ); possibly Demas also (Phm 1:24 , 2Ti 4:10 ) was of Thessalonica, and it has been argued that St. Luke was of Philippi (see Ramsay, St. Paul the Traveller , p. 202). καὶ ἡμῖν διὰ θελ . Θεοῦ : and to us (some of them were St. Paul’s companions in travel) by the will of God . Everywhere in St. Paul’s writings the impulse to faithful service is traced up to God’s grace.

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

He amplifieth the forwardness of the Macedonians, in this, that they also desired Paul to stir up the Corinthians to accomplish the giving of alms, by sending again of Titus unto them.

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

And this they did, not as we hoped--Translate, "And not as we hoped (that is, far beyond our hopes), but their own selves gave they first to the Lord." "First," not indicating priority of time, but first of all, above all in importance. The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (Rom 15:16).

by the will of God--not "according to the will of God," but "moved by the will of God, who made them willing" (Phi 2:13). It is therefore called (Co2 8:1), "the grace of God."

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 5. Not as we hoped] They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea.

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

5. And not as He expected from them an ordinary degree of willingness, such as any Christian should manifest; but they went beyond his expectation, inasmuch as they not only had their worldly substance in readiness, but were prepared to devote even themselves. They gave themselves, says he, first to God, then to us.

It may be asked, whether their giving themselves to God, and to Paul, were two different things. It is quite a common thing, that when God charges or commands through means of any one, he associates the person whom he employs as his minister, both in authority to enjoin, and in the obedience that is rendered.

It seemed good to the Holy Spirit, and to us;

say the Apostles, (Acts 15:28,) while at the same time they merely, as instruments, declared what had been revealed and enjoined by the Spirit. Again,

The people believed the Lord and his servant Moses, (Exodus 14:31,)

while at the same time Moses had nothing apart from God. This, too, is what is meant by the clause that follows — by the will of God For, as they were obedient to God, who had committed themselves to his ministry, to be regulated by his counsel, they were influenced by this consideration in listening to Paul, as speaking from God’s mouth.

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.

(5) Not as we hoped . . .—This means, 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.

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

5. And this they did] The words this they did are not in the original. They were added by Tyndale in order to explain the meaning of the passage. The construction of the Greek is not clear, but the general sense is that by the readiness of their offers of service and by their devotion to God, the Macedonians had surpassed St Paul’s expectations.

first gave their own selves] First here may be a reference to the order of time, but it is better, with most commentators, to understand it of the order of importance; ‘above all.’ Alford. For a similar expression see the Greek of Joh_1:27; Joh_1:30.

and unto us] The sense requires ‘and then unto us,’ i.e. as God’s ministers and representatives. Cf. Act_15:28.

by the will of God] See note on 2Co_8:3. It was God’s Will that they should have the power to act thus, if they were willing to carry out His Will. Cf. 1Th_4:3; 1Th_5:18; 1Ti_2:4.

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.

And this they did not as we hoped,.... All this was unexpected by the apostles, who knew their great affliction and deep poverty, and therefore could not have hoped for such a collection from them; or that they would have desired the apostle to have ministered it for them:

