1. 2 CORITHIAS 8 COMMETARYEdited by Glenn PeaseITRODUCTIOThe whole issue of the collection for the saints in Jerusalem began in I Cor. 16:1-4We need to go back and read those verses to understand what Paul is saying here.1 Corinthians 16 1ow about the collection forGod's people: Do what I told the Galatianchurches to do. 2On the first day of every week,each one of you should set aside a sum of moneyin keeping with his income, saving it up, so thatwhen I come no collections will have to be made.3Then, when I arrive, I will give letters ofintroduction to the men you approve and sendthem with your gift to Jerusalem. 4If it seemsadvisable for me to go also, they will accompanyme.II COR. CHAPTER 81. BARES, The object of his Statement in the close of 2 Corinthians 7 seems to havebeen to excite them to diligence in completing the collection which they had begun forthe poor and afflicted saints of Judea. On the consideration of that subject, which lay so

2. near his heart, he now enters; and this chapter and the following are occupied withsuggesting arguments and giving directions for a liberal contribution.Paul had given directions for taking up this collection in the first epistle. See2 Corinthians 8:1 , seq. Comp. Romans 15:26 . This collection he had given Titusdirection to take up when he went to Corinth. See 2 Corinthians 8:6-17 . But fromsome cause it had not been completed, 2 Corinthians 8:10,11 . What that cause was,is not stated; but it may have been possibly the disturbances which had existedthere, or the opposition of the enemies of Paul, or the attention which wasnecessarily bestowed in regulating the affairs of the church. But in order that thecontribution might be made, and might be a liberal one, Paul presses on theirattention several considerations designed to excite them to give freely. The chapteris, therefore, of importance to us, as it is a statement of the duty of giving liberally tothe cause of benevolence, and of the motives by which it should be done.2. CALVI, As, in the event of the Corinthians retaining any feeling of offense,occasioned by the severity of the preceding Epistle, that might stand in the way ofPauls authority having influence over them, he has hitherto made it his endeavor toconciliate their affections. ow, after clearing away all occasion of offense, andregaining favor for his ministry, he recommends to them the brethren at Jerusalem,that they may furnish help to their necessities. He could not, with any greatadvantage, have attempted this in the commencement of the Epistle. Hence, he hasprudently deferred it, until he has prepared their minds for it. Accordingly, he takesup the whole of this chapter, and the next, in exhorting the Corinthians to be activeand diligent in collecting alms to be taken to Jerusalem for relieving the indigence ofthe brethren. For they were afflicted with a great famine, so that they could scarcelysupport life without being aided by other churches. The Apostles had intrusted Paulwith this matter, (Galatians 2:10,) and he had promised to concern himself inreference to it, and he had already done so in part, as we have seen in the formerEpistle. 659 ow, however, he presses them still farther.Generosity Encouraged1And now, brothers, we want you to know aboutthe grace that God has given the Macedonianchurches. 3. 1. Barnes, Moreover, brethren, we do you to wit - We make known to you; weinform you. The phrase we do you to wit, is used in Tyndales translation, and meanswe cause you to know. The purpose for which Paul informed them of the liberality ofthe churches of Macedonia was to excite them to similar liberality.Of the grace of God ... - The favor which God had shown them in exciting a spirit ofliberality, and in enabling them to contribute to the fund for supplying the needs of thepoor saints at Jerusalem. The word grace ( charis) is sometimes used in the senseof gift, and the phrase gift of God some have supposed may mean very great gift, wherethe words of God may be designed to mark anything very eminent or excellent, as inthe phrase cedars of God, mountains of God, denoting very great cedars, very greatmountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposedthat this means that the churches of Macedonia had been able to contribute largely tothe aid of the saints of Judea. But the more obvious and correct interpretation, as Iapprehend, is that which is implied in the common version, that the phrase grace ofGod, means that God had bestowed on them grace to give according to their ability inthis cause. According to this it is implied:(1) That a disposition to contribute to the cause of benevolence is to be traced to God.He is its author. He excites it. It is not a plant of native growth in the human heart, but alarge and liberal spirit of benevolence is one of the effects of his grace, and is to be tracedto him.(2) It is a favor bestowed on a church when God excites in it a spirit of benevolence. Itis one of the evidences of his love. And indeed there cannot be a higher proof of the favorof God than when by his grace he inclines and enables us to contribute largely tomeliorate the condition, and to alleviate the needs of our fellowmen. Perhaps the apostlehere meant delicately to hint this. He did not therefore say coldly that the churches ofMacedonia had contributed to this object, but he speaks of it as a favor shown to themby God that they were able to do it. And he meant, probably, gently to intimate to theCorinthians that it would be an evidence that they were enjoying the favor of God if theyshould contribute in like manner.The churches of Macedonia - Philippi, Thessalonica, Berea. For an account ofMacedonia, see the Act_16:9 note; Rom_15:26 note. Of these churches, that at Philippiseems to have been most distinguished for liberality Phi_4:10, Phi_4:15-16, Phi_4:18,though it is probable that other churches contributed according to their ability, as theyare commended (compare 2Co_9:2) without distinction.2. Paul knew how to use psychology to motivate people. He knew that people arebasically competitive, and so if you brag up some people to another people on howthey have given to the cause, the other people will want to compete and hopefully doeven better. Why should they be on top when we can do ever more? The modernchurch has followed Paul in this and that is why there are so many contests amongchurches to see who can give most, bring most visitors, send most missionaries, etc.Every group loves to win, and so competition is a key way to motivate people.3. CLARKE, Moreover, brethren, we do you to wit - In all our dignifiedversion very few ill-constructed sentences can be found; however here is one, and theworst in the book. We do you to wit is in the original , we make knownunto you. This is plain and intelligible, the other is not so; and the form is now obsolete. 4. The grace of God bestowed - Dr. Whitby has made it fully evident that the signifies the charitable contribution made by the Churches in Macedonia, to whichthey were excited by the grace or influence of God upon their hearts; and that cannot signify bestowed on, but given in. That means liberality, appears from2Co_8:6 : We desired Titus that as he had begun, so he would finish ,this charitable contribution. And 2Co_8:7 : That ye abound , in thisliberal contribution. And 2Co_8:19 : Who was chosen of the Church to travel with us , with this charitable contribution, which is administered - which is to bedispensed, by us. So 2Co_9:8 : God is able to make , all liberality, to aboundtowards you. And 1Co_16:3 : To bring , your liberality, to the poor saints. Hence, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle:Thanks be to God for his unspeakable gift, 2Co_9:15. This charity is styled the grace ofGod, either from its exceeding greatness, (as the cedars of God and mountains of Godsignify great cedars and great mountains, Psa_36:6; Psa_80:10); or rather, it is called soas proceeding from God, who is the dispenser of all good, and the giver of thisdisposition; for the motive of charity must come from him. So, in other places, the zealof God, Rom_10:2; the love of God, 2Co_5:14; the grace of God, Tit_2:11.The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.4. GILL, Moreover, brethren, we do you to wit of the grace of God,.... Theapostle having said everything that was proper to conciliate the minds and affections ofthe Corinthians to him, and the matter in difference being adjusted to the satisfaction ofall parties concerned; he proposes what he had wisely postponed till all was over, themaking a collection for the poor saints at Jerusalem; which he enforces by the exampleof the Macedonian churches, the churches at Philippi, Thessalonica, c. He addressesthem in a kind and tender manner, under the endearing appellation of brethren, beingso in a spiritual relation; and takes the liberty to inform them of the goodness of God tosome of their sister churches; we do you to wit, or we make known unto you. Thephrase to wit is an old English one, and almost obsolete, and signifies to acquaint with,inform of, make known, or give knowledge of anything. The thing informed of here, isthe grace of God bestowed on the churches of Macedonia; by which is meant, not any ofthe blessings of grace common to all the saints, such as regeneration, justification,adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberaldisposition to do good to others, called the grace of God; because it sprung fromthence, as all good works do when performed aright; they were assisted in it by the graceof God; and it was the love and favour of God in Christ, which was the engaging motive,the leading view, which drew them on to it. This wasbestowed upon them, not merited, it was grace and free grace; God may give personsever so much of this world's goods, yet if he does not give them a spirit of generosity, aliberal disposition, they will make no use of it for the good of others: and this wasbestowedon the churches of Macedonia; not on a few leading men among them, but upon allthe members of these churches in general; and not upon one church, but upon many; a 5. spirit of liberality was in general diffused among them, and this is proposed forimitation. Examples have great influence, and the examples of many the greater; toomany follow a multitude to do evil; here the example of many, even of many churches, isproposed in order to be followed to do good, to exercise acts of beneficence andgoodness, in a free generous way to saints in distress; which as it is here called, thegrace of God, so in some following verses, the gift, the same grace, and this grace,2Co_8:4 agreeably to the Hebrew word , which signifies grace and free bounty;and is used for doing good, or for beneficence, which the Jews call aperformance of kind and bountiful actions: which are done freely, and for which aperson expects no return from the person to whom he does them: and this theydistinguish from , alms, after this manner (t);an alms (they say) is exercised towards the living, beneficence towards the living andthe dead; alms is used to