2 Corinthians 8

2 Corinthians 8:1

1. Γνωρίζομενδὲὑμῖν, ἀδελφοί, τὴνχάριντοῦθεοῦ. Now we make known to you, brethren, the grace of God which hath been given in the Churches of Macedonia. The δέ and the ἀδελφοί mark a transition to another topic, as in 1 Corinthians 15:1: but δέ perhaps intimates that the Corinthians have to see to it that the Apostle’s θαρρῶἐνὑμῖν is made good. Γνωρίζωὑμῖν commonly introduces something which S. Paul regards as important (1 Corinthians 12:3; 1 Corinthians 15:1; Galatians 1:11), like our ‘I assure you.’ Comp. θέλωὑμᾶςεἰδέναι (1 Corinthians 11:3; Colossians 2:1), and οὐθέλομεν or οὐθέλωὑμᾶςἀγνοεῖν (2 Corinthians 1:8; 1 Corinthians 10:1; 1 Corinthians 12:1; Romans 1:13; Romans 11:25; 1 Thessalonians 4:13), which is always accompanied by the address ἀδελφοί.

τὴνδεδομένηνἐντ. ἐκκλησίαιςτ. M. The χάρις is not said to be ‘bestowed on the Churches of M.’ (A.V.), but ‘given in’ them (R.V.), i.e. displayed amongst these congregations. S. Paul does not praise the Macedonians at the expense of the Corinthians. He points out that what, through God’s grace, has been done in other Churches, may, through the same, be done at Corinth also,—ἀνεπίφθονοντὸνλόγονἐργαζόμενος (Chrys.). See on 2 Corinthians 12:13.

2 Corinthians 8:2

2. ὅτιἐνπολλῇδοκιμῇθλίψεως. That in much proof of affliction. The ὅτι depends upon γνωρίζομεν. For δοκιμῇ see on 2 Corinthians 2:9: but it is not clear whether it here means ‘proof’ (R.V.), or ‘trial’ (A. V.), or ‘approvedness’ (Chrysostom and some moderns). Comp.

James 1:3. The sense of the whole is “that tribulation has brought out the genuine Christian qualities of the Macedonian Churches” (Lias). Neither ἐστί nor ἦν is to be supplied; that in much proof of tribulation is (was) their abundance of joy, and their deep poverty abounded &c. This spoils the balance between ἡπερισσείατῆςχαρᾶςαὐτῶν, and ἡκατὰβάθουςπτωχείααὐτῶν, which are the subject of ἐπερίσσευσεν (A.V., R.V.), and to which τὸπλοῦτοςτῆςἁπλότητοςαὐτῶν is parallel, as is shown by the threefold αὐτῶν. The αὐτῶν qualifies the main subject in each case, as a parallel arrangement shows.

Their abundance of joy and

their down-to-depth poverty

abounded unto

their riches of simplicity.

ἡκατὰβάθουςπτωχεία. A rare and rhetorical expression. It means that their indigence has reached the bottom of their fortunes: they cannot well be poorer. And there is nothing unsuitable, either in the apparent tautology of ἡπερισσείαἐπερίσσευσεν, or in the apparent contradiction of ἡπτωχείαἐπερίσσευσεν. With the latter comp. the poor widow giving ἐκτοῦὑστερήματοςαὐτῆς (Luke 21:4). S. Paul means that ‘their wealth of singlemindedness’ had two sources from which it flowed abundantly,—‘their abundance of joy and their down-to-depth poverty.’ Comp. Hebrews 10:34.

τὸπλοῦτοςτῆςἁπλότητοςαὐτῶν. Their riches of singlemindedness, or simplicity (2 Corinthians 11:3), or singleness (Ephesians 6:5; Colossians 3:22) of purpose. Here, and 2 Corinthians 9:11; 2 Corinthians 9:13, and Romans 12:8, ἁπλότης denotes the singleness of aim which looks only at the needs of others with a view to their relief, and hence comes almost to mean ‘liberality.’ See Sanday and Headlam on Romans 12:8. Josephus (Ant. VII. xiii. 4) uses it of Araunah’s offer to David (2 Samuel 24:22-23). In the LXX. it commonly means ‘innocency’ (2 Samuel 15:11; 1 Chronicles 29:17; Wis 1:1; 1Ma 2:37; 1Ma 2:60).

