Exegetical and Hermeneutical Commentary of 2 Corinthians 8:2
How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
2. trial ] The Greek word is always used of that which has been tried and has stood the test See notes on 1Co 11:19 and Jas 1:12 in this series. The meaning here is that tribulation has brought out the genuine Christian qualities of the Macedonian Churches. For this tribulation see 1Th 1:6; 1Th 2:14; Act 17:5.
affliction ] Translated more usually tribulation. See note on ch. 2Co 1:4. The Apostle refers to the persecutions which they shared with him, which, if not endured in the proper spirit, would have shut them up in the contemplation of their own sorrows, instead of making them anxious to relieve those of others.
the abundance of their joy and their deep poverty ] Cf. 1Co 1:26. “In spite of their troubled condition they had displayed great joyfulness, and in spite of their poverty they had displayed great liberality.” De Wette. The Geneva Version instead of ‘deep poverty’ has the poverty which had consumed them even to the very bottom. The literal rendering of deep is down to the depth, or according to depth. “Munificence,” says Chrysostom, “is determined not by the measure of what is given, but by the mind of those who bestow it.” Cf. Luk 21:3. “The condition of Greece in the time of Augustus was one of great desolation and distress It had suffered severely by being the seat of the successive civil wars between Caesar and Pompey, between the triumvirs and Brutus and Cassius, and lastly, between Augustus and Antonius The provinces of Macedonia and Achaia petitioned in the reign of Tiberius for a diminution of their burdens, and were considered deserving of compassion.” Arnold’s Roman Commonwealth. Corinth (see Introduction to First Epistle), from its position, would no doubt recover more speedily from such a condition of depression.
the riches of their liberality ] ( singleness, Tyndale and Cranmer, simplicity, Rhemish, after Vulgate). It is worth remarking that nowhere, save in 1Ti 6:17, does St Paul use the word riches of material, but, with that one exception, solely of moral or spiritual wealth. Dean Stanley remarks on the fact that both the Greek word translated liberality, and its English equivalent, have a double meaning, the original meaning of the Greek word being singlettess of heart, absence of all selfish motives (see ch. 2Co 1:12), and that of the English word the habit of mind engendered by a state of freedom.
Fuente: The Cambridge Bible for Schools and Colleges
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:
- 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);
- 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,
- 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 ( haplotes) 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.
Fuente: Albert Barnes’ Notes on the Bible
2Co 8:2-4
How that in a great trial the abundance of their joy and their deep poverty.
The poverty of the Macedonians
The condition of Greece in the time of Augustus was one of desolation and distress. It had suffered severely by being the seat of the successive civil wars between Caesar and Pompey, between the Triumvirs and Brutus and Cassius, and, lastly, between Augustus and Antonius. Besides, the country had never recovered from the long series of miseries which had succeeded and accompanied its conquest by the Romans; and between those times and the civil contest between Pompey and Caesar, it had been again exposed to all the evils of war when Sylla was disputing the possession of it with the general of Mithridates The provinces of Macedonia and Achaia, when they petitioned for a diminution of their burdens, in the reign of Tiberius, were considered so deserving of compassion that they were transferred for a time from the jurisdiction of the Senate to that of the Emperor (as involving less heavy taxation). (T. Arnold, D. D.)
The best law of liberality
It has been frequently wished by Christians, says the late Dr. Payson, of America, that there were some rule laid down in the Bible, fixing the proportion of their property which they ought to contribute to religious uses. This is as if a child should go to his father, and say, Father, how many times in the day must I come to you with some testimonial of my love? How often will it be necessary to show my affection for you? The father would of course reply, Just as often as your feelings prompt you, my child, and no oftener. Just so, Christ says to His people, Look at Me, and see what I have done and suffered for you, and then give Me just what you think I deserve. I do not wish anything forced. (Christian Herald.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
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 worlds goods.
