Text -- 2 Corinthians 8:1-14 (NET)

Completing the Collection for the Saints

8:1 Now we make known to you, brothers and sisters, the grace of God given to the churches of Macedonia, 8:2 that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth of their generosity. 8:3 For I testify, they gave according to their means and beyond their means. They did so voluntarily, 8:4 begging us with great earnestness for the blessing and fellowship of helping the saints. 8:5 And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God. 8:6 Thus we urged Titus that, just as he had previously begun this work, so also he should complete this act of kindness for you. 8:7 But as you excel in everything– in faith, in speech, in knowledge, and in all eagerness and in the love from us that is in you– make sure that you excel in this act of kindness too. 8:8 I am not saying this as a command, but I am testing the genuineness of your love by comparison with the eagerness of others. 8:9 For you know the grace of our Lord Jesus Christ, that although he was rich, he became poor for your sakes, so that you by his poverty could become rich. 8:10 So here is my opinion on this matter: It is to your advantage, since you made a good start last year both in your giving and your desire to give, 8:11 to finish what you started, so that just as you wanted to do it eagerly, you can also complete it according to your means. 8:12 For if the eagerness is present, the gift itself is acceptable according to whatever one has, not according to what he does not have. 8:13 For I do not say this so there would be relief for others and suffering for you, but as a matter of equality. 8:14 At the present time, your abundance will meet their need, so that one day their abundance may also meet your need, and thus there may be equality,

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 8:1

The grace ( tēn charin ).

As manifested in the collection in the churches, poor as they were. The Romans had lacerated Macedonia (Livy, XLV. 30).

Robertson: 2Co 8:2

Proof ( dokimēi ).

Tests as of metals as in 2Co 2:9.

Robertson: 2Co 8:2

Abundance ( perisseia ).

Late word from perisseuō , to overflow.

Robertson: 2Co 8:2

Their deep poverty ( hē kata bathous ptōcheia autōn ).

Ptōcheia is old word from ptōcheuō , to be a beggar, as of Jesus in 2Co 8:9 (from ptōchos , cowering in fear and poverty, as in Luk 14:13, but ennobled by Christ as in Mat 5:3; 2Co 8:9). Poverty down deep. Strabo (LX 419) has kata bathous , down to the bottom.

Robertson: 2Co 8:2

Liberality ( haplotētos ).

From haplous , single, simple (Mat 6:22). "The passage from single-mindedness or simplicity to liberality is not quite obvious"(Plummer). Perhaps "heartiness"supplies the connecting link. See also 2Co 9:11-13.

Robertson: 2Co 8:3

Beyond their power ( para dunamin ).

"Alongside"with accusative like huper dunamin in 2Co 1:8. Field ( Ot. Nov .) quotes Josephus ( Ant. iii. 6, 1) for kata dunamin and para dunamin as here. Few give kata dunamin (according to actual ability). Paul commends this high pressure collection because of the emergency.

Robertson: 2Co 8:3

Of their own accord ( authairetoi ).

Old verbal adjective (autos , hairetos from haireomai , to choose), of their own initiative, voluntary. Only here and 2Co 8:17 in N.T. Papyri often have hekousiōs kai authairetōs (willingly and voluntarily).

Robertson: 2Co 8:4

Beseeching us with much intreaty in regard of this grace ( meta pollēs paraklēseōs deomenoi hēmōn tēn charin ).

Literally, "with much intreaty begging of us the favour and the partnership in the ministry to the saints."The accusative (charin ) after deomai is unusual. By charis Paul means the privilege of giving (cf. Act 24:27). Apparently Paul had been reluctant to press the Macedonians because of their manifest poverty. They demanded the right to have a share in it.

Robertson: 2Co 8:5

We had hoped ( ēlpisamen ).

First aorist active indicative of elpizō . "Expected,"he means. They went beyond his hopes about them.

Robertson: 2Co 8:5

First they gave their own selves ( heautous edōkan prōton ).

First aorist active indicative of didōmi (k aorist). "Themselves they gave first."That is the explanation of the generous giving.

Robertson: 2Co 8:6

Insomuch that we exhorted Titus ( eis to parakalesai hēmas Titon ).

Use of eis to and the infinitive for result with accusative of general reference (hēmas ). See Robertson, Grammar , p. 1003.

Robertson: 2Co 8:6

He had made a beginning before ( proenērxato ).

First aorist active indicative of the double compound verb prȯeṅarchomai , still found only here and 2Co 8:10, to make a start before others.

Robertson: 2Co 8:6

Complete ( epitelesei )

First aorist (effective) active subjunctive of epiteleō , to finish, with perfective use of epi in composition.

Robertson: 2Co 8:7

In this grace also ( kai en tautēi tēi chariti ).

This gifted church (1 Corinthians 12-14) had fallen behind in the grace of giving. Kindly irony in this allusion.

Robertson: 2Co 8:8

Proving ( dokimazōn ).

Testing and so proving.

Robertson: 2Co 8:8

The sincerity also of your love ( kai to tēs humeteras agapēs gnēsion ).

Old adjective, contraction of genesios (ginomai ), legitimately born, not spurious. A collection is a test of one’ s love for Christ, not the only test, but a real one.

Robertson: 2Co 8:9

Though he was rich ( plousios ōn ).

Concessive present participle ōn from eimi , to be.

Robertson: 2Co 8:9

Be became poor ( eptōcheusen ).

Ingressive aorist active indicative of ptōcheuō (see 2Co 8:2 on ptōcheia ).

Robertson: 2Co 8:9

Through his poverty ( tēi ekeinou ptōcheiāi ).

Instrumental case, by means of.

Robertson: 2Co 8:9

Might become rich ( ploutēsēte ).

Ingressive first aorist active subjunctive of plouteō , to be rich with hina (that). See Luk 1:53; note on 1Co 4:8.

Robertson: 2Co 8:10

Judgment ( gnōmēn ).

Deliberate opinion, but not a "command"(epitagē 2Co 8:8). Cf. 1Co 7:25.

Robertson: 2Co 8:10

A year ago ( apo perusi )

From last year.

Robertson: 2Co 8:10

Not only to do, but also to will ( ou monon to poiēsai , alla kai to thelein ).

Articular infinitives the objects of proenērxasthe on which verb see 2Co 8:6). That is to say, the Corinthians promised before any others.

Robertson: 2Co 8:11

The readiness to will ( hē prothumia tou thelein ).

Old word from prothumos (pro , thumos ), forwardness, eagerness (Act 17:11). They were quick to pledge.

Robertson: 2Co 8:11

The completion also ( kai to epitelesai ).

The finishing also (articular first aorist active infinitive).

Robertson: 2Co 8:11

Out of your ability ( ek tou echein ).

"Out of the having,"literally, and so, "out of what you can give"(2Co 8:12).

Robertson: 2Co 8:12

Is there ( prokeitai ).

Lies before one. Old word.

Robertson: 2Co 8:12

Acceptable ( euprosdektos ).

See note on 2Co 6:2.

Robertson: 2Co 8:12

According as a man hath ( katho ean echēi ).

Indefinite comparative clause with ean and present subjunctive echei . Clearly God does not expect us to give what we do not have.

Robertson: 2Co 8:12

Not according as he hath not ( ou katho ouk echei ).

Note present indicative rather than subjunctive because a specific case is presented. See 2Co 9:7; Mar 12:43.

Robertson: 2Co 8:13

Others may be eased ( allois anesis ).

"Release to others."

Robertson: 2Co 8:13

Ye distressed ( humin thlipsis ).

"To you tribulation."The verb ēi (present subjunctive) with hina is not expressed.

Robertson: 2Co 8:14

By equality ( ex isotētos ).

Old word from isos , fair, equal. In N.T. only here and Col 4:1.

Robertson: 2Co 8:14

Abundancy ( perisseuma ).

Late word from perisseuō like perisseia (2Co 8:2) Cf. Mat 12:34.

Robertson: 2Co 8:14

Want ( husterēma ).

Late word from hustereō , to be in want. See also 2Co 9:12; Luk 21:4 (cf. husterēsis in Mar 12:44).

Vincent: 2Co 8:1

We do you to wit ( γνωρίζομεν )

An obsolete, though correct rendering. Do is used in the sense of cause or make , as Chaucer:

" She that doth me all this woe endure."

To wit is to know : Anglo-Saxon, witan ; German, wissen ; English, wit . So " Legend of King Arthur:" " Now go thou and do me to wit (make me to know) what betokeneth that noise in the field." Rev., we make known .

Vincent: 2Co 8:1

Trial of affliction ( δοκιμῇ θλίψεως )

Rev., better, proof . See on experience , Rom 5:4. In much affliction, which tried and proved their christian character, their joy and liberality abounded.

Vincent: 2Co 8:1

Deep ( κατὰ βάθους )

An adverbial expression: their poverty which went down to the depths .

Vincent: 2Co 8:1

Liberality ( ἁπλότητος )

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

Vincent: 2Co 8:3

They were willing ( αὐθαίρετοι )

The adjective stands alone. Only here and 2Co 8:17. Lit., self-chosen , and so Rev., of their own accord .

Vincent: 2Co 8:4

Praying us - that we would receive the gift and take upon us the fellowship ( δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν )

Rev., beseeching us , etc., in regard of this grace and the fellowship in the ministering . The Greek reads simply, praying us for the favor and the fellowship of the ministry . The renderings of both A.V. and Rev. are clumsy. Paul means that they earnestly besought him as a favor that they might have a share in ministering to the poor saints. Χάρις means grace , gift , and favor . Here the last.

Vincent: 2Co 8:5

As we hoped ( καθὼς ἠλπίσαμεν )

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 .

Vincent: 2Co 8:5

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 .

Vincent: 2Co 8:6

Had begun ( προενήρξατο )

Only here and 2Co 8:10. Rev., giving the force of πρό before , had made a beginning before : on his first visit to Corinth.

Vincent: 2Co 8:6

Complete - this grace also ( ἐπιτελέσῃ καὶ τὴν χάριν ταύτην ).

Should complete among you the act of love (χάριν ), the contribution already begun, in addition to whatever else He has yet to complete among you (καὶ also ).

Vincent: 2Co 8:8

Sincerity ( γνήσιον )

Used by Paul only. Contracted from γενήσιος legitimately born : hence genuine . Paul calls Timothy his lawful son in the faith (1Ti 1:2). The kindred adverb γνησίως sincerely (A.V. naturally ), occurs once, Phi 2:20. See note.

Vincent: 2Co 8:9

He became poor ( ἐπτώχευσεν )

Only here in the New Testament. Primarily of abject poverty, beggary (see on Mat 5:3), though used of poverty generally. " Became poor" is correct, though some render " was poor," and explain that Christ was both rich and poor simultaneously; combining divine power and excellence with human weakness and suffering. But this idea is foreign to the general drift of the passage. The other explanation falls in better with the key-note - an act of self-devotion - in 2Co 8:5. The aorist tense denotes the entrance into the condition of poverty, and the whole accords with the magnificent passage, Phi 2:6-8. Stanley has some interesting remarks on the influence of this passage in giving rise to the orders of mendicant friars. See Dante, " Paradiso," xi., 40-139; xii., 130 sqq.

Vincent: 2Co 8:11

Out of that which ye have ( ἐκ τοῦ ἔχειν )

Wrong. Meyer justly remarks that it would be an indelicate compliment to the inclination of the readers, that it had originated from their possession. Render, according to your ability ; better than Rev. out of your ability .

Vincent: 2Co 8:12

If there be first a willing mind ( εἰ ἡ προθυμία προκειται )

The error of the A.V. consists in regarding πρό in πρόκειται as indicating priority in time ; be first ; whereas it signifies position , before one; as " the hope, or the race, or the joy which is set before us ." Heb 6:18; Heb 12:1, Heb 12:2; or " the example which is set forth ," Jud 1:7. Hence Rev., correctly, if the readiness is there .

Vincent: 2Co 8:14

By an equality ( ἐξ ἰσότητος )

Ἑξ as in 2Co 8:11, according to . I speak on the principle that your abundance should go to equalize the difference created by their want.

Wesley: 2Co 8:1

Which evidently appeared by this happy effect.

Wesley: 2Co 8:2

Being continually persecuted, harassed, and plundered.

Wesley: 2Co 8:4

Probably St. Paul had lovingly admonished them not to do beyond their power.

Wesley: 2Co 8:5

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.

Wesley: 2Co 8:6

When he was with you before.

Wesley: 2Co 8:9

And this knowledge is the true source of love.

Wesley: 2Co 8:9

The most sincere, most free, and most abundant love.

Wesley: 2Co 8:9

In becoming man, in all his life; in his death.

Wesley: 2Co 8:9

In the favour and image of God.

Wesley: 2Co 8:12

Every believer.

Wesley: 2Co 8:12

With God.

Wesley: 2Co 8:12

And the same rule holds universally. Whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flies for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may in every circumstance of life apply this indulgent declaration to himself.

Wesley: 2Co 8:14

If need should so require.

Wesley: 2Co 8:14

At another time.

Wesley: 2Co 8:14

No want on one side, no superfluity on the other.

Wesley: 2Co 8:14

that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.

JFB: 2Co 8:1

We make known to you.

JFB: 2Co 8:1

Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2Co 8:6, 2Co 8:19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Gal 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

JFB: 2Co 8:2

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

JFB: 2Co 8:2

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.

JFB: 2Co 8:2

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

JFB: 2Co 8:2

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; 2Co 9:11, Margin; see on 2Co 9:13; Jam 1:5).

JFB: 2Co 8:3-5

Rather, supply from 2Co 8:5, the ellipsis thus, "According to their power . . . yea, and beyond their power, THEY GAVE."

JFB: 2Co 8:3-5

Not only not being besought, but themselves beseeching us.

JFB: 2Co 8:4

Omitted in the oldest manuscripts. Translate therefore, "Beseeching of us . . . the grace and fellowship of (that is, to grant them the favor of sharing in) the ministering unto the saints." The Macedonian contributions must have been from Philippi, because Philippi was the only church that contributed to Paul's support (Phi 4:10, Phi 4:15-16).

JFB: 2Co 8:5

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).

JFB: 2Co 8:5

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 (2Co 8:1), "the grace of God."

JFB: 2Co 8:6

As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.

JFB: 2Co 8:6

Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.

JFB: 2Co 8:6

Complete among you this act of grace or beneficence on your part.

JFB: 2Co 8:6

As well as other things which he had to do among them [ALFORD].

JFB: 2Co 8:7

(2Co 1:24).

JFB: 2Co 8:7

(See on 1Co 1:5). Not as ALFORD, "doctrine" or "word."

JFB: 2Co 8:7

(1Co 8:1).

JFB: 2Co 8:7

In everything that is good.

JFB: 2Co 8:7

Literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).

JFB: 2Co 8:8

"not by way of commandment."

JFB: 2Co 8:8

Rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. BENGEL, ELLICOTT, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.

JFB: 2Co 8:9

The act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Phi 2:6-7) for your sakes.

JFB: 2Co 8:9

Yet this is not demanded of you (2Co 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.

JFB: 2Co 8:9

In the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare 1Co 3:21-22).

JFB: 2Co 8:10

Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [ALFORD] or "judgment" [ELLICOTT, and others], not a command, that so their offering might be free and spontaneous.

JFB: 2Co 8:10

My giving you an advice, not a command.

JFB: 2Co 8:10

"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.

JFB: 2Co 8:10

There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [ALFORD]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. BENGEL explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. ELLICOTT translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare 2Co 8:11 and 2Co 9:5, 2Co 9:7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by 1Co 16:2 to have existed [PALEY, Horæ Paulinæ].

JFB: 2Co 8:11

"complete the doing also" (see on 2Co 8:10).

JFB: 2Co 8:11

Greek, "the readiness of will"; referring to 2Co 8:10, where the Greek for "to be forward," ought to be translated as here, "to will."

JFB: 2Co 8:11

"completion" [ALFORD], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jer 44:25).

JFB: 2Co 8:12

Following up the rule "out of that which ye have" (2Co 8:11), and no more.

JFB: 2Co 8:12

Rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11.

JFB: 2Co 8:12

Greek "favorably accepted."

JFB: 2Co 8:12

The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [ALFORD]. Or better, as BENGEL, "He is accepted according to whatsoever he have"; so 2Co 9:7, The Lord loveth a cheerful giver." Compare as to David, 1Ki 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mar 14:8; and the widow's mite, Luk 21:3-4).

JFB: 2Co 8:13

Supply from 2Co 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.

JFB: 2Co 8:14

"by the rule of equality" [ALFORD]: literally, "Out of equality."

JFB: 2Co 8:14

Greek, "at the present juncture" or season.

JFB: 2Co 8:14

The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as BENGEL, who quote Rom 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Rom 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.

Clarke: 2Co 8:1

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

Clarke: 2Co 8:1

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

Clarke: 2Co 8:1

The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

Clarke: 2Co 8:2

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.

Clarke: 2Co 8:3

For to their power, etc. - In their liberality they had no rule but their ability; they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power - they deprived themselves for a time of the necessaries of life, in order to give to others who were destitute even of necessaries.

Clarke: 2Co 8:4

Praying us with much entreaty - We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.

Clarke: 2Co 8:5

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.

Clarke: 2Co 8:6

That we desired Titus - Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, 1Co 16:1, etc

Clarke: 2Co 8:6

The same grace - Liberality. See the note on 2Co 8:1.

Clarke: 2Co 8:7

As ye abound in every thing - See the note on 1Co 1:5. In faith, crediting the whole testimony of God; in utterance, λογῳ, in doctrine, knowing what to teach: knowledge of God’ s will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him

Clarke: 2Co 8:7

Abound in this grace also - Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.

Clarke: 2Co 8:8

I speak not by commandment - I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering

Clarke: 2Co 8:8

The forwardness of others - Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this. Their own honor, if better motives were absent, would induce them to exert themselves, that they might not be outdone by others. And then, as they had professed great love for the apostle, and this was a service that lay near his heart, they would prove the sincerity of that professed love by a liberal contribution for the afflicted and destitute Jewish Christians.

Clarke: 2Co 8:9

For ye know the grace of our Lord Jesus Christ - This was the strongest argument of all; and it is urged home by the apostle with admirable address

Clarke: 2Co 8:9

Ye know - Ye are acquainted with God’ s ineffable love in sending Jesus Christ into the world; and ye know the grace - the infinite benevolence of Christ himself

Clarke: 2Co 8:9

That, though he was rich - The possessor, as he was the creator, of the heavens and the earth; for your sakes he became poor - he emptied himself, and made himself of no reputation, and took upon himself the form of a servant, and humbled himself unto death, even the death of the cross; that ye, through his poverty - through his humiliation and death, might be rich - might regain your forfeited inheritance, and be enriched with every grace of his Holy Spirit, and brought at last to his eternal glory

If Jesus Christ, as some contend, were only a mere man, in what sense could he be said to be rich? His family was poor in Bethlehem; his parents were very poor also; he himself never possessed any property among men from the stable to the cross; nor had he any thing to bequeath at his death but his peace. And in what way could the poverty of one man make a multitude rich? These are questions which, on the Socinian scheme, can never be satisfactorily answered.

Clarke: 2Co 8:10

Herein I give my advice - For I speak not by way of commandment, 2Co 8:8

Clarke: 2Co 8:10

For this is expedient for you - It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible

Clarke: 2Co 8:10

Not only to do, but also to be forward - Το ποιησαι - και το θελειν, literally, to do and to will; but as the will must be before the deed, θελειν, must be taken here in the sense of delight, as it frequently means in the Old and New Testaments. See several examples in Whitby

Some MSS. transpose the words: allowing this, there is no difficulty

Clarke: 2Co 8:10

A year ago - Απο περυσι . It was about a year before this that the apostle, in his first epistle, 1Co 16:2, had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.

Clarke: 2Co 8:11

A readiness to will, so there may be a performance - Ye have willed and purposed this; now perform it

Clarke: 2Co 8:11

Out of that which ye have - Give as God has enabled you; and give as God has disposed you. He requires each man to do as he can; and accepts the will where the means are wanting to perform the deed.

Clarke: 2Co 8:12

According to that a man hath - According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.

Clarke: 2Co 8:13

That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

Clarke: 2Co 8:14

But by an equality - That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty

Clarke: 2Co 8:14

That there may be equality - That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.

Calvin: 2Co 8:1

As, in the event of the Corinthians retaining any feeling of offense, occasioned by the severity of the preceding Epistle, that might stand in the way of Paul’s authority having influence over them, he has hitherto made it his endeavor to conciliate their affections. Now, after clearing away all occasion of offense, and regaining favor for his ministry, he recommends to them the brethren at Jerusalem, that they may furnish help to their necessities. He could not, with any great advantage, have attempted this in the commencement of the Epistle. Hence, he has prudently deferred it, until he has prepared their minds for it. Accordingly, he takes up the whole of this chapter, and the next, in exhorting the Corinthians to be active and diligent in collecting alms to be taken to Jerusalem for relieving the indigence of the brethren. For they were afflicted with a great famine, so that they could scarcely support life without being aided by other churches. The Apostles had intrusted Paul with this matter, (Gal 2:10,) and he had promised to concern himself in reference to it, and he had already done so in part, as we have seen in the former Epistle. ⁶⁵⁹ Now, however, he presses them still farther.

1.I make known to you He commends the Macedonians, but it is with the design of stimulating the Corinthians by their example, although he does not expressly say so; for the former had no need of commendation, but the latter had need of a stimulus. And that he may stir up the Corinthians the more to emulation, he ascribes it to the grace of God that the Macedonians had been so forward to give help to their brethren. For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to the grace of God, when we afford aid to our brethren, and that it ought to be desired by us as a privilege of no ordinary kind.

He makes mention, however, of a twofold favor, that had been conferred upon the Macedonians. The first is, that they had endured afflictions with composure and cheerfulness. The second is, that from their slender means, equally as though they had possessed abundance, ⁶⁶⁰ they had taken something — to be laid out upon their brethren. Each of these things, Paul affirms with good reason, is a work of the Lord, for all quickly fail, that are not upheld by the Spirit of God, who is the Author of all consolation, and distrust clings to us, deeply rooted, which keeps us back from all offices of love, until it is subdued by the grace of the same Spirit.

Calvin: 2Co 8:2

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 ⁶⁶¹ 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 8^th chapter of the Romans. ⁶⁶²

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 Rom 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?”

Calvin: 2Co 8:3

3.To their power, and even beyond their power When he says that they were willing of themselves, he means that they were, of their own accord, so well prepared for the duty, that they needed no exhortation. It was a great thing — to strive up to the measure of their ability; and hence, to exert themselves beyond their ability, showed a rare, and truly admirable excellence. ⁶⁶³ Now he speaks according to the common custom of men, for the common rule of doing good is that which Solomon prescribes, (Pro 5:15) —

to drink water out of our own fountains, and let the rivulets go past, that they may flow onwards to others. ⁶⁶⁴

The Macedonians, on the other hand, making no account of themselves, and almost losing sight of themselves, concerned themselves rather as to providing for others. ⁶⁶⁵ In fine, those that are in straitened circumstances are willing beyond their ability, if they lay out any thing upon others from their slender means.

Calvin: 2Co 8:4

4.Beseeching us with much entreaty He enlarges upon their promptitude, inasmuch as they did not only not wait for any one to admonish them, but even besought those, by whom they would have been admonished, had they not anticipated the desires of all by their activity. ⁶⁶⁶ We must again repeat the comparison formerly made between the less and the greater. “If the Macedonians, without needing to be besought, press forward of their own accord, nay more, anticipate others by using entreaties, how shameful a thing is it for the Corinthians to be inactive, more especially after being admonished! If the Macedonians lead the way before all, how shameful a thing is it for the Corinthians not, at least, to imitate their example! But what are we to think, when, not satisfied with beseeching, they added to their requests earnest entreaty, and much of it too?” Now from this it appears, that they had besought, not as a mere form, but in good earnest.

That the favor and the fellowship The term favor he has made use of, for the purpose of recommending alms, though at the same time the word may be explained in different ways. This interpretation, however, appears to me to be the more simple one; because, as our heavenly Father freely bestows upon us all things, so we ought to be imitators of his unmerited kindness in doing good, (Mat 5:45); or at least, because, in laying out our resources, we are simply the dispensers of his favor. The fellowship of this ministry consisted in his being a helper to the Macedonians in this ministry. They contributed of their own, that it might be administered to the saints. They wished, that Paul would take the charge of collecting it.

Calvin: 2Co 8:5

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, (Act 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,
(Exo 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.

Calvin: 2Co 8:6

6.That we should exhort Titus Now this is an exhortation that is of greater force, when they learn that they are expressly summoned to duty. ⁶⁶⁷ Nor was it offensive to the Macedonians, that he was desirous to have the Corinthians as partners in beneficence. In the mean time an apology is made for Titus, that the Corinthians may not think that he pressed too hard upon them, as if he had not confidence in their good disposition. For he did that, from having been entreated, and it was rather in the name of the Macedonians, than in his own.

Calvin: 2Co 8:7

7.But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.”

He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. ⁶⁶⁸ Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.

Calvin: 2Co 8:8

8.I speak not according to commandment Again he qualifies his exhortation, by declaring that he did not at all intend to compel them, as if he were imposing any necessity upon them, for that is to speak according to commandment, when we enjoin any thing definite, and peremptorily require that it shall be done. Should any one ask — “Was it not lawful for him to prescribe what he had by commandment of the Lord?” The answer is easy — that God, it is true, everywhere charges us to help the necessities of our brethren, but he nowhere specifies the sum; ⁶⁶⁹ that, after making a calculation, we might divide between ourselves and the poor. He nowhere binds us to circumstances of times, or persons, but calls us to take the rule of love as our guide.

At the same time, Paul does not here look to what is lawful for him, or unlawful, but says, that he does not command as if he reckoned that they required to be constrained by command and requirement, as though they refused to do their duty, unless shut up to it by necessity. He assigns, on the other hand, two reasons why he, notwithstanding, stirs them up to duty: first, Because the concern felt by him for the saints compels him to do so; and, secondly, Because he is desirous, that the love of the Corinthians should be made known to all. For I do not understand Paul to have been desirous to be assured of their love, (as to which he had already declared himself to be perfectly persuaded,) ⁶⁷⁰ but he rather wished that all should have evidence of it. At the same time, the first clause in reference to the anxiety of others, admits of two meanings — either that he felt an anxiety as to the individuals, which did not allow him to be inactive, or that, yielding to the entreaties of others, who had the matter at heart, he spoke not so much from his own feeling, as at the suggestion of others.

Calvin: 2Co 8:9

9.For ye know the grace Having made mention of love, he adduces Christ as an all perfect and singular pattern of it. “Though he was rich,” says he, “he resigned the possession of all blessings, that he might enrich us by his poverty.” He does not afterwards state for what purpose he makes mention of this, but leaves it to be considered by them; for no one can but perceive, that we are by this example stirred up to beneficence, that we may not spare ourselves, when help is to be afforded to our brethren.

