2Cor 8:1-14, 9:2 | Barnes | STEP | Introduction of 2nd Corinthians Chapter 8 IN the previous chapter the apostle had expressed his entire confidence in the ready obedience, of the Corinthians in all things. To this confidence he had been led by the promptitude with which they had complied with his commands in regard to the case of discipline there, and by the respect which they had shown to Titus, whom he had sent to them. All that he had ever said in their favour had been realized; all that had ever been asked of them had been accomplished. The object of his Statement in the close of seems to have been to excite them to diligence in completing the collection which they had begun for the poor and afflicted saints of Judea. On the consideration of that subject, which lay so near his heart, he now enters; and this chapter and the following are occupied with suggesting arguments and giving directions for a liberal contribution. Paul had given directions for taking up this collection in the first epistle. See , seq. Comp. . This collection he had given Titus direction to take up when he went to Corinth. See . But from some cause it had not been completed, . What that cause was, is not stated; but it may have been possibly the disturbances which had existed there, or the opposition of the enemies of Paul, or the attention which was necessarily bestowed in regulating the affairs of the church. But in order that the contribution might be made, and might be a liberal one, Paul presses on their attention several considerations designed to excite them to give freely. The chapter is, therefore, of importance to us, as it is a statement of the duty of giving liberally to the cause of benevolence, and of the motives by which it should be done. In the presentation of this subject, Paul urges upon them the following considerations: He appeals to the very liberal example of the churches of Macedonia, where, though they were exceedingly poor, they had contributed with great cheerfulness and liberality to the object, . From their example he had been induced to desire Titus to lay the subject before the church at Corinth, and to finish the collection which he had begun, . He directs them to abound in this, not as a matter of commandment, but excited by the example of others, . He appeals to them by the love of the Saviour; reminds them that though he was rich, yet he became poor, and that they were bound to imitate his example, . He reminds them of their intention to make such a contribution, and of the effort which they had made a year before; and though they had been embarrassed in it, and might find it difficult still to give as much as they had intended, or as much as they would wish, still it would be acceptable to God. For if there was a willing mind, God accepted the offering, . He assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches, . To show them how much he was interested in this, he thanks God that he had put it into the heart of Titus to engage in it. And in order more effectually to secure it, he says that he had sent with Titus a brother who was well known, and whose praise was in all the churches. He had done this in order that the churches might have entire confidence that the contribution would be properly distributed. Paul did not wish it to be intrusted to himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches that their wishes were complied with. He desired to act honestly not only in the sight of the Lord, but to furnish evidence of his entire honesty to men, . To secure the same object he had also sent another brother; and these three brethren he felt willing to recommend as faithful and tried--as men in whom the church at Corinth might repose the utmost confidence, . Verse 1. Moreover, brethren, we do you to wit . We make known to you; we inform you. The phrase, "we do you to Wit," is used in Tindal's translation, and means, "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality. Of the grace of God , etc. The favour which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the wants of the poor saints at Jerusalem. The word "grace" (χαριν) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed mast mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints at Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God" means that God had bestowed on them grace to give according to their ability in this 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 a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him. (2.) It is a favour bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favour of God, than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the wants of our fellow-men. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favour shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favour of God, if they should contribute in like manner. The churches of Macedonia . Philippi, Thessalonica, Berea. For an account of Macedonia, ; . Of these churches, that at Philippi seems to have been most distinguished for liberality, ( ,) though it is probable that other churches contributed according to their ability, as they are commended (comp. ) without distinction. (*) "to wit" "We make known to you" (a) "churches of Macedonia"

2 Corinthians 8:1-14

Introduction of 2nd Corinthians Chapter 8

IN the previous chapter the apostle had expressed his entire confidence in the ready obedience, of the Corinthians in all things. To this confidence he had been led by the promptitude with which they had complied with his commands in regard to the case of discipline there, and by the respect which they had shown to Titus, whom he had sent to them. All that he had ever said in their favour had been realized; all that had ever been asked of them had been accomplished. The object of his Statement in the close of 2Cor 7 seems to have been to excite them to diligence in completing the collection which they had begun for the poor and afflicted saints of Judea. On the consideration of that subject, which lay so near his heart, he now enters; and this chapter and the following are occupied with suggesting arguments and giving directions for a liberal contribution.