the poor, beneficence both to the rich and poor; alms isperformed by a man's substance, beneficence both by body and substance.''5. HENRY, The apostle takes occasion from the good example of the churches ofMacedonia, that is, of Philippi, Thessalonica, Berea, and others in the region ofMacedonia, to exhort the Corinthians and the Christians in Achaia to the good work ofcharity. And,1. He acquaints them with their great liberality, which he calls the grace of Godbestowed on the churches, 2Co_8:1. Some think the words should be rendered, the giftof God given in or by the churches. He certainly means the charitable gifts of thesechurches, which are called the grace or gifts of God, either because they were very large,or rather because their charity to the poor saints did proceed from God as the author,and was accompanied with true love to God, which also was manifested this way. Thegrace of God must be owned as the root and fountain of all the good that is in us, or doneby us, at any time; and it is great grace and favour from God, and bestowed on us, if weare made useful to others, and are forward to any good work.6. JAMISON, 2Co_8:1-24. The collection for the saints; The readiness of theMacedonians a pattern to the Corinthians; Christ the highest pattern; Each is to givewillingly after his ability; Titus and two others are the agents accredited to completethe collection.we do you to wit we make known to you.the grace of God bestowed on the churches of Macedonia Their liberalitywas not of themselves naturally, but of Gods grace bestowed on them, and enablingthem to be the instrument of Gods grace to others (2Co_8:6, 2Co_8:19). Theimportance given in this Epistle to the collection, arose as well from Pauls engagement(Gal_2:10), as also chiefly from his hope to conciliate the Judaizing Christians atJerusalem to himself and the Gentile believers, by such an act of love on the part of thelatter towards their Jewish brethren.6B. CALVIN, I make known to you. He commends the Macedonians, but it is with thedesign of stimulating the Corinthians by their example, although he does not expresslysay so; for the former had no need of commendation, but the latter had need of astimulus. And that he may stir up the Corinthians the more to emulation, he ascribes itto the grace of God that the Macedonians had been so forward to give help to their 6. brethren. For although it is acknowledged by all, that it is a commendable virtue to givehelp to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look uponit as the grace of God Nay rather, they reckon, that it is so much of what was theirs takenfrom them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to thegrace of God, when we afford aid to our brethren, and that it ought to be desired by us asa privilege of no ordinary kind.He makes mention, however, of a twofold favor, that had been conferred upon theMacedonians. The first is, that they had endured afflictions with composure andcheerfulness. The second is, that from their slender means, equally as though they hadpossessed abundance, 660 they had taken something to be laid out upon theirbrethren. Each of these things, Paul affirms with good reason, is a work of the Lord, forall quickly fail, that are not upheld by the Spirit of God, who is the Author of allconsolation, and distrust clings to us, deeply rooted, which keeps us back from all officesof love, until it is subdued by the grace of the same Spirit.7. BI 1-5, The grace of liberalityI. True liberality is a Christian graceas truly a grace as knowledge, diligence, and love.What light this throws upon the whole subject of church finances!1. Failing to see that liberality is a grace, we have made it a burden. As a grace in theheart, liberality struggles for an outlet in acts of benevolence; as a duty or a burden,it needs to be urged. Hence all this claptrap machinery for raising church money.2. This grace, like any other, may be obtained(1) By consecration. No man is prepared to receive it until he has first givenhimself to the Lord. Paul enforces such a consecration (2Co_8:9).(2) By prayer. What reflections would arise in the mind of one praying for thegrace of liberality! What views of responsibility would the Spirit of all grace flashupon his mind! How would the claims of self dwindle into insignificance in thepresence of the claims of Christ.II. This grace leads men to give according to their ability; yea, beyond.1. Neither the scanty income of deep poverty, nor the increasing demands ofaccumulating wealth, nor the claims of fashionable life, will prevent such a man frombeing liberal according to that which he hath, etc. He will never begin to retrenchat the church, because he knows that God can retrench upon him in a thousandways.2. The reason God loves a cheerful giver is because such giving can only flow fromgrace, and such giving is always a means of grace. Instead of a collection dissipatingall religious feeling, our joy ought to abound unto liberality. If liberality is aChristian grace, and giving is a means of grace, why should not a man feel asreligious while giving as he does while singing and praying?3. Ordinary poverty is generally considered a lawful excuse for not giving. But thedeep poverty of the Macedonians abounded unto the riches of their liberality (2Co_8:2-4). The offering is sanctified by its motive and spirit. It is not the intrinsic valueof the contribution, but the love of the contributor and his relative ability to give,that makes the contribution acceptable to God.4. There are three classes who fail to do their duty 7. (1) Those who give largely, but not according to their means; if they did, theywould give hundreds instead of tens, and thousands instead of hundreds.(2) Those who give nothing because they are too poor.(3) A class made up of rich and poor, whose religious joy is so seraphic that italways soars above the financial wants of the Church. They are always tremblinglest the pastor should drive all religion out of the Church by taking so manycollections! blow, what is wanting in all these classes is this grace of liberality.This would lead the rich and the poor to give according to their means.III. The grace of liberality, like any other, may be cultivated (2Co_8:6; 1Co_16:1).1. Here is systematic beneficence. The grace of liberality needs exercise just as muchas faith and love. Besides, the Churches need money nowevery week. Thissystematic way of giving by weekly instalments keeps the duty of self-denial beforethe mind. Such a system of beneficence would soon develop the grace of liberalityand increase the funds of the Church to a point where she would have an ample fundlaid by all the time, ready to meet all the claims at home and abroad!2. Those who wait to give largely, when they do give, usually let the grace of liberalitydie for the want of exercise; so that, when the time comes when they are able to givelargely, they have neither the grace nor the desire to do so. And those who give butlittle or nothing through life, and give largely when they come to die, rarely ever giveenough to pay the interest on what they ought to have given under a life course ofsystematic beneficence.3. It is only those who enjoy the grace of liberality as a growing principle in the soulthat can realise the saying of Christ: It is more blessed to give than to receive. (J.M. Bolland, A. M.)The grace of liberalityThe Christians of the Jerusalem Church were in sore trouble. A feeble folk at the best,they were now reduced to an extremity of famine. At this juncture the advantage ofChristian fellowship was brought into clear light. Paul and Barnabas took it uponthemselves, by Divine appointment, to call upon the more favoured brethren for help(Act_2:27-30). They received prompt contributions from the Churches in Achaia, alsofrom those in Macedonia (Rom_15:26). A strong appeal was made to the churches ofGalatia (1Co_16:1). The congregation at Rome, made up largely of Gentiles, some ofwhom were wealthy and influential, was exhorted to do its part (Rom_15:27). And in theScripture before us the matter is presented to the Corinthian Christians in a way to stirtheir deepest and most substantial sympathy. It was a splendid opportunity fordisplaying the genuineness of Christian unity. In appealing to the Corinthian Church theapostle makes mention of the liberality of their brethren in Macedonia, hoping thus toprovoke them to good works. At the very time when these Macedonians were sendingtheir gifts to Jerusalem, they themselves were groaning under a twofold yoke of povertyand persecution. Nevertheless they furnished forth a pattern of benevolence. First, theygave voluntarily. They gave with spontaneity, with good cheer, with abandon. They gavenot as a deep well gives to the toiler at the windlass, but as a fountain gives to thewounded hart that stands panting at its brink. Second, they gave largelyto theirpower, yea, and beyond it. Self-denial is the first step in consecration. The virtue ofsacrifice lies largely in the cost of it. Third, they gave from principle. The beginning of 8. their generosity and its motive and inspiration lay in this, that they first of all gave theirown selves to the Lord. After that everything was easy. Let us note some of the reasonswhy Gods people, as they abound in everything, in faith, in utterance, in knowledge, indiligence, and in brotherly love, should abound in this grace also.I. Because giving is a grace. It is not a mere adjunct or incident of the Christian life, butone of its cardinal graces. Whether a disciple of Christ shall make a practice of giving ornot is no more an open question than whether he shall pray or not. The rule of holyliving is never selfishness, but always self-forgetfulness. This was the mind that was inChrist Jesus, and this must be the disposition of those who follow him.II. It is in the line of common honesty. We are stewards of the gifts of God. The silverand the gold are His.III. Giving is a fruitful source of happiness.IV. Giving is a means of getting. Let us observe the testimony of Scripture on this point.Honour the Lord with thy substance and with the first-fruits of all thine increase; soshall thy barns be filled with plenty and thy presses shall burst out with new wine.There is that scattereth and yet increaseth; and there is that withholdeth more than ismeet, but it tendeth to poverty.V. This is the noblest end of money-marking. Some men get to hoard. Others get tospend. Still others get to give.VI. Our giving is Gods method for the conversion of the world. It is Gods purpose thatall nations should be evangelised. Our wealth must furnish the sinews of the holy war.VII. The example of Christ teaches us to give. He was the greatest of givers. He gaveeverything He had for our deliverance from sin and death. (D. J. Burrell, D. D.)Christian liberalityIn 1Co_16:1-24 mention was made of a contribution which the Corinthians weresystematically to store up for the poor brethren at Jerusalem. Paul here renews thesubject and records the largeness of the sum contributed by the churches of Macedonia,and urges the Corinthians to emulate their example. NoteI. The nature of Christian liberality.1. It was a grace bestowed from God (verses 1, 6). Now there are many reasons whichmake liberality desirable.