Exegetical and Hermeneutical Commentary of 2 Corinthians 8:12
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.
12. For if there be first a willing mind ] Literally, For if willingness (or readiness) is present. See Heb 6:18. The word translated willing mind here is rendered readiness in 2Co 8:11 and ready mind in 2Co 8:19.
Fuente: The Cambridge Bible for Schools and Colleges
For if there be first a willing mind – If there is a readiness ( prothumia), a disposition to give; if the heart is in it, then the offering will be acceptable to God, whether you be able to give much or little. A willing mind is the first consideration. No donation, however large, can be acceptable where that does not exist; none, however small, can be otherwise than acceptable where that is found. This had relation as used by Paul to the duty of almsgiving; but the principle is as applicable to everything in the way of duty. A willing mind is the first and main thing. it is that which God chiefly desires, and that without which everything else will be offensive, hypocritical, and vain; see the note, 2Co 9:7.
It is accepted – Doddridge, Rosenmuller, Macknight, and some others apply this to the person, and render it, he is accepted; but the more usual, and the more natural interpretation is to apply it to the gift – it is accepted. God will approve of it, and will receive it favorably.
According to that a man hath … – He is not required to give what he has not. His obligation is proportioned to his ability. His offering is acceptable to God according to the largeness and willingness of his heart, and not according to the narrowness of his fortune – Locke. If the means are small, if the individual is poor, and if the gift shall be, therefore, small in amount, yet it may be proof of a larger heart and of more true love to God and his cause than when a much more ample benefaction is made by one in better circumstances. This sentiment the Saviour expressly stated and defended in the case of the poor widow; Mar 12:42-44; Luk 21:1-4. She who had cast in her two mites into the treasury had put in more than all which the rich people had contributed, for they had given of their abundance, but she had cast in all that she had, even all her living. The great and obviously just and equal principle here stated, was originally applied by Paul to the duty of giving alms. But it is equally true and just as applied to all the duties which we owe to God. He demands:
(1) A willing mind, a heart disposed to yield obedience. He claims that our service should be voluntary and sincere, and that we should make an unreserved consecration of what we have.
(2) Secondly, he demands only what we have power to render. He requires a service strictly according to our ability, and to be measured by that. He demands no more than our powers are suited to produce; no more than we are able to render. Our obligations in all cases are limited by our ability. This is obviously the rule of equity, and this is all that is anywhere demanded in the Bible, and this is everywhere demanded. Thus, our love to him is to be in proportion to our ability, and not to be graduated by the ability of angels or other beings. And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; Mar 12:30. Here the obligation is limited by the ability, and the love is to be commensurate with the ability. So of repentance, faith, and of obedience in any form. None but a tyrant ever demands more than can be rendered; and to demand more is the appropriate description of a tyrant, and cannot pertain to the ever-blessed God.
(3) Thirdly, if there is any service rendered to God, according to the ability, it is accepted of him. It may not be as much or as valuable as may be rendered by beings of higher powers; it may not be as much as we would desire to render, but it is all that God demands, and is acceptable to him. The poor widow was not able to give as much as the rich man; but her offering was equally acceptable, and might be more valuable, for it would be accompanied with her prayers. The service which we can render to God may not be equal to that which the angels render; but it may be equally appropriate to our condition and our powers, and may be equally acceptable to God. God may be as well pleased with the sighings of penitence as the praises of angels; with the offerings of a broken and a contrite heart as with the loud hallelujahs of unfallen beings in heaven.
Fuente: Albert Barnes’ Notes on the Bible
2Co 8:12
If there be first a willing mind, it is accepted according to that a man hath.