Fuente: English Annotations on the Holy Bible by Matthew Poole
2. trial of afflictionTheGreek expresses, “in affliction (or, ‘tribulation’) whichtested them”; literally, “in a great testing ofaffliction.”
abundance of their joyThegreater was the depth of their poverty, the greater was the abundanceof their joy. A delightful contrast in terms, and triumph, in fact,of spirit over flesh.
their deep povertyGreek,“their poverty down to the death of it.”
abounded unto the riches oftheir liberalityanother beautiful contrast in terms: theirpoverty had the effect, not of producing stinted gifts, but of”abounding in the riches of liberality” (not asMargin, “simplicity”; though the idea of singlenessof motive to God’s glory and man’s good, probably enters into theidea); (compare Ro 12:8, andMargin; 2Co 9:11,Margin; see on 2Co 9:13;Jas 1:5).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
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, which the Septuagint render by , “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.
Fuente: John Gill’s Exposition of the Entire Bible
Proof (). Tests as of metals as in 2:9.
Abundance (). Late word from , to overflow.
Their deep poverty ( ). is old word from , to be a beggar, as of Jesus in 8:9 (from , cowering in fear and poverty, as in Lu 14:13, but ennobled by Christ as in Matt 5:3; 2Cor 8:9). Poverty down deep. Strabo (LX 419) has , down to the bottom.
Liberality (). From , single, simple (Mt 6:22). “The passage from single-mindedness or simplicity to liberality is not quite obvious” (Plummer). Perhaps “heartiness” supplies the connecting link. See also 9:11-13.
Fuente: Robertson’s Word Pictures in the New Testament
1) “How that in a great trial of affliction,” (hoti en polls dokime thlipseos) “That in much proving or testing of affliction,” by their wicked neighbors, Act 16:20; Php_1:28; 1Th 1:6; 1Th 2:14; 1Th 3:3-9. This affliction tested and proved their Christian character.
2) “The abundance of their joy “ (he perisseia tes charas auton) “The abundance of their joy,” joy in the Lord and in their obedience to him, Jas 1:2; Joh 15:11; Joh 16:24; Neh 8:10-12.
3) “And their deep poverty,” (kai he kata Bathous ptocheia auton) “and their extreme poverty,” “reaching deep, down,” kind of poverty, physical poverty; to withhold from the needy tends toward personal poverty, physically and spiritually, Pro 11:24-25; Pro 20:13.
4) “Abounded unto the riches of their liberality,” (eperissdusen eis to pioutous tes haploteros auton) “abounded toward the riches or fulness of their liberality;” They gave in a manner comparable to the giving of the widow’s mite, Mar 12:44.
Fuente: Garner-Howes Baptist Commentary
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 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?”
(661) “ Franchement et d’vne affection liberale;” — “Cheerfully, and with a liberal spirit.”
(662) Calvin refers, it is probable, more particularly to Paul’s statement in Rom 8:28, And we know that all things shall work together for good, etc.; in commenting upon which passage, our author observes: “ Ex supradictis nunc concludit, tantum abesse, quin salutem nostram remorentur hujus vitae aerumnae, ut sint potius eius adminicula;” — “From what has been said previously, he now draws this conclusion, that the distresses of this life are so far from being hinderances to our salvation, that they are rather helps to it.” — Ed.
Fuente: Calvin’s Complete Commentary
(2) In a great trial of affliction.We do not know what is specially referred to, but a community of Christians in a heathen city was always exposed to trials of this kind, and the temper shown before by the rulers at Philippi and the Jews of Thessalonica (Act. 16:19-20; Act. 17:5-6; 1Th. 2:14) makes it almost certain that they would carry on at least a petty persecution with more or less persistency. The poverty at Philippi may possibly be connected with the preponderance of women in the Church there, as indicated in Act. 16:13. In the absence of the bread-winners of a household, Christian women in a Grco-Roman city would find but scanty means of subsistence. In part, however, the churches were but sharers in a widely-spread distress. Macedonia and Achaia never recovered from the three wars between Csar and Pompeius, between the Triumvirs and Brutus and Cassius, and between Augustus and Antonius. Under Tiberius, they petitioned for a diminution of their burdens, and were accordingly transferred for a time from the jurisdiction of the senate to that of the emperor, as involving a less heavy taxation.
