Exegetical and Hermeneutical Commentary of 2 Corinthians 8:7
Therefore, 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.
7. as ye abound ] Cf. 1Co 1:5.
in all diligence ] See note on ch. 2Co 7:11.
your love to us ] Some copies read our love to you.
this grace also ] The word here, as in the last verse, seems to bear more the signification known to us in the phrase ‘Christian graces’ than in most places in which it occurs. The passage should perhaps run see that ye also abound (literally exceed, see note on ch. 2Co 7:4) in this grace, i.e. act of favour or kindness (see last verse). We may observe that faith and utterance and the like were of little avail without love. See 1Co 8:1; 1Co 8:13; 2Pe 1:5-7.
Fuente: The Cambridge Bible for Schools and Colleges
Therefore as ye abound in everything – see the note, 1Co 1:5. Paul never hesitated to commend Christians where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character.
In faith – In the full belief of the truth and obligation of the gospel.
And utterance – In the ability to instruct others; perhaps referring to their power of speaking foreign languages; 1 Cor. 14.
And knowledge – The knowledge of God, and of his truth.
And in all diligence – Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this Epistle.
And in your love to us – Manifested by the readiness with which you received our commands; see 2Co 7:4, 2Co 7:6-7, 2Co 7:11, 2Co 7:16.
See that ye abound in this grace also – The idea here is, that eminence in spiritual endowments of any kind, or in any of the traits of the Christian character should lead to great benevolence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.
Fuente: Albert Barnes’ Notes on the Bible
2Co 8:7-8
Therefore, as ye abound in everything.
The grace of liberality
I. WHY we ought to give a portion of our substance to the lord. It is a duty clearly enjoined in Scripture. The practice of giving to the Lord began very early, for we read that Cain brought of the fruit of the ground an offering to the Lord, and that Abel also brought of the firstlings of his flock and the fat thereof. And why is this duty enjoined in Scripture? There are three reasons for this.
1. To remind us of our dependence on God as our Creator and bountiful benefactor.
2. To remind us of our obligation to God as our Redeemer.
3. To promote our spiritual welfare. We are naturally selfish, and wish to retain in our own possession whatever gifts God has conferred upon us.
II. What or how much we should give. Whatever we may think of the tenth or of the fifth, or of the early Christian examples, one thing is certain, that if our giving is to be acceptable to God it must cost us something. The measure with too many is what they can give without self-denial, or without in any way affecting their comforts or luxuries. This tenet giving in the Scriptural sense. Let us take the Divine measure, as God hath prospered us, and use it faithfully with the hand of love.
III. When we should give. Is there any Scriptural rule or suggestion on this point? (1Co 16:2). Some people profess to despise system in religious matters, and look upon it as savouring of legality. In worldly affairs system is called the soul of business and the secret of success. If, then, we recognise its value in everything else, why despise it in giving to the Lord?
IV. How or in what spirit we should give. (T. Moir, M. A.)
Christian liberality
Consider the duty of consecrating a portion of our substance to purposes of benevolence.
I. The reason of the duty.
1. It is the natural issue of the spirit of benevolence. God is love, and he that is begotten of Him in His own image must have a loving heart. Love delights to give–it is its nature to give; it needs no specific commandment–it is a commandment unto itself.
2. To the same result are we led, I remark further, by a regard for Gods glory.
3. This brings us to mention, as another incentive to Christian liberality, the love of Gods truth.
4. I add here another motive–it is that of gratitude.
5. It is a further plea for the duty before us that it benefits those who perform it. A bountiful spirit leads to temporal advantage. It favours industry, for he who delights in giving liberally will the more readily toil that he may have something to give. For a like reason it is conducive to economy. Selfishness more or less deranges our powers, and, among other harms, it puts the judgment in peril. Benevolence restores the balance of the mind. Many a man has become a bankrupt who, if the sweet spirit of charity had ruled him, raising him above grovelling aims, presenting things in their true relative importance, and allaying the fever of financial ambition, would have gone in comfortable solvency to his grave. Habits of beneficence secure, besides, the goodwill of men. But of far greater consequence is the influence of Christian liberality on our spiritual well-being. It is a precious means of grace.
II. From the reason of the duty before us we pass now to the manner of performing it.
1. We should give intelligently.
2. We should give cheerfully.
3. Of great importance is it that we give frequently.
4. We should give systematically.
III. We advert, in the last place, to the measure of our benevolence. The language of our text is, see that ye abound in this grace. What a man can do, and what abounding is, must depend on three conditions, jointly considered–his capital, his income, and his necessary expenses. (A. D. Smith, D. D.)
To prove the sincerity of your love.—
The test of love
Note–
I. That love is the essence of real religion. What we see is like the fruit of the vine, but there is a root. The gracious principle, though hidden, lives, grows, and operates. Observe–
1. Love Divine enkindles it.
2. The state (if the world expands it.
3. The Divine glory inflames it.
II. That the genuine character of Christian love is tested by circumstances. These circumstances are like balances to the coin, a storm to the ship, the fire to metal, or a battle to the soldier. E.g., there is–
1. The necessity of self-denial and bearing the cross. Remember Pauls conversion and subsequent life. We cannot serve God and mammon.
2. The rival claims of the world and the worship of God. There are earthly claims. Must not be allowed to stand in opposition, nor to monopolise that which belongs to God.
3. The requirement of means for the extension of the Redeemers kingdom.
Conclusion–
1. Let us fairly prove the state of our hearts.
2. Let us carefully test all our performances.
3. Let us contemplate the decisions of the judgment day. (Congregational Pulpit.)
Love to Christ proved
I. The claim of Christ to our love. It is founded–
1. On His Divine excellence; and the relation of all that excellence to us in the character of our Saviour.
2. On His deeds of benevolence and mercy, His mediatorial work and office.
3. By the personal benefits we have derived and are daily deriving from Him.
4. It is discerned in the provision He has made for our everlasting happiness and perfection.
II. The nature of the love He claims from us.
1. It must be supreme.
2. It must be constant.
3. It must be practical. Let us not love in word only, but in deed and in truth.
III. How Christ tries the love of His people.
1. By the doctrines and precepts of His Word. Proud reason finds it hard to bow to some truths.
2. By the circumstances of His cause in the world.
3. By the condition of some of His people. Many of them are in want and sickness and mental distress.
4. Our love to Christ is tried by the special circumstances of our own lot.
IV. The marks which prove our love false and inadequate. We can have no true love to Christ–
1. If we have not committed our souls to Him.
2. If we are cherishing secret sin.
3. If our attachment to any earthly object causes us to violate His commands.
4. If we are unwilling to deny ourselves for His honour or the service of His cause.
5. If we are unwilling to depart from this life that we may be for ever with Him. (The Evangelist.)
Fuente: Biblical Illustrator Edited by Joseph S. Exell
Verse 7. As ye abound in every thing] See the note on 1Co 1:5. In faith, crediting the whole testimony of God; in utterance, , in doctrine, knowing what to teach: knowledge of God’s will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him.