In the N.T. it is peculiar to S. Paul. The form τὸπλοῦτος (see critical note) is found in the best texts of Eph 1:7; Ephesians 2:7; Ephesians 3:8; Ephesians 3:16; Philippians 4:19; Colossians 1:27; Colossians 2:2). S. Paul uses πλοῦτος fifteen times, and, excepting 1 Timothy 6:17, always of moral and spiritual wealth.

The two verses may be paraphrased thus; ‘Now I must tell you of God’s goodness manifested in the Churches of Macedonia, how that, proved as they were again and again by affliction, their overflowing joy and their deep poverty produced a rich overflow of generosity.’ And there should be a colon or full stop at the end of 2 Corinthians 8:2. The ὅτι of 2 Corinthians 8:3 is not coordinate with the ὅτι of 2 Corinthians 8:2, but = ‘because, for,’ introducing the explanation of 2 Corinthians 8:2.

2 Corinthians 8:3

3. μαρτυρῶ. Comp. Galatians 4:15; Romans 10:2; Colossians 4:13.

παρὰδύναμιν. Stronger than ὑπὲρδύναμιν (2 Corinthians 1:8). Not to be taken with αὐθαίρετοι, as if the meaning were fecerunt quod potuerunt, et magis quam facultas sineret tribuere voluerunt (Atto Vercell.).

αὐθαίρετοι. In the N.T. only here and 2 Corinthians 8:17; not in the LXX. In classical Greek it is more often used of things that are chosen than of persons that choose. Here it means that the Apostle had no need to beg them to help; they begged to be allowed to do so. Tam simpliciter et devote obtulerunt quod ultra vires eorum erat, ut cum lacrymis deprecantes offerrent, ut vel sic cogerent accipi a se quod accipiendum non videbatur, quia plus erat quam poterat eorum substantia (Herveius Burgidol.).

2 Corinthians 8:4

4. The A.V. is here misleading. What is meant is not what the Macedonians gave to S. Paul, but what they besought him to give to them, viz. the grace of sharing in the good work.

δεόμενοιἡμῶντὴνχάρινκαὶτὴνκοινωνίαν. The construction τοῦτοὑμῶνδέομαι occurs in classical Greek, but not elsewhere in Biblical Greek, excepting 1Es 8:53, ἐδεήθημεντοῦκυρίουἡμῶνπάνταταῦτα, where A has κατὰταῦτα. In τ. χάρινκαὶτ. κοινωνίαν the καί is probably epexegetic; ‘the grace, viz. the fellowship.’ There are many graces; one of them is the taking part in helping others.

εἰςτοὺςἁγίους. Comp. 1 Corinthians 16:1. This prepositional construction seems to be an Alexandrian idiom. Deissmann, Bible Studies, p. 117.

2 Corinthians 8:5

5. οὐκαθὼςἠλπίσαμεν. Not just as we expected (2 Corinthians 13:6), but far exceeding our expectations.

ἀλλʼ ἑαυτοὺςἔδωκανπρῶτοντ. κ. Perhaps ἑαυτούς should keep its emphatic position; but themselves they gave first to the Lord and to us. They gave more money than they could afford; but, first and foremost, they surrendered their own persons. Both their lives and their possessions were at the disposal of Christ and His Apostle. There should be no comma at ‘Lord,’ as if διὰθελήματοςθεοῦ belonged only to καὶἡμῖν. The whole of their surrender was διὰθελ. θεοῦ, for it is ἡχάριςτ. θεοῦ (2 Corinthians 8:1) when any one has the will and the power to do what is right.

This passage about the Macedonian converts helps to bridge the ten years between the Epistles to the Thessalonians and that to the Philippians, which are so similar in tone. The fidelity to the Gospel and loyalty to the Apostle, on the part of those addressed, are conspicuous in all three letters. This passage also is written in a similar tone of affectionate and thankful praise.

2 Corinthians 8:6

6. εἰςτὸπαρακαλέσαιἡμᾶςΤίτον. This depends upon ἔδωκαν, and there should be at most a semicolon at the end of 2 Corinthians 8:5: They gave their own selves … so that we exhorted (or, entreated) Titus, that, just as he made a beginning before, so he would also complete towards you this grace also. Here εἰςτό means ‘so that,’ rather than ‘in order that’: Blass, Gr. N.T. § 71. 5. It is frequent in the Pauline Epistles.

