10. And herein I give my advice<\/em> ] See 2Co 8:8<\/em><\/span>.<\/p>\n for this<\/em> ] Either (1) ‘that I advise and not command,’ or (2) ‘this proof of your love.’<\/p>\n expedient<\/em> ] Rather, profitable<\/strong>. The word expedient<\/em> in the A.V. is never, as<\/strong> in modern English, opposed to right<\/em>. See note on 1Co 6:12<\/span>. Wiclif and the Rhemish Version render here by profitable<\/em>. See Luk 16:9<\/span> and 1Ti 6:18-19<\/span>.<\/p>\n begun before<\/em> ] i.e. before the Macedonian Churches. See ch. 2Co 9:2<\/span>.<\/p>\n but also to be forward<\/em> ] Literally, to will<\/strong> (margin, be willing<\/em>). There is much difference of opinion among the commentators concerning the apparent inversion of the natural order in this sentence. But it would seem that the Apostle, as we might expect from such passages as ch. 2Co 3:3<\/span>; 2Co 3:6<\/span>, Rom 7:6<\/span>, &c., attaches more importance to the motive<\/em> than to the action. They not only had begun to do the work, but they had resolved to do so upon a full persuasion that it was the right thing to do. Their conduct was due to no mere transitory impulse, but was the deliberate conviction of the heart. To this “readiness to will” (see next two verses) the Apostle appeals, and invites them to further action on the ground that the principle on which they acted was just as true now as it had been in the previous year. See note on ch. 2Co 9:7<\/span>.<\/p>\n a year ago<\/em> ] Better, perhaps, last year<\/strong> ( the former yeere<\/em>. Wiclif; ab anno priore<\/em>. Vulgate). St Paul probably speaks as a Jew. But it is uncertain whether he refers to the Jewish civil or ecclesiastical year, the former of which began with the month Tisri, answering to part of our September and October, the latter with the month Abib or Nisan. The former is more probable, for the Apostle must have been writing too near the commencement of the latter to give any force to his remark. See 1Co 16:5<\/span>; 1Co 16:8<\/span>, and ch. 2Co 2:12-13<\/span>.<\/p>\n And herein I give my advice – <\/B>Not undertaking to command them, or to prescribe how much they should give. Advice will go much further than commands on the subject of charities.<\/P> For this is expedient for you – <\/B>(<\/SPAN><\/span> sumpherei). That is, this will be of advantage to you; it will be profitable; it will be becoming. The idea is, that they were bound by a regard to consistency and to their own welfare, to perform what they had purposed. It became them; it was proper, and was demanded; and there would have been manifest disadvantages if it had not been done.<\/P> Who have begun before – <\/B>Who commenced the collection a year before; see 2Co 8:6<\/span>. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.<\/P> Not only to do – <\/B>Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.<\/P> But also to be forward – <\/B>Margin, Willing. So the Greek <\/SPAN><\/span> to thelein. They were voluntary in this, and they set about it with vigorous and determined zeal and courage. There was a resolute determination in the thing, and a willingness and heartiness in it which showed that they were actuated by Christian principle. Consistency, and their own reputation and advantage, now demanded that they should complete what they had begun.<\/P><\/p>\n Verse 10<\/span>. Herein I give<\/B><\/I> my <\/B>advice<\/B><\/I>] For I speak not by way of commandment<\/I>, 2Co 8:8<\/span>.<\/P> <\/P> For this is expedient for you<\/B><\/I>] It is necessary you should do this to preserve a consistency of conduct<\/I>; for ye began this work a year ago<\/I>, and it is necessary that ye should complete it as soon as possible.<\/P> <\/P> Not only to do, but also to be forward<\/B><\/I>] , literally, to do and to will<\/I>; but as the will<\/I> must be before<\/I> the deed<\/I>, , must be taken here in the sense of delight<\/I>, as it frequently means in the Old and New Testaments. See several examples in Whitby<\/I>.<\/P> <\/P> Some MSS. transpose the words: allowing this, there is no difficulty.<\/P> <\/P> A year ago.<\/B><\/I>] . It was about a year before this that the apostle, in his first epistle, 1Co 16:2<\/span>, had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers<\/I> in this business.<\/P> <\/p>\n Giving to those that were in want, was matter of precept (it being what the law of God and nature did require); but giving as the Macedonians had given, not only to, but beyond, their ability, was not so. Or, possibly, the apostles saying, <\/P> I give my advice, <\/B>doth not suppose what he advised to be no commanded duty; friends may advise us to what is our duty to do. <\/P> For, <\/B>saith the apostle, this is expedient for you; <\/B>for your profit, or for your honour and reputation. A precept alone ought to oblige us to this doing of the thing commanded, but the profit, credit, and honour of the action adds an edge to the duty, and layeth us under a double obligation; the first, of obedience to God; the second, of being wise for ourselves. <\/P> Who have begun before, not only to do, but also to be forward a year ago:<\/B> the apostle proveth the expediency of it from the concern of their reputation in it; that they might not be thought to have gone backward, or to become weary of well doing, in regard they had begun this charitable work some time before. <\/P> Objection.