Abound in this grace also.] Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
Though the apostle made little use of oratory in his ordinary discourses and epistles, yet he knew how to use it when it might be of probable advantage for the ends which he aimed at, viz. the glory of God, and the good of the souls that were under his care. He did not turn divinity into mere words and rhetorical flourishes; yet he made use of these sometimes, as a waiting maid to divinity. Being therefore to press upon these Corinthians this great duty of charity, he insinuateth himself into them, by telling them, that they abounded in all other spiritual habits:
Faith, by which they had both steadily assented to the truth of gospel propositions, and also received Christ.
Utterance, by which they were enabled either to speak with tongues, or to God in prayer. For to men by prophecy and exhortation.
Knowledge, both of things Divine and human. And in love to the ministers of the gospel, which, if it did not appear in all, yet it did in many of them. And from hence he fetcheth an argument to press them to be complete in this habit of grace. The force of the apostles argument lies, in the duty of all Christians to strive after perfection, and that natural desire, which is in all ingenuous people, to be perfect in that good of which they have a taste in less perfect degrees.
Fuente: English Annotations on the Holy Bible by Matthew Poole
7. in faith (2Co1:24).
utterance(See on 1Co1:5). Not as ALFORD,”doctrine” or “word.”
knowledge (1Co8:1).
diligencein everythingthat is good.
your love to usliterally,”love from you (that is, on your part) in us” (that is,which has us for its object; which is felt in the case of us).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
Therefore as ye abound in everything,…. In all gifts and every grace, in the use and exercise of them, insomuch that they were enriched in everything, and wanted nothing; see 1Co 1:5, that is here expressed in general, is explained by particulars following:
in faith: both in the doctrine of faith, which they had received and professed, held fast to, and abode by; yea, they abounded in the knowledge of it, zeal for it, and thankfulness to God on account of it; and in the grace of faith, not an historical one, nor the faith of miracles, but that which is peculiar to God’s elect, is the gift of his grace and the work of his Spirit, which has Christ for its object, and works by love; in this they abounded, inasmuch as they had a large measure of it, grew in it, were full of it, and were much in the exercise thereof:
in utterance, or “speech”: meaning either the gift of speaking with tongues, which many in this church had; or the gift; of understanding and explaining the word of God with much freedom; or a liberty of mind and speech to declare their faith in Christ, and make an ingenuous confession of it to others:
in knowledge; of God and of Christ, and of the truths of the Gospel:
and in all diligence: their ministers were diligent in preaching the Gospel, the people in hearing the word, and attending on ordinances, and both studiously careful to keep up the discipline of the church; and very industrious to discharge the several duties of religion, and to assist one another, both in things temporal and spiritual:
and in your love to us: the apostles and ministers of the word, whom they loved, esteemed, and honoured for their works’ sake: and since they were so eminent for these graces, and the exercise of them, the apostle exhorts them to liberality to the poor saints;
see that ye abound in this grace also; for as faith, utterance, knowledge, diligence, and love to Christ’s ministers are graces; so also is kindness shown to Christ’s poor members, it is a gift of God’s grace, cannot be rightly exercised without the assistance of his grace, has for its objects men who have received the grace of God, and will be rewarded with a reward of grace; persons eminent for the several graces of the Spirit of God, and the exercise of them, it may be not only desired, but expected from them, that they should abound in the exercise of beneficence to the poor. This is another argument exciting to that good work.
Fuente: John Gill’s Exposition of the Entire Bible
| Charity Urged. | A. D. 57. |
7 Therefore, 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. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 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. 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.
In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, v. 7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God’s grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb. xi. 6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (v. 8) he does not speak by commandment, or in a way of authority. I give my advice, v. 10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (v. 9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.
III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, 2Co 8:10; 2Co 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (v. 12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David’s case concerning building a house for the Lord, 2 Sam. vii.
IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, v. 13-15. The force of the arguing seems to be this:–Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Exod. xvi.) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.
Fuente: Matthew Henry’s Whole Bible Commentary
In this grace also ( ). This gifted church (1Co 12-14) had fallen behind in the grace of giving. Kindly irony in this allusion.
Fuente: Robertson’s Word Pictures in the New Testament
THE EXHORTATION
1) “Therefore, as Ye abound in everything,” (all’ hosper en panti perisseuete) “But as you all abound in everything;” every kind of thing: 1Co 1:5, continue to make progress, Eph 2:10.
a) “In faith” (pistei!) “In faith,” the gift of faith, 1Co 12:9; 1Co 13:13; and the system of Christian faith, Jud 1:3.
b) “And utterance,” (kai logo) “and in speech,” which is to be always “seasoned with salt,” Col 4:6; Mat 12:36; Mat 12:39. Give him your: 1) eyes, 2) ears, 3) hands, 4) feet, 5) lips, 6) heart, and you are wholly His.
c) “And knowledge,” (kai gnose) “and in knowledge,” knowledge of Divine things, 1Co 12:8; 1Co 2:10-16.
d) “And in all diligence,” (kai pase spoude) “and in all (manner of) diligence,” 2Co 7:11; Pro 4:23; Jud 1:3.
e ) “And in your love to us,” (kai te eks hemon en humin agape) “even in the love from you to us,” by which all men might recognize they were disciples indeed, Joh 13:34-35; 1Jn 4:7.
2) “See that ye abound in this grace also,” (hina kai en taute te chariti perisseuete) “in order that ye see that ye abound or enlarge in this grace gift also,” like the Macedonians had, 2Co 9:8; 1Co 15:58. The “others first,” spirit of Macedonians was one that Paul would have the Corinthian brethren emulate, accept as an honorable basis of motivation in giving.
Fuente: Garner-Howes Baptist Commentary
7. But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.”
He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. (668) Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.
(668) “ De laquelle les Corinthiens l’aimoyent et ses compagnons;” “With which the Corinthians loved him and his associates.”
Fuente: Calvin’s Complete Commentary
Appleburys Comments
Principles Regulating Giving
Scripture
2Co. 8:7-15. But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us see that ye abound in this grace also. 8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. 9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich. 10 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. 11 But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability. 12 For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. 13 For I say not this that others may be eased and ye distressed; 14 but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: 15 as it is written, He that gathered much had nothing over; and he that gathered little had no lack.