προενήρξατο. A rare compound. In Galatians 3:3 and Philippians 1:6 we have ἐνάρχομαι, which B reads here. This ‘making a beginning before’ points to an early mission of Titus to Corinth, previous both to the one mentioned here and to that alluded to in 2 Corinthians 7:6; 2 Corinthians 7:13. See on 2 Corinthians 12:18. Titus had given them a start in other things; it was fitting that he should bring to completion among them this good thing also. There is no reason for bringing in here the notion of beginning and completing sacrificial rites, although ἐνάρχεσθαι is sometimes used of the one and ἐπιτελεῖν of the other.

2 Corinthians 8:7

7. ἀλλʼ ὥσπερἐνπαντὶπερισσεύετε. Nay, as ye abound in everything. There is no parenthesis. The ἀλλά indicates that there is something further to be said. ‘All this is true, but, what is more, as ye abound in everything.’ Comp. 2 Corinthians 7:11, and see notes.

σπουδῇ. Earnestness. Comp. 1 Corinthians 1:5, where much the same gifts are mentioned, and Ephesians 1:8; Ephesians 5:9. See Ellicott on Ephesians 1:8.

τῇἐξἡμῶνἐνὑμῖν. The reading is doubtful: see critical note. Our choice lies between ‘the love which was inspired by us and finds a home in you,’ and ‘the love which proceeds from you and finds a home in us.’ ‘The love which unites your hearts with ours’ is meant. For the ἐκ comp. 2 Corinthians 7:9.

ἴνακαὶἐνταύτῃτῇχάριτιπερισσεύητε. The construction of ἴνα is ambiguous. It may be coordinate with ἴνα in 2 Corinthians 8:6. The Apostle exhorted Titus for two ends; (1) that as Titus had begun, so he should complete; (2) that as you abound in everything, so you may abound in Christian charity. Or we may suppose the ellipse of some such verb as βλέπετε, or θέλω, or παρακαλῶ. Comp. Ephesians 5:33. Winer, p. 396. There is emphasis on ταύτῃ: ‘in this grace also.’ Comp. 2 Peter 1:5-7. Were the Corinthians stingy? Comp. 2 Corinthians 11:8-9, 2 Corinthians 12:13; 1 Corinthians 9:11-12.

2 Corinthians 8:8

8. Οὐκατʼ ἐπιταγὴνλέγω. Not by way of command am I speaking (comp. 1 Corinthians 7:6: the phrase is used somewhat differently Romans 16:26; 1 Timothy 1:1; Titus 1:3). In a similar spirit the Apostle makes clear to Philemon that he gives no commands; he wishes to leave Philemon quite free (8, 9, 14); and S. Peter warns presbyters against lording it over the estates, the congregations committed to them (1 Peter 5:3).

ἀλλὰδιὰ … δοκιμάζων. But as proving by means of the earnestness of others the sincerity of your love also. ‘I am not laying a command on you, but I am using the zeal of the Macedonians as a test of your reality’: δοκιμάζων (see on 2 Corinthians 13:5) balances κατʼ ἐπιταγήν, and λέγω belongs to both; ‘I speak, not as commanding, but as proving.’

τὸτῆςὑμετέραςἀγάπηςγνήσιον. Whatever is genuine in your love. Comp. τὸδοκίμιονὑμῶντῆςπίστεως, ‘whatever is genuine in your faith’ (James 1:3; 1 Peter 1:7). Γνήσιος is ‘legitimate in birth, not supposititious, genuine’ (1 Timothy 1:2; Titus 1:4): δοκίμιος is ‘proved, not spurious, genuine.’ In an inscription of Sestos we have πρὸπλείστουθέμενοςτὸπρὸςτὴνπατρίδαγνήσιον. Deissmann, Bible Studies, pp. 250, 259. The substantival adjective followed by a genitive is very common in S. Paul; τὸχρηστὸντοῦθεοῦ, τὸμωρὸντοῦθεοῦ, τὸὑπερέχοντῆςγνώσεως. Comp. τὸπαραυτίκαἐλαφρὸντῆςθλίψεωςἡμῶν (2 Corinthians 4:17). Blass, Gr. N.T. § 47. 1. Is ingenium (Vulg.) a corruption of ingenuum?

2 Corinthians 8:9

9. The reason why he does not command. There is no need; they know why they ought to give. There is a higher example than that of the Macedonians.