<\/B> But how cometh he here to put doing before willing (for so it is in the Greek, not only to do, but<\/I> also <\/span>, to will)? Some tell us these hysterologies, or putting things after which should in order be before, are usual in holy writ; but possibly it is better answered by others, that <\/span> here doth not signify the mere inclination of the will, but a forwardness, (thus our translators understood it, and therefore translate it to be forward<\/I>), or a spontaneous willingness, without arguments used by others to persuade them to it. So as the sense is this: You not only began to do the thing a year ago, but you did it of your own accord, without our exhortations and arguments, of your own free mind and will; so as if you should now be behind hand, it would be a reproach to you. This sense is favoured by the next verse, what he here calls a willing, he there calls a readiness to will.<\/I> <\/P> <\/p>\n 10. advice<\/B>Herein he does not(as some misinterpret the passage) disclaim inspiration for theadvice he gives; but under the Spirit, states that it is his”opinion” [ALFORD]or “judgment” [ELLICOTT,and others], not a command,<\/I> that so their offering might befree and spontaneous. <\/P> this<\/B>my giving you anadvice,<\/I> not a command. <\/P> who have begun before<\/B>“seeingthat<\/I> ye have begun before<\/I>” the Macedonianchurches;<\/I> “a year ago” should be connected with thisclause. <\/P> not only to do, but also tobe forward<\/B>There were three steps: (1) the forwardness,<\/I>more literally, “the will”; (2) the setting about<\/I>it, literally, “doing it”; (3) completion<\/I> of it[ALFORD]. In the twoformer, not only the act,<\/I> but the intention,<\/I> theCorinthians preceded the Macedonians.<\/I> BENGELexplains, “Not only to do” FORTHE PAST YEAR, “but also to be forward” or willing<\/I>FOR THIS YEAR. ELLICOTTtranslates, “already,” instead of “before”: “Yebegan already a year ago, not only to do, but also to be forward.”It appears hence, that something had been done in the matter a yearbefore; other texts, however, show the collection was not yet paid(compare 2Co 8:11<\/span>; 2Co 9:5<\/span>;2Co 9:7<\/span>). This agrees with one,and only one supposition, namely, that every man had laid by in storethe fund from which he was afterwards to contribute, the very casewhich is shown by 1Co 16:2<\/span> tohave existed [PALEY, HorPaulin<\/I>].<\/P><\/p>\n And herein I give my advice<\/strong>,…. As Daniel did to Nebuchadnezzar, Da 4:27<\/span>. The apostle did not choose to make use of his apostolical authority, or give orders, as he sometimes did in such cases; he did not think fit to speak by way of commandment, obliging them to what they ought to do willingly; looking upon this the most prudential step, and wisest method he could take in order to succeed, only to give his judgment in this matter, as what would be best for them, and most conducive to their real good:<\/p>\n for this is expedient for you<\/strong>; most versions read it, “profitable”; doing acts of beneficence is profitable to persons, as to things temporal, God usually blessing such with a greater affluence of the things of life, and which indeed is often promised; and is also profitable with respect to things spiritual, for if God does not make it up to them in temporal enjoyments, yet with his presence, the discoveries of his love, the joys of his salvation, and an increase of every grace; so Gaius, that hospitable man to the apostle, and all Christian strangers, was in much spiritual health, and a prosperous condition in his soul, when but in an ill state with respect to his body: yea, such a conduct is profitable in relation to things eternal; for as it springs from the grace of God, and men are assisted therein by it, and is exercised towards persons that have received it, it will be rewarded with a reward of grace; though it may be, the apostle here does not so much argue from the utility, as the decency of it in the Corinthians;<\/p>\n who<\/strong>, says he,<\/p>\n have began before, a year ago, not only to do, but also to be forward<\/strong>, or “willing”: it is hard to say whether the apostle designs to commend or reprove them; and indeed, it seems as if there was a mixture of praise and dispraise in this passage; it was in their favour that they had begun before, even a year ago, and were willing and forward of themselves to this good