3. willing of themselves] Willynge of their owne accorde<\/em>, Tyndale. Literally, of their own choice<\/strong>, not excluding, however, as Meyer well remarks, Divine, but only human, influence in the matter. Cf. 2Co 8:17<\/em><\/span>.<\/p>\n For to their power – <\/B>To the utmost of their ability.<\/P> I bear record – <\/B>Paul had founded those churches and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition.<\/P> Yea, and beyond their power – <\/B>Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, I have performed all, even with an industry beyond my power. The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the needs of others.<\/P> Of themselves – <\/B>(<\/SPAN><\/span> authairetai). Acting from choice, self-moved, voluntarily, of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. God loveth a cheerful giver 2Co 9:7<\/span>; and from all the accounts which we have of these churches in Macedonia it is evident that they were greatly distinguished for their cheerful liberality.<\/P><\/p>\n Verse 3<\/span>. For to<\/B><\/I> their <\/B>power<\/B><\/I>, c.<\/B>] In their liberality they had no rule<\/I> but their ability they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power<\/I>-they deprived themselves for a time of the necessaries of life<\/I>, in order to give to others who were destitute even of necessaries<\/I>.<\/P><\/p>\n Two things the apostle commendeth in the charity of the churches of Macedonia: <\/P> 1. The quantity of their gift, which, he saith, was to their power, yea, <\/B>( on his knowledge), beyond<\/B> what they were able. <\/P> 2. Their freedom in the action; so as they did not need the apostles exhortations and arguments, but did it of themselves freely and cheerfully. <\/P> <\/p>\n 3-5. they were willing<\/B>rather,supply from 2Co 8:5<\/span>, theellipsis thus, “According to their power . . . yea, and beyondtheir power, THEY GAVE.”<\/P> of themselves<\/B>not onlynot being besought, but themselves beseeching us.<\/P><\/p>\n For to [their] power, I bear record<\/strong>,…. They gave according to their ability, to the utmost of it, which is the most that can be desired, or be given; for no man can give more than he has, nor is he required to do more than he is able:<\/p>\n yea, and beyond their power they were willing of themselves<\/strong>; not that they did or could do beyond their power; but they were “willing” beyond their power; their hearts were larger than their purses; they would gladly have done more than they had ability to do; and to this the apostle bears testimony to give it credit, which otherwise might have been called in question: and it is to be observed, that these churches communicated in this cheerful manner and large way, considering their circumstances, to the utmost of their ability, “of themselves”; unasked, not having been put upon, pressed, and urged to such a service; for persons to give when they are asked, especially when they do it readily, at once, without demurring upon it, and with cheerfulness, is much; but to give unasked discovers a very generous and beneficent disposition: this is reckoned by the Jews as one of the excellencies in giving of alms u,<\/p>\n “when a man gives into the hands of another , “before he asks”; and the next degree to this is, when he gives to him after he asks; and the next to this, who gives less than is proper, but with a cheerful countenance.”<\/p>\n u Maimon. Hileh. Mattanot Anayim, c. 10. sect. 11, 12, 13.<\/p>\n Beyond their power <\/B> ( <\/SPAN><\/span>). “Alongside” with accusative like <\/SPAN><\/span> in 1:8<\/span>. Field (Ot. Nov<\/I>.) quotes Josephus (Ant<\/I>. iii. 6, 1) for <\/SPAN><\/span> and <\/SPAN><\/span> as here. Few give <\/SPAN><\/span> (according to actual ability). Paul commends this high pressure collection because of the emergency.<\/P> Of their own accord <\/B> (<\/SPAN><\/span>). Old verbal adjective (, <\/SPAN><\/span> from <\/SPAN><\/span>, to choose), of their own initiative, voluntary. Only here and verse 17<\/span> in N.T. Papyri often have <\/SPAN><\/span> (willingly and voluntarily). <\/P> <\/p>\n They were willing [] <\/SPAN><\/span>. The adjective stands alone. Only here and ver. 17. Lit., self – chosen, and so Rev., of their own accord.<\/P> <\/p>\n 1) “For to their power I bear record “<\/strong> (hoti kata dunamin martura) “That according to their power I witness,” stand as a witness, to the utmost of their ability, even to sacrifice, Mar 12:42<\/span>; Mar 12:44<\/span>.<\/p>\n 2) “Yea, and beyond their power,”<\/strong> (kai para dunamin) “and beyond their power,” even to self-denial, which by the Spirit of grace they were enabled to exercise. They stretched themselves, deprived themselves, to help needy brethren in Judea; as brethren in the early Gentile church in Antioch Syria had done, Act 11:29-30<\/span>; to show mercy is worthy, noble, Mat 5:7<\/span>.