Exegetical and Hermeneutical Commentary of 2 Corinthians 8:8
I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
8. I steak not by commandment ] The Apostles “never spoke as dictators. Robertson. See ch. 2Co 1:24, and 2Co 8:10, as well as 1Co 7:6 ; 1Co 7:25; Phm 1:8-9; Phm 1:13-14, and 1Pe 5:3.
by occasion of the forwardness of others ] Because other are so fervent. Tyndale.
sincerity ] Literally, genuineness. Cf. Php 4:3; 1Ti 1:2; Tit 1:4. The original meaning is of legitimate as opposed to illegitimate birth.
Fuente: The Cambridge Bible for Schools and Colleges
I speak not by commandment – This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give; see 2Co 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. People cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.
But by occasion of the forwardness of others – I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.
And to prove the sincerity of your love – The apostle does not specify here what love he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense, to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all people as we have opportunity. The most substantial evidence of that love is when we are willing to part with. our property, or with whatever is valuable to us, to confer happiness and salvation on others.
Fuente: Albert Barnes’ Notes on the Bible
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 honour, 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.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
I do not speak in an imperious way, as one that commandeth you; or rather, God hath no where given an express command as to the quantum of what you should give; but the forwardness of others makes me thus speak to you, as not being willing you should in good works come behind any churches; and that I might
prove the sincerity of your love, to God, to me, and to the poor afflicted saints that are in Judea. Though God hath not directed the particular sums we should give to those that are in need, yet he hath given us general rules; That we should give as God hath prospered us, 1Co 16:2; and so as there may be some equality, as the apostle speaketh, 2Co 8:14. So, as the sincerity of our love to God dependeth in some measure upon the proportion of what we give at his command, so doth also the sincerity of our love to those poor members of Christ that are in want; that there may be a moderate supply for their want, from our abundance.
Fuente: English Annotations on the Holy Bible by Matthew Poole
8. not by commandment“notby way of commandment.”
but by occasion of theforwardness of others, and &c.rather, “But by(mention of) the forwardness of others (as an inducement to you), andto prove (literally, ‘proving’) the sincerity of your love.” TheGreek is “by means of,” not “onaccount of the forwardness,” &c. BENGEL,ELLICOTT, and otherstranslate, “By means of the forwardness of others,proving the sincerity of your love ALSO.”The former is the simpler construction in the Greek.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
I speak not by commandment,…. Either of God, who has not fixed the certain times when, or certain sums which persons are to give, and other circumstances, which are left to discretion; but in general has signified it as his will, that those in necessity are to be relieved by such who are in ability to do it: or as an apostle, he did not speak in an imperious manner, extorting from them a collection, or laying his apostolical injunctions upon them to make one; he did not go about to force or oblige them to it, for men in such cases must act willingly, and what they do, must do of their own accord with cheerfulness, and not through constraint or grudgingly:
but by occasion of the forwardness of others; or “through carefulness for others”; what moved the apostle to propose this matter to the Corinthians, and exhort them to it, were either the forwardness of the Macedonians, cheerfully contributing in the midst of their poverty, and their urgent solicitations that the same good work might go on elsewhere, or else the very great care and concern that he himself had for the poor saints at Jerusalem: it was not therefore to show his apostolical authority, that he sent Titus to them to finish this service; but he was stirred up hereunto, partly by the bounty and solicitations of others, and partly by bowels of compassion within himself, and concern in his own mind for the poor saints; and also, as he adds,
to prove the sincerity of your love; to God, to Christ, to his ministers, and to the saints, particularly the poor; that their love might appear to be true, genuine, hearty, and real to others, to all men as well as to them the apostles.
Fuente: John Gill’s Exposition of the Entire Bible
Proving (). Testing and so proving.
The sincerity also of your love ( ). Old adjective, contraction of (), legitimately born, not spurious. A collection is a test of one’s love for Christ, not the only test, but a real one.
Fuente: Robertson’s Word Pictures in the New Testament
Sincerity (gnhsion). Used by Paul only. Contracted from genhsiov legitimately born : hence genuine. Paul calls Timothy his lawful son in the faith (1Ti 1:2). The kindred adverb gnhsiwv sincerely (A. V. naturally), occurs once, Phi 2:20. See note.
Fuente: Vincent’s Word Studies in the New Testament
1) “I speak not by commandment,” (ou kat’ epitagen lego) “I speak not by way of command,” that is based on any Old Testament commandment, but he was inspired by the Lord to write this council, 2Co 9:7.
2) “But by occasion of the forwardness of others,” (alla dia tes heteron spoudes kai) “But through the diligence of others also,” others not of our immediate coworkers, but by example of the Macedonians, 2Co 8:3; 2Co 8:12.
3) “And to prove the sincerity of your love.” (to tes humeteras agapes gnesion dokimazon) “To prove or demonstrate the reality of your love,” by grace gift help to others, as the Macedonians had done. Love can be seen only through giving and doing for others. And love needs to be seen by both our Christian and lost friends, Mat 7:16-20; Jas 2:14-17; 1Jn 3:16-19. It is the “show me,” as shown love, that the world understands, Joh 3:16; Gal 4:4-5.
