2 Corinthianschapter 8
24 verses · Paul · about AD 56 · Paul's letters
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.
Introduction
Paul, Paul's letters, 2 Corinthians Overview.
This chapter comes from Paul, writing with Timothy to the church at Corinth and the believers of Achaia. With the strain of the earlier chapters eased, he turns to a practical matter, a relief fund for poor believers in Jerusalem. It begins the part of the letter about money, which runs through chapter 9. Listen for the word grace, which Paul uses for God's gift, for Christ's self-giving and for the Corinthians' own giving. Listen also for the care he takes over who will carry the money. Hear it as a lesson in how the gospel shapes generosity.
Context
- Who
- Wealthy Corinth, which had begun the collection a year earlier and not finished it.
- What
- The opening of Paul's appeal for the collection for the poor believers in Jerusalem.
- Where
- Written from Macedonia, whose churches had already given, to the church at Corinth in the Roman province of Achaia.
- When
- About AD 55 to 56, a year after the Corinthians first began the collection.
- Why
- To move the Corinthians to finish the gift they had begun a year before, and to show them how it would be handled honestly.
Historical context
Macedonia's churches, Philippi, Thessalonica, Berea, were in a province that had suffered economically, and Paul says plainly that they gave out of extreme poverty and beyond their means, begging for the favour of taking part. Holding them up as the example to rich Corinth was a deliberate reversal of the usual direction of honour.
Show the rest of the historical context, 3 more paragraphs
Public giving in a Greek city was normally competitive and commemorated. Benefactors funded buildings, games, and grain, and got inscriptions and statues in return. Paul uses the language of that world, grace, generosity, service, while stripping out the monument.
The financial controls he describes are the heart of the chapter's practicality. Titus and two other men, one chosen by the churches themselves, will carry the gift, so that no one can blame him about this generous fund. He says outright that he aims at what is honourable not only before the Lord but in the sight of men.
Handling large sums in cash across provinces was genuinely open to suspicion, and a travelling teacher taking money was exactly the figure a Corinthian cynic expected to be a fraud.
Significance
The theological centre lands in one sentence the Corinthians could not miss: though he was rich, for your sake he became poor, so that by his poverty you might become rich.
Show the rest of the significance, 1 more paragraph
The standard Paul then sets is not a fixed amount but fairness, give according to what you have, so that abundance now supplies need, and their abundance may one day supply yours. He explicitly refuses to command it.
The heads below are this chapter's scenes. The numbered points under each are its verses.
Deep Poverty Overflowing in Generosity
2 Corinthians 8:1-5
the grace that God has given: The collection opens by calling giving the grace that God has given, charis, the word that governs chapters 8 and 9. In Macedonia deep poverty overflowed into rich generosity, because they gave themselves first to the Lord.
2 Corinthians 8:1
“Moreover, brethren, we do you to wit - We make known to you; we inform you. The phrase “we do you to wit,” is used in Tyndale’s translation, and means “we cause you to know.” The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality. Of the grace of God ... - The favor which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the needs of the poor saints at Jerusalem.”
1 more voice on this verseWhat preachers and commentators have said about this verse, in their own words.
2 Corinthians 8:1
“For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost.”
John Calvin · Commentaries (1554)reformed
abundant joy and deep poverty: John Calvin takes the joy as the spiritual consolation that holds believers up under affliction. Jamieson, Fausset and Brown render the trouble a great testing, and they note that the deeper the poverty ran, the greater the joy. Adam Clarke adds that even the poor can relieve the poorer.
2 Corinthians 8:2
“It was a time of great affliction with them, as may be seen, Acts xviii. The Christians in these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
3 more voices on this verse
2 Corinthians 8:2
“That is, having many afflictions, they became more skilled through patience; they did not fall, but rather rejoiced, not simply rejoiced, but rejoiced abundantly.”
Theophylact of Ohrid · written before 1107 · Commentary on 2 Corinthianspatristic
2 Corinthians 8:2
“In a great trial of affliction - The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 Corinthians 8:2
“By the term joy he means that spiritual consolation by which believers are sustained under 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, or else they wholly give way to grief, and allow themselves to be overwhelmed with it.”
