2 Corinthians 8:1

2Co 8:1-24. The Collection for the Saints; the Readiness of the Macedonians a Pattern to the Corinthians; Christ the Highest Pattern; Each Is to Give Willingly after His Ability; Titus and Two Others Are the Agents Accredited to Complete the Collection. 1. we do you to wit--we make known to you. the grace of God bestowed on the churches of Macedonia--Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2Co 8:6, 19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Ga 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

Robert Jamieson, A. R. Fausset & David Brown, 1871 · public domain

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

Albert Barnes, 1834 · public domain

Introduction

The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, 2Cor 8:1-5. He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, 2Cor 8:6-8. He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, 2Cor 8:9. He shows them that this contribution, which had been long ago begun, should have been long since finished, 2Cor 8:10. And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, 2Cor 8:11-14. He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, 2Cor 8:15. He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, 2Cor 8:16-22. The character which he gives of Titus and the others employed in this business, 2Cor 8:23, 2Cor 8:24. Verse 1 Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete. The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from 2Cor 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And 2Cor 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And 2Cor 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So 2Cor 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And 1Cor 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, 2Cor 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psa 36:6; Psa 80:10); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Rom 10:2; the love of God, 2Cor 5:14; the grace of God, Tit 2:11. The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

Adam Clarke, 1831 · public domain

The grace of God must be owned as the root and fountain of all the good in us, or done by us, at any time. It is great grace and favour from God, if we are made useful to others, and forward to any good work. He commends the charity of the Macedonians. So far from needing that Paul should urge them, they prayed him to receive the gift. Whatever we use or lay out for God, it is only giving him what is his own. All we give for charitable uses, will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord. By ascribing all really good works to the grace of God, we not only give the glory to him whose due it is, but also show men where their strength is. Abundant spiritual joy enlarges men's hearts in the work and labour of love. How different this from the conduct of those who will not join in any good work, unless urged into it!

Matthew Henry, 1706 · public domain