Fuente: Garner-Howes Baptist Commentary
8. I speak not according to commandment Again he qualifies his exhortation, by declaring that he did not at all intend to compel them, as if he were imposing any necessity upon them, for that is to speak according to commandment, when we enjoin any thing definite, and peremptorily require that it shall be done. Should any one ask — “Was it not lawful for him to prescribe what he had by commandment of the Lord?” The answer is easy — that God, it is true, everywhere charges us to help the necessities of our brethren, but he nowhere specifies the sum; (669) that, after making a calculation, we might divide between ourselves and the poor. He nowhere binds us to circumstances of times, or persons, but calls us to take the rule of love as our guide.
At the same time, Paul does not here look to what is lawful for him, or unlawful, but says, that he does not command as if he reckoned that they required to be constrained by command and requirement, as though they refused to do their duty, unless shut up to it by necessity. He assigns, on the other hand, two reasons why he, notwithstanding, stirs them up to duty: first, Because the concern felt by him for the saints compels him to do so; and, secondly, Because he is desirous, that the love of the Corinthians should be made known to all. For I do not understand Paul to have been desirous to be assured of their love, (as to which he had already declared himself to be perfectly persuaded,) (670) but he rather wished that all should have evidence of it. At the same time, the first clause in reference to the anxiety of others, admits of two meanings — either that he felt an anxiety as to the individuals, which did not allow him to be inactive, or that, yielding to the entreaties of others, who had the matter at heart, he spoke not so much from his own feeling, as at the suggestion of others.
(669) “ Combien nous leur deuons donner;” — “How much we ought to give them.”
(670) “ Bien persuade et asseure;” — “Well persuaded and assured.”
Fuente: Calvin’s Complete Commentary
Butlers Commentary
SECTION 2
Credibility (2Co. 8:8-15)
8 I say this not as a command, but to prove by the earnestness of others that your love also is genuine. 9For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. 10And in this matter I give my advice: it is best for you now to complete what a year ago you began not only to do but to desire, so that your readiness in desiring it may be matched by your completing it out of what you have. 12For if the readiness is there, it is acceptable according to what a man has, not according to what he has not. 13I do not mean that others should be eased and you burdened, 14but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality. 15As it is written, He who gathered much had nothing over, and he who gathered little had no lack.
2Co. 8:8-9 Piqued: Paul wants the Corinthians to give credibility to their professions of Christian faith and love. They have promised to send financial help to their destitute brethren in Judea. Now the apostle asks them to prove their love, to prove their credibility. He begins by stating that he is not ordering (Gr. epitagen, epi and tasso, ordering or regulating) them to do as the Macedonians did. When Paul says, I say this not as a command . . . he certainly is not removing Christian stewardship from the realm of divine commandment. As we have already pointed out, he directed the Corinthians to take up offerings in 1Co. 16:1 ff. In the Gospels are clearly recorded the commandments of Christ about stewardship of all areas of life. What Paul does not want to order or regulate is the amount (see 2Co. 8:12). Regulating the amount is what the Law of Moses did. Of course, it is also true that in the New Dispensation, stewardship must have love as its motivationnot law. But since love is not self-defining, there must be commandments from Christ and the apostles to provide definitive guidance as to what pleases God. Gods word therefore commands us to give to help any brother who is in need (1Jn. 3:15-18; 1Jn. 4:19 to 1Jn. 5:3). In his commands God defines love. He cannot love him outside his commandments! Paul is, therefore, not saying here that giving is not commanded. Our motivation for loving, or giving, is because God loved (and gave) to us first (1Jn. 4:19). The apostle stated at the first of this letter (2Co. 1:24) he did not want to give the impression that he was Lording it over their faith. He does not issue a command (although stewardship is commanded by the Lord and his apostles) he piques their desire to give by reminding them of the Lords graciousness.