Paul had given directions for taking up this collection in the first epistle. See 2Cor 8:1, seq. Comp. Rom 15:26. This collection he had given Titus direction to take up when he went to Corinth. See 2Cor 8:6-17. But from some cause it had not been completed, 2Cor 8:10,11. What that cause was, is not stated; but it may have been possibly the disturbances which had existed there, or the opposition of the enemies of Paul, or the attention which was necessarily bestowed in regulating the affairs of the church. But in order that the contribution might be made, and might be a liberal one, Paul presses on their attention several considerations designed to excite them to give freely. The chapter is, therefore, of importance to us, as it is a statement of the duty of giving liberally to the cause of benevolence, and of the motives by which it should be done. In the presentation of this subject, Paul urges upon them the following considerations:

He appeals to the very liberal example of the churches of Macedonia, where, though they were exceedingly poor, they had contributed with great cheerfulness and liberality to the object, 2Cor 8:1-5.

From their example he had been induced to desire Titus to lay the subject before the church at Corinth, and to finish the collection which he had begun, 2Cor 8:6.

He directs them to abound in this, not as a matter of commandment, but excited by the example of others, 2Cor 8:7,8.

He appeals to them by the love of the Saviour; reminds them that though he was rich, yet he became poor, and that they were bound to imitate his example, 2Cor 8:9.

He reminds them of their intention to make such a contribution, and of the effort which they had made a year before; and though they had been embarrassed in it, and might find it difficult still to give as much as they had intended, or as much as they would wish, still it would be acceptable to God. For if there was a willing mind, God accepted the offering,2Cor 8:10-12.

He assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches, 2Cor 8:13-15.

To show them how much he was interested in this, he thanks God that he had put it into the heart of Titus to engage in it. And in order more effectually to secure it, he says that he had sent with Titus a brother who was well known, and whose praise was in all the churches. He had done this in order that the churches might have entire confidence that the contribution would be properly distributed. Paul did not wish it to be intrusted to himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches that their wishes were complied with. He desired to act honestly not only in the sight of the Lord, but to furnish evidence of his entire honesty to men, 2Cor 8:16-21.

To secure the same object he had also sent another brother; and these three brethren he felt willing to recommend as faithful and tried--as men in whom the church at Corinth might repose the utmost confidence, 2Cor 8:22-24.

Verse 1. Moreover, brethren, we do you to wit. We make known to you; we inform you. The phrase, "we do you to Wit," is used in Tindal's translation, and means, "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality.

Of the grace of God, etc. The favour which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the wants of the poor saints at Jerusalem. The word "grace" (χαριν) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed mast mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints at Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God" means that God had bestowed on them grace to give according to their ability in this 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 a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.

(2.) It is a favour bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favour of God, than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the wants of our fellow-men. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favour shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favour of God, if they should contribute in like manner.

The churches of Macedonia. Philippi, Thessalonica, Berea. For an account of Macedonia, Acts 16:9; Rom 15:26. Of these churches, that at Philippi seems to have been most distinguished for liberality, (Php 4:10,15,16,18,) though it is probable that other churches contributed according to their ability, as they are commended (comp. 2Cor 9:2) without distinction.

(*) "to wit" "We make known to you" (a) "churches of Macedonia" 2Cor 9:2,4 Verse 2. How that, in a great trial of affliction. When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which Was excited against them, probably by the Jews. Acts 16:20, 17:5.

The abundance of their joy. Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others.

And their deep poverty. Their very low estate of poverty was made to contribute liberally to the wants of others. It is implied here,

(1.) that they were very poor--a fact arising probably from the consideration that the poor gene- rally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions. Comp. Heb 10:34.

(2.) That notwithstanding this they were enabled to make a liberal contribution--a fact demonstrating that a people can do much even when poor, if all feel disposed to do it, and that afflictions are favourable 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 religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labour with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence.

Abounded. They contributed liberally. Their joy was manifested in a large donation, notwithstanding their poverty.

Unto the riches of their liberality, Marg., "simplicity." The word (απλοτης) here used, means properly sincerity, candour, probity; then Christian simplicity, integrity; then liberality. See Rom 12:8, (Marg.;) 2Cor 9:11,13. The phrase, "riches 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 the object of the apostle is to excite the Corinthians to give liberally by their example.

(b) "deep poverty" Mk 12:44 (1) "liberality" "simplicity" Verse 3. For to their power. To the utmost of their ability.

I bear record. Paul had founded those churches, and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition.

Yea, and beyond their power. Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, "I have performed all, even with an industry beyond my power." The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the wants of others.