John Calvin · Commentaries (1554)reformed
even beyond it: Albert Barnes notes that Paul had founded these churches and so could testify to their condition. Adam Clarke says they gave with no rule but their ability, then went past it and did without necessities for a time. They gave of their own accord.
2 Corinthians 8:3
“For to their power - To the utmost of their ability. I bear record - Paul had founded those churches and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition. Yea, and beyond their power - Beyond what could have been expected; or beyond what it would have been thought possible in their condition.”
the privilege of sharing in this service to the saints: Chrysostom notes the reversal, since the Macedonians begged Paul and Paul did not beg them. Jamieson, Fausset and Brown render the request as the grace and fellowship of the ministry to the saints. The gift was a favour to them.
2 Corinthians 8:4
“Praying us with much entreaty - We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:4
“Note, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity was founded in true piety, and this was the great commendation of it.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
they gave themselves first to the Lord: Jamieson, Fausset and Brown read the giving of themselves as the motive behind every other gift. Charles Spurgeon preached the verse as the best donation. The self came before the money.
2 Corinthians 8:5
“And this they did ... - They did not give what we expected only. We knew their poverty, and we expected only a small sum from them. Not as we hoped - Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done. But first gave their ownselves to the Lord - They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his.”
2 more voices on this verse
2 Corinthians 8:5
“And not as we hoped - That is, beyond all we could hope. They gave themselves to us, by the will of God - In obedience to his will, to be wholly directed by us.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 Corinthians 8:5
The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (Ro 15:16). by the will of God--not "according to the will of God," but "moved by the will of God, who made them willing" (Php 2:13). It is therefore called (2Co 8:1), "the grace of God."
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Corinthians 8:6-8
help complete your act of grace: Paul sends Titus back to Corinth to help complete your act of grace, the giving itself. The church excelled in faith, speech and knowledge, and Paul asks it to excel in this grace of giving too.
2 Corinthians 8:6
“That we desired Titus - Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, 1Co 16:1, etc. The same grace - Liberality. See the note on 2Co 8:1.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:6
“6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
excel in this grace of giving: Matthew Henry notes that faith stands first in the list as the root of the rest. Albert Barnes reads the verse as a call to a balanced Christian character, since a church rich in gifts should be rich in giving too. Chrysostom observes that Paul asks them to abound.
2 Corinthians 8:7
“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 the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character. In faith - In the full belief of the truth and obligation of the gospel.”
1 more voice on this verse
2 Corinthians 8:7
“Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God ( Heb. xi. 6 ), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
He Became Poor So You Might Become Rich
I am not making a demand: Adam Clarke reads the verse as Paul claiming no right over their property, so the gift must be a free offering. Chrysostom adds that the test is meant to show their love and to make it stronger. Their love is already there.
2 Corinthians 8:8
“Paul is not ordering the Corinthians to send money to those who are suffering want but encouraging them to do so, demonstrating that they have the right attitude toward God and others. In return for their generosity they will undoubtedly receive a reward.”
Ambrosiaster · written before 384 · Commentary on Paul's Epistlespatristic
1 more voice on this verse
2 Corinthians 8:8
“I speak not by commandment - I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering. The forwardness of others - Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
though He was rich: The ground is Christ: though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich. He became poor is an aorist, one decisive act of incarnation, and it sets the measure of Christian giving.
2 Corinthians 8:9
“For ye know ... - The apostle Paul was accustomed to illustrate every subject, and to enforce every duty where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is, to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others.”
3 more voices on this verse
2 Corinthians 8:9
“For ye know - And this knowledge is the true source of love. The grace - The most sincere, most free, and most abundant love. He became poor - In becoming man, in all his life; in his death.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 Corinthians 8:9
“He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 Corinthians 8:9
“IT is well to notice that Believers are to be constrained to Christian duty by Gospel motives rather than by legal arguments. It is poor work to try to stir up a Christian to perform an act of Grace by an argument fetched from a heathen moralist. And it is equally poor work to try and lead a child of God to perform a service of love by an argument which is applicable only to a slave.”