The Lord Jesus, anointed (Christ) by God for the purpose of becoming poor, is the supreme example of the grace of giving. How rich was Jesus before his incarnation? Paul says he was, in his pre-incarnate existence, equal with God (Php. 2:5-6) but he emptied himself of that divine status and took the form of a human servant (Php. 2:7-9). Speaking of the identity of Christ, Paul said to the Colossians, he is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authoritiesall things were created through him and for him. (Col. 1:15-16). Paul added, . . . in him all things hold together. (Col. 1:17). In Jesus dwelt all the fullness of the Godhead, bodily! (Col. 1:19; Col. 2:9). The riches Christ has to offer are unsearchable (Eph. 3:8). Moses valued even the poverty (reproaches) of the Christ greater riches than the treasures of Egypt (Heb. 11:26). The Son of God, heir of the majestic glory and absolute riches of heaven, divested himself of all he owned and came to earth and impoverished (Gr. eptocheusen) himself in order that (for the very purpose) by the instrumentality of his poverty (Gr. ptocheia) we might become rich. While birds had nests, and foxes had dens, the Son of man had no place to lay his head (Mat. 8:20; Luk. 9:59). Ray C. Steadman writes, Remember how he (Jesus) constantly borrowed everything? We may reverently say that he was the greatest scrounger of history. He was always borrowing. He had nothing of his own. He borrowed food, he borrowed clothing, he borrowed a coin to give an illustration, a donkey to enter into the city of Jerusalem, and he finally had to borrow a tomb in which to be laid. On one occasion the disciples all went to their own homes but he went to the Mount of Olives. All these things were his by right of having been Creator of themyet he gave them all up (not because he had to) in order to fulfill the will of God on our behalf. For the glory that was set before him, Christ endured the cross, contemptuous of the shame (Heb. 12:1-2). The glory the incarnate Christ anticipated was the glory he had with the Father before the world was made (see Joh. 17:1-5). And he left it all, to take on human form, and suffer the humiliation of human rejection, rebellion and crucifixion, in order to become a substitutionary atonement for sinful mankind. Thus, in his impoverishment, he made man rich. After his humiliation he was raised from the dead, ascended to heaven and the right hand of God the Father, there to inherit all his former glory plus the glory accrued from his incarnate work of redemption. And he made us joint heirs (Rom. 8:12-17) of his glory! Paul had already told the Corinthians that God was preparing for them an eternal weight of glory beyond all comparison (2Co. 4:16-18). If the unsearchable, inexpressible selflessness of Christ in his abdication of divine riches to accomplish our redemption does not pique our desire to give to others, nothing will!
2Co. 8:10-12 Proved: It is one thing to talk about love and another to actually love. It is one thing to admire, be awed by, and praise the divine demonstration of Christs love, and another to emulate it! Paul exhorts the Corinthians to demonstrate their integrity. Let them prove their credibility. While he will not, on his own, make his suggestion as an apostolic commandment. He gives his apostolic wisdom (Gr. gnomen, from ginosko, meaning, to know, mind, wisdom, opinion). Apostolic opinion or wisdom in any matter, while not a direct commandment, is to be highly respected and obeyed, so long as it does no violation to divine commandments.
Paul gives his opinion, and then suggests it is probably expedient (Gr. sumpherei, bring together for profit, profitable, beneficial, advantageous) for the Corinthians that he give an apostolic suggestion rather than an arbitrary commandment. The RSV is wrong to include the clause, it is best for you. in one large clause of 2Co. 8:10. It is best for you stands as a separate clause on its own in the Greek text and reads literally, for this for you is expedient. That being the case, it is difficult to establish the connection of the statement. Does Paul mean it is expedient for them to finish the giving they started a year ago, or does he mean it is expedient for them that he gives only a suggestion and not a commandment? Plummer paraphrases, To offer an opinion, and not give a command, is the method which is suitable to people like you, who were to the front, not only in doing something, but also in desiring to do something, as long ago as last year. Plummer thinks the clause, it is expedient for you, connects to Pauls advice. This connection of the clause is more in keeping with the intent of 2Co. 8:8 and with the attitude of the Corinthians expressed in the following clause. The Corinthians had already expressed their desire to give and had begun to do so a year earlier. Those who have never expressed any willingness to do what is clearly a Christian duty must be commanded. Those who have not only wanted to do their duty, but have already begun, need only advice. This may be true of many 20th century church members! Perhaps the willingness is already there in their mind and heartbut they need some apostolic advice on when to give, how much to give, and what their giving will accomplish. Away with all the slick, secular promotions! Give Christians scriptural advice on giving!
Pauls advice is, ou monon to poiesai alla kai to thelein proenerxasthe apo perusi, literally, not only the to do but also the to will, previously you began from last year . . . The infinitive poiesai is aorist but the next infinitive thelein is present tense. Plummer says, This may perhaps intimate that the acting has ceased, and that only the wishing remains. They had been first in both, but now others were before them in acting. The RSV supplies, in 2Co. 8:10, the word completeit is not a part of the Greek text in 2Co. 8:10. Paul is not emphasizing in 2Co. 8:10 the completion, but the eagerness and the earliness. In 2Co. 8:11 the Greek text uses the word epitelesate, completion, twice. The verb proenerxasthe is a combination of three Greek words, pro, meaning before, en, meaning before and archomai, meaning begin, first, thus we have an emphatic verb. Paul is emphasizing that the Corinthians had been the very first congregation to express their desire and had begun to give before any other group. But at some time after the beginning they had ceased to give and their intended offering was incomplete.