Christ was rich, because he was God, under whose power and authority all things are; and farther, even in our human nature, which he put on, as the Apostle bears witness, (Heb 1:2; Heb 2:8,) he was the heir of all things, inasmuch as he was placed by his Father over all creatures, and all things were placed under his feet. He nevertheless became poor, because he refrained from possessing, and thus he gave up his right for a time. We see, what destitution and penury as to all things awaited him immediately on his coming from his mother’s womb. We hear what he says himself, (Luk 9:58,)

The foxes have holes, and the birds of the air have nests: the Son of man hath not where to lay his head.

Hence he has consecrated poverty in his own person, that believers may no longer regard it with horror. By his poverty he has enriched us all for this purpose — that we may not feel it hard to take from our abundance what we may lay out upon our brethren.

Calvin: 2Co 8:10

10.And in this I give my advice The advice he places in contrast with the commandment of which he had spoken a little before. (2Co 8:8.) “I merely point out what is expedient in the way of advising or admonishing.” Now this advantage is not perceived by the judgment of the flesh; for where is the man to be found, who is persuaded that it is of advantage to deprive himself of something with the view of helping others? It is, indeed, the saying of a heathen — “What you have given away is the only riches that you will always have; ⁶⁷¹ but the reason is, that whatever is given to friends is placed beyond all risk.” The Lord, on the other hand, would not have us influenced by the hope of a reward, or of any remuneration in return, but, on the contrary, though men should be ungrateful, so that we may seem to have lost what we have given away, he would have us, not- withstanding, persevere in doing good. The advantage, however, arises from this — that

“He that giveth to the poor (as Solomon says in Pro 19:17) lendeth to the Lord,”

whose blessing, of itself, is to be regarded as a hundredfold more precious than all the treasures of the world. The word useful, however, is taken here to mean honorable, or at least Paul measures what is useful by what is honorable, because it would have been disgraceful to the Corinthians to draw back, or to stop short in the middle of the course, when they had already advanced so far. At the same time it would also have been useless, inasmuch as everything that they had attempted to do would have come short of acceptance in the sight of God.

Who had begun not only to do As doing is more than willing, the expression may seem an improper one; but willing here is not taken simply, (as we commonly say,) but conveys the idea of spontaneous alacrity, that waits for no monitor. For there are three gradations, so to speak, as to acting. First, we sometimes act unwillingly, but it is from shame or fear. Secondly, we act willingly, but at the same time it is from being either impelled, or induced from influence, apart from our own minds. Thirdly, we act from the prompting of our own minds, when we of our own accord set ourselves to do what is becoming. Such cheerfulness of anticipation is better than the actual performance of the deed. ⁶⁷²

Calvin: 2Co 8:11

11.Now what ye have begun to do It is probable, that the ardor of the Corinthians had quickly cooled down: otherwise they would, without any delay, have prosecuted their purpose. The Apostle, however, as though no fault had as yet been committed, gently admonishes them to complete, what had been well begun.

When he adds — from what you have, he anticipates an objection; for the flesh is always ingenious in finding out subterfuges. Some plead that they have families, which it were inhuman to neglect; others, on the ground that they cannot give much, make use of this as a pretext for entire exemption. Could I give so small a sum? All excuses of this nature Paul removes, when he commands every one to contribute according to the measure of his ability. He adds, also, the reason: that God looks to the heart — not to what is given, for when he says, that readiness of mind is acceptable to God, according to the individual’s ability, his meaning is this — “If from slender resources you present some small sum, your disposition is not less esteemed in the sight of God, than in the case of a rich man’s giving a large sum from his abundance. (Mar 12:44.) For the disposition is not estimated according to what you have not, that is, God does by no means require of thee, that thou coldest contribute more than thy resources allow.” In this way none are excused; for the rich, on the one hand, owe to God a larger offering, and the poor, on the other hand, ought not to be ashamed of their slender resources.

Calvin: 2Co 8:13

13.Not that others This is a confirmation of the preceding statement — that a readiness of will is well-pleasing to God alike in poverty and in wealth, inasmuch as God does not mean that we should be reduced to straits, in order that others may be at ease through our liberality. True, indeed, it is certain, that we owe to God, not merely a part, but all that we are, and all that we have, but in His kindness He spares us thus far, that He is satisfied with that participation of which the Apostle here speaks, What he teaches here you must understand to mean an abatement from the rigor of law. ⁶⁷³ In the mean time, it is our part to stir ourselves up from time to time to liberality, because we must not be so much afraid of going to excess in this department. The danger is on the side of excessive niggardliness.

This doctrine, however, is needful in opposition to fanatics, who think that you have done nothing, unless you have stripped yourself of every thing, so as to make every thing common; ⁶⁷⁴ and, certainly, they gain this much by their frenzy, that no one can give alms with a quiet conscience. Hence we must carefully observe Paul’s (ἐπιείκεια) mildness, ⁶⁷⁵ and moderation, in stating that our alms are well-pleasing to God, when we relieve the necessity of our brethren from our abundance — not in such a way that they are at ease, and we are in want, but so that we may, from what belongs to us, distribute, so far as our resources allow, and that with a cheerful mind. ⁶⁷⁶

===By an equality === Equality may be taken in two senses, either as meaning a mutual compensation, when like is given for like, or, as meaning a proper adjustment. I understand ἰσότητα simply as meaning — an equality of proportional right, ⁶⁷⁷ as Aristotle terms it. ⁶⁷⁸ In this signification it is made use of, also, in Col 4:1, where he exhorts “masters to give to their servants what is equal. ” He certainly does not mean, that they should be equal in condition and station, but by this term he expresses that humanity and clemency, and kind treatment, which masters, in their turn, owe to their servants. Thus the Lord recommends to us a proportion of this nature, that we may, in so far as every one’s resources admit, afford help to the indigent, that there may not be some in affluence, and others in indigence. Hence he adds — at the present time. At that time, indeed, necessity pressed upon them. Hence we are admonished that, in exercising beneficence, we must provide for the present necessity, if we would observe the true rule of equity.

Calvin: 2Co 8:14

14.And their abundance It is uncertain, what sort of abundance he means. Some interpret it as meaning, that this had been the case, inasmuch as the Gospel had flowed out to them from the Church at Jerusalem, from which source they had, in their penury, been assisted by their spiritual riches. This, I think, is foreign to Paul’s intention. It ought rather, in my opinion, to be applied to the communion of saints, which means, that whatever duty is discharged to one member, redounds to the advantage of the entire body. “If it is irksome to you to help your brethren with riches that are of no value, consider how many blessings you are destitute of, and these too, far more precious, with which you may be enriched by those who are poor as to worldly substance. This participation, which Christ has established among the members of his body, should animate you to be more forward, and more active in doing good.” The meaning may, also, be this. “You now relieve them according to the necessity of the occasion, but they will have an opportunity given them at another time of requiting you.” ⁶⁷⁹ I approve rather of the other sentiment, which is of a more general nature, and with this accords what he again repeats in reference to equality. For the system of proportional right in the Church is this — that while they communicate to each other mutually according to the measure of gifts and of necessity, this mutual contribution produces a befitting symmetry, though some have more, and some less, and gifts are distributed unequally. ⁶⁸⁰

Defender: 2Co 8:1

The words "do you to wit," a common expression in Elizabethan England, would be rendered "make you to be aware of" in modern English.

Defender: 2Co 8:1

The "grace" mentioned here is not in reference to salvation, but to Christian character, which should exhibit many Christian graces in word (Col 4:6) and deed (2Co 9:8), as well as the Christian life as a whole (2Pe 3:18). In Chapters 8 and 2Co 9:1-15, Paul is especially referring to "this grace also" (2Co 8:6, 2Co 8:7), meaning the grace of giving.

Defender: 2Co 8:1

The "churches of Macedonia" included Thessalonica and Berea and especially the church at Philippi, from which Paul was writing and sending this second letter to the churches of Achaia, notably that at Corinth."

Defender: 2Co 8:2

The grace of joy accompanies the grace of giving, especially when both are refined in the furnace of affliction and poverty. This is one of the paradoxes of the genuine Christian life. Like the widow and her mite (Mar 12:41-44), the Philippians "first gave their own selves to the Lord" (2Co 8:5), and then could share generously with others, since they naturally regarded their possessions also as belonging to the Lord. Therefore, the Apostle could promise them that God would "supply all your need according to his riches in glory by Christ Jesus" (Phi 4:19). Much of Paul's teaching in this and other epistles on the matter of Christian giving centered on a collection for the impoverished Christians in the "mother church" at Jerusalem, but the principles apply to Christian stewardship and Christian giving in general (see notes on 1Co 16:1-3)."

Defender: 2Co 8:8

Giving is not commanded for a Christian by some Biblical law, either Old Testament or New Testament. It is a "grace" and a measure of one's love for Christ."

Defender: 2Co 8:9

The premier example of giving is the Lord Jesus Christ Himself, and it is significant that this beautiful gospel verse is given in the midst of Paul's exhortation concerning the grace of Christian giving. He was the Creator of the entire cosmos (Col 1:16), with all its infinite riches, yet He left it all to die a cruel death, utterly impoverished, with even His meager garments stripped away as He was spiked to the cross. See also the even more graphic testimony in Phi 2:5-8. This great gift of grace is the standard against which our own practice of the grace of giving must always be compared."

Defender: 2Co 8:12

Although the New Testament does not specify tithing as the Old Testament does, the principle of proportionate giving is advocated (1Co 16:2). The key measure is not the proportion given, but the amount retained."

TSK: 2Co 8:1

we : 2Co 8:19

the grace : 2Co 8:2-7, 2Co 9:12; Act 11:23; 1Co 15:10; Eph 3:8; Col 1:29

churches : 2Co 9:2, 2Co 9:4, 2Co 11:9; Act 16:9; Rom 15:26; 1Th 1:7, 1Th 1:8, 1Th 4:10

TSK: 2Co 8:2

in : 1Th 1:6, 1Th 2:14, 1Th 3:3, 1Th 3:4

the abundance : Neh 8:10-12; Act 2:45, Act 2:46

their deep : Mar 12:42-44; Luk 21:1-4; Jam 2:5; Rev 2:9

the riches : 2Co 6:10, 2Co 9:11, 2Co 9:13; Deu 15:4; Pro 11:25; Isa 32:5-8

liberality : Gr. simplicity, 2Co 1:12; Rom 12:8

TSK: 2Co 8:3

to : 2Co 9:6, 2Co 9:7; Mar 14:8; Act 11:29; 1Co 16:2; 1Pe 4:11

I bear : Rom 10:2; Gal 4:15; Col 4:13

beyond : 2Co 8:12, 2Co 8:16, 2Co 8:17; Exo 35:5, Exo 35:21, Exo 35:22, Exo 35:29; 1Ch 29:5, 1Ch 29:6, 1Ch 29:9, 1Ch 29:13-17; Psa 110:3; 1Co 9:17; Phi 2:13; 1Th 2:8; Phm 1:14; 1Pe 5:2

TSK: 2Co 8:4

that : 2Co 8:18, 2Co 8:19; Gen 33:10,Gen 33:11; 2Ki 5:15, 2Ki 5:16; Act 16:15; 1Co 16:3, 1Co 16:4

the ministering : 2Co 9:1, 2Co 9:12-14; Mat 10:42, Mat 12:50, Mat 25:40,Mat 25:44, Mat 25:45; Mar 14:7; Joh 19:26, Joh 19:27; Act 6:1-7, Act 9:39-41, Act 11:29, Act 24:17; Rom 15:25, Rom 15:26; 1Co 16:1, 1Co 16:3, 1Co 16:4, 1Co 16:15; Gal 2:10, Gal 6:10; 1Ti 5:10; Phm 1:5, Phm 1:6; Heb 6:10; 1Jo 3:16-18

TSK: 2Co 8:5

first : 2Co 5:14, 2Co 5:15; 1Sa 1:28; 2Ch 30:8; Isa 44:3-5; Jer 31:33; Zec 13:9; Rom 6:13, Rom 12:1, Rom 14:7-9; 1Co 6:19, 1Co 6:20

unto : 2Co 4:5; 1Ch 12:18; 2Ch 30:12

TSK: 2Co 8:6

we : 2Co 8:16, 2Co 8:17, 2Co 12:18

grace : or, gift, 2Co 8:4, 2Co 8:19 *marg. 2Co 9:5; Phi 4:18; 1Pe 4:10

TSK: 2Co 8:7

as : Rom 15:14; 1Co 1:5, 1Co 4:7, 1Co 12:13, 1Co 14:12; Rev 3:17

faith : 1Co 13:2

knowledge : 1Co 8:1, 1Co 8:2, 1Co 13:8

in your : 2Co 7:7

see : 2Co 9:8; Phi 1:9, Phi 1:11; 1Th 4:9, 1Th 4:10; 2Th 1:3; 1Pe 1:22; 2Pe 1:5-8

this : 2Co 8:6, 2Co 9:14; Eph 4:29; 2Ti 2:1; Heb 12:28; 2Pe 3:18

TSK: 2Co 8:8

speak : 2Co 8:10, 2Co 9:7; 1Co 7:6, 1Co 7:12, 1Co 7:25

by occasion : 2Co 8:1-3, 2Co 9:2; Rom 11:12-14; Heb 10:24

prove : 2Co 8:24, 2Co 6:6; Jos 24:14; Eze 33:31; Rom 12:9; Eph 4:15 *marg. Eph 6:24; Jam 2:14-16; 1Pe 1:22; 1Jo 3:17-19

TSK: 2Co 8:9

the grace : 2Co 13:14; Joh 1:14, Joh 1:17; Rom 5:8, Rom 5:20,Rom 5:21; 1Co 1:4; Eph 1:6-8, Eph 2:7, Eph 3:8, Eph 3:19

though : Psa 102:25-27; Joh 1:1-4, Joh 1:10, Joh 16:15; 1Co 15:47; Phi 2:6; Col 1:16, Col 1:17; Heb 1:2, Heb 1:6-14

for : Isa 62:1, Isa 65:8; Joh 12:30, Joh 17:19; Col 1:24

he became : Isa 53:2; Mat 8:20, Mat 17:27, Mat 20:28; Mar 6:3; Luk 2:7, Luk 8:3, Luk 9:58; Phi 2:6-8

that ye : 2Co 6:10; Luk 16:11; Rom 8:32, Rom 11:12; 1Co 3:21, 1Co 3:22; Eph 3:8; 1Ti 6:18; Jam 2:5; Rev 3:18, Rev 21:7

TSK: 2Co 8:10

I give : 1Co 7:25, 1Co 7:40

expedient : 2Co 12:1; Pro 19:17; Mat 10:42; Joh 11:50, Joh 16:7, Joh 18:14; 1Co 6:12, 1Co 10:23; Phi 4:17; 1Ti 6:18, 1Ti 6:19; Heb 13:16; Jam 2:15, Jam 2:16

to be : 2Co 8:8, 2Co 9:2

forward : Gr. willing, 2Co 8:3

TSK: 2Co 8:12

if : 2Co 9:7; Exo 25:2, Exo 35:5, Exo 35:21, Exo 35:22, Exo 35:29; 1Chr. 29:3-18; 2Ch 6:8; Pro 19:22; Mar 12:42-44, Mar 14:7, Mar 14:8; Luk 7:44-46, Luk 12:47, Luk 12:48, Luk 16:10, Luk 21:1-4; 1Pe 4:10

TSK: 2Co 8:13

not : Act 4:34; Rom 15:26, Rom 15:27

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 8:1

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

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

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

\caps1 (2) i\caps0 t is a favor bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favor of God than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the needs of our fellowmen. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favor shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favor of God if they should contribute in like manner.

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

Barnes: 2Co 8:2

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:

(1)    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);

(2)    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,

(3)    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.

Barnes: 2Co 8:3

For to their power - To the utmost of their ability.

I bear record - Paul had founded those churches and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition.

Yea, and beyond their power - Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, "I have performed all, even with an industry beyond my power."The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the needs of others.

Of themselves - ( αὐθαίρεται authairetai ). Acting from choice, self-moved, voluntarily, of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. "God loveth a cheerful giver"2Co 9:7; and from all the accounts which we have of these churches in Macedonia it is evident that they were greatly distinguished for their cheerful liberality.

Barnes: 2Co 8:4

Praying us with much entreaty - Earnestly entreating me to receive the contribution and convey it to the poor and afflicted saints in Judea.

And take upon us the fellowship of the ministering to the saints - Greek, "that we would take the gift and the fellowship of the ministering to the saints."They asked of us to take part in the labor of conveying it to Jerusalem. The occasion of this distress which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred in the time of Claudius Caesar; see note on Act 11:28. Barnabas was associated with Paul in conveying the contribution to Jerusalem; Act 6:30. Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person should be associated with him; 2Co 8:20; 1Co 16:3-4.

Barnes: 2Co 8:5

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.

Barnes: 2Co 8:6

Insomuch - The sense of this passage seems to be this, "We were encouraged by this unexpected success among the Macedonians. We were surprised at the extent of their liberality. And encouraged by this, we requested Titus to go among you and finish the collection which you had proposed and which you had begun. Lest you should be outstripped in liberality by the comparatively poor Macedonian Christians, we were anxious that you should perform what you had promised and contemplated, and we employed Titus, therefore, that he might go at once and finish the collection among you."

The same grace also - Margin, "Gift;"see the note on 2Co 8:1. The word refers to the contribution which he wished to be made.

Barnes: 2Co 8:7

Therefore as ye abound in everything - see the note, 1Co 1:5. Paul never hesitated to commend Christians where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character.

In faith - In the full belief of the truth and obligation of the gospel.

And utterance - In the ability to instruct others; perhaps referring to their power of speaking foreign languages; 1 Cor. 14.

And knowledge - The knowledge of God, and of his truth.

And in all diligence - Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this Epistle.

And in your love to us - Manifested by the readiness with which you received our commands; see 2Co 7:4, 2Co 7:6-7, 2Co 7:11, 2Co 7:16.

See that ye abound in this grace also - The idea here is, that eminence in spiritual endowments of any kind, or in any of the traits of the Christian character should lead to great benevolence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.

Barnes: 2Co 8:8

I speak not by commandment - This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give; see 2Co 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. People cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.

But by occasion of the forwardness of others - I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.

And to prove the sincerity of your love - The apostle does not specify here what "love"he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense, to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all people as we have opportunity. The most substantial evidence of that love is when we are willing to part with. our property, or with whatever is valuable to us, to confer happiness and salvation on others.

Barnes: 2Co 8:9

For ye know ... - The apostle Paul was accustomed to illustrate every subject, and to enforce every duty where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is, to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others. The idea is, that he who was Lord and proprietor of the universe, and who possessed all things, was willing to leave his exalted station in the bosom of the Father and to become poor, in order that we might become rich in the blessings of the gospel, in the means of grace, and as heirs of all things; and that we who are thus benefitted, and who have such an example, should be willing to part with our earthly possessions in order that we may benefit others.

The grace - The benignity, kindness, mercy, goodness. His coming in this manner was a proof of the highest benevolence.

Though he was rich - The riches of the Redeemer here referred to, stand opposed to that poverty which he assumed and manifested when he dwelt among people. It implies:

(1) His pre-existence, because he became poor. He had been rich. Yet not in this world. He did not lay aside wealth here on earth after he had possessed it, for he had none. He was not first rich and then poor on earth, for he had no earthly wealth. The Socinian interpretation is, that he was "rich in power and in the Holy Spirit;"but it was not true that he laid these aside, and that he became poor in either of them. He had power, even in his poverty, to still the waves, and to raise the dead, and he was always full of the Holy Spirit. His family was poor; and his parents were poor; and he was himself poor all his life. This then must refer to a state of antecedent riches before his assumption of human nature; and the expression is strikingly parallel to that in Phi 2:6 ff. "Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation,"etc.

\caps1 (2) h\caps0 e was rich as the Lord and proprietor of all things. He was the Creator of all Joh 1:3; Col 1:16, and as Creator he had a right to all things, and the disposal of all things. The most absolute right which can exist is that acquired by the act of creation; and this right the Son of God possessed over all gold, and silver, and diamonds, and pearls; over all earth and lands; over all the treasures of the ocean, and over all worlds. The extent and amount of his riches, therefore, is to be measured by the extent of his dominion over the universe; and to estimate his riches, therefore, we are to conceive of the scepter which he sways over the distant worlds. What wealth has man that can compare with the riches of the Creator and Proprietor of all? How poor and worthless appears all the gold that man can accumulate compared with the wealth of him whose are the silver, and the gold, and the cattle upon a thousand hills?

Yet for your sakes - That is, for your sakes as a part of the great family that was to be redeemed. In what respect it was for their sake, the apostle immediately adds when he says, it was that they might be made rich. It was not for his own sake, but it was for ours.

He became poor - In the following respects:

(1) He chose a condition of poverty, a rank of life that was usually that of poverty. He "took upon himself the form of a servant;"Phi 2:7.

\caps1 (2) h\caps0 e was connected with a poor family. Though of the family and lineage of David Luk 2:4, yet the family had fallen into decay, and was poor. In the Old Testament he is beautifully represented as a shoot or sucker that starts up from the root of a decayed tree; see my note on Isa 11:1.

\caps1 (3) h\caps0 is whole life was a life of poverty. He had no home; Luk 9:58. He chose to be dependent on the charity of the few friends that he drew around him, rather than to create food for the abundant supply of his own needs. He had no farms or plantations; he had no splendid palaces; he had no money hoarded in useless coffers or in banks; he had no property to distribute to his friends. His mother he commended when he died to the charitable attention of one of his disciples Joh 19:27, and all his personal property seems to have been the raiment which he wore, and which was divided among the soldiers that crucified him. Nothing is more remarkable than the difference between the plans of the Lord Jesus and those of many of his followers and professed friends. He formed no plan for becoming rich, and he always spoke with the deepest earnestness of the dangers which attend an effort to accumulate property. He was among the most poor of the sons of people in his life; and few have been the people on earth who have not had as much as he had to leave to surviving friends, or to excite the cupidity of those who should fall heirs to their property when dead.

\caps1 (4) h\caps0 e died poor. He made no will in regard to his property, for he had none to dispose of. He knew well enough the effect which would follow if he had amassed wealth, and had left it to be divided among his followers. They were very imperfect; and even around the cross there might have been anxious discussion, and perhaps strife about it, as there is often now over the coffin and the unclosed grave of a rich and foolish father who has died. Jesus intended that his disciples should never be turned away from the great work to which he called them by any wealth which he would leave them; and he left them not even a keepsake as a memorial of his name. All this is the more remarkable from two considerations:

(a) That he had it in his power to choose the manner in which he would come. He might have come in the condition of a splendid prince. He might have rode in a chariot of ease, or have dwelt in a magnificent palace. He might have lived with more than the magnificence of an oriental prince, and might have bequeathed treasures greater than those of Croesus or Solomon to his followers. But he chose not to do it.

(b) It would have been as right and proper for him to have amassed wealth, and to have sought princely possessions, as for any of his followers. What is right for them would have been right for him. People often mistake on this subject; and though it cannot be demonstrated that all his followers should aim to be as poor as he was, yet it is undoubtedly true that he meant that his example should operate constantly to check their desire of amassing wealth. In him it was voluntary; in us there should be always a readiness to be poor if such be the will of God; nay, there should he rather a preference to be in moderate circumstances that we may thus be like the Redeemer.

That ye through his poverty might be rich - That is, might have durable and eternal riches, the riches of God’ s everlasting favor. This includes:

(1) The present possession of an interest in the Redeemer himself. "Do you see these extended fields?"said the owner of a vast plantation to a friend. "They are mine. All this is mine.""Do you see yonder poor cottage?"was the reply of the friend as he directed his attention to the abode of a poor widow. "She has more than all this. She has Christ as her portion; and that is more than all."He who has an interest in the Redeemer has a possession that is of more value than all that princes can bestow.

\caps1 (2) t\caps0 he heirship of an eternal inheritance, the prospect of immortal glory; Rom 8:17.

\caps1 (3) e\caps0 verlasting treasures in heaven. Thus, the Saviour compares the heavenly blessings to treasures; Mat 6:20. Eternal and illimitable wealth is theirs in heaven; and to raise us to that blessed inheritance was the design of the Redeemer in consenting to become poor. This, the apostle says, was to he secured by his poverty. This includes probably the two following things, namely,

(a) That it was to be by the moral influence of the fact that he was poor that people were to be blessed he designed by his example to counteract the effect of wealth; to teach people that this was not the thing to be aimed at; that there were more important purposes of life than to obtain money; and to furnish a perpetual reproof of those who are aiming to amass riches. The example of the Redeemer thus stands before the whole church and the world as a living and constant memorial of the truth that people need other things than wealth; and that there are objects that demand their time and influence other than the accumulation of property. It is well to have such an example; well to have before us the example of one who never formed any plan for gain, and who constantly lived above the world. In a world where gain is the great object, where all people are forming plans for it, it is well to have one great model that shall continually demonstrate the folly of it, and that shall point to better things.

(b) The word "poverty"here may include more than a mere lack of property. It may mean all the circumstances of his low estate and humble condition; his sufferings and his woes. The whole train of his privations was included in this; and the idea is, that he gave himself to this lowly condition in order that by his sufferings he might procure for us a part in the kingdom of heaven. His poverty was a part of the sufferings included in the work of the atonement. For it was not the sufferings of the garden merely, or the pangs of the cross, that constituted the atonement; it was the series of sorrows and painful acts of humiliation which so thickly crowded his life. By all these he designed that we should be made rich; and in view of all these the argument of the apostle is, we should be willing to deny ourselves to do good to others.

Barnes: 2Co 8:10

And herein I give my advice - Not undertaking to command them, or to prescribe how much they should give. Advice will go much further than commands on the subject of charities.

For this is expedient for you - ( συμφέρει sumpherei ). That is, this will be of advantage to you; it will be profitable; it will be becoming. The idea is, that they were bound by a regard to consistency and to their own welfare, to perform what they had purposed. It became them; it was proper, and was demanded; and there would have been manifest disadvantages if it had not been done.

Who have begun before - Who commenced the collection a year before; see 2Co 8:6. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.

Not only to do - Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.

But also to be forward - Margin, "Willing."So the Greek τὸ θέλειν to thelein . They were voluntary in this, and they set about it with vigorous and determined zeal and courage. There was a resolute determination in the thing, and a willingness and heartiness in it which showed that they were actuated by Christian principle. Consistency, and their own reputation and advantage, now demanded that they should complete what they had begun.

Barnes: 2Co 8:11

As there was a readiness to will - Now accomplish the thing, and be not satisfied with having begun it. Do not suppose that the intention was sufficient, or that you are now released from the obligation. A year indeed has elapsed; but the necessity of the aid for the poor has not ceased. The sentiment here is, that if we have felt it our duty to aid in a cause of benevolence, and have commenced it, and have then been interrupted in executing our purpose, we should seize the first favorable opportunity to accomplish what we had designed. We should not regard ourselves as released from our obligation, but should, from a regard to consistency and our obligation to God, accomplish what we had intended.

