Albert Barnes Commentary 2 Corinthians 8

Introduction to Second Corinthians Chapter 8

In the previous chapter, the apostle had expressed his entire confidence in the ready obedience of the Corinthians in all things. To this confidence he had been led by the promptness with which they had complied with his commands regarding the case of discipline there, and by the respect which they had shown to Titus, whom he had sent to them. All that he had ever said in their favor had been realized; all that had ever been asked of them had been accomplished.

The object of his statement at the close of 2 Corinthians 7 seems to have been to excite them to diligence in completing the collection which they had begun for the poor and afflicted saints of Judea. On the consideration of that subject, which lay so near his heart, he now enters; and this chapter and the following are occupied with suggesting arguments and giving directions for a liberal contribution.

Paul had given directions for taking up this collection in the first epistle (see 2 Corinthians 8:1 and following). This collection he had given Titus direction to take up when he went to Corinth (see 2 Corinthians 8:6–17). But from some 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 existed there, or the opposition of the enemies of Paul, or the attention which was necessarily bestowed on regulating the affairs of the church.

But in order that the contribution might be made, and might be a liberal one, Paul presses on their attention several considerations designed to excite them to give freely.

The chapter is, therefore, of importance to us, as it is a statement of the duty of giving liberally to the cause of benevolence, and of the motives by which it should be done. In the presentation of this subject, Paul urges upon them the following considerations:

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

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

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

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

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

6. He assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches (2 Corinthians 8:13–15).

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

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

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, etc. 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 wants of the poor saints at Jerusalem. The word "grace" (charin) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed must mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains.

Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints at Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version: that the phrase "grace of God" means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied:

1. That a disposition to contribute to the cause of benevolence is to be traced to God. He is its Author. He excites it. It is not a plant of native growth in the human heart; but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.

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

The churches of Macedonia. Philippi, Thessalonica, Berea. For an account of Macedonia, see Barnes on Acts 16:9; see Barnes on Romans 15:26.

Of these churches, that at Philippi seems to have been most distinguished for liberality (Philippians 4:10, 15, 16, 18), though it is probable that other churches contributed according to their ability, as they are commended (compare 2 Corinthians 9:2) without distinction.

"To wit": "We make known to you." "Churches of Macedonia": 2 Corinthians 9:2, 4.

How that, in a great trial of affliction. This was when one might suppose they were unable to give; when many would suppose they needed the help of others; or when one might suppose their minds would be entirely preoccupied with their own concerns. The trial to which the apostle here refers was undoubtedly some persecution stirred up against them, probably by the Jews (Acts 16:20; Acts 17:5).

The abundance of their joy. Their joy arose from the hopes and promises of the gospel. Despite their persecutions, their joy abounded, and the result of their joy was seen in the generous contribution they made. Their joy could not be suppressed by their persecution, and they cheerfully contributed generously to help others.

And their deep poverty. Their extreme poverty nevertheless overflowed generously to meet the needs of others. It is implied here:

1. That they were very poor—a fact likely resulting from the consideration that the poor generally embraced the gospel first, and also because it is probable that they were harassed and stripped of their property during persecutions .
2. That despite this, they were able to make a generous contribution—a fact demonstrating that people can do much even when poor, if all are willing to do it, and that afflictions are conducive to such efforts.
3. That one cause of this was the joy they experienced even in their trials. If people possess the joys of the gospel and the consolations of religion themselves, they will somehow or other find ways to contribute to the welfare of others. They will be willing to work for this purpose, or they will find something they can sacrifice or spare. Even their deep poverty will overflow with the fruits of benevolence.

Abounded. They contributed generously. Their joy was demonstrated by a large donation, despite their poverty.

Unto the riches of their liberality (the marginal reading is 'simplicity'). The word (aplothv) used here properly means sincerity, candour, probity; then Christian simplicity, integrity; and then liberality. (See Romans 12:8 [Margin]; 2 Corinthians 9:11, 13.)

The phrase "riches of liberality" is a Hebraism, meaning rich or abundant liberality. The meaning is that their generosity was much greater than could be expected from people so poor, and the apostle's purpose is to motivate the Corinthians to give generously by their example.

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 regarding their condition.

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

Of themselves, auyairetoi. Acting from choice; self-moved; voluntarily; of their own accord. They did not wait to be urged or pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. As it is written, God loveth a cheerful giver (2 Corinthians 9:7). And from all the accounts we have of these churches in Macedonia, it is evident that they were greatly distinguished for their cheerful liberality.

Praying us with much entreaty. Earnestly entreating me to receive the contribution, and convey it to the poor and afflicted saints in Judea.

And take upon us the fellowship of the ministering to the saints. The Greek: "that we would take the gift and the fellowship of the ministering to the saints." They asked us to take part in the labor of conveying it to Jerusalem.

The occasion of this distress, which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred during the time of Claudius Caesar (see the notes on Acts 11:28).

Barnabas was associated with Paul in conveying the contribution to Jerusalem (Acts 11:30). Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person should be associated with him (2 Corinthians 8:20; 1 Corinthians 16:3–4).

And this they did, etc. They did not give what we expected only. We knew their poverty, and we expected only a small sum from them.

Not as we hoped. Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done.

But first gave their own selves to the Lord. They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his. And where a people honestly and truly devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity.

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