The RSV has taken the first part of the Greek text in 2Co. 8:11 (nuni de kai to poiesai epitelesate, and so now the to do, complete) and transferred it back by translation into 2Co. 8:10. Actually, 2Co. 8:11 begins, and so now the to do, complete. The verb epitelesateis aorist. It is a combination if epi, a prepositional prefix emphasizing intensity, and teleioo, meaning perfect, complete, fulfill, bring to a goal, end. Paul is exhorting the Corinthians to bring what they expressed such eagerness to do, and had actually begun to do, to fruition! He advises them that their eagerness (Gr. prothumia, passionate forwardness) of a year ago should be matched by their finishing what they started. Prothumia is translated readiness; thumia is from a word in Greek which means passionate, or hot-tempered. The Corinthians had passionately expressed their desire to contribute to the hungry saints in Jerusalem. It would be a sad thing that those who were foremost in willingness should be last in fulfilling it! Jesus rebuked the church at Sardis because he had not found their works perfect (completed). Even though they had the name of being alive they were dead (Rev. 3:1-2). It is a serious reflection on the integrity and stability of Christ and Christianity for congregations to be alive with grandiose projects and plans, but dead to the completion or fulfillment of their promises. Thus Paul urges them to match their passionate willingness and their beginning actions with a completion of the project. And they need to make the completion out of what they have (Gr. ek tou echein). Paul means they should give in proportion to what they have (see 1Co. 16:2; 2Co. 8:14). To prove their integrity they do not need to give beyond their ability, but according to a proper proportion of their means as they have determined. The New Testament is filled with exhortations to personal integrity. A Christians actions must match his words. Jesus even warned would-be followers to count the cost of carrying through, finishing, or completing before professing discipleship (see Luk. 14:25-35). Christians must not love in word or speech but in deed and in truth (1Jn. 3:18; 1Jn. 4:20-21). Love must be proved.
2Co. 8:13-15 Prudential: At the same time Paul gives advice about proving their integrity, he also suggests that the Corinthians be prudent and sensible about their responsibilities in how much to give.
First, he advises, give in proportion (Gr. katho ean, according to whatever) to what one has (Gr. eche, has, possesses, etc.). He promises that such giving is acceptable (Gr. euprosdektos, very favorable acceptance) to Christ. There are a few examples of believers and worshipers giving all they had to the Lords treasury (see Mar. 12:41-44; Luk. 21:1-4); there is at least one incident where the Lord commanded a rich, covetous man, to give all he had to the poor (see Mat. 19:16-30; Mar. 10:17-22; Luk. 18:18-23). These are exceptional cases and not the general rule. Jesus purpose in these exceptional incidents was to break the idolatry from the soul of the covetous. The general rule of stewardship and giving in the New Testament is proportionaterelative to ones abilityto ones possessions.
The first century Hebrew Christians, had all things common (Act. 2:43-47), and were so generous they sold property and laid the money at the feet of the apostles for distribution to the needy (Act. 4:32-37). But such great generosity was not a requirement! When Ananias and Sapphira lied about their generosity, they were reminded they were not expected to give as much as others if they did not want tobut they were expected not to lie about their giving! (Act. 5:1-11). In every parable of Jesus about stewardship the teaching is that a steward is to be faithful in what he has, not in what he does not have.
But what is the proportion of a Christians possessions he should give? Should it be a tithe (10%)? Should it be tithes and offerings (more than 10%)? If so, how much? The New Testament does not legislate specific proportions! The New Testament does not teach tithingit teaches stewardship of 100% of a Christians possessions. There are principles in the N.T. which should offer guidelines for Christian giving. Christians are not to be covetous. They are not to be greedy. They are not to be anxious (double-minded) worrying over food, clothing and shelter (Mat. 6:25-34). They are to remember they brought nothing into the world neither can they carry anything out and so be content with food and clothing (1Ti. 6:6-10). They are not to set their hopes on uncertain riches, but to do good, be rich in good deeds, liberal and generous (1Ti. 6:17-18). Christians are to provide necessities for their own families (1Ti. 5:8). The Lord expects Christians to maintain their personal lives financially and materially in such sufficiency as permits them to minister to Christs kingdom and the needy to the best of their capabilities (2Co. 9:8-13).
Each Christian must decide what proportion he should give directly to the church. Each Christian must study Gods word and decide for himself how much he keeps to be fed, clothed and sheltered; to care for his own family; to conduct his personal ministry in the name of Christ; to keep from becoming a burden on others (see 2Co. 8:13). All beyond these necessities, he should give to the work of the Gospel, clearly understanding that he is accountable for faithful, frugal and wise stewardship of what he has kept back for himself. The true follower of Christ is not permitted the luxury of waste or self-indulgence. There are too many cries for helptoo many evangelistic opportunities beggingChristians dare not squander what God has given them or pamper themselves.
A Christian does not have to be rich to give. Every Christian, even the poor, is to give and act responsibly toward whatever stewardship the Lord has given him. If a poor Christian is passionately eager to give, and gives in proportion to what he has to fulfill the principles stated above, his gift is very favourably accepted by the Lord.
While the Lord expects us to renounce all that we have (Luk. 14:33), and to be willing, should he demand it, to give up everything we own, the normal rule of Christian giving is in proportion to what one has, not according to what one does not have.