Comments
But as ye abound in everything.Having commended the Macedonians for their abundant response to the gracious privilege that God had given them to share in the service for His saints, Paul urged the Corinthians to abound in this grace also. He placed this privilege which God had graciously given them on a par with other manifestations of Gods grace which they enjoyed and to which they had responded.
faith, and utterance, and knowledge.Paul had reminded the Corinthians of the grace of God that had been given to them in their relationship to Jesus Christ for they had been enriched in Him in everything and lacked in no gift that would help them as they patiently waited for the coming of the Lord Jesus Christ (1Co. 1:4-8). Among those gifts, he mentions utterance and knowledge. He also gave a list of nine spiritual powers through the laying on of the apostles hands that enabled the church to function effectively in the absence of the completed New Testament (1Co. 12:8-10).
Since Paul lists faith with utterance and knowledge he is in all probability using it in its relationship to the performance of miracles, rather than in its usual sense as belief in the gospel or belief in the Lord Jesus Christ or trust in God. On the other hand, faith in connection with miracles was a tangible demonstration of Gods gracious bestowal of power on those on whom the apostles laid their hands. The word of wisdom enabled them to utter the message which God revealed through them. The word of knowledge enabled them to understand this divinely revealed message which we now have in the New Testament.
Paul urged the Corinthians that just as they had an abundant supply of these gracious giftsfaith and utterance and knowledgeso they were to abound in this grace also.
I speak not by way of commandment.Paul had reminded the Corinthians that as he had given order for the churches of Galatia so he was also ordering the Corinthians to prepare themselves to make the collection for the relief of the saints. Why does he now say that this was not by way of commandment? The answer seems to lie in the fact that he is here discussing the issue of generosity in giving. As an apostle he did issue the order for the churches to give, but liberality or generosity cannot be ordered; it springs from the single-minded devotion to the Lord of those who first dedicate themselves to Him. He had cited the eagerness of the Macedonians as a standard by which to test the sincerity of the love of the Corinthians. Thus the example of sincere, earnest response to the order to give becomes a strong motivating force to help others to do likewise. Those who fear lest others learn about their giving usually have cause to be ashamed of it themselves. On the other hand, those who give simply to appear generous violate the basic teaching of Our Lord (Mat. 6:2-4; Mat. 15:3-9; Luk. 21:1-4).
The difference between the command and the motivating force that brings it to reality is seen in the words of Our Lord when He said, If you love me, ye will keep my commandments (Joh. 14:15). Those who really love the Lord have only to be told of the need. They have proven their awareness of the command to give by their own dedication to the Lord. How much giving is pointless because of some vague, general appeal! Paul reminded the Macedonians and the Corinthians that what they were giving was to help the poor in Judea. Those who give to the local budget should also be informed as to the items of that budget. Support of missionary projects is lifted to a higher level when the congregation knows the missionary to whom they are giving.
For ye know the grace of our Lord Jesus Christ.The sincere expression of their love for which Paul was calling found an example in that which had been graciously done by the Lord Jesus Christ. He was rich, yet became poor. No better comment can be found on this issue than Pauls in Php. 2:5-11. He existed in the form of God and was on equality with God. He emptied Himself, took the form of a servant and was made in the likeness of man. He was found in the fashion as a man and humbled Himself, obediently submitting to the death of the cross. He was crucified through weakness, yet lived through the power of God. See 2Co. 13:4. This does not imply that He lost His deity during His earthly ministry, for there are many examples in the Gospels clearly showing both His deity and His humanity. See Studies in Luke, pp. 5859. The saints are made rich in Him through the salvation which He has so graciously provided. See Eph. 2:1-10; Tit. 2:11-14.
And herein I give my judgment.Another strong motivating force in this matter of giving is the expressed opinion of the inspired apostle. Since the Corinthians were the first to make a beginning in this project, thus showing their willingness to have a share in it Paul urged them to complete the task according to their ability.
if the readiness is there.God knows the heart of man as well as the size of his bank account. He looks upon the readiness of those whose love leads them to share in relieving the needs of the saints If this eagerness is present, the amount given is acceptable according to ones ability. It is not determined by what he does not have.
This verse is as much a part of the inspired teaching about giving as the order to give or the appeal based on dedication and love for the Lord. Public appeals overlooking this fact embarrass and often discourage those present who may not be able to give. It was not Pauls intention to do such a thing at Corinth. Jesus comment about the widow who gave all her living does have some bearing on this issue. See Luk. 21:1-4. But it in no way excuses the parsimonious person whose love for money outweighs his love for God.
not that others may be eased.Paul was not intending to place a burden on the Gentile churches of Macedonia and Achaia in order that the churches in Judea with Jewish background might live in ease. The saints in Judea were in real need. Paul with his Jewish background labored among the Gentiles as the apostle of Christ and everywhere taught that in Christ such distinctions as Jew and Gentile had been removed. But he also recognized the debt which he had to preach the gospel to both Jew and Gentile. He also recognized an obligation toward his Jewish kinsmen, for the faithful among them he said are Israelites: whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, blessed for ever. Amen. (Rom. 9:4-5). Not all Jews could claim this honor but only those who, following in the footsteps of Abraham, had accepted the Lord Jesus Christ. See Rom. 9:6-7; Rom. 4:23-25.
but by equality.The gifts of the Gentile Christians would ease the distress of the saints of Judea.
In the reference to equality, some assume that Paul is indicating that Gentiles who then had the ability to contribute to the relief of the saints of Judea might at some future time suffer distress and be relieved by the saints in Judea, thus bring about equality.
Paul, however, had written to the Corinthians about another phase of equality. He had balanced spiritual things when he had sown for their benefit with his right to reap from their material things. See 1Co. 9:11. Remembering that the gospel had originated in Judea and that the faithful among the nation of the Jews from Abraham on were like the root out of which the true faith of the gospel had grown, we might also ask whether or not Paul is thinking of that equality that now balanced material things with spiritual things. Paul wrote to the Romans about this trip to Jerusalem on which he was to minister to the saints in connection with the contribution which Macedonia and Achaia were making for the poor in Jerusalem. He said, Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things (Rom. 15:25-27).
He that gathered much.Paul quoted from Exo. 16:18, a reference to the giving of the manna, as an example of the equality about which he was writing. The manna, just as our blessings whether material or spiritual, came from God. God saw to it that no one was able to hoard the manna and thus made everyone equal in that respect. But it is His love and earnest care for others in the hearts of His people that will produce equality in things both spiritual and material.
Fuente: College Press Bible Study Textbook Series
(7) Therefore, as ye abound in every thing.Literally, But, as ye abound, marking the transition from narrative to exhortation. He opens, as was his manner, with words of praise, and dexterously combines the gifts of utterance and knowledge, which he had acknowledged before (1Co. 1:5), with the earnestness and love of which he had spoken in this very Epistle (2Co. 7:12).
