2 Corinthians 8:1
Verse
Context
Sermons
Zac Poonen
Anton Bosch
St. John ChrysostomSummary
Commentary
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete. The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from Co2 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And Co2 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And Co2 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So Co2 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And Co1 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, Co2 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psa 36:6; Psa 80:10); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Rom 10:2; the love of God, Co2 5:14; the grace of God, Tit 2:11. The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.
John Gill Bible Commentary
Moreover, brethren, we do you to wit of the grace of God,.... The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica, &c. He addresses them in a kind and tender manner, under the endearing appellation of "brethren", being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; "we do you to wit", or "we make known unto you". The phrase "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, "is the grace of God bestowed on the churches of Macedonia"; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called "the grace of God"; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of 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 was bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", Co2 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 "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from "alms", after this manner (t); "an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.'' (t) T. Hieros. Peah, fol. 15. 3.
Matthew Henry Bible Commentary
Observe here, I. 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. And, 1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, Co2 8:1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, 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. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work. 2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, Co2 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 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. (2.) They gave very largely, with the riches of liberality (Co2 8:2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (Co2 8:3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (Co2 8:3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, Co2 8:4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. 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. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (Co2 8:5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, 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 our advantage, unless we first give ourselves to the Lord. II. The apostle tells them that Titus was desired to go and make a collection among them (Co2 8:6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.
Tyndale Open Study Notes
8:1–9:15 Paul now turns his attention to the collection for the Jerusalem church (8:4; 9:1). This relief fund was intended to aid the poverty-stricken saints in the holy city (Acts 11:27-30; Rom 15:25-27, 31; Gal 2:10). Paul had earlier given instructions about this matter (1 Cor 16:1-2); now it was time to collect the funds (2 Cor 8:6). Paul hoped this gift from Gentile congregations to the Jewish church would cement relations between the two groups in the early Christian community. 8:1-2 The churches in Macedonia included the church in Philippi, which we know from Acts and Philippians was being tested by many troubles and was very poor. Yet they were generous in sending gifts to Paul and in supporting the collection (8:4-5; Phil 1:5; 2:25-30; 4:15-20).
2 Corinthians 8:1
Generosity Commended
1Now, brothers, we want you to know about the grace that God has given the churches of Macedonia.2In the terrible ordeal they suffered, their abundant joy and deep poverty overflowed into rich generosity.
- Scripture
- Sermons
- Commentary
(2 Corinthians) ch.7:6-8:9
By Zac Poonen1.7K44:241CO 16:22CO 8:12CO 8:9PHP 2:9In this sermon, the speaker focuses on the importance of giving in the church and the right attitude behind it. He emphasizes that giving should not be done out of compulsion, but rather out of a desire to serve and bless others. The speaker highlights the example of the churches in Macedonia who gave beyond their ability and willingly participated in supporting believers in need. He also emphasizes that before giving financially, one must first give their heart and life to God, as God desires a person's whole being, not just their money. The sermon concludes by stating that giving is a manifestation of God's grace and a way to share what we have with others.
What Is Grace? Grace - 1
By Anton Bosch0MAT 7:72CO 8:12CO 12:9GAL 2:92TI 2:1HEB 4:16HEB 12:28JAS 4:61PE 4:101PE 5:5Anton Bosch challenges the common misconception that grace is only about God's unmerited favor for salvation, emphasizing that grace has a broader meaning than just mercy. He delves into the distinction between grace and mercy in Hebrews 4:16, highlighting that while mercy is freely available, grace needs to be sought and found. Grace is portrayed as God's enabling power that helps us in times of need, enabling us to bear difficulties and live out the Christian life victoriously.
Homily 30 on Romans
By St. John Chrysostom0MAT 22:9MAT 26:41JHN 4:22ROM 15:251CO 7:171CO 14:361CO 16:12CO 8:12CO 9:2COL 1:6John Chrysostom preaches on the importance of ministering to the saints, highlighting the duty of believers to support and care for one another, both spiritually and materially. He emphasizes the need for genuine acts of service and generosity, drawing examples from the contributions made by the churches in Macedonia and Achaia for the poor saints in Jerusalem. Chrysostom encourages the Romans to imitate the sacrificial love and dedication shown by Priscilla, Aquila, and Phebe, who selflessly served and supported the early Christian community, even risking their lives for the sake of others.
- Adam Clarke
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete. The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from Co2 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And Co2 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And Co2 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So Co2 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And Co1 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, Co2 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psa 36:6; Psa 80:10); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Rom 10:2; the love of God, Co2 5:14; the grace of God, Tit 2:11. The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.
John Gill Bible Commentary
Moreover, brethren, we do you to wit of the grace of God,.... The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica, &c. He addresses them in a kind and tender manner, under the endearing appellation of "brethren", being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; "we do you to wit", or "we make known unto you". The phrase "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, "is the grace of God bestowed on the churches of Macedonia"; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called "the grace of God"; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of 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 was bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", Co2 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 "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from "alms", after this manner (t); "an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.'' (t) T. Hieros. Peah, fol. 15. 3.
Matthew Henry Bible Commentary
Observe here, I. 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. And, 1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, Co2 8:1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, 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. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work. 2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, Co2 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 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. (2.) They gave very largely, with the riches of liberality (Co2 8:2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (Co2 8:3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (Co2 8:3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, Co2 8:4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. 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. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (Co2 8:5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, 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 our advantage, unless we first give ourselves to the Lord. II. The apostle tells them that Titus was desired to go and make a collection among them (Co2 8:6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.
Tyndale Open Study Notes
8:1–9:15 Paul now turns his attention to the collection for the Jerusalem church (8:4; 9:1). This relief fund was intended to aid the poverty-stricken saints in the holy city (Acts 11:27-30; Rom 15:25-27, 31; Gal 2:10). Paul had earlier given instructions about this matter (1 Cor 16:1-2); now it was time to collect the funds (2 Cor 8:6). Paul hoped this gift from Gentile congregations to the Jewish church would cement relations between the two groups in the early Christian community. 8:1-2 The churches in Macedonia included the church in Philippi, which we know from Acts and Philippians was being tested by many troubles and was very poor. Yet they were generous in sending gifts to Paul and in supporting the collection (8:4-5; Phil 1:5; 2:25-30; 4:15-20).