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Title = 'The Second Epistle of Paul the Apostle to the Corinthians';
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<p id="Chapter8" align="center">Commentary by A. R. FAUSSET<br>CHAPTER 8
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<p id="a2Co8_1"><a onclick="return mV('2Cr',8,'1-24');">2Cr 8:1-24</a>. 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.
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<p><b>1. we do you to wit</b>—<i>we make known to you.</i>
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<br><br><b>the grace of God bestowed on the churches of Macedonia</b>—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 (<a onclick="return mV('2Cr',8,6,19);">2Cr 8:6, 19</a>). The importance given in this Epistle to the collection, arose as well from Paul's engagement (<a onclick="return mV('Gal',2,10);">Gal 2:10</a>), 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.
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<p id="a2Co8_2"><b>2. trial of affliction</b>—The <i>Greek</i> expresses, "in affliction (or, 'tribulation') which <i>tested</i> them"; literally, "in a great testing of affliction."
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<br><br><b>abundance of their joy</b>—The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.
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<br><br><b>their deep poverty</b>—<i>Greek,</i> "their poverty down to the death of it."
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<br><br><b>abounded unto the riches of their liberality</b>—another beautiful contrast in terms: their <i>poverty</i> had the effect, not of producing stinted gifts, but of "abounding in the <i>riches</i> of liberality" (not as <i>Margin,</i> "simplicity"; though the idea of <i>singleness</i> of motive to God's glory and man's good, probably enters into the idea); (compare <a onclick="return mV('Rom',12,8);">Rom 12:8</a>, and <i>Margin;</i> <a onclick="return mV('2Cr',9,11);">2Cr 9:11</a>, <i>Margin;</i> see on JFB for <a href="./Comm/jfb/2Cr/2Cr009.html#a2Co9_13">2Co 9:13</a>; <a href="./Comm/jfb/Jam/Jam001.html#Jas1_5">Jam 1:5</a>).
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<p id="a2Co8_3"><b>3-5. they were willing</b>—rather, supply from <a onclick="return mV('2Cr',8,5);">2Cr 8:5</a>, the ellipsis thus, "According to their power...yea, and beyond their power, THEY GAVE."
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<br><br><b>of themselves</b>—not only not being besought, but themselves beseeching us.
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<p id="a2Co8_4"><b>4. that we would receive</b>—omitted in the oldest manuscripts. Translate therefore, "Beseeching of us...the grace and fellowship of (that is, to grant them <i>the favor of sharing in</i>) the ministering unto the saints." The Macedonian contributions must have been from Philippi, because Philippi was the only church that contributed to Paul's support (<a onclick="return mV('Phl',4,10,15,16);">Phl 4:10, 15-16</a>).
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<p id="a2Co8_5"><b>5. And <i>this they did,</i> not as we hoped</b>—Translate, "And not as we hoped (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, <i>above all in importance.</i> The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (<a onclick="return mV('Rom',15,16);">Rom 15:16</a>).
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<br><br><b>by the will of God</b>—not "<i>according</i> to the will of God," but "<i>moved by</i> the will of God, who made them willing" (<a href= "#" onclick="return mV('Phl',2,13);">Phl 2:13</a>). It is therefore called (<a onclick="return mV('2Cr',8,1);">2Cr 8:1</a>), "the grace of God."
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<p id="a2Co8_6"><b>6. Insomuch that</b>—As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.
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<br><br><b>as he had begun</b>—<i>Greek,</i> "<i>previously</i> begun," namely, the collection at Corinth, <i>before</i> the Macedonians began to contribute, during the visit to Corinth from which he had just returned.
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<br><br><b>finish in you the same grace</b>—complete among you this act of grace or beneficence on your part.
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<br><br><b>also</b>—as well as other things which he had to do among them [ALFORD].
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<p id="a2Co8_7"><b>7. in faith</b>— (<a onclick="return mV('2Cr',1,24);">2Cr 1:24</a>).
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<br><br><b>utterance</b>— (See on JFB for <a href="./Comm/jfb/1Cr/1Cr001.html#a1Co1_5">1Co 1:5</a>). Not as ALFORD, "doctrine" or "word."
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<br><br><b>knowledge</b>— (<a onclick="return mV('1Cr',8,1);">1Cr 8:1</a>).
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<br><br><b>diligence</b>—in everything that is good.
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<br><br><b>your love to us</b>—literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt <i>in the case of</i> us).
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<p id="a2Co8_8"><b>8. not by commandment</b>—"not by way of commandment."
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<br><br><b>but by occasion of the forwardness of others, and</b> etc.—rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The <i>Greek</i> is "<i>by means of,</i>" not "<i>on account of</i> the forwardness," etc. BENGEL, ELLICOTT, and others translate, "<i>By means of</i> the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the <i>Greek.</i>
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<p id="a2Co8_9"><b>9. ye know the grace</b>—the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (<a onclick="return mV('Phl',2,6,7);">Phl 2:6-7</a>.