And in your love to us.Some MSS. give the reading our love for you, but that in the text has abundant authority, and gives a far better meaning. The English expresses the general meaning, but there is a subtle delicacy in the Greek: the love which, flowing from you, rests in us as its object. The other reading would convey the sense of the love which, flowing from usi.e., from our teaching and influencenow dwells in you, and shows itself in act. In any case, he is praising them for a quality which is actually theirs.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
7. Abound faith utterance knowledge The gifts of the Corinthians, so fully commemorated in the first epistle, (1Co 12:8-9,) were an ample reason why they should not fail in the noble gift of generous liberality.
Fuente: Whedon’s Commentary on the Old and New Testaments
He Exhorts The Corinthians Also To Demonstrate Their Spirituality By Their Generosity ( 2Co 8:7-15 )
‘But as you abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that you abound in this grace also.’
Did they not abound in everything that was spiritual and right? In spiritual gifts (faith, utterance and knowledge), in zeal and earnestness in going about things, and in love for Paul and his fellow-workers? That was their claim. Well then let them abound in the gift of ‘giving’, that gracious gift from God of loving generosity (Rom 12:8; 1Co 13:3).
If they have ‘faith’ in God’s power to provide they will certainly not be backward in giving. And if they are inspired to prophesy, bringing God’s moral message to man, and if they have true spiritual knowledge about the all-giving God, then he is confident that they will be open-hearted givers. Besides he is further confident because of their zeal for God, confident that that ‘zeal’ to act will surely cause them to act in this case of clear need. And finally he is confident that their love for him and his fellow-workers will ensure their response. So let them ensure that they abound in this gracious gift as well, the gift of giving. His message is wholly positive. He congratulates them on what they are, in the confidence that he will draw from them the right response. It is praise with a purpose. But it is genuine praise.
Fuente: Commentary Series on the Bible by Peter Pett
The Exhortation to Give In 2Co 8:7-15 Paul exhorts the Corinthians to give out of a willing heart in order to prove their love for him. He explains that sacrificial giving does not mean to ease others and burden themselves, but rather, to find an equality so that everyone has enough. He uses the example of the child of Israel in the wilderness as they gathered manna for one another.
2Co 8:8 Comments – God tests our love and devotion to Him through acts of sacrifice and obedience. He tested the Corinthians through financial offerings in order to develop them into spiritual maturity.
2Co 8:9 Comments – Jesus Christ divested Himself of His riches and glory and honor which He had in Heaven and came to earth and because poor so that we might be enriched in every area of our lives, spiritually, mentally, physically and financially. He was born in a manger to identify with the poor of this world. Yet, He did not necessarily remain poor, for when He entered His public ministry He feed the five thousand, and again the four thousand; He paid taxes from the fish’s mouth; He took care of the needs of the twelve apostles; He rented the upper room for the Last Supper. In other words, His Heavenly Father continually met His daily needs, so that He was not poor in the sense of having lack. Rather, He walked in the abundance of heavenly blessings.
The purpose of Paul’s stewardship as an apostle to the Gentiles was to enrich the believers in their daily walk with Christ. Such blessings came at a great price to Paul, who will declare himself as their “spiritual father” in the next passage (2Co 4:14-18). At the one who “fathered their faith,” he had to endure much persecution and suffering for Christ’s sake. Paul will make mention of this fatherly principle of making sacrifices for his children in his second epistle to the Corinthians (2Co 6:10) as well as to the sacrifices that Christ bore for us that we might be made rich (2Co 8:9).
2Co 6:10, “As sorrowful, yet alway rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.”
2Co 8:9, “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.”
What does it mean to become a “father” of a people’s faith? We see Abraham being called “the father of all them that believe” (Rom 4:11). We look at Abraham’s historic steps in the Promised Land, obeying the Lord in order to demonstrate to us that it is possible to live in right standing with God. Thus, he serves as a “father of faith” for all who were to believe afterwards. There were many sacrifices that Abraham made, and much suffering and persecutions he endured for the sake of the Lord. One good example of how a “father of faith” must make great sacrifices is seen in the accomplishment of Charles Lindburgh, the first man to fly across the Atlantic Ocean compared to some of the historic flights made today with some of the world’s biggest passenger jets. One of these took place on November 10, 2005 when a Boeing 777 commercial airline flew from Hong Kong to London, a distance of 18,662 kilometers (11,664 miles) on a flight that took 22 hours and 43 minutes in the air, breaking the record for the longest nonstop flight by a commercial jet. Those on board enjoyed the luxuries of a lounge, beds, sofas and meals. Yet, such events did not begin that way. The first man make such a flight across the oceans was Lindburgh, who fathered flights across the Atlantic. On May 20, 1927 he roared down the muddy runway of Roosevelt Field, Long Island and lifted his small aircraft, the “Spirit of St. Louis,” into the air. Thirty-three and one half-hours and 3,500 miles later he landed in Paris, France. This was a dangerous journey that had already seen a number of men lost at sea in their failed attempts to be the first to cross the Atlantic. Lindburgh had no parachute, but only took with him with four sandwiches, two canteens of water and 451 gallons of fuel in order to keep his load light. His spirit and will to succeed captivated the world and made many believe that it could be done. From that point men worked hard in faith knowing that they could follow in the steps of Lindburgh. [72]
[72] “Lindbergh Flies the Atlantic, 1927,” (EyeWitness to History, www.eyewitnesstohistory.com , 1999) [on-line]; accessed 18 April 2010; available from http://www.eyewitnesstohistory.com/lindbergh.htm; Internet.
So, when Paul tells the Corinthians that they are rich and reign as kings while he suffers as a spectacle to the world in 2Co 4:6-13, he is explaining the principle of fatherhood that Abraham (Rom 4:11-12) and Jesus Christ (2Co 8:9) walked in. They made tremendous sacrifices themselves so that their “children” could walk in blessings.
2Co 8:14 Comments – This was not equal giving, but rather, equal sacrificing. [73]
[73] Arthur Nsamba, “Sermon,” Miracle Center Cathedral, Kampala, Uganda, June 24, 2007.
Fuente: Everett’s Study Notes on the Holy Scriptures
A proof of their love for Christ:
v. 7. Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
v. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
v. 9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that yet through His poverty might be rich.
v. 10. And here in 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. The previous argument is here expanded and connected with one that is still more impressive: But rather that, as you excel in everything, in faith and utterance and knowledge and all diligence and the love from you to us, you excel also in this gift of grace. All these gifts were found in rich measure among the Corinthians: Faith, not saving faith as much as that heroism of faith which is sometimes vouchsafed by God, 1Co 12:9; utterance, the ability to expound and apply the Gospel-message; knowledge of divine things, which should be used for the purpose of edification; all diligence and earnestness not to stand behind anyone else in the carrying out of God’s mill: love toward their teacher, of which he had had abundant proof. It is a very skillful argument which Paul employs in enumerating all these excellencies, and then stating that they surely would not want to be found deficient in this one gift of Christian liberality.