but first gave their own selves to the Lord, and unto us by the will of God; the sense of which is not barely, or only, that they committed themselves to the care of Providence in all their afflictions and poverty, trusting in God that he would provide for them for time to come, and therefore even in their strait circumstances gave liberally; and were so much under the direction of the apostles, God so disposing their minds, that they were willing to do or give anything that they should say was proper; yea, were very willing that some of their number should leave their habitations and families to accompany them, in forwarding this good work elsewhere: but the apostle seems to have respect to what these persons did at first conversion, when they gave themselves to Christ, to be saved by him, and him alone; and to serve him to the uttermost, in everything, he should signify to be his will; and when they joined themselves to the churches of Christ, and put themselves under the care, government, and direction of the apostles, who were over the churches in the Lord: and therefore though what the members of these churches collected, was very wonderful and beyond expectation; yet when it is considered that these persons had long ago given their whole selves, their all to Christ, had committed all into his hands, and devoted themselves entirely to his service; and had declared their subjection to his ministers as servants under him, and to his word and ordinances as ministered by them; it need not be so much wondered at, that they should be so liberal in giving away their worldly substance for the relief of Christ's poor members, when they had given their precious souls, their immortal all, and had committed the salvation of them entirely to him. Giving themselves to Christ, in this sense, supposes that they had a true sight and apprehension of their state and condition by nature, how sinful they were, and lost and undone in themselves; that they were destitute of a righteousness, and unable to obtain one by the works of the law; that they were in hopeless and helpless circumstances, as considered in themselves; that they were diseased from head to foot, and could not cure themselves; that they were dead in law, and liable to the curse and condemnation of it; for till men see themselves in such a case they will never give themselves to Christ, or betake themselves to him to be saved by him. Moreover, this supposes some knowledge of him as God's ordinance for salvation, as the Saviour of the Father's appointing and sending; of him, as having effected it by his obedience and death; of his being the only Saviour, a suitable one, both able and willing to save to the uttermost, even the chief of sinners that come to God by him. It is expressive of faith in Christ; of seeing the Son and the fulness of grace and salvation in him, and of going to him for it; of staying, resting, leaning, and relying upon him, venturing on him, committing all into his hands, and trusting him with all and for all. It denotes subjection to him, as their husband, to whom they give themselves as his spouse and bride, and consent to be the Lord's in a conjugal relation; and submission to him in all his offices, as a prophet to be taught and instructed by him, as a priest to be washed in his blood, and justified by his righteousness, to which they heartily submit, and as their Lord and King to the sceptre of his kingdom, the laws of his house, and ordinances of his Gospel; for they are made a willing people, not only to be saved by him, but to serve him in body and soul, and with all they have; as it is but right they should, since he has given himself, his all, for them. Giving themselves up to the apostles, signifies not a surrender of themselves to them as lords over God's heritage, to be governed and ruled over in a tyrannical and arbitrary way; but a submitting of themselves to them, as Christ's servants set over them in the Lord, whilst they minister the word and administer the ordinances, according to the will of Christ; owning them as their fathers, or instructors, and guides, and as watchmen and overseers placed in and over the churches, for their spiritual welfare: all which is,

by the will of God: as that poor sensible sinners should give up themselves to Christ, to be saved by him, and serve him; and that they should join themselves to the churches, and be subject to the care, teachings, and government of his servants in his house.

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

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.

Ver. 5. Not as we hoped] God is usually better to us than our hopes.

First gave their own selves to the Lord] Ay, this is the right way of giving alms; and this is done by faith, the work whereof is to be an empty hand, Mendica manus (as Luther calleth it), a beggar’s hand to receive it; but when it hath received, it gives back again itself and all, and thinks all too little, as Mary Magdalen did her precious ointment.

And unto us by the will] The good soul delivers up itself to Christ’s faithful ministers, and saith in effect to them, as Luther, before he was better informed, wrote to Pope Leo X, A. D. 1518, Prostratum pedibus me tibi offero, cum omnibus quae sum et habeo:-Vocem tuam vocem Christi in te praesidentis et loquentis agnoscam: I humbly prostrate myself with all that I have and am at thy feet. (Scult. Annal.)

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.

And this they did ... - They did not give what we expected only. We knew their poverty, and we expected only a small sum from them.

Not as we hoped - Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done.

But first gave their ownselves to the Lord - They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his. And where a people honestly and truly devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity.

And unto us by the will of God - That is, they gave themselves to us to be directed in regard to the contribution to be made. They complied with our wishes and followed our directions. The phrase “by the will of God,” means evidently that God moved them to this, or that it was to be traced to his direction and providence. It is one of the instances in which Paul traces everything that is right and good to the agency and direction of God.

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

They gave their ownselves. That is, they resigned themselves and families to the care of Providence for the necessaries of life, begging that the apostle would receive their alms, which exceeded even their means. (Calmet) --- And by the will of God they also gave themselves to us, that we might dispose of them, and of all that belonged to them, as we should judge proper. (Bible de Vence)

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).

We might have hoped for something from them, though they were in that poor afflicted condition; but what they brought was much beyond what we could hope for, or expect from them. Or else this phrase may refer to what followeth: they did not only bring us their gift, but they also gave up themselves to us, to be disposed of for the good of the church, according to the will of God; for they first gave themselves up to the Lord, devoting themselves to his service and glory, and then to us, the will of God so ruling and directing them.

