2 Corinthians 8:1

iven in. That χαρις means liberality, appears from 2Cor 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And 2Cor 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And 2Cor 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 2Cor 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And 1Cor 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, 2Cor 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, 2Cor 5:14 ; the grace of God, Tit 2:11 . The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc. Verse 2 In a great trial of affliction - The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea. Verse 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. Verse 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. Verse 5 Not as we hoped - They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea. Verse 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, 1Cor 16:1 , etc. The same grace - Liberality. See the note on 2Cor 8:1 . Verse 7 As ye abound in every thing - See the note on 1Cor 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. Abound in this grace also - Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love. Verse 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. 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. Verse 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. 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. 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. Verse 10 Herein I give my advice - For I speak not by way of commandment, 2Cor 8:8 . 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. 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. A year ago - Απο περυσι. It was about a year before this that the apostle, in his first epistle, 1Cor 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. Verse 11 A readiness to will, so there may be a performance - Ye have willed and purposed this; now perform it. 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. Verse 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. Verse 13 That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently. Verse 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. 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. Verse 15 He that had gathered much, had nothing over - On the passage to which the apostle alludes, Exo 16:18 , I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man's eating), if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God's providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other. Verse 16 But thanks be to God - He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed. Verse 17 He accepted the exhortation - I advised him to visit you and excite you to this good work, and I found that he was already disposed in his heart to do it; God put this earnest care in the heart of Titus for you, 2Cor 8:16 . Verse 18 The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place. Verse 19 Chosen of the Churches to travel with us - Χειροτονηθεις· Appointed by a show of hands; from χειρ the hand, and τεινω, to extend. This appointment, by the suffrage of the Churches, seems to refer more to St. Luke than any one else; unless we suppose he refers to the transaction, Act 15:40 , Act 15:41 , and then it would appear that Silas is the person intended. With this grace - Liberal contribution. See on 2Cor 8:1 (note). Your ready mind - Your willingness to relieve them. But, instead of ὑμων, your, ἡμων, our, is the reading of almost all the best MSS. and all the versions. This is, doubtless, the reading. Verse 20 Avoiding this, that no man should blame us - Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See the note on 1Cor 16:4 . Verse 21 Providing for honest things - Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on 1Cor 16:4 (note), which I have extracted from Dr. Paley. Verse 22 We have sent with them - Titus and, probably, Luke, our brother, probably Apollos. Now much more diligent - Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence. Verse 23 Whether any do inquire of Titus - Should it be asked, Who is this Titus? I answer, he is my companion, and my fellow laborer in reference to you; 2Cor 2:13 ; 2Cor 7:6 , 2Cor 7:7 . Should any inquire, Who are these brethren, Luke and Apollos? I answer, They are Αποστολοι, apostles of the Churches, and intensely bent on promoting the glory of Christ. Verse 24 Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor. 1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor. 2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward. 3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel. Introduction St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, 2Cor 9:1 , 2Cor 9:2 . But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, 2Cor 9:3-5 . He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, 2Cor 9:6-11 . He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, 2Cor 9:12-14 . And concludes with giving thanks to God for his unspeakable gift, 2Cor 9:15 . Verse 1 It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)). Verse 2 I know the forwardness of your mind - You have already firmly purposed to contribute to the support of the poor and suffering saints. That Achaia was ready a year ago - The whole of the Morea was anciently called Achaia, the capital of which was Corinth. The apostle means, not only Corinth, but other Churches in different parts about Corinth; we know there was a Church at Cenchrea, one of the ports on the Corinthian Isthmus. Your zeal hath provoked very many - Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of Macedonia, came forward the more promptly and liberally. Verse 3 Yet have I sent the brethren - Titus and his companions, mentioned in the preceding chapter. That, as I said, ye may be ready - And he wished them to be ready, that they might preserve the good character he had given them: this was for their honor; and if they did not take care to do so, he might be reputed

We declare to you the grace of God - Which evidently appeared by this happy effect.

Charity of the Macedonians. ( a. d. 57.) 1 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 intreaty that we would receive the gift, and take 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. 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, v. 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, v. 2 . It was a time of great affliction with them, as may be seen, Acts xviii. 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 ( v. 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 ( v. 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 ( v. 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, v. 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 ( v. 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 ( v. 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.

Introduction of 2nd Corinthians Chapter 8 IN the previous chapter the apostle had expressed his entire confidence in the ready obedience, of the Corinthians in all things. To this confidence he had been led by the promptitude with which they had complied with his commands in regard to the case of discipline there, and by the respect which they had shown to Titus, whom he had sent to them. All that he had ever said in their favour had been realized; all that had ever been asked of them had been accomplished. The object of his Statement in the close of 2Cor 7 seems to have been to excite them to diligence in completing the collection which they had begun for the poor and afflicted saints of Judea. On the consideration of that subject, which lay so near his heart, he now enters; and this chapter and the following are occupied with suggesting arguments and giving directions for a liberal contribution. Paul had given directions for taking up this collection in the first epistle. See 2Cor 8:1, seq. Comp. Rom 15:26. This collection he had given Titus direction to take up when he went to Corinth. See 2Cor 8:6-17. But from some cause it had not been completed, 2Cor 8:10,11. What that cause was, is not stated; but it may have been possibly the disturbances which had existed there, or the opposition of the enemies of Paul, or the attention which was necessarily bestowed in regulating the affairs of the church. But in order that the contribution might be made, and might be a liberal one, Paul presses on their attention several considerations designed to excite them to give freely. The chapter is, therefore, of importance to us, as it is a statement of the duty of giving liberally to the cause of benevolence, and of the motives by which it should be done. In the presentation of this subject, Paul urges upon them the following considerations: He appeals to the very liberal example of the churches of Macedonia, where, though they were exceedingly poor, they had contributed with great cheerfulness and liberality to the object, 2Cor 8:1-5. From their example he had been induced to desire Titus to lay the subject before the church at Corinth, and to finish the collection which he had begun, 2Cor 8:6. He directs them to abound in this, not as a matter of commandment, but excited by the example of others, 2Cor 8:7,8. He appeals to them by the love of the Saviour; reminds them that though he was rich, yet he became poor, and that they were bound to imitate his example, 2Cor 8:9. He reminds them of their intention to make such a contribution, and of the effort which they had made a year before; and though they had been embarrassed in it, and might find it difficult still to give as much as they had intended, or as much as they would wish, still it would be acceptable to God. For if there was a willing mind, God accepted the offering, 2Cor 8:10-12. He assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches, 2Cor 8:13-15. To show them how much he was interested in this, he thanks God that he had put it into the heart of Titus to engage in it. And in order more effectually to secure it, he says that he had sent with Titus a brother who was well known, and whose praise was in all the churches. He had done this in order that the churches might have entire confidence that the contribution would be properly distributed. Paul did not wish it to be intrusted to himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches that their wishes were complied with. He desired to act honestly not only in the sight of the Lord, but to furnish evidence of his entire honesty to men, 2Cor 8:16-21. To secure the same object he had also sent another brother; and these three brethren he felt willing to recommend as faithful and tried--as men in whom the church at Corinth might repose the utmost confidence, 2Cor 8:22-24. Verse 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 Tindal'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, etc. The favour which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the wants of the poor saints at Jerusalem. The word "grace" (χαριν) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed mast 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 at 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. (2.) It is a favour 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 favour of God, than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the wants of our fellow-men. 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 favour 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 favour of God, if they should contribute in like manner. The churches of Macedonia. Philippi, Thessalonica, Berea. For an account of Macedonia, Acts 16:9; Rom 15:26. Of these churches, that at Philippi seems to have been most distinguished for liberality, ( Php 4:10,15,16,18,) though it is probable that other churches contributed according to their ability, as they are commended (comp. 2Cor 9:2 ) without distinction. (*) "to wit" "We make known to you" (a) "churches of Macedonia" 2Cor 9:2,4 Verse