And lest they feel offended even at this way of putting the matter, Paul hastens to add: Not by way of commandment I speak, but as testing through the diligence of others the genuineness of your love. In the matter of Christian sanctification, Paul might have given definite instructions, 1Co 14:37. But he refrains from doing so in the instance of this collection, lest he spoil the joy of their voluntary giving. Through the earnestness and zeal of others, that is, of the Macedonian congregations, he wanted to test their love. For he knew that the zeal of the Macedonians ought to stimulate the Corinthians to a similar display of ardor, and thus it should be proved whether their love was genuine. If they permitted poorer brethren to overshadow their efforts in the matter of this collection, it would be fairly well established that their love toward the apostle, and above all toward Christ, was not of the right kind.
This introduces the weightiest argument of all: For you know the grace of our Lord Jesus Christ, that for our sakes He became poor, though He was rich, in order that you through His poverty might be made rich. With this fact the Corinthians were familiar, since it was one of the basic doctrines taught by the apostle, just as it is repeated in all Gospel-preaching in a manifold variation. The grace of the Lord Jesus Christ the apostle reminds them of, the free kindness and favor, whose only reason and motive is His eternal love for sinful mankind. This grace was revealed and put into execution in such a way that he for their sakes, for the sake of all men, became poor, subjected Himself to the deepest poverty, and that although He was rich. The rich Lord of heaven, the Possessor of the fullness of divine glory and of the abundance of all treasures, became poor, denied Himself the use and enjoyment of even ordinary prosperity, and lived all His life in the depths of poverty. But incidentally He poured out upon us the full measure of the spiritual riches in heavenly places, giving us all the more of spiritual treasures as He lacked earthly treasures. With such an example of supreme self-sacrifice before their eyes at all times, what could the Corinthians, what can the Christians of all time, do but strive with all the spiritual power at their command to emulate the great example and to follow in the footsteps of their great Lord?
Instead of commanding, therefore, the apostle writes: And my opinion I give in this matter, for this is profitable for you, inasmuch as, not only in doing, but also in intending to do, you were the first to make a beginning last gear. The apostle, in this case, deliberately chose not to give definite and detailed instructions, because his advice at this time would be better, more expedient, would serve his purposes with more profit. For as much as a year ago, when Paul had first laid the matter of a collection for Jerusalem before them, they had intimated their willingness. They had so much of a start of the Macedonians not only in carrying out the plan, but also in the original purpose. In such a case, then, where people are fully willing to do the right thing, they derive greater moral advantage from a word of counsel than from any injunction. Here is a hint in pastoral tact for ministers and church boards as well as for parishioners in general.
Fuente: The Popular Commentary on the Bible by Kretzmann
2Co 8:7 . ] is not equivalent to (Beza and others, also Flatt), nor to agedum (Emmerling), but is the Latin at, breaking off the preceding statement, like the German doch . Hermann, ad Viger. p. 812, aptly says: “Saepe indicat, satis argumentorum allatum esse.” Comp. Baeumlein, Partik. p. 15. Olshausen has a more far-fetched idea, that it is corrective: yea rather. And Billroth imports quite arbitrarily: “When I entreated Titus, I knew beforehand that this time also you would not deceive me, but that, as you are distinguished in all that is good, so also you would zealously further this collection;” and Rckert also (similarly Calvin): “I have entreated Titus, etc.; yet let it not happen that he should need first to encourage you (?), yea rather, etc.” According to Hofmann, forms the transition to the which follows in 2Co 8:8 ; but this supposes a very involved construction (comp. afterwards on . . .).
. . .] as you in every relation are abundant ( excellitis ) through faith (strength, fervour, and efficacy of faith), and discourse (aptitude in speaking), and knowledge (see regarding both on 1Co 1:5 ), and every diligence (“studium ad agendas res bonas,” Grotius), and your love to us, so should you abound in showing this kindness . If . . . be taken as a specification of (Luther, Grotius, and most), the meaning is more uncertain, since is not repeated. Comp. 2Co 6:4 ; 1Co 1:5 ; it comes in again only before . . Grotius aptly remarks: “non ignoravit P. artem rhetorum, movere laudando.” Amidst the general praise, however, he wisely here also leaves the distingue personas to the feeling of the reader.
] Paul here conceives the active love as something issuing from the disposition of the person loving, and adhering to the person loved. Thus he felt the love of the Corinthians to him in his heart ; comp. 2Co 7:3 . This view alone suits the context, inasmuch as the other points mentioned are points purely subjective , belonging to the readers , and serving to recommend them; hence we are not to understand it as the love dwelling in the apostle , but owing its origin to the readers (Hofmann). Calvin aptly remarks: “Caritatem erga se commemorat, ut personae quoque suae respectu illis addat animos.” On the form of the expression, comp. Winer, p. 181 f. [E. T. 241].
.] A periphrasis for the imperative, to be explained by supplying a verb of summoning, on which depends in the conception of the speakers. See Buttmann, p. 208 [E. T. 241]; Fritzsche, ad Matth. p. 840, ad Marc. p. 179. In the old Greek is used in the very same way ( late and seldom, as in Epictetus, Dissert , iv. 1. 142). See Matthiae, p. 1187; Viger. ed. Herm. pp. 435, 791 f.; Hartung, Partikell. II. p. 148. According to Grotius and Bengel, whom Hofmann follows, the connecting of . . . with the following would yield no unsuitable sense (in opposition to Rckert); but the construction of the passage in 2Co 8:7-8 , so as to form one period, would be a construction assumed without sufficient ground, ill-arranged and ambiguous, and would not accord with the apostle’s way of beginning a new sentence by in order to guard against an incorrect judgment of the previous one (2Co 7:3 ; 1Co 4:14 . Comp. 2Co 5:12 ).
In , has the emphasis (it was otherwise in 2Co 8:6 ); also in this showing of kindness, as in other works of beneficence, which was embraced in .