Charles Spurgeon · written before 1892 · The Metropolitan Tabernacle Pulpit, Sermon No. 2716: “Christ's Poverty, Our Riches” (lightly modernized text, CCEL edition)Particular Baptist
2 Corinthians 8:10-12
this is my opinion: about what is helpful for you marks counsel to a church whose desire had run a year ahead of its giving. Paul asks them to finish the work, since readiness that never becomes a gift helps no saint in Jerusalem.
2 Corinthians 8:10
“Herein I give my advice - For I speak not by way of commandment, 2Co 8:8. For this is expedient for you - It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
3 more voices on this verse
2 Corinthians 8:10
“See how he takes care not to be a burden to them. "I give my advice," he says, that is, I counsel, and do not impose necessity; and I counsel so that there may be more benefit to you than to those who receive.”
Theophylact of Ohrid · written before 1107 · Commentary on 2 Corinthianspatristic
2 Corinthians 8:10
“What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances.”
Matthew Henry · Commentary on the Whole Bible (1707-1721)puritan
2 Corinthians 8:10
“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 1Co 16:2 to have existed [PALEY, Horæ Paulinæ].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
Now finish the work: Albert Barnes notes that a year had passed and the need in Jerusalem had not. Chrysostom wants the work to go past readiness to its reward. Jamieson, Fausset and Brown add that the godly should finish as eagerly as the worldly finish their own plans.
2 Corinthians 8:11
“As there was a readiness to will - Now accomplish the thing, and be not satisfied with having begun it. Do not suppose that the intention was sufficient, or that you are now released from the obligation. A year indeed has elapsed; but the necessity of the aid for the poor has not ceased. The sentiment here is, that if we have felt it our duty to aid in a cause of benevolence, and have commenced it, and have then been interrupted in executing our purpose, we should seize the first favorable opportunity to accomplish what we had designed.”
according to what one has: Clement of Alexandria teaches that those with the same willingness share the same honour, whatever their means. Adam Clarke reads what one has as property truly one's own, after the family's needs and any debts are met. God weighs the will.
2 Corinthians 8:12
"But if there be present readiness of mind, according to what a man hath it is acceptable, and not according to what he hath not: for it is not that there be ease to others, but tribulation to you, but of equality at the present time "and so forth. Those, who have entertained the wish whose purpose is equal, share in the same honour with those who have the ability, although others have the advantage in point of resources.
Clement of Alexandria · written before 215 · The Stromata Book 2patristic
2 more voices on this verse
2 Corinthians 8:12
“According to that a man hath - According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
2 Corinthians 8:12
“For--Following up the rule "out of that which ye have" (2Co 8:11), and no more. a willing mind--rather, as Greek, "the readiness," namely, to will, referring to 2Co 8:11. accepted--Greek "favorably accepted." according to that a man hath--The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [ALFORD].”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 Corinthians 8:13-15
that there may be equality: Paul names the aim as isotes, equality: your surplus will meet their need, so that in turn their surplus will meet your need. The citation is Exodus 16:18, the manna, where every gathering ended in enough.
2 Corinthians 8:13
“For--Supply from 2Co 8:8, "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 Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
1 more voice on this verse
2 Corinthians 8:13
“For I mean not that other men be eased ... - I do not intend that others should be eased in order to relieve you. Literally, “Not that there should be rest (ἄνεσις anesis, a letting loose; remission, relaxation) to others, but affliction (θλίψις thlipsis) to you.” Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia 2Co 8:2, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.”
Then there will be equality: Adam Clarke notes that fortunes change, so the rich Corinthians might one day need the help of others. John Wesley finds a further sense, the prayers of the poor in Judea bringing spiritual blessings on those who gave. Both readings keep the exchange mutual.
2 Corinthians 8:14
“But by an equality - That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:14
“It may likewise have a further meaning:-that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Albert Barnes traces the words to Exodus 16:18, where each person ended with an omer of manna. Chrysostom reads the manna as God checking greed, and he adds that rich and poor alike fill one stomach and clothe one body. John Wesley calls this a second fulfilment of that scripture.
2 Corinthians 8:15
“As it is written - see Exo 16:18. He that had gathered much ... - This passage was originally applied to the gathering of manna by the children of Israel. The manna which fell around the camp of Israel was gathered every morning. All that were able were employed in gathering it; and when it was collected it was distributed in the proportion of an omer, or about five pints to each man. Some would be more active and more successful than others.”