γινώσκετε. Almost certainly indic., although Chrysostom and Theodoret take it as imperat.

τοῦκυρίουἡμιδνἸησοῦ [χριστοῦ]. See critical note. The full title has point and solemnity. Such an example makes a strong appeal.

διʼ ὑμᾶς. Another point, and a further inducement.

ἐπτώχευσεν. The aorist refers to the crisis of the Incarnation. Previous to that He was rich in the glory of the Godhead. After it He was poor in the humiliation of His Manhood. At the moment of the Incarnation He ‘became poor’; egenus factus est, cum esset dives (Vulg.). Paupertatem enim assumpsit, et divitias non amisit. Intus dives, foris pauper. Latens Deus in divitiis, apparens homo in paupertate (Herveius Burgidol.). See Ambrose on Luke 2:41; also Briggs, The Messiah of the Apostles, p. 121.

πλουτήσητε. Might become rich. Comp. Ephesians 1:7-8.

2 Corinthians 8:10

10. καὶγνώμηνἐντούτῳδίδωμι. And it is an opinion that I am giving in this; γνώμη in contrast to ἐπιταγή (2 Corinthians 8:8). See the same contrast 1 Corinthians 7:25; and for the value of his γνώμη 1 Corinthians 7:40.

τοῦτογὰρὑμῖνσυμφέρει. ‘To offer one’s judgment, and not give commands, is the right course in dealing with people like you, who (οἵτινες) made a beginning a year before the Macedonians, not only in doing, but also in willing.’ The Corinthians were willing to collect, and began to collect, a year before the Macedonians did either (see on 2 Corinthians 9:2). It remains for them to complete the work, and about that the Apostle’s judgment will suffice. It is people who as yet have done nothing, and are not even willing to do anything, who need commands. Note the change from aor. infin. to pres. infin.

ἀπὸπέρυσι. Lit. ‘from last year,’ i.e. a year ago. These combinations of prepositions with adverbs of time and place are late Greek. This one, for which προπέρυσι and ἐκπέρυσι were used, occurs in papyri of c. 200 A.D. Deissmann, Bible Studies, p. 221. This seems to imply that 1 Corinthians 16:2 was written more than a year before this. In that case, can 1 Corinthians have been written in the spring, and 2 Corinthians in the autumn, of the same year, as is often supposed? Granted that S. Paul, following the reckoning by Olympiads, began his years at midsummer, would he in the autumn speak of the previous spring as ἀπὸπέρυσι? A decisive example is a desideratum. The Macedonian year, like the Jewish civil year (Tisri), seems to have begun in the autumn; and S. Paul might reckon by either of these.

2 Corinthians 8:11

11. νυνὶδὲκαὶτὸποιῆσαιἐπιτελέσατε. But now complete the doing also, that as there was the readiness to will, so there may be the completion also according to your means. Νυνί is more precise than νῦν, and here is in emphatic contrast to ἀπὸπέρυσι: in the N.T. twice in Acts, twice in Hebrews, and 18 times in the Pauline Epistles. That ἐκτοῦἔχειν does not mean ‘out of that which ye have,’ but in proportion to what ye have,’ is shown by 2 Corinthians 8:12. Comp. οὐγὰρἐκμέτρουδίδωσι (John 3:34). He does not say, Give παρὰδύναμιν (2 Corinthians 8:3).

2 Corinthians 8:12

12. εἰγὰρἡπροθυμίαπρόκειται. For if the readiness is there, it is acceptable according to what it may have, not according to what it hath not. The strong compound εὐπρόσδεκτος means ‘very welcome.’ S. Paul uses it four times; here and 2 Corinthians 6:2; Romans 15:16; Romans 15:31; in Romans 15:16 of this very collection by Gentiles for the Palestinian Jews considered as an oblation (προσφορά): elsewhere only 1 Peter 2:5, where see Hort’s note; not in the LXX. The τις inserted in some texts (see critical note), and adopted in the A.V., is not genuine, and need not be inserted, as in the R.V. The subject of ἔχῃ may be ἡπροθυμία personified. On the change from the indefinite ἐὰνἕχῃ to the definite οὐκἔχει see Winer, p. 385. ‘If there be first’ (A.V.) misinterprets εἰπρόκειται, which means ‘if it lies before us, if it ‘is there’ (R.V.).