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
2Co 8:7-15 . Encouragement to associate with their other Christian excellences distinction also in this work of love, which he says not in the form of a command, but to test their love for they knew indeed the pattern of love in Christ and by way of advice (w. 7 9). For this is serviceable for them , inasmuch as they had already made the beginning. Now, however, they were not to fail of completing their work, namely, according to their means; for it was not intended that others should be at ease while they were in want, but that a relation of equality should be established (2Co 8:10-15 ).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
DISCOURSE: 2033
LIBERALITY TO THE POOR RECOMMENDED
2Co 8:7-8. 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. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
THOUGH there is no such thing as absolute perfection in this life, the Christian, if his life really correspond with his profession, is in some sense a perfect character. In this respect, the new creation of the soul resembles the first creation of the body. A child, the very instant it comes into the world, is perfect in all its members: advancing years will strengthen him, indeed, in every one of them, but will add to him no new faculty, or sense, or power. So the child of God, when once he is truly regenerate, possesses in himself the whole circle of Christian graces, though at first in a state of infantine weakness only: but the more he cultivates them, the more will they all improve. The particular grace which is here mentioned requires more than ordinary attention, because of its transcendent excellency, and because of the frequent occasion which arises to the whole Christian world for the exercise of it. The Apostle acknowledged, that in other graces the Corinthians greatly excelled; and therefore he took encouragement to recommend to them a similar pre-eminence in this grace also.
To bring this subject before you to advantage, I must mark,
I.
The commendation given
The approbation here manifested was doubtless exceeding strong
[Many are afraid to express approbation of what is good, lest the person commended should make it an occasion of pride. But this was not the mind of the Apostle Paul. He would not indeed pay a compliment to any man at the expense of truth: he even appeals to man, and calls God himself also to witness, that he had not at any time used flattering words [Note: 1Th 2:5.]: but yet he saw no reason for withholding from men a testimony of his approbation, when the expressing of his sentiments would encourage them to increased exertions in the cause of God. To the Christians at Rome he expresses himself thus: I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another [Note: Rom 15:14.]. To the Corinthian Church he speaks in yet stronger terms: I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ [Note: 1Co 1:4-7.]. So again, after the high eulogium which he had given them in my text, he tells them, in the very next chapter, that all who had heard of their liberality both prayed for them and longed after them for the exceeding grace of God in them [Note: 2Co 9:14.].
And good reason there was for this commendation: for their faith was genuine; their utterance easy and intelligible to all whom they addressed: their knowledge was diversified; so that they delivered their sentiments to great advantage: and so devoted were they to the service of God in their respective spheres, that nothing could exceed their diligence: and in addition to all this, instead of setting up themselves or others against him, as had formerly been the case with many amongst them, they abounded also in love to him, as their common parent [Note: 2Co 8:7.]. Truly this was a state highly creditable to them, and most honourable to Christianity itself.]
And may I not adopt, in some measure at least, the language of my text towards you?
[God knoweth, my brethren, that I would not knowingly use flattering words towards you: but I must and will say, in reference to many of you, that your faith is remarkably simple, unmixed with erroneous notions of any kind. You do also, in your respective spheres, communicate instruction to others with a ready utterance, and with a knowledge that is at once enlightened and discreet. You discharge also, with diligence, all your offices in common life. And I should be ungrateful in the extreme, if I did not acknowledge also your love to your minister, and your readiness to promote any measures for the good of others which he proposes for your adoption and support [Note: Of course, no minister will use such an Address as this, but to a very peculiar audience, and on a very peculiar occasion.]. And, from this view of your character, I am emboldened to exhort you to bear with me, whilst I call your attention to,]
II.
The advice administered
See that ye abound in this grace also, the grace of liberality to the poor. The words added in our translation here are too strong. The Apostle tells us, that he did not speak by way of commandment, but only in a way of advice [Note: .]. He tells us, also, on what grounds he offered this advice; namely,
1.
Because he wished them not to be outdone by others
[He had said of the Macedonians, that they, out of their deep poverty, had abounded unto the riches of liberality [Note: ver. 1, 2.]. Now, shall the rich Corinthians be exceeded by the poor and afflicted Macedonians? God forbid. It would be a disgrace to them to be found wanting in a duty which they were so much better able to fulfil: and therefore, from the forwardness of others, he takes occasion to excite in them a holy ambition to excel. Some would be ready to think that such a motive was low, and carnal, and unworthy of a Christian mind. I grant there is an unholy ambition; but there is also a holy emulation, to which men may with propriety be called; such as that which St. Paul endeavoured to excite in his Jewish brethren, when he addressed the Gospel to the Gentiles, and magnified his office as a minister of the Gentiles, if by any means he might provoke to emulation them who were his flesh, and might save some of them [Note: Rom 11:13-14.].
And on this ground I would now address myself to you [Note: There are occasions, such as great and public calamities, which have called forth the benevolence of the public, when such an Address is peculiarly called for. This was addressed to a Society for Visiting and Instructing the Poor. The examples should be stated.] ]
2.
Because he would have them place beyond a doubt the sincerity of their love
[Love must be operative, if it be sincere; yea, and must operate too in this way: for if we see a brother have need, and shut up our bowels of compassion from him, how dwelleth the love of God in us [Note: 1Jn 3:17.]? or, if we see a brother or sister have need, and bid him be warmed and filled, whilst we administer nothing for his relief, what are our professions of love to man, but downright hypocrisy [Note: Jam 2:15-17.]? If we have truly Christian love, it will resemble the love of Christ, who, though he was rich. yet for our sakes he became poor, that we through his poverty might be rich [Note: ver. 9.]. Then I call you, brethren, to this proof of your love. Let it be seen that you love not in word, and in tongue; but in deed, and in truth [Note: 1Jn 3:18.]. The occasion for your liberality is great and urgent [Note: It should here he stated at large.] and I trust, that as ye abound in every other grace, so ye will not merely exercise, but every one of you according to your ability abound in this grace also.]
Brethren, let me, in conclusion, entreat you,
1.
To merit this commendation
[Verily, if the Christian world at large were addressed in such terms as these, it would be as keen a satire as the most malignant infidel could utter But I must say, that if you answer not, in some measure at least, to this character, you have no just title to the Christian name: you resemble those rather in the Church of Philadelphia, who said that they were Jews, but did lie [Note: Rev 3:9.]. He who is a Jew in deed, must be a Jew inwardly; and have the circumcision, not of the flesh only, but of the Spirit also; the praise of which is not of men, but of God [Note: Rom 2:28-29.].]
2.
To fulfil this duty
[Need I say, that charity brings with it its own reward? You may conceive that the indigent and distressed are greatly comforted by the seasonable relief that is administered to them: but this I tell you with confidence, that they who on Christian principles administer to their relief, are the happier of the two: for we have authority to declare, and it was a favourite saying of our Lord, that it is more blessed to give than to receive.]
Fuente: Charles Simeon’s Horae Homileticae (Old and New Testaments)
7 Therefore, 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.
Ver. 7. As he abound in faith ] He purposely commendeth them, that he may the better insinuated into them. Ministers may profitably praise their people in some cases, that they may the sooner win them to duty; for there is no so sweet hearing (saith Xenophon) as a man’s own commendation, .