(1) Utility. By liberality hospitals are supported, missions established, socialdisorders healed. But St. Paul does not take the utilitarian ground; though in itsway it is a true one.(2) Nor does he take the ground that it is for the advantage of the personsrelieved (verse 13). He takes the higher ground: it is a grace of God. Hecontemplates the benefit to the soul of the giver.2. It was the work of a willing mind (verse 12).(1) The offering is sanctified or made unholy in Gods sight by the spirit in whichit is given.(2) A willing mind, however, is not all. Now therefore perform the doing of it. 9. Where the means are, willingness is only tested by performance. Test yourfeelings and fine liberal words by self-denial. Let it be said, He hath done whathe could.3. It was the outpouring of poverty (verse 2). As it was in the time of the apostle, so itis now. It was the poor widow who gave all. Generally a mans liberality does notincrease in proportion as he grows rich, but the reverse.(1) Let this circumstance be a set-off against poverty. God has made charityeasier to you who are not the rich of this world.(2) Let it weaken the thirst for riches. Doubtless riches are a good; but rememberthat the Bible says, They that will be rich fall into temptation and a snare.4. It was exhibited to strangers. Gentile and Jew were united to each other by acommon love. There is nothing but Christianity which can do this. Think of the oldrancours of the heathen world. Philanthropy is a dream without Christ. Why should Ilove the negro or the foreigner? Because we are one family in Christ.II. Its motives.1. Christian completeness (verse 7). It is the work of Christ to take the whole man,and present him a living sacrifice to God.2. Emulation. Compare verses 1 to 8 and Rom_11:11. Ordinary, feeble philanthropywould say, Emulation is dangerous. Yet there is such a feeling in our nature. So St.Paul here took advantage of it, and exhorts the Corinthians to enter the lists inhonourable rivalry. Emulation, meaning a desire to outstrip individuals, is aperverted feeling; emulation, meaning a desire to reach and pass a standard, is theparent of all progress and excellence. Hence, set before you high models. Try to livewith the most generous, and to observe their deeds.3. The example of Christ (verse 9).(1) Christ is the reference for everything. But(2) it is in spirit, and not in letter, that Christ is our example. The Corinthianswere asked to give money for a special object. But Christ did not give money, Hegave Himself. (F. W. Robertson, M. A.)The grace of liberalityI. Giving is a Christian grace. It is a recognition of that great duty of service which isobligatory throughout the kingdom of Christ.II. Naturally enough, then, we find giving treated in this passage as the duty of all. Thechurches of Macedonia in their deep poverty are commended for their giving. Giving isof as wide obligation as the observance of the Sabbath. Much the same reasons could beurged for excusing the poor from the observance of the Sabbath as from the duty ofgiving. The Sabbath might be transmuted into money. The poor might use the day toearn additional wages.III. A third lesson of this paragraph is that giving should be voluntary and cheerful. TheMacedonian churches are here commended that they gave of their own accord andbesought Paul with much entreaty to accept their gift for the needy at Jerusalem.IV. Giving, we are to notice, is also an act of fellowship. The Macedonians in sending 10. their contribution to the Christians at Jerusalem were enjoying fellowship in theministering to the saints. Fellowship is an interflow of hearts and a cooperation withothers. Now giving is one of the simplest and easiest methods of expressing fellowship. Itis at the outset a recognition of the brotherly relation of man to man. It is an effort toshare the burdens of others. We are filled with amazement at the discoveries of modernscience. To-day power can be sent along a wire through our streets and into the countryand utilised wherever we please. It is a blessing of much the same character that our giftscan fly here and there over the whole world as a force to relieve distress and elevatecharacter. We cannot always go ourselves.V. We must recognise Christian giving as the outcome of personal consecration. Thewonderful liberality of the Macedonian Christians was due to the fact that first theygave their own selves to the Lord. A friend lately received the gift of a house; what didthat include? The rent, of course, that certain tenants were paying for the use of thehouse. The original owner, after he had given this house to another, could no longercollect the rents for himself. If we have truly given ourselves up to God in a completeconsecration, that includes anything and everything of ours. If we have property, it isHis; time, abilities, influenceall are His.VI. The passage declares that giving is a proof of love. It is no trial to us to advance thecause of Christ by our gifts if we love the Lord Jesus supremely.VII. The passage urges us to give in imitation of Christ. The apostle reminds us that theLord Jesus Christ, though He was rich, yet for our sakes became poor.VIII. Once more let us notice that giving is measured by willingness, not by amount. Ifthe readiness is there, wrote the apostle, it is acceptable according as a man hath andnot according as he hath not. We are often discouraged by the smallness of our gifts,but we need not be. (Addison P. Foster.)Ancient charity the rule and reproof of modernA puny faith begets a sickly charity. In nothing is the faith of our day set in strongercontrast with the faith of the first Christians than in this its most essential fruit. You areaccustomed for the confirmation of your faith, your discipline, your worship, to go backto the first ages and to find your pattern there. Are you as ready to go back to them tolearn the rule and practice of true charity? The gospel is the revelation of the perfect willof God, made, once for all, to all mankind. It has but one rule, then, for every place andfor all ages. Until self is conquered nothing is accomplished. Ye are not your own, for yeare bought with a price, is the first lesson in the Christian school. How can it beotherwise? When did love ever seek its own? The case of the Macedonian Christiansteems with instruction for us all. The first reception of the gospel was visited everywherewith persecution. Saint was synonymous with sufferer. Wherever the storm ragedhighest, love was the most lavish of its treasures. Distance made no difference. The onefaith made for all one heart. At this time the poor Christians at Jerusalem were theobjects of especial interest. The apostles tender heart yearned to his brethren of theflesh, and, writing to the Church at Corinth, he pleads their cause with all his owninimitable eloquence. He writes from Macedonia. Compared with that at Corinth, thechurches in this province at Philippi, at Thessalonica, at Berea, were poor in this worldsgoods, But they were rich in faith. He holds them up, therefore, as an ensample to theirrich brethren, to provoke them to good works.1. That a charitable disposition is the gift of Godthe grace of God bestowed on the 11. churcheswho sends His Holy Ghost, and pours into all hearts that will receive it,that most excellent gift of charity.2. That it is a source of pure and rich enjoyment to its possessor, the abundance oftheir joy, the apostle calls it, twice blessed, in the phrase of our great poet.3. That its exercise, where it exists, is not repressed by poverty, not even deeppoverty, in a great trial of affliction.4. That it waits not to be asked, but is willing of itself.5. That its tendency is always to exceed, rather than to fall short, of the true measureof ability, overflowing in the riches of its liberality, not only according to its power,but beyond its power.6. That it counts the opportunity of exercise a favour done to it, praying us, withmuch entreaty, that we would receive the gift.7. That this will only be so when the heart has been surrendered, as living sacrifice,and then will always be, first giving their own selves to the Lord, and then to us,by the will of God. (Sermons by American Clergymen.)Pure benevolenceThis is as much a doctrine as any taught in Gods Word, although it may not be sopopular as some others.I. How did the Macedonians give?1. In affliction.2. In poverty.3. In self-abnegation. They gave more than they were able to give.4. In willingness. Not grudginglyPraying us with much entreaty.5. Beyond expectationNot as we hoped.II. To whom did they give?1. To Corinth; that was Home Missions.2. To Jerusalem; that was Foreign Missions.III. What did they give?1. Their own selves.2. Their money.IV. Why did they give?1. They were moved by what Christ had sacrificed for them.2. They gave to God. (Homilist.)MoneyMoney is usually a delicate topic to handle in the Church, and we may count ourselves 12. happy in having two chapters from the pen of St. Paul, in which he treats at large of acollection. We see the mind of Christ applied in them to a subject that is always with us,and sometimes embarrassing; and if there are traces here and there that embarrassmentwas felt even by the apostle, they only show more clearly the wonderful wealth ofthought and feeling which he could bring to bear upon an ungrateful theme. Consideronly the variety of lights in which he puts it, and all of them ideal. Money, as such, hasno character, and so he never mentions it. But he calls the thing which he wants agrace, a service, a communion in service, a munificence, a blessing, amanifestation of love. The whole resources of Christian imagination are spent intransfiguring, and lifting into a spiritual atmosphere, a subject on which, even Christianmen are apt to be materialistic. We do not need to be hypocritical when we speak aboutmoney in the Church; but both the charity and the business of the Church must betransacted as Christian, and not as secular affairs. (J. Denney, B. D.)6. EBC 1-5, THE GRACE OF LIBERALITY.WITH the eighth chapter begins the second of the three great divisions of this Epistle. Itis concerned exclusively with the collection which the Apostle was raising in all theGentile Christian communities for the poor of the Mother Church at Jerusalem. Thiscollection had great importance in his eyes, for various reasons: it was the fulfillment ofhis undertaking, to the original Apostles, to remember the poor; (Gal_2:10) and it was atestimony to the saints in Palestine of the love of the Gentile brethren in Christ. The factthat Paul interested himself so much in this collection, destined as it was for Jerusalem,proves that he distinguished broadly between the primitive Church and its authorities onthe one hand, and the Jewish emissaries whom he treats so unsparingly in 2Co_10:1-18and 2Co_11:1-33 on the other.Money is usually a