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<br><br><b>became poor</b>—Yet this is not demanded of you (<a onclick="return mV('2Cr',8,14);">2Cr 8:14</a>); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.
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<br><br><b>might be rich</b>—in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare <a onclick="return mV('1Cr',3,21,22);">1Cr 3:21-22</a>).
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<p id="a2Co8_10"><b>10. advice</b>—Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [ALFORD] or "judgment" [ELLICOTT, and others], not a <i>command,</i> that so their offering might be free and spontaneous.
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<br><br><b>this</b>—my giving you an <i>advice,</i> not a command.
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<br><br><b>who have begun before</b>—"<i>seeing that</i> ye have begun <i>before</i>" <i>the Macedonian churches;</i> "a year ago" should be connected with this clause.
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<br><br><b>not only to do, but also to be forward</b>—There were three steps: (1) the <i>forwardness,</i> more literally, "the will"; (2) the <i>setting about</i> it, literally, "doing it"; (3) <i>completion</i> of it [ALFORD]. In the two former, not only the <i>act,</i> but the <i>intention,</i> the Corinthians <i>preceded the Macedonians.</i> BENGEL explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or <i>willing</i> FOR THIS YEAR. ELLICOTT translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare <a onclick="return mV('2Cr',8,11);">2Cr 8:11</a>). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by <a onclick="return mV('1Cr',16,2);">1Cr 16:2</a> to have existed [PALEY, <i>Horae Paulinae</i>].
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<p id="a2Co8_11"><b>11. perform</b>—"complete the doing also" (see on JFB for <a href="./Comm/jfb/2Cr/2Cr008.html#a2Co8_10">2Co 8:10</a>).
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<br><br><b>a readiness to will</b>—<i>Greek,</i> "<i>the</i> readiness <i>of</i> will"; referring to <a onclick="return mV('2Cr',8,10);">2Cr 8:10</a>, where the <i>Greek</i> for "to be forward," ought to be translated as here, "to will."
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<br><br><b>performance</b>—"completion" [ALFORD], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (<a onclick="return mV('Jer',44,25);">Jer 44:25</a>).
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<p id="a2Co8_12"><b>12. For</b>—Following up the rule "out of that which ye have" (<a onclick="return mV('2Cr',8,11);">2Cr 8:11</a>), and no more.
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<br><br><b>a willing mind</b>—rather, as <i>Greek,</i> "the readiness," namely, to will, referring to <a onclick="return mV('2Cr',8,11);">2Cr 8:11</a>.
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<br><br><b>accepted</b>—<i>Greek</i> "favorably accepted."
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<br><br><b>according to that a man hath</b>—The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the <i>willing mind,</i> or "readiness" to will, is personified [ALFORD]. Or better, as BENGEL, "<i>He is</i> accepted according to whatsoever he have"; so <a onclick="return mV('2Cr',9,7);">2Cr 9:7</a>, The Lord loveth a cheerful <i>giver.</i>" Compare as to David, <a onclick="return mV('1Ki',8,18);">1Ki 8:18</a>. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare <a onclick="return mV('Mar',14,8);">Mar 14:8</a>; and the widow's mite, <a onclick="return mV('Luk',21,3,4);">Luk 21:3-4</a>).
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<p id="a2Co8_13"><b>13. For</b>—Supply from <a onclick="return mV('2Cr',8,8);">2Cr 8:8</a>, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the <i>Greek</i> for "burdened"). The golden rule is, "Love thy neighbour <i>as thyself,</i>" not <i>more</i> than thyself.
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<p id="a2Co8_14"><b>14. by an equality</b>—"by the rule of equality" [ALFORD]: literally, "Out of equality."
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<br><br><b>now at this time</b>—<i>Greek,</i> "at the present juncture" or season.
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<br><br><b>that their abundance also</b>—The <i>Greek</i> being distinct from the previous "that," translate, "in order that," namely, <i>at another season,</i> when your relative circumstances may be reversed. The reference is solely to <i>temporal</i> wants and supplies. Those, as BENGEL, who quote <a onclick="return mV('Rom',15,27);">Rom 15:27</a> for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that <a onclick="return mV('Rom',15,27);">Rom 15:27</a> refers to the <i>past</i> benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to <i>gratitude</i> on the part of the latter, not to a <i>prospective</i> benefit to be looked for from the former, which the text refers to.
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<p id="a2Co8_15"><b>15.</b> (<a onclick="return mV('Exd',16,18);">Exd 16:18</a>; <i>Septuagint</i>). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. HOWARD].
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<p id="a2Co8_16"><b>16, 17.</b> Returning to the subject of <a onclick="return mV('2Cr',8,6);">2Cr 8:6</a>.