<\/p>\n 3) “They were willing of themselves,”<\/strong> (authairetoi) “of their own accord,” they were willing, God accepts from a willing mind, whatever one has to share with the needy, 2Co 8:12<\/span>; Luk 6:38<\/span>. One willing to give a cup of cool water to a thirsting discipline shall not go unrewarded by the Master, Mat 10:42<\/span>; Mar 9:41<\/span>.<\/strong><\/p>\n 3. To their power, and even beyond their power. When he says that they were willing of themselves, he means that they were, of their own accord, so well prepared for the duty, that they needed no exhortation. It was a great thing — to strive up to the measure of their ability; and hence, to exert themselves beyond their ability, showed a rare, and truly admirable excellence. (663) Now he speaks according to the common custom of men, for the common rule of doing good is that which Solomon prescribes, (Pro 5:15<\/span>) — <\/p>\n to drink water out of our own fountains, and let the rivulets go past, that they may flow onwards to others. (664) <\/p>\n The Macedonians, on the other hand, making no account of themselves, and almost losing sight of themselves, concerned themselves rather as to providing for others. (665) In fine, those that are in straitened circumstances are willing beyond their ability, if they lay out any thing upon others from their slender means. <\/p>\n (663) “ To their power, yea, and beyond their power This is a noble hyperbole, like that of Demosthenes, ‘I have performed all, even with an industry beyond my power.’” — Doddridge. — Ed. <\/p>\n (664) Poole, in his Annotations, observes that “the metaphor” made use of in the passage referred to, (Pro 5:15<\/span>,) “is to be understood either 1, of the free and lawful use of a man’s estate, both for his own comfort and for the good of others, or 2, of the honest use of matrimony.” “The latter meaning,” he remarks, “better suits with the whole context, both foregoing and following, and thus it is explained in the end of Pro 5:18<\/span>.” — Ed. <\/p>\n (665) “ Ont employe leur soin a secourir les autres plustost qu’a subuenir a leur propre necessite;” — “Made it their care rather to assist others, than to relieve their own necessities.” <\/p>\n (3) They were willing of themselves.<\/strong>Literally, spontaneously.<\/em> This was the point of excellence which he wished to indicate as an example to the Corinthians. Those of Macedonia needed no appeal or counsel such as he had given to the Corinthians and to others.<\/p>\n ‘For according to their power, I bear witness, yes and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints.’<\/p>\n For they gave as much as they could afford, indeed more than they could afford, and they not only did it freely, they actually begged to be allowed to give it in order to serve those in even greater need than themselves. This suggests that at first Paul was reluctant to take it from them in view of their own extreme poverty. But the grace of God was so at work within them and they so longed to have their part in serving the needy saints of God, that they insisted vigorously. Their spirit was that of the widow whom Jesus praised in the Temple (Mar 12:41-44<\/span>).<\/p>\n ‘The fellowship in the ministering to the saints.’ ‘Fellowship’ means sharing in common. ‘Ministering’ is diakonia, acting in service. They wanted to show themselves a part of the worldwide church, and a part that truly served and worked as one with all.<\/p>\n 2Co 8:3<\/span><\/em><\/strong>. <\/strong>For toyea, and beyond their power<\/em><\/strong><\/strong> This is a noble hyperbole; like that of Demosthenes, “I have performed all, even with an industry beyond mypower.” The present and following verses are thus connected and read by Bengelius: For to their power, <\/em>(I bear record,<\/em>) yea, beyond their power, of their own accord, beseeching us with much intreaty, they gave <\/em>to us the liberality, and the communication of the ministry to the saints; <\/em>and this, not in the manner in which we <\/em>presumed to hope, but first giving themselves to God, and <\/em>then to us by the will of God.<\/em> <\/p>\n 2Co 8:3-5<\/span> . is not dependent on (Hofmann), but gives the proof of what was just said: . .<\/p>\n The construction<\/em> is plain; for there is no need to supply an , as many wish, after or after , but, as Bengel aptly remarks: “ totam periochae structuram sustinet<\/em> .” Comp. Fritzsche, Dissert.