delicate topic to handle in the Church, and we may count ourselveshappy in having two chapters from the pen of St. Paul in which he treats at large of acollection. We see the mind of Christ applied in them to a subject which is always withus, and sometimes embarrassing; and if there are traces here and there thatembarrassment was felt even by the Apostle, they only show more clearly the wonderfulwealth of thought and feeling which he could bring to bear on an ungrateful theme.Consider only the variety of lights in which he puts it, and all of them ideal. Money, assuch, has no character, and so he never mentions it. But he calls the thing which hewants a grace (), a service (), a communion in service (), amunificence (), a blessing (), a manifestation of love. The whole resourcesof Christian imagination are spent in transfiguring, and lifting into a spiritualatmosphere, a subject on which even Christian men are apt to be materialistic. We donot need to be hypocritical when we speak about money in the Church; but both thecharity and the business of the Church must be transacted as Christian, and not assecular, affairs.Paul introduces the new topic with his usual felicity. He has got through some roughwater in the first seven chapters, but ends with expressions of joy and satisfaction. Whenhe goes on in the eighth chapter, it is in the same cheerful key. It is as though he said tothe Corinthians: You have made me very happy, and now I must tell you what a happyexperience I have had in Macedonia. The grace of God has been poured out on theChurches, and they have given with incredible liberality to the collection for the Jewishpoor. It so moved me that I begged Titus, who had already made some arrangements in 13. connection with this matter among you, to return and complete the work.Speaking broadly, the Apostle invites the Corinthians to look at the subject throughthree media:(1) the example of the Macedonians;(2) the example of the Lord; and(3) the laws by which God estimates liberality.(1) The liberality of the Macedonians is described as the grace of God given in theChurches. This is the aspect of it which conditions every other; it is not the nativegrowth of the soul, but a divine gift for which God is to be thanked. Praise Him whenhearts are opened, and generosity shown; for it is His work. In Macedonia this grace wasset off by the circumstances of the people. Their Christian character was put to thesevere proof of a great affliction; (see 1Th_2:14 f.) they were themselves in deep poverty;but their JOY abounded nevertheless, (1Th_1:6) and joy and poverty together pouredout a rich stream of liberality. This may sound paradoxical, but paradox is normal here.Strange to say, it is not those to whom the Gospel comes easily, and on whom it imposeslittle, who are most generous in its cause. On the contrary, it is those who have sufferedfor it, those who have lost by it, who are as a rule most open-handed. Comfort makesmen selfish, even though they are Christian; but if they are Christian, affliction, even tothe spoiling of their goods, teaches them generosity. The first generation of Methodistsin England-the men who in 1843 fought the good fight of the faith in Scotland-illustratethis law; m much proof of affliction, it might be said of them also, the abundance of theirjoy, and their deep poverty, abounded unto the riches of their liberality. Paul was almostembarrassed with the liberality of the Macedonians. When he looked at their poverty, hedid not hope for much (2Co_8:5). He would not have felt justified in urging people whowere themselves in such distress to do much for the relief of others. But they did notneed urging: it was they who urged him. The Apostles sentence breaks down as he triesto convey an adequate impression of their eagerness (2Co_8:4), and he has to leave offand begin again (2Co_8:5). To their power he bears witness, yes and beyond theirpower, they gave of their own accord. They importuned him to bestow on them also thefavor of sharing in this service to the saints. And when their request was granted, it wasno paltry contribution that they made; they gave themselves to the Lord, to begin with,and to the Apostle, as His agent in the transaction, by the will of God. The last wordsresume, in effect, those with which St. Paul introduced this topic: it was Gods doing, theworking of His will on their wills, that the Macedonians behaved as they did. I cannotthink the English version is right in the rendering: And this, not as we had hoped, butfirst they gave their own selves to the Lord. This inevitably suggests that afterwardsthey gave something else-viz., their subscriptions. But this is a false contrast, and givesthe word first () a false emphasis, which it has not in the original. What St Paulsays is virtually this: We expected little from people so poor, but by Gods will theyliterally put themselves at the service of the Lord, in the first instance, and of us as Hisadministrators. They said to us, to our amazement and joy, We are Christs, and yoursafter Him, to command in this matter. This is one of the finest and most inspiringexperiences that a Christian minister can have, and, God be thanked, it is none of therarest. Many a man besides Paul has been startled and ashamed by the liberality of thosefrom whom he would not have ventured to beg. Many a man has been importuned totake what he could not have dared to ask. It is a mistake to refuse such generosity, todecline it as too much; it gladdens God, and revives the heart of man. It is a mistake todeprive the poorest of the opportunity of offering this sacrifice of praise; it is the poorest 14. in whom it has most munificence, and to whom it brings the deepest joy. Rather oughtwe to open our hearts to the impression of it, as to the working of Gods grace, andarouse our own selfishness to do something not less worthy of Christs love.This was the application which St. Paul made of the generosity of the Macedonians.Under the impression of it he exhorted Titus, who on a previous occasion had madesome preliminary arrangements about the matter in Corinth, to return thither andcomplete the work. He had other things also to complete, but this grace was to bespecially included (,-./). Perhaps one may see a gentle irony in the toneof 2Co_8:7. Enough of argument, the Apostle says: Let Christians distinguished asyou are in every respect-in faith and eloquence and knowledge and all sorts of zeal, andin the love that comes from you and abides in us-see that they are distinguished in thisgrace also. It is a real character that is suggested here by way of contrast, but not exactlya lovely one: the man who abounds in spiritual interest, who is fervent, prayerful,affectionate, able to speak in the Church, but unable to part with money.(2) This brings the Apostle to his second point, the example of the Lord. I do not speakby way of commandment, he says, in urging you to be liberal, I am only takingoccasion, through the earnestness of others, to put the sincerity of your love to theproof. If you truly love the brethren you will not grudge to help them in their distress.The Macedonians, of course, are no law for you; and though it was from them I started, Ido not need to urge their example; 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 povertymight become rich. This is the one pattern that stands forever before the eyes ofChristian men, the fountain of an inspiration as strong and pure today as when Paulwrote these words.Read simply, and by one who has the Christian creed in his mind, the words do notappear ambiguous. Christ was rich, they tell us; He became poor for our sakes, and byHis poverty we become rich. If a commentary is needed, it is surely to be sought in theparallel passage Php_2:5 ff. The rich Christ is the pre-existent One, in the form of God,in the glory which He had with the Father before the world was; He became poor whenHe became man. The poor men are those whose lot Christ came to share, and inconsequence of that self-impoverishment of His they become heirs of a kingdom. It isnot necessary, indeed it is utterly misleading, to ask curiously how Christ became poor,or what kind of experience it was for Him when He exchanged heaven for earth, and theform of God for the form of a servant. As Mr. Gore has well said, it is not themetaphysics of the Incarnation that St. Paul is concerned with, either here or inPhilippians, but its ethics. We may never have a scientific key to it, but we have a moralkey. If we do not comprehend its method, at least we comprehend its motive, and it is inits motive that the inspiration of it lies. We know the grace of our Lord Jesus Christ; andit comes home to our hearts when the Apostle says, Let that mind- that moral temper-bein you which was also in Him. Ordinary charity is but the crumbs from the richmans table; but if we catch Christs spirit, it will carry us far beyond that. He was rich,and gave up all for our sakes; it is no less than poverty on His part which enriches us.The older theologians, especially of the Lutheran Church, read this great text differently,and their opinion is not yet quite extinct. They referred , not to Christsentrance on the incarnate state, but to His existence in it; they puzzled themselves toconceive of Him as rich and poor at the same time; and they quite took the point fromSt. Pauls exhortation by making describe a combination, insteadof an interchange, of states. It is a counsel of despair when a recent commentator 15. (Heinrici), sympathizing with this view, but yielding to the comparison of Php_2:5 ft.,tries to unite the two interpretations, and to make cover both the coming toearth from heaven and the life in poverty on earth. No word can mean two differentthings at the same time: anti in this daring attempt we may fairly see a final surrender ofthe orthodox Lutheran interpretation.Some strange criticisms have been passed on this appeal to the Incarnation as a motiveto liberality. It shows, Schmiedel says, Pauls contempt for the knowledge of Christ afterthe flesh, when the Incarnation is all he can adduce as a pattern for such a simply humanthing as a charitable gift. The same contempt, then, we must presume, is shown inPhilippians, when the same great-pattern is held up to inspire Christians with lowlythoughts of themselves, and with consideration for others. It is shown, perhaps, again atthe close of that magnificent chapter-the fifteenth in First Corinthians - where all theglory to be revealed when Christ transfigures His people is made a reason for the sobervirtues of steadfastness and patience. The truth is rather that Paul knew from experiencethat the supreme motives are needed on the most ordinary occasions. He never appealsto incidents, not because he does not know them, or because he despises them, butbecause it is far more potent and effectual to appeal to Christ. His mind gravitates to theIncarnation, or the Cross, or the Heavenly Throne, because the power and virtue of theRedeemer are concentrated there. The spirit that wrought redemption, and that changesmen into the image of the Lord-the spirit without which no Christian disposition, noteven the most simply human, can be produced-is felt there, if one may say so, ingathered intensity; and it is not the want of a concrete vision of Jesus such as Peter andJohn had, nor a scholastic insensibility to such living and love-compelling details as ourfirst three Gospels furnish, that makes Paul have recourse thither; it is the instinct of theevangelist and pastor who knows that the hope of souls is to live in the presence of thevery highest things. Of course Paul believed in the pre-existence and in the Incarnation.The writer quoted above does not, and naturally the appeal of the text is artificial andunimpressive to him. But may we not ask, in view of the simplicity, the unaffectedness,and the urgency with which St. Paul uses this appeal both here and in Philippians,whether his faith in the preexistence can have had no more than the precariousspeculative foundation which is given to it by so many who reconstruct his theology?Christ, the perfect reconciler, must be the perfect revealer of God; Gods purpose-thatfor which He made all things must be seen in Him; but that for which God made allthings must have existed (in the mind of God) before all things; therefore Christ is(ideally) from everlasting. This is the substance of many explanations of how St. Paulcame by his Christology; but if this had been all, could St. Paul by any possibility haveappealed thus naively to the Incarnation as a fact, and a fact which was one of themainsprings of Christian morality?