Exegetical and Hermeneutical Commentary of 2 Corinthians 8:10
And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
10. And herein I give my advice ] See 2Co 8:8.
for this ] Either (1) ‘that I advise and not command,’ or (2) ‘this proof of your love.’
expedient ] Rather, profitable. The word expedient in the A.V. is never, as in modern English, opposed to right. See note on 1Co 6:12. Wiclif and the Rhemish Version render here by profitable. See Luk 16:9 and 1Ti 6:18-19.
begun before ] i.e. before the Macedonian Churches. See ch. 2Co 9:2.
but also to be forward ] Literally, to will (margin, be willing). There is much difference of opinion among the commentators concerning the apparent inversion of the natural order in this sentence. But it would seem that the Apostle, as we might expect from such passages as ch. 2Co 3:3; 2Co 3:6, Rom 7:6, &c., attaches more importance to the motive than to the action. They not only had begun to do the work, but they had resolved to do so upon a full persuasion that it was the right thing to do. Their conduct was due to no mere transitory impulse, but was the deliberate conviction of the heart. To this “readiness to will” (see next two verses) the Apostle appeals, and invites them to further action on the ground that the principle on which they acted was just as true now as it had been in the previous year. See note on ch. 2Co 9:7.
a year ago ] Better, perhaps, last year ( the former yeere. Wiclif; ab anno priore. Vulgate). St Paul probably speaks as a Jew. But it is uncertain whether he refers to the Jewish civil or ecclesiastical year, the former of which began with the month Tisri, answering to part of our September and October, the latter with the month Abib or Nisan. The former is more probable, for the Apostle must have been writing too near the commencement of the latter to give any force to his remark. See 1Co 16:5; 1Co 16:8, and ch. 2Co 2:12-13.
Fuente: The Cambridge Bible for Schools and Colleges
And herein I give my advice – Not undertaking to command them, or to prescribe how much they should give. Advice will go much further than commands on the subject of charities.
For this is expedient for you – ( sumpherei). That is, this will be of advantage to you; it will be profitable; it will be becoming. The idea is, that they were bound by a regard to consistency and to their own welfare, to perform what they had purposed. It became them; it was proper, and was demanded; and there would have been manifest disadvantages if it had not been done.
Who have begun before – Who commenced the collection a year before; see 2Co 8:6. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.
Not only to do – Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.
But also to be forward – Margin, Willing. So the Greek to thelein. They were voluntary in this, and they set about it with vigorous and determined zeal and courage. There was a resolute determination in the thing, and a willingness and heartiness in it which showed that they were actuated by Christian principle. Consistency, and their own reputation and advantage, now demanded that they should complete what they had begun.
Fuente: Albert Barnes’ Notes on the Bible
Verse 10. Herein I give my advice] For I speak not by way of commandment, 2Co 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] , literally, to do and to will; but as the will must be before the deed, , 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.] . It was about a year before this that the apostle, in his first epistle, 1Co 16:2, had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Giving to those that were in want, was matter of precept (it being what the law of God and nature did require); but giving as the Macedonians had given, not only to, but beyond, their ability, was not so. Or, possibly, the apostles saying,
I give my advice, doth not suppose what he advised to be no commanded duty; friends may advise us to what is our duty to do.
For, saith the apostle, this is expedient for you; for your profit, or for your honour and reputation. A precept alone ought to oblige us to this doing of the thing commanded, but the profit, credit, and honour of the action adds an edge to the duty, and layeth us under a double obligation; the first, of obedience to God; the second, of being wise for ourselves.
Who have begun before, not only to do, but also to be forward a year ago: the apostle proveth the expediency of it from the concern of their reputation in it; that they might not be thought to have gone backward, or to become weary of well doing, in regard they had begun this charitable work some time before.
Objection. But how cometh he here to put doing before willing (for so it is in the Greek, not only to do, but also , to will)? Some tell us these hysterologies, or putting things after which should in order be before, are usual in holy writ; but possibly it is better answered by others, that here doth not signify the mere inclination of the will, but a forwardness, (thus our translators understood it, and therefore translate it to be forward), or a spontaneous willingness, without arguments used by others to persuade them to it. So as the sense is this: You not only began to do the thing a year ago, but you did it of your own accord, without our exhortations and arguments, of your own free mind and will; so as if you should now be behind hand, it would be a reproach to you. This sense is favoured by the next verse, what he here calls a willing, he there calls a readiness to will.