Pauls explanation of proportionate giving is intended to keep some from being eased and others burdened. There must have been those in the Corinthian congregation accusing Paul of discriminating against the rich. Perhaps they thought he was expecting a few well-to-do people to carry the whole burden of the collection of Judea. Paul clears that up. Everyone is to give something. Let it be according to everyones ability. Every Christian at Corinth (even a slave) is to make some contribution. The pressure (Gr. thlipsis, burden, affliction, pressed-down) of giving must be on every members conscience.
In 2Co. 8:14, the principle of equality (Gr. isotetos, equal, same as, fair) is applied to Christian giving. Proportionate giving makes the burden of giving equal upon all in the congregation. Everyone is to give somethingin proportion to what he has. Those who had little were to give as they had been prospered (1Co. 16:2), and those who had much were to give as they had been prospered. However much each had, that much would be required (Luk. 12:48). It is not the amount, but the eagerness, the equality, the total sharing of every Christian to give that pleases the Lord.
Abundance and prosperity, by the grace of God, is dispensed by the Almighty in ways and places incomprehensible to manbut always according to Gods will. The abundance of those he prospers is willed to them so they may supply the lack (Gr. husterema, to be in need, be inferior, deficient) of any one. Christian giving is not to supply what people want, but what people need. According to the providential shifts in prosperity, those who have are to help supply needs to those who do not have. Those who give are to do so freely, without coercion, not of compulsion, not by legislated amounts, but proportionately. Evidently, many people of Corinth had been prospering while the people of Palestine had been suffering drought, famine, earthquakes, plundering of their possessions by persecutors (see Heb. 10:32 ff), and other depredations. So, Paul reminds the Corinthians, their abundance (Gr. perisseuma) was providentially given them by God that they might learn to give to the needs of those not thus blessed.
In the latter half of 2Co. 8:14 the interesting principle of expected reciprocation is put forward. At the time Paul wrote II Corinthians, the Greeks were prospering and the Jews were impoverished. Paul says to the Corinthians, . . . but that as a matter of equality your abundance at the present time should supply their (Jews) want, so that their abundance (Jews) may supply your (Corinthians) want, that there may be equality. While the Corinthians supply the needs of the Jewish brethren at the present, there may come a day when the Jewish brethren may have to supply the needs of impoverished Corinthians! And, if the Corinthians never become impoverished, and the Jewish brethren should some day supply the needs of brethren in Rome, the principle of equality is still carried on so the Corinthian brethren participate in the relief to the Romans because they helped the Hebrew Christians. Paul verified the principle of indirect participation when he wrote to the Philippian Christians concerning their support of his ministry (see Php. 4:15-17). Cast your bread upon the waters, for you will find it after many days (Ecc. 11:1; Deu. 15:10-11; Pro. 19:17; Mat. 10:42).
2Co. 8:15 is a quotation from the Old Testament illustrating equality. In the O.T. it was commanded (see Exo. 16:18). Each Israelite was commanded to gather only as much manna as he could eat. Some gathered more. Some gathered not enough. However, when they came to measure the manna, each mans gathering weighed exactly the same! That is the will of God for his kingdom! Even in this imperfect world where Providence decrees that some have more material goods as their stewardship than others, everyone is to join in being faithful to his stewardshipwhether it be small or large. Let there be equality (not in the amount) in participation! God does not need amounts! All the cattle on a thousand hills are his and if he were hungry he would not ask us. But God does desire equal participation in his kingdomand he desires it because all kingdom-people need participation. They can never have a servants heart until they do participate in giving according to what they have.
Usually, the emphasis in church stewardship programs is to produce a certain amount of income. Usually, people are urged to give to meet a specific need. But the emphasis of Pauls instructions to the Corinthian church has to do with the needs of the giver while the amount of the gift and the need it is to meet are secondary! Would to God that the modern Church would understand Pauls teaching here and make it a priority in its call to stewardship. Christian people cannot be edified and spiritually matured until they have been taught that giving is primarily for their own spiritual growth and not to meet needs. Paul will have more to say on this in succeeding verses.
Fuente: College Press Bible Study Textbook Series
(8) I speak not by commandment.The English, and, indeed, the Greek also, is to some extent ambiguous, and leaves us uncertain whether he disclaims merely the tone of command or the sanction of a divine authority. The former seems the preferable meaning, but ultimately the one runs into the other. He gives no commands in this matter to others because he has received no commandment from the Lord Himself. (Comp. 1Co. 7:6; 1Co. 7:12; 1Co. 7:25.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
8. By commandment Rather, with commandment. He does not command but recommend this.
To prove To test, to give occasion for self-manifestation.
b. By Christ’s example, and their willing mind, 2Co 8:9-12 .
‘I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.’
He does not want them to think that he is saying this as a commandment from God, or even as an order, but as an example so as to test out their love as well. The gracious, loving and earnest generosity of the Macedonian churches had so moved him that it had become to him the test of genuine and true love, and that is why he was revealing it to them, so that they could prove their genuine love in the same way. Let the Corinthians demonstrate that they too were of the same calibre. (Giving generously is also a test of our calibre).