Unto the riches of their liberality.The primary meaning of the word, as in 2Co. 1:12 (where see Note), is simplicity, or singleness of purpose. That singleness, when shown in gifts, leads to liberality, and so the word had acquired the secondary sense in which it seems here to be used. Tyndale, and Cranmer, however, give singleness, and the Rhemish version simplicity. Liberality first appears in that of Geneva.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
2. Affliction Persecutions, as narrated in the first epistle to the Thessalonians.
Abundance Nominative, together with poverty, to abounded. Their joy in the midst of persecution, and their very depth of poverty, (resulting largely from their persecution,) nevertheless overflowed in liberality. The Church at Philippi, where St. Paul writes this, commenced existence with the jailer and Lydia, pillars, and Luke, soon after as its pastor. Persecution afflicted and impoverished it; but Paul rejoices to exhibit its bright example to the rich Church of Corinth for liberality.
The passage 3-5 makes meaning as translated, but not the true Greek meaning. Strike out the italic phrases inserted by the translator, strike out that we would receive, a false reading, and bring the word gave, in thought, to the beginning of the sentence, and we have the following: For I testify that they voluntarily, according to their power, and above their power, gave, with much entreaty imploring of us the privilege and the fellowship in the contribution to the saints; and, not merely as we hoped, but more, they first gave themselves to the Lord and to us, through God’s will. And so read, every word is an additional touch to the richness of the picture of Macedonian liberality. Their voluntariness surpassing their ability begging the opportunity of giving as a grace and a fellowship, is all based in the fact that they had already given themselves to Jesus, and so to Jesus’ faithful apostle, in accordance with the divine will. Solely blessed is that giving which comes from a surrendered heart; and a close test of the heart is a rich readiness to give.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 8:2. In a great trial of affliction How ill-disposed the Macedonians in general were to the Christians, may be seen, Acts , 16-17. Instead of abounded, some read hath abounded.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 8:2 . A more precise explanation of . . ., so that ( that, namely ) is dependent on . This exposition consists, as was seen by Chrysostom, Theodoret, Erasmus, Luther, Grotius, and many others, of two statements, so that after we must mentally supply the simple . [265] This scheme of the passage, which Osiander and Hofmann also follow, is indicated by in the one half, and in the other, whereby two parallel predicative relations are expressed, as well as by the fact that, if the whole be taken as one sentence, and consequently . . be taken along with the following as the subject of (so by most expositors since Beza), this subject would embrace two very diverse elements, and, besides, there would result the combination not elsewhere occurring: . Hence it is to be explained: that , namely, in much attestation of affliction the abundance of their joyfulness is, i.e. that, while they are much put to the test by sufferings , their joy is plentifully present, and (that) their deep poverty became abundant unto the riches of their single-heartedness, i.e. that they, in their deep poverty , plentifully showed how rich their single-heartedness wa.
] Instead of writing simply , Paul designates this situation according to the wholesome moral aspect, in which it showed itself amongst the Macedonians to their praise. , namely, is here also not: trial, but, as Paul always uses it, verification (Rom 5:4 ; 2Co 2:9 ; 2Co 9:13 ; 2Co 13:3 ; Phi 2:22 ). Chrysostom aptly says: , . The verification of their Christian character, which the effected in them, was just the moral element, in which the joyfulness (Chrysostom), and existed among them in spite of the itself, which, moreover, would have been calculated to produce the opposite of . Regarding the of the Macedonians, see 1Th 1:6 ; 1Th 2:14 ff.; Act 16:20 ff; Act 17:5 . The , the virtue of Christian gladness of soul , rising above all afflictions (Gal 5:22 ; 2Co 6:10 ; Rom 14:17 ; comp. on Joh 15:11 ), is not yet defined here more precisely as regards its special expression, but is already brought into prominence with a view to the second part of the verse, consequently to the liberality which gladly distributes (2Co 9:7 ; Act 20:35 ).
] the deep poverty, [266] literally, that which has gone down to the depth (Winer, p. 357 [E. T. 477]); comp. , Aesch. Pers . 718, Hel. 303; , Pind. Pyth. iv. 368, and the like; Blomfield, ad Aesch. Pers. Gloss . 471. The opposite is , Ellendt, Lex. Soph. I. p. 286.
] became abundant, i.e. developed an exceedingly great activity, and this . . ., [267] unto the riches of their singleness of heart . This is the result (Rom 3:7 ; 2Co 9:8 ) of the .; so that their simple, upright spirit showed itself as rich , in spite of their poverty, through the abundance of kind gifts which they distributed. Note the skill and point of the antithetic correlation purposely marking the expressions in the two parts of the verse.