Out of that which ye have - According to your ability; see 2Co 8:12. It should be in proportion to your means.

Barnes: 2Co 8:12

For if there be first a willing mind - If there is a "readiness"( προθυμία prothumia ), a disposition to give; if the heart is in it, then the offering will be acceptable to God, whether you be able to give much or little. A willing mind is the first consideration. No donation, however large, can be acceptable where that does not exist; none, however small, can be otherwise than acceptable where that is found. This had relation as used by Paul to the duty of almsgiving; but the principle is as applicable to everything in the way of duty. A willing mind is the first and main thing. it is that which God chiefly desires, and that without which everything else will be offensive, hypocritical, and vain; see the note, 2Co 9:7.

It is accepted - Doddridge, Rosenmuller, Macknight, and some others apply this to the person, and render it,"he is accepted;"but the more usual, and the more natural interpretation is to apply it to the gift - it is accepted. God will approve of it, and will receive it favorably.

According to that a man hath ... - He is not required to give what he has not. His obligation is proportioned to his ability. His offering is acceptable to God according to the largeness and willingness of his heart, and not according to the narrowness of his fortune - Locke. If the means are small, if the individual is poor, and if the gift shall be, therefore, small in amount, yet it may be proof of a larger heart and of more true love to God and his cause than when a much more ample benefaction is made by one in better circumstances. This sentiment the Saviour expressly stated and defended in the case of the poor widow; Mar 12:42-44; Luk 21:1-4. She who had cast in her two mites into the treasury had put in more than all which the rich people had contributed, for they had given of their abundance, but she had cast in all that she had, even all her living. The great and obviously just and equal principle here stated, was originally applied by Paul to the duty of giving alms. But it is equally true and just as applied to all the duties which we owe to God. He demands:

(1) A willing mind, a heart disposed to yield obedience. He claims that our service should be voluntary and sincere, and that we should make an unreserved consecration of what we have.

\caps1 (2) s\caps0 econdly, he demands only what we have power to render. He requires a service strictly according to our ability, and to be measured by that. He demands no more than our powers are suited to produce; no more than we are able to render. Our obligations in all cases are limited by our ability. This is obviously the rule of equity, and this is all that is anywhere demanded in the Bible, and this is everywhere demanded. Thus, our love to him is to be in proportion to our ability, and not to be graduated by the ability of angels or other beings. "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength;"Mar 12:30. Here the obligation is limited by the ability, and the love is to be commensurate with the ability. So of repentance, faith, and of obedience in any form. None but a tyrant ever demands more than can be rendered; and to demand more is the appropriate description of a tyrant, and cannot pertain to the ever-blessed God.

\caps1 (3) t\caps0 hirdly, if there is any service rendered to God, according to the ability, it is accepted of him. It may not be as much or as valuable as may be rendered by beings of higher powers; it may not be as much as we would desire to render, but it is all that God demands, and is acceptable to him. The poor widow was not able to give as much as the rich man; but her offering was equally acceptable, and might be more valuable, for it would be accompanied with her prayers. The service which we can render to God may not be equal to that which the angels render; but it may be equally appropriate to our condition and our powers, and may be equally acceptable to God. God may be as well pleased with the sighings of penitence as the praises of angels; with the offerings of a broken and a contrite heart as with the loud hallelujahs of unfallen beings in heaven.

Barnes: 2Co 8:13

For I mean not that other men be eased ... - I do not intend that others should be eased in order to relieve you. Literally, "Not that there should be rest ( ἄνεσις anesis , a letting loose; remission, relaxation) to others, but affliction ( θλίψις thlipsis ) to you."Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia 2Co 8:2, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.

Barnes: 2Co 8:14

But by an equality - On just and equal principles. "That now at this time,"etc. That at the present time your abundance may be a supply for their needs, so that at some future time, if there should be occasion for it, their abundance may be a supply for your needs. The idea is this. Corinth was then able to give liberally, but many of the other churches were not. They were poor, and perhaps persecuted and in affliction. But there might be great reverses in their condition. Corinth might be reduced from its affluence, and might itself from its affluence, and might itself become dependent on the aid of others, or might be unable to contribute any considerable amount for the purposes of charity. The members of the church in Corinth, therefore, should so act in their circumstances of prosperity, that others would be disposed to aid them should their condition ever be such as to demand it. And the doctrine here taught is:

(1) That the support of the objects of benevolence should be on equal principles. The rich should bear an equal and fair proportion, and if more frequent demands are made on their benefaction than on others they should not complain.

(2) Christians should contribute liberally while they have the means. In the vicissitudes of life no one can tell how soon he may be unable to contribute, or may even be dependent on the charity of others himself. A change in the commercial world; losses by fire or at sea; lack of success in business; loss of health, and the failure of his plans, may soon render him unable to aid the cause of benevolence. While he is prospered he should embrace every opportunity to do good to all. Some of the most painful regrets which people ever have, arise from the reflection that when prospered they were indisposed to give to benefit others, and when their property is swept away they become unable. God often sweeps away the property which they were indisposed to contribute to aid others, and leaves them to penury and want. Too late they regret that they were not the liberal patrons of the objects of benevolence when they were able to be.

That there may be equality - That all may be just and equal. That no unjust burden should be borne by anyone portion of the great family of the redeemed. Every Christian brother should bear his due proportion.

Poole: 2Co 8:1

2Co 8:1-5 Paul extolleth the liberal contributions of the Macedonian

churches for the relief of the brethren in Judea,

2Co 8:6-8 and recommendeth the like charity to the Corinthians,

as well beseeming their other graces,

2Co 8:9 enforced by Christ’ s example,

2Co 8:10-12 consistent with the alacrity they had already expressed

therein,

2Co 8:13-15 and a precedent which might in time be of use to themselves.

2Co 8:16-24 He letteth them know the willingness of Titus to come

and further this good work among them; and commendeth

him to their love, together with the brethren, men of

special worth, who were sent with him on the same errand.

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

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

Poole: 2Co 8:2

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.

Poole: 2Co 8:3

Two things the apostle commendeth in the charity of the churches of Macedonia:

1. The quantity of their gift, which, he saith, was to their power, yea ( on his knowledge), beyond what they were able.

2. Their freedom in the action; so as they did not need the apostle’ s exhortations and arguments, but did it of themselves freely and cheerfully.

Poole: 2Co 8:4

Bringing what they had freely collected amongst themselves to the apostles, and importuning them to receive it at their hands, and to take upon them the work of distributing it.

Poole: 2Co 8:5

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.

Poole: 2Co 8:6

The same grace in this place, signifieth no more than the same gift, or the same good work, in collecting in the church of Corinth. If by grace here be understood the grace of God, the cause is put for the effect (as we had it in the first verse); but tou yeou being not here added, possibly it had been better translated gift, or free contribution; for how a minister should finish the grace of God, is hard to conceive; and the phrase is at best very hard, but he may be an instrument for completing a good work, which is done from a habit of Divine grace, by exhortations and arguments, which he may use to press the performance of it. Titus (it seemeth) had been diligent in some other places to make this collection; going to Corintlh the apostle presseth him to go on with it there also.

Poole: 2Co 8:7

Though the apostle made little use of oratory in his ordinary discourses and epistles, yet he knew how to use it when it might be of probable advantage for the ends which he aimed at, viz. the glory of God, and the good of the souls that were under his care. He did not turn divinity into mere words and rhetorical flourishes; yet he made use of these sometimes, as a waiting maid to divinity. Being therefore to press upon these Corinthians this great duty of charity, he insinuateth himself into them, by telling them, that they abounded in all other spiritual habits:

Faith by which they had both steadily assented to the truth of gospel propositions, and also received Christ.

Utterance by which they were enabled either to speak with tongues, or to God in prayer. For to men by prophecy and exhortation.

Knowledge both of things Divine and human. And in love to the ministers of the gospel, which, if it did not appear in all, yet it did in many of them. And from hence he fetcheth an argument to press them to be complete in this habit of grace. The force of the apostle’ s argument lies, in the duty of all Christians to strive after perfection, and that natural desire, which is in all ingenuous people, to be perfect in that good of which they have a taste in less perfect degrees.

Poole: 2Co 8:8

I do not speak in an imperious way, as one that commandeth you; or rather, God hath no where given an express command as to the quantum of what you should give; but the forwardness of others makes me thus speak to you, as not being willing you should in good works come behind any churches; and that I might

prove the sincerity of your love to God, to me, and to the poor afflicted saints that are in Judea. Though God hath not directed the particular sums we should give to those that are in need, yet he hath given us general rules; That we should give as God hath prospered us, 1Co 16:2 ; and so as there may be some equality, as the apostle speaketh, 2Co 8:14 . So, as the sincerity of our love to God dependeth in some measure upon the proportion of what we give at his command, so doth also the sincerity of our love to those poor members of Christ that are in want; that there may be a moderate supply for their want, from our abundance.

Poole: 2Co 8:9

For ye know the grace of our Lord Jesus Christ call to mind the free love of your Lord and Master Jesus Christ, which you know, believing the gospel, which gives you a true account of it, and having in your own souls experienced the blessed effects of it:

He was rich being the Heir of all things, the Lord of the whole creation, Heb 1:2 , all things were put under his feet.

Yet for your sakes he became poor yet that he might accomplish the work of your redemption, and purchase his Father’ s love for you, he took upon him the form of a servant, stripped himself of his robes of glory, and clothed himself with the rags of flesh, denied himself in the use of his creatures, had not where to lay down his head, was maintained from alms, people ministering to him of their substance.

That ye through his poverty might be rich and all this that you might be made rich, with the riches of grace and glory; rich in the love of God, and in the habits of Divine grace; which was all effected by his poverty, by his making himself of no reputation, and humbling himself. If after your knowledge of this, by receiving and believing the gospel, and experiencing this, in those riches of spiritual gifts and graces and hopes of glory which you have, you shall yet be found strait hearted in compassionating the poverty and afflicted state of his poor members, or strait-handed in ministering unto them, how will you in any measure answer this great love, or conform to this great example?

Poole: 2Co 8:10

Giving to those that were in want, was matter of precept (it being what the law of God and nature did require); but giving as the Macedonians had given, not only to, but beyond, their ability, was not so. Or, possibly, the apostle’ s saying,

I give my advice doth not suppose what he advised to be no commanded duty; friends may advise us to what is our duty to do.

For saith the apostle, this is expedient for you for your profit, or for your honour and reputation. A precept alone ought to oblige us to this doing of the thing commanded, but the profit, credit, and honour of the action adds an edge to the duty, and layeth us under a double obligation; the first, of obedience to God; the second, of being wise for ourselves.

Who have begun before, not only to do, but also to be forward a year ago: the apostle proveth the expediency of it from the concern of their reputation in it; that they might not be thought to have gone backward, or to become weary of well doing, in regard they had begun this charitable work some time before.

Objection. But how cometh he here to put doing before willing (for so it is in the Greek, not only to do, but also yelein , to will)? Some tell us these hysterologies, or putting things after which should in order be before, are usual in holy writ; but possibly it is better answered by others, that yelein here doth not signify the mere inclination of the will, but a forwardness, (thus our translators understood it, and therefore translate it to be forward ), or a spontaneous willingness, without arguments used by others to persuade them to it. So as the sense is this: You not only began to do the thing a year ago, but you did it of your own accord, without our exhortations and arguments, of your own free mind and will; so as if you should now be behind hand, it would be a reproach to you. This sense is favoured by the next verse, what he here calls a willing, he there calls a readiness to will.

Poole: 2Co 8:11

Ye showed yourselves some time since free to will the thing which I am now pressing you unto, you have now opportunity to do it, and the example of other churches going before you in the doing of it; show yourselves now constant by

the doing of it that seeing God hath given you something of this world’ s goods, and that in proportions beyond your poor brethren, as you pretended a great readiness a great while since to relieve them, so you may by your performance justify that it was not all a mere pretence.

Poole: 2Co 8:12

He had before directed them to give out of that which they had, that is, in a proportion to what God had blessed them with; for he tells them that it is the willing mind which God accepteth, not the quantity of the gift. God doth not require of people things not in their power, yet bare velleities, or pretended willings, are not accepted; there must be an acting according to our power to justify the sincerity of our willing mind, and men vainly pretend to will that towards the performance of which they never move. Though God requireth not of us things that are not within our power, yet he requireth of us the putting forth of our power in doing what he hath commanded us, so far as we are able; which indeed can alone justify the willingness of our mind to be more than a mere pretence. A present impotency, if contracted by our own fault, will not excuse us from the performance of those acts as to which it doth extend, to which some are bound by the just laws of God or men; but it is very unreasonable to think it should excuse as to those acts to which it doth not extend, and as to which it cannot be pleaded.

Poole: 2Co 8:13

I do not press you to such proportions in giving as should make your afflicted brethren rich, and you poor.

Poole: 2Co 8:14

But by an equality but only to bring you and them to some equality, that they might not starve while you have plenty, and what you may well enough spare.

That now at this time your abundance may be a supply for their want I do not urge you to make your necessaries a supply for others’ wants; I would only have a supply for their wants out of your abundance.

That their abundance also may be a supply for your want: some by their abundance understand their aboundings in the good things of this life: they are now in distress by reason of the great famine that is in Judea, or by reason of the great storm of persecution that is there raised against Christians; yet God may turn the scales, he may send a famine in those parts where you live, and there may be plenty in Judea; then their abundance may supply your wants. Others interpret their abundance of the aboundings of their grace, which may quicken them up to pray for you, for the supply of such grace to you as you stand in need of.

That so there may be an equality they being instruments of spiritual blessings to you, as you are instruments of temporal blessings and good things to them.

Haydock: 2Co 8:1

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

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[BIBLIOGRAPHY]

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

Haydock: 2Co 8:2

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)

Haydock: 2Co 8:4

Begging of us the grace, &c. We may translate, benevolence, or charity, meaning their charitable alms or contributions. It also may be called a grace, a favour, or a charity, which they did for the poor. He exhorts them to these charitable contributions by the example of Christ, who being the God of glory, made himself the lowest and poorest of men to enrich us with grace and glory. (Witham) ---

Towards the saints. The saints whom St. Paul is here speaking of, are the faithful of Jerusalem, who had been deprived of all their property at the beginning of their conversion, by their countrymen, for their steady adherence to the Christian faith, and were now reduced to the greatest want. It is for the support of their brethren in Palestine that the charitable contributions here mentioned by St. Paul, were raised in the Churches of Macedon. (Calmet) ---

In the Greek we read, entreating us to receive the alms which they offered as a contribution to the charitable fund destined for the saints, or faithful, at Jerusalem. See Romans xv. 25. 26. and 1 Corinthians xvi. 1. 3.

Haydock: 2Co 8:5

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)

Haydock: 2Co 8:6

We desired Titus. Having experienced the benevolence and generosity of the faithful of Macedon, St. Paul dismisses his faithful disciple, Titus, to exhort the Corinthians to imitate the example of their brethren in Macedon, laying before their eyes, in the following verses, the charity of Christ, who reduced himself to the greatest poverty and indulgence, to shew us an example of humility and charity.

Haydock: 2Co 8:10

Begun not only to do, but also to be willing. The sense seems to be, that they not only began the last year to do it, to contribute, but that they were the first that had this will, and began it of their own accord, by a motion of their own will. And therefore in the next chapter (ver. 2.) he boasted of their ready mind to the Macedonians, and that their zeal or emulation had incited a great many. (Witham)

Haydock: 2Co 8:12-13

He tells them that it is the will that chiefly makes their charity acceptable to God, who sees the heart. And that the design is not to make others live at their ease, in a richer condition than those who give, but to make a kind of equality, their brethren in Judea being now in great poverty and want. (Witham) ---

God regards two things in our alms: first, the zeal and good-will with which we give our alms; secondly the greatness of our charities, that is, if they be proportionate to our means. If you have little, give a little, but with good-will; if you have much, give also much, but with equal benevolence and zeal. God measures the extent of our charity by the greatness of our zeal, not requiring of us what we have not, but what we have to spare, relieving others, without overcharging ourselves. (Bible de Vence) ---

Yielding our superfluities, that the poor may not want necessaries. (Menochius)

Haydock: 2Co 8:14

This present time, let your abundance, &c. The sense, according to some interpreters is, that the time may perhaps come, when they in Judea may supply the wants of those in Achaia in the same kind. Others rather understand it of a communication of spiritual for temporal goods, that your alms, by the assistance of those who will pray for you, and your charities, may obtain for your the spiritual riches of grace, which every one stands chiefly in need of. (Witham)

Gill: 2Co 8:1

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

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

on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", 2Co 8:4 agreeably to the Hebrew word חסד, which signifies "grace" and "free bounty"; and is used for doing good, or for beneficence, which the Jews call גמילות חסדים "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from צדקח, "alms", after this manner ^t;

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

Gill: 2Co 8:2

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 1Ch 22:14 now behold, בעניי which the Septuagint render by κατα πτωχειαν μου, "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.

Gill: 2Co 8:3

For to their power, I bear record,.... They gave according to their ability, to the utmost of it, which is the most that can be desired, or be given; for no man can give more than he has, nor is he required to do more than he is able:

yea, and beyond their power they were willing of themselves; not that they did or could do beyond their power; but they were "willing" beyond their power; their hearts were larger than their purses; they would gladly have done more than they had ability to do; and to this the apostle bears testimony to give it credit, which otherwise might have been called in question: and it is to be observed, that these churches communicated in this cheerful manner and large way, considering their circumstances, to the utmost of their ability, "of themselves"; unasked, not having been put upon, pressed, and urged to such a service; for persons to give when they are asked, especially when they do it readily, at once, without demurring upon it, and with cheerfulness, is much; but to give unasked discovers a very generous and beneficent disposition: this is reckoned by the Jews as one of the excellencies in giving of alms ^u,

"when a man gives into the hands of another קודם שישאל, "before he asks"; and the next degree to this is, when he gives to him after he asks; and the next to this, who gives less than is proper, but with a cheerful countenance.''

Gill: 2Co 8:4

Praying us with much entreaty,.... They not only gave freely, being unasked by the apostles; but they sought to them, and earnestly entreated them,

that they would receive the gift; the beneficence, what they had so freely and generously collected: and

the fellowship of the ministering to the saints; what they had communicated for the service of the poor saints at Jerusalem, in which they testified their having and holding fellowship with the churches of Christ; and that they would receive it at their hands, and take it upon them, and carry it to Jerusalem, and distribute to the poor saints there, as should seem to them most proper and convenient; which they accordingly agreed to; see Rom 15:25.

Gill: 2Co 8:5

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.

Gill: 2Co 8:6

Insomuch that we desired Titus,.... Observing the very great readiness, cheerfulness, and liberality of the poor Macedonians in this matter, the apostles could do no other than desire Titus to forward, hasten, and accomplish a like liberal contribution among the Corinthians; or the sense is, that the Macedonians not only prayed with much entreaty, as in 2Co 8:4 that the apostle would be pleased to take their collection, and send or carry it to Jerusalem; but also that they would entreat Titus,

that as he had begun, so he would also finish in you the same grace also; that is, that as he had already moved this affair to the Corinthians while he was with them, and had made some progress in it, though what, through one thing or another, it had been retarded, and lay in some measure neglected; that he might be desired to go again, on purpose to complete so good a work, so acceptable to God, and so useful to the poor saints; which carries in it a new and strong argument to stir up the Corinthians to this service; since they had not only the example of the Macedonian churches, but it was even at their request that Titus was desired to go upon this errand; and to this sense read the Vulgate Latin, Syriac, and Arabic versions.

Gill: 2Co 8:7

Therefore as ye abound in everything,.... In all gifts and every grace, in the use and exercise of them, insomuch that they were enriched in everything, and wanted nothing; see 1Co 1:5, that is here expressed in general, is explained by particulars following:

in faith: both in the doctrine of faith, which they had received and professed, held fast to, and abode by; yea, they abounded in the knowledge of it, zeal for it, and thankfulness to God on account of it; and in the grace of faith, not an historical one, nor the faith of miracles, but that which is peculiar to God's elect, is the gift of his grace and the work of his Spirit, which has Christ for its object, and works by love; in this they abounded, inasmuch as they had a large measure of it, grew in it, were full of it, and were much in the exercise thereof:

in utterance, or "speech": meaning either the gift of speaking with tongues, which many in this church had; or the gift; of understanding and explaining the word of God with much freedom; or a liberty of mind and speech to declare their faith in Christ, and make an ingenuous confession of it to others:

in knowledge; of God and of Christ, and of the truths of the Gospel:

and in all diligence: their ministers were diligent in preaching the Gospel, the people in hearing the word, and attending on ordinances, and both studiously careful to keep up the discipline of the church; and very industrious to discharge the several duties of religion, and to assist one another, both in things temporal and spiritual:

and in your love to us: the apostles and ministers of the word, whom they loved, esteemed, and honoured for their works' sake: and since they were so eminent for these graces, and the exercise of them, the apostle exhorts them to liberality to the poor saints;

see that ye abound in this grace also; for as faith, utterance, knowledge, diligence, and love to Christ's ministers are graces; so also is kindness shown to Christ's poor members, it is a gift of God's grace, cannot be rightly exercised without the assistance of his grace, has for its objects men who have received the grace of God, and will be rewarded with a reward of grace; persons eminent for the several graces of the Spirit of God, and the exercise of them, it may be not only desired, but expected from them, that they should abound in the exercise of beneficence to the poor. This is another argument exciting to that good work.

Gill: 2Co 8:8

I speak not by commandment,.... Either of God, who has not fixed the certain times when, or certain sums which persons are to give, and other circumstances, which are left to discretion; but in general has signified it as his will, that those in necessity are to be relieved by such who are in ability to do it: or as an apostle, he did not speak in an imperious manner, extorting from them a collection, or laying his apostolical injunctions upon them to make one; he did not go about to force or oblige them to it, for men in such cases must act willingly, and what they do, must do of their own accord with cheerfulness, and not through constraint or grudgingly:

but by occasion of the forwardness of others; or "through carefulness for others"; what moved the apostle to propose this matter to the Corinthians, and exhort them to it, were either the forwardness of the Macedonians, cheerfully contributing in the midst of their poverty, and their urgent solicitations that the same good work might go on elsewhere, or else the very great care and concern that he himself had for the poor saints at Jerusalem: it was not therefore to show his apostolical authority, that he sent Titus to them to finish this service; but he was stirred up hereunto, partly by the bounty and solicitations of others, and partly by bowels of compassion within himself, and concern in his own mind for the poor saints; and also, as he adds,

to prove the sincerity of your love; to God, to Christ, to his ministers, and to the saints, particularly the poor; that their love might appear to be true, genuine, hearty, and real to others, to all men as well as to them the apostles.

Gill: 2Co 8:9

For ye know the grace of our Lord Jesus,.... This is a new argument, and a very forcible one to engage to liberality, taken from the wonderful grace and love of Christ, displayed in his state of humiliation towards his people; which is well known to all them that have truly believed in Christ; of this they are not and cannot be ignorant, his love, good will, and favour are so manifest; there are such glaring proofs of it in his incarnation, sufferings, and death, that leave no room for any to doubt of it:

that though he was rich; in the perfections of his divine nature, having the fulness of the Godhead in him, all that the Father has, and so equal to him; such as eternity, immutability, infinity and immensity, omnipresence, omniscience, omnipotence, &c. in the works of his hands, which reach to everything that is made, the heavens, the earth, the sea, and all that in them are, things visible and invisible; in his universal empire and dominion over all creature; and in those large revenues of glory, which are due to him from them all; which riches of his are underived from another, incommunicable to another, and cannot be lost:

yet for your sakes he became poor; by assuming human nature, with all its weaknesses and imperfections excepting sin; he appeared in it not as a lord, but in the form of a servant; he endured in it a great deal of reproach and shame, and at last death itself; not that by becoming man he ceased to be God, or lost his divine perfections, thought these were much hid and covered from the view of man; and in his human nature he became the reverse of what he is in his divine nature, namely, finite and circumscriptible, weak and infirm, ignorant of some things, and mortal; in which nature also he was exposed to much meanness and outward poverty; he was born of poor parents, had no liberal education, was brought up to a trade, had not where to lay his head, was ministered to by others of their substance, and had nothing to bequeath his mother at his death, but commits her to the care of one of his disciples; all which fulfilled the prophecies of him, that he should be דל and עני, "poor" and "low", Psa 41:1. The persons for whom he became so, were not the angels, but elect men; who were sinners and ungodly persons, and were thereby become bankrupts and beggars: the end for which he became poor for them was,

that they through his poverty might be rich; not in temporals, but in spirituals; and by his obedience, sufferings, and death in his low estate, he has paid all their debts, wrought out a robe of righteousness, rich and adorned with jewels, with which he clothes them, and through his blood and sacrifice has made them kings and priests unto God. They are enriched by him with the graces of his Spirit; with the truths of the Gospel, comparable to gold, silver, and precious stones; with himself and all that he has; with the riches of grace here, and of glory hereafter. These are communicable from him, though unsearchable, and are solid and substantial, satisfying, lasting, and for ever. Now if this grace of Christ will not engage to liberality with cheerfulness, nothing will.

Gill: 2Co 8:10

And herein I give my advice,.... As Daniel did to Nebuchadnezzar, Dan 4:27. The apostle did not choose to make use of his apostolical authority, or give orders, as he sometimes did in such cases; he did not think fit to speak by way of commandment, obliging them to what they ought to do willingly; looking upon this the most prudential step, and wisest method he could take in order to succeed, only to give his judgment in this matter, as what would be best for them, and most conducive to their real good:

for this is expedient for you; most versions read it, "profitable"; doing acts of beneficence is profitable to persons, as to things temporal, God usually blessing such with a greater affluence of the things of life, and which indeed is often promised; and is also profitable with respect to things spiritual, for if God does not make it up to them in temporal enjoyments, yet with his presence, the discoveries of his love, the joys of his salvation, and an increase of every grace; so Gaius, that hospitable man to the apostle, and all Christian strangers, was in much spiritual health, and a prosperous condition in his soul, when but in an ill state with respect to his body: yea, such a conduct is profitable in relation to things eternal; for as it springs from the grace of God, and men are assisted therein by it, and is exercised towards persons that have received it, it will be rewarded with a reward of grace; though it may be, the apostle here does not so much argue from the utility, as the decency of it in the Corinthians;

who, says he,

have began before, a year ago, not only to do, but also to be forward, or "willing": it is hard to say whether the apostle designs to commend or reprove them; and indeed, it seems as if there was a mixture of praise and dispraise in this passage; it was in their favour that they had begun before, even a year ago, and were willing and forward of themselves to this good work; yea, were the first that set it on foot, and so were an example to the Macedonian churches, and others; but then this was against them, that the other churches, which began later than they, had finished before them; whether this their charity was obstructed, as some have thought, through some affliction and persecution that befell them, which if it appeared would much excuse them; or rather it was neglected through lukewarmness and indolence; wherefore the apostle gives his sentiments, that to save their own credit, it was expedient for them to finish what they had begun; for otherwise, as their boasting of them would be in vain, so they would expose themselves to contempt and incur disgrace; and it was not only proper that they should do this, but do it willingly, and with much cheerfulness, for that is meant by being "forward" or "willing"; that they not only do it, but do it with a good will, which they at first discovered.