(3) The Apostle pauses for a moment to urge his plea in the interest of the Corinthiansthemselves. He is not commanding, but giving his judgment: this, he says, isprofitable for you, who began a year ago, not only to do, but also to will. But nowcomplete the doing also. Every one knows this situation, and its evils. A good workwhich has been set on foot with interest and spontaneity enough, but which has begun todrag, and is in danger of coming to nothing, is very demoralizing. It enfeebles theconscience, and spoils the temper. It develops irresolution and incapacity, and it standsperpetually in the way of anything else that has to be done. Many a bright idea stumblesover it, and can get no further. It is not only worldly wisdom, but divine wisdom, whichsays: Whatsoever thy hand findeth to do, do it with thy might. If it is the giving ofmoney, the building of a church, the insuring of a life, complete the doing. To be always 16. thinking about it, and always in an ineffective way busy about it, is not profitable for you.It is in this connection that the Apostle lays down the laws of Christian liberality. Inthese verses (2Co_8:2-15) there are three.(a) First, there must be readiness, or, as the Authorized Version puts it, a willing mind.What is given must be given freely; it must be a gracious offering, not a tax. This isfundamental. The law of the Old Testament is re-enacted in the New: Of every manwhose heart maketh him willing shall ye take the Lords offering. What we spend inpiety and charity is not tribute paid to a tyrant, but the response of gratitude to ourRedeemer: and if it has not this character He does not want it. If there be first a willingmind, the rest is easy; if not, there is no need to go on.(b) The second law is, according as a man has. Readiness is the acceptable thing, notthis or that proof of it. If we cannot give much, then a ready mind makes even a littleacceptable. Only let us remember this, that readiness always gives all that is in its power.The readiness of the poor widow in the Temple could only give two mites, but two miteswere all her living; the readiness of the Macedonians was in the depths of poverty, butthey gave themselves to the Lord. The widows mites are an illustrious example ofsacrifice, and this word of the Apostle contains a moving appeal for generosity; yet thetwo together have been profaned times innumerable to cloak the meanest selfishness.(c) The third law is reciprocity. Paul does not write that the Jews may be relieved and theCorinthians burdened, but on the principle of equality: at this crisis the superfluity of theCorinthians is to make up what is wanting to the Jews, and at some other the situationwill be exactly reversed. Brotherhood cannot be one-sided; it must be mutual, and in theinterchange of services equality is the result. This, as the quotation hints, answers toGods design in regard to worldly goods, as that design is indicated in the story of themanna: He that gathered much had no more than his neighbors, and he that gatheredlittle had no less. To be selfish is not an infallible way of getting more than your share;you may cheat your neighbor by that policy, but you will not get the better of God. In allprobability men are far more nearly on an equality, in respect of what their worldlypossessions yield, than the rich in their pride, or the poor in their envious discontent,would readily believe; but where inequality is patent and painful-a glaring violation ofthe divine intention here suggested-there is a call for charity to redress the balance.Those who give to the poor are co-operating with God, and the more a community isChristianized, the more will that state be realized in which each has what he needs.2Out of the most severe trial, their overflowingjoy and their extreme poverty welled up in richgenerosity.1. BARNES, How that, in a great trial of affliction - When it might be supposedthey were unable to give; when many would suppose they needed the aid of others; orwhen it might be supposed their minds would be wholly engrossed with their own 17. concerns. The trial to which the apostle here refers was doubtless some persecutionwhich was excited against them, probably by the Jews; see Act_16:20; Act_17:5.The abundance of their joy - Their joy arising from the hopes and promises of thegospel. Notwithstanding their persecutions, their joy has abounded, and the effect oftheir joy has been seen in the liberal contribution which they have made. Their joy couldnot be repressed by their persecution, and they cheerfully contributed largely to the aidof others.And their deep poverty - Their very low estate of poverty was made to contributeliberally to the needs of others. It is implied here:(1) That they were very poor - a fact arising probably from the consideration that thepoor generally embraced the gospel first, and also because it is probable that theywere molested and stripped of their property in persecutions (compare Heb). Act_10:34);(2) That notwithstanding this they were enabled to make a liberal contribution - a factdemonstrating that a people can do much even when poor if all feel disposed to doit, and that afflictions are favorable to the effort; and,(3) That one cause of this was the joy which they had even in their trials.If a people have the joys of the gospel; if they have the consolations of religionthemselves, they will somehow or other find means to contribute to the welfare ofothers. They will be willing to labor with reference to it, or they will find somethingwhich they can sacrifice or spare. Even their deep poverty will abound in the fruits ofbenevolence.Abounded - They contributed liberally. Their joy was manifested in a large donation,notwithstanding their poverty.Unto the riches of their liberality - Margin, Simplicity. The word (0haplots) used here means properly sincerity, candor, probity; then Christian simplicity,integrity; then liberality; see Rom_12:8 (Margin,); 2Co_9:11, 2Co_9:13. The phraseriches of liberality, is a Hebraism, meaning rich, or abundant liberality. The sense is,their liberality was much greater than could be expected from persons so poor; and theobject of the apostle is, to excite the Corinthians to give liberally by their example.2. CLARKE, In a great trial of affliction - The sense of this verse is the following:The Macedonians, though both poor and persecuted, rejoiced exceedingly that anopportunity was afforded them of doing good to their more impoverished and morepersecuted brethren. We can scarcely ever speak of poverty and affliction in an absolutesense; they are only comparative. Even the poor are called to relieve those who arepoorer than themselves; and the afflicted, to comfort those who are more afflicted thanthey are. The poor and afflicted Churches of Macedonia felt this duty, and thereforecame forward to the uttermost of their power to relieve their more impoverished andafflicted brethren in Judea.3. GILL, How that in a great trial of affliction,.... The apostle proceeds to showthe condition these churches were in when, and the manner in which, they contributedto the relief of others. They were in affliction: they received the Gospel at first in muchaffliction, as did the church at Thessalonica, which was one of them; and afterwardssuffered much from their countrymen for the profession of it, by reproaches,persecutions, imprisonments, confiscation of goods, c. They were under trying 18. afflictions, which tried their faith and patience, and in many of them. Now for persons inprosperity, when all things go well with them, to be liberal is no such great matter; butfor persons in adversity, under trying dispensations of Providence, amidst manyafflictive ones to communicate generously to the relief of others, is something veryremarkable, and worthy of notice and imitation, which was the case of these churches:for notwithstanding this,the abundance of their joy, and their deep poverty, abounded unto theriches of their liberality; so that it appears likewise that they were not only in greatafflictions, but in deep poverty; had but an handful of meal in the barrel, and a little oilin the cruse, their purses almost empty, and their coffers almost exhausted; they hadgotten to the bottom of their substance, had but very little left; and yet freely gave, withjoy, even with an abundance of it. The allusion seems to be to the words of David, in1Ch_22:14 now behold, which the Septuagint render by ,according to my poverty, I have prepared for the house of the Lord an hundredthousand talents of gold, c. for by the abundance of their joy, is not so much meantthe joy they felt in the midst of their afflictions, so that they could glory in them, andrejoice in hope of the glory of God, as the cheerfulness of their spirits in contributing tothe necessities of others; glad at heart they were that they had hearts to do good, and anopportunity of doing it; which they gladly laid hold on, observing the divine rule, hethat sheweth mercy, let him do it with cheerfulness: and this they did, considering thesmall pittance they were possessed of, very largely; for though their poverty was deep,and their purses low, their hearts were large and full, and their hands ready tocommunicate; so that their poverty abounded to the riches of their liberality: thoughtheir poverty was great, their liberality was rich and large; though it might be but littlethey gave in quantity, it was much in quality, much in liberality; like the poor widow,who, of her want and penury, cast in more than all the rich besides, not in quantity, butin liberality; they only giving some, and a disproportionate part, she her all.4. HENRY, He commends the charity of the Macedonians, and sets it forth with goodadvantage. He tells them, (1.) They were but in a low condition, and themselves indistress, yet they contributed to the relief of others. They were in great tribulation anddeep poverty, 2Co_8:2. It was a time of great affliction with them, as may be seen, Act_18:17. The Christians in these parts met with ill treatment, which had reduced them todeep poverty; yet, as they had abundance of joy in the midst of tribulation, theyabounded in their liberality; they gave out of a little, trusting in God to provide for them,and make it up to them. (2.) They gave very largely, with the riches of liberality (2Co_8:2), that is, as liberally as if they had been rich.5. JAMISON, trial of affliction The Greek expresses, in affliction (or,tribulation) which tested them; literally, in a great testing of affliction.abundance of their joy The greater was the depth of their poverty, the greaterwas the abundance of their joy. A delightful contrast in terms, and triumph, in fact, ofspirit over flesh.their deep poverty Greek, their poverty down to the death of it.abounded unto the riches of their liberality another beautiful contrast interms: their poverty had the effect, not of producing stinted gifts, but of abounding inthe riches of liberality (not as Margin, simplicity; though the idea of singleness ofmotive to Gods glory and mans good, probably enters into the idea); (compare Rom_ 19. 