The Christian accepted according to his advantages
We are led to judge of our own merits by considering what we would do if we were in situations different from that in which we have been placed. Had we unbounded wealth, we say, how would we use it for the benefit and happiness of mankind! Had we our place among the mighty of this world, what a field should we have for doing good! Thus we lose ourselves in vain imaginations, in mere dreams of fancied usefulness. And why is this but because we forget the words of the apostle, God accepts a man according to that which he hath, not according to that which he hath not. Thus, then, it seems that it is a mistake for a man to dwell upon what he hath not; let him rather apply himself seriously to consider what he hath. And here every one will most surely find that he has enough. And some things there must be which every man hath; some of the duties of life must be in the power of every one; he is a son, or a parent, and then how much opportunity he has for forbearance, and succour, and self-denial: or he has friends, or he has enemies, and this enables him to exercise the Christian graces of forgiveness. But while he sees in it abundant matter of serious self-examination, it suggests also equally strong motives of consolation. God accepts according to what a man hath, not according to what he hath not. If it be asked, why we are thus accepted in the sight of God, we may be assured that it is not for the works sake. When we have done all, be it more or less, we can only say we are unprofitable servants. And yet there is One, for whose sake they are accepted, as the tests and fruits of faith. A willing mind, this is the sacrifice required on our part; and what does this expression imply? In the meaning of Scripture, more perhaps than we should at first suppose; it implies a sincere disposition to submit to God in all things, to be led by Him, without any reference to the degree in which such conduct may interfere with our own selfish inclinations and objects. The absence of a willing mind is seen in the case of those who say that they intend at some future time to repent. We have all our opportunities and means of serving God. We have seen that those opportunities may be greater or less. If they are greater, our responsibilities will also be greater. (H. W. Sulivan, M. A.)
Gods acceptance of His peoples will for the deed
I. Want of power to do more shall not mar the acceptance of what is done from a willing mind according to power. In that case God will accept of His peoples will for the deed.
1. In what particular eases God accepts His peoples will for the deed.
(1) Where there is a sincere will to serve Him in a piece of work requiring some external abilities which are wanting (Act 3:6).
(2) When doing the best we can through grace, our work after all is attended with many blemishes.
(3) Going as far as we have access in a work, but meeting with a providential stop (Heb 11:17). There is a great difference betwixt the stops men make and those which God makes; the former argues an unwilling mind, but the latter not so.
(4) Services that one really desires, and fain would perform for God, but have not opportunity (2Ch 6:8; Php 4:10).
(5) Services performed with a real desire of success for Gods honour and mens good; the Lord accepts the good will to the success denied, as if it had succeeded according to their wish (Isa 49:4; 2Co 2:15).
2. Why does God accept such will for the deed?
(1) The sincere will to a work is present, which God mainly regards.
(2) We have a merciful High Priest to present that will for acceptance, notwithstanding all the weaknesses, blemishes, providential hindrances, want of opportunity, and failure of success, that it may be attended with (Heb 4:15-16).
3. We have a merciful Father to deal with (Psa 103:13-14). (T. Boston, D. D.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 12. According to that a man hath] According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
He had before directed them to give out of that which they had, that is, in a proportion to what God had blessed them with; for he tells them that it is the willing mind which God accepteth, not the quantity of the gift. God doth not require of people things not in their power, yet bare velleities, or pretended willings, are not accepted; there must be an acting according to our power to justify the sincerity of our willing mind, and men vainly pretend to will that towards the performance of which they never move. Though God requireth not of us things that are not within our power, yet he requireth of us the putting forth of our power in doing what he hath commanded us, so far as we are able; which indeed can alone justify the willingness of our mind to be more than a mere pretence. A present impotency, if contracted by our own fault, will not excuse us from the performance of those acts as to which it doth extend, to which some are bound by the just laws of God or men; but it is very unreasonable to think it should excuse as to those acts to which it doth not extend, and as to which it cannot be pleaded.
Fuente: English Annotations on the Holy Bible by Matthew Poole
12. ForFollowing up the rule”out of that which ye have” (2Co8:11), and no more.
a willing mindrather,as Greek, “the readiness,” namely, to will,referring to 2Co 8:11.
acceptedGreek“favorably accepted.”
according to that a manhathThe oldest manuscripts omit “a man.” Translate,”According to whatsoever it have”; the willing mind,or “readiness” to will, is personified [ALFORD].Or better, as BENGEL, “Heis accepted according to whatsoever he have”; so 2Co9:7, The Lord loveth a cheerful giver.” Compare as toDavid, 1Ki 8:18. God acceptsthe will for the deed. He judges not according to what a man has theopportunity to do, but according to what he would do if he had theopportunity (compare Mr 14:8;and the widow’s mite, Luk 21:3;Luk 21:4).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
For if there be first a willing mind,…. If what is done springs from a truly noble, generous spirit, a spirit of bountifulness and liberality; and is given cheerfully and freely, and according to a man’s ability; the quantity matters not, whether it be more or less:
it is accepted; both of God and man:
according to that a man hath, and not according to that he hath not. The widow’s mite was as acceptable, and more so, than all the rich men cast into the treasury; a cup of cold water given to a prophet, in the name of a prophet, is taken notice of by God, and shall have its reward. The present sent by the Philippians to the Apostle Paul, and which perhaps was not very large, was “an odour of a sweet smell, a sacrifice acceptable, well pleasing to God”, Php 4:18.