1 more voice on this verse
2 Corinthians 8:15
“As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack - That is, in which that scripture is in another sense fulfilled.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
Cross references
2 Corinthians 8:15
- QuotingExodus 16:18“When they measured it by the omer, he who gathered much had no excess, and he who gathered little had no shortfall. Each one gathered as much as he needed to eat.”
'He that gathered much had nothing over' (manna equality, 'as it is written')
Honest Handling: Brothers Sent to Carry the Gift
2 Corinthians 8:16-19
who put into the heart of Titus: With Titus travels the brother who is praised by all the churches for his work in the gospel, unnamed in the text. Verse 19 gives the safeguard: this brother was chosen by the churches, elected by the givers.
2 Corinthians 8:16
“But thanks be to God - He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:16
“Returning to the subject of 2Co 8:6. for you--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 "desire" him (2Co 8:6, 17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Co 8:17) to go to you (2Co 8:6).”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
of his own volition: Chrysostom notes that Paul credits God with the zeal of Titus and still praises Titus for his own. Jamieson, Fausset and Brown explain that ancient letters often used the past tense for events that would be past when the letter arrived. Titus needed no pushing.
2 Corinthians 8:17
“Seeing that the Corinthians are making progress in good works, Titus has become particularly concerned about their attitude and has even volunteered to go to visit them.”
Ambrosiaster · written before 384 · Commentary on Paul's Epistlespatristic
1 more voice on this verse
2 Corinthians 8:17
“For indeed he accepted the exhortation - He cheerfully complied with the exhortation which I gave him, to wit, to visit you, and excite you to this good work. But being more forward - More disposed to do this than I had supposed. The idea here is, that he was very ready to engage in this; he was more ready to engage in it than Paul was to exhort him to it; he anticipated his request; he had already resolved to engage in it. Of his own accord he went ... - He went voluntarily and without urging.”
the brother who is praised by all the churches: John Wesley says the ancients generally took this brother to be Luke. Chrysostom records both Luke and Barnabas, and Adam Clarke lists Silas, Mark and Apollos as well, noting that no one can tell. The Corinthians knew him.
2 Corinthians 8:18
“The brother - The ancients generally supposed this was St. Luke. Whose praise - For faithfully dispensing the gospel, is through all the churches.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
2 Corinthians 8:18
“The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
chosen by the churches: Adam Clarke notes that the Greek word for chosen means appointed by a show of hands. Albert Barnes links the choice to 1 Corinthians 16:3 and 4, where Paul had been unwilling to take charge of the gift alone. Jamieson, Fausset and Brown read it as a guard against suspicion.
2 Corinthians 8:19
“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," &c. 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.”
Jamieson, Fausset & Brown · Commentary Critical and Explanatory on the Whole Bible (1871)reformed
2 more voices on this verse
2 Corinthians 8:19
“He was appointed by the churches - Of Macedonia. With this gift - Which they were carrying from Macedonia to Jerusalem. For the declaration of our ready mind - That of Paul and his fellow-traveler, ready to be the servants of all.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
2 Corinthians 8:19
“And not that only - Not only is he esteemed on account of other services which he has rendered by his preaching and writings; but he has had a new mark of the confidence of the churches in being appointed to convey the collection to Jerusalem. Chosen of the churches - Chosen by the churches. Many concurred in the choice, showing that they had entire confidence in him. Paul had been unwilling to have charge of this contribution alone (1Co 16:3-4; compare 2Co 8:20), and he had procured the appointment of some one to undertake it.”
2 Corinthians 8:20-21
We hope to avoid any criticism: Paul guards the fund against accusation in advance: We hope to avoid any criticism of the way we administer this generous gift. Verse 21 names two audiences, the Lord and men, since integrity before God alone falls short in a public trust.
2 Corinthians 8:20
“Avoiding this, that no man should blame us,.... There is an allusion in these words to mariners, who, when sensible of danger, steer their course another way, in order to shun a rock and secure themselves.”
1 more voice on this verse
2 Corinthians 8:20
“Avoiding this, that no man should blame us - Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See the note on 1Co 16:4.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
in the eyes of men: Polycarp of Smyrna applies the verse to elders, who must provide what is becoming in the sight of God and of men. Chrysostom notes that Paul could have ignored suspicious people and chose instead to bear with their weakness. Albert Barnes sets it beside Romans 12:17.