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

Not as we hoped; rather, not as we expected. They were so poor that it was impossible to expect much from them, but they surpassed my expectations in every way. The Church of Philippi, perhaps under the influence of Lydia, was remarkable for generosity, and was the only Church from which St. Paul would accept any personal help. (Php_2:25 4:15-18) First. "They gave themselves to the Lord, which is the best of all, and they gave themselves as helpers to us also by the will of God." (For a similar use of "and" to imply a matter of less importance, see Act_15:28) The phrase, "by the will of God," implies thanksgiving to God for the grace which enabled them to give themselves to him, and their goods to his saints. Being "a peculiar people," they naturally showed themselves "zealous of good works". (Tit_2:14; Rom_1:16 Rom_2:9, Rom_2:10)

HOMILIES BY J.R. THOMSON Ver. 5.

Dedication.

If it seems strange to us that a large portion of an inspired Epistle should be occupied with directions as to a charitable collection which was going forward at the time, it should be remembered; that Christianity introduced into human society new and more powerful principles of benevolence, and further, that the new and Divine revelation was one which laid the foundation for this as for all human duties in the character and action of God himself.

I THE PRIMARY AND ALL-IMPORTANT DEDICATION IS THAT OF THE WHOLE PERSONAL NATURE UNTO THE LORD.

1. This appears when it is recollected that the Lord has first given himselffor us. His sacrifice thus becomes the ground of our consecration.

2. Our very constitution, taken in connection with our natural relation toour Lord, points to such a dedication. "No man liveth unto himself." Our "chief end is to glorify God.

3. This spiritual consecration is pre-eminently acceptable to God. Hisdemand is, "Give me thine heart." Every gift which does not flow from this is vain and worthless in his sight.

II THE DEDICATION OF SELF TO THE LORD SHOULD BE FOLLOWED BY THE DEDICATION OF SELF TO THE LORD"S PEOPLE. Paul looked for the brotherhood, the confidence, the cooperation of his converts, and indeed of all Christian people whom Divine providence might bring into contact with him. The Corinthians apparently wished to be personally associated with him in the ministration to the Judaean Christians who were in poverty, and their wish was a source of satisfaction and joy to him.

III TRUE CHRISTIAN CONSECRATION INVOLVES THE GIFT OF PROPERTY TO THE LORD"S CAUSE. It is sometimes objected against calls for liberality that God cannot be enriched by our giving. This is true, yet God"s people may receive advantage, and Christ has shown us that what is done for his people is done for himself. As most people value their possessions, their generosity is a proof of the sincerity of their love and the reality of their consecration.

How can I, Lord, withhold Life"s brightest hour From thee; or gathered gold, Or any power? Why should I keep one precious thing from thee, When thou hast given thine own dear self for me?

T.

HOMILIES BY D. FRASER

Ver. 5.

Praiseworthy Churches.

Praise from St. Paul was worth having. He was a serious man, who could not pay empty compliments, and having a high sense of the Christian calling, he would never think of praising a Church merely to please the people or ingratiate himself with them, if he had not judged it worthy of commendation. Here are two marks of a Church on which the grace of God has been bestowed.

I CONSECRATION OF ITS MEMBERS TO THE LORD JESUS CHRIST. Before they made their contribution to the relief of the poor saints elsewhere, the Macedonian Christians "gave their own selves to the Lord." Though poor and afflicted, happy were they and generous, because their conversion was thorough, and their devotion to Christ hearty and unfeigned. By profession all Christians give themselves to the Lord; but alas! in some cases it is a mere profession. Not every one so believes and lives as to entitle him to say, "I am my Lord"s, and he is mine." This, however, is the true ideal. "Thy people shall be freewill offerings in thy day of power." And without this spirit in its members no Church is strong or pleasing to Christ, no matter how venerable its history, how admirable its constitution, or how well conducted its services.

II SUBJECTION TO APOSTOLIC GUIDANCE BY THE WILL OF GOD. Some of the Macedonian Christians gave themselves to St. Paul as his companions and assistants in missionary labour. Such were Sopater, Secundus, Aristarchus, and Epaphroditus; of whom the first was a Berean, the second and third were Thessalonians, and the fourth was a Philippian. But these choice men were only favourable specimens of the Churches to which they belonged, and which were pervaded by reverence for the apostle and gratitude for his labours. Every true Church of Christ must be apostolic. It must stand on the apostolic testimony and doctrine, follow apostolic direction and practice, and both inhale and exhale the spirit of apostolic devotion to Christ. Of the history and writings of the apostles enough is extant to guide and comfort every Church that is, like those of Macedonia, ready to learn of an apostle by the will of God. We are "built on the foundation of apostles and prophets." On the twelve foundations of the wall of the holy city are inscribed the names of the twelve apostles of the Lamb.