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
7 15. ] Exhortations and inducements to perform this act of charity.
7. ] marks the transition to an exhortation, as in reff. It at the same time implies, as Herm. ad Viger. p. 812 (in Meyer), ‘satis argumentorum allatum esse.’
, see ch. 2Co 1:24 .
. see ref. and for ., 1Co 8:1 .
, because may be manifold even in a good sense. Grot. well explains it, ‘stadium ad agendas res bonas.’
. . .] your love to us; the love which, arising from you, has us for its object: see reff. According to the reading, ., the only meaning agreeing with the context is, ‘the love (to God and man) which, arising from our teaching, is planted in you.’
. . .] the sense is imperative , , or , (or , see 1Co 16:10 ,) being omitted. So Soph. d. Col. 156, , . See Hartung, Partikellehre, ii. 148, 9.
is emphatic here, although is not in 2Co 8:6 ; ‘ this grace also;’ other graces having been enumerated.
Grotius remarks, ‘non ignoravit Paulus artem rhetorum, movere laudando.’
NASB (UPDATED) TEXT: 2Co 8:7-15
7But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. 8I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also. 9For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich. 10I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. 11But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. 12For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. 13For this is not for the ease of others and for your affliction, but by way of equality -14at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; 15as it is written, “He who gathered much did not have too much, and he who gathered little had no lack.”
2Co 8:7 “just as you abound in everything” Notice that the list (i.e., faith, speech, knowledge, earnestness, love) does not relate to material possessions. We do not give to get more things for ourselves. We abound in Him (cf. 1Co 1:5). He supplies everything we need (cf. 2Co 9:8).
“abound” This term is used twice in this verse. The first is present active indicative, they were abounding in the blessings of the gospel. The second is present active subjunctive, which adds a note of contingency. As they had abounded in the benefits of the New Covenant, they should abound in the responsibilities. Their help for the poor in the church in Jerusalem is one of these “gracious works.”
NASB”in the love we inspired in you”
NKJV, TEV”in your love for us”
NRSV”in our love for you”
NJB”and love for us too”
These translations reveal the Greek variant.
1. “in our love for you” (NRSV) from MSS P46, B
2. “in your love for us” (NKJV, TEV, NIV) from MSS , C, D, F, G
3. NASB takes option #1, but slightly changes the focus, “the love we inspired in you”
4. the UBS4 puts option #1 in the text, but gives it a “C” rating.
The same pronoun confusion is seen in the Greek variants in 2Co 8:9.
2Co 8:8 “I am not speaking this as a command” Commands are inappropriate and ineffective in the area of Christian stewardship. Proper motives are crucial in this area of the Christian life.
SPECIAL TOPIC: TITHING
NASB”as proving through the earnestness of others the sincerity of your love also”
NKJV”but I am testing the sincerity of your love by the diligence of others”
NRSV”but I am testing the genuineness of your love against the earnestness of others”
TEV”but by showing how eager others are to help, I am trying to find out how real your own love is”
NJB”but testing the genuineness of your love against the concern of others”
Paul is challenging the Achaian churches to follow the lead of the Macedonian churches (cf. 2Co 8:1-5) through Titus’ visit (cf. 2Co 8:6; 2Co 8:16-24).
“proving” See Special Topic at 1Co 3:13.
2Co 8:9 “the grace” See note at 2Co 8:1.
“of our Lord Jesus Christ” See note at 2Co 1:2.
“though He was rich” This refers to the pre-existent glory of Jesus the Christ (cf. Joh 1:1; Joh 8:56-59; Joh 16:28; Joh 17:5; Joh 17:24; 2Co 8:9; Php 2:6-7; Col 1:17; Heb 1:3; Heb 10:5-8; 1Jn 1:1).
“yet for your sake He became poor” This is an emphasis on the incarnation of the pre-existent Logos in the manger at Bethlehem. He was born to a young, virgin peasant woman, into the life of a village carpenter, but He was God in human form (cf. George Ladd, A Theology of the New Testament, pp. 241-242).
“so that you through His poverty might become rich” Paul is using Jesus’ incarnation in two ways.
1. He came to die in our place for our sins (cf. Mar 10:45).
2. He came to give us an example to follow (cf. 1Jn 3:16).
This tremendous thought parallels 2Co 9:15. This church thought they already were rich (cf. 1Co 4:8). Now the true definition of wealth is clearly spiritual and service-oriented, not self-seeking or intellectual, or materialistic.
2Co 8:10 “I give my opinion” Although Paul asserts that this is his opinion, because of his comments in 1Co 7:25; 1Co 7:40 it is an authoritative (i.e., inspired) statement.
“the first to begin a year ago” 2 Corinthians was written between six and eighteen months after 1 Corinthians (cf. 1Co 16:1-4).
2Co 8:11 “now finish doing it also” This is an aorist active imperative. They were one of the first churches to originally desire to help the poor in Jerusalem. Now it is time to do it (cf. TEV).
NASB, NKJV”readiness”
NRSV”eagerness”
TEV”be as eager”
NJB”enthusiasm”
This is the Greek word prothumia, which is also used in 2Co 8:12 and 2Co 8:19 as well as 2Co 9:2. Its basic meaning is “readiness, promptness” (cf. Act 17:11).
“the completion of it by your ability” Notice Paul returns to this theme again. It is so surprising to me that Paul never discusses regular Christian giving. His only comments on “giving” relate to this one-time gift for the church in Jerusalem. He admits that a worker is worthy of his hire and that churches should help traveling missionaries, but gives no further guidelines.
New Covenant believers must be careful of proof-texting OT cultic criteria in a NT setting (cf. Hard Sayings of the Bible, p. 539 footnote #1). If we assert tithing is the will of God, what is to keep others from mandating sacrifice or Sabbath worship? Jesus did mention tithing in talking to a Jewish legalist (cf. Mat 23:23; Luk 11:42), but this cannot be claimed to be the only NT evidence that this OT rite is perpetually valid (see Special Topic at 2Co 8:8).
I am not trying to lower what believers should give, but accentuate Paul’s guidelines in 2 Corinthians 8-9 as the only NT information (also see 1Co 16:2). Believers should never be content with an OT standard! Read Paul again (cf. Frank Stagg, New Testament Theology, pp. 285-293).
2Co 8:12 “if” This is a first class conditional sentence. Paul assumes they were ready and eager to give.
“it is acceptable according to what a person has, not according to what he does not have” The key to Christian stewardship is our attitude and motive, not the amount or percentage (cf. Mar 12:41-44).