work; yea, were the first that set it on foot, and so were an example to the Macedonian churches, and others; but then this was against them, that the other churches, which began later than they, had finished before them; whether this their charity was obstructed, as some have thought, through some affliction and persecution that befell them, which if it appeared would much excuse them; or rather it was neglected through lukewarmness and indolence; wherefore the apostle gives his sentiments, that to save their own credit, it was expedient for them to finish what they had begun; for otherwise, as their boasting of them would be in vain, so they would expose themselves to contempt and incur disgrace; and it was not only proper that they should do this, but do it willingly, and with much cheerfulness, for that is meant by being “forward” or “willing”; that they not only do it, but do it with a good will, which they at first discovered.<\/p>\n Judgment <\/B> (<\/SPAN><\/span>). Deliberate opinion, but not a “command” (<\/SPAN><\/span> verse 8<\/span>). Cf. 1Co 7:25<\/span>.<\/P> A year ago <\/B> ( <\/SPAN><\/span>) From last year.<\/P> Not only to do, but also to will <\/B> ( , <\/SPAN><\/span>). Articular infinitives the objects of <\/SPAN><\/span> on which verb see verse 6<\/span>). That is to say, the Corinthians promised before any others. <\/P> <\/p>\n <\/strong><\/p>\n 1) “And herein I give my advice “<\/strong> (kai gnomen en touto didomi) “and I give a considered opinion in this matter,” not commandment — but inspired council, Pro 11:14<\/span>; Pro 13:22<\/span>.<\/p>\n 2) “For this is expedient for you,”<\/strong> (touto gar humin sumpherei) “For this is expedient for you all,” befitting or becoming to you, is morally profitable to you, to your influence, to do what you have announced you intended to do, Mat 5:15-16<\/span>; Jas 1:22<\/span>.<\/p>\n 3) “Who have begun before, not only to do,”<\/strong> (oitines ou monon to poiesai) “who not only began to do,” they began to make collection for the saints, even before the Macedonian brethren, 1Co 16:1-3<\/span>; 2Co 9:2<\/span>.<\/p>\n 4) “But also to be forward a year ago,”<\/strong> (alla kai to thelein preenerksasathe apo perusi) “But also ye previously began to will a year ago,” from last ‘year; perhaps not meaning a full year, but before the year in which he wrote began. Eph 5:14<\/span>; Eph 5:17<\/span>; Ecc 5:4-5<\/span>.<\/strong><\/p>\n 10. And in this I give my advice. The advice he places in contrast with the commandment of which he had spoken a little before. (2Co 8:8<\/span>.) “I merely point out what is expedient in the way of advising or admonishing.” Now this advantage is not perceived by the judgment of the flesh; for where is the man to be found, who is persuaded that it is of advantage to deprive himself of something with the view of helping others? It is, indeed, the saying of a heathen — “What you have given away is the only riches that you will always have; (671) but the reason is, that whatever is given to friends is placed beyond all risk.” The Lord, on the other hand, would not have us influenced by the hope of a reward, or of any remuneration in return, but, on the contrary, though men should be ungrateful, so that we may seem to have lost what we have given away, he would have us, not- withstanding, persevere in doing good. The advantage, however, arises from this — that <\/p>\n “<\/p>\n He that giveth to the poor (as Solomon says in Pro 19:17<\/span>) lendeth to the Lord,” <\/p>\n whose blessing, of itself, is to be regarded as a hundredfold more precious than all the treasures of the world. The word useful, however, is taken here to mean honorable, or at least Paul measures what is useful by what is honorable, because it would have been disgraceful to the Corinthians to draw back, or to stop short in the middle of the course, when they had already advanced so far. At the same time it would also have been useless, inasmuch as everything that they had attempted to do would have come short of acceptance in the sight of God. <\/p>\n Who had begun not only to do. As doing is more than willing, the expression may seem an improper one; but willing here is not taken simply, (as we commonly say,) but conveys the idea of spontaneous alacrity, that waits for no monitor. For there are three gradations, so to speak, as to acting. First, we sometimes act unwillingly, but it is from shame or fear. Secondly, we act willingly, but at the same time it is from being either impelled, or induced from influence, apart from our own minds. Thirdly, we act from the prompting of our own minds, when we of our own accord set ourselves to do what is becoming. Such cheerfulness of anticipation is better than the actual performance of the deed. (672) <\/p>\n (671) Calvin, it is to be observed, quotes the same sentiment, when commenting on 1Co 16:2<\/span>, (see p. 69,) but in the