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XIV.—AN EXHORTATION TO FINISH IT. MOTIVE: THE EXAMPLE OF THE MACEDONIAN CHURCHES; AS A PROOF OF THEIR LOVE IN GIVING THEMSELVES TO CHRIST. PRINCIPLE OF EQUALITY. COMMENDATION OF TITUS, AND HIS COMPANIONS