<\/em> II. p. 49; Billroth, Ewald, Osiander, Hofmann. There are, namely (and in accordance therewith the punctuation is to be fixed), four modal definitions attached to this : They gave<\/em> (1) according to and beyond their means<\/em> ; (2) of their ovm impulse<\/em> ; (3) urgently entreating us for the<\/em> and . . .; and<\/em> (4) not as we hoped, but themselves<\/em> , etc. This last<\/em> modal definition is naturally and quite logically attached by (hence .); and Rckert (comp. de Wette and Neander) is arbitrary in holding this to prove that Paul allowed the sentence he had begun to drop, and appended a new one, so that after we should have to supply an or .<\/p>\n ] I testify it<\/em> , a parenthetic assurance. Comp. the Greek use of and the like (Bornem. ad Xen. Conv<\/em> . p. 71, 179; Stallb. ad Plat. Gorg<\/em> . p. 460 A).<\/p>\n ] i.e.<\/em> more amply than was accordant with their resources. See Homer, Il.<\/em> xiii. 787; Thucyd. i. 70. 2; Lucian. Nigr.<\/em> 28, de Deu 10<\/span>Deu 10<\/span><\/em> . The same, in substantial meaning, is , 2Co 1:8<\/span> ; Dem. 292. 25. It forms, with ., a climactic definition of , not of ., to which it is not suitabl.<\/p>\n ] excludes human persuasion or compulsion, not the divine influence (see 2Co 8:5<\/span> , ); we must not, with Rckert, hold it, on account of the remark 2Co 9:2<\/span> , to be an exaggeration<\/em> , since the latter notice does not deny the self-determination of the Macedonians, but, when compared with our passage, exhibits as the real state of the case this<\/em> , that Paul had boasted of the readiness of the Achaeans before the Macedonians, but without exhortation to the latter, and that these thereupon, of their own accord, without urging, had resolved on making a contribution, and had given very amply. Comp. Chrysostom on 2Co 9:2<\/span> . , free-willed, self-determined<\/em> , only here and at 2Co 8:17<\/span> in the N. T., often in the classic writers; seldom of persons (Xen. Anab.<\/em> v. 7. 29; Lucian. Catapl<\/em> . 4). Comp. the adverb in 2Ma 6:19 ; 3Ma 6:6 .<\/p>\n . ] to be taken together: with much exhortation entreating us for the kindness and the participation of the service being rendered for the saints<\/em> , i.e. urgently entreating us that the kindness might be shown them of permitting them to take active part in the work of collections<\/em> . , , Chrysostom; and in the sought they saw a kindness<\/em> to be shown to themselves: they knew how to value the work of love thus highly. The , namely, here is not grace from God<\/em> (Hofmann and the older commentators), since it was requested from the apostle<\/em> , but . . . is a true ( the favour, and indeed the partaking<\/em> , i.e. the favour of partaking<\/em> ). See Fritzsche, ad Matth.<\/em> p. 854, and generally, Ngelsbach on Il.<\/em> iii. 100, p. 461, Exo 3<\/span> . Bengel, who likewise rejects the of the Recepta<\/em> , connects . . . . with ; but what a prolix designation of the withal quite self-evident object of would that be, while would remain quite open and void of definition! On , with accusative of the thing and genitive of the person, comp. Plato, Apol.<\/em> p. 18 A, p. 41 E; Xen. Cyrop.<\/em> i. 4. 12; Anab.<\/em> vii. 3. 5; 3 Esd. 8:53. Yet in the classics the accusative of the object is the neuter of a pronoun, like ; , and the like, or of an adjective (Krger on Thuc<\/em> . i. 32. 1).<\/p>\n ] In this addition (comp. 1Co 16:1<\/span> ), which would in itself be superfluous, there lies a motive<\/em> of the .<\/p>\n ] for but a little<\/em> could be expected from the oppressed and poor Macedonians! , , Theodoret. According to Hofmann, the words are meant only to affirm that the Macedonians had joined in the contribution quite of their own resolution<\/em> , which had not been expected<\/em> by the apostle. But in this case the remark, which on this interpretation would be no independent element, but only the negative expression of what was already said in , would have had its logical position immediately behind ; and it must have run not as it is written by Paul, but: . No, the apostle says: and their giving did not remain within the limits of the hope which we had formed regarding them, but far surpassed these ( . . .).<\/p>\n . . .] but themselves they gave<\/em> , etc. An expression of the highest Christian readiness of sacrifice and liberality, which, by giving up all individual interests, is not only a contribution of money<\/em> , but a self-surrender<\/em> , in the first instance, to the Lord<\/em> , since in fact Christ<\/em> is thereby served, and also to him<\/em> who conducts the work of collection, since he is to the giver the organ<\/em> of Christ. Flatt and Billroth, following Mosheim and Heumann, are wrong in making before<\/em> in the sense: before I asked them<\/em> . This reference is not in the least implied in the immediate context ( .); and if it were, must have had the first place: [269] . . . As the words stand, has the emphasis of the contrast with . Bengel also (comp. Schrader) is wrong in thinking that in there is implied prae munere<\/em> : the Macedonians, before they made collection, had first given themselves to the Lord, and then left it to the apostle to determine how large their contribution should be. In that case there must have been inserted , or something similar, as a correlative to . It is wrong to find in the idea merely of voluntarily<\/em> . [270] without any summons<\/em> , because it is object<\/em> of the having given. It must have run: . . . (comp. 2Co 1:9<\/span> ), or without stress on the self-object, <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> .