Gill: 2Co 8:11

Now therefore perform the doing of it,.... This is a conclusion from the former advice, to finish what was readily willed; for as it is not enough to do a thing, unless it is done cheerfully and willingly, so it is not sufficient to express a good will to such service as is here called to, without doing it; both should go together:

that as there was a readiness to will, so there may be a performance also; in some cases there is neither power nor will to do good; in others there is will, when there is not a power; but in this case of beneficence to the poor saints, as there was a willingness declared, there was an ability in the Corinthians to perform; they had it in the power of their hands, more or less, to act: and the apostle in the last clause of this verse points out the rule and measure of their liberality,

out of that which you have; according to your abilities, and as God has prospered you; and with which he shuts up the mouths of all objectors, rich and poor: should the rich say, would you have us give away all we have? the answer is, no; but "out of that which you have", something of it, according as you are able; should the poorer sort say, we are in mean circumstances, we have families to provide for, and can spare little, and what we can do is so trifling, that it is not worth giving or accepting; the reply is, give "out of that which you have", be it less or more; it follows,

Gill: 2Co 8:12

For if there be first a willing mind,.... If what is done springs from a truly noble, generous spirit, a spirit of bountifulness and liberality; and is given cheerfully and freely, and according to a man's ability; the quantity matters not, whether it be more or less:

it is accepted; both of God and man:

according to that a man hath, and not according to that he hath not. The widow's mite was as acceptable, and more so, than all the rich men cast into the treasury; a cup of cold water given to a prophet, in the name of a prophet, is taken notice of by God, and shall have its reward. The present sent by the Philippians to the Apostle Paul, and which perhaps was not very large, was "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God", Phi 4:18.

Gill: 2Co 8:13

For I mean not that other men be eased and you burdened. Referring either to the givers; and that either to the richer and meaner sort in this church; the apostle's sense being, not to put the whole burden of the collection upon some only, whilst others were excused doing little or nothing; but that everyone should give according to his ability; or to other churches in poorer circumstances; and the apostle's meaning was, not that these churches by reason of their meanness should be entirely free from this service, as it was plain they were not, by the instance of the Macedonians; and that the whole be devolved upon the Corinthian church, and others that were rich; but that all should contribute according to their circumstances: or this may refer to the persons given to, and for whom this beneficence was asked; for the words may be rendered, "for not that there may be ease", or relaxation "to others, and to you affliction" or straitness; that is, his meaning was, not that there should be such a contribution raised for these poor saints at Jerusalem, that they should live in ease and great abundance; whilst their benefactors, through an over abundant generosity to them, were straitened, and their families reduced to great difficulties; this was what was far from his intentions.

Gill: 2Co 8:14

But by an equality,.... All that he meant was, that there might be an equality both in givers and receivers, proportioned to their several circumstances and stations of life:

that now at this time; which was a very necessitous time at Jerusalem, there being a famine there, and their common stock exhausted:

your abundance may be a supply for their want, that their abundance also may be a supply for your want; which respects either the different abilities of givers at different times; and that whereas now the church at Corinth was rich, and wealthy, and had great abundance of the things of this world, they in this general collection were able to make up the deficiencies of other churches; and so should it ever be their case, as it might be, that they should be reduced, and these other churches increased, and enjoy a large abundance, they might hereafter in their turn supply what would be wanting in them: or else the persons given to; and the sense is, that should they ever change circumstances, as it was not impossible that they that were now rich should become poor, and they that were poor become rich; then as their abundance had been a supply to the wants of others, the abundance of others in their turn would be a supply to their wants; so that the argument is taken from the hope of retribution, in case of such vicissitudes; see Luk 6:38 his view was,

that there may be equality; either that in time to come an equal return may be made, should it be necessary; or that at present some sort of equality might be observed between the rich and poor; that the rich should so distribute as not to leave themselves without a proper support, according to their station of life; and yet so freely communicate, that the poor may not be without food and raiment, suitable to their lower sphere of life.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 8:1

¹ tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:8.

NET Notes: 2Co 8:2

¹ tn Or “riches.”

NET Notes: 2Co 8:3

¹ tn Or “spontaneously.”

NET Notes: 2Co 8:4

¹ tn Or “of ministering to.”

NET Notes: 2Co 8:6

¹ tn A new sentence was started here in the translation and the word “thus” was supplied to indicate that it expresses the result of the previous clause.

² tn Or “we exhorted.”

³ tn The words “this work” are not in the Greek text but are implied. Direct objects in Greek were often omitted and must be supplied from the context.

⁴ tn Grk “this grace.”

NET Notes: 2Co 8:7

¹ tn Grk “as you abound.”

² tc The reading “the love from us that is in you” is very difficult in this context, for Paul is here enumerating the Corinthians’ attributes: How is it possible for them to excel “in the love from us that is in you”? Most likely, because of this difficulty, several early scribes, as well as most later ones (א C D F G Ψ [33] Ï lat), altered the text to read “your love for us” (so NIV; Grk ἐξ ὑμῶν ἐν ἡμῖν ἀγάπῃ [ex Jumwn en Jhmin agaph]). The reading ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ (ex Jhmwn en Jumin agaph) is found, however, in excellent and early witnesses (Ì⁴⁶ B 0243 6 104 630 1175 1739 1881 co). As the harder reading it explains the rise of the other reading. What, then, is the force of “in the love from us that is in you”? Most likely, Paul is commending the Corinthians for excelling in deriving some inspiration from the apostles’ love for them.

³ tn Grk “you abound.”

⁴ tn Grk “this grace.”

NET Notes: 2Co 8:8

¹ tn Grk “by means of the eagerness of others.”

NET Notes: 2Co 8:9

¹ tn Or “generosity.”

NET Notes: 2Co 8:10

¹ tn Grk “who.”

NET Notes: 2Co 8:11

¹ tn Grk “and now also complete the doing.”

² tn Grk “just as the eagerness to want [it].”

³ tn Grk “so also it might be completed.” The passive construction was converted to an active one in the translation in keeping with contemporary English style.

⁴ tn Grk “completed from what you have.”

NET Notes: 2Co 8:12

¹ tn The words “the gift itself” are not in the Greek text but are implied. Translators often supply an English phrase like “it is” (NASB) but in the context, Paul is clearly referring to the collection Titus was to oversee (2 Cor 8:4-7). Therefore there is no reason not to specify the referent (the gift) more narrowly for clarity.

NET Notes: 2Co 8:14

¹ tn Or “their lack.”

Geneva Bible: 2Co 8:1

Moreover, ^{( 1 )} brethren, we do you to wit of the ^{( a )} grace of God bestowed on the churches of Macedonia;

^{( 1 )} The sixth part of this epistle containing different exhortations to stir up the Corinthians to liberality, with which the poverty of the church of Jerusalem might be helped at an appropriate time. And first of all he sets before them the example of the churches of Macedonia, which otherwise were brought by great misery to extreme poverty, so that the Corinthians should follow them.

^{( a )} The benefit that God bestowed upon the Corinthians.

Geneva Bible: 2Co 8:2

How that in a ^{( b )} great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

^{( b )} For those manifold afflictions with which the Lord tried them did not stop their joyful readiness, but also made it much more excellent and well-known.

Geneva Bible: 2Co 8:3

For to [their] power, I bear record, yea, and beyond [their] power [they were] ^{( c )} willing of themselves;

^{( c )} Of their own accord they were generous.

Geneva Bible: 2Co 8:4

Praying us with much intreaty that we would receive the ^{( d )} gift, and [take upon us] the fellowship of the ministering to the saints.

^{( d )} He calls that "gift" which other men would have called a burden. And this verse is to be explained by (2Co 8:6).

Geneva Bible: 2Co 8:5

^{( 2 )} 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.

^{( 2 )} He amplifies the eagerness of the Macedonians in this, that they also desired Paul to stir up the Corinthians to accomplish the giving of alms by sending Titus to them again.

Geneva Bible: 2Co 8:8

^{( 3 )} I speak not by commandment, but by occasion of the ^{( e )} forwardness of others, and to prove the ^{( f )} sincerity of your love.

^{( 3 )} Thirdly, he warns them to live up to the expectation which Paul and his companions have conceived of them.

^{( e )} At the request of the Macedonians.

^{( f )} The naturalness of our love appears when we truly, and that frankly and freely, help our brethren even for Christ's sake.

Geneva Bible: 2Co 8:9

^{( 4 )} For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

^{( 4 )} The fourth argument taken from the example of Christ.

Geneva Bible: 2Co 8:10

^{( 5 )} And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to ^{( g )} be forward a year ago.

^{( 5 )} He takes good heed that he seem not to wrest it out of them by force, for unless it is voluntary, God does not accept it.

^{( g )} Not only to do, but also to do willingly: for he notes out of a ready willingness, without any enforcement by any other men. And much less did it come out of ambition and vain glory.

Geneva Bible: 2Co 8:12

^{( 6 )} For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.

^{( 6 )} Against those who excused themselves because they are not rich, as though it were only the duty of rich men to help the poor.

Geneva Bible: 2Co 8:13

^{( 7 )} For [I mean] not that other men be eased, and ye burdened:

^{( 7 )} Christian liberality is mutual, so that one does not have too much, and the other to little.

Geneva Bible: 2Co 8:14

But by an ^{( h )} equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:

^{( h )} That as now in your abundance you help others with a share of your goods, so should others in the same way bestow some of their goods upon you.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 8:1-24

1 He stirs them up to a liberal contribution for the poor saints at Jerusalem, by the example of the Macedonians;

7 by commendation of their former forwardness;

9 by the example of Christ;

14 and by the spiritual profit that shall redound to themselves thereby;

16 commending to them the integrity and willingness of Titus, and those other brethren, who upon his request, exhortation, and commendation, were purposely come to them for this business.

Maclaren: 2Co 8:1-12

Giving And Asking

Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 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. 3. For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4. Praying us with much entreaty that we would receive the gift, and Lake upon us the fellowship of the ministering to the saints. 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: 6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. 7. Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us; see that ye abound in this grace also. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9. For ye know the grace of our Lord Jesus Christ, that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich. 10. And herein I give my advice: for this is expedient for you. who have begun before, not only to do, but also to be forward a year ago. 11. Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.'--2 Cor. 8:1-12.

A COLLECTION from Gentile churches for their poor brethren in Jerusalem occupied much of Paul's time and efforts before his last visit to that city. Many events, which have filled the world with noise and been written at length in histories, were less significant than that first outcome of the unifying spirit of common faith. It was a making visible of the grand thought, Ye are all one in Christ Jesus.' Practical help, prompted by a deep-lying sense of unity which overleaped gulfs of separation in race, language, and social conditions, was a unique novelty. It was the first pulsation of that spirit of Christian liberality which has steadily grown in force and sweep ever since. Foolish people gibe at some of its manifestations.

Wiser ones regard its existence as not the least of the marks of the divine origin of Christianity.

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

In 2 Cor. 8:1-5, Paul seeks to stimulate the liberality of the Corinthians by recounting that of the Macedonian churches. His sketch draws in outline the picture of what all Christian money-giving should be. We note first the designation of the Macedonian Christians' beneficence as a grace' given by God to them. It is twice called so (2 Cor. 8:1-4), and the same name is applied in regard to the Corinthians' giving (2 Cor. 8:6-7). That is the right way to look at money contributions. The opportunity to give them, and the inclination to do so, are God's gifts. How many of us think that calls for service or money are troublesome obligations, to be got out of as easily as possible! A true Christian will be thankful, as for a love token from God, for every occasion of giving to Him. It would be a sharp test for many of us to ask ourselves whether we can say, To me, is this grace given,' that I should part with my money for Christ's sake.

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

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

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

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

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

(2 Cor. 8:6) tells the Corinthians that the success of the collection in Macedonia had induced Paul to send Titus to Corinth to promote it there. He had previously visited it on the same errand (chap. 12:14), and now is coming to complete this grace.' The rest of the passage is Paul's appeal to the Corinthians for their help in the matter, and certainly never was such an appeal made in a more dignified, noble, and lofty tone. He has been dilating on the liberality of others, and thereby sanctioning the stimulating of Christian liberality, in the same way as other graces may legitimately be stimulated, by example. That is delicate ground to tread on, and needs caution if it is not to degenerate into an appeal to rivalry, as it too often does, but in itself is perfectly legitimate and wholesome. But, passing from that incitement, Paul rests his plea on deeper grounds.

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

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

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

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

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

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

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

Maclaren: 2Co 8:9

Rich Yet Poor

For ye know the grace of our Lord Jesus Christ, that, though He was rich yet for your sakes He became poor, that ye through His poverty might be rich.'--2 Cor. 8:9.

THE Apostle has been speaking about a matter which, to us, seems very small, but to him was very great, viz., a gathering of pecuniary help from the Gentile churches for the poor church in Jerusalem. Large issues, in his estimation, attended that exhibition of Christian unity, and, be it great or small, he applies the highest of all motives to this matter. For ye know the grace of the Lord Jesus Christ, that though He was rich yet for your sakes He became poor.' The trivial things of life are to be guided and shaped by reference to the highest of all things, the example of Jesus Christ; and that in the whole depth of His humiliation, and even in regard to His cross and passion. We have here set forth, as the pattern to which the Christian life is to be conformed, the deepest conception of what our Lord's career on earth was.

The whole Christian Church is about to celebrate the nativity of our Lord at this time. This text gives us the true point of view from which to regard it. We have here the work of Christ in its deepest motive, The grace of our Lord Jesus.' We have it in its transcendent self-impoverishment, Though He was rich, yet for our sakes He became poor.' We have it in its highest issue, That ye through His poverty might become rich.' Let us look at those points.

I. Here We Have The Deepest Motive Which Underlies The Whole Work Of Christ, Unveiled To Us.

Ye know the grace of our Lord Jesus Christ.' Every word here is significant. It is very unusual in the New Testament to find that expression grace' applied to Jesus Christ. Except in the familiar benediction, I think there are only one or two instances of such a collocation of words. It is' the grace of God' which, throughout the New Testament, is the prevailing expression. But here grace is attributed to Jesus'; that is to say, the love of the Divine heart is, without qualification or hesitation, ascribed to Him. And what de we mean by grace? We mean love in exercise to inferiors. It is infinite condescension in Jesus to love. His love stoops when it embraces us. Very significant, therefore, is the employment here of the solemn full title, the Lord Jesus Christ,' which enhances the condescension by making prominent the height from which it bent. The grace' is all the more wonderful because of the majesty and sovereignty, to say the least of it, which are expressed in that title, the Lord. The highest stoops and stands upon the level of the lowest. Grace' is love that expresses itself to those who deserve something else. And the deepest motive, which is the very key to the whole phenomena of the life of Jesus Christ, is that it is all the exhibition, as it is the consequence, of a love that, stooping, forgives. Grace' is love that, stooping and forgiving, communicates its whole self to unworthy and transgressing recipients. And the key to the life of Jesus is that we have set forth in its operation a love which is not content to speak only the ordinary language of human affection, or to do its ordinary deeds, but is self-impelled to impart what transcends all other gifts of human tenderness, and to give its very self. And so a love that condescends, a love that passes by unworthiness, is turned away by no sin, is unmoved to any kind of anger, and never allows its cheek to flush or its heart to beat faster, because of any provocation. and a love that is content with nothing short of entire surrender and self-impartation underlies all that precious life from Bethlehem to Calvary.

But there is another word in our text that may well be here taken into consideration. For your sakes,' says the Apostle to that Corinthian church, made up of people, not one of whom had ever seen or been seen by Jesus. And yet the regard to them was part of the motive that moved the Lord to His life, and His death. That is to say, to generalise the thought, this grace, thus stooping and forgiving and self-imparting, is a love that gathers into its embrace and to its heart all mankind; and is universal because it is individualising. Just as each planet in the heavens, and each tiny plant upon the earth, are embraced by, and separately receive, the benediction of that all-encompassing arch of the heaven, so that grace enfolds all, because it takes account of each. Whilst it is love for a sinful world, every soul of us may say: He loved me, and '--therefore--gave Himself for me.' Unless we see beneath the sweet story of the earthly life this deep-lying source of it all, we fail to understand that life itself. We may bring criticism to bear upon it; we may apprehend it in diverse affecting, elevating, educating aspects; but, oh I brethren, we miss the blazing centre of the light, the warm heart of the fire, unless we see pulsating through all the individual facts of the life this one, all-shaping, all-vitalising motive; the grace--the stooping, the pardoning, the self-communicating, the individualising, and the universal love of Jesus Christ.

So then, we have here sot before us the work of Christ in its--

II. Most Mysterious And Unique Self-Impoverishment.

He was, He became,' there is one strange contrast. He was rich, He became poor,' there is another. He was, He became.' What does that say? Well, it says that if you want to understand Bethlehem, you must go back to a time before Bethlehem. The meaning of Christ's birth is only understood when we turn to that Evangelist who does not narrate it. For the meaning of it is here; the Word became flesh, and dwelt among us.' The surface of the fact is the smallest part of the fact. They say that there is seven times as much of an iceberg under water as there is above the surface. And the deepest and most important fact about the nativity of our Lord is that it was not only the birth of an Infant, but the Incarnation of the Word. He was, He became.' We have to travel back and recognise that that life did not begin in the manger. We have to travel back and recognise the mystery of godliness, God manifest in the flesh.

And these two words He was … He became,' imply another thing, and that is, that Jesus Christ who died because He chose, was not passive in His being born, but as at the end of His earthly life, so at its beginning exercised His volition, and was born because He willed, and willed because of the grace of our Lord Jesus.'

Now in this connection it is very remarkable, and well worth our pondering, that throughout the whole of the Gospels, when Jesus speaks of His coming into the world, He never uses the word born' but once, and that was before the Roman governor, who would not have understood or cared for anything further, to whom He did say, To this end was I born.' But even when speaking to him His consciousness that that word did not express the whole truth was so strong that He could not help adding--though He knew that the hard Roman procurator would pay no attention to the apparent tautology--the expression which more truly corresponded to the fact, and for this cause came I into the world.' The two phrases are not parallel. They are by no means synonymous. One expresses the outward fact; the other expresses that which underlay it. To this end was I born.' Yes I And for this cause came I.' He Himself put it still more definitely when He said,' I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.' So the two extremities of the earthly manifestation are neither of them ends; but before the one, and behind the other, there stretches an identity or oneness of Being and condition. The one as the other, the birth and the death, may be regarded as, in deepest reality, not only what He passively endured, but what He actively did. He was born, and He died, that in all points He might be like unto His brethren.' He came' into the world, and He went' to the Father. The end circled round to the beginning, and in both He acted because He chose, and chose because He loved.

So much, then, lies in the one of these two antitheses of my text; and the other is no less profound and significant. He was rich; He became poor.' In this connection rich' can only mean possessed of the Divine fulness and independence; and poor' can only mean possessed of human infirmity, dependence, and emptiness. And so to Jesus of Nazareth, to be born was impoverishment. If there is nothing more in His birth than in the birth of each of us, the words are grotesquely inappropriate to the facts of the case. For as between nothingness, which is the alternative, and the possession of conscious being, there is surely a contrast the very reverse of that expressed here. For us, to be born is to be endowed with capacities, with the wealth of intelligent, responsible, voluntary being; but to Jesus Christ, if we accept the New Testament teaching, to be born was a step, an infinite step, downwards, and He, alone of all men, might have been ashamed to call men brethren.' But this denudation of Himself, into the particulars of which I do not care to enter now, was the result of that stooping grace which counted it not a thing to be clutched hold of, to be equal with God; but He made Himself of no reputation, and was found in fashion as a man, and became obedient unto death, even the death of the Cross.'

And so, dear friends, we know the measure of the stooping love of Jesus only when we read the history by the light of this thought, that though He was rich' with all the fulness of that eternal Word which was in the beginning with God,' He became poor,' with the poverty, the infirmity, the liability to temptation, the weakness, that attach to humanity; and was found in all points like unto His brethren,' that

He might be able to help and succour them all The last thing here is,

III. The Work Of Christ Set Forth In Its Highest Issue.

That we through His poverty might become rich. Of course, the antithetical expressions must be taken to be used in the same sense, and with the same width of application, in both of the clauses. And if so, just think reverently, wonderingly, thankfully, of the infinite vista of glorious possibility that is open to us here. Christ was rich in the possession of that Divine glory which He had with the Father before the world was. He became poor,' in assuming the weakness of the manhood that you and I carry, that we, in the human poverty which is like His poverty, may become rich with wealth that is like His riches, and that as He stooped to earth veiling the Divine with the human, we may rise to heaven, clothing the human with the Divine.

For surely there is nothing more plainly taught in Scripture, and I am bold to say nothing to which any deep and vital Christian experience even here gives more surely an anticipatory confirmation, than the fact that Christ became like unto us, that each of us may become like unto Him. The divine and the human natures are similar, and the fact of the Incarnation, on the one hand, and of man's glorification by possession of the divine nature on the other, equally rest upon that fundamental resemblance between the divine nature and the human nature which God has made in His own image. If that which in each of us is unlike God is cleared away, as it can be cleared away, through faith in that dear Lord, then the likeness, as a matter of course, comes into force.

The law of all elevation is that whosoever desires to lift must stoop; and the end of all stooping is to lift the lowly to the place from which the love hath bent itself. And this is at once the law for the Incarnation of the Christ, and for the elevation of the Christian. We shall be like Him for we shall see Him as He is.' And the great love, the stooping, forgiving, self-communicating love, doth not reach its ultimate issue, nor effect fully the purposes to which it ever is tending, unless and until all who have received it are changed from glory to glory even into the image of the Lord.' We do not understand Jesus, His cradle, or His Cross, unless on the one hand we see in them His emptying Himself that He might fill us, and, on the other hand, see, as the only result which warrants them and satisfies Him, our complete conformity to His image, and our participation in that glory which He has at the right hand of God. That is the prospect for humanity, and it is possible for each of us.

I do not dwell upon other aspects of this great self-emptying of our Lord's, such as the revelation in it to us of the very heart of God, and of the divinest thing in the divine nature, which is love, or such as the sympathy which is made possible thereby to Him, and which is not only the pity of a God, but the compassion of a Brother. Nor do I touch upon many other aspects which are full of strengthening and teaching. That grand thought that Jesus has shared our human poverty that we may share His divine riches is the very apex of the Now Testament teaching, and of the Christian hope. We have within us, notwithstanding all our transgressions, what the old divines used to call a deiform nature,' capable of being lifted up into the participation of divinity, capable of being cleansed from all the spots and stains which make us so unlike Him in whose likeness we were made.

Brethren, let us not forget that this stooping, and pardoning, and self-imparting love, has for its main instrument to appeal to our hearts, not the cradle but the Cross. We are being told by many people to-day that the centre of Christianity lies in the thought of an Incarnation. Yes. But our Lord Himself has told us what that was for.

The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.' It is only when we look to that Lord in His death, and see there the very lowest point to which He stooped, and the supreme manifestation of His grace, that we shall be drawn to yield our hearts and lives to Him in thankfulness, in trust, and in imitation: and shall set Him before us as the pattern for our conduct, as well as the Object of our trust.

Brethren, my text was spoken originally as presenting the motive and the example for a little piece of pecuniary liability. Do you take the cradle and the Cross as the law of your lives? For depend upon it, the same necessity which obliged Jesus to come down to our level, if He would lift us to His; to live our life and die our death, if He would make us partakers of His immortal life, and deliver us from death; makes it absolutely necessary that if we are to live for anything nobler than our own poor, transitory self-aggrandisement, we too must learn to stoop to forgive, to impart ourselves, and must die by self-surrender and sacrifice, if we are ever to communicate any life, or good of life, to others. He has loved us, and given Himself for us. He has set us therein an example which He commends to us by His own word when He tells us that if a corn of wheat' is to bring forth much fruit' it must die, else it abideth alone.' Unless we die, we never truly live; unless we die to ourselves for others, and like Jesus, we live alone in the solitude of a self-enclosed self-regard. So living, we are dead whilst we live.

Maclaren: 2Co 8:11

Willing And Not Doing

Now therefore perform the doing of it; that as there was a readiness to will so there may be a performance also.'--2 Cor. 8:11.

THE Revised Version reads: But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability.' A collection of money for the almost pauper church at Jerusalem bulked very largely in the Apostle's mind at the date of the writing of the two letters to the Corinthian church. We learn that that church had been the first to agree to the project, and then had very distinctly hung back from implementing its promises and fulfilling its good intentions. So the Apostle, in the chapter from which my text is taken, with wonderful delicacy, dignity, and profundity, sets forth the true principle, not only of Christian giving, but of Christian asking. The text advises that the gushing sentiments of brotherly sympathy and liberality which had inspired the Corinthians a year ago should now bear some fruit in action. So Paul is going to send Titus, his right-hand man at the time, to hurry up and finish off the collection and have done with it. The text is in effect the message which Titus was to carry; but it has a far wider application than that. It is a needful advice for us all about a great many other things: As there was a readiness to will, so let there be a performance also.'

Resolutions, noble and good and Christlike, have a strange knack of cheating the people who make them. So we all need the exhortation not to be befooled by fancying that we have done, when we have only willed. Of course we shall not do unless we will. But there is a wide gap, as our experience witnesses, between the two things. We all know what place it is to which, according to the old proverb, the road is paved with good intentions; and the only way to pull up that paving is to take Paul's advice here and always, and immediately to put into action the resolves of our hearts. Now I desire to say two or three very plain and simple things about this matter.

I. I Would Have You Consider The Necessity Of This Commandment.

Consider that the fault here warned against is a universal one. What different men we should be if our resolutions had fruited in conduct! In all regions of life that is true, but most emphatically is it true in regard to religion. The damning tragedy of many lives, and I dare say of those of some of my hearers, is that men have over and over again determined that they would" be Christians, and they are not Christians yet; just because they have let the native hue of resolution be sicklied over' by some paleness or other, and so have resolved and resolved and resolved till every nerve of action is rotted away, and they will die unchristian. I dare say that there are men or women listening to me now, perhaps with grey hairs upon them, who can remember times, in the springtide of their youth, when they said, I will give my heart to Jesus Christ, and set my faith upon Him'; and they have not done it yet. Now, therefore, as there was a readiness to will, let there be also the performance.'