The [268] is the upright simplicity of heart (Eph 6:5 ; Col 3:22 ); honestly and straightforwardly it contributes what it can to the work of love without any selfish design or arrire pense (as e.g. the widow with her mite). Comp. on 2Co 12:8 . And so it is rich , even with deep poverty on the part of the givers. The genitive is, as in ., the genitivus subjecti , not objecti (rich in simplicity), as Hofmann, following older commentators, holds. The is against this latter view, for either it would have been wanting, or it would have been added to , because it would belong to that word.
[265] Not ; for the present corresponds to the perfect ., and that, which took place in the happy state of things thus subsisting, is then subjoined by the aorist .
[266] As a grammatical supplement the simple is sufficient; hence it is not to be taken, with Hofmann, as the poverty sinking deeper and ever deeper , but as the deep-sunk poverty. On with genitive, comp. the Homeric , Il . iii. 217; , Il . xiii. 504; , Od. ix. 330 ( down into the cave ), xii. 93. See in general, Spitzner, De vi et usu praepos . et ap. Homer . 1831, p 20 ff.
[267] The neuter form, (Lachm. Tiseh. Rck.), is attested here by B C 17, 31, but more decidedly in Eph 1:7 ; Eph 2:7 ; Eph 3:8 ; Eph 3:16 ; Phi 4:19 ; Col 1:27 ; Col 2:2 .
[268] Hofmann conjectures that the prominence given to the was called forth by the want of it among the Achaean Christians. In this case there would be in it a side-allusion, which is not justified in what follows. But the , which had shown itself among the Macedonians in a specially high degree, was to serve them as an example , by way of stimulating emulation , not exactly of putting them to shame .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 2. In a great trial of affliction ] For affliction tries what metal we are made of. Alchemy gold will not endure the seventh fire as true gold will. Affliction (the trial of our faith) is more precious than gold, 1Pe 1:7 . What then is faith itself so tried? Rev 3:18 .
The abundance of their joy ] While the spirit of glory and of God rested upon them, 1Pe 4:14 . Well may grace be called the divine nature; for, as God brings light out of darkness, riches out of poverty, &c., so doth grace: it turns dirt into gold, &c. The world wonders (said that martyr) how we can be so merry in such extreme misery. But our God is omnipotent, which turneth misery into felicity. See Trapp on “ 2Co 7:4 “
Their deep poverty ] Gr. , their poverty being now at the very bottom, and having little left beside hope; they were even exhausted, and yet gave liberally. Giles of Brussels, martyr, gave to the poor whatsoever he had, that necessity could spare, and only lived by his science, which was of a cutler. a Some he refreshed with his meat, some with his clothes, some with his household stuff. One poor woman there was brought to bed, and had no bed to lie in; to whom he brought his own bed, himself content to lie in the straw.
Unto the riches of their liberality ] Gr. , of their simplicity, in opposition to that crafty and witty willingness of the covetous to defend themselves from the danger of liberality; wherein also they are utterly mistaken; for not getting, but giving is the way to thrive. See Trapp on “ Mat 6:4 “
a
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
2. ] how that (depends on ) in much proof of tribulation (though they were put to the proof by much tribulation) ( was ) the abundance of their joy (i.e. their joy abounded), and their deep poverty ( , lit. ‘down into the depth,’ as , ‘throughout the whole’) abounded to (‘abunde cessit in,’ as Meyer, &c. or rather perhaps, ‘abounded,’ produced abundant fruit, ‘so as to bring about’.) the riches ( . the riches which have actually become manifest by the result of the collection of their liberality (see ref. Rom. and note).