2 Corinthians 8:21
“Providing for honest things - The expression used here occurs in Rom 12:17; see the note on that place. In that place, however, it refers to the manner in which we are to treat those who injure us; here it refers to the right way of using property; and it seems to have been a kind of maxim by which Paul regulated his life, a “vade mecum” that was applicable to everything. The sentiment is, that we are to see to it beforehand that all our conduct shall be comely or honest.”
1 more voice on this verse
2 Corinthians 8:21
“And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting [an evil report] against any one, not severe in judgment, as knowing that we are all under a debt of sin.”
Polycarp of Smyrna · written before 155 · Epistle to the Philippians 6patristic
2 Corinthians 8:22-24
whose earnestness has been proven many times: A third courier joins Titus and the praised brother, three men where one might have served, the safeguard of verse 20 at work. Verse 23 calls the brothers messengers of the churches, apostoloi ekklesion, to the glory of Christ.
2 Corinthians 8:22
“We have sent with them - Titus and, probably, Luke, our brother, probably Apollos. Now much more diligent - Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:22
“And we have sent with him our brother,.... This is a third person sent about this business. The apostle, in this, conformed to the customs of his nation; at least if he did not purposely do it, it agrees with the Jewish canons, which require three persons for the distribution of alms.”
messengers of the churches: Jamieson, Fausset and Brown note the word for messengers is apostles, in a looser sense as at Acts 14:14, since churches sent these men. John Wesley reads the glory of Christ as instruments that advance His glory. Titus alone is named.
2 Corinthians 8:23
“My partner - In my cares and labours. The glory of Christ - Signal instruments of advancing his glory.”
John Wesley · Explanatory Notes upon the New Testament (1755)evangelical
1 more voice on this verse
2 Corinthians 8:23
“Whether any do inquire of Titus - It is to be observed that the words “any do inquire” are not in the original; nor is it clear that these are the most proper words to be introduced here.”
the proof of your love: Chrysostom reasons that honour shown to the messengers passes to the churches that sent them. Adam Clarke reads the verse as a call to prove that Paul's praise of them was no exaggeration. Charles Spurgeon preached it as the expected proof of professed love.
2 Corinthians 8:24
“Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor.”
Adam Clarke · Commentary on the Bible (1810-1826)evangelical
1 more voice on this verse
2 Corinthians 8:24
IN every Believer's heart there is love to God, otherwise he cannot be a child of God! In every Christian's soul there is love to Jesus Christ. How could he be a Christian otherwise? As a consequence of this, in every Christian's bosom there is a love to the brotherhood—"We know that we have passed from death unto life because we love the brethren." In every Christian's breast there is also a love to all mankind. He practices that second great Commandment, "You shall love your neighbor as yourself."
How this psalm is built
The form: An exhortation to almsgiving, prepared by praise so that the appeal would be well received, as Chrysostom classes it.