Fuente: English Annotations on the Holy Bible by Matthew Poole
10. adviceHerein he does not(as some misinterpret the passage) disclaim inspiration for theadvice he gives; but under the Spirit, states that it is his”opinion” [ALFORD]or “judgment” [ELLICOTT,and others], not a command, that so their offering might befree and spontaneous.
thismy giving you anadvice, not a command.
who have begun before“seeingthat ye have begun before” the Macedonianchurches; “a year ago” should be connected with thisclause.
not only to do, but also tobe forwardThere were three steps: (1) the forwardness,more literally, “the will”; (2) the setting aboutit, literally, “doing it”; (3) completion of it[ALFORD]. In the twoformer, not only the act, but the intention, theCorinthians preceded the Macedonians. BENGELexplains, “Not only to do” FORTHE PAST YEAR, “but also to be forward” or willingFOR THIS YEAR. ELLICOTTtranslates, “already,” instead of “before”: “Yebegan already a year ago, not only to do, but also to be forward.”It appears hence, that something had been done in the matter a yearbefore; other texts, however, show the collection was not yet paid(compare 2Co 8:11; 2Co 9:5;2Co 9:7). This agrees with one,and only one supposition, namely, that every man had laid by in storethe fund from which he was afterwards to contribute, the very casewhich is shown by 1Co 16:2 tohave existed [PALEY, HorPaulin].
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And herein I give my advice,…. As Daniel did to Nebuchadnezzar, Da 4:27. The apostle did not choose to make use of his apostolical authority, or give orders, as he sometimes did in such cases; he did not think fit to speak by way of commandment, obliging them to what they ought to do willingly; looking upon this the most prudential step, and wisest method he could take in order to succeed, only to give his judgment in this matter, as what would be best for them, and most conducive to their real good:
for this is expedient for you; most versions read it, “profitable”; doing acts of beneficence is profitable to persons, as to things temporal, God usually blessing such with a greater affluence of the things of life, and which indeed is often promised; and is also profitable with respect to things spiritual, for if God does not make it up to them in temporal enjoyments, yet with his presence, the discoveries of his love, the joys of his salvation, and an increase of every grace; so Gaius, that hospitable man to the apostle, and all Christian strangers, was in much spiritual health, and a prosperous condition in his soul, when but in an ill state with respect to his body: yea, such a conduct is profitable in relation to things eternal; for as it springs from the grace of God, and men are assisted therein by it, and is exercised towards persons that have received it, it will be rewarded with a reward of grace; though it may be, the apostle here does not so much argue from the utility, as the decency of it in the Corinthians;
who, says he,
have began before, a year ago, not only to do, but also to be forward, or “willing”: it is hard to say whether the apostle designs to commend or reprove them; and indeed, it seems as if there was a mixture of praise and dispraise in this passage; it was in their favour that they had begun before, even a year ago, and were willing and forward of themselves to this good work; yea, were the first that set it on foot, and so were an example to the Macedonian churches, and others; but then this was against them, that the other churches, which began later than they, had finished before them; whether this their charity was obstructed, as some have thought, through some affliction and persecution that befell them, which if it appeared would much excuse them; or rather it was neglected through lukewarmness and indolence; wherefore the apostle gives his sentiments, that to save their own credit, it was expedient for them to finish what they had begun; for otherwise, as their boasting of them would be in vain, so they would expose themselves to contempt and incur disgrace; and it was not only proper that they should do this, but do it willingly, and with much cheerfulness, for that is meant by being “forward” or “willing”; that they not only do it, but do it with a good will, which they at first discovered.
Fuente: John Gill’s Exposition of the Entire Bible
Judgment (). Deliberate opinion, but not a “command” ( verse 8). Cf. 1Co 7:25.
A year ago ( ) From last year.
Not only to do, but also to will ( , ). Articular infinitives the objects of on which verb see verse 6). That is to say, the Corinthians promised before any others.
Fuente: Robertson’s Word Pictures in the New Testament
1) “And herein I give my advice “ (kai gnomen en touto didomi) “and I give a considered opinion in this matter,” not commandment — but inspired council, Pro 11:14; Pro 13:22.
2) “For this is expedient for you,” (touto gar humin sumpherei) “For this is expedient for you all,” befitting or becoming to you, is morally profitable to you, to your influence, to do what you have announced you intended to do, Mat 5:15-16; Jas 1:22.
3) “Who have begun before, not only to do,” (oitines ou monon to poiesai) “who not only began to do,” they began to make collection for the saints, even before the Macedonian brethren, 1Co 16:1-3; 2Co 9:2.
4) “But also to be forward a year ago,” (alla kai to thelein preenerksasathe apo perusi) “But also ye previously began to will a year ago,” from last ‘year; perhaps not meaning a full year, but before the year in which he wrote began. Eph 5:14; Eph 5:17; Ecc 5:4-5.