But it is not only in regard to that most important of all resolves that I wish to say a word. All Christians, I am sure, know what it is, over and over again, to have had stirrings in their hearts which they have been able to consolidate into determination, but have not been able to carry into act. The children have come to the birth, and there is not strength to bring them forth.' That is true about all of us, more or less, and it is very solemnly true of a great many of us professing Christians. We have tried to cure--we have determined that we will cure--manifest and flagrant defects or faults in our Christian life. We have resolved, and some nipping frost has come, and the blossoms have dropped on the grass before they have ever set into fruit. I know that is so about you, because I know that it is so about myself. And therefore, dear brethren, I appeal to you, and ask you whether the exhortation of my text has not a sharp point for every one of us--whether the universality of this defect does not demand that we all should gravely consider the exhortation here before us?

Then, again, let me remind you how this injunction is borne in upon us by the consideration of the strength of the opposition with which we have always to contend, in every honest attempt to bring to act our best resolutions. Did you ever try to cure some little habit, some mere trifle, a trick of manner or twist of the finger, or some attitude or tone that might be ugly and awkward, and that people told you that it would be better to get rid of? You know how hard it is. There is always a tremendous gulf between the ideal and its realisation in life. As long as we are moving in vacuo we move without any friction or difficulty; but as soon as we come out into a world where there are an atmosphere and opposing forces, then friction comes in, and speed diminishes; and we never become what we aim to be. We begin with grand purposes, and we end with very poor results. We all start, in our early days, with the notion that our lives are going to be radiant and beautiful, and all unlike what the limitations of power and the antagonisms that we have to meet make of them at last. The tree of our life's doings has to grow, like those contorted pines on the slopes of the Alps, in many storms, with heavy weights of snow on its branches, and beaten about by tempests from every quarter of the heavens; and so it gets gnarled and knotted and very unlike the symmetrical beauty that we dreamed would adorn it. We begin with saying: Come! Let us build a tower whose top shall reach to heaven'; and we are contented at last, if we have put up some little tumble-down shed where we can get shelter for our heads from the blast.

And the difficulty in bringing into action our best selves besets us in the matter of translating our resolutions into practice. What are arrayed against it? A feeble will, enslaved too often by passions and flesh and habits, and all about us lie obstacles to our carrying into action our conscientious convictions, our deepest resolutions; obstacles to our being true to our true selves; to which obstacles, alas, far too many of us habitually, and all of us occasionally, succumb. That being the case, do not we all need to ponder in our deepest hearts, and to pray for grace to make the motto of our lives,' As there was a readiness to will, let there be a performance'?

II. Consider The Importance Of This Counsel.

That is borne in upon mind and conscience by looking at the disastrous effects of letting resolutions remain sterile. Consider how apt we are to deceive ourselves with unfulfilled purposes. The quick response which an easily-moved nature may make to some appeal of noble thought or lofty principle is mistaken for action, and we are tempted to think that willing is almost as good as if we had done what we half resolved on. And there is a kind of glow of satisfaction that comes when such a man thinks, I have done well in that I have determined.' The Devil will let you resolve as much as you like--the more the better; only the more easily you resolve, the more certainly he will block the realisation. Let us take care of that seducing temptation which is apt to lead us all to plume ourselves on good resolutions, and to fancy that they are almost equivalent to their own fulfilment. Cheques are all very well if there be bullion in the bank cellars to pay them with when they fall due, but if that be not so, then the issuing of them is crime and fraud. Our resolutions, made and forgotten as so many of our good resolutions are, are very little better.

Note, too, how rapidly the habit of substituting lightly-made resolutions for seriously-endeavoured acts grows.

And mark, further, how miserable and debilitating it is to carry the dead weight of such unaccomplished intentions.

Nothing so certainly weakens a man as a multitude of resolves that he knows he has never fulfilled. They weaken his will, burden his conscience, stand in the way of his hopes, make him feel as if the entail of evil was too firm and strong to be ever broken. O wretched man that I am!' said one who had made experience of what it was to will what was good, and not to find how to perform,' who shall deliver me from the body of this death?' It is an awful thing to have to carry a corpse about on your back. And that was what Paul thought the man did who loaded his own shoulders with abortive resolutions, that perished in the birth, and never grew up to maturity. Weak and miserable is always the man who is swift to resolve and slow to carry out his resolutions.

III. And Now Let Me Say A Word Before I Close About How This Universal And Grave Disease Is To Be Coped With.

Well, I should say to begin with, let us take very soberly and continually into our consciousness the recognition of the fact that the disease is there. And then may I say, let us be rather slower to resolve than we often are. Better is it that thou shouldest not vow than that thou shouldest vow and not pay.' The man who has never had the determination to give up some criminal indulgence--say, drink--is possibly less criminal, and certainly less weak, than the man who, when his head aches, and the consequences of his self-indulgence are vividly realised by him, makes up his mind to be a teetotaller, and soon stumbles into the first dram-shop that is open, and then reels out a drunkard. Do not vow until you have made up your minds to pay. Remember that it is a solemn act to determine anything, especially anything bearing on moral and religious life; and that you had far better keep your will in suspense than spring to the resolution with thoughtless levity and leave it with the same.

Further, the habit of promptly carrying out our resolves is one that, like all other habits, can be cultivated. And we can cultivate it in little things, in the smallest trifles of daily life, which by their myriads make up life itself, in order that it may be a fixed custom of our minds when great resolves have to be made. The man who has trained himself day in and day out, in regard to the insignificances of daily life, to let act follow resolve as the thunder peal succeeds the lightning flash, is the man who, if he is moved to make a great resolve about his religion, or about his conduct, will be most likely to carry it out. Get the magical influence of habit on your side, and you will have done much to conquer the evil of abortive resolutions.

But then there is something a great deal more than that to be said. The Apostle did not content himself, in the passage already referred to, with bewailing the wretchedness of the condition in which to will was present, but how to perform he found not. He asked, and he triumphantly answered, the question, Who shall deliver me?' with the great words, I thank God through Jesus Christ our Lord.' There is the secret; keep near Him, trust Him, open your hearts to the influences of that Divine Spirit who makes us free from the law of sin and death. And if thus, knowing our weakness, recognising our danger, humbly trying to cultivate the habit of prompt discharge of all discerned duty, we leave ourselves in Jesus Christ's hands, and wait, and ask, and believe that we possess, His cleansing Spirit, then we shall not ask and wait in vain. Work out your own salvation, … for it is God that worketh in you, both the willing and the doing.'

MHCC: 2Co 8:1-6

The grace of God must be owned as the root and fountain of all the good in us, or done by us, at any time. It is great grace and favour from God, if we are made useful to others, and forward to any good work. He commends the charity of the Macedonians. So far from needing that Paul should urge them, they prayed him to receive the gift. Whatever we use or lay out for God, it is only giving him what is his own. All we give for charitable uses, will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord. By ascribing all really good works to the grace of God, we not only give the glory to him whose due it is, but also show men where their strength is. Abundant spiritual joy enlarges men's hearts in the work and labour of love. How different this from the conduct of those who will not join in any good work, unless urged into it!

MHCC: 2Co 8:7-9

Faith is the root; and as without faith it is not possible to please God, Heb 11:6, so those who abound in faith, will abound in other graces and good works also; and this will work and show itself by love. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as to know and talk well. To all these good things the apostle desires them to add this grace also, to abound in charity to the poor. The best arguments for Christian duties, are drawn from the grace and love of Christ. Though he was rich, as being God, equal in power and glory with the Father, yet he not only became man for us, but became poor also. At length he emptied himself, as it were, to ransom their souls by his sacrifice on the cross. From what riches, blessed Lord, to what poverty didst thou descend for our sakes! and to what riches hast thou advanced us through thy poverty! It is our happiness to be wholly at thy disposal.

MHCC: 2Co 8:10-15

Good purposes are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing without good deeds. Good beginnings are well; but we lose the benefit, unless there is perseverance. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will not reject them for what it is not in their power to do. But this scripture will not justify those who think good meanings are enough, or that good purposes, and the mere profession of a willing mind, are enough to save. Providence gives to some more of the good things of this world, and to some less, that those who have abundance might supply others who are in want. It is the will of God, that by our mutual supplying one another, there should be some sort of equality; not such a levelling as would destroy property, for in such a case there could be no exercise of charity. All should think themselves concerned to relieve those in want. This is shown from the gathering and giving out the manna in the wilderness, Exo 16:18. Those who have most of this world, have no more than food and raiment; and those who have but little of this world, seldom are quite without them.

Matthew Henry: 2Co 8:1-6

Observe here,

I. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity. And,

1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, 2Co 8:1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God, either because they were very large, or rather because their charity to the poor saints did proceed from God as the author, and was accompanied with true love to God, which also was manifested this way. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work.

2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, 2Co 8:2. It was a time of great affliction with them, as may be seen, Act 18:17. The Christians in these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them. (2.) They gave very largely, with the riches of liberality (2Co 8:2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (2Co 8:3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (2Co 8:3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, 2Co 8:4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity was founded in true piety, and this was the great commendation of it. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (2Co 8:5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we then give him all we have, to be called for and disposed of according to his will. [3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.] What we give or bestow for charitable uses will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord.

II. The apostle tells them that Titus was desired to go and make a collection among them (2Co 8:6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.

Matthew Henry: 2Co 8:7-15

In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.

I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, 2Co 8:7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb 11:6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (2Co 8:8) he does not speak by commandment, or in a way of authority. I give my advice, 2Co 8:10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.

II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (2Co 8:9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.

III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, 2Co 8:10, 2Co 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (2Co 8:12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sa. 7.

IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, 2Co 8:13-15. The force of the arguing seems to be this: - Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Ex. 16) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.

Barclay: 2Co 8:1-15

One of the schemes that lay nearest to Paul's heart was the collection that he was organizing for the Church of Jerusalem. This was the Mother Church but she was poor, and it was Paul's desire that all the Gentiles' Churches should remember and help that Church which was their mother in the faith. So here he reminds the Corinthians of their duty and urges them to generosity.

He uses five arguments to appeal to them to give worthily.

(i) He cites the example of others. He tells them how generous the Macedonian Churches had been. They were poor and in trouble but they gave all they had, far more than anyone could have expected. At the Jewish Feast of Purim there is a regulation which says that, however poor a man is, he must find someone poorer than himself and give him a gift. It is not always those who are most wealthy who are most generous; often those who have least to give are the most ready to give. As the common saying has it, "It is the poor who help the poor," because they know what poverty is like.

(ii) He cites the example of Jesus Christ. For Paul the sacrifice of Jesus did not begin on the Cross. It did not even begin with his birth. It began in heaven, when he laid his glory by and consented to come to earth. Paul's challenge to the Christian is, "With that tremendous example of generosity before you, how can you hold back?"

(iii) He cites their own past record. They have been foremost in everything. Can they then lag behind in this? If men were only true to their own highest standards, if we all lived always at our best, what a difference it would make!

(iv) He stresses the necessity of putting fine feeling into fine action. The Corinthians had been the first to feel the appeal of this scheme. But a feeling which remains only a feeling, a pity which remains a pity only of the heart, a fine desire that never turns into a fine deed, is a sadly truncated and frustrated thing. The tragedy of life so often is, not that we have no high impulses, but that we fail to turn them into actions.

(v) He reminds them that life has a strange way of evening things up. Far more often than not we find that it is measured to us with the same measure as we measure to others. Life has a way of repaying bounty with bounty, and the sparing spirit with the sparing spirit.

Paul says a very fine thing about the Macedonians. He says that first of all they gave themselves--and so indeed they did. Two of them stand out above all the others. There was Aristarchus of Thessalonica. He was with Paul on the last journey to Rome (Act 28:2). Like Luke, he must have come to a great decision. Paul was under arrest and on his way to trial before the Emperor. There was only one way in which Aristarchus could have accompanied him, and that was by enrolling himself as Paul's slave. Aristarchus in the fullest sense gave himself. There was Epaphroditus. When Paul was in prison in the later days, he came to him with a gift from Philippi, and there in prison he fell grievously ill. As Paul said of him, "he nearly died for the work of Christ" (Phi 2:26-30).

No gift can be in any real sense a gift unless the giver gives with it a bit of himself. That is why personal giving is always the highest kind, and that is the kind of giving of which Jesus Christ is the supreme example.

The Old Testament quotation with which Paul concludes this passage is from Exo 16:18, which tells how when the Israelites gathered the manna in the wilderness, whether a man gathered little or much, it was enough.

Constable: 2Co 1:12--8:1

II. ANSWERS TO INSINUATIONS ABOUT THE SINCERITY OF PAUL'S COMMITMENT TO THE CORINTHIANS AND TO THE MINISTRY 1:12--7:16

Second Corinthians is a rather difficult book to outline because it is a very personal letter.

"Traditionally, Paul's two letters to Timothy and one to Titus are called the Pastorals.' But 2 Corinthians has a strong claim to be recognized as the Pastoral Epistle par excellence, because it contains not pure' but applied' pastoralia."⁶³

Paul's purpose in writing was not to teach doctrine primarily, though he did so to a considerable extent. It was primarily to answer the criticisms of opponents who were seeking to undermine his ministry, especially in Corinth.

"Here it is his strong feeling rather than any deliberate arrangement that suggests the order of his utterances. Nevertheless, although exact analysis is seldom possible owing to digressions and repetitions, yet some divisions are fairly clear, and the letter becomes more intelligible when they are noted."⁶⁴

Constable: 2Co 8:1--10:1

III. INSTRUCTIONS CONCERNING THE COLLECTION FOR THE POOR SAINTS IN JUDEA 8:1--9:15

The New Testament reveals that Paul was actively collecting money for "the poor among the saints in Jerusalem" (Rom. 15:26) for about five years (52-57 A.D.). He solicited funds from the Christians in Galatia (Acts 18:23; 1 Cor. 16:1), Macedonia (Acts 19:22; 2 Cor. 8:1-5; 9:2, 4), Achaia (Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8-9), and Asia Minor (Acts 20:35).²²⁰ Delegates from most of these regions accompanied Paul when he took the gift to Jerusalem (Acts 20:4).

The recipients were Hebrew Christians who were poor for several reasons. Conversion to Christianity and particularly baptism resulted in social and economic ostracism in Jerusalem's society where Judaism dominated all of life. The communal sharing of goods that the early Christians in Jerusalem practiced did not solve their economic problems (cf. Acts 2:44-45; 4:32, 34-35). All Palestinian residents suffered from lack of food due to a famine that descended during the reign of Emperor Claudius (46 A.D., Acts 11:27-30). As the mother church of Christianity, the Jerusalem church undoubtedly had a larger number of teachers, missionaries, and visitors to support than its daughter churches did. Finally, Jews, including Jewish Christians, who lived in Palestine had to pay double taxes, to Rome and to the Jewish authorities.

Why did Paul devote so much of his time and energy to raising and delivering this collection? Undoubtedly love for his needy Christian brethren was a primary motivation (Rom. 12:13; 13:8; Gal. 6:10). He also believed this gift would honor Jesus Christ (2 Cor. 8:19). It would help equalize God's provision for His people's physical needs too (2 Cor. 8:13-150. Moreover, it provided a visual demonstration of the equality that exists between Gentile and Jewish Christians (Eph. 2:11-22). It was something that God might use to allay Jewish suspicions of Christianity and of Paul's mission to the Gentiles (cf. Acts 11:2-3). It also illustrated the spiritual indebtedness that the Gentiles owed to their Jewish brethren (Rom. 15:19, 27; 1 Cor. 9:11). Personally it was one way that Paul could compensate in part for his earlier persecution of the Jerusalem saints (Acts 8:3; 9:1; 26:10-11; 1 Cor. 15:9; Gal. 1:13; 1 Tim. 1:13).

Paul wrote as he did in the following two chapters of 2 Corinthians to facilitate the collection and to set forth a philosophy of Christian stewardship. This is not the first that the Corinthians had heard about this collection. Paul's abrupt introduction of "the collection for the saints" in 1 Corinthians 16:1 and his subsequent discussion of it suggests that he had spoken to them about it previously. Evidently they began to participate but then dropped the project. Probably the controversy that developed concerning Paul contributed to that decision (2:5-11; 7:12). However now that Paul had learned that the Corinthian congregation was responding more positively to him again he could reintroduce the subject and press for its completion.

Constable: 2Co 8:1-7

A. The example of the Macedonians 8:1-7

Paul was not only proud of the Corinthians but he also rejoiced over the Christians in Macedonia, the Corinthians' neighbors to the north. This joy connects the present section with the former one.

8:1-2 Paul tactfully began his appeal by referring to the good example of others rather than to the duty of his readers. The behavior of the Philippian, Thessalonian, Berean, and perhaps other Christians manifested the grace of God. These believers were both poor and persecuted (cf. 1 Thess. 1:6; 2:14; Acts 16:20; 17:5). Notwithstanding they demonstrated joy and generosity (cf. Rom. 12:8; Phil. 4:15).

"In 8:1 a similar pattern to that of 4:7-15 is used to describe the Macedonian participation in the collection. Out of their affliction and depth of poverty comes a wealth of liberality. Just as life has come from death in Paul's ministry, so here the Macedonians give liberally from their scarce monetary resources."²²¹

"The paradox of Paul's expression, the abundance . . . of their extreme poverty' (v 2) lies at the heart of this section; and it invites the present-day reader to see how Paul regarded the meaning of Christian commitment in the most practical area of stewardship."²²²

"Liberality" means generosity that is free of any self-serving motive. Paul did not mention the size of their gift. Their attitude and their sacrifice were more important (cf. Mark 12:41-44).

"Christian giving is estimated in terms not of quantity but of sacrifice."²²³

The first of ten occurrences of the word "grace" (Gr. charis) in chapters 8 and 9 occurs here. Paul used it to refer to God's enablement to participate in the collection here (cf. 9:8, 14). Elsewhere it refers to the honor and opportunity of giving, which God gives (v. 4), and God's lavish display of His generosity (v. 9). It also refers to the offering itself as an expression of goodwill (vv. 6, 19). Paul further referred to grace as a generous virtuous act of helping by sharing (v. 7). He also used it as a synonym for thanks (v. 16; 9:15). Thus the range of meanings of charis is quite broad.

8:3-5 Three characteristics marked the giving of these Macedonian brethren.

1. They gave sacrificially, beyond their ability (v. 3a). They gave more generously than their limited means and their difficult circumstances might have warranted.

"The meaning of this paradox is that, because of their extreme poverty, the amount collected by them was not huge in quantity; a man possessing only ten pounds cannot be expected to contribute a hundred pounds, for ten pounds is the absolute limit of his ability. In this sense, the Macedonians had given according to their ability'. But the proportion of his goods which a person gives is generally determined by a twofold consideration: (i) a reckoning of the basic necessities for his own immediate existence, and (ii) prudence in setting aside at least something as a measure of security against future needs and emergencies. Such circumspection is justifiable and reasonable. The Macedonians, however, poor though they were, had shown a complete disregard of their own requirements, both present and future. It is in this sense that, impelled by love and compassion for brethren in Christ whom they had never seen, they had given contrary to their ability'. And this was a noteworthy token of their refusal to take anxious thought for the morrow because of their confident dependence on God, who as the Heavenly Father, knows His children's needs even before they ask Him and will not fail to supply those needs from the boundless storehouse of His grace (12:9; Mt. 6:8, 25ff.; Phil. 4:19)."²²⁴

2. They gave on their own initiative, before receiving any suggestion or pressure from others that they should give (vv. 3b-4). They wanted to extend "gracious fellowship" (Gr. koinonia) to the poorer saints. (This is a better translation of the Greek hendiadys rendered "the favor of participation" in the NASB.)²²⁵ Having received grace from God (v. 9) as needy sinners, they desired to extend grace to their needy brethren by sending them material assistance. Evidently Paul had not pressed the Macedonians to contribute in view of their economic condition since they begged him for that privilege.

3. They gave as a part of their larger personal dedication primarily to the Lord but also to Paul for any service he might request of them (v. 5). When people give themselves totally to the Lord and to His servants, their hearts are already open toward others in need. Meeting the needs of others is really service for Christ (Matt. 22:39).

8:6 Titus had begun to lead the Corinthians in assembling their gift sometime before his recent visit to Corinth. He had made this earlier visit a year before the time Paul wrote this epistle (cf. v. 10, 9:2). The Corinthians were not facing persecution nor were they facing financial constraints, as the Macedonians were. Nevertheless they had not yet assembled their offering even though Titus had been with them again recently.

8:7 Paul now called on them to remember the vastness of their spiritual resources and to make sure liberality marked them as a congregation as did so many other gifts of God's Spirit (cf. 1 Cor. 1:5, 7; 12:31; 14:37).

"The Corinthians were strong in activities that are local to and centered upon them (miracle-working faith, charismatic speech, and theological understanding), but weak on those that are for the benefit of those outside, in this case the saints of Jerusalem.'"²²⁶

This verse elevates giving to the status of a spiritual gift on the same level as faith, speech, knowledge, zeal and even love.

"An ungenerous Christian is far from being a complete Christian."²²⁷

Constable: 2Co 8:8-15

B. The supreme motive for giving 8:8-15

Paul cited the example of Jesus Christ's gift of Himself for needy humanity to motivate his readers further to finish their work of assembling the collection.

8:8 Paul wanted his readers to understand that he did not want them to take the following exhortation incorrectly. It was not an apostolic command since obedience to a command is an inferior motive for giving to others. Rather he hoped that the good example of others would motivate them. The others in view are the Macedonians, the Corinthians' themselves in their initial efforts, and Jesus Christ.

Notice that Paul claimed full apostolic authority (cf. 10:8; 13:10), which his critics challenged, but he chose not to use it. It is usually wiser and more effective to appeal for change by citing positive examples rather than by making authoritative demands.

8:9 The incarnation of Jesus Christ is the greatest example of self-sacrificing liberality. He gave up the riches of glory in heaven when He became a man and died on the cross so that we might share His riches of glory in heaven (cf. Phil. 2:1-11). Gratitude to Him for His condescending grace should be the supreme motive for Christian giving.

"Paul depicts the glory of heavenly existence as wealth, in comparison with which the lowliness of earthly existence amounts to poverty.' Thus it is not possible [i.e., proper], from this verse alone, to deduce that Christ's life on earth was one of indigence. In the context the stress is on his voluntary surrender of glory contrasted with the spiritual wealth derived by others (Eph. 1:3) through his gracious act of giving."²²⁸

Paul frequently used doctrine to appeal for proper conduct (cf. Rom. 15:2-3; Eph. 5:2; Col. 3:9-10).

The Macedonians gave when they were very poor, but Christ gave when He was immensely rich. The Corinthians fitted between these two extremes. These two examples leave no question that giving is a grace that both the rich and the poor should manifest.

8:10-11 Though he did not command his readers, Paul advised them strongly to complete their collection. They had, after all, both desired to begin a collection and had begun their collection before the Macedonian churches had taken either of those steps.

8:12 The standard by which God would judge their contribution would be how much they gave in relation to how much they had, not just how much they gave (cf. Mark 12:41-44). God does not expect us to give what we do not have. The apostle assumed their giving sprang from proper motivation.

"Paul's sentiment here is entirely in line with the OT prophets' teaching that the right attitude to Yahweh is more important than the sacrifice itself."²²⁹

8:13-14 The objective in view was not making the Judean Christians rich and the Corinthian Christians poor. It was that there should be more equality than presently existed. In the future the Corinthians might be in need of help from other Christians who had more than they did. Then it would be their turn to receive. Paul viewed Christians as being brothers and sisters in a large family. As such we have a responsibility to care for each other.

". . . the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognising [sic] the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded with quietness to work, and to eat their own bread.' Could these principles be carried out there would be among Christians neither idleness nor want."²³⁰

Some people see any financial demand placed upon them by church leaders, governmental leaders, or others as an evidence of discrimination. Their argument is that they should not have to give since others do not give as much as they are being asked to give. It was to this attitude that Paul responded in these verses. Again note that Paul did not legislate equality. He appealed for it.

8:15 Paul illustrated the fact that God wants all of His people to have enough by citing the Israelites' situation in the wilderness (Exod. 16:18). Some of the Israelites gathered more manna and some gathered less for various reasons. Nevertheless they all had their needs met. God saw to that, though the Old Testament does not explain exactly how He did it. Now the Corinthians needed to see to it that what God had provided them in abundance reached those who did not have enough. As they did this, they would become God's agents in maintaining sufficiency for all.

God has always wanted all His people to have enough and to share with their brethren who have less when they have more. We should implement this principle of relative equality in our giving. God's desire is the same today as it has been throughout history. This is clear from Paul's appeal to the past (v. 15). There are no easy answers to how we can affect this relative equality in our world with its gigantic population and complex socio-economic-political problems. Moreover God's will is not exactly the same for every Christian. Paul appealed implying that the Corinthians could decide what they wanted to do (vv. 10-12). Nevertheless our responsibility is clear.

College: 2Co 8:1-24

2 CORINTHIANS 8

VI. PREPARATION FOR THE COLLECTION (8:1-9:15)

The collection Paul organized for the famine-plagued believers in Jerusalem, easily spanning over five years of his missionary career, must be noted as one of his greatest achievements. It was a tangible way of acknowledging the singular significance of the Jerusalem church and the debt Gentile churches felt for sponsoring worldwide Christian missionary activities. It may even have had prophetic and eschatological implications for Paul since Isa 2:2-3; 60:5-7; and Micah 4:1-2 predict that the nations and their riches will come to Jerusalem in the last days. That this collection is not just about money or famine relief is evidenced by the theologically charged words Paul uses to describe it just in 2 Corinthians 8 and 9 alone. Preeminent among these is "grace" (cavri", charis ), used ten times (8:1,4,6,7,9,16,19; 9:8,14,15). But he also refers to the collection in terms of "ministry" (8:4; 9:1,13), "fellowship" (8:4; 9:13), and "blessing" (9:5,6).

The idea of collecting money for the needy Christians in Jerusalem reaches back to the earliest days of Paul's ministry when he and Barnabas collected and delivered funds from the Christians in Antioch to Jerusalem in A.D. 46, described in Acts 11:27-30. The conditions of the famine must have been prolonged since Gal 2:10 records Paul's agreement at that time with James, Peter, and John to "remember the poor" as he expanded his ministry to Gentiles beyond Antioch. First Corinthians 16:1-4 reveals that the collection was an ongoing process, at least in the Galatian churches and Corinth, at which time Paul advises the Corinthians to collect the money every Sunday just as he had suggested to the Galatians and to appoint men to escort the money to Jerusalem.

Acts 20:4, while not mentioning the collection specifically, presumably has the collection in mind when it lists the entourage of eight delegates from a wide variety of areas who accompanied Paul to Jerusalem following his third missionary tour. Surprisingly, no delegate from Corinth is listed in Acts 20:4. The Acts list may not be exhaustive; Paul may have represented the Corinthian church, or in the end, perhaps, the Corinthian collection was so small, no delegate was required.