12:8, and Margin; 2Co_9:11, Margin; see on 2Co_9:13; Jam_1:5).6. CALVIN, In much trial In other words, while they were tried with adversity, they,nevertheless, did not cease to rejoice in the Lord: nay, this disposition rose so high, as toswallow up sorrow; for the minds of the Macedonians, which must otherwise have beenstraitened, required to be set free from their restraints, that they might liberally 661furnish aid to the brethren.By the term joy he means that spiritual consolation by which believers are sustainedunder their afflictions; for the wicked either delude themselves with empty consolations,by avoiding a perception of the evil, and drawing off the mind to rambling thoughts, orelse they wholly give way to grief, and allow themselves to be overwhelmed with it.Believers, on the other hand, seek occasions of joy in the affliction itself, as we see in the8th chapter of the Romans. 662And their deep poverty. Here we have a metaphor taken from exhausted vessels, asthough he had said, that the Macedonians had been emptied, so that they had nowreached the bottom. He says, that even in such straits they had abounded in liberality,and had been rich, so as to have enough not merely for their own use, but also forgiving assistance to others. Mark the way, in which we shall always be liberal even in themost straitened poverty if by liberality of mind we make up for what is deficient in ourcoffers.Liberality is opposed to niggardliness, as in Romans 12:8, where Paul requires this onthe part of deacons. For what makes us more close-handed than we ought to be is when we look too carefully, and too far forward, in contemplating the dangers that mayoccur when we are excessively cautious and careful when we calculate too narrowlywhat we will require during our whole life, or, in fine, how much we lose when thesmallest portion is taken away. The man, that depends upon the blessing of the Lord, hashis mind set free from these trammels, and has, at the same time, his hands opened forbeneficence. Let us now draw an argument from the less to the greater. Slender means,nay poverty, did not prevent the Macedonians from doing good to their brethren: Whatexcuse, then, will the Corinthians have, if they keep back, while opulent and affluent incomparison of them?7. HAWKER, The Apostle opens the Chapter with a very high commendation of theliberality of the Churches of Macedon, which is Philippi. And to be sure, what he saith ofthose people, gives one a very delightful idea, how truly the grace of Jesus must havewrought upon their minds. But Paul shows the foundation of all that love, and zeal,when tracing it to the source: they first had given themselves to the Lord, and therefore,they might well give of their substance, or even if needful, the whole of their substance,to the Lords poor family. I do entreat the Reader to attend to this, for it is in my viewmost interesting. Neither do I find in the whole Bible, anything which throws a clearerlight, on what may be called the true spirit of the Gospel. If God the Holy Ghost, whenregenerating my fallen nature, opened to my spiritual apprehension, a full sense, of thenothingness of everything out of Christ; and of the fulness, and all-sufficiency, in Christ;so as to make me out of love with all but Jesus; and Jesus, and his people, became allthat was dear to me: what is there, after such views, that a child of God could count dear,or withhold from Christ; in his distressed members?I cannot do a single act, either of praise, or of service, to shew my attachment to Christ.My praise, cannot add to his glory, no more than my tears could swell his sea. And the 20. services of men, or angels, do not benefit God. So that Christ in his Person, is beyond thereach of all receiving. But Christ in his poor members, is capable of receiving, even thecup of cold water; and hath declared, that the act, when done with an eye to Him, iscostly in his view. But it should seem, that notwithstanding everyone who reads his Bibleknows this, and believes it; yet perhaps no man, from the beginning of the world to thishour, ever did, fully, and upon every occasion, act up to it. At least, I plead guilty formyself; I have not. And I would go on pilgrimage many a mile, to see the follower ofJesus who hath; and who in every circumstance of life, hath been invariably acting up tothis principle!But, when the Reader hath carried this doctrine to the highest extent the imaginationcan conceive; and pictured to his view some beautiful representation of a child of God,beholding Christ in everyone of his members, and acting up to that view, in taking partin all their distresses; let him call off his attention, to what the Apostle hath here said, ofJesus himself; and lose all recollection of tenderness, and compassion, in the membersof Christ to one another, in contemplating the Son of God, as Paul hath represented him.Ye know (saith he) the grace of our Lord Jesus Christ, that though he was rich, yet foryour sakes he became poor; that ye, through his poverty, might be rich. Reader! pauseover the wonderful account! We were before considering, the greatness of that mansmind, that in the consciousness of the love of Christ, and an interest in Christ, could giveof his substance to any extent, to the relief of any of Christs family; and take no accountof his possessions, from an attention to Christ and his people. But when we look atJesus, who though Lord of all, became servant of all: who though Lord of heaven andearth, and rich beyond all calculation of riches, yet made himself of no reputation, andtook upon him the form of a servant; and became poor, that his redeemed, through hispoverty, might be made rich: this is a precedent unheard of, an example unparalleled;and which leaves at an infinite distance, all that can be mentioned of liberality, in thewhole creation of Genesis and can be said of none but Him, who is One with the Fatherover all God blessed forevermore. Amen!Reader! do not hastily pass away from the wonderful subject. Think of the grace of ourLord Jesus Christ. He was rich. Yes! so rich, that as God, all divine perfections were his,in common with the Father, and the Holy Ghost. And, as God-Man, in him dwelt all thefulness of the Godhead bodily. All government His, in his Universal Empire andDominion; through all the departments of nature, providence, grace, and glory. Allthings were made by Him, and for Him; and He is before all things, and by Him allthings consist. All these were, and are, His by right, by possession, essentially and trulyhis own, underived, eternal, and unchangeable. Now behold his vast humiliation.Though he was thus rich, beyond the utmost imagination of riches; yet, for our sakes, hebecame poor. So poor, that he had not where to lay his head. He was despised andrejected of men, a man or the man of sorrows; as if, and which was in reality the case, nosorrow, nor all the sorrows of the human state, could be brought into comparison withhis, Lam_1:12.And all this, that his people through his poverty might be made rich. And, what tends toenhance the mercy still more, is the persons for whom this love of Christ was thusshewn. Not angels, nor holy men, but sinners, and those of the deepest dye; yea, enemiesof God, by wicked works, who had done no one thing to merit divine favor; but doneeverything to merit divine displeasure. Herein is love, not that we loved God, but that heloved us! Reader! do you know this grace of the Lord Jesus Christ? Many read of it.Many talk of it. But Paul tells the Church of the Corinthians, that they knew it: that is,God the Holy Ghost had taught them to know it, in the blessed effect of it upon theirsouls, by regeneration: by which they knew the truth of it: and their interest in it. For 21. having been once desperately poor, and ruined by sin; they knew themselves nowimmensely rich, in Christ, both my Reader know it, and from the self-same cause?3For I testify that they gave as much as they wereable, and even beyond their ability. Entirely ontheir own,1. BARNES, For to their power - To the utmost of their ability.I bear record - Paul had founded those churches and had spent much time withthem. He was therefore well qualified to bear testimony in regard to their condition.Yea, and beyond their power - Beyond what could have been expected; or beyondwhat it would have been thought possible in their condition. Doddridge remarks thatthis is a noble hyperbole, similar to that used by Demosthenes when he says, I haveperformed all, even with an industry beyond my power. The sense is, they were willingto give more than they were well able. It shows the strong interest which they had in thesubject, and the anxious desire which they had to relieve the needs of others.Of themselves - (: authairetai). Acting from choice, self-moved,voluntarily, of their own accord. They did not wait to be urged and pressed to do it. Theyrejoiced in the opportunity of doing it. They came forward of their own accord and madethe contribution. God loveth a cheerful giver 2Co_9:7; and from all the accounts whichwe have of these churches in Macedonia it is evident that they were greatly distinguishedfor their cheerful liberality.2. CLARKE, For to their power, etc. - In their liberality they had no rule buttheir ability; they believed they were bound to contribute all they could; and even thisrule they transgressed, for they went beyond their power - they deprived themselves fora time of the necessaries of life, in order to give to others who were destitute even ofnecessaries.3. GILL, For to their power, I bear record,.... 