2 Corinthians 8:13

13. The δέ after ὑμῖν (א3DFGKLP, Vulg. Arm.) is probably an insertion for smoothness: אBC, 17, 33, d e Aeth. omit.

2 Corinthians 8:15

15. In the LXX. the words run; οὐκἐπλεόνασενὁτολύ, and ὁτὸἔλαττονοὐκἠλαττόνησεν (Exodus 16:18). This seems to mean that those who had tried to get more than their due measure of manna, and those who had not tried to get their full measure, found that each had neither more nor less than was right. Christian charity, S. Paul says, should aim at equality of this kind, superfluities being given to supply needs. What was in the wilderness a miracle of justice,—he who gathered his much had not the more, and he who gathered his little had not the less,—is in the Church a miracle of love.

2 Corinthians 8:16 to 2 Corinthians 9:5. FOR THE OF THE

In this section, 2 Corinthians 8:16-24 treats of the officials, 2 Corinthians 9:1-5 of the assistance to be rendered to them. The officials are Titus and two other delegates, whom the Apostle has commissioned to complete the collection. He commends them to the goodwill of the Corinthians. See an article on “St Paul as a Man of Business” by E. H. Plumptre in the Expositor, 1st Series I. p. 264.

2 Corinthians 8:16

16. Χάριςδὲτῷθεῷτῷδιδόντι. But thanks be to God, who giveth the same earnest care in the heart of Titus. Pres. part. of what is continually going on. By God’s gift Titus is ever inspired with the same zeal as that which the Apostle himself has. The ἐντῇκαρδίᾳ after τῷδιδόντι is probably parallel to ἐντ. ἐκκλησίαις after δεδομένης in 2 Corinthians 8:1; the earnestness is manifested in his heart. But the meaning may be that it is put into the heart and remains there.

2 Corinthians 8:17

17. ὅτι. The proof of his earnestness: For indeed he accepts our exhortation, but being all along very much In earnest, of his own accord (2 Corinthians 8:3) he is going forth to you. The verbs are epistolary aorists, from the point of view of the recipients of the letter: see on 2 Corinthians 2:3 and comp. 2 Corinthians 9:3; Colossians 4:8; Ephesians 6:22.

2 Corinthians 8:18

18. συνεπέμψαμενδέ. And we are sending together with him the brother whose praise in the Gospel is through all the Churches. Certainly τὸνἀδελφόν means the fellow-Christian, not the actual brother of Titus. He was someone known to the Corinthians, but quite unknown to us. Barnabas, Silas, Mark, Trophimus, Sopater, Aristarchus, Secundus, and Luke are conjectures, of which Luke is perhaps the best. See on 2 Corinthians 9:4. Origen (Homilies on S. Luke) treats Luke as certainly meant. But ἐντῷεὐαγγελίῳ does not mean ‘in his Gospel,’ the one which he wrote; rather, in spreading the Gospel, in mission work. Nowhere in the N.T. is there mention of a written Gospel.

2 Corinthians 8:19

19. This verse is rather parenthetical, so that in construction 2 Corinthians 8:20 fits on to 2 Corinthians 8:18; and there should be at most a semicolon at the end of 2 Corinthians 8:18 and of 2 Corinthians 8:19.

οὐμόνονδέ. See critical note. And not only so (i.e. his praise was in all the Churches), but who was also appointed by the Churches to travel with us in this work of grace which is being ministered by us, to show the glory of the Lord and our readiness.

χειροτονηθείς. The verb has a long history: (1) ‘to elect by show of hands’; (2) ‘to. elect’ in any way; (3) ‘to appoint,’ whether by election or not: elsewhere in the N.T. Acts 14:23 only. See Smith’s D. of Chr. Ant. II. p. 1501.

συνέκδημος. ‘As our fellow-traveller’ (Acts 19:29): φίλουςτεκαὶσυνεκδήμουςἐποιησάμην (Joseph. Vita 14). Comp. ἐκδημεῖν (2 Corinthians 8 :2 Corinthians 5:6-8).