Fuente: Henry Alford’s Greek Testament
2Co 8:2 . . . .: how that in much proof of affliction, i.e. , in spite of the severe afflictions by which they were tried, probably a reference to persecution and annoyance from their heathen neighbours (see Act 16:20 , Phi 1:28 , 1Th 1:6 ; 1Th 2:14 ; 1Th 3:3-9 ), the abundance of their joy and their deep poverty ( = “reaching deep down”; cf. the phrase in Strabo, ix., 419, ) abounded unto the riches of their liberality . means primarily “simple,” “single-minded” (Mat 6:22 ), and is thus used by St. Paul in chap. 2Co 11:3 , Eph 6:5 , Col 3:22 ; but single-mindedness or “heartiness” of giving (see 1Ch 29:17 ) involves “liberality” in giving ( cf. 2Co 9:7 ), and thus in many passages (see reff. and cf. Jas 1:5 ) liberality is the best rendering. The whole of Greece, except the Roman colonies of Patrae and Corinth, was in a dire condition of poverty and distress at this period (see Arnold’s Roman Commonwealth , ii., 382, quoted by Stanley); and the contribution of the Macedonian Christians was really comparable to the giving of the widow’s mite (Mar 12:44 ). It is noteworthy that no warnings against the temptations of wealth occur in 1 and 2 Thess. or Phil. See, however, Lightfoot, Bibl. Essays , p. 247.
Fuente: The Expositors Greek Testament by Robertson
in. Greek. en, as above.
trial. Greek. dokime. See Rom 5:4.
affliction. Greek. thlipsis. See 2Co 8:14.
deep poverty. Lit, poverty according to (Greek. kata. App-104.) depth.
unto. Greek. eis. App-104.
liberality. Greek. haplotes. The adjective haplous means single-minded, not self-seeking.
Fuente: Companion Bible Notes, Appendices and Graphics
2.] how that (depends on ) in much proof of tribulation (though they were put to the proof by much tribulation) (was) the abundance of their joy (i.e. their joy abounded), and their deep poverty ( , lit. down into the depth, as , throughout the whole) abounded to (abunde cessit in, as Meyer, &c. or rather perhaps, abounded, produced abundant fruit, so as to bring about.) the riches ( . the riches which have actually become manifest by the result of the collection of their liberality (see ref. Rom. and note).
Fuente: The Greek Testament
2Co 8:2. , of distress (pressur) [of affliction]) joined to poverty, 2Co 8:13, , a burden of distress.- , abundance and poverty) An oxymoron and hendiadys pleasantly interwoven.- ) is the genitive, governed by : comp. , Mat 8:32 : also E. Schmid., 2 John, 2Co 8:3. He quotes his own syntax of Greek particles, an excellent book.-, of [liberality] simplicity) Simplicity renders men liberal, ch. 2Co 9:11 [, which Engl. V. renders bountifulness].
Fuente: Gnomon of the New Testament
2Co 8:2
2Co 8:2
how that in much proof of affliction-In great afflictions which were a severe test of their sincerity and devotion. These afflictions arose from persecutions. Of them it is said: And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit (1Th 1:6), and ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, as they did of the Jews (2Co 2:14).
the abundance of their joy-The joys arising from the pardon of their sins and the grace of God which arose above their sorrows.
and their deep poverty-Joy and poverty together poured out a rich stream of liberality. Strange as it may seem, it is not to those to whom the gospel comes easily, and on whom it imposes little, who are most generous in its cause. On the contrary, it is those who have suffered for it, those who have lost by it, who are, as a rule, the most liberal.
abounded unto the riches of their liberality.-Their poverty abounded unto their liberality, because it was seen to be great in relation to it-their liberality made their poverty, by contrast, appear even greater. The poor thoroughly in earnest can do much; the rich, lukewarm, do but little. [The marginal reading singleness is not to be preferred to liberality, but it throws light on the real significance of the word. The same word is rendered liberality (2Co 9:11; 2Co 9:13; Rom 12:8), singleness (Eph 6:5; Col 3:22), simplicity (2Co 11:3), and these are its only occurrences in the New Testament. In the Sermon on the Mount Jesus uses the adjective single, If therefore thine eye be single (Mat 6:22), where the meaning is that the eyes of the heart (Eph 1:18), like the eyes in the head, must focus and see like a single eye, if the vision is to be perfect. The eye must not attempt to look in two directions at the same time. So singleness is the faculty of undivided attention; it is the faculty of seeing straight. As applied to giving, singleness is that liberality which gives without grudging (2Co 9:7) and gives disinterestedly. It does not look in two directions at the same time.]