EXHORTATION. Follow those of Macedonia. Give yourselves to the Lord, and then to the apostolic word and fellowship. Present yourselves a living sacrifice. F.

The religion of association must be made personal.

One of the words in this passage is evidently used in an unfamiliar sense. "Hoped" means "expected," "anticipated." The verse is connected with the collection for the saints at Jerusalem, and is part of the apostle"s endeavour to inspire the Churches of Achaia to nobler endeavour by the example of the Churches of Macedonia. The text expresses the deeply religious character of the Macedonian gift. As St. Paul saw it, it was no mere gift, it was the expression of consecrated and devoted hearts. They gave themselves, and then their gifts. They gave themselves in their gifts. We dwell now, not on the charity, but on the expression, "gave their own selves to the Lord," which suggests for consideration the personal character of saving religion.

I ALL OF US ARE, IN OUR MEASURE, RELIGIOUS. There may still be godless audiences, such as Whitefield gathered at the fairs, or Wesley and Hill at the mouths of colliery pits. But in the ordinary assemblies in our Churches there is not a man, woman, or child who is not, in some degree, religious. They are religious

(1) as belonging to a Christian country;

(2) as baptized into mystical relations with the Church of Christ;

(3) as by acts of formal worship making Christian profession; or

(4) as variously related to Christian families.

But the question comes again and again before us Is our kind and degree of religion satisfactory?

II IN TOO MANY CASES OUR RELIGION IS WHOLLY MATTER OF ASSOCIATION.

1. We are members of a Christian home, and share in the religion of thehome. And this is, for the children, an every way beautiful and hopeful beginning of religious life.

2. We are affected by the tone of the spheres we occupy. Illustrate byyoung people in situations, where they join in family worship and in attendance at the house of God; also by the influence of Christian friendships.

3. We are swayed by our near relationship with those who are godly, as inthe case of the husband and wife. But the question comes Is this all our religion? Is it enough? Is it saving? Can any reliance be placed upon it? Will it stand in the coming testing day? It is so far good. It is a favourable breeze catching the sails, but it is not safety in the harbour. It is the angel"s voice in our ear crying, "Flee for thy life;" it is even the angel"s hand on our arm, as on the arm of Lot; but it is not safety in Zoar. There is a familiar old saying that "Hell is paved with good intentions;" it might have been with "good associations." Such associations are good if they are used as helps, but not if they are relied on as sufficient. They are only evil if they are allowed to hinder personal anxiety. Religion is personal or it is nothing.

III GOD, BY HIS PROVIDENCE AND BY HIS WORD, IS EVER URGING US TO MAKE RELIGION PERSONAL. Providence breaks up our associations. A time comes when the child passes into manhood or womanhood, and must learn to go alone. Then changes and testing times come, which show what the religion of association has been worth. Illustrate by the child going to boarding school; the youth to business; the assistant changing his situation; the man or woman going through times of sorrow. In each God is wanting to lead the soul to personal religion. God"s preached Word, with its various persuasions, is ever bearing on the same point. It is a singling out of the individual; a two-edged sword to the individual; a pressure of the personal claims of God on the individual. Its voice is, "Thou art the man;" "To you is the word of this salvation sent." It labours to secure a personal decision for Christ, a giving of "our own selves to the Lord." Is, then, your religion yet no more than the religion of your home and associations? And is your manhood come, your womanhood come? Remember that you are not saved, only associated with salvation. This is the question which should set you upon anxious selfsearchings, "Dost thou believe on the Son of God?" It is not enough to be close by salvation, to be even on its doorstep. Enter in. Strive to enter in. Strive to enter in now. 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.

And not as we hoped - That is, beyond all we could hope. They gave themselves to us, by the will of God - In obedience to his will, to be wholly directed by us.

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

As if the apostle had said,"Verily these Macedonians, in the liberal distribution of their alms to the poor Christians, have exceeded our hopes and expectation."

Wherein?

First, they gave their own-selves to the Lord, and then unto us by the will of God. They gave themselves, their own-selves, first to the Lord. To give a man’s self to the Lord, is more than to give all his estate to him, though, strictly speaking, it is rather a debt than a gift, for we owe ourselves to the Lord. And, O, how infinitely shall we gain by this giving! he gains all, who gives his all to God: God will return it with advantage to him.

Next, the Macedonians, says the apostle, gave themselves unto us by the will of God; that is, they resigned themselves up to us, to be employed by us in such services as we thought meet. It seems they were ready to assist the poor saints, as well with their persons as with their purses.