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<br><br><b>for you</b>—Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "<i>desire</i>" him (<a onclick="return mV('2Cr',8,6,17);">2Cr 8:6, 17</a>, "<i>exhortation,</i>" the same <i>Greek</i>); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (<a onclick="return mV('2Cr',8,17);">2Cr 8:17</a>) to go to you (<a onclick="return mV('2Cr',8,6);">2Cr 8:6</a>).
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<p id="a2Co8_17"><b>17. being more forward</b>—more earnest than to need such exhortation.
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<br><br><b>he went</b>—<i>Greek,</i> "went forth." <i>We</i> should say, <i>he is going</i> forth; but the ancients put the <i>past</i> tense in letter writing, as the things will have been past by the time that the correspondent, receives the letter. "Of his own accord," that is, it is true he has been exhorted by me to go, but he shows that he has anticipated my desires, and already, "of his own accord," has desired to go.
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<p id="a2Co8_18"><b>18. the brother, whose praise is in the gospel</b>—whose praise is known in connection with the Gospel: <i>Luke</i> may be meant; not that "the Gospel" here refers to his <i>written</i> Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (<a onclick="return mV('Act',20,6);">Act 20:6</a>). Not a Macedonian, as appears from <a onclick="return mV('2Cr',9,4);">2Cr 9:4</a>. Of all Paul's "companions in travel" (<a onclick="return mV('2Cr',8,19);">2Cr 8:19</a>; <a onclick="return mV('Act',19,29);">Act 19:29</a>), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (<a onclick="return mV('Act',16,10);">Act 16:10</a>). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," <a onclick="return mV('Act',16,11);">Act 16:11</a>) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare <a onclick="return mV('2Cr',12,18);">2Cr 12:18</a>; <a onclick="return mV('Phm',1,24);">Phm 1:24</a>. He who is faithful in the Gospel will be faithful also in matters of inferior importance [BENGEL].
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<p id="a2Co8_19"><b>19. not <i>that</i> only</b>—not only praised in all the churches.
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<br><br><b>chosen</b>—by vote: so the <i>Greek.</i>
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<br><br><b>of the churches</b>—therefore these companions of Paul are called "messengers of the churches" (<a onclick="return mV('2Cr',8,23);">2Cr 8:23</a>).
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<br><br><b>to travel</b>—to Jerusalem.
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<br><br><b>with this grace</b>—<i>Greek,</i> "<i>in the case of</i> this grace," or "<i>gift.</i>"
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<br><br><b>to the glory of the same Lord</b>—The oldest manuscripts omit "same."
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<br><br><b>declaration of your ready mind</b>—The oldest manuscripts read, "our," not <i>your.</i> This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," etc. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (<a href= "#" onclick="return mV('2Cr',8,20);">2Cr 8:20</a>) as to their appropriation of any of the money.
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<p id="a2Co8_20"><b>20. Avoiding</b>—taking precautions against this.
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<br><br><b>in this abundance</b>—<i>in the case of this abundance.</i>
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<p id="a2Co8_21"><b>21.</b> The <i>Septuagint</i> (<a onclick="return mV('Pro',3,4);">Pro 3:4</a>; <a onclick="return mV('Rom',12,17);">Rom 12:17</a>). The oldest manuscripts read, "For we provide."
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<br><br><b>honest things</b>—"things honorable."
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<p id="a2Co8_22"><b>22.</b> This <i>second</i> brother, BIRKS supposes to be Trophimus: for a Macedonian is not meant (<a onclick="return mV('2Cr',9,4);">2Cr 9:4</a>) probably the same as was sent before with Titus (<a onclick="return mV('2Cr',12,18);">2Cr 12:18</a>); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.
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<br><br><b>oftentimes...in many things</b>—Join and translate as in the <i>Greek,</i> "many times in many things."
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<br><br><b>upon the great confidence which I have in you</b>—"through the great confidence WHICH HE HAS towards you" [ALFORD]. BENGEL better supports <i>English Version,</i> "We have sent...through the confidence WHICH WE FEEL in regard to your liberality."
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<p id="a2Co8_23"><b>23. fellow helper concerning you</b>—<i>Greek,</i> "fellow worker towards you."
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<br><br><b>our brethren</b>—the two mentioned in <a onclick="return mV('2Cr',8,18);">2Cr 8:18, 22</a>.
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<br><br><b>messengers</b>—rather, as the <i>Greek,</i> "apostles": in the less strict sense (<a onclick="return mV('Act',14,14);">Act 14:14</a>).
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<br><br><b>of the churches</b>—sent by the churches, as we are by the Lord (<a onclick="return mV('Phl',2,25);">Phl 2:25</a>). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare <a onclick="return mV('Rev',2,1);">Rev 2:1</a>).
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<p id="a2Co8_24"><b>24.</b> The oldest manuscripts read "[continue] <i>manifesting</i> to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."
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