Like many early Christian practices, the concept of the collection has its roots in Jewish practice. Well before Christianity emerged, every Jewish male over 19 years old paid an annual temple tax of a half shekel, equivalent to two drachmas, in the month preceding Passover to offset the cost of the Passover sacrifices as well as other temple functions. The purpose of the money changers mentioned in the gospels (Matt 21:12; Mark 11:15; John 2:15) was to exchange common currency for the special, half shekel coin ceremoniously presented for this tax. According to Matt 17:24-27, Jesus paid this tax for himself and Peter with a coin extracted from the mouth of a fish.

What is striking about this Jewish temple tax is that Diaspora Jews, those scattered around the world, also paid this sum. Similar to Paul's collection, they used major cities as collection points, sent a retinue of representatives along with the money, and encouraged setting aside sums regularly to accumulate this amount. Clearly, Paul's collection was not an obligatory tax, nor was it any more than a one-time event. Nevertheless, the concept and some of the procedures are strikingly similar.

Whether the collection accomplished Paul's purposes is impossible to know for sure for since it is not mentioned in Acts 21:17-26 which describes Paul's arrival in Jerusalem. That he was greeted enthusiastically by the elders is clear. From that, it may be inferred that the collection was received warmly too. However, it would be reckless to speculate any further.

Despite the contention of some that 2 Corinthians 8 and 9 are so divorced from the preceding context it should be conjectured that they were composed as letters independent of 2 Corinthians, ideological preparation which links 2 Corinthians 8 to 2 Corinthians 1-7 is noticeable. First, the expression of confidence in the Corinthians which concludes 7:16 smooths the way for an appeal regarding the collection. Second, mention of Titus's exuberant affection for the Corinthians following his recent assignment to visit them on Paul's behalf in 7:13-15 is a fitting prelude to Paul's decision expressed in 8:6 to send him back to help the Corinthians wind up their collection efforts. Third, Paul's declaration of the Corinthians' "earnestness" (spoudhv, spoudç) in 7:11 matches his tactic in 8:7 to draw upon their "earnestness" (spoudç) as a stepping-stone for completing their collection. Fourth, Paul's mention of the Macedonians' "joy" in 8:2 follows in the train of four uses of the word and its verb cognate in chapter seven (7:7,9,13,16). Fifth, Paul's introduction in 7:5 of Macedonia as the place he currently resides prepares for his expressing his extraordinarily thorough knowledge of their giving circumstances.

A. INCENTIVES TOWARD GENEROSITY (8:1-15)

1. Excel Like the Macedonians (8:1-7)

8:1 And now, brothers, we want you to know about the grace that God has given the Macedonian churches.

Paul sets this section off from what precedes with the interjection "brothers" (ajdlefov", adelphos ). The word in the plural covers males and females in the congregation and is a common NT convention for addressing fellow Christians. Although the verb "want you to know" (gnwrivzw, gnôrizô) can refer to reviewing old information, as in 1 Cor 15:1, normally, as here, it alerts the reader to fresh, vital news to be shared, as in Gal 1:11.

The first of ten uses, "grace" (cavri", charis ) flashes as a headline over these two chapters. It is not used in relation to salvation in this or any of its uses in this context. Rather, the sense in this verse is of "divine enablement." Although his singing of the Macedonians' praises is unbridled in this context, Paul does not believe their ability to give to the collection so magnanimously comes from themselves. Ultimately, it has come from God who has supplied the means in response to their selfless attitudes.

Paul's mention of the Macedonians surely comes up because he is currently staying in this region and presumably has been bowled over by what he has learned to be the size of their collection. Yet, one wonders whether there isn't just a little twinkle in his eye as he brings up the Macedonians as model givers to the Corinthians. Surely, he knows of the longstanding political and cultural rivalry between these two regions and is aware that their mention will undoubtedly get the Corinthians' competitive juices flowing.

8:2 Out of the most severe trial,

More literally this reads "that in much ordeal of affliction." The word "affliction" (qlivyi", thlipsis ), rendered as "severe" in the NIV, refers to oppression from outward circumstances. The word "ordeal" (dokimhv, dokimç), rendered "trial" in the NIV, can refer to test or prove in a positive sense but here has a negative tone. Paul is trying to convey the enormous pressure from those outside the church which the Macedonians had to withstand simply as Christians in hostile environments. Specifically, he has in mind at least the Thessalonian and Philippian congregations, and perhaps the Berean congregation also. Acts 16:11-17:15 records troubles with both Gentiles and Jews at the initial stages of establishing these churches. Difficulties seem to have persisted even after Paul's rapid departure from each of these cities.

their overflowing joy and their extreme poverty welled up in rich generosity.

The poverty of the Macedonians must have been the result of harassment by nonbelievers since the area itself is known to have been reasonably prosperous, a thoroughfare for a major east-west trading route, excelling in agricultural products, mining, and lumber. Corinth was wealthy too. However, its Christian inhabitants do not seem to have had it as rough as those in Macedonia. Paul emphasizes the extent of the Macedonians' poverty with the phrase rendered "extreme" (hJ kataÉ bavqo", hç kata bathos) by the NIV. It refers to the depth ( bathos meaning "deep") of their poverty as at the very bottom, one commentary aptly calling it "rock bottom poverty."

Contrasted with the Macedonians' economic deprivation is their remarkably positive attitude. Paul characterizes this as a joy which knows no bounds. So much joy bubbles over in their lives that the worst economic nightmare hardly makes a dent in it. Such a demeanor parallels Paul's description of himself in 7:4. It should be recognized as a fundamentally Christian way of being, based not on mood and emotion but on the confidence of salvation through Jesus Christ. No matter the outward circumstances, a joy in Christ should characterize all believers and should be noticeable to non-Christians as a basic form of Christian witness.

The means by which the Macedonians' Christian joyfulness has been manifested to Paul is in the size of their collection. The phrase, "in rich generosity," more literally, "in the richness of their generosity," refers specifically to the large amount of money they have laid aside in their offerings for the Jerusalem Christians. In relation to their poverty, it exceeds Paul's wildest imagination. The NIV's "welled up" (perisseuvw, perisseuô) is the verb cognate of "overflowing," also used in this verse. This verb is a favorite of Paul's, used ten times in 2 Corinthians, six times just in this context (8:2, 7 - twice, 8 - twice; 9:12). It refers to having more than enough of something, often translated "abound." Paul's emphasis on this idea in this context is triggered by the astounding size of the Macedonians' collection.

The word translated "generosity" (aJplovth", haplotçs) is another favorite of Paul's in this context. Used only eight times in the NT, all by Paul, three of its five uses in 2 Corinthians are in this context (1:12; 8:2; 9:11; 9:13; 11:3). Although appropriately translated by the NIV as "generosity," this notion flows out of its more fundamental meaning of "simple" or "plain." It refers to pure, unadulterated motives and purposes which become manifest in action, allowing someone to be generous as opposed to stingy with their money.

8:3 For I testify that they gave as much as they were able, and even beyond their ability.

Being with the Macedonians as he writes, Paul knows first hand of their economic plight as well as the enormous amount of their collection. He underscores what they have achieved with a solemn statement of his eye-witness observation that what they have done borders on the miraculous. Just like Jesus fed 5,000 with seven loaves and two fish, so has God multiplied their noble effort. Given this description, it is not so surprising now that in 8:1 he could call this a manifestation of God's grace.

The NIV represents the difficult Greek fairly well here. Given that no verb is stated, it is right to state the assumed verb, "gave," carrying over from 8:1. "That they gave as much as they were able," literally "that according to ability," actually stands at the beginning of the verse, intending to express the result of their generosity. Paul's oath actually is proclaimed to verify the more spectacular reality, literally stated as "beyond ability." The word translated "were able" and "ability" (duvnami", dynamis ) in the Greek is a noun, an object of a preposition both times. It is normally translated "power" in its many NT uses but "ability" is certainly appropriate here.

Entirely on their own,

This phrase is just one word in Greek (aujqaivretoi, authairetoi ). The word is an adjective which most versions (as NASB) take as referring back to the assumed subject of "gave" in 8:1, the Macedonians. It refers, then, not to their pleading but to the generous nature of their collection as self-generated. Paul did not berate or manipulate them. This amazing result in terms of money came entirely from their own spiritual depth. The only two NT uses of this word are here and 8:17. It is a compound from a verb which means "choose" (aiJretivzw, hairetizô) and a prefix which means "self" ( auth- ).

8:4 they urgently pleaded with us for the privilege of sharing in this service to the saints.

Because of the Macedonians' poverty, Paul may not have even asked them to contribute to the collection, or they may simply have inquired about the collection before he got around to asking them. Either way, he attributes to them a depth of spiritual insight which took him by surprise. They recognized the spiritual and theological dimension to the enterprise, that it was an expression of the church's unity and singleness of purpose.

The word translated "urgently" (paravklhsi", paraklçsis) is a noun normally translated "encouragement" or "comfort." It is used eleven times in 2 Corinthians, and its verb cognate is used 18 times. Though not seen in the NIV translation, Paul modifies it with an adjective meaning "much" or "many" ( pollys ). What he wishes to get across is that the Macedonians repeatedly badgered him about participating in the collection, the opposite of what one might expect when he is the one seeking funds.

The word translated "pleaded" (deovmenoi, deomenoi , from devomai, deomai ) is a participle ("pleading") in Greek. It is a very strong word for asking, more like begging, and is sometimes used to refer to prayer (Luke 10:2; 21:36). The word "privilege" is a good, nontheological rendering of the word which is usually translated "grace" (cavri", charis ). "Benefit" or "opportunity" are other ways of getting across its intention in this context.

"Sharing" (koinwniva, koinônia) is a word which in other contexts is more blatantly theological, referring to the believer's union with Christ generally (1 Cor 1:9) or specifically to the whole church in the Lord's supper (1 Cor 10:16). True believers also are considered joined together in fellowship with the Holy Spirit (2 Cor 13:14) and ultimately with God himself (1 John 1:3,6,7). The word's presence here suggests that the Macedonians know their collection unites them, not only with the Jerusalem Christians but also with the other Gentile congregations who are gathering money for the same cause.

The word translated "service" (diakoniva, diakonia ) is used five times in this context (8:4; 9:1,12 - twice, 13) among its 13 uses in 2 Corinthians as a whole. Often translated "ministry" and its cognate noun (diavkono", diakonos ) "minister," Paul uses it to depict the various work Christians do in their service to God. The appearance of the word here in 8:4 suggests that the Macedonians, quite rightly, recognize their giving of money for the collection as ministry. As a token of their livelihood, it is a giving of their life to the ministry of the church.

8:5 And they did not do as we expected, but they gave themselves first to the Lord

Paul reiterates his delight at what the Macedonians have done with regard to the collection. The size of their collection was beyond anything he could have dreamed of. The reason they could amass such an incredible amount of money Paul recognizes to be spiritually rooted. These churches are committed to the Lord, meaning Christ. This has taken precedence over everything else in their lives, including their money. Devoting oneself to Christ "first," above all else, makes anything possible.

and then to us in keeping with God's will.

Paul realizes that in some respect anyone who gives to the collection is demonstrating their allegiance to him personally as well. After all, the collection is his idea, and he is the one promoting it. Money put in the coffers is under his jurisdiction. No one could possibly give unless they trusted him, not only to be sure the money gets to the Jerusalem Christians as he has said but also that he is truly under God's authority to oversee such a collection.

In giving so astoundingly, the Macedonians underscore their unswerving recognition of Paul's apostolic authority, something he can be rather sensitive about. This is especially significant since this authority is precisely what has been under fire in his troubles with the Corinthian church. Resolution on this issue with most of the Corinthian Christians is what has led him to this point of reigniting the collection issue. There would have been no point to do so with his apostolic authority in question.

8:6 So we urged Titus, since he had earlier made a beginning,

When exactly Titus made this beginning and what exactly Paul is thinking about as a beginning is in dispute among interpreters. Since 1 Cor 16:1-4 indicates the Corinthians knew about the collection and possibly had already begun it, some suggest that Titus must have visited the Corinthian church and initiated the collection prior to 1 Corinthians, one of many trips by Paul's team of coworkers we have no knowledge of from Acts or from Paul's epistles. However, since 1 Cor 16:1-4 does not indicate specifically that the Corinthians had begun collecting, only that they have inquired about how the collection might be enacted, it is not necessary to date a beginning of the collection until after receiving 1 Corinthians. This would fit with Paul's statement in 2 Cor 8:10 that the Corinthians began their collection "last year."

Other interpreters astutely note that Paul's statement in 2 Cor 7:14 regarding "our boasting about you to Titus" sounds like Titus's first visit to the Corinthians was as bearer of the Severe Letter. They also note that the verb "had earlier made a beginning" (proenavrcomai, proenarchomai ) need not refer to the Corinthians' perspective but to that of Titus. The Corinthians may well have begun their collecting prior to Titus's initial visit with the Severe Letter, even prior to Paul's Painful Visit. Very likely, the collecting broke off during the period of the dispute with Paul and also played a part in the accusations against him. As Titus brings about a truce between Paul and the Corinthians, he also reinstitutes the collection or at least a pledge from the Corinthians to start it up again. This, then, is what Paul most likely refers to here in 7:6.

to bring also to completion this act of grace on your part.

In sending Titus along with this letter, Paul intends to give the Corinthians every opportunity to come up with a respectable offering before all the delegates from the other churches arrive in Corinth with their collections. The target date for this gathering must be relatively soon, perhaps just a few months away, given Paul's tone of urgency for completion.

From Corinth, the initial plan is for the entourage to depart together to Jerusalem. Acts 20:2 registers that once in Greece (probably meaning Corinth), he remained three months until all the delegates gathered there. Because of a Jewish plot perhaps involving the safety of the money, Paul and the delegates hastily left Corinth for Troas from which they embarked on an alternate route to Jerusalem.

By depicting the offering as an "act of grace," literally just "grace" (cavri", charis ), Paul connects the Corinthian offering to the wonderful things he has said about the Macedonians and their offering. He intimates that similar mature attitudes among the Corinthians will reap parallel, generous results. Besides, the circumstances of the Corinthians are not nearly so grave as they are for the Macedonians. Regardless, it is time for the Corinthians to pull themselves together spiritually and bring a happy conclusion to their collection efforts.

8:7 But just as you excel in everything-in faith, in speech, in knowledge, in complete earnestness and in your love for us ^a -see that you also excel in this grace of giving.

^a 7 Some manuscripts in our love for you

It's hard to know just how to take this verse. Rather than appealing to the spiritual maturity of the Corinthians to embrace the theological scope of the collection (like the Macedonians), through tongue-in-cheek praise, Paul seems to seek to draw upon the very human desire of competitive self-improvement. He seems to list what he knows they are prideful about - even if unwarranted - in order to motivate them to shift their attention to something that would be really valuable for them to excel in, the collection. Maybe he just understands the Corinthians well enough to know the best way to hit a nerve.

The word for "excel" (perisseuvw, perisseuô), both at the beginning and at the end of this verse, is the same word used in 8:2 and numerous other times in 2 Corinthians in both noun and verb forms. It refers to having more than enough of something and is usually translated "abound" or "overflow." Whether the Corinthians actually have more than enough of the traits is debatable, but he certainly believes it is time for them to move on to an objective aspect of Christian life which can benefit others beyond their local congregation.

"Speech" (logo", logos ) and "knowledge" (gnw'si", gnôsis) in 1 Cor 1:5 are qualities of the Corinthians which have been "enriched" in the Lord. Along with "faith" (pivsti", pistis ), the three are probably intended to represent a variety of gifts which Paul says the Spirit has given to the church. If this is so, then "faith" would encompass both "healing" and "miraculous powers" (12:9-10), a kind of faith that believes God can and will take action at times. "Speech," then, includes the spiritual gifts of "prophecy" and "speaking in different kinds of tongues" (1 Cor 12:10). "Knowledge," then, includes "wisdom," "distinguishing between spirits," and "interpretation of tongues" (1 Cor 12:8,10).

"Earnestness (spoudhv, spoudç), Paul attributed to the Corinthians in 2 Cor 7:11 and 7:12. However, Paul only speaks of them in this way after they had repented for the way he had been treated by them. That he continues to regard them in this way is emphasized in 8:7 by labeling this quality as "complete." Again, whether this is simply saying that they think of themselves as completely earnest or whether Paul actually considers them so is hard to say.

The phrase "in your love for us" is hotly debated. Most interpreters back the textual option which reads "in the love from us in you." Paul would likely be somewhat reluctant to speak on their behalf regarding their love for him in light of what he said in 2 Cor 6:12. He is confident, though, that his love for them has been thoroughly expressed by him and discerned by them in what he has written up to this point.

2. Give Like Christ (8:8-9)

8:8 I am not commanding you,

As Paul understands it, a command would be a direct order which has come from his superior, either Christ or God. Similarly, he does not "command" against marriage (1 Cor 7:6,25) nor does he order Philemon to release Onesimus from slavery (Phlm 8). With no direct command from God, the higher road is to persuade the Corinthians to give themselves over to God and see the importance of the collection for themselves.

Though it was readily available (Lev 27:30-32; Num 18:21-24), noticeably absent is any appeal to the strict Jewish regulation of tithing. In fact, tithing even as a principle is not brought up anywhere in the NT. Perhaps, the principle of giving from the heart is deemed more appropriate and spiritually more beneficial in the light of the freedom from the law found in Jesus Christ (Gal 5:1; Rom 8:1-4).

but I want to test the sincerity of your love

As a superior alternative to a command, Paul throws down the gauntlet of gauging the Corinthians' love by what they do in reference to the collection. The love he has in mind is not love for himself but rather love for the Lord, meaning Christ. This is what he praised the Macedonians for doing "first" in 8:5 and what he calls the Corinthians to do in 8:9 in response to "the grace of our Lord Jesus Christ."

The word for "test" (dokimavzw, dokimazô), actually a participle rather than a main verb, has its origins in assaying metal ores for the amount of genuine copper, gold, or silver in them. This could be done by heating them, imagery Paul borrows specifically when he uses the word in 1 Cor 3:13 in reference to God's assessing of "each man's work." The word for "sincerity" (gnhvsio", gnçsios) usually focuses on racial ancestry, signifying the genuine purity of a person's racial make up. Playing on this idea, 1 Tim 1:2 speaks of Timothy as Paul's "true son in the faith" and Titus 1:4 speaks likewise of Titus. The collection, Paul believes, will be a fair test of the legitimacy of the Corinthians' claim to love Christ. It is perhaps no coincidence that all money at that time was formed from metals. The amount of metal will be a proof of their mettle.

by comparing it with the earnestness of others.

Paul reminds the Corinthians that he has a specimen by which to gauge their love. This is the Macedonians, not just the size of their offering but, more importantly, the quality of their attitude. Later, in 8:12, Paul will back off from implying that the Corinthians must measure up to the Macedonians completely. Something less than the Macedonians monetarily will be acceptable but not in terms of attitude. The "earnestness" (spoudhv, spoudç), the same word used in 8:7 and 7:11 to describe the Corinthians, must be the same. It's the genuine attitude of love for the Lord and his purposes that is nonnegotiable in terms of determining giving which is acceptable to him.

8:9 For you know the grace of our Lord Jesus Christ,

Fortunately for everyone involved, Paul does not leave the bar set where the Macedonians put it. Rather, he raises it to a height beyond compare, to the incalculable level set by Jesus Christ himself. This is the fifth use of "grace" (cavri", charis ) in this context (previously 8:1,4,6,7). Here it relates to the "love" of 8:8. Jesus' love for humankind is expressed in his gracious act of giving himself for our salvation. This Paul will elaborate in his own memorable way as the verse continues. Paul does not expect believers to leap to the heights of Jesus' love. However, he does expect Jesus' love to energize them to unparalleled expressions of love well beyond what they could have imagined for themselves. This is true for the Macedonians as well as the Corinthians, really, all believers.

The formulaic manner in which Paul expresses himself, especially the "our Lord," suggests that he has made this statement numerous times before. Indeed, such a phrase, with slight variations, commonly appears in the closing of his letters (Rom 16:10; 1 Cor 16:23; 2 Cor 13:13; Gal 6:18; Phil 4:23; 1 Thess 5:28; Phlm 25).

that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.

This poignant way of describing Christ's incarnation Paul apparently expands in Phil 2:5-11. Although he neither uses "poor" nor "rich" there, he does contrast what the preincarnate Christ set aside with what the incarnate Christ became, divinity for servanthood, equality with God for the humility of manhood. Awareness of this parallel makes it relatively simple to grasp Paul's focus when he says he "became poor." Philippians 2:8 expresses unequivocally that Christ's humility, though seen in the totality of his humanity, reaches its epicenter on the cross. He "became obedient to death even death on a cross." Parallel to this idea is also Paul's statement earlier in 2 Cor 5:21, "God made him who had no sin to be sin for us, so that in him we might become the righteousness of God."

Though interpreters occasionally call attention at this point to Jesus' poor socioeconomic status, his lowly birth, carpenter trade, and lack of a place to lay his head, these aspects of his human existence are, at the most, tangential to Paul's point. He wants to get at how Christ divested his poverty into wealth for those who believe, the Corinthians, the Macedonians, anybody. This occurred on the cross when, through his sacrifice, he gave us our freedom from sin. He paid our debt and made our lives rich "so that you through his poverty might become rich."

From this statement, it is apparent that Paul does not so much intend for the Corinthians to model Christ's unique kind of poverty. He gave up absolutely everything, his very life, even his dignity. Rather, he seeks to motivate by reminding them of the wealth of salvation which they have received from Christ. Its value is inestimable, eternal life. Sharing material resources in the name of Christ with other needy believers is a drop in the bucket compared to that.

3. Complete Your Offering (8:10-12)

8:10 And here is my advice about what is best for you in this matter:

Having provided the ultimate motivational principle for giving to the collection instead of a command, Paul now shares with the Corinthians some practical advice on the matter. Even though he offers this as his personal opinion, the Corinthians dare not simply shrug it off. He still maintains his status as their apostle. Also, the word "advice" (gnwvmh, gnômç) normally conveys more the sense of a decision after considerable thought, as in 1 Cor 7:25,40; Acts 20:3, than merely some offhand comment which someone can take or leave.

Although the NIV's rendering adds a considerable number of words that are not in the text, namely "about what is best for you," and does not translate the main verb, "I give," (divdwmi, didômi), it is not out of line to the intended sense.

Last year you were the first not only to give but also to have the desire to do so.

Preliminary to Paul's recommendation, like a stern father he reminds them of a couple of historical points that may have slipped their minds. At one time, not so long ago, they were the model congregation leading out in this endeavor, first to volunteer, first to contribute. Notably, as he says in 9:2, he had initially used their example as a stimulus to the Macedonians. That the situation is now reversed would surely cause the Corinthians to cringe.

The word "last year" (pevrusi, perysi ), only used here and in 9:2 in the NT, assumes a calendar year and does not simply mean "a year ago." If one stood at the beginning of a new year, it could refer to just a few months back, or if at the end of a new year it could mean nearly two years ago.

Significantly, it is not known for sure under which calendar Paul operated, Jewish religious (which is a lunar calendar beginning in the Spring), Jewish civil (which begins in the fall), or Roman (a solar calendar beginning in winter, January 1). Being a Roman traveling in Roman territories and writing to Roman governed cities, he most likely used the Roman, the same used today.

Paul's correspondence to the Corinthians in 1 Cor 16:1-4, written about a year or so before 2 Corinthians stands in between the two events he brings to their attention. Their request for advice on how to take up the collection bridges their desire to do so and their formerly initiating the task.

8:11 Now finish the work, so that your eager willingness to do it may be matched by your completion of it,

Now comes Paul's firm counsel, the only imperative expression in this whole context of 2 Corinthians 8 and 9. It is simple and pointed, "Finish!" How far they had to go to complete their collection is not known. Were they half finished, a quarter finished, 90% there? We don't know. But they were not done, not because they had not collected enough money but because they had quit collecting sometime during the past year. Now that their rift with Paul has been mended, it's time to get the weekly collection going again and perhaps to pick up the pace to make up for lost time.

The words "finish" and "completion" in this verse translate the same Greek word (ejpitelevw, epiteleô), used previously in 8:6 and 7:1. Used seven times in Paul's letters (Rom 15:28; Gal 3:3; Phil 1:6), it seems to be preferred by Paul to its synonym (teleiovw, teleioô) which is used only once by Paul (Phil 3:12) but 21 other times outside of Paul's writings.

"Eager willingness" harkens back once again to the good old days when the Corinthians' enthusiasm for the collection and for Paul knew no bounds. Can they rekindle it now and throttle full steam ahead to a worthy completion? The word "eager" (proqumiva, prothymia ), except for Acts 17:11, only appears in this context in the NT, albeit four times beginning with this verse (8:11,12,19; 9:2). It indicates that someone is ready and determined to act. Pairing it as the internal drive to do something with the actual activity of doing it, as Paul does here, is fitting. In Greek, "willingness" appropriately renders the infinitive of "will" or "desire" (qevlw, thelô).

according to your means.

As he will clarify in 8:12, Paul does not expect the Corinthians to put themselves into a state of poverty in order to give to this collection. Neither does he wish for the Corinthians to think that they must somehow outgive or outsacrifice the Macedonians. It is not some Olympic event. Clearly, Paul ranks what the Macedonians have done to be extraordinary. The Corinthians must give what they are able to give, out of earnings that are available for them to give. Just before he praised the Macedonians for giving "beyond their ability," he praised them in similar terms to what appears here in 8:11 for giving "as much as they were able." This level is quite satisfactory as far as he is concerned.

The word translated "means" (e[cw, echô) is the infinitive of the verb "have." They must give what they actually have, not pie in the sky. Paul desires them to be realistic as well as generous.

8:12 For if the willingness is there, the gift is acceptable

Paul delineates the most important biblical principle there is regarding Christians' contributing money or their material possessions to God's causes, whether it be regular church giving or missionary giving or special cause giving. No matter the amount given, it is spiritually worthless if it is not thoughtfully, wholeheartedly presented. Arm twisting, guilt, showmanship, these motivations are out. The well worn KJV adage, "God loves a cheerful giver," from a little farther down in this context (2 Cor 9:7), captures this truth as well as anything. God doesn't need our money as much he wants our hearts.

according to what one has, not according to what one does not have.

The principle of faith-promise giving is a staple in many churches today. Pledging in faith what one believes God will make available has its merits. However, Paul's guidance here should be sobering. Even pledges of this type should be based on some level of realism. Pledging $100,000 annually to a cause when one earns $40,000 a year breaks the bonds even of faith-promise. This does not mean, though, that Christians should not push themselves, as a matter of spiritual growth, to give more sacrificially from one year to the next.