From the Macedonians giving themselves first to the Lord, and then to the church’s service, in all charitable distributions, we learn, That he that does not first dedicate himself, will never dedicate his estate to God; but he that by a deliberate and voluntary dedication gives himself to God, will keep back nothing that he requires from him; yea, he will look upon all that he has and is, as the Lord’s: Not an inch of his time, not a penny in his purse, but it is to be employed by, and improved for God. He looks upon God as the owner and proprietor of all, and himself as the steward and dispenser only: Oh! let us, in imitation of these noble, though poor Macedonians, first give ourselves to the Lord, and then we shall never with-hold any thing that is ours from him.

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

and this, not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God . [The apostle here sets forth the liberality of the Macedonians, and shows that of their own accord, and without any entreaty on his part, they gave, not only according to their means, but even beyond their means. When he, recognizing that they were giving beyond their means, sought to restrain them, they laid siege to him with persistent entreaty, both that they might be allowed to exercise the grace of liberality which God had put in their hearts, and that they might have fellowship in so worthy a work as ministering to the needs of God's people. The apostle, knowing their poverty, had hoped for but little from them, but they had exceeded all his expectations, for (and here was the secret of their liberality) they had surrendered their will to the will of God, so that before attempting to give their money they had first given themselves to the Lord, and to the apostle as the Lord's servant.]

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.

5. And this … not as we had hoped. The thought is that they exceeded our hope. They consecrated themselves, and hence, held that all they had was the Lord's. When church members give their own selves, there will be no complaint that their money is withheld.

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.

5. οὐ καθὼς ἠλπίσαμεν. Not just as we expected (2Co 13:6), but far exceeding our expectations.

ἀλλʼ ἑαυτοὺς ἔδωκαν πρῶτον τ. κ. Perhaps ἑαυτούς should keep its emphatic position; but themselves they gave first to the Lord and to us. They gave more money than they could afford; but, first and foremost, they surrendered their own persons. Both their lives and their possessions were at the disposal of Christ and His Apostle. There should be no comma at ‘Lord,’ as if διὰ θελήματος θεοῦ belonged only to καὶ ἡμῖν. The whole of their surrender was διὰ θελ. θεοῦ, for it is ἡ χάρις τ. θεοῦ (2Co 8:1) when any one has the will and the power to do what is right.

This passage about the Macedonian converts helps to bridge the ten years between the Epistles to the Thessalonians and that to the Philippians, which are so similar in tone. The fidelity to the Gospel and loyalty to the Apostle, on the part of those addressed, are conspicuous in all three letters. This passage also is written in a similar tone of affectionate and thankful praise.

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.

5. ὃ καὶ οὐ καθὼς ἠλπίσαμεν. ‘And they did this, not as we expected (but far beyond our expectations).’ To confine this to their giving spontaneously is probably a mistake. What follows shows what is meant. Cf. οὐ τὰ ὑμῶν ἀλλά ὑμᾶς (12:14).

ἀλλʼ ἑαυτους ἔδωκαν πρῶτον. The emphasis is ἑατούς by position. ‘On the contrary, it was their own selves that they first and foremost gave to the Lord and to us.’ Cf. Exo 14:31. Πρῶτον here does not mean ‘before I asked them,’ and probably does not mean ‘before they gave money.’ It means ‘first in importance’; the crowning part of their generosity was their complete self-surrender. They placed themselves at the Apostle’s disposal for the service of Christ. It is possible that this means no more than a general disposition to do all that was within their power; but it may refer to “personal service in the work of spreading the Gospel, such as was given by Sopater of Beroea, Aristarchus and Secundus of Thessalonica, and Epaphroditus of Philippi” (J. H. Bernard). To these we may add Jason and Gaius, who were Macedonians, and perhaps Demas. With τῷ κυρίῳ καὶ ἡμῖν comp. τῷ πνεύματι τῷ ἁγίῳ καὶ ἡμῖν (Act 15:28).

διὰ θελήματος Θεοῦ. Some confine this to καὶ ἡμῖν but it belongs to the whole clause; their offering of themselves was governed by the will of God; see v. 1.

B has ἠλπίκαμεν, which may be safely rejected; the aor. is quite in place.

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

As we hoped [καθως ηλπισαμεν] . Better, expected. They took part in this contribution in a manner beyond our expectation. Supply, as A. V., this they did, or, Rev., and this.

Their own selves. Their liberality began in self - surrender to God and to the apostles as His agents : to us by the will of God.

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