present instance he takes occasion, most appropriately to his particular purpose, to notice the connection in which the poet introduces it, which is as follows: — <\/p>\n “<\/p>\n Callidus effracta nummos fur auferet arca; Prosternet patrios impia flamma Lares. Extra fortunam est, quicquid donatur amicis; Quas dederis, solas semper habebis opes ” <\/p>\n “<\/p>\n The dexterous thief will break open your chest, and carry off your money; a fire, raised by a base incendiary, will lay in the dust your paternal mansion; but whatever has been given to friends is placed beyond all risk. What you have given away is the only wealth that you will always retain.” — MARTIAL, Eph 5:39<\/span>. <\/p>\n It is mentioned by Dr. Bennett, in his Lectures on Christ’s Preaching, (p. 104,) that on the tomb of Robert of Doncaster, there was the following inscription — “What I gave, I have; what I kept I lost.” — Ed. <\/p>\n (672) “ Vne telle promptitude de s’auancer a faire sans estre incite ou aduerti d’ailleurs, est plus que le faict mesme;” — “Such promptitude in being forward to act, without requiring to be stirred up or admonished by any one, is more than the deed itself” <\/p>\n (10) And herein I<\/strong> give my advice.<\/strong>We note the same careful distinction between command and counsel which we have seen in 1Co. 7:25<\/span>.<\/p>\n Who have begun before . . .<\/strong>Better, who got the start, last year, not only as to the doing, but also as to the willing.<\/em> At first, the words seem like an anti-climax, but what is meant is that the Corinthians had been before the Macedonian churches in both those stages. They had formed the purpose of giving, they had begun to lay by and to collect, before their rivals had started. They had, as it were, scored those two points in that game of honourable competition. It was profitable for them that he, as a by-stander watching the game, should give them a hint, so that they might not at last be ignominiously defeated. It is not easy to fix the exact limits of time indicated in the year ago. The First Epistle was written about Easter. Then, after remaining at Ephesus for a while, there came the journey to Troas; then that to Macedonia; then the coming of Titus, bringing word that the Corinthians had acted on the command of 1Co. 16:1<\/span>. This would bring us to the autumn months; and St. Paul, reckoning, as a Jew would, the year as beginning with Tisri (September or October), might speak of what had taken place in April or May as done last year, though there had not been an interval of twelve months.<\/p>\n 10<\/strong>. <\/strong> Advice<\/strong> Not commandment<\/strong>, 2Co 8:8<\/span>. <\/p>\n This<\/strong> Advising and not commanding. <\/p>\n Expedient<\/strong> Rather, befitting; <\/em> befitting because they had, a year ago<\/strong>, begun not only to do<\/strong>, but to be determined in, the benefaction.<\/p>\n ‘And in this I give my judgment, for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will.’<\/p>\n Indeed he has considered the situation like a judge appointed to consider an important matter, and he has passed his judgment. And his judgment is this. That just as the Corinthians were the first, not only to start giving, but also to demonstrate that they had the will to do it, so it was now expedient and good for them to continue to both to do and to will. He has rather belatedly remembered their own primacy in commencing contributions, but has not yet awoken to the offence he might have unwittingly caused. This will dawn on him shortly, possibly drawn to his attention by his emanuensis.<\/p>\n 2Co 8:10<\/span><\/em><\/strong>. <\/strong>But also to be forward<\/em><\/strong><\/strong> Or, But also to exert yourselves. <\/em>Dr. Heylin reads the latter part of this verse, who have not only begun already to make a collection, but also were the first that proposed it a year ago. <\/em>He goes on to the next verse, Now therefore complete it; that as you readily undertook it, so you may as readily perform it, each man according to his ability.<\/em> <\/p>\n 2Co 8:10<\/span> After the parenthesis in 2Co 8:9<\/span> , a continuation of the , 2Co 8:8<\/span> : and an opinion I give in this affair<\/em> . , opinion<\/em> , has the emphasis, as contrasting with in 2Co 8:8<\/span> . Comp. on 1Co 7:25<\/span> .