Of themselves, αυθαιρετοι. Acting from choice; self-moved; voluntarily; of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. "God loveth a cheerful giver," 2Cor 9:7; and from all the accounts which we have of these churches in Macedonia, it is evident that they were greatly distinguished for their cheerful liberality. Verse 4. Praying us with much entreaty. Earnestly entreating me to receive 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." They asked of us to take part in the labour of conveying it to Jerusalem. The occasion of this distress which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred in the time of Claudius Caesar. Acts 11:28. Barnabas was associated with Paul in conveying the contribution to Jerusalem, Acts 11:30. Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person shoed be associated with him, 2Cor 8:20, 1Cor 16:3,4.

(e) "fellowship" Acts 11:29, Rom 15:25,26 Verse 5. And this they did, etc. They did not give what we expected only. We knew 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 greatly disappointed in the amount which they gave, and in the manner in which it was done.

But first gave their own selves to the Lord. They first made an entire consecration 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 devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity.

And unto us by the will of God. That is, they gave themselves to us to be directed in regard to the contribution to be made. They complied with our wishes and followed our directions. The phrase, "by the will of God," means evidently that God moved them to this, or that it was to be traced to his direction and providence. It is one of the instances in which Paul traces everything that is right and good to the agency and direction of God.

(*) "Hoped" "expected" Verse 6. Insomuch. The sense of this passage seems to be this: "We were encouraged by this unexpected success among the Macedonians. We were surprised at the extent of their liberality. And encouraged by this, we requested Titus to go among you and finish the collection which you had proposed, and which you had begun. Lest you should be outstripped in liberality by the comparatively poor Macedonian Christians, we were anxious that you should perform what you had promised and contemplated; and we employed Titus, therefore, that he might go at once and finish the collection among you."

The same grace also. Marg., "gift." 2Cor 8:1. The word refers to the contribution which he wished to be made.

(1) "same grace" "gift" (+) "grace also" "liberally" Verse 7. Therefore, as ye abound in every thing. 1Cor 1:6. Paul never hesitated to commend Christians, where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character.

In faith. In the full belief of the truth and obligation of the gospel.

And utterance. In the ability to instruct others; perhaps referring to their power of speaking foreign languages, 1Cor 14.

And knowledge. The knowledge of God, and of his truth.

And in all diligence. Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this epistle.

And in your love to us. Manifested by the readiness with which you received our commands. See 2Cor 7:4,6,7,11,16. See that ye abound in this grace also. The idea here is, that eminence in spiritual endowments of any kind, Or in any of the traits of the Christian character, should lead to great benevolence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.

(a) "abound" 1Cor 1:5 (++) "grace" "liberality" Verse 8. I speak not by commandment. This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give. 2Cor 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. Men cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts, and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.

But by occasion of the forwardness of others. I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.

And to prove the sincerity of your love. The apostle does not specify here what "love" he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all men as we have opportunity. The most substantial evidence of that love is when we are willing to part with our property, or with whatever is valuable to us, to confer happiness and salvation on others.

(b) "by commandment" 1Cor 7:6 (&) "commandment" "by way of commandment" (|) "frowardness" "diligence" Verse 9. For ye know, etc. The apostle Paul was accustomed to illustrate every subject, and to enforce every duty, where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others. The idea is, that he who was Lord and Proprietor of the universe, and who possessed all things, was willing to leave his exalted station in the bosom of the Father and to become poor, in order that we might become rich in the blessings of the gospel, in the means of grace, and as heirs of all things; and that we who are thus benefited, and who have such an example, should be willing to part with our earthly possessions in order that we may benefit others.

The grace. The benignity, kindness, mercy, goodness. His coming in this manner was a proof of the highest benevolence.

Though he was rich. The riches of the Redeemer here referred to, stand opposed to that poverty which he assumed and manifested when he dwelt among men. It implies

(1.) his pre-existence, for he became poor. He had been rich; yet not in this world. He did not lay aside wealth here on earth after he had possessed it, for he had none. He was not first rich and then poor on earth, for he had no earthly wealth. The Socinian interpretation is, that he was "rich in power and in the Holy Ghost;" but it was not true that he laid these aside, and that he became poor in either of them. He had power, even in his poverty, to still the waves, and to raise the dead, and he was always full of the Holy Ghost. His family was poor; and his parents were poor; and he was himself poor all his life. This, then, must refer to a state of antecedent riches before his assumption of human nature; and the expression is strikingly parallel to that in Php 2:6, seq. "Who, being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation," etc.

