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Text -- 2 Corinthians 8:9 (NET)

Strongs On/Off
Context
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.
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Names, People and Places, Dictionary Themes and Topics

Dictionary Themes and Topics: Unselfishness | Servanthood | Poor | Philippians, Epistle to | POVERTY | PERSON OF CHRIST, 1-3 | PAULINE THEOLOGY | PAUL, THE APOSTLE, 6 | MESSIAH | Liberality | Jesus, The Christ | GRACE | Example | Collection | Beneficence | more
Table of Contents

Word/Phrase Notes
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Word/Phrase Notes
Barnes , Poole , Gill

Verse Notes / Footnotes
NET Notes , Geneva Bible

Verse Range Notes
TSK Synopsis , Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

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Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 8:9 - -- Though he was rich ( plousios ōn ). Concessive present participle ōn from eimi , to be.

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 ).

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.

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 ...

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.

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 use...

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.

Wesley: 2Co 8:9 - -- And this knowledge is the true source of love.

And this knowledge is the true source of love.

Wesley: 2Co 8:9 - -- The most sincere, most free, and most abundant love.

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

Wesley: 2Co 8:9 - -- In becoming man, in all his life; in his death.

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

Wesley: 2Co 8:9 - -- In the favour and image of God.

In the favour and image of God.

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.

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 L...

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).

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).

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

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...

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, a...

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.

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 h...

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.

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...

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."

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-...

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Commentary -- Word/Phrase Notes (per Verse)

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...

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.

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,...

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?

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 a...

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.

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Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 8:9 Or “generosity.”

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 b...

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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 for...

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 af...

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...

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...

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 conside...

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...

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 tha...

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...

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 sp...

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 ...

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 ...

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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 ...

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 ...

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 HA...

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 ...

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 comm...

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 e...

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 g...

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 i...

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 o...

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 south...

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 th...

Constable: 2 Corinthians (Outline) Outline I. Introduction 1:1-11 A. Salutation 1:1-2 B. Thanksgiving for c...

Constable: 2 Corinthians 2 Corinthians Bibliography Alford, Henry. The Greek Testament. 4 vols. Reprint ed. Grand Rapids: Baker Book Hou...

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 Corinthian...

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 ...

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 v...

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 ...

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...

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