<\/p>\n ] does not mean decet<\/em> (Vorstius, Emmerling, who appeals to LXX. Pro 19:10<\/span> , where, however, the translation is inaccurate<\/em> ), but: it profits<\/em> . And is not, with most, including Rckert, de Wette, Ewald, Neander, to be referred to the supplying of charitable gifts<\/em> , in which case is either left without more precise definition (Rckert: “like every good deed, bringing advantage”), or is interpreted as pointing to the advantage of good repute (Grotius, comp. also Hofmann), of the divine recompense (Calovius) and the moral advantage (Flatt), or as useful for salvation (Bisping), and so on. . . contains, in fact, the ground why Paul proceeds in this matter merely by way of advising<\/em> ; hence, with Billroth, Osiander, and Kling, is to be referred to the previous . It is no objection to this, that in immediately before the pronoun referred to the distribution. For in the previous clause contained the whole thought, and had no stress laid on it, not even needing to be inserted. Accordingly: for this<\/em> that I do not command you, but only give my opinion in the matter is serviceable to you<\/em> , is fitted to operate in the way of moral improvement on you, as being persons who have already shown yourselves to be such as need not command, but only counsel. The emphasis<\/em> lies primarily on and next on . According to Hofmann, who does not take 2Co 8:9<\/span> parenthetically, in . . . there is meant to follow something new and further, so that both and subsequently point to the advice, which Paul intends to give ( with the following<\/em> what follows<\/em> ), and this advice is expressed in the imperative clause 2Co 8:11<\/span> , to which . . . belongs as a protasis. Against this confusion it may be decisively urged, first, that the emphatically pointing forward must have been placed first; secondly, that after there would come not at all the announced , but in the first instance an argumentative parenthetic clause, which would again begin with “ what follows<\/em> ,” a course which could only lead the reader astray; thirdly, that if . does not go with . . ., and find its more precise explanation therein, it would interpolate a thought altogether indefinite and isolated; fourthly, that after in 2Co 8:11<\/span> most naturally introduces a new sentence; lastly, that 2Co 8:11<\/span> has not in the least the form of a , of an expression of opinion, but a form purely praeceptive<\/em> , as, indeed, that which the apostle has put under the considerate point of view of a testing and a in contrast<\/em> to an , was already contained in 2Co 8:7<\/span> and has nothing more to do with the direct precept of 2Co 8:11<\/span> .<\/p>\n ] ut qui<\/em> , includes the specifying of the reason<\/em> . See on Eph 3:13<\/span> . , ] Grotius, following the Peshito and Arabic of Erpenius, assumes here a loquendi genus inversum<\/em> ; but this is an irrational violence, [274] to which also the view of Emmerling (comp. Castalio in the Adnot<\/em> .) ultimately comes: “vos haud mora, uno momento facere et velle coepistis.” The explanation of others (Chrysostom, Theodoret, Theophylact, Gregory, Erasmus, Calvin, Beza, Cornelius a Lapide, Clericus, Heumann, Bauer, Log. Paul.<\/em> p. 334; Zachariae, Storr, Rosenmller, Flatt, Billroth, Schrader, Olshausen, Rckert, Osiander, Ewald, and several others) is at least rational: not only the doing, but also the being willing<\/em> , i.e. the doing willingly<\/em> . But that is not used in the sense of <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> (see regarding this use of <\/em><\/strong> , Markl. ad Lys.<\/em> Reisk. p. 616), or even (Bremi, ad Dem. hil.<\/em> 2Co 1:13<\/span> , p. 121), is plain from 2Co 8:11<\/span> , where Paul, if that meaning had been in his mind, must have continued: . But, in the form in which he has written 2Co 8:11<\/span> , the emphasis lies not on <\/em><\/strong> , but on <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> , which is thereby shown to be something not contemporaneous with the <\/em><\/strong> , but following upon it, something which is still to happen after that <\/em><\/strong> is already present, so that we have an advance (1) from the <\/em><\/strong> to the <\/em><\/strong> in 2Co 8:10<\/span> ; and (2) from the <\/em><\/strong> to the further <\/em><\/strong> in 2Co 8:11<\/span> . Moreover, in opposition to the former interpretation, we may urge the change of tenses in 2Co 8:10<\/span> ; for, if the <\/em><\/strong> in 2Co 8:10<\/span> were to be something inherent in the previous <\/em><\/strong> (willingness), the aorist<\/em> infinitive must likewise have been used. Lastly, there is opposed to this interpretation the . . . in 2Co 8:11<\/span> , where evidently the (future) actual accomplishment is compared with the inclination of the (present) willing; hence, in 2Co 8:10<\/span> also <\/em><\/strong> must be conceived of as something which subsists for itself<\/em> , and not simply as a willingly<\/em> doing. Others conceive that denotes the collection-gathering which had already actually taken place<\/em> , and the continuing wish to do still more<\/em> . This is in the main the view of Hunnius, Hammond, Wetstein, [275] Mosheim, Bengel, Michaelis, Fritzsche. The latter says ( Fuente: 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: 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: Whedon’s Commentary on the 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