(2.) He was rich as the Lord and Proprietor of all things. He was the Creator of all, (Jn 1:3, Col 1:16;) and as Creator he had a right to all things, and the disposal of all things. The most absolute right which can exist is that acquired by the act of creation; and this right the Son of God possessed over all gold, and silver, and diamonds, and pearls; over all earth and lands; over all the treasures of the ocean, and over all worlds. The extent and amount of his riches, therefore, is to be measured by the extent of his dominion over the universe; and to estimate his riches, therefore, we are to conceive of the sceptre which he sways over the distant worlds. What wealth has man that can compare with the riches of the Creator and Proprietor of all? How poor and worthless appears all the gold that man can accumulate, compared with the wealth of Him whose are the silver, and the gold, and the cattle upon a thousand hills?

Yet for your sakes. That is, for your sakes as a part of the great family that was to be redeemed. In what respect it was for their sake, the apostle immediately adds when he says, it was that they might be made rich. It was not for his own sake, but it was for our.

He became poor. In the following respects:

(1.) He chose a condition of poverty, a rank of life that was usually that of poverty. He "took upon himself the form of a servant," Php 2:7.

(2.) He was connected with a poor family. Though of the family and lineage of David, (Lk 9:4) yet the family had fallen into decay, and was poor. In the Old Testament he is beautifully represented as a shoot or sucker that starts up from the root of a decayed tree. Isa 11:1.

(3.) His whole life was a life of poverty. He had no home, Lk 9:58. He chose to be dependent on the charity of the few friends that he drew around him, rather than to create food for the abundant supply of his own wants. He had no farms or plantations; he had no splendid palaces; he had no money hoarded in useless coffers or in banks; he had no property to distribute to his friends. His mother he commended when he died to the charitable attention of one of his disciples,. (Jn 19:27;) and all his personal property seems to have been the raiment which he wore, and which was divided among the soldiers that crucified him. Nothing is more remarkable than the difference between the plans of the Lord Jesus and those of many of his followers and professed friends. He formed no plan for becoming rich, and he always spoke with the deepest earnestness of the dangers which attend an effort to accumulate property. He was among the most poor of the sons of men in his life; and few have been the men on earth who have not had as much as he had to leave to surviving friends, or to excite the cupidity of those who should fall heirs to their property when dead.

(4.) He died poor. He made no will in regard to his property, for he had none to dispose of. He knew well enough the effect which would follow if he had amassed wealth, and had left it to be divided among his followers. They were very imperfect; and even around the cross there might have been anxious discussion, and perhaps strife about it, as there is often now over the coffin and the unclosed grave of a rich and foolish father who has died. Jesus intended that his disciples should never be turned away from the great work to which he called them, by any wealth which he would leave them; and he left them not even a keepsake as a memorial of his name. All this is the more remarkable, from two considerations:

(a.) That he had it in his power to choose the manner in which he would come. He might have come in the condition of a splendid prince. He might have rode in a chariot of ease, or have dwelt in a magnificent palace. He might have lived with more than the magnificence of an oriental prince; and might have bequeathed treasures greater than those of Croesus or Solomon to his followers. But he chose not to do it.

(b.) It would have been as right and proper for him to have amassed wealth, and to have sought princely possessions, as for any of his followers. What is right for them would have been right for him. Men often mistake on this subject; and though it cannot be demonstrated that all his followers should aim to be as poor as he was, yet it is undoubtedly true that he meant that his example should operate constantly to check their desire of amassing wealth. In him it was voluntary; in us there should be always a readiness to be poor, if such be the,will of God; nay, there should be rather a preference to be in moderate circumstances, that we may thus be like the Redeemer.

That ye through his poverty might be rich. That is, might have durable and eternal riches, the riches of God's everlasting favour. This includes

(1.) the present possession of an interest in the Redeemer himself. "Do you see these extended fields?" said the owner of a vast plantation to a friend. "They are mine. All this is mine." "Do you see yonder poor cottage?" was the reply of the friend, as he directed his attention to the abode of a poor widow. "She has more than all this. She has CHRIST as her portion; and that is more than all." He who has an interest in the Redeemer has a possession that is of more value than all that princes can bestow.

(2.) The heirship of an eternal inheritance, the prospect of immortal glory, Rom 8:17.

(3.) Everlasting treasures, in heaven. Thus the Saviour compares the heavenly blessings to treasures, Mt 6:20. Eternal and illimitable wealth is theirs in heaven; and to raise us to that blessed inheritance was the design of the Redeemer in consenting to become poor. This, the apostle says, was to be secured by his poverty. This includes probably the two following things, viz.:

(1.) That it was to be by the moral influence of the fact that he was poor, that men were to be blessed. He designed by his example to counteract the effect of wealth; to teach men that this was not the thing to be aimed at; that there were more important purposes of life than to obtain money; and to furnish a perpetual reproof of those who are aiming to amass riches. The example of the Redeemer thus stands before the whole church and the world as a living and constant memorial of the truth that men need other things than wealth; and that there are objects that demand their time and influence other than the accumulation of property. It is well to have such an example; well to have before us the example of one-who never formed any plan for gain, and who constantly lived above the world. In a world where gain is the great object, where all men are forming plans for it, it is well to have one great model that shall continually demonstrate the folly of it, and that shall point to better things.

(2.) The word "poverty" here may include more than a mere want of property. It may mean all the circumstances of his low estate and humble condition; his sufferings and his woes. The whole train of his privations was included in this; and the idea is, that he gave himself to this lowly condition in order that by his sufferings he might procure for us a part in the kingdom of heaven. His poverty was a part of the sufferings included in the work of the atonement. For it was not the sufferings of the garden merely, or the pangs of the cross, that constituted the atonement; it was the series of sorrows and painful, acts of humiliation which so thickly crowded his life. By all these he designed that we should be made rich; and in view of all these the argument of the apostle is, we should be willing to deny ourselves to do good to others.

(c) "rich" Jn 1:1 (d) "became poor" Lk 9:58, Php 2:6,7 (e) "rich" Rev 3:18 Verse 10. And herein I give my advice. Not undertaking to command them, or to prescribe how much they should give. Advice will go much farther than commands on the subject of charities.

For this is expedient for you. συμφερει. 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.

Who have begun before. Who commenced the collection a year before. See 2Cor 8:6. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.

Not only to do. Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.

But also to be forward. Marg., "willing." So the Greek, (τοθελειν). 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.

(1) "forward" "willing" Verse 11. As there was a readiness to will. Now accomplish the thing, and be not satisfied with having begun it. Do not suppose that the intention was sufficient, or that you are now released from the obligation. A year indeed has elapsed; but the necessity of the aid for the poor has not ceased. The sentiment here is, that if we have felt it our duty to aid in a cause of benevolence, and have commenced it, and have then been interrupted in executing our purpose, we should seize the first favourable opportunity to accomplish what we had designed. We should not regard ourselves as released from our obligation; but should, from a regard to consistency and our obligation to God, accomplish what we had intended.

Out of that which ye have. According to your ability. See 2Cor 8:12. It should be in proportion to your means.

(a) "perform the doing" 1Timm 6:19, Heb 13:16, Jas 2:15,16 Verse 12. For if there be first a willing mind. If there is a readiness, (προθυμια,) a disposition to give; if the heart is in it, then the offering will be acceptable to God, whether you be able to give much or little. A willing mind is the first consideration. No donation, however large, can be acceptable where that does not exist; none, however small, can be otherwise than acceptable where that is found. This had relation, as used by Paul, to the duty of almsgiving; but the principle is as applicable to everything in the way of duty. A willing mind is the first and main thing. It is that which God chiefly desires, and that without which everything else will be offensive, hypocritical, and vain. 2Cor 9:7.

It is accepted. Doddridge, Rosenmuller, Macknight, and some others apply this to the person, and render it, "he is accepted;" but the more usual, and the more natural interpretation, is to apply it to the gift--it is accepted. God will approve of it, and will receive it favourably.

According to that a man hath, etc. He is not required to give what he has not. His obligation is proportioned to his ability. His offering is acceptable to God according to the largeness and willingness of his heart, and not according to the narrowness of his fortune.--Locke. If the means are small, if the individual is poor, and if the gift shall be therefore small in amount, yet it may be proof of a larger heart, and of more true love to God and his cause, than when a much more ample benefaction is made by one in better circumstances. This sentiment the Saviour expressly stated and defended in the case of the poor widow, Mk 12:42-44, Lk 21:1-4. She who had cast in her two mites into the treasury, had put in more than all which the rich men-had contributed, for they had given of their abundance, but she had cast in all that she had, even all her living. The great and obviously just and equal principle here stated, was originally applied by Paul to the duty of giving alms. But it is equally true and just as applied to all the duties which we owe to God. He demands

(1.) a willing mind, a heart disposed to yield obedience. He claims that our service should be voluntary and sincere, and that we should make an unreserved consecration of what we have.

(2.) He demands only what we have power to render. He requires a service strictly according to our ability, and to be measured by that. He demands no more than our powers are fitted to produce; no more than we are able to render. Our obligations in all cases are limited by our ability. This is obviously the rule of equity; and this is all that is anywhere demanded in the Bible, and this is everywhere demanded. Thus our love to Him is to be in proportion to our ability, and not to be graduated by the ability of angels or other beings. "And thou shalt love the Lord thy God with ALL THY heart, and with all THY soul, and with all THY mind, and with all THY strength," Mk 12:30. Here the obligation is limited by the ability, and the love is to be commensurate with the ability. So of repentance, faith, and of obedience in any form. None but a tyrant ever demands more than can be rendered; and to demand more is the appropriate description of a tyrant, and cannot appertain to the ever-blessed God.

(3.) If there is any service rendered to God, according to the ability, it is accepted of him. It may not be as much or as valuable as may be rendered by beings of higher powers; it may not be as much as we would desire to render, but it is all that God demands, and is acceptable to him. The poor widow was not able to give as much as the rich man; but her offering was equally acceptable, and might be more valuable, for it would be accompanied with her prayers. The service which we can render to God may not be equal to that which the angels render; but it may be equally appropriate to our condition and our powers, and may be equally acceptable to God. God may be as well pleased with the sighings of penitence, as the praises of angels; with the offerings of a broken and a contrite heart, as with the loud hallelujahs of unfallen beings in heaven.

(b) "if there be first" Lk 21:3 Verse 13. For I mean not that other men be eased, etc. I do not intend that others should be eased in order to relieve you. Literally, "Not that there should be rest (ανεσις, a letting loose, remission, relaxation) to others, but affliction (θλιψις) to you." Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia, (2Cor 8:2;) and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them. Verse 14. But by an equality. On just and equal principles.

That now at this time, etc. That at the present time your abundance may be a supply for your wants. The idea is this: Corinth was then able to give liberally, but many of the other churches were not. They were poor, and perhaps persecuted and in affliction. But there might be great reverses in their condition. Corinth might be reduced from its affluence, and might itself become dependent on the aid of others, or might be unable to contribute any considerable amount for the purposes of charity. The members of the church in Corinth, therefore, should so act in their circumstances of prosperity, that others would be disposed to aid them should their condition ever be such as to demand it. And the doctrine here taught is,

(1.) that the support of the objects of benevolence should be on equal principles. The rich should bear an equal and fair proportion; and if more frequent demands are made on their benefaction than on others, they should not complain.

(2.) Christians should contribute liberally while they have the means. In the vicissitudes of life, no one can tell how soon he may be unable to contribute, or may even be dependent on the charity of others himself. A change in the commercial world; losses by fire or at sea; want of success in business; loss of health, and the failure of his plans, may soon render him unable to aid the cause of benevolence. While he is prospered, he should embrace every opportunity to do good to all. Some of the most painful regrets which men ever have, arise from the reflection that when prospered they were indisposed to give to benefit others, and when their property is swept away they become unable. God often sweeps away the property which they were indisposed to contribute to aid others, and leaves them to penury and want. Too late they regret that they were not the liberal patrons of the objects of benevolence when they were able to be.

That there may be equality. That all may be just and equal. That no unjust burden should be borne by any one portion of the great family of the redeemed. Every Christian brother should bear his due proportion.

2 Corinthians 9:2

Verse 2. For I know the forwardness of your mind. I know your promptitude, or your readiness to do it. See 2Cor 8:10. Probably Paul here means that he had had opportunity before of witnessing their readiness to do good, and that he had learned in particular of Titus that they had formed the plan to aid in this contribution.

For which I boast of you to them of Macedonia. To the church in Macedonia. See 2Cor 8:1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort.

That Achaia was ready a year ago. Achaia was that part of Greece of which Corinth was the capital. Acts 18:12. It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea, (see Rom 16:1,) which was one of the ports of Corinth. Though the contribution would be chiefly derived from Corinth, yet it is, probable that, the others also would participate in it. The phrase was ready means that they had been preparing themselves for this collection, and doubtless Paul had stated that the collection was already made and was waiting. He had directed them (1Cor 16:1) to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request.

And your zeal. Your ardour and promptitude. The readiness with which you entered into this subject, and your desire to relieve the wants of others.

Hath provoked. Has roused, excited, impelled to give. We use the word provoke commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting, or rousing. The ardour of the Corinthians would excite others, not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.