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 cangive more than he has, nor is he required to do more than he is able:yea, and beyond their power they were willing of themselves; not that they didor could do beyond their power; but they were willing beyond their power; their heartswere larger than their purses; they would gladly have done more than they had ability todo; and to this the apostle bears testimony to give it credit, which otherwise might have 22. been called in question: and it is to be observed, that these churches communicated inthis cheerful manner and large way, considering their circumstances, to the utmost oftheir ability, of themselves; unasked, not having been put upon, pressed, and urged tosuch a service; for persons to give when they are asked, especially when they do itreadily, at once, without demurring upon it, and with cheerfulness, is much; but to giveunasked discovers a very generous and beneficent disposition: this is reckoned by theJews as one of the excellencies in giving of alms (u),when a man gives into the hands of another , before he asks; and the nextdegree to this is, when he gives to him after he asks; and the next to this, who gives lessthan is proper, but with a cheerful countenance.''4. HENRY 3-4, It was a large contribution they made, all things considered; it wasaccording to, yea beyond, their power (2Co_8:3), as much as could well be expectedfrom them, if not more. Note, Though men may condemn the indiscretion, yet God willaccept the pious zeal, of those who in real works of piety and charity do rather beyondtheir power. (3.) They were very ready and forward to this good work. They were willingof themselves (2Co_8:3), and were so far from needing that Paul should urge and pressthem with many arguments that they prayed him with much entreaty to receive the gift,2Co_8:4. It seems Paul was backward to undertake this trust, for he would give himselfto the word and prayer; or, it may be, he was apprehensive how ready his enemieswould be to reproach and blacken him upon all occasions, and might take a handleagainst him upon account of so large a sum deposited in his hands, to suspect or accusehim of indiscretion and partiality in the distribution, if not of some injustice. Note, Howcautious ministers should be, especially in money-matters, not to give occasion to thosewho seek occasion to speak reproachfully! (4.) Their charity was founded in true piety,and this was the great commendation of it. They performed this good work in a rightmethod5. CALVIN, To their power, and even beyond their power. When he says thatthey 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 greatthing to strive up to the measure of their ability; and hence, to exertthemselves beyond their ability, showed a rare, and truly admirable excellence.663 Now he speaks according to the common custom of men, for the commonrule of doing good is that which Solomon prescribes, (Proverbs 5:15) to drink water out of our own fountains, and let the rivulets go past, that they mayflow onwards to others. 664The Macedonians, on the other hand, making no account of themselves, andalmost losing sight of themselves, concerned themselves rather as to providing 23. for others. 665 In fine, those that are in straitened circumstances are willingbeyond their ability, if they lay out any thing upon others from their slendermeans.4they urgently pleaded with us for the privilege ofsharing in this service to the saints.1.... BARNES, Praying us with much entreaty - Earnestly entreating me toreceive the contribution and convey it to the poor and afflicted saints in Judea.And take upon us the fellowship of the ministering to the saints - Greek,that we would take the gift and the fellowship of the ministering to the saints. Theyasked of us to take part in the labor of conveying it to Jerusalem. The occasion of thisdistress which made the collection for the saints of Judea necessary, was probably thefamine which was predicted by Agabus, and which occurred in the time of ClaudiusCaesar; see note on Act_11:28. Barnabas was associated with Paul in conveying thecontribution to Jerusalem; Act_6:30. Paul was unwilling to do it unless they particularlydesired it, and he seems to have insisted that some person should be associated withhim; 2Co_8:20; 1Co_16:3-4.2. CLARKE, Praying us with much entreaty - We had not to solicit them to thisgreat act of kindness; they even entreated us to accept their bounty, and to take onourselves the administration or application of it to the wants of the poor in Judea.3. GILL, Praying us with much entreaty,.... They not only gave freely, beingunasked by the apostles; but they sought to them, and earnestly entreated them,that they would receive the gift; the beneficence, what they had so freely andgenerously collected: andthe fellowship of the ministering to the saints; what they had communicated forthe service of the poor saints at Jerusalem, in which they testified their having andholding fellowship with the churches of Christ; and that they would receive it at theirhands, and take it upon them, and carry it to Jerusalem, and distribute to the poor saintsthere, as should seem to them most proper and convenient; which they accordinglyagreed to; see Rom_15:25.4. JAMISON, that we would receive omitted in the oldest manuscripts.Translate therefore, Beseeching of us ... the grace and fellowship of (that is, to grantthem the favor of sharing in) the ministering unto the saints. The Macedonian 24. contributions must have been from Philippi, because Philippi was the only church thatcontributed to Pauls support (Phi_4:10, Phi_4:15, Phi_4:16).5. CALVIN, Beseeching us with much entreaty. He enlarges upon their promptitude,inasmuch as they did not only not wait for any one to admonish them, but even besoughtthose, by whom they would have been admonished, had they not anticipated the desiresof all by their activity. 666 We must again repeat the comparison formerly made betweenthe less and the greater. If the Macedonians, without needing to be besought, pressforward of their own accord, nay more, anticipate others by using entreaties, howshameful a thing is it for the Corinthians to be inactive, more especially after beingadmonished! If the Macedonians lead the way before all, how shameful a thing is it forthe Corinthians not, at least, to imitate their example! But what are we to think, when,not satisfied with beseeching, they added to their requests earnest entreaty, and much ofit too? Now from this it appears, that they had besought, not as a mere form, but ingood earnest.That the favor and the fellowship. The term favor he has made use of, for the purposeof recommending alms, though at the same time the word may be explained in differentways. This interpretation, however, appears to me to be the more simple one; because,as our heavenly Father freely bestows upon us all things, so we ought to be imitators ofhis unmerited kindness in doing good, (Matthew 5:45); or at least, because, in laying outour resources, we are simply the dispensers of his favor. The fellowship of this ministryconsisted in his being a helper to the Macedonians in this ministry. They contributed oftheir own, that it might be administered to the saints. They wished, that Paul would takethe charge of collecting it.5And they did not do as we expected, but theygave themselves first to the Lord and then to us inkeeping with God's will.1. BARNES, And this they did ... - They did not give what we expected only. Weknew their poverty, and we expected only a small sum from them.Not as we hoped - Not according to the utmost of our hopes. We were greatlydisappointed in the amount which they gave, and in the manner in which it was done.But first gave their ownselves to the Lord - They first made an entireconsecration of themselves and all that they had to the Lord. They kept nothing back.They felt that all they had was his. And where a people honestly and truly devotethemselves to God, they will find no difficulty in having the means to contribute to thecause of charity.And unto us by the will of God - That is, they gave themselves to us to be directedin regard to the contribution to be made. They complied with our wishes and followed 25. our directions. The phrase by the will of God, means evidently that God moved them tothis, or that it was to be traced to his direction and providence. It is one of the instancesin which Paul traces everything that is right and good to the agency and direction of God.2. CLARKE, Not as we hoped - They far exceeded our expectations, for theyconsecrated themselves entirely to the work of God; giving themselves and all theypossessed first unto the Lord; and then, as they saw that it was the will of God that theyshould come especially forward in this charitable work, they gave themselves to us, toassist to the uttermost in providing relief for the suffering Christians in Judea.3. GILL, And this they did not as we hoped,.... All this was unexpected by theapostles, who knew their great affliction and deep poverty, and therefore could not havehoped for such a collection from them; or that they would have desired the apostle tohave ministered it for them:but first gave their own selves to the Lord, and unto us by the will of God; thesense of which is not barely, or only, that they committed themselves to the care ofProvidence in all their afflictions and poverty, trusting in God that he would provide forthem for time to come, and therefore even in their strait circumstances gave liberally;and were so much under the direction of the apostles, God so disposing their minds, thatthey were willing to do or give anything that they should say was proper; yea, were verywilling that some of their number should leave their habitations and families toaccompany them, in forwarding this good work elsewhere: but the apostle seems to haverespect to what these persons did at first conversion, when they gave themselves toChrist, to be saved by him, and him alone; and to serve him to the uttermost, ineverything, he should signify to be his will; and when they joined themselves to thechurches of Christ, and put themselves under the care, government, and direction of theapostles, who were over the churches in the Lord: and therefore though what themembers of these churches collected, was very wonderful and beyond expectation; yetwhen it is considered that these persons had long ago given their whole selves, their allto Christ, had committed all into his hands, and devoted themselves entirely to hisservice; and had declared their subjection to his ministers as servants under him, and tohis word and ordinances as ministered by them; it need not be so much wondered at,that they should be so liberal in giving away their worldly substance for the relief ofChrist's poor members, when they had given their precious souls, their immortal all, andhad committed the salvation of them entirely to him. Giving themselves to Christ, in thissense, supposes that they had a true sight and apprehension of their state and conditionby nature, how sinful they were, and lost and undone in themselves; that they weredestitute of a righteousness, and unable to obtain one by the works of the law; that theywere in hopeless and helpless circumstances, as considered in themselves; that theywere diseased from head to foot, and could not cure themselves; that they were dead inlaw, and liable to the curse and condemnation of it; for till men see themselves in such acase they will never give themselves to Christ, or betake themselves to him to be saved byhim. Moreover, this supposes some knowledge of him as God's ordinance for salvation,as the Saviour of the Father's appointing and sending; of him, as having effected it by hisobedience and death; of his being the only Saviour, a suitable one, both able and willingto save to the uttermost, even the chief of sinners that come to God by him. It isexpressive of faith in Christ; of seeing the Son and the fulness of grace and salvation inhim, and of going to him for it; of staying, resting, leaning, and relying upon him,venturing on him, committing all into his hands, and trusting him with all and for all. It 26. denotes subjection to him, as their husband, to whom they give themselves as his spouseand bride, and consent to be the Lord's in a conjugal relation; and submission to him inall his offices, as a prophet to be taught and instructed by him, as a priest to be washedin his blood, and justified by his righteousness, to which they heartily submit, and astheir Lord and King to the sceptre of his kingdom, the laws of his house, and ordinancesof his Gospel; for they are made a willing people, not only to be saved by him, but toserve him in body and soul, and with all they have; as it is but right they should, since hehas given himself, his all, for them. Giving themselves up to the apostles, signifies not asurrender of themselves to them as lords over God's heritage, to be governed and ruledover in a tyrannical and arbitrary way; but a submitting of themselves to them, asChrist's servants set over them in the Lord, whilst they minister the word and administerthe ordinances, according to the will of Christ; owning them as their fathers, orinstructors, and guides, and as watchmen and overseers placed in and over the churches,for their spiritual welfare: all which is,by the will of God: as that poor sensible sinners should give up themselves to Christ,to be saved by him, and serve him; and that they should join themselves to the churches,and be subject to the care, teachings, and government of his servants in his house.4. HENRY, Their charity was founded in true piety, and this was the greatcommendation of it. They performed this good work in a right method: First they gavethemselves to the Lord, and then they gave unto us their contributions, by the will ofGod (2Co_8:5), that is, according as it was the will of God they should do, or to bedisposed of as the will of God should be, and for his glory. This, it seems, exceeded theexpectation of the apostle; it was more than he hoped for, to see such warm and piousaffections shining in these Macedonians, and this good work performed with so muchdevotion and solemnity. They solemnly, jointly, and unanimously, made a freshsurrender of themselves, and all they had, unto the Lord Jesus Christ. They had donethis before, and now they do it again upon this occasion; sanctifying their contributionsto God's honour, by first giving themselves to the Lord. Note, [1.] We should giveourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to theLord, we then give him all we have, to be called for and disposed of according to his will.[3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.]What we give or bestow for charitable uses will not be accepted of God, nor turn to ouradvantage, unless we first give ourselves to the Lord.5. JAMISON, And this they did, not as we hoped Translate, And not as wehoped (that is, far beyond our hopes), but their own selves gave they first to the Lord.First, not indicating priority of time, but first of all, above all in importance. Thegiving of themselves takes precedency of their other gifts, as being the motive which ledthem to the latter (Rom_15:16).by the will of God not according to the will of God, but moved by the will ofGod, who made them willing (Phi_2:13). It is therefore called (2Co_8:1), the grace ofGod.6. CALVIN, And not as He expected from them an ordinary degree of willingness,such as any Christian should manifest; but they went beyond his expectation, inasmuchas they not only had their worldly substance in readiness, but were prepared to devoteeven themselves. They gave themselves, says he, first to God, then to us. 27. It may be asked, whether their giving themselves to God, and to Paul, were twodifferent things. It is quite a common thing, that when God charges or commandsthrough means of any one, he associates the person whom he employs as his minister,both in authority to enjoin, and in the obedience that is rendered.It seemed good to the Holy Spirit, and to us;say the Apostles, (Acts 15:28,) while at the same time they merely, as instruments,declared what had been revealed and enjoined by the Spirit. Again,The people believed the Lord and his servant Moses,(Exodus 14:31,)while at the same time Moses had nothing apart from God. This, too, is what is meantby the clause that follows by the will of God For, as they were obedient to God, whohad committed themselves to his ministry, to be regulated by his counsel, they wereinfluenced by this consideration in listening to Paul, as speaking from Gods mouth.6So we urged Titus, since he had earlier made abeginning, to bring also to completion this act ofgrace on your part.1. BARNES, Insomuch - The sense of this passage seems to be this, We wereencouraged by this unexpected success among the Macedonians. We were surprised atthe extent of their liberality. And encouraged by this, we requested Titus to go amongyou and finish the collection which you had proposed and which you had begun. Lestyou should be outstripped in liberality by the comparatively poor MacedonianChristians, we were anxious that you should perform what you had promised andcontemplated, and we employed Titus, therefore, that he might go at once and finish thecollection among you.The same grace also - Margin, Gift; see the note on 2Co_8:1. The word refers tothe contribution which he wished to be made.2. GILL, Insomuch that we desired Titus,.... Observing the very great readiness,cheerfulness, and liberality of the poor Macedonians in this matter, the apostles could dono other than desire Titus to forward, hasten, and accomplish a like liberal contributionamong the Corinthians; or the sense is, that the Macedonians not only prayed with muchentreaty, as in 2Co_8:4 that the apostle would be pleased to take their collection, andsend or carry it to Jerusalem; but also that they would entreat Titus,that as he had begun, so he would also finish in you the same grace also; thatis, that as he had already moved this affair to the Corinthians while he was with them,and had made some progress in it, though what, through one thing or another, it hadbeen retarded, and lay in some measure neglected; that he might be desired to go again,on purpose to complete so good a work, so acceptable to God, and so useful to the poorsaints; which carries in it a new and strong argument to stir up the Corinthians to this 28. service; since they had not only the example of the Macedonian churches, but it was evenat their request that Titus was desired to go upon this errand; and to this sense read theVulgate Latin, Syriac, and Arabic versions.3. HENRY, The apostle tells them that Titus was desired to go and make a collectionamong them (2Co_8:6), and Titus, he knew, would be an acceptable person to them. Hehad met with a kind reception among them formerly. They had shown good affection tohim, and he had a great love for them. Besides, Titus had already begun this work amongthem, therefore he was desired to finish it. So that he was, on all accounts, a properperson to be employed; and, when so good a work had already prospered in so good ahand, it would be a pity if it should not proceed and be finished. Note, It is an instance ofwisdom to use proper instruments in a work we desire to do well; and the work ofcharity will often succeed the best when the most proper persons are employed to solicitcontributions and dispose of them.4. JAMISON, Insomuch that As we saw the Macedonians alacrity in giving, wecould not but exhort Titus, that as we collected in Macedonia, so he in Corinth shouldcomplete the work of collecting which he had already begun there, lest ye, the wealthypeople of Corinth, should be outdone in liberality by the poor Macedonians.as he had begun Greek, previously begun, namely, the collection at Corinth,before the Macedonians began to contribute, during the visit to Corinth from which hehad just returned.finish in you the same grace complete among you this act of grace orbeneficence on your part.also as well as other things which he had to do among them [Alford].5. CALVIN, That we should exhort Titus. Now this is an exhortation that is of greaterforce, when they learn that they are expressly summoned to duty. 667 Nor was itoffensive to the Macedonians, that he was desirous to have the Corinthians as partnersin beneficence. In the mean time an apology is made for Titus, that the Corinthians maynot think that he pressed too hard upon them, as if he had not confidence in their gooddisposition. For he did that, from having been entreated, and it was rather in the nameof the Macedonians, than in his own.7But just as you excel in everythingin faith, inspeech, in knowledge, in complete earnestness andin your love for us[a ]see that you also excel inthis grace of giving. 29. 1. BARES, 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 thefact that they were eminent in some of the Christian duties and graces, he makes theground of the exhortation that they would abound in all. From those who had so manyeminent characteristics of true religion he had a right to expect much; and he thereforeexhorts 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 ofspeaking 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 ofdiscipline to which so frequent reference is made in this Epistle.And in your love to us - Manifested by the readiness with which you received ourcommands; 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 inspiritual endowments of any kind, or in any of the traits of the Christian charactershould lead to great benevolence, and that the character is not complete unlessbenevolence be manifested toward every good object that may be presented.2.CLARKE, As ye abound in every thing - See the note on 1Co_1:5. In faith,crediting the whole testimony of God; in utterance, A, in doctrine, knowing what toteach: knowledge of Gods will, and prudence to direct you in teaching and doing it; indiligence, to amend all that is wrong among you, and to do what is right; and in lo