2Co 8:8. And to prove the sincerity of your love. The genuine temper, &c. Locke. Taking as we may, without violence to the words, the original, for drawing out a proof, and the word for genuine, the passage may be well rendered shewing the world a proof of the genuine temper of your love; and thus properly express St. Paul’s obliging way of stirring up the Corinthians to a liberal contribution: for his discourse briefly stands thus: “The great liberality of the poor Macedonians made me send Titus to you, to finish the collection of your charity, which he had begun; that you, who excel in all other virtues, might be eminent in this also. But I urge not this is a commandment from God; but, upon occasion of the liberality of others, present you with an opportunity of giving the world a proof of the genuine temper of your charity, which, like that of your other virtues, will not bear to be out-done.”
2Co 8:8 . Prudent and yet deeply stirring caveat in reference to what was said in 2Co 8:7 . Not by way of command do I say it, but as, through the diligence of others, testing also the genuine nature of your love .
] “aliorum studio vobis commemorate,” Benge.
] of members of extraneous churche.
] the genuineness . See Khner, II. p. 122; Dissen, ad Pind. Nem. p. 452.
] is here, too (comp. on 1Co 11:28 ), not probatum reddere (Chrysostom, Theodoret, Estius), but explorare ; for by the result, which the setting forth of the Macedonian example would have on the Corinthians, it had to be shown whether, and how far, their brotherly love was genuine or not. The participle does not depend on 2Co 8:10 (Bengel), but on , which is to be supplied again after . with the participle: I say it, inasmuch as I thereby , etc. Comp. on 1Co 4:14 .
8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
Ver. 8. To prove the sincerity ] Gr. , the germanity, the naturalness, legitimateness opposed to bastardliness. This age aboundeth with mouth mercy, which is good cheap, and therefore like refuse fruit is found growing in every hedge. But a little handful were worth a great many such mouthfuls, Isa 58:13 . Complaint is made that there is not any one that taketh Sion by the hand. St James tells of some in his time that would feed their poor brethren with good words and good wishes, Jas 2:15-16 , as if they had been of the chameleon kind, to live with Ephraim upon wind, Hos 12:1 . But what said the poor man to the cardinal who denied him a penny which he begged, and offered him his blessing, which he begged not? If thy blessing had been worth a penny, I should not have had it: keep it therefore to thyself. (Carle.)
8. ] Lest his last words should be misunderstood, he explains the spirit in which they were said: not as a command, but by way of inducement, by mention of the earnestness of others, and to try the genuineness of their love.
.] not, ‘in consequence of a command from God,’ as Dr. Burton, but, by way of command ( 1Co 7:6 ).
is not = , ‘by occasion of,’ as E. V.: but treats the as the instrument by which, in the way of emulation, the effect was to be produced.
The participial construction is as in 1Co 4:14 .
2Co 8:8-15 . HE COUNSELS (THOUGH HE WILL NOT COMMAND) THAT THEY FOLLOW THE EXAMPLE OF THE MACEDONIAN CHURCHES, ACCORDING TO THEIR ABILITY.
2Co 8:8 . . . .: I speak not by way of commandment, i.e. , I do not give you an authoritative and formal command (as I might do), but as proving through the earnestness of others, sc. , the example of the Macedonian Churches (2Co 8:3 ), the genuineness also of your love (2Co 8:7 ). For the constr. see on 2Co 4:17 .
by. Greek. kata. App-104.
commandment. Greek. epitage. See Rom 16:20.
by occasion of. = through. Greek. dia, as in 2Co 8:5.
forwardness. Same as “diligence” in 2Co 8:7,
others. Greek. heteros. App-124.
sincerity = genuineness. Greek. gnesios. Occurs elsewhere, Php 1:4, Php 1:3. 1Ti 1:2. Tit 1:4.
8.] Lest his last words should be misunderstood, he explains the spirit in which they were said: not as a command, but by way of inducement, by mention of the earnestness of others, and to try the genuineness of their love.
.] not, in consequence of a command from God, as Dr. Burton,-but, by way of command (1Co 7:6).
is not = , by occasion of, as E. V.:-but treats the as the instrument by which, in the way of emulation, the effect was to be produced.
The participial construction is as in 1Co 4:14.
2Co 8:8. , by) Having mentioned to you in 2Co 8:1, the diligence of others.-) also. This is more powerful than any commandment.-, of love) nothing is more forward in zeal [referring to ] than love.-, proving) The participle depends on 2Co 8:10.