Fuente: John Gill’s Exposition of the Entire Bible
Is there (). Lies before one. Old word.
Acceptable (). See on 6:2.
According as a man hath ( ). Indefinite comparative clause with and present subjunctive . Clearly God does not expect us to give what we do not have.
Not according as he hath not ( ). Note present indicative rather than subjunctive because a specific case is presented. See 2Cor 9:7; Mark 12:43.
Fuente: Robertson’s Word Pictures in the New Testament
If there be first a willing mind [ ] . The error of the A. V. consists in regarding pro in prokeitai as indicating priority in time; be first; whereas it signifies position, before one; as “the hope, or the race, or the joy which is set before us.” Heb 6:18; Heb 12:1, 2; or “the example which is set forth,” Jude 1:7. Hence Rev., correctly, if the readiness is there.
Fuente: Vincent’s Word Studies in the New Testament
1) “For if there be first a willing mind,” (ei gar he prothumia prokeitai) “For if there already exists a eagerness,” of mind or will, and there had been on the part of the Macedonians who made and fulfilled an alms promise, and the Corinth church that only made it, 2Co 9:2.
2) “It is accepted according to that a man hath,” (katho ean eche euprosdechtos) “it is acceptable according to whatever one has;” The motive of will gives virtue to the acceptable deed of performance. So both the will and the deed are accepted of the Lord, whether he has much or little. 1Ti 6:17-19; Heb 13:16.
3) “And not according to that he hath not,” (ou katho ouk echei) “not according to what one has or holds not;” if he happens to be poor, having more liberality of heart (a bigger heart) than of means, 2Co 9:7; Luk 21:3; Mar 12:43-44.
Fuente: Garner-Howes Baptist Commentary
(12) For if there be first a willing mind.This grows out of that which ye have in the previous verse. He is expecting a sum large relatively, and not absolutely. The history of the widows mite, found in the Gospel of his friend St. Luke (Luk. 21:1-4), was probably not unknown to him as belonging to the words of the Lord Jesus which he freely cites (Act. 20:35). He has, at all events, imbibed the spirit of its teaching from other like words.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
12. A willing mind A readiness; and this readiness, by a sort of personification, is the subject of all the verbs. Literal rendering: If there be a readiness, it is accepted according to what it hath, not according to what it hath not. A man can be required to do only as he has power; unless he has flung his power away. And with the same proviso a man can be required to will only what he has power to will.
Fuente: Whedon’s Commentary on the Old and New Testaments
2Co 8:12 . Confirmation of the by a general proposition. There is nothing to be supplied except the simple after , so that remains the subject (Vulg., Erasmus, and others, including Rckert, Osiander, Ewald). It is quite superfluous mentally to supply the non-genuine after , and to refer . to it (Billroth), all the more that Paul is fond of personifying abstractions ( ). The correct translation is: For, if the inclination exists (presents itself as existing), it is well-pleasing in proportion to that which it has, not in proportion to that which it has not, i.e. God measures His good pleasure according to that which the (who is ready to contribute) possesses, not according to that which he does not possess. [277] If, for example, the poor man who is ready to give little, because he has not much, were less pleasing to God than the rich man, who is willing to give much, God would then determine His good pleasure according to what the does not possess. Such an unjust standard God does not apply to good will! , , Theodoret. On in the sense specified, see Kypke, II. p. 259, and from Philo, Loesner, p. 312. Comp. , Rom 7:18 . The interpretation prius adest , namely, tanquam boni operis fundamentum (Erasmus, Beza, Estius, and others), is not supported by linguistic usage, and there is no hint in the context of a reference to time. Flatt imports “ unpleasing ” into the negative half of the sentence; and Hofmann goes still further, since he finds in the realization of the good will, and attaches to this (not to .) the , while he thereupon adds the supplementary words so as to form the sentence: “ that is not the condition of the acceptableness of the good will, that it is present as realized according to the measure of what it has not .” In this way we should have mentally to add after ; and Paul would not only have made use of a fragmentary mode of expression as unintelligibly as possible, but would withal have posited an inconceivable case, namely, that the good will is realized according to the measure of non-possession , which is tantamount to saying that the good will gives what it has not . And the assumption that denotes already the realization of the by the act, is the more erroneous, that the one before whom the is laid is here God , as is shown by . God, however, looks on the heart, and the frame of mind itself lies open before Him .