The patterns in this chapter
| Device | What it does | Where to see it |
|---|---|---|
| Grace | The word grace stands at verses 1, 6, 7 and 9, and the gift is called a gracious gift at verse 19. It names God's work in the Macedonians, the Corinthians' giving and the self-giving of Christ. Jamieson, Fausset and Brown read the Macedonians' liberality as God's grace given to them, which made them the means of God's grace to others.Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible, on 2 Corinthians 8:1. | 2 Corinthians 8:1, 2 Corinthians 8:6, 2 Corinthians 8:7, 2 Corinthians 8:9, 2 Corinthians 8:19 |
| Rich and poor | Verse 2 sets deep poverty beside rich generosity, and verse 9 turns the pair twice: Christ was rich and became poor, so that by His poverty others might become rich. Chrysostom draws the paradox out of verse 9, saying that poverty has made riches rich. The Macedonians' gift is a small copy of Christ's.John Chrysostom, Homily 17 on 2 Corinthians, on 2 Corinthians 8:9. | 2 Corinthians 8:2, 2 Corinthians 8:9 |
| Eagerness | Words of eagerness, earnestness and devotion stand nine times, at verses 4, 7, 8, 11, 12, 16, 17, 19 and 22. They describe the Macedonians, the Corinthians, Titus and the brother sent with him. Adam Clarke reads verse 8 to mean that Paul claims no right over their property, so the only fuel for the gift is this willingness.Adam Clarke, Commentary on the Bible, on 2 Corinthians 8:8. | 2 Corinthians 8:4, 2 Corinthians 8:8, 2 Corinthians 8:11, 2 Corinthians 8:17 |
| The manna | Verse 15 quotes Exodus 16:18, where Israel gathered manna in the wilderness and each person ended with enough. Albert Barnes explains the gathering and the measure of an omer for each person. Paul uses the scene to show the equality he describes in verses 13 and 14.Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869), on 2 Corinthians 8:15. | 2 Corinthians 8:15 |
How the chapter is built
7 more paragraphs on the patterns
Verses 1 to 5 hold up the Macedonian churches, who gave out of poverty and begged to share in the gift. Verses 6 to 8 send Titus back to finish the work and make the appeal. Verse 9 gives the ground of it all in the grace of Christ. Verses 10 to 15 ask the Corinthians to finish what they began a year before, according to their means, and support the rule of equality from the manna. Verses 16 to 24 commend Titus and two brothers who will carry the gift, so that no one can fault its handling.
Where it stands in the letter
The complete confidence of 7:16 leads straight into the appeal. John Gill reads the collection as a matter Paul had wisely held back until the dispute was settled (Exposition of the New Testament (1746-1748), on 2 Corinthians 8:1). Chapter 9 continues on the same collection, and 9:2 speaks of the zeal of Achaia stirring the Macedonians in turn.
The debated reading: who the brothers were
The two brothers of verses 18 and 22 are left unnamed. John Wesley says the ancients generally took the first to be Luke (Explanatory Notes upon the New Testament, on 2 Corinthians 8:18), and Jamieson, Fausset and Brown also suggest Luke, who was then with Paul (Commentary Critical and Explanatory on the Whole Bible, on 2 Corinthians 8:18). Chrysostom records both Luke and Barnabas, and on verse 19 he leans toward Barnabas (Homily 18 on 2 Corinthians, on 2 Corinthians 8:18 and 19). Adam Clarke names Apollos as probable for the second brother (Commentary on the Bible, on 2 Corinthians 8:22), while Albert Barnes holds that he is wholly unknown and that conjecture is useless (Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869), on 2 Corinthians 8:22).
The debated reading: how far to give
The Macedonians gave beyond their ability, yet Paul asks the Corinthians to give according to what they have. Chrysostom notes that Christ praised the widow who gave all she had, and he reads Paul's tempered appeal as a concession to the weakness of the Corinthians (Homily 17 on 2 Corinthians, on 2 Corinthians 8:13). Jamieson, Fausset and Brown set the rule as loving one's neighbour as oneself and no more than oneself (Commentary Critical and Explanatory on the Whole Bible, on 2 Corinthians 8:13).
Keep studying
Studies10
People and groups1
Words12
Subjects1
Sources for this chapter
The summary
Jamieson, Fausset & Brown, Commentary Critical and Explanatory; John Calvin, Commentaries; John Wesley, Explanatory Notes Upon the New Testament and Matthew Henry, Complete Commentary.
The form and classifications
Albert Barnes, Notes, Explanatory and Practical, on the Old and New Testaments (1832-1869), on 2 Corinthians 8:1; John Chrysostom, Homily 16 on 2 Corinthians, on 2 Corinthians 8:1 and John Gill, Exposition of the New Testament (1746-1748), on 2 Corinthians 8:1.
The exposition
Adam Clarke, Commentary on the Bible; Albert Barnes; Charles Hodge, An Exposition of the Second Epistle to the Corinthians; Charles Spurgeon; Clement of Alexandria, The Stromata Book 2; Frederic Godet, Commentary on the Epistles to the Corinthians; Jamieson, Fausset & Brown, Commentary Critical and Explanatory on the Whole Bible; John Calvin, Commentaries; John Chrysostom; John Wesley, Explanatory Notes upon the New Testament; Matthew Henry, Commentary on the Whole Bible and Polycarp of Smyrna, Epistle to the Philippians 6.