2Co 8:13-14 The key word in these two verses is “equality” and the key concept is reciprocity. The family of God should help one another in need (cf. Eph 4:28). The Jerusalem church has spread the good news of Christ (cf. Rom 15:27). The Gentile churches can help in providing for the believing poor in Jerusalem. Some may be poor because of their faith in Christ.
“affliction” See Special Topic: Tribulation at 2Co 1:4.
2Co 8:15 “as it is written” This perfect passive indicative (Hebrew idiom) was used to introduce an OT quote. It implies the divine inspiration and eternal relevance of Scripture. The text quoted relates to the miracle of the daily gathering of manna where each Israelite had just enough (cf. Exo 16:17-18). God will provide believers’ needs as they seek and obey Him (cf. Mat 6:19-34).
Therefore = But, or Moreover.
faith. Greek. pistis. App-160.
utterance = ward. Greek. logos. App-121.,
knowledge. Greek. gnosis. App-132.
diligence. Greek. spoude. See 2Co 7:11.
your love to us. Literally the love from (Greek. ek) you in respect of (Greek. en) us.
love. Greek. agape. App-135.
7-15.] Exhortations and inducements to perform this act of charity.
2Co 8:7. , but as) He says, but. The things which Paul had formerly done with the Corinthians by means of Titus, had the force of an injunction, , 2Co 7:15. Comp. 1Co 5:7. He now acts differently: therefore the word that presently after depends on, I speak, in the following verse.-, as) The Spirit leads to abundance in all respects.-, in knowledge) This is mentioned appositely: comp. ch. 2Co 6:6, note. Its conjugate occurs presently at 2Co 8:10 : comp. 1Co 7:25, note.- ) and in all diligence. here comprehends faith, and utterance (of the heart and of the mouth), knowledge, etc. And the genus or whole is often subjoined to the species or one or more parts, by introducing the connecting link, and all; ch. 2Co 10:5; Mat 3:5; Mat 23:27; Mar 7:3; Luk 11:42; Luk 13:28; Luk 21:29; Act 7:14; Act 15:17; Act 22:5; Eph 1:21; Eph 4:31; Eph 5:3; Heb 13:24, Jam 3:16; Rev 7:16; Rev 21:8; Rev 22:15.- -, and in love) He subjoins to the genus [] the species [] which is most connected with the matter in hand [viz. that they should contribute to their brethren in need].-, from) He does not say, in your love toward us, but he says, in love from you in us [in the love which is on your part, and is treasured up in us], because the Corinthians were in the heart of Paul, ch. 2Co 7:3. He pleads their love as an argument: he does not add, that they should give the more on account of Paul, who had preached to them the Gospel gratuitously.-, that) This word depends on , I speak, elegantly subjoined [2Co 8:8].
2Co 8:7
2Co 8:7
But as ye abound in everything,-On the Corinthians had been bestowed many spiritual gifts, and notwithstanding the evils that prevailed in the church, the Christian graces or virtues practiced, which are also placed among the gifts of God, were cultivated among them. Many were faithful and true, and cultivated the sturdy Christian virtues. Paul had remained with them a year and six months, had fully taught them, and bestowed on them all needed spiritual gifts (1Co 1:5; 1Co 12:13-14).
in faith,-A faithful adherence to the truth. Their abounding in this was their animation, assurance, and activity in faith.
and utterance,-The ability to speak the gospel in different tongues.
and knowledge,-The spiritual gift that brought to their mind all the knowledge needful to salvation, that Paul taught them, and the power of imparting it to others by the gift of tongues had been freely bestowed on the members of the church at Corinth.
and in all earnestness,-The energy or vigor of their spiritual life, of which their love was one manifestation.
and in your love to us,-The love which flowed from them to Paul, and which he felt in himself toward them.
see that ye abound in this grace also.-Inasmuch as they possessed all other graces, he urges them to abound in the grace of liberality also.
as: Rom 15:14, 1Co 1:5, 1Co 4:7, 1Co 12:13, 1Co 14:12, Rev 3:17
faith: 1Co 13:2
knowledge: 1Co 8:1, 1Co 8:2, 1Co 13:8
in your: 2Co 7:7
see: 2Co 9:8, Phi 1:9, Phi 1:11, 1Th 4:9, 1Th 4:10, 2Th 1:3, 1Pe 1:22, 2Pe 1:5-8
this: 2Co 8:6, 2Co 9:14, Eph 4:29, 2Ti 2:1, Heb 12:28, 2Pe 3:18
Reciprocal: Pro 14:31 – but Pro 21:26 – the righteous Eze 18:7 – hath given Mat 25:22 – I have Mat 25:35 – I was an Mat 25:40 – Inasmuch Luk 11:41 – rather Luk 19:8 – Behold 1Co 12:8 – is given 2Co 8:19 – grace Eph 6:19 – utterance 1Th 1:3 – and labour 2Pe 1:8 – and abound Rev 19:10 – See
2Co 8:7. The virtues of faith, utterance, knowledge, diligence and love, pertained principally to spiritual matters. The Corinthian brethren abounded in them, which encouraged Paul to exhort them to abound also in the grace (favor) of bestowing temporal benefits upon the poor saints.
2Co 8:7. Butto bring this to a pointas ye abound in every thing, in faith, and utterance, and knowledge (see 1Co 1:5), and in all earnestnesssuch as that exemplified in carrying out his directions in the painful case of the incestuous person (2Co 7:11), as the next clause seems to shew was specially in view,and in your love to us, see that ye abound in this grace also.
Verse 7 They possessed many of the gifts of the Spirit and Christian virtues. Paul now encourages them to add one more good work.
But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also.
Verse 7
In this grace; liberality.
Paul now called on them to remember the vastness of their spiritual resources and to make sure liberality marked them as a congregation as did so many other gifts of God’s Spirit (cf. 1Co 1:5; 1Co 1:7; 1Co 12:31; 1Co 14:37).
"The Corinthians were strong in activities that are local to and centered upon them (miracle-working faith, charismatic speech, and theological understanding), but weak on those that are for the benefit of those outside, in this case the ’saints of Jerusalem.’" [Note: Barnett, pp. 403-4.]
This verse elevates giving to the status of a spiritual gift on the same level as faith, speech, knowledge, zeal, and even love.
"An ungenerous Christian is far from being a complete Christian." [Note: Tasker, p. 114.]
"I have met pastors and missionaries who have argued that, since they devote their whole time in serving the Lord, they are not obligated to give. Paul argued just the opposite: since you are wonderfully gifted from God, you ought to want to give even more!" [Note: Wiersbe, 1:656.]
Fuente: Henry Alford’s Greek Testament
Fuente: Henry Alford’s Greek Testament
Fuente: You Can Understand the Bible: Study Guide Commentary Series by Bob Utley
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: 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: Expository Notes of Dr. Constable (Old and New Testaments)