Note further the difference between the conditioned , in proportion to what he , under the respective circumstances of each case ( = ), may have , and the unconditioned . Comp. Hartung, Partikell. II. p. 293 f.; Klotz, ad Devar. p. 143.
[277] An evangelical commentary on this sentence is the story of the widow’s mite, Mar 12:42 ff.; Luk 21:2 ff.
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
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.
Ver. 12. It is accepted ] Sic minimo capitur thuris honore Deus. Noah’s sacrifice could not be great, yet was greatly accepted. Jacob had his sons take a little of every good thing, and carry for a present to the lord of Egypt. Saul and his servant present Samuel with the fourth part of a shekel, to the value of about our five pence. Thankfulness (they had learned) was not measured by God and by good men by the weight, but by the will of the retributor. God calls for that which a man’s heart inclines him to do, be it more, be it less; so low doth his highness stoop to our meanness, preferring the willingness of the mind before the worthiness of the work. That poor widow’s mite was beyond the rich man’s magnificence, because it came out of a richer mind.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
12. ] Explanation of , that on it, being presupposed, and not on absolute quantity, acceptability depends. For if a willing mind is present, according to what it may happen to possess, it is acceptable, not according to what it possesseth not . The construction of the sentence is simple enough: being the subject throughout, quasi-personified: readiness in God’s service is accepted, if its exertion be commensurate with its means, and is not measured by an unreasonable requirement of what it has not.
Fuente: Henry Alford’s Greek Testament
2Co 8:12 . . . .: for if the readiness is there it is acceptable according as a man has, not according as he has not: cf. 2Co 9:7 , Mar 12:43 , and Tob 4:8 , “As thy substance is, give alms of it according to thine abundance; if thou have little, be not afraid to give alms according to that little”.
Fuente: The Expositors Greek Testament by Robertson
if. App-118.
be first = is set forth, or set before. Greek. prokeimai. Occ, elsewhere, Heb 6:18; Heb 6:12, Heb 6:1, Heb 6:2. Jud 1:7.
willing mind. Same as “readiness”, 2Co 8:11.
accepted. Greek. euprosdektos. See Rom 15:16.
that = whatsoever.
Fuente: Companion Bible Notes, Appendices and Graphics
12.] Explanation of ,-that on it, being presupposed, and not on absolute quantity, acceptability depends. For if a willing mind is present,-according to what it may happen to possess, it is acceptable, not according to what it possesseth not. The construction of the sentence is simple enough: being the subject throughout, quasi-personified: readiness in Gods service is accepted, if its exertion be commensurate with its means,-and is not measured by an unreasonable requirement of what it has not.
Fuente: The Greek Testament
2Co 8:12. , if there be obvious [if there be first]) So , evil is before you, Exo 10:10.-, he is well-acccepted or very acceptable) to God, ch. 2Co 9:7, with his gift. [Not as Engl. V. it is accepted; 2Co 9:7 confirms this, The Lord loveth a cheerful giver.]- , not according to what a man has not) For thus [were Gods favour regulated by the amount of the gift, not by the willingness of the giver] a more humble person would be less acceptable.
Fuente: Gnomon of the New Testament
2Co 8:12
2Co 8:12
For if the readiness is there-What is given must be given of a willing mind; it must be an offering of consecration. This is fundamental. It is clearly a self-deception for an individual to think he pleases God under the perfect dispensation of Christ while doing less than the Israelites did under the typical dispensation. And Jehovah spake unto Moses, saying, Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take my offering. (Exo 25:1-2). What the child of God gives is the response of gratitude to our gracious Redeemer, and if it does not have this character he does not want it. If there is a willing mind the rest is easy; if not, there is no need to go on-it is not accepted.