2Co 8:8
2Co 8:8
I speak not by way of commandments,-He did not give this as a commandment, for God loves free-will offerings and cheerful givers. As God left it to their free will, Paul would not give a specific command.
but as proving through the earnestness of others the sincerity also of your love.-He uses the forwardness of the brethren in Macedonia to arouse them, and to revive the purpose or will in them to freely give to relieve the suffering brethren in Judea. The sacrifices they made would be a proof of their sincerity as followers of Christ. Jesus shows this clearly in his speech to the disciples on the Mount of Olives: Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; . . . And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me. (Mat 25:34-40). And John says: But whoso hath the worlds goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him? (1Jn 3:17).
speak: 2Co 8:10, 2Co 9:7, 1Co 7:6, 1Co 7:12, 1Co 7:25
by occasion: 2Co 8:1-3, 2Co 9:2, Rom 11:12-14, Heb 10:24
prove: 2Co 8:24, 2Co 6:6, Jos 24:14, Eze 33:31, Rom 12:9, Eph 4:15, *marg. Eph 6:24, Jam 2:14-16, 1Pe 1:22, 1Jo 3:17-19
Reciprocal: Gen 44:2 – General Deu 13:3 – ye love the Lord your God Deu 24:22 – General Psa 112:4 – he is gracious Pro 3:9 – General Mat 25:22 – I have Luk 19:8 – Behold Joh 11:36 – Behold Joh 14:15 – General Joh 14:24 – that Joh 21:17 – Feed 1Co 5:8 – but 1Co 16:22 – love 2Co 1:12 – godly 2Co 5:14 – the love 2Co 8:17 – but Phi 1:10 – that ye may be Phi 2:22 – ye 1Th 4:10 – all the Tit 2:7 – sincerity Jam 2:16 – one 1Jo 4:11 – General
AN APOSTLE PLEADING FOR LIBERALITY IN GIVING
I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
2Co 8:8
If you will glance at the context, two things will, I think, appear upon the surface of it. First, that St. Paul is very anxious to obtain a handsome contribution from the Church at Corinth; and secondly, that he is just a little doubtful about succeeding in his endeavour.
There was still a sore feeling amongst the believing Israelites with regard to the reception into the Church of those who were of the uncircumcision. It might serve, then, to smooth away asperities, perhaps, to change ill-feeling into kindly regard, if the distrusted Apostle could bring with him on returning to Jerusalem a substantial proof of the love which the Gentiles entertained towards their elder brethren in the Christian faith. For these reasons we believe St. Paul was anxious to be especially successful in this particular appeal.
And now let us see how he sets about accomplishing his object.
I. He begins by informing the Corinthians of what the Churches of Macedonia had done in the matter.Compared with otherscompared, for instance, with the inhabitants of Corinth, one of the wealthiest cities of the old Greek worldthese Macedonians might almost have been said to be abjectly poor. The Apostle speaks of their deep poverty. And yet they had contributed a very large sum to the general collection. This good example of the Churches of Macedonia the Apostle fearlessly proposes for the imitation of his friends in Corinth. Fearlessly, I say. He does not hesitate for a moment to stimulate the sluggish benevolence of the wealthier Church by narrating to them what the poorer Churches had done. He puts the bright example in the very forefront of his argument. He does not shrink from his line, as perhaps we should have done, for fear of arousing the baser motive of emulation. And yet, fearless as he is, there is a wisdom and a tact in his procedure which it would be wrong for us to pass by altogether without notice. In the first place, he traces the benevolence of the Macedonians to its proper source in the grace of God. We do you to wit of the grace of God bestowed on the Churches of Macedonia. The statement, as you see, is an important one. It removes the act of the benevolent Macedonians into the higher region of spiritual impulse; and at the same time serves to remind the Corinthians that the same treasury of Divine grace from which their fellow-believers drew their inspiration to good is equally accessible to them if they choose to avail themselves of it. In the next place, the Apostle recalls it to their memories that the idea of a collection for the poor Hebrew Christians in Palestine originated in Corinth. The Corinthian Church itself was the first to suggest the plan and the first to begin to carry the plan into execution.
II. In taking the second step he turns to a different plea.The Church of Corinth was conspicuous for the abundance of brilliant spiritual endowments which had been bestowed upon her. When the power of the Gospel had laid hold of the quick-witted and eloquent inhabitants of the Grecian town, it found a ready outlet and manifestation in those various forms of religious utterance of which the Apostle speaks so much in his former Epistle. The Corinthian Christians were blessed with especial insight into Divine mysteries. They were enriched, the Apostle says, in all knowledge. They spoke with other tongues. They prophesied. They exhorted. When they came together, almost every one could bring his psalm, or his doctrine, or his interpretation, to throw into the common stock; and indeed, so great was the profusion of spiritual gifts, and so eagerly were opportunities sought for the exhibition of them, that scenes of disorder and unseemly contention were of no unfrequent occurrence, even in the midst of their most solemn religious assemblies. But with all this display of the more showy spiritual endowments, there seems to have been a deficiency in the Corinthian Churchor a deficiency, at least, to some extentof the solid, practical, Christian virtues. And the Apostle was grieved to observe it. Therefore, says St. Paul, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. You take the Apostles meaning, of course. There ought to be a proportion maintained amongst what may be called the component parts of the Christian character. The inner and the outer should keep pace with each other; and if there is a high spirituality, we are justified in expecting to find a corresponding elevation of practicea commensurate abounding in those things which are true, and pure, and honest, and lovely, and of good report.