As far as the Corinthians are concerned, Paul does not want them to give simply out of the competitive drive to raise more money than the Macedonians or other churches. They can and should do more than they have by reinstituting the weekly offerings. However, it's their spiritual condition Paul is most concerned about. They should feel good about whatever they have come up with in the end, as long as they have given with the right motives.

Some question whether or not Jesus' praise in Mark 12:41-44 of the widow who put in her two, meager coins as opposed to the rich who put in large amounts should be raised in conjunction with Paul's ideas in this context. While it is true that Jesus' point had to do with the proportion of her offering compared to the wealthy, it should not be overlooked that she did in fact give what she had. She simply gave extravagantly, perhaps all that she had, having no reservations that God would take care of her humble needs in the future. It would appear that she also gave "willingly," from the heart, which also was likely part of Jesus' point. The rich gave to impress, not out true conviction.

4. Achieve Equity (8:13-15)

8:13 Our desire is not that others might be relieved while you are hard pressed,

Paul extends his rationale for the Corinthians to give willingly to the cause of the Jerusalem Christians, indicated by the word "for" (gavr, gar ) which appears in the Greek and is assumed in the NIV translation with the addition of "our desire," which does not occur in the Greek text. The word "others" surely refers to the Jerusalem Christians. Its appearance, though, suggests that Paul sees wide-ranging principles of Christian giving at work in this situation and not just this particular collection. He believes that Christian giving should come out of a recognition of genuine need. It should not put the recipient on easy street, nor throw the giver into harm's way.

The word "relieved" (a[nesi", anesis ) here as in its other four uses in the NT (Acts 24:23; 2 Cor 2:13; 7:5; and 2 Thess 1:7) refers to relaxation or rest that comes after a period of stress or difficulty. It does not necessarily refer to a luxurious lifestyle but probably a way of expressing what Paul would view as the goal of the collection, to give the Jerusalem Christians relief from their economic hardship.

The word "hard pressed," employed now for the last of its nine times in 2 Cor (1:4 - twice, 8; 2:4; 4:17; 6:4; 7:4; 8:2), refers to trouble that impacts a person or a community from external forces. By using it, Paul expresses an assumption that the dire economic predicament of the Jerusalem Christians has come through no fault of their own but most likely from the regional famine which has continued for over ten years and possibly on top of that, religious persecution from loyal Jews who find the growing presence of Christians in their midst an irritation.

but that there might be equality.

"Equality" (ijsovth", isotçs) is a word which rings in the ears of those who live in a democracy like the United States. "That all men are created equal," "have certain inalienable rights," and that there should be "liberty and justice for all" are foundational to democratic principles of representative democracy. It should come as no surprise that this very word, used precious little in the NT (only here, 8:14, and Col 4:1), abounds in Greek literature expressing the equal rights and equal standing all citizens have in Greek society.

The question is whether this is the idea Paul has in mind when he uses it here and in 8:14. Certainly he believes that all believers are equal in the sense of their salvation and that they are all equally important in the functioning of the church despite a variety of functions (1 Cor 12). However, it is uncertain that such ideas are in mind here either. Does Paul really expect a financial leveling of the church, the prosperous sharing finances with the less prosperous until everyone's books balance the same, Acts 2:45 raised to a global scale? This is doubtful.

What Paul seems to be interested in is what we would call "equity" rather than "equality." The latter involves counting out equal shares of something: "You get two, I get two." The former is concerned more about what is fair, accounting for undeniable differences in people and situations. If we are handing out pieces of a pie, not every wants or needs the same size. Slices are shared fairly with respect to our differences. Significantly, this is exactly how it is translated by the NIV in Col 4:1, when it exhorts believers who have slaves to treat them in a way that could be viewed as "fair." Does this mean masters are to divide up their material resources and dole them out to all their slaves? Does it mean they are to free them and treat them as equal citizens? No, they are to treat them fairly, consistent with their station in their households, not to abuse their responsibilities as masters.

The collection, then, should help achieve a kind of equity with the Jerusalem believers, as well as among all the congregations which contribute to it, within the uneven framework of the church as a whole.

8:14 At the present time your plenty will supply what they need,

Paul spells out what he means by "equality" in 8:13. Currently, the Corinthian church, and really the new Gentile churches as a whole, are better off economically than the Jerusalem believers, and at the same time the Jerusalem Christians are hurting. Helping out would be only fair, or equitable. That the Corinthians are not being called upon to become as poor as the Jerusalem Christians in order to do this is made clear by the word "plenty" (perivsseuma, perisseuma ). It refers to the extra or surplus of material possessions which the Corinthians enjoy as God's blessings.

The word "need" (uJstevrhma, hysterçma) indicates once again that the economic plight of the Jerusalem believers is serious, and it is real.

so that in turn their plenty will supply what you need.

The "will" of the NIV might be rendered better as "might." The verb "become" (gevnetai, genetai ), not actually translated by the NIV, is subjunctive mood, which indicates the possibility, not the certainty, of something occurring. In combination with "at the present time" at the beginning of the verse, this suggests that having accounted for the present, Paul now contemplates the future possibility that the Corinthians may one day be in need, economically or in some other way that the Jerusalem believers might be able to remedy out of their resources. This makes it unlikely that Paul has in mind the debt the Gentiles currently owe the Jews for Scripture, the Messiah, or Christian missionaries like Paul.

The future possibility of interchanging roles is probably more theoretical than real. Paul would view any church as helping out another in need as a working principle. In that case, the nature of the contemplated future exchange need not be limited to material resources. Spiritual resources, leadership, or other kinds of resources could likely be involved.

Then there will be equality,

The equality Paul has in mind is created by congregations helping one another out whenever they can respond to known needs. Again, this creates not so much equality as equity.

8:15 as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little." ^a

^a 15 Exodus 16:18

This quotation from Exod 16:18 assesses the result of God's provision of daily manna for the Israelites. Paul believes it proves his principle of giving as divinely underwritten. It also makes the case about his concept of "equality" being "equity." It doesn't say that each individual gathered and ate exactly the same amount. Rather, it concludes that provision was made according to each person's need, whether they be man, woman, or child, large or little, having a low metabolism rate or high. They ate different amounts but shared from the same pool of God's provision. So, Paul views the church universal as filled with God's resources - people, abilities, materials - which are shared from one church to another as needed for God to achieve his purposes.

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP (8:16-9:5)

1. Criticism to Be Thwarted (8:16-21)

8:16 I thank God, who put into the heart of Titus the same concern I have for you.

Paul has organized an effort to reignite the collection gathering among the Corinthians. He is sending a group, headed by Titus, who has just returned from his successful mission to Corinth, along with two others. The purpose of this action seems to be not only to provide social peer pressure on the Corinthians to give but also to help them organize the effort in practical ways. At least the first brother mentioned appears to have experience from being involved in the collection in his own church. Most likely, these three also will carry this letter, 2 Corinthians, to the Corinthian church, and what Paul says at this point about them is to serve as their introduction. Possibly, Titus acknowledges them by name as he gets to this section in his oral reading of the letter to the Corinthians.

Paul opens this section with praise to God for his marvellous work, particularly in the heart of Titus. The word "thank" actually translates the noun normally translated "grace" (cavri", charis ). This a perfectly fitting nontheological rendering of the word, a favorite of Paul's in 2 Corinthians (used 17 times) and in this context (used 10 times). His employment of the word's full range of meanings, both theological and nontheological just within 8:1-9:15 is staggering. He will even use it in 8:19 to refer to the offering, or collection, itself.

The phrase "the same concern" most likely refers to Paul's disposition toward the Corinthians, which is why the NIV adds the interpretative phrase "I have for you." Paul previously employed this word "concern" (spoudhv, spoudç), also translated "haste" or "earnestness," in 8:7 and 8:8. In 8:7 it refers to the earnestness of the Corinthians, and in 8:8 it refers to the earnestness of others in comparison to the Corinthians. However, it is more likely, as the NIV indicates, that Paul's reference to "the same concern" in describing Titus has in view the broader picture of care for the Corinthians that Paul has evidenced generally throughout the letter thus far.

8:17 For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative.

One might not expect Titus to be eager to retrace his journey to Corinth after just returning from there. However, his affection for the believers there, to which Paul has already referred in 7:13-16, is proven to be real by the fact that he is excited about the prospect of going back. Even though this is Paul's plan initially, Titus jumps on board immediately.

The word "appeal" (paravklhsi", paraklçsis, used eleven times in 2 Corinthians, usually means "encouragement" or "comfort." In this the last use of it, Paul taps what is its most common meaning in Greek literature outside the NT but rare (Heb 13:22 the only other place) within the NT. Likely, Paul uses this word because he does not wish to convey in any way that he forced or commanded Titus to go along with his plan. No doubt, the plan was initiated by Paul, and he asked Titus to participate as the leader of this group back to Corinth. Since Titus had just returned from the grueling trip and carried out a most difficult task, Paul must have given Titus the option to decline his request. However, Titus more than exceeded Paul's expectations because he thought it was a great idea and quickly took over responsibility for the project.

Paul employs a rare word in the NT to convey this self-actualization by Titus, used elsewhere only in 2 Cor 8:3. The NIV's "much enthusiasm" is an intensified adjective (spoudaiovtero", spoudaioteros ) related to the word "concern" (spoudç) in 8:3. Paul is trying to convey Titus's positive emotional reaction to the idea of seeing the Corinthians again.

8:18 And we are sending along with him the brother who is praised by all the churches for his service to the gospel.

Paul now informs the Corinthians about the first of the two companions he plans to send with Titus to assist the Corinthians in organizing their collection. This one comes highly recommended by a representative group of congregations who know him well. The fact that Paul calls him brother probably means more than simply that this man is a Christian. He is someone who has worked with Paul, whom Paul knows well and trusts. Why Paul withholds the man's name and also the name of the third member of the entourage is hard to say. It may simply be the way Paul chooses to show that these two delegates are of a lessor status than Titus. Normally Paul is not shy to name names, although he also keeps to himself the name of the "loyal yokefellow" in Phil 4:2.

Not surprisingly, numerous suggestions have been made about the identity of this man so well known, at least to a significant region of churches. These include: Luke, Barnabas, Timothy, Mark, Aristarchus, Apollos, Titus's natural brother, and one of the six men (including Timothy and Aristarchus) named as being in the group of collection representatives mentioned in Acts 20:4. The most likely candidates are Luke, or one of the six men of Acts 20:4. However, most agree not enough evidence exists to mount a compelling argument for anyone already named in the NT. There is no particular reason for supposing the man should be named elsewhere in the NT when he is not named here.

Whoever he is, his reputation with reference to the gospel is widely known. The NIV's "service to the gospel" chooses to generalize his role. However, the Greek literally says "in the gospel" (ejn tw/' eujaggelivw/, en tô euangeliô). This could be intended more narrowly, though it is less likely, that this man is noted for being an effective evangelist or for dynamic preaching (see RSV).

8:19 What is more, he was chosen by the churches to accompany us as we carry the offering,

The fact the brother "is praised" has observable results. Independent of Paul's influence, a group of churches selected him as their representative to accompany Paul with their collection. This description does lend substance to the view that he was one of the delegates mentioned in Acts 20:4, though it is possible he is unnamed even there. The fact that this man has already been selected suggests that the churches who selected him have already completed their offering, or at least have it nearly completed. He is going on ahead of it with this special responsibility Paul has given him.

The presence of this "praised" man is significant for the collection in Corinth. His selection by the churches means he is not just Paul's man. His inclusion vouches for Paul's integrity regarding the collection project, possibly a lingering problem for the Corinthians according to 2 Cor 12:14. Knowing that this man comes from a group of churches who have successfully completed the project also puts pressure on the Corinthians to measure up to what he has seen believers accomplish in giving toward this collection.

Evidence is uncertain about the manner in which the "praised" man was selected by the congregations. The word Paul uses to express the NIV's "was chosen" (ceirotonevw, cheirotoneô) in Greek antiquity originally signified "choosing by the raising of hands," (ceivr, cheir being the Greek word for "hand"). Thus, some commentators suggest it means this man was "elected," which makes this passage a proof text for the idea of democratically elected leadership in the church.

However, in Acts 14:23, the only other NT use of the word, it refers to Paul and Barnabas appointing elders in the churches established on the first missionary journey with no election involved. Further, although "election" is clearly the original meaning of the word with reference to the Athenian assembly in ancient Greek culture, it is not certain that it always carries the idea of election in the first century. Thus, the man could have been appointed in some fashion which may or may not have included election.

As mentioned in comments on 9:16, the word translated "offering" by the NIV is the familiar NT word for "grace" (cavri", charis ) but employed in a wide variety of ways in 2 Corinthians. Paul has already in 8:1 attributed the generous amount of the Macedonian collection as attributable to the activity of God's grace in their lives. Although unusual, it is not really such a stretch for Paul to identify the collection as a whole with God's grace as he does here. It does nicely emphasize the vital financial stewardship principle that giving to God's causes is not our own doing as Christians but rather comes out of God's provision and should be viewed as evidence of God's work in our lives.

which we administer in order to honor the Lord himself and to show our eagerness to help.

In 8:3 the word "administer" (diakonevw, diakoneô) was already used by Paul to refer to the collection. The noun form of the word ( diakonia ) he uses often in 2 Corinthians to refer to his own ministry, or service, to God (2 Cor 3:8,9; 4:1; 5:18; 6:3). The offering is not just some job to Paul; it is integral to his apostolic ministry.

Paul verbalizes two goals for the collection from his perspective. The first has to do with God. Paul desires the collection to attribute "honor," or more literally, "glory" (dovxa, doxa ) to God. He wants people, particularly those Judean Christians, to see God's grace at work in the lives of the believers in the churches of Asia Minor and Greece.

The second goal of the collection has to do with human relationships. Paul speaks of this in terms of "eagerness," in the NIV rendition. The Greek word (proqumiva, prothymia ) is only used in the NT one time outside of 2 Corinthians (Acts 17:11). All four other times are in this context (8:11,12,19; 9:2). The word attempts to capture the positive attitude and enthusiasm humans can have toward a variety of things. Here, Paul wants the Judean Christians to be touched by the fact that the collection was not in any way coerced but rather evidences the genuine human concern of the Christians in Greece and Asia Minor as well as Paul himself for the Christians who are suffering famine in Judea.

8:20 We want to avoid any criticism of the way we administer this liberal gift.

Paul was certainly criticized by his opponents in Corinth for not accepting monetary gifts from the Corinthians (1 Cor 9:18; 2 Cor 2:17; 11:7-9; 12:13). Slander of his character regarding the collection may also be attributable to them as an aspect of their alleging superiority to him (2 Cor 12:14). Since so many philosophical hucksters flooded the cities of the ancient world (2 Cor 2:17), Paul knew he needed to be careful not to raise any more eyebrows among the Corinthians. As one interpreter puts it, "To be honest was not enough; he had to be seen to be honest, and this is where the envoy came in."

Having only just normalized his relationship with the Corinthians after the nasty falling out during his last visit with them, it is significant that Paul is not going back personally on this financial mission. Sending others, at least one of whom is not tied directly to him, should keep anyone from distrusting the validity of the collection. The word "criticism" (mwmavomai, mômaomai), actually a verb, is only used twice in the NT, here and in 6:3 in which Paul states that doing everything he can to avoid criticism for the sake of the gospel is a guiding principle of his ministry in general. This principle is now specified with respect to the delicate matter of the collection.

The phrase "liberal gift" is actually just one Greek word, used only here in all the NT. This word (aJdrovth", hadrotçs) refers to an abundance of something, sometimes describing the "fullness" of someone's human body, meaning fat. It also sometimes includes the idea of strength, the two of which bring to mind a Japanese sumo wrestler. Anyway, the word here gives expression to the enormous offering Paul expects to result from this collection project.

8:21 For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men.

Paul essentially reiterates the sentiment from 8:19. The expression is modeled after Prov 3:4, part of which is also reflected in Rom 12:17. Paul desires the collection to be viewed in every respect as an acceptable offering to the Lord and as a purely motivated action of genuine concern to the Judean Christians.

The word translated "what is right" (kalov", kalos ) is an adjective often meaning "beautiful," "useful," or "good." In Greek usage outside the NT, it is frequently found in documents honoring men who contributed financially to projects that benefited the general public. Similarly, Paul desires both God and man to view the collection project as a public good, at least with respect to Christianity.

2. Measure Up to Expectations (8:22-24)

8:22 In addition, we are sending with them our brother

A third member of the special collection envoy is now noted. The identity of this one most interpreters consider to be even more shadowy than the "praised" brother introduced in the previous paragraph and, therefore, are silent in suggesting names. The only clue is drawn from the reference to this third brother as "our" as opposed to the "praised" brother who is qualified as "the" brother. To some this links this third brother more closely to Paul's circle of associates than the "praised" brother.

It is also suggested that this makes it less likely that this third brother could be one of the representatives of the churches mentioned in Acts 20:4. However, in 8:23 both he and the "praised" brother are identified as "representatives of the churches," though nothing is said about him as having any specific role in the collection previous to the one he is now being assigned to. The fact that he is mentioned last suggests that he has a lessor role in the mission than either Titus or the "praised" brother.

Sending three members in this envoy further reinforces the view that Paul is nervous about how this collection thrust among the Corinthians will be perceived. Two would normally be sufficient. Three should help the Corinthians trust that the collection is being administered honestly and will not line Paul's pockets.

who has often proved to us in many ways that he is zealous,

The word "zealous" (spoudai'o", spoudaios ) is the same word used to describe Titus in 8:17, translated there as "enthusiasm." Most likely Paul intends this word to encapsulate this brother's eagerness to serve the cause of the gospel as well as his unhesitating commitment to it. "Proved" (dokimavzw, dokimazô) indicates the observable results of being tested. Like an "A" on an exam, this "proved" brother has demonstrated to Paul personally, and probably to others among his associates, innumerable times his unwavering steadfastness in the Lord despite many kinds of trying situations.

and now even more so because of his great confidence in you.

The NIV's "more so" (poluÉ spoudaiovteron, poly spoudaioteron ) includes a repetition of the Greek word for "zealous" (this time as a comparative adjective) employed in the previous clause, literally yielding "much more zealous." It would seem that the "proved" brother's normal disposition of enthusiasm for the gospel has bubbled over into his attitude toward the Corinthians. Whether he personally knows the Corinthians or has simply found Titus's enthusiastic report about the Corinthians contagious is impossible to say. The bottom line is, for whatever reasons, he believes in the Corinthians. Such a positively geared person is just the kind Paul wants to send into this Corinthian atmosphere which, despite Titus's report, likely still has negativity in the air.

8:23 As for Titus, he is my partner and fellow worker among you;

Titus has proved his mettle to Paul in dealing successfully with the highly charged situation left in the aftermath of Paul's Painful Visit, not only carrying the Severe Letter but also bringing most of the church around to Paul's side. With regard to the Corinthians' situation anyway, then, Titus, as far as Paul is concerned, has put himself on equal footing with him. The uniqueness of Titus's status in Paul's eyes is signified by calling Titus "my partner" (koinwnov", koinônos), a word he never uses with regard to any of his other associates. In Luke 5:10, this word is used to describe James, John, and Peter as business partners. It is related to the word koinônia, commonly translated "fellowship."

The possessive adjective "my" (ejmov", emos ) stands out as underlining the personal nature of Paul's esteem for Titus, especially in this context in which Paul dominantly represents himself by the first person plural ("we," 8:22; "our brother," 8:22; "our brothers," 8:23; "our pride," 8:24).

Paul routinely employs the word "fellow worker" (sunergov", synergos ) to refer to his associates. Those he denotes by this term include: Priscilla and Aquila (Rom 16:3); Urbanus (Rom 16:9); Timothy (Rom 16:21); Epaphroditus (Phil 2:25); Aristarchus, Mark, and Jesus Justus (Col 4:11); Philemon (Phlm 1); Mark, Aristarchus, Demas, and Luke (Phlm 24).

as for our brothers, they are representatives of the churches and an honor to Christ.

Paul identifies the status of both the "praised" brother and the "proved" brother as "apostles" (ajpovstolo", apostolos ), the Greek word underlying the NIV "representatives." The NIV is probably right not to translate this literally because it might confuse those who associate this term only with the Twelve and others, like Paul, Barnabas, and James, who minister for the gospel as eyewitnesses of the risen Christ.

However, these brothers are clearly in a different, less exclusive category, indicated by the fact that they are designated "apostles of the churches" as opposed to "apostles of Christ." This is a perfectly appropriate way to describe them, as they have been chosen by different groups of churches to be their representatives, either with regard to this specialized envoy, or perhaps as official representatives for their churches' collections. In the latter sense, both may be named in the Acts 20:4 list.

In an effort to praise both men, he says they are "an honor to Christ." Literally, this reads "glory of Christ" (dovxa cristou', doxa Christou ). The word "glory" in the OT refers to God's manifestation of himself in a variety of ways. In the NT it becomes associated with Christ since he reflects the glory of God. Here, these two brothers manifest the glory of Christ in their lives. Notably, Paul's last use of "glory" refers to one of his goals in undertaking the collection, to bring glory to the Lord. Perhaps Paul's reason for associating these two church representatives with the glory of Christ, handled somewhat awkwardly in the Greek, is because of their previous successful involvement with the collections in the churches they represent.

8:24 Therefore show these men the proof of your love and the reason for our pride in you,

What constitutes proof in this case probably is twofold: receiving warmly this official envoy from Paul and, most crucially, cooperating with them in their efforts to rejuvenate and organize the Corinthian offering. Since time is of the essence, Paul is hoping his words here in this letter, 2 Corinthians, will expedite both hospitality for the envoy and speedy completion of their mission. To whom is the proof of love directed? Probably to Paul, God, and the Christian brothers and sisters suffering in Jerusalem.

The word "pride" (kauvchsi", kauchçsis) is usually rendered "boasting" even by the NIV (noting 2 Cor 1:12; 7:14; 11:10; 11:17). Although "pride" may assume "boasting," it doesn't necessarily, and it is important for the reader to be able to recognize that Paul has, in fact, been actually speaking in glowing terms about the Corinthians. Probably his boasting included what he says in 8:10 and 9:2 about their initial enthusiasm for the collection project. Further, his boasting may include exuding confidence since Titus has returned that the Corinthians will come through with flying colors on this financial project if they are given a chance to catch up. This very confidence is what motivates Paul to organize this envoy in the first place.

so that the churches can see it.

Literally, this reads that the Corinthians might show the proof of love "in the face of the churches." He envisages that at some point word will get back to the churches which the "praised" brother and the "proved" brother represent, perhaps reported by these two themselves. Paul dearly hopes that this news regarding the Corinthians' response to the envoys' collection efforts will be glowing.

With all his heart he desires and believes the Corinthians will more than exceed the flattering picture he has painted of them. Yet, this last clause of the chapter comes as a prod too; other churches, at least those in Macedonia, will know what the Corinthians have done regarding the collection, probably even the amount. If nothing else, the holy peer pressure of others' knowing is intended to raise self-pride enough for the Corinthians to do what they need to do. The rest of the church is watching.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 8:1

[In this section Paul exhorts the Corinthians to proceed with the collection for the poor of the Jerusalem church. For Paul's instructions in regard to this collection, and the reasons for it, see 1Co 16:1-3 ; and notes thereon.] Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia ;

McGarvey: 2Co 8:2

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.]

McGarvey: 2Co 8:3

For according to their power, I bear witness, yea and beyond their power, they gave of their own accord ,

McGarvey: 2Co 8:4

beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:

McGarvey: 2Co 8:5

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.]

McGarvey: 2Co 8:6

Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also . [Inspired by the example of the Macedonians, Paul was moved to exhort Titus to return to Corinth, that having begun the work of gathering an offering from the church there, he might continue until the Corinthians made a liberal offering.]

McGarvey: 2Co 8:7

But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also .

McGarvey: 2Co 8:8

I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love . [Paul here speaks of liberality as a grace or gift of the Spirit. Paul testifies that the Corinthians abounded in spiritual gifts (1Co 4:7). He here reminds them of some of these prominent gifts, and exhorted them to add thereto the gift of liberality, and to make it conspicuous among the other gifts by its perfection. He does not command them to give, for the very virtue or value of giving lies in its spontaneity, but, using the case of the Macedonians as an example or means of comparison, he measures or tests the love of the Corinthians by it.]

McGarvey: 2Co 8:9

For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich . [In making liberality the test of love, Paul is reminded of that supreme love of Christ and the test which it endured. The grace of liberality in Jesus caused him to lay aside his glory, and those other attributes of his divinity which were not compatible with his being made flesh, and took upon him our poor and despised humanity, that he might enrich it with all that he had surrendered. The words here should be compared with Phi 2:5-11 . What Christ gave up for us becomes to us a criterion for giving. The love which promoted such a sacrifice should constrain us to sacrifice for others.]

McGarvey: 2Co 8:10

And herein I give my judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will . [I do not, as I have said, command you to give, but I think that, having undertaken the work, you should complete your collection. If it was a mere matter of doing, I would command you, but, as it is a matter of willing, I can only advise you, therefore I do advise you to willingly give (2Co 9:7). As Paul wrote soon after the beginning of the Jewish year, the phrase "a year ago" might mean only a few months. But the mention of this collection in Paul's first Epistle shows that the Corinthians had had it in mind for more than six months.]

McGarvey: 2Co 8:11

But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability .

McGarvey: 2Co 8:12

For if the readiness is there, it is acceptable according as a man hath, not according as he hath not . [As you once had the willingness to give, let your will perfect itself in doing, and take up the collection according to your ability to give, for if a man is willing to give, God accepts the gift, not valuing it according to its magnitude, but according to the proportion which it bears to the means in the possession of the giver.]

McGarvey: 2Co 8:13

For I say not this that others may be eased and ye distressed ;

McGarvey: 2Co 8:14

but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality [The apostle did not take money from the Corinthians for the purpose of impoverishing them and enriching the church at Jerusalem: his idea was that the abundance enjoyed by the Corinthians might be withdrawn from their side of the scales and placed in the Jerusalem side, so that the scales might balance -- not a literal balancing, but such a one as would insure that those at Jerusalem would not suffer because of their poverty. And he did this with the expectation and understanding that whenever conditions were reversed, those at Jerusalem would donate their superfluity to the support of Corinth. That such equality is approved of God, was shown by the manner in which he meted out his manna, as appears by the citation in the next verse]:

Lapide: 2Co 8:1-24

CHAPTER 8

SYNOPSIS OF THE CHAPTER

i. He exhorts the Corinthians to imitate the generosity of the Macedonian Christians in sending alms to the poor at Jerusalem.

ii. He points (ver. 9) to the example of Christ, who for our sakes was made poor, that through His poverty we might be rich.

iii. He urges them (ver. 10) to fulfil their purpose and half-promise, and bids each one give according to his means.

iv. He says (ver. 13) that by so doing rich and poor will be equalised, through the former giving their temporal goods in return for spiritual benefits.

v. He reminds them (ver. 16) that he had sent Titus and other Apostles to make this collection, and warns them that if they put His messengers to shame they themselves will also be put to shame before them.