it is acceptable according as a man hath,-Readiness is the acceptable thing. If we cannot give much, then a ready mind with even a little is acceptable. Only let us remember that readiness always gives all that is in its power. The readiness of the poor widow in the temple could only give two mites, but the mites were all her living (Mar 12:41-44); the readiness of the Macedonians was in the depth of poverty, but they gave themselves to the Lord. The widows mites are an illustrious example of sacrifice; yet it has been profaned many times to a cloak of the meanest selfishness.
not according as he hath not.-The poorest as well as the richest are included. None were exempted because they were poor. If one is able to give one dime or one cent and fails to give it he is just as culpable before God as is the man who is able to give a thousand dollars and fails to give it to the Lord. God values, blesses, and rewards gifts according to the sacrifices made, not according to the amount given.
Fuente: Old and New Testaments Restoration Commentary
willing
See 2Co 8:10-12, (See Scofield “2Co 8:1”).
Fuente: Scofield Reference Bible Notes
if: 2Co 9:7, Exo 25:2, Exo 35:5, Exo 35:21, Exo 35:22, Exo 35:29, 1Ch 29:3-18, 2Ch 6:8, Pro 19:22, Mar 12:42-44, Mar 14:7, Mar 14:8, Luk 7:44-46, Luk 12:47, Luk 12:48, Luk 16:10, Luk 21:1-4, 1Pe 4:10
Reciprocal: Gen 22:12 – Lay Exo 35:24 – whom Lev 1:3 – his own Lev 1:14 – of fowls Lev 5:7 – he be not able to bring a lamb Lev 7:30 – own hands Lev 14:21 – poor Lev 27:8 – poorer Deu 16:10 – according Deu 16:17 – as he is able Jdg 5:2 – when Jdg 5:9 – offered 1Ki 8:18 – Whereas 1Ch 28:9 – a willing mind 1Ch 29:9 – they offered 2Ch 17:16 – willingly 2Ch 35:8 – willingly Ezr 2:68 – offered freely Ezr 7:16 – offering Neh 5:8 – We after Neh 7:71 – chief Neh 10:32 – the third part Psa 110:3 – Thy Mal 1:14 – which hath in his flock Mat 10:42 – a cup Mat 25:17 – he also Mat 25:22 – I have Mar 12:43 – That Luk 11:41 – rather Luk 19:18 – thy Luk 21:3 – more Joh 20:4 – outrun Act 3:6 – but Act 9:39 – and showing Act 11:29 – every Rom 1:15 – so Rom 7:17 – it is no more Rom 12:6 – according to the proportion Rom 12:8 – giveth 1Co 9:17 – if I 1Co 16:2 – as God 2Co 8:3 – beyond Eph 4:28 – that he Eph 6:24 – in sincerity 1Ti 6:18 – ready Phm 1:14 – thy benefit Heb 11:17 – offered
Fuente: The Treasury of Scripture Knowledge
GODS ESTIMATE OF A WILLING MIND
If there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
2Co 8:12
It might seem to a superficial reader of the Holy Scripturesand are there not too many such?that the matter which the Apostle has here in hand is of very little general interest. The topic seems at first sight to be something purely localthe success of a collection which St. Paul was making for the poor saints at Jerusalem. But when we consider that he devotes two chapters (8 and 9) to this one subject, and that he deals with the question of almsgiving as he deals with other definite Christian duties, enforcing it as such with a variety of unanswerable arguments, we feel that what seemed at first a purely local matter assumes at the touch of inspiration vaster proportions, and must become an important element of Christian teaching in every age of the worlds history.
I. The Apostles argument for Christian liberality is based partly upon lower grounds and partly upon higher; partly upon what we may call material considerations and partly upon spiritual.
(a) None felt more than St. Paul the value of Christian liberality as creating and developing a bond of sympathy between the Jew and the Gentile. Consequently it was his invariable habit to stir up the spirit of liberality amongst his converts. (See 1Co 16:1-3, and Act 24:17) Gloriously prominent in his teaching and in his actions did St. Paul keep the doctrine of Christian membership. As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ (1Co 12:12).
(b) But in addition to the general consideration of the development of a bond of sympathy, comes the particular consideration, and a very material one it is, of the example already exhibited by the Churches of Macedonia (2Co 8:1-8).
(c) The Apostle had made some boast of their forwardness and zeal, and now was not unnaturally anxious that his words concerning them and their liberality should be proved true. These were the three leading material considerations upon which the Apostle of the Gentiles based his appeal for Christian liberality. There were other and more weighty considerations. The spiritual considerations are one by one advanced.
(d) First there stands in all its attractive loveliness the example of Him Who though He was rich, etc. (2Co 8:9).
(e) With the thought of the blessed Saviour still in his mind, and perhaps recalling his commendation of the widow who offered her mite (St. Mar 12:41-44), St. Paul emphasises the standard of Divine approval, viz. the willing mind (2Co 8:12).
(f) There is presented the marvellous analogy of the natural world, the sowing and the reaping being not disproportionate but proportionate (chap. 2Co 9:6-7).
(g) The Apostle enumerates in a few choice words an entire group of collateral considerationsthe awaking of thanksgivings to God, the promptings of persistent prayer, the manifestation of the professed subjection unto the Gospel of Christ, etc., summing all up with a final outbreak of holy gratitude for Gods unmerited mercy to our ruined raceThanks be unto God for His unspeakable gift (chap. 2Co 9:12-15).
II. An unchanging principle of the Divine economy.We shall see that our text, besides being a part of an important whole, is the whole of several important parts of that Divine scheme and system of things in which our lot is cast and with which our faith is concerned.
(a) The fact that Gods estimate of a gift is in relation to the mind of the giver, is a fact for the knowledge of which we cannot be too thankful. The willing mind and not the moneys worth is that upon which God sets highest value. It is within the power of the poorest to match with a penny the gold of a millionaire!
(b) The doctrine is true of other things besides money. It is true of life and the service which God looks for from His people. To an aged Christian, whose strength is to sit still, the doctrine of the willing mind is very full of comfort. It tells him that the Master he serves is no Egyptian task-master, demanding the tale of bricks as when there was straw. It certifies him of the truth of the Psalmists words: He knoweth our frame, He remembereth that we are dust (Psa 103:14).
(c) And if to the aged Christian the text utters a whisper of welcome solace, to the youthful warrior, bending it may be under sometimes irksome restraint, it offers a word of needful encouragement. Under other conditionshow often earnest-minded youth has fanciedI could effect great things and produce grand results. The text steps in with a wonderful power to soothe a chafed and irritated mind. Dreamland is forsaken, and circumstances are accepted and made the best of, as Gods estimate of a willing mind is taken into due account.
Rev. G. T. Harding.
Fuente: Church Pulpit Commentary
2Co 8:12. To begin with, in order for the gift to be acceptable to God, it must be prompted by a willing mind. The size of the gift that is required in order for it to be accepted is based wholly on what they have, or, as 1Co 16:2 states it, according “as God hath prospered” them.
Fuente: Combined Bible Commentary
2Co 8:12. For if the readiness is there, it is acceptable, according as a man hath, not according as he hath nota delightful principle, worthy of Him who loveth a cheerful giver (2Co 9:7), that the acceptability of all our offerings depends not on the amount given, but on the proportion which it bears to our means. (Compare Exo 25:2; Exo 35:5; 1Ch 29:9; Luk 21:1-4.)
Fuente: A Popular Commentary on the New Testament
Verse 12 God will accept a gift that is given willingly and freely. The greatness of the gift is not determined by amount, but by amount coupled with ability. The best example of this is the widow and her gift of 2 mites ( Mar 12:41-44 ).
Fuente: Gary Hampton Commentary on Selected Books
For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. [As you once had the willingness to give, let your will perfect itself in doing, and take up the collection according to your ability to give, for if a man is willing to give, God accepts the gift, not valuing it according to its magnitude, but according to the proportion which it bears to the means in the possession of the giver.]
Fuente: McGarvey and Pendleton Commentaries (New Testament)
8:12 {6} 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.
(6) Against those who excused themselves because they are not rich, as though it were only the duty of rich men to help the poor.
Fuente: Geneva Bible Notes
The standard by which God would judge their contribution would be how much they gave in relation to how much they had, not just how much they gave (cf. Mar 12:41-44). God does not expect us to give what we do not have. The apostle assumed their giving sprang from proper motivation.
"Paul’s sentiment here is entirely in line with the OT prophets’ teaching that the right attitude to Yahweh is more important than the sacrifice itself." [Note: Barnett, p. 412.]