<\/p>\n <\/em><\/strong><\/p>\n <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> ] Paul does not say <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (in opposition to the usual<\/em> opinion that stands for <\/em><\/strong> ; so also Rckert), because the surrender to the Lord is not a prius in time<\/em> , but in degree: to the Lord before all, and to us<\/em> . So Rom 1:16<\/span> ; Rom 2:9-10<\/span> .<\/p>\n . ] not exactly an expression of modesty<\/em> (Billroth), for it is only arbitrary to limit it merely to (so also Bengel, Ewald), but added quite according to the requirement of religious feeling: for God has, according to His will, so wrought on their dispositions, that they, etc. Comp. 2Co 8:1<\/span> ; 2Co 8:16<\/span> .<\/p>\n [269] This also in opposition to Hofmann, who, in consistency with his inappropriate interpretation of . . ., takes : without such a thought<\/em> (such a hope) having occurred to me<\/em> . Besides, would not mean “ without<\/em> ,” but “ before that<\/em> ,” etc.<\/p>\n [270] So Hofmann; whence there would result even a threefold<\/em> expression of the voluntary act, namely: (1) in ; (2) in . . ., and (3) in .<\/p>\n 3 For to their<\/em> power, I bear record, yea, and beyond their<\/em> power they were<\/em> willing of themselves; <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 3. Yea, and beyond their power<\/strong> ] One such poor Macedonian might well shame a hundred rich Corinthian curmudgeons. a<\/em> They knew that Manus pauperum est gazophylacium Christi, <\/em> The hand of the poor man is the treasury of Christ, and might haply have heard of their once King Alexander the Great, how that when he had undertaken the conquest of the Persian empire, he gave away his treasure; and being asked where it was, he pointed to the poor, and said, In scriniis, <\/em> in my chests; and when he was further asked what he kept for himself, he answered, Spem maiorum et meliorum, <\/em> The hope of greater and better things.<\/p>\n<\/p>\n They were willing<\/strong> ] Gr. , they were volunteers, full of cheerful charity. So were Aidanus, and after him Mr Fox, who gave his horse to a poor beggar that answered him discreetly. Mr Greenham also gave more than he could spare; so that he usually lacked money to get in his harvest.<\/p>\n<\/p>\n a<\/em> An avaricious churlish fellow; a miser, a niggard D <\/p>\n 3 5.<\/strong> ] Proof of this.<\/em> There is no difficulty, and no ellipsis, in the construction. For according to their power, I testify, and beyond their power, voluntarily, with much exhortation beseeching of us the grace and fellowship of the ministry to the saints<\/strong> (i.e. to allow them a share in that grace and fellowship), and not as we expected<\/strong> (i.e. far beyond our expectation), but themselves they gave first<\/strong> (i.e. above all:<\/em> as the inducing motive: not first in point of time,<\/em> but in point of importance<\/em> , see Rom 2:9-10 ) to the Lord, and to us by the will of God<\/strong> (the Giver of grace, who made them willing to do this: not = . . ., which only expresses<\/em> (whatever it may imply) consonance with<\/em> the divine will: <\/strong> . <\/strong> <\/strong> . <\/strong> <\/strong> .<\/strong> makes the divine will the agent<\/em> ).<\/p>\n 2Co 8:3-4<\/span> . . . . . .: of their own accord begging of us with much entreaty<\/em> (the constr. is clumsy but perhaps unbroken; we should expect after , but the verb is found in 2Co 8:5<\/span> ) the favour, sc.<\/em> , of giving ( cf.<\/em> , for this sense of , Act 24:27<\/span> ; Act 25:3<\/span> , Sir 30:6 ), and the participation in the ministering to the saints, sc.<\/em> , the poor Christians in Juda. The Macedonian Christians did not wait to be asked to give; they asked to be allowed the privilege of giving ( cf.<\/em> Act 20:35<\/span> ). is the regular word for such charitable service ( cf.<\/em> Act 6:1<\/span> ; Act 11:29<\/span> , Rom 15:25<\/span> ; Rom 15:31<\/span> , chap. 2Co 9:1<\/span> ; 2Co 9:12<\/span> , etc.), a primary duty of the being the administration of alms.<\/p>\nFuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n