The first example of the almsgiving referred to in this and the next chapters is related by S. Luke (Act 11:28). This famine under Claudius is referred by many to his fourth year, by Baronius to his second, i.e., A.D. 44. From S. Luke's narrative it appears that the Christians of Antioch zealously met the famine beforehand by sending alms by the hands of Barnabas and Paul. Many years afterwards, in A.D. 58, the collection spoken of in this chapter was made in Corinth and the neighbouring places. Further, a greater and more lasting cause of the poverty of the Christians of Jerusalem was the constant persecution suffered by them at the hands of the Jews since the death of Stephen, frequently taking the form of banishment and confiscation of their goods (Act 8:1, and Heb 10:34). From that time forward the Jews were sworn foes to Christ: and bitterly persecuted the Christians; and since the Church of Jerusalem was the mother of all others, the custom prevailed amongst Christians in all parts of the world of sending, help to the poor of that Church. When Vigilantius found fault with this custom in the time of Theodosius, S. Jerome, writing against him, testifies to its prevalence with approbation. He says: " This custom down to the present time remains, not only among us, but also among the Jews, that they who meditate in the law of the Lord day and night, and have no lot in the earth save God only, be supported by the ministry of the synagogues, and of the uhole earth."

In this chapter, then, the Apostle is urging the Corinthians, as being rich, to the duty of almsgiving. Corinth was the most frequented emporium of Greece, and in it were many wealthy merchants

Ver. 1 . — Moreover, brethren, we do you to wit of the grace. God has given to the Macedonian Christians great patience, liberality, and pity for others.

Ver. 2 . — How that in a great trial of affliction the abundance of their joy. When greatly tried by sundry tribulations, they were very joyful.

And their deep poverty abounded. Having sounded the depths of poverty, the Macedonians, as it were, broke out into plentiful and abundant kindness and almsgiving

Liberality is given in the Latin version simplicity, and denotes a pure, liberal, and ready will to give. Liberality is measured not by the greatness of the gift, but by the promptitude of the mind, as Chrysostom and Theophylact say. " Simplicity " says Ambrose ( Ep. 10), " weighs not pros and cons, has no mean suspicions or dishonest thoughts, but overflows with pure affection." Cf. Rom 12:8.

Ver. 3.— For to their power. . . they were willing. Of their own free will, without being solicited, they came forward and contributed as much as and more than they were able to afford.

Ver.4.— Praying us. Begging us to undertake the gracious work of collection, and take our part in it. The Apostle often applies the word χάρις (gift) to what is gratuitous and munificent. Here he applies it to the work of collection. In ver. 7 and elsewhere he applies it to the alms itself.

Ver. 5. — Not as we hoped They gave much more than we expected.

But first gave their own selves to the Lord and unto us. They first surrendered themselves to the will of God and then to ours, to do and give whatever I wished.

Observe here that they who give alms ought, if they are to do it properly, first to give their hearts to God, and in token that they have so surrendered themselves to Him, they ought then to give alms, as tribute paid to Him.

By the will of God. God wishes people to follow our directions, and regard our wish as His, and us as the interpreters of His will, so what we will God also wills to be done by those under us. He Himself says: "He that heareth you heareth Me" (Anselm and Theophylact).

Ver. 6. — Insomuch that we desired Titus. We asked Titus to collect these alms, just as we had collected them in Macedonia. We doubted not for a moment that the liberality of the rich Corinthians would not be outshone in readiness and amount by the poverty of the Macedonians. This is to stimulate the Corinthians to liberality by the example of the Macedonians.

Ver. 7. — See that ye abound in this grace also. See that, as ye abound in faith, care, and love towards me, so ye abound in almsgiving to the poor (Anselm).

Ver. 8. — By occasion of the forwardness of others. I do not command, but seek to move you by the example of the Macedonians, who were so anxious to help the poor.

And improve the sincerity of your love. I say this to make test of your love, sincerity, and goodness, and to stimulate you by others' example. The Latin ingenium, which is the rendering of the Greek γνήσιον, does not here denote the good disposition of charity, as Anselm thinks, in which case the meaning would be: I say this, not to test and show that your charity has a good disposition, by its suggesting, dictating, and advising that you do this good deed without any order from me; but γνήσιον denotes, not ingenium, but ingenuum, or an innate disposition. Again, the word for prove has the double idea of testing and then demonstrating. Maldonatus, indeed ( Notæ Manusc.), renders it, "longing to prove to others;" for, as he says, the Greek verb here denotes not the effect but the affection.

Ver. 9. — For ye know the grace of our Lord Jesus Christ. This is a fresh stimulus to almsgiving. Christ, the King of kings, for your sakes became poor when He was born in the stable, because there was no room for Him in the inn. Instead of His royal throne He had a manger; for bedding, hay; for fire, the breath of ox and ass; for curtains, spiders' webs; for sweet perfumes, stable ordure; for purple, filthy rags; for His stud, ox and ass; for a crowd of nobles, Joseph and Mary. So, too, His whole after-life was stamped with poverty, or, as Erasmus renders the Greek here, with beggary. From this it appears that Christ was not merely poor, but was also an actual beggar.

That ye through His poverty might be rich. Rich with spiritual riches, with lessons of godliness, with forgiveness of sins, righteousness, holiness, and other virtues. The Corinthians are tacitly bidden, if they wish to imitate Christ closely, to enrich the poor with their alms, to impoverish themselves so as to enrich others. Cf. Anselm on the riches and poverty of Christ, and Chrysostom ( Hom. 17), who points out how the Christian should not be ashamed of or shrink from poverty.

S. Gregory Nazianzen (Oral. 1 in Pascha ) beautifully contrasts our benefits and Christ's loving-kindness. He says: " Christ was made poor that we through His poverty might be rich. He took the form of a servant that we might regain liberty. He descended that we might be exalted. He was tempted that we might overcome. He was despised that He might fill us with glory. He died that we might be saved. He ascended, to draw to Himself those lying prostrate on the ground through sin's stumblingblock." S. Augustine again says beautifully: " What will His riches do if His poverty made us rich?" Lastly, from these words of the Apostle, Bede infers: " All good faithful souls are rich: let none despise himself. The poor in his cell, being rich in his conscience, sleeps more quietly on the hard ground than he that is Rich in gold sleeps in purple."

Ver. 10.— And herein I give my advice. Bede takes this: "Herein I give my opinion," but wrongly; for advice is here contrasted with precept.

Not only to do but also to be forward. Or "to be willing," i.e., of your own accord, no one forcing you. This, as S. Paul hints, is more than to do it when asked (Anselm). Gregory ( Hom. 18 in Ezek.) says: " This very exhortation contains a reproach. 'A year ago,' he says. They did well then, but slowly. Their teacher, therefore, while he praises, chides. He is a physician who applies to the wound a remedy which both soothes what has been already cleansed, and bites the parts that are found unsound."

Ver. 11 . — So there may be a performance. Lucian's lines are well known:—

"Sweeter is grace that is prompt;

 If slow is the hand that bestows,

 Its grace becomes empty and vain

 And title to grace must resign."

And again:—

"He double gives who promptly gives."

Ver. 12.— It is accepted according to that a man hath. In other words, "Give what you can" (Ambrose, Chrysostom, Anselm). Observe here 1. that the perfection and merit of almsgiving and of every virtue consists in the readiness of the will and not in the greatness or the number of the gifts; and, therefore, before God, when this readiness is greater then the virtue is greater, even if, on account of poverty or some other cause, the wish is unable to issue in the external act of giving. Hence S. Paul says that the willing mind is accepted, not the gift. Cf. S. Mar 12:43.

2. Notwithstanding, in order that this readiness be accepted before God, says S. Thomas, as true, earnest, and efficacious, it must issue in act according to what it has, i.e., give of what it has according to its power; otherwise it would be merely a wish, not an earnest and ready will. It is not expected to give what it has not, as S. Paul says. "Let him who has," says Theophylact, "carry out his work; he who has not has already carried out his work by willing it." S. Leo ( Serm. 4 de Jej. Dec. Mensis ) says: "Unequal expenditure may give equal merits; for the intention may be the same, though the incomes be widely different;" and Anselm says: "Here all, whether poor or rich, give equally, if each gives in proportion to what he has."

3. It follows that amongst those who are equally rich or equally poor that one is the more liberal and has more merit who gives more. Amongst those, however, whose wealth is unequal, that one merits more who gives the more in proportion to his means, although absolutely he may give less than his richer neighbour. Cf. Tob. 4:9.  S. Augustine ( Enarr. in Ps. 104) says: " If you can give, give. If you cannot, give courtesy. God crowns the goodness within when He finds not means without. Let no one say, I have not.' Charity is not paid from the pocket."

Ver. 13. — For I mean not that other men be eased, and ye burdened. I do not enjoin on you such liberal almsgiving as to enable the poor to live in luxury and you in need, but I wish every one to think of the necessities of others according to his power, without neglecting his own (Theophylact).  S. Paul does not enjoin this, but he counsels it. It is, say S. Thomas and Anselm, an evangelical counsel, and, therefore, a sign of greater perfection, to give all your goods to the poor and become wholly poor yourself. "If thou wilt be perfect, go and sell that thou hast and give to the poor," said Christ (S. Mat 19:21). This can be done not only by those who are going to devote themselves to the religious life, but even by those who remain in the world, as, e.g., by the poor widow (S. Mar 12:43). Do not mistake me: any one may do this provided he do not bring himself into extreme necessity, and if he has no family, for whom he is bound to provide. Theophylact adds that in the next verse the Apostle exhorts the Corinthians to give beyond their strength, when he says "that now at this time your abundance may be a supply for their want," meaning: If you wish for a great reward, give liberally; if for the whole reward, give your all. He takes abundance to mean profuse almsgiving, abounding beyond their strength, such as S. Paul praised in the Macedonians. The reason is this, that such an act is one of supreme, heroic almsgiving, poverty, fortitude, and hope in God.

We have a striking example of this in S. Paulinus, Bishop of Nola, who, after spending all his goods on the poor, at last gave himself up to the Vandals to be enslaved in the place of the son of a widow. His self-abnegation is praised by S. Augustine ( de Civ. Dei, lib. i. c. 10). The event showed that his action was pleasing to God, for, when he was living as a slave, he was recognised by the Vandals under the inspiration of God, and was honourably treated and sent back home.  S. Paula, again, was so liberal to the poor that her frequent prayer was heard, and, according to her wish, she had to be buried at the expense of others, and in another's garments. S. Jerome, in his Life of her, praises her warmly for this.  S. Martin,  S. John the Almoner, and many others are examples of the same liberality. But abundance in this verse more properly denotes the abundant wealth of the Corinthians; for S. Paul contrasts it with the poverty of the Christians of Jerusalem, and desires that one may relieve the other.

Ver. 14 . — But by an equality. I do not command so large almsgiving that your homes be pauperised while the poor have ample, but of your superfluity, which supplies the proper matter of almsgiving, I beg you to communicate with the poor, and supply their want, so that you may both have the necessities of life, and may each hold the mean between the two extremes of poverty and abundance. Let there be nothing superfluous in the means of them that give, and nothing deficient in the way of the necessaries of life to them that receive (Theophylact).

That their abundance also may be a supply for your want. So their abundant supply of faith and hope and all graces will, by their prayers and merits before God, assist your spiritual poverty in this life, and in the other life they will, when you die, receive you into everlasting habitations. The kingdom of heaven is the possession of Christ's poor (Anselm).

That there may be equality. By an interchange of spiritual goods as well as temporal.

Ver. 15. — As it is written. Exo 16:18. Paul applies what is said of the gathering and eating of manna, to show that God wishes men to strive after equality in communion of goods.

He that had gathered much. He that gathered much had no more than he that gathered little, and vice versâ. The passage quoted from Exodus declares that by a continuous miracle God rained down manna for forty years in the wilderness on so many hundreds of thousands of Jews, in such a way that the greedy who gathered much, and the idle who gathered little, both found, when they returned home and measured what they had got, that they had but an homer full, or enough for a day's food for each. If they collected either more or less, God or an angel subtracted from it or added to it invisibly, to bring all to an equality. So, then, an homer was the measure for men, women, and children, and it contained as much only as a man would ordinarily eat in a day (Nyssen, de Vita Moysis, Chrysostom, Anselm, Vatablus, Theophylact).

The reason for this was (1.) that God would in this way restrain the greediness and gluttony of the Jews, and their excessive love of earthly things (Chrysostom and Theophylact). (2.) By this continuous miracle God would remind us that in all our necessity we should look to His Providence, and recollect that He provides for each all that is needful for his life; therefore, as we sit at table, let us regard God as raining down manna upon us from heaven. So now God supplies, not only to the rich but the poor also, and those that have bad health or are burdened with a large family, their daily portion, which is enough to maintain the life of all. This will seem to any one who considers the matter, and compares the small gain made with the great expenditure of so many heads of families, a wonderful and incredible thing; and by this test alone any one may see God's sweet and wondrous care for all. Let not the poor, therefore, bewail their lot, nor desire great riches, " For since we all," says S. Chrysostom, " have but one belly to fill, and one time to live in, and one body to cover, the rich man has no more from his abundance, nor the poor man less from his poverty; but both have food and clothing, and in this they are equal."

Observe, again, the beautiful application S. Paul makes of the symbolic manna. As God gave of it an equal measure to all, so is it right that Christians should cultivate an equality: those who have abundant wealth should distribute to the poor, and make them equal to themselves, so far as the necessaries of life go, that all may be content, and, having what is necessary, live equally (Theophylact and Chrysostom). Observe, however, that as the rich, by giving of their superfluous wealth to the poor, make them equal to themselves, so too do the poor, by a fellowship of merits, make the rich equal to them, not altogether absolutely, but by way of proportion, in such a way that neither has any lack of either kind of benefits, or has an excessive supply when compared with others; for otherwise the rich would not by giving to the poor make them as rich as themselves, nor would the poor by giving in return his prayers and other spiritual goods give an equal gift, but rather a far more valuable gift than he received. Nor again does he give of his spiritual goods as much as he has (S. Thomas).

Analogically, S. Chrysostom and Anselm refer this passage to the glory of heaven, which all will share equally. But this must he understood of the objective bliss; for all will see the same God, and in Him will be satisfied and blessed; but in this vision, and consequently in joy and glory, there will be degrees, and a disparity proportioned to merit. It was so in the case of the manna: an equal share was given to each, satisfying all equally, yet it tasted differently to different people.

Ver. 16 . — But thanks be to God. For having made Titus anxious for you and for your spiritual progress and gain, whereby he was led to exhort you to liberality towards the poor. "The same earnest care" refers to the fact that S. Paul as well as Titus was exhorting them to this liberality.

Ver. 17. — For indeed he accepted the exhortation. The duty of exhorting you to almsgiving (Anselm).

Of his own accord. Without being bidden by me, he took on himself this task of exhorting you to this pious work.

Ver. 18 . — And we have sent with him the brother whose praise is in the Gospel. Barnabas, whose praise is in the preaching of the Gospel. He was ordained as S. Paul's companion (Act 13:3) (Theodoret, Chrysostom, Œcumenius); but since Barnabas and Paul were now separated, and Silas had taken S. Barnabas' place at S. Paul's side (Act 15:40), it is better with Baronius to take the reference as being to Silas, or, with Anselm and Jerome, to Luke.  S. Paul calls him brother, not Apostle, and this applies better to S. Luke, who wrote a Gospel, and was the inseparable companion of S. Paul. S. Ignatius, writing to the Ephesians, assigned this eulogy to Luke in the words: "As Luke testifies, whose praise is in the Gospel."

Ver. 19. — But who was also chosen of the churches. For this work of grace of collecting the alms of the Church. The word rendered here chosen is χειροτονηθεὶς, i.e., ordained by imposition of hands—consecrated either deacon or priest. It was the deacon's office to have care of the poor, and to distribute the alms to them; but the priest's to help the Apostle on his journeys in preaching and administration of the sacraments. The sacrament of Order is called by the Greeks χειροτονία, from the imposition of the Bishop's hands on the ordinands. Cf.

1Ti 4:14; 1Ti 5:22; Act 14:22. From this it is evident that to lay hands on presbyters is to ordain them, and by ordaining to make them presbyters.

Which is administered by us to the glory of the same Lord. The Latin version reads, in the last clause of this verse, "to our destined mind;" the meaning of this is, to show the readiness of our mind in this pious service to God and the poor. The Greek is χειροτονία. "Destined," therefore, as S. Thomas remarks, does not here mean "predestinated by God," but ready, prompt, and cheerful. But the Greek MSS. give your, not our. We have received, says S. Paul, this grace, this ministry of almsgiving, to glorify God by it, and to make you more ready for it by the exhortations of Titus and Luke (Theophylact).

Ver. 20. — Avoiding this. I have sent Titus and Luke to collect such large alms that no one may suspect me of collecting for my own private use (Anselm). The possession of large sums of money is wont to expose a man to suspicion of fraud, because it is easy to abstract a little secretly from a large amount without any one being aware of it.

Ver. 21 . — Providing for honest things. I endeavour to act honourably, not only before God but also before men, lest suspicious persons should have some occasion for suspecting me of some wrongdoing. Wherefore, to show that I administer this collection honestly, I make Titus and Luke my witnesses, I make them the treasurers of it, and refrain from handling it myself. Hence learn this practical rule: We owe a good conscience to God, a good report to our neighbour. He who neglects good report acts cruelly towards his neighbour's salvation (Anselm).

Ver. 22. — And we have sent with them our brother. Who this is is uncertain. Some, says Anselm, think that it is Apollos; but they suspect only, for S. Paul neither names him nor describes him, but leaves the Corinthians to their personal knowledge of him.

Upon the great confidence which I have in you. Having great confidence and hope that, as is right, they will be received honourably and lovingly by you, and also partly out of love and respect for Titus, who is my companion and fellow-helper. Hence Titus was now at Corinth, having been sent there by S. Paul to collect these alms and to transact other business.

Maldonatus supplies the verb show, and makes the sentence run: "Upon the great confidence that whatever love you show to Titus you will show to me, for he is my partner." But there is no need to supply anything—the sense given above is clear enough without it.

Ver. 23.— Or our brethren. I trust that you will, as is right, receive them worthily, partly because of the brethren sent with Titus, and partly because of Titus himself.

The glory of Christ. The Apostles are the glory of Christ, inasmuch as they spread and make known His glory. "Whether, therefore," says Chrysostom, "You will receive them as brethren, or as the Apostles of the Churches, or as those who promote the glory of Christ, you will have many reasons for showing them kindness." By metonymy, glory is put for the cause and care of Christ's glory.

Ver. 24.— Therefore shew ye to them. Show to Titus and his companions that signal love which becomes you and your generous love, as well as my boasting of you.

Commentary -- Other

Evidence: 2Co 8:1

" If your sorrow is because of certain consequences which have come on your family because of your sin, this is remorse, not true repentance. If, on the other hand, you are grieved because you also sinned against God and His holy laws, then you are on the right road." (See 2Co 7:10 ) Billy Graham

Introduction / Outline

Robertson: 2 Corinthians (Book Introduction)

Second Corinthians

From Macedonia a.d. 54 Or 55

By Way of Introduction

The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

JFB: 2 Corinthians (Book Introduction)

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

JFB: 2 Corinthians (Outline)

• THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

TSK: 2 Corinthians (Book Introduction)

The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

TSK: 2 Corinthians 8 (Chapter Introduction)

Overview

2Co 8:1, He stirs them up to a liberal contribution for the poor saints at Jerusalem, by the example of the Macedonians; 2Co 8:7, by commendation of their former forwardness; 2Co 8:9, by the example of Christ; 2Co 8:14, and by the spiritual profit that shall redound to themselves thereby; 2Co 8:16, commending to them the integrity and willingness of Titus, and those other brethren, who upon his request, exhortation, and commendation, were purposely come to them for this business.

Poole: 2 Corinthians 8 (Chapter Introduction)

CORINTHIANS CHAPTER 8

MHCC: 2 Corinthians (Book Introduction)

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

MHCC: 2 Corinthians 8 (Chapter Introduction)

(2Co 8:1-6) The apostle reminds them of charitable contributions for the poor saints.

(2Co 8:7-9) Enforces this by their gifts, and by the love and grace of Christ.

(2Co 8:10-15) By the willingness they had shown to this good work.

(2Co 8:16-24) He recommends Titus to them.

Matthew Henry: 2 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians

In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

Matthew Henry: 2 Corinthians 8 (Chapter Introduction)

In this and the following chapter Paul is exhorting and directing the Corinthians about a particular work of charity - to relieve the necessities of the poor saints at Jerusalem and in Judea, according to the good example of the churches in Macedonia, Rom 15:26. The Christians at Jerusalem, through war, famine, and persecution, had become poor, many of them had fallen into decay, and perhaps most of them were but poor when they first embraced Christianity; for Christ said, " The poor receive the gospel." Now Paul, though he was the apostle of the Gentiles, had a fonder regard, and kind concern, for those among the Jews who were converted to the Christian faith; and, though many of them had not so much affection to the Gentile converts as they ought to have had, yet the apostle would have the Gentiles to be kind to them, and stirred them up to contribute liberally for their relief. Upon this subject he is very copious, and writes very affectingly. In this eighth chapter he acquaints the Corinthians with, and commends, the good example of the Macedonians in this work of charity, and that Titus was sent to Corinth to collect their bounty (2Co 8:1-6). He the proceeds to urge this duty with several cogent arguments (2Co 8:7-15), and commends the persons who were employed in this affair (2Co 8:16-24).

Barclay: 2 Corinthians (Book Introduction)

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Corinthians 8 (Chapter Introduction)

An Appeal For Generosity (2Co_8:1-15)

Practical Arrangements (2Co_8:16-24)

Constable: 2 Corinthians (Book Introduction)

Introduction

Historical background

First Corinthians did not dispel the problems in the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Corinthians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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Gill: 2 Corinthians (Book Introduction)

INTRODUCTION TO 2 CORINTHIANS

This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

Gill: 2 Corinthians 8 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 8

In this chapter the apostle stirs up the Corinthians, to make a collection for the poor saints at Jerusalem, by a variety of arguments, and gives a commendation of Titus and some other brethren, who were appointed messengers to them on that account. He first sets before them the example of the Macedonian churches, who had made a liberal collection for the above persons; which the apostle calls the grace of God, and says it was bestowed on them; and it was not the generosity of one church only, but of many, and so worthy of imitation, 2Co 8:1 which generosity of theirs he illustrates by the circumstances and condition they were in, they were not only in great affliction, but in deep poverty; and yet contributed with abundance of joy, and in great liberality, 2Co 8:2 yea, this they did not only to the utmost of their power, and according to the best of their abilities; but their will was beyond their power, they had hearts to do more than they were able; and what they did, they did of themselves without being asked and urged to it, 2Co 8:3 nay, they even entreated the apostle and his fellow ministers to take the money they had collected, and either send or carry it to the poor saints at Jerusalem, and minister it to them themselves, 2Co 8:4 and which was beyond the expectation of the apostle, who knew their case; and yet it was but acting like themselves, who at first gave themselves to the Lord and to the apostles by the will of God, 2Co 8:5 and this forwardness and readiness of the Macedonian churches, or the churches themselves put the apostle upon desiring Titus to go to Corinth, and finish the collection he had begun; and which carries in it more arguments than one to excite them to this service; as that this was not only at the request of the apostle, but of the Macedonian churches, that Titus should be desired to go on this business; and besides the thing had been begun, and it would be scandalous not to finish it, 2Co 8:6 and next the apostle argues from their abounding in the exercise of other graces, which he enumerates, that they would also in this, 2Co 8:7 for to excel in one grace, and not in another, was not to their praise and honour; however, he did not urge them to this in an imperious way, and to show and exercise his authority; but was moved unto it through the generous example of others, and that there might be a proof of their sincere love and affection to the Lord, and to his people, 2Co 8:8 but as what he wisely judged would have the greatest weight with them; he proposes to them the example of Christ, and instances in his great love to them; who though was rich became poor for them, that they might be enriched through his poverty, 2Co 8:9 and therefore should freely contribute to his poor saints. Moreover, inasmuch as the apostle did not take upon him to command, only give advice, he should be regarded; and that the rather because what he advised to was expedient for them, would be for their good, and be profitable to them; as well as prevent reproach and scandal, which would follow should they not finish what they had begun so long ago, 2Co 8:10 wherefore he exhorts them cheerfully to perform what they had shown a readiness to; and points out unto them the rule and measure of it, that it should be out of their own, what they were possessed of, and according to their ability; which be it more or less would be acceptable to God, 2Co 8:11 for his meaning was not that some should be eased and others burdened; but that all should communicate according to what they had, 2Co 8:13 to which he stimulates them from the hope of the recompence of reward, whenever it should be otherwise with them than it was, and things should change both with them who communicated, and with them to whom they communicated; or this was the end proposed by the apostle, that in the issue there might be an equality between them, 2Co 8:14 which he confirms and illustrates by the distribution of the manna to the Israelites, who had an equal measure, 2Co 8:15 as appears from what is said, Exo 16:18 next the apostle enters upon a commendation of the messengers, that were appointed and ordered to be sent to them upon this errand, and begins with Titus; and gives thanks to God, that had put it into his heart to be so solicitous about this matter, 2Co 8:16 and praises him for his forwardness in undertaking it of his own accord, and in performing it without being urged to it, 2Co 8:17 and next he commends another person, whose name is not mentioned, who was sent along with him; a person of note and fame in all the churches, 2Co 8:18 and who had the honour to be chosen by the churches for this service, 2Co 8:19 and the reason why more persons than one were sent, was to prevent any suspicion of converting the collections to wrong purposes; and to preserve and secure a good character, a character of honesty before God and men, 2Co 8:20. To these two a third was added, whose name also is not mentioned, and who had been proved to be a diligent man, and appeared more so in this matter upon the apostle's confidence in the Corinthians, that they would readily attend to the service these were sent to promote, 2Co 8:22 and thus having separately given the characters of these men, they are all of them commended again; Titus, as the apostle's partner and fellow helper; and the other brethren as the messengers of the churches, and the glory of Christ, 2Co 8:23 and the chapter is concluded with an exhortation to the members of the church at Corinth, to give these messengers a proof of their love to the poor saints before all the churches, and make it appear that he had not boasted of them in vain, 2Co 8:24.

College: 2 Corinthians (Book Introduction)

INTRODUCTION

Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

BIBLIOGRAPHY

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

College: 2 Corinthians (Outline)

OUTLINE

I. OPENING - 1:1-2

II. THANKSGIVING - 1:3-11

A. GOD COMFORTS - 1:3-7

B. GOD DELIVERS - 1:8-11

III. DEFENSE OF INTEGRITY - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV