- 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