Fuente: Garner-Howes Baptist Commentary
10. And in this I give my advice. The advice he places in contrast with the commandment of which he had spoken a little before. (2Co 8:8.) “I merely point out what is expedient in the way of advising or admonishing.” Now this advantage is not perceived by the judgment of the flesh; for where is the man to be found, who is persuaded that it is of advantage to deprive himself of something with the view of helping others? It is, indeed, the saying of a heathen — “What you have given away is the only riches that you will always have; (671) but the reason is, that whatever is given to friends is placed beyond all risk.” The Lord, on the other hand, would not have us influenced by the hope of a reward, or of any remuneration in return, but, on the contrary, though men should be ungrateful, so that we may seem to have lost what we have given away, he would have us, not- withstanding, persevere in doing good. The advantage, however, arises from this — that
“
He that giveth to the poor (as Solomon says in Pro 19:17) lendeth to the Lord,”
whose blessing, of itself, is to be regarded as a hundredfold more precious than all the treasures of the world. The word useful, however, is taken here to mean honorable, or at least Paul measures what is useful by what is honorable, because it would have been disgraceful to the Corinthians to draw back, or to stop short in the middle of the course, when they had already advanced so far. At the same time it would also have been useless, inasmuch as everything that they had attempted to do would have come short of acceptance in the sight of God.
Who had begun not only to do. As doing is more than willing, the expression may seem an improper one; but willing here is not taken simply, (as we commonly say,) but conveys the idea of spontaneous alacrity, that waits for no monitor. For there are three gradations, so to speak, as to acting. First, we sometimes act unwillingly, but it is from shame or fear. Secondly, we act willingly, but at the same time it is from being either impelled, or induced from influence, apart from our own minds. Thirdly, we act from the prompting of our own minds, when we of our own accord set ourselves to do what is becoming. Such cheerfulness of anticipation is better than the actual performance of the deed. (672)
(671) Calvin, it is to be observed, quotes the same sentiment, when commenting on 1Co 16:2, (see p. 69,) but in the present instance he takes occasion, most appropriately to his particular purpose, to notice the connection in which the poet introduces it, which is as follows: —
“
Callidus effracta nummos fur auferet arca; Prosternet patrios impia flamma Lares. Extra fortunam est, quicquid donatur amicis; Quas dederis, solas semper habebis opes ”
“
The dexterous thief will break open your chest, and carry off your money; a fire, raised by a base incendiary, will lay in the dust your paternal mansion; but whatever has been given to friends is placed beyond all risk. What you have given away is the only wealth that you will always retain.” — MARTIAL, Eph 5:39.
It is mentioned by Dr. Bennett, in his Lectures on Christ’s Preaching, (p. 104,) that on the tomb of Robert of Doncaster, there was the following inscription — “What I gave, I have; what I kept I lost.” — Ed.
(672) “ Vne telle promptitude de s’auancer a faire sans estre incite ou aduerti d’ailleurs, est plus que le faict mesme;” — “Such promptitude in being forward to act, without requiring to be stirred up or admonished by any one, is more than the deed itself”
Fuente: Calvin’s Complete Commentary
(10) And herein I give my advice.We note the same careful distinction between command and counsel which we have seen in 1Co. 7:25.
Who have begun before . . .Better, who got the start, last year, not only as to the doing, but also as to the willing. At first, the words seem like an anti-climax, but what is meant is that the Corinthians had been before the Macedonian churches in both those stages. They had formed the purpose of giving, they had begun to lay by and to collect, before their rivals had started. They had, as it were, scored those two points in that game of honourable competition. It was profitable for them that he, as a by-stander watching the game, should give them a hint, so that they might not at last be ignominiously defeated. It is not easy to fix the exact limits of time indicated in the year ago. The First Epistle was written about Easter. Then, after remaining at Ephesus for a while, there came the journey to Troas; then that to Macedonia; then the coming of Titus, bringing word that the Corinthians had acted on the command of 1Co. 16:1. This would bring us to the autumn months; and St. Paul, reckoning, as a Jew would, the year as beginning with Tisri (September or October), might speak of what had taken place in April or May as done last year, though there had not been an interval of twelve months.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
10. Advice Not commandment, 2Co 8:8.
This Advising and not commanding.
Expedient Rather, befitting; befitting because they had, a year ago, begun not only to do, but to be determined in, the benefaction.
Fuente: Whedon’s Commentary on the Old and New Testaments
‘And in this I give my judgment, for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will.’
Indeed he has considered the situation like a judge appointed to consider an important matter, and he has passed his judgment. And his judgment is this. That just as the Corinthians were the first, not only to start giving, but also to demonstrate that they had the will to do it, so it was now expedient and good for them to continue to both to do and to will. He has rather belatedly remembered their own primacy in commencing contributions, but has not yet awoken to the offence he might have unwittingly caused. This will dawn on him shortly, possibly drawn to his attention by his emanuensis.
Fuente: Commentary Series on the Bible by Peter Pett
2Co 8:10. But also to be forward Or, But also to exert yourselves. Dr. Heylin reads the latter part of this verse, who have not only begun already to make a collection, but also were the first that proposed it a year ago. He goes on to the next verse, Now therefore complete it; that as you readily undertook it, so you may as readily perform it, each man according to his ability.
Fuente: Commentary on the Holy Bible by Thomas Coke
2Co 8:10 After the parenthesis in 2Co 8:9 , a continuation of the , 2Co 8:8 : and an opinion I give in this affair . , opinion , has the emphasis, as contrasting with in 2Co 8:8 . Comp. on 1Co 7:25 .
] does not mean decet (Vorstius, Emmerling, who appeals to LXX. Pro 19:10 , where, however, the translation is inaccurate ), but: it profits . And is not, with most, including Rckert, de Wette, Ewald, Neander, to be referred to the supplying of charitable gifts , in which case is either left without more precise definition (Rckert: “like every good deed, bringing advantage”), or is interpreted as pointing to the advantage of good repute (Grotius, comp. also Hofmann), of the divine recompense (Calovius) and the moral advantage (Flatt), or as useful for salvation (Bisping), and so on. . . contains, in fact, the ground why Paul proceeds in this matter merely by way of advising ; hence, with Billroth, Osiander, and Kling, is to be referred to the previous . It is no objection to this, that in immediately before the pronoun referred to the distribution. For in the previous clause contained the whole thought, and had no stress laid on it, not even needing to be inserted. Accordingly: for this that I do not command you, but only give my opinion in the matter is serviceable to you , is fitted to operate in the way of moral improvement on you, as being persons who have already shown yourselves to be such as need not command, but only counsel. The emphasis lies primarily on and next on . According to Hofmann, who does not take 2Co 8:9 parenthetically, in . . . there is meant to follow something new and further, so that both and subsequently point to the advice, which Paul intends to give ( with the following what follows ), and this advice is expressed in the imperative clause 2Co 8:11 , to which . . . belongs as a protasis. Against this confusion it may be decisively urged, first, that the emphatically pointing forward must have been placed first; secondly, that after there would come not at all the announced , but in the first instance an argumentative parenthetic clause, which would again begin with “ what follows ,” a course which could only lead the reader astray; thirdly, that if . does not go with . . ., and find its more precise explanation therein, it would interpolate a thought altogether indefinite and isolated; fourthly, that after in 2Co 8:11 most naturally introduces a new sentence; lastly, that 2Co 8:11 has not in the least the form of a , of an expression of opinion, but a form purely praeceptive , as, indeed, that which the apostle has put under the considerate point of view of a testing and a in contrast to an , was already contained in 2Co 8:7 and has nothing more to do with the direct precept of 2Co 8:11 .
] ut qui , includes the specifying of the reason . See on Eph 3:13 . , ] Grotius, following the Peshito and Arabic of Erpenius, assumes here a loquendi genus inversum ; but this is an irrational violence, [274] to which also the view of Emmerling (comp. Castalio in the Adnot .) ultimately comes: “vos haud mora, uno momento facere et velle coepistis.” The explanation of others (Chrysostom, Theodoret, Theophylact, Gregory, Erasmus, Calvin, Beza, Cornelius a Lapide, Clericus, Heumann, Bauer, Log. Paul. p. 334; Zachariae, Storr, Rosenmller, Flatt, Billroth, Schrader, Olshausen, Rckert, Osiander, Ewald, and several others) is at least rational: not only the doing, but also the being willing , i.e. the doing willingly . But that is not used in the sense of (see regarding this use of , Markl. ad Lys. Reisk. p. 616), or even (Bremi, ad Dem. hil. 2Co 1:13 , p. 121), is plain from 2Co 8:11 , where Paul, if that meaning had been in his mind, must have continued: . But, in the form in which he has written 2Co 8:11 , the emphasis lies not on , but on , which is thereby shown to be something not contemporaneous with the , but following upon it, something which is still to happen after that is already present, so that we have an advance (1) from the to the in 2Co 8:10 ; and (2) from the to the further in 2Co 8:11 . Moreover, in opposition to the former interpretation, we may urge the change of tenses in 2Co 8:10 ; for, if the in 2Co 8:10 were to be something inherent in the previous (willingness), the aorist infinitive must likewise have been used. Lastly, there is opposed to this interpretation the . . . in 2Co 8:11 , where evidently the (future) actual accomplishment is compared with the inclination of the (present) willing; hence, in 2Co 8:10 also must be conceived of as something which subsists for itself , and not simply as a willingly doing. Others conceive that denotes the collection-gathering which had already actually taken place , and the continuing wish to do still more . This is in the main the view of Hunnius, Hammond, Wetstein, [275] Mosheim, Bengel, Michaelis, Fritzsche. The latter says ( Dissert. II. p. 9): “ hoc modo non solum tanquam gravius oppositum est (nam qui nova beneficia veteribus addere vult, plus illo agit, qui in eo quod praestitit, subsistit) sed etiam v . utrique bene congruit, illi ( ), quoniam nondum tantum pecuniae erogaverant, quantum ad justam sufficere videretur, huic ( ) quoniam in hac nova, voluntate huc usque acquieverant .” In this way the change of tenses in and would be quite appropriate; both would apply (this in opposition to Billroth’s objection) to the same fact, to the work of collecting begun in pursuance of 1Co 16 , which, however, would be viewed not according to two different sides (Billroth), objective ( ) and subjective ( ), but according to two different stages , in respect of the first activity and of the further willing, so that now also the third stage, the execution of this further willing, must be added to complete the whole matter, 2Co 8:11 . But since there is no indication whatever of the reference of to a further willing (following on the ), and that a willing arrested as to its realization; and since, on the other hand, the in . permits for the climactic relation , only the temporal reference, that the must have been earlier than the , and consequently is a climax of time pointing not forward, but backward: the view of Fritzsche is to be given up as not accordant with the context. There remains as the only correct view, that of Cajetanus and Estius, which de Wette (and after him Winer, p. 521 [E. T. 701 f.], also Wieseler, Chronol. d. apost. Zeitalt. p. 364) has defended, that . places the readers in comparison as to time with the Macedonians (2Co 8:1 ff.): not only the doing (the carrying out of the action of collecting), but also already the willing has begun earlier among you than among the Macedonians; you have anticipated them in both respects. With this view it is obvious that Paul could not but logically place before . The offence, which this arrangement would otherwise occasion, cannot be got over by the pregnant meaning, which Hofmann puts into the present , viz. that it denotes the steady attitude of mind sustained up to the execution (comp. Billroth). This would, in fact, be a modal definition of the willing, which Paul would doubtless have known how to designate , but could not put into the bare present . [276] And such an attitude of mind would withal have already existed before the , and would not simply have come afterward.
] More precise definition of the in . : since the previous year . On , superiore anno , see Plato, Protag. p. 327 C; Gorg. p. 473 E; Aristoph. Vesp . 1044; Acharn . 348; Lucian, Tim. 59; Soloec. 7, al. Comp. ix. 2. Whether did Paul date the beginning of the year after the Greek (rather Attic and Olympic ) reckoning (so Credner, Einl. I. 2, p. 372), i.e. about the time of the summer solstice, or after the Macedonian fashion (so, on account of 2Co 9:2 , Wieseler, Chronol. d. apost. Zeitalt. p. 364), i.e. at the autumnal equinox, or from the month Nisan (Hofmann; see Grimm on 1Ma 10:21 ), or from the usual national standpoint of the Jewish reckoning, according to which the beginning of the civil year was the month Tisri (in Sept.)? The last is in itself the most natural, and also the most probable, considering the great variety as to the times of beginning the year, to which he would have had to accommodate himself in the various provinces, and considering not less the acquaintance with the Jewish calendar which he could take for granted in all his churches. Consequently there lies between the composition of our first and second Epistles the time from Easter till at least after the beginning of the new year in Tisri.
[274] This inversion is followed also by Luther, not in the translation, but in the gloss: “ You have been the first, who willed it and also did it .”
[275] Who says: “ est dare ; , i.e. vel , daturum esse .”
[276] The present denotes simply the being disposed as the habitus of readiness prevailing in the case, by way of distinction from the historical doing ( ), through which the became active.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago. (11) Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. (12) For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. (13) For I mean not that other men be eased, and ye burdened: (14) But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: (15) As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
I pass over everything in these verses of a personal nature, either as referring to the Corinthians, to whom Paul was writing, or of himself, or of any other, to attend to a sweet view, which is given, us in one of these verses, respecting the Church of God in the Wilderness; and indeed the Church of God in the present hour, both as it concerns God’s providences, and God’s grace.
The Apostle, in recommending an equality of contribution to the poor saints, according to their respective ability, refers to a well known fact in the Church’s history, which was little short of a daily miracle, in the Israelite’s food. The Lord rained down upon them manna from Heaven: and which they were commanded to gather, new and pure every morning, the Lord’s day excepted: But such was the wonderful ordination of a wonder-working God, that when each man came to measure, what he had gathered, and to mete it with an omer, he that gathered much, had nothing over, and, he that gathered little, had no lack, Exo 16:18 . Now this was in the very nature of things, a matter impossible; had not the hand of the Lord been in it. But hence arose several weighty instructions.
First: it preached Christ in his providence. It is blessed to behold our Lord as the glorious Head of all things, in a way of dominion; while we more especially contemplate him in a more dear, and intimate manner, as the head of union to his body the Church. He is indeed the head over all things to the Church, which is his body, the fulness of him that filleth all in all, Eph 1:22-23 . Now, it is the Lord Jesus which orders, regulates, appoints, and provides, for all his creation. To speak in the language of his own most holy word: he openeth his hand and filleth all things living with plenteousness, Psa 145:16 . And hence in the camp of Israel, all Israel as a nation, as well as the Israel of God yea; all the mixed multitude which went up with Israel from Egypt, were supplied in this common providence, with the bread that perished, Exo 12:37-38 . So now in like manner, there is a common providence in the dispensation of the bread of life, where all gather in common, in the mixed multitude which attend the word. Our Lord’s parable of the Sower is in proof. See Mat 13:23 and Commentary.
Secondly. It preached Christ’s wisdom, in the equality of his providence. Nothing could be more in proof of the divine wisdom, that there should be no waste, in this apparently promiscuous, distribution of the manna, in the camp of Israel, than that, when all had gathered, and came to measure, he that gathered much, had nothing over; and he that gathered little had no lack. So that in fact there was neither want, nor superfluity. A thing impossible, speaking after the manner of men, but for a divine superintendence. And hereby the Lord taught also a sweet lesson, even to the carnal part of Israel, as well as to his spiritual Israel, both then, and now; namely, what a folly is it for a man to gather more than his wants require, which when those wants are answered, leave him literally nothing that he can either want, or use. He is like the rich fool in the Gospel, having more goods than he can consume, or that he knows what to do with; and yet not rich towards God. See Luk 12:21 and Commentary.
Thirdly. By the portion of the manna which some of the Israelites left until the morning, and which bred worms, and stank; beside thereby the Lord’s honoring his Sabbath, which the manna laid up for that day, in remaining sweet and pure, became a proof of it; the Lord taught the awfulness of that conduct, which by leaving of their substance to their heirs and descendants, breed sorrow, disappointment, vexation, and trouble. Oh! who shall calculate the root of bitterness, which accumulated treasure, descending from father to son, hath planted, and brought forth its deadly fruit, in many generations. Solomon hath drawn a striking, but melancholy portrait or such characters as these: Ecc 5:13-17 .
But, fourthly, and above all by the Apostle’s beautiful comment its this place of Israel’s history of the Manna, gathered by them in the Wilderness; we are taught, a sweet spiritual lesson, of Christ it his grace. That Christ, the bread of life, was represented by the Manna, is too plain to need observation. But the gathering of it every morning, is not so discernible, as referring to Christ, but by his people. As Israel was never at a loss, morning by morning, for his manna: so neither are God’s Israel now of Christ. And as he that made the largest gathering in the camp of Israel, found no more than he needed, when meted out to him by the omer: so the soul that gathers most largely of Christ, hath nothing to spare when his wants of Jesus are measured out to him; but he finds a grace to help in every time of need. And, in like manner, the least gatherer hath enough for his want; for the smallest portion of Christ exceeds all the desires of nature. Oh! how precious, to have a Christ to live upon, in time, and to all eternity!
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
10 And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
Ver. 10. But also to be forward ] Gr. to be willing. This the apostle makes to be more than to do, that is, than to do with an ill will, or for by-respects. Virtus nolentium nulla est. Christ will enjoy his spouse’s love by a willing contract, not by a ravishment; the title of all converts is a willing people,Psa 110:3Psa 110:3 .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
10. ] 2Co 8:9 was parenthetic: he now resumes the And I give my opinion [not ‘ judgment ,’ as rendered in the Version of the Five Clergymen, which is objectionable here, as conveying the very idea which the Apostle wishes to negative, that of an authoritative decision] in this matter , the stress being on , as distinguished from .
.] For this (viz. ‘ my giving my opinion, and not commanding ,’ as Billroth and Meyer. De Wette controverts this, and would make refer to the proof of their love in the act of charity, contending that must refer to the same as . But Meyer rightly answers that this need not be, for is altogether unemphatic and insignificant, and the whole sense of the clause is in the words ) is expedient for you (better than “befitting,” or “suitable,” as suggested by Bloomf. after the Schol. , . This sense of is not found in the N. T., and is very doubtful elsewhere. See Palm and Rost’s Lex.), seeing that you (‘quippe qui;’ is decisive for the above meaning of . ‘My giving my opinion, rather than commanding, is expedient for you, who have already shewn yourselves so willing.’ A command from me would be a lowering of you, and depreciation of your zeal) began before them (the Macedonian churches, see below) not only the act, but also the mind to act, from a year ago: i.e. ‘not only were you before them in the deed itself, but also in the will to do it.’
The sense has been missed by many of the Commentators, from not observing the comparison implied in , and applying it only to the Corinthians themselves beginning. In that case, as the will comes before the deed, to say, you began not only to do, but also to will, would be unmeaning. Some, in consequence, as Grot., al., and the Peschito, have arbitrarily assumed an inversion of terms, so that ‘non solum facere, sed velle’ should = ‘non solum velle, sed facere.’ Others, as Chrys., Theodoret, al., Erasm., Calv., Beza., al., Billroth, Olsh., Rckert, al. m., have taken = ‘to do with a good will,’ which is certainly not its sense in 2Co 8:11 . The above explanation is that of Cajetan, Estius, De Wette, Winer, Meyer, and Wieseler, and puts the climax in its right order, making it a backward one of comparison. For as Wieseler remarks (Chron. Apost. Zeit. p. 364, note), there are three steps in the collection for the saints, the wishing it ( ), the setting about it ( ), and the completion of it ( ). And the Corinthians had begun not only the second, but even the first of these, before the Macedonians. Long employed as they had then been in the matter, it was more creditable to them to receive advice from the Apostle, than command.
“ is not a historic act like , but a permanent state: hence the pres. inf.” Meyer.
In saying ‘from last year ,’ it seems probable that Paul would speak as a Jew, regarding the year as beginning in Tisri.
Fuente: Henry Alford’s Greek Testament
2Co 8:10 . . . .: and herein I give my opinion, for this ( i.e. , that he should offer them an opinion rather than give a command in this matter, cf. 2Co 9:2 ) is better, i.e. , is morally profitable, for you, inasmuch as you (see Rom 1:25 ; Rom 1:32 , etc., for = quippe qui ) were the first to make a beginning last year, sc. , they began to make the collection before the Macedonian Churches did ( cf. 1Co 16:1 , chap. 2Co 9:2 ), not only to do but also to will, sc. , they were beforehand not only in act, but in intention. is for f1 or of classical Greek; Deissmann ( Neue Bibelstudien , p. 49) notes its occurrence in a papyrus of the second cent. B.C., of which the words run: . . ., i.e. , “that twelve drachmae are in the pot from last year ”. This parallel is important, as showing that does not necessarily mean “a year ago”. It must be borne in mind that St. Paul is writing from Macedonia and probably in the month of November. Now the Macedonian year, like the Jewish, began with October, so that the phrase would be strictly justifiable, according to the chronological scheme adopted in the Introd. (p. 13).
Fuente: The Expositors Greek Testament by Robertson
herein = in (Greek. en) this.
advice = judgment. App-177.
also, he, to be forward also.
be forward = will. Greek. theta. App-102.
a year ago = from (Greek. apo. App-104, iv) a year ago. Greek. perusi. Only here and 2Co 9:2.
Fuente: Companion Bible Notes, Appendices and Graphics
10.] 2Co 8:9 was parenthetic: he now resumes the And I give my opinion [not judgment, as rendered in the Version of the Five Clergymen, which is objectionable here, as conveying the very idea which the Apostle wishes to negative, that of an authoritative decision] in this matter, the stress being on , as distinguished from .
.] For this (viz. my giving my opinion, and not commanding,-as Billroth and Meyer. De Wette controverts this, and would make refer to the proof of their love in the act of charity, contending that must refer to the same as . But Meyer rightly answers that this need not be, for is altogether unemphatic and insignificant, and the whole sense of the clause is in the words ) is expedient for you (better than befitting, or suitable, as suggested by Bloomf. after the Schol. , . This sense of is not found in the N. T., and is very doubtful elsewhere. See Palm and Rosts Lex.), seeing that you (quippe qui; is decisive for the above meaning of . My giving my opinion, rather than commanding, is expedient for you, who have already shewn yourselves so willing. A command from me would be a lowering of you, and depreciation of your zeal) began before them (the Macedonian churches, see below) not only the act, but also the mind to act, from a year ago: i.e. not only were you before them in the deed itself, but also in the will to do it.
The sense has been missed by many of the Commentators, from not observing the comparison implied in , and applying it only to the Corinthians themselves beginning. In that case, as the will comes before the deed, to say, you began not only to do, but also to will, would be unmeaning. Some, in consequence, as Grot., al., and the Peschito, have arbitrarily assumed an inversion of terms, so that non solum facere, sed velle should = non solum velle, sed facere. Others, as Chrys., Theodoret, al., Erasm., Calv., Beza., al., Billroth, Olsh., Rckert, al. m., have taken = to do with a good will, which is certainly not its sense in 2Co 8:11. The above explanation is that of Cajetan, Estius, De Wette, Winer, Meyer, and Wieseler, and puts the climax in its right order, making it a backward one of comparison. For as Wieseler remarks (Chron. Apost. Zeit. p. 364, note), there are three steps in the collection for the saints,-the wishing it (), the setting about it (), and the completion of it (). And the Corinthians had begun not only the second, but even the first of these, before the Macedonians. Long employed as they had then been in the matter, it was more creditable to them to receive advice from the Apostle, than command.
is not a historic act like , but a permanent state: hence the pres. inf. Meyer.
In saying from last year, it seems probable that Paul would speak as a Jew, regarding the year as beginning in Tisri.
Fuente: The Greek Testament
2Co 8:10. , and)-, is expedient) An argument from the useful, moving them to give: So, 2Co 8:16, . A most pleasant paradox.- , to do) for the past year.- , [to be forward] to be willing) for this year.
Fuente: Gnomon of the New Testament
2Co 8:10
2Co 8:10
And herein I give my judgment: for this is expedient for you,-While Paul as an apostle would not give command as to what they should give, he did give his advice as to what was best for them-what they ought to do.
who were the first to make a beginning a year ago, not only to do, but also to will.-When Paul wrote his first epistle, they had not only begun, but were forward themselves to engage in the work. Now he advises (he does not command, wants it to be a freewill offering on their part) to complete the work which they began, not only to do, but to show a zeal.
Fuente: Old and New Testaments Restoration Commentary
I give: 1Co 7:25, 1Co 7:40
expedient: 2Co 12:1, Pro 19:17, Mat 10:42, Joh 11:50, Joh 16:7, Joh 18:14, 1Co 6:12, 1Co 10:23, Phi 4:17, 1Ti 6:18, 1Ti 6:19, Heb 13:16, Jam 2:15, Jam 2:16
to be: 2Co 8:8, 2Co 9:2
forward: Gr. willing, 2Co 8:3
Reciprocal: Deu 16:10 – according 2Co 8:17 – but
Fuente: The Treasury of Scripture Knowledge
2Co 8:10. The forwardness or willingness of the Corinthian brethren as to helping the needy ones in Judea, had caused them to begin the collections a year before.
Fuente: Combined Bible Commentary
2Co 8:10. And herein I give my judgmentor opinion; for in 2Co 8:8 he had just disclaimed giving them a command on the subject (see 1Co 7:6; 1Co 7:25),
for this is expedient for you, who were the first to make a beginning a year agoor as we should say, last year, for a whole year had not intervened;
not only to do, but to willa strange expression; but the meaning clearly is, Since ye not only began to make this collection last year, before ever the Macedonian churches were addressed upon the subject, but set yourselves to it with a will (as we should say), it would only be becoming in you not to fall behind the Macedonians in the completion of it. That this is the meaning, seems plain from the next verse.
Fuente: A Popular Commentary on the New Testament
Here the apostle proceeds to a fresh argument for the quickening and exciting the Corinthians charity, drawn from their own reputation. He had heard, that a year ago, upon writing his former epistle, they had made several collections, at several times, as their gains came in; his advice therefore is, that they perfect and complete the good work which they had undertaken; and that as there was a readiness and willingness of mind then, so there might be a performance of their good resolutions now: For whatsoever is given to God, is accepted according to what a man has, and it is not expected he should give according to what he has not.
Learn hence, That God interprets and accepts the charity of men according to the largeness of their hearts, and not according to the straitness of their fortunes. It is not so much the quantity of the gift, as the good will and cheerful mind of the giver, that God looks at: If there be first a willing mind, it is accepted.
Learn farther, That to do any good with a willing mind, be it little or much, is very acceptable to God; if there be little of the purse, and much of the heart in it, provided that little be what we can well spare, the Lord hath a great respect unto it.
Learn lastly, That as we must give, so God will accept what is given, according to what a man has, and not according to what he has not. What is due to another, either by debt or duty, in making provision for those of our own family, cannot be charitably given, as being not our own.
Fuente: Expository Notes with Practical Observations on the New Testament
Verse 10 Paul would not command them to give, as giving has to be willingly done ( 2Co 9:7 ). He did encourage them to finish the work they had started.
Fuente: Gary Hampton Commentary on Selected Books
2Co 8:10-12. And herein In this matter; I give my advice That to finish your collection immediately is for your reputation, who have formerly begun, not only to make the collection, but also to manifest a remarkable willingness; even a year ago When Titus was with you. Now, therefore, perform, &c. Speedily finish the business, agreeably to your former resolution; that as there was a readiness to will And undertake this charitable work; so there may be a performance, &c. Or a readiness to finish; out of Or according to, your ability, be it never so little. For if there be first a willing mind A sincere readiness in any man to act according to his ability; it Or he rather; is , well accepted Of God; a little, in proportion to his abilities, is pleasing to God. If a person, being a true believer in Christ, and a lover of God and his people, act in any thing according to the best light he has, and with a single eye to Gods glory, his work, or his gift, be it ever so small, is graciously accepted of God. This rule holds universally: and whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flees for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may, in every circumstance of life, apply this indulgent declaration to himself.
Fuente: Joseph Bensons Commentary on the Old and New Testaments
And herein I give my judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will. [I do not, as I have said, command you to give, but I think that, having undertaken the work, you should complete your collection. If it was a mere matter of doing, I would command you, but, as it is a matter of willing, I can only advise you, therefore I do advise you to willingly give (2Co 9:7). As Paul wrote soon after the beginning of the Jewish year, the phrase “a year ago” might mean only a few months. But the mention of this collection in Paul’s first Epistle shows that the Corinthians had had it in mind for more than six months.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:10 {5} And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to {g} be forward a year ago.
(5) He takes good heed that he seem not to wrest it out of them by force, for unless it is voluntary, God does not accept it.
(g) Not only to do, but also to do willingly: for he notes out of a ready willingness, without any enforcement by any other men. And much less did it come out of ambition and vain glory.
Fuente: Geneva Bible Notes
Though he did not command his readers, Paul advised them strongly to complete their collection. They had, after all, both desired to begin a collection and had begun their collection before the Macedonian churches had taken either of those steps.