III. In the third place, he puts forward the plea of the text.Observe here, that the Apostle disclaims all intention of exerting anything like compulsory power. He will not command; I speak not in the way of commandmentfor that is the meaning of the words. He will not dictate. He will only persuade. The matter, after all, must be left to themselves; for the absence of a willing mind would vitiate the largest bestowments, and utterly destroy their value in the sight of God. God loveth a cheerful giver. He will not accept the grudging gift. We must put our heart into our donation, or God will have nothing to do with it. Again I am sure you will see the Apostles drift. When you are dealing with Christian people you have got something to work upon. There is in them a deep underlying love to their Master, and love to those for whom their Master died; and if you can succeed in touching this springin setting this motive free to actyou have more than half accomplished what you were attempting to do.
IV. The Apostle speaks of an equalisation in the material conditions of Christian people.That there should be an equalisation of lot of that community; that all should share and share alike, whether skilled or unskilled, whether clever or dull, whether thrifty or carelessthis, of course, was never intended. To attempt to bring about such a state of things would be to contravene the Divine order, as well as to remove many opportunities for the exercise of Christian virtues that are now continually presented to us. It is the difference of lot between the rich and the poor, between the strong and the weak, which calls forth charity on the one side and gratitude on the other, and knits together with a firmer bond the framework of human society. This would be lost if all stood on precisely the same level of worldly prosperity. Inequality, then, in the present condition of being, enters into the Divine plan respecting the people of Christ. But it is the object of Christian benevolence to counteract this inequality as far as is possible; at least so far as to provide that the Christian brother should have what is necessary for his subsistence and comfort.
Rev. Prebendary Gordon Calthrop.
2Co 8:8. Not by commandment. We know the apostle did not mean the giving was not commanded, for that would contradict 1Co 16:1, where he says he had “given order” to other churches on this subject, and passed the same instruction on to this church. The idea is that he wished the brethren to be stimulated unto the work by the good example of others. This shows it is right to refer to the liberality of others when exhorting a congregation to bestir itself in the matter of giving.
2Co 8:8. I speak not by way of commandmentas laying my commands upon you to exercise your liberality,but as proving through the earnestness of others the sincerity also of your loveto let it be seen that ye are not behind others in the outcome of your love.
Verse 8 Paul was not commanding them to give, as that must be a personal decision to be of value. Rather, he would use an example to inspire them and will look to the gift as a measure of their love.
I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. [Paul here speaks of liberality as a grace or gift of the Spirit. Paul testifies that the Corinthians abounded in spiritual gifts (1Co 4:7). He here reminds them of some of these prominent gifts, and exhorted them to add thereto the gift of liberality, and to make it conspicuous among the other gifts by its perfection. He does not command them to give, for the very virtue or value of giving lies in its spontaneity, but, using the case of the Macedonians as an example or means of comparison, he measures or tests the love of the Corinthians by it.]
Verse 8
The forwardness of others; the readiness and zeal of others, that is, of the churches in Macedonia.
8:8 {3} I speak not by commandment, but by occasion of the {e} forwardness of others, and to prove the {f} sincerity of your love.
(3) Thirdly, he warns them to live up to the expectation which Paul and his companions have conceived of them.
(e) At the request of the Macedonians.
(f) The naturalness of our love appears when we truly, and that frankly and freely, help our brethren even for Christ’s sake.
B. The supreme motive for giving 8:8-15
Paul cited the example of Jesus Christ’s gift of Himself for needy humanity to motivate his readers further to finish their work of assembling the collection.
Paul wanted his readers to understand that he did not want them to take the following exhortation incorrectly. It was not an apostolic command since obedience to a command is an inferior motive for giving to others. Rather he hoped that the good example of others would motivate them. The others in view are the Macedonians, the Corinthians’ themselves in their initial efforts, and Jesus Christ.
Paul claimed full apostolic authority (cf. 2Co 10:8; 2Co 13:10), which his critics challenged, but he chose not to use it. It is usually wiser and more effective to appeal for change by citing positive examples rather than by making authoritative demands.
"Paul uses the conventional rhetorical strategy of comparison (synkrisis), in this case competition, to spur the Corinthians to action (2Co 8:1-8, esp. 2Co 8:8)." [Note: Keener, p. 203.]
Fuente: Whedon’s Commentary on the Old and New Testaments
Fuente: Commentary Series on the Bible by Peter Pett
Fuente: Commentary on the Holy Bible by Thomas Coke
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
Fuente: Henry Alford’s Greek Testament
Fuente: The Expositors Greek Testament by Robertson
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Church Pulpit Commentary
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Gary Hampton Commentary on Selected Books
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: Abbott’s Illustrated New Testament
Fuente: Geneva Bible Notes
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)
Fuente: Expository Notes of Dr. Constable (Old and New Testaments)