2 Corinthians 8:20

20. στελλόμενοιτοῦτο. This fits on to συνεπέμψαμεν (2 Corinthians 8:18): taking care of this, that no man blame (2 Corinthians 6:3) us in the matter of this bounty which is being ministered by us. The Apostle desires to avoid all possibility of an accusation of having ‘kept back’ (Acts 5:2) part of the money collected. In the Iliad (xvi. 857, xxii. 363, xxiv. 6) ἁδροτής is ‘solidity, strength’ especially of body, and here refers to the ‘plentifulness’ of the collection. It is perhaps an indirect suggestion that the Corinthians are sure to give plentifully.

2 Corinthians 8:21

21. προνοοῦμενγὰρκαλά. For we take forethought for things honourable. See critical note. For the remainder of the verse comp. Romans 12:17, where the same quotation from Proverbs 3:4 is found.

ἀλλὰκαὶἐνώπιονἀνθρ. But also in the sight of men. He must not only be honest, but be seen to be honest. This is quoted by Polycarp (6); comp. 2 Corinthians 3:2, 2 Corinthians 4:14.

2 Corinthians 8:22

22. Commendation of the third delegate, who is to accompany Titus and ‘the brother’ of 2 Corinthians 8:18. And we are sending (see on 2 Corinthians 8:17) together with them our brother whom we have proved to be in earnest many times in many things. The characteristic alliteration here and 2 Corinthians 9:8 is worth preserving in translation. Comp. διὰγὰρτὸπολλάκιςκαὶπολλοὺςνενικηκέναιθαρροῦσιν (Arist. Eth. Nic. III. viii. 3). The suggestion that τὸνἀδελφὸνἡμῶν means the Apostle’s own brother, is extraordinary exegesis. Even if he had one to employ, to appoint him to such work would have aroused just those suspicions which S. Paul was so anxious to allay. This ‘brother’ was no doubt some one in whom the Corinthians had confidence; some conjecture Tychicus.

πολὺσπουδαιότερονπεποιθήσειπολλῇτῆεἰςὑμᾶς. Much more in earnest by reason of much confidence to you-ward. To change the second ‘much’ into ‘great’ (A.V., R.V.) spoils the repetition, which may be intentional. Neither ‘I have’ (A.V.) nor ‘he hath’ (R.V.) need be inserted, but ‘he hath’ is what is meant. “This brother had no doubt been at Corinth, and was quite certain that the Corinthians, in spite of all shortcomings, would in the end come up to St Paul’s highest anticipations” (Lias). It is possible that here and in 2 Corinthians 1:15 the Apostle purposely uses in a sense that is favourable to the Corinthians the term πεποίθησις, which in 2 Corinthians 10:2 he uses in an unfavourable sense. He wishes to remove the threatening tone of 2 Corinthians 10:2.

If so, this is another item in favour of the view that 10–13 is part of the second lost letter. With the alliteration comp. 2 Corinthians 7:4, 2 Corinthians 9:8; 2 Corinthians 9:10.

2 Corinthians 8:23

23. εἴτεὑπὲρΤίτου, … εἴτεἀδελφοὶἡμῶν. Broken construction, the ellipse in each half being different: ‘whether (anyone asks) about Titus … or our brethren (be asked about).’ Comp. Romans 12:7. As to Titus, he is my partner and fellow-worker to you-ward (2 Corinthians 8:22); or as to our brethren, they are apostles of Churches, a glory to Christ. It is more accurate to retain the usual translation of ἀπόστολος and leave the context to show that here, as in Philippians 2:25, ἀπόστολος is not used in the same sense as when it is applied to the Twelve and to S. Paul.

He and the Twelve were messengers or delegates of Christ, whereas these brethren were only messengers or delegates of Churches, as Epaphroditus was the messenger of the Philippian Church. See Lightfoot, Philippians p. 194, Galatians p. 95. εἴτε is common in the Pauline Epp., esp. in 1 and 2 Cor. See on 2 Corinthians 1:6. Elsewhere in the N.T. in 1 Peter 2:13-14 only.

2 Corinthians 8:24

24. τὴνοὖνἔνδειξιν … ἐνδείξασθε. Ostensionem … ostendite (Vulgate). See critical note. Manifest therefore to them the manifestation of your love and of our glorying on your behalf to the face of the Churches. ‘These brethren are delegates of Churches. Respect shown to them is respect shown to the Churches and will be reported to the Churches.’ In Aesch. in Ctes. 220 ἔνδειξις is ‘a display of goodwill.’ The word is not found in the LXX. and in the N.T. is peculiar to S. Paul (Romans 3:25-26; Philippians 1:28).