Fuente: Old and New Testaments Restoration Commentary
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
Reciprocal: Exo 36:5 – General Deu 15:11 – Thou shalt 1Ch 22:14 – trouble 2Ch 24:10 – rejoiced 2Ch 31:5 – as soon Pro 3:9 – General Pro 19:22 – desire Pro 22:9 – He that hath a bountiful eye Pro 26:12 – a man Son 5:4 – put Isa 32:8 – the liberal Eze 21:13 – Because Mat 13:23 – some an Mat 14:16 – they Mat 21:3 – straightway Mar 12:43 – That Mar 12:44 – cast in of Luk 6:20 – Blessed Luk 12:33 – Sell Luk 21:3 – more Act 11:29 – every Act 13:52 – were Act 28:10 – laded 2Co 8:1 – the grace 2Co 8:19 – to the 2Co 9:8 – may 2Co 11:9 – the brethren Eph 4:28 – that he 1Th 4:10 – all the 1Ti 6:18 – ready 2Pe 1:8 – and abound
Fuente: The Treasury of Scripture Knowledge
2Co 8:2. The subject of this and the next chapter is the contribution for the needy disciples in Judea. Paul has referred to it in 1Co 16:1, and it is mentioned in Act 11:28-30. The preceding verse refers to the contribution of the Macedonians as the grace of God being bestowed upon them. That means that God enabled them to make a liberal gift in spite of their comparative poverty and their own trials as Christians among enemies. What adds to the merits of their giving is their joy at being given the privilege of performing such a worthy deed.
Fuente: Combined Bible Commentary
2Co 8:2. how that in a great trial of afflictionthe nature and severity of which may be gathered from the storm of opposition in which they rose into existence (Act 16:12 to Act 17:13, with 1Th 1:6; 1Th 2:14),
the abundance of their joy, and their deep poverty abounded unto the riches of their liberality[1]a striking collection this of redundancies, contrasts, and apparent paradoxes of language, as if words could hardly be found to describe their admirable conduct: the abundance of their joy abounded; their joy in a great trial of affliction; their deep poverty overflowed into the riches of their liberality. The extreme poverty of these Macedonian congregations(says Stanley) was probably shared by them in common with all other parts of Greece, except the two great Roman colonies of Patr and Corinth. The condition of Greece in the time of Augustus (as Arnold says in his Roman Commonwealth) was one of great desolation and distress. … It had suffered severely by being the seat of successive civil wars. . . . Macedonia had lost the benefit of its mines, which the Roman Government had appropriated to itself, and was suffering from the weight of its taxation. . . . The provinces of Macedonia and Achaia, when they petitioned for a diminution of their burdens in the reign of Tiberius, were considered so deserving of compassion, that they were transferred for a time from the jurisdiction of the Senate to that of the Emperor [as involving less heavy taxation]. Such poverty might well have been thought to exempt them from contributing to the relief of others, probably no poorer than themselves. But, as is often seen in such cases, instead of taking advantage of this excuse, the joy of a new-found salvation not only overpowered all sense of their poverty, deep as that was, but rose into rich liberality. No doubt they would feel the force of what had been said to the Corinthians, If we (Jews) sowed unto you (Gentiles) spiritual things, is it a great matter if they shall reap your carnal things? (1Co 9:11). The Philippian church had stood alone in supplying the apostles own wants, on his departure from Macedonia (Php 4:15-16), and even after his imprisonment at Rome, they sent once and again unto his necessities (Php 2:25). And as to the Thessalonians, they supplied the wants of their own poor members so liberally, that the apostle had to caution them against allowing idlers to take advantage of them (2Th 3:10-12).
[1] The word properly means simplicity (as in 2Co 11:2), then liberality (as here and 2Co 9:11; 2Co 9:13).
Fuente: A Popular Commentary on the New Testament
Verse 2 McGarvey and Pendleton tell us that Macedonia had just been through three civil wars. They were so poor, their taxes had been lightened. The church was made even poorer by persecution ( 2Th 1:4 ). They were put to the test by their affliction and poverty. But, they coupled this with their joy at receiving the gospel and gave abundantly, especially in light of their poverty.
Fuente: Gary Hampton Commentary on Selected Books
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 Csar, 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.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Verse 2
In a great trial; in a time of great trial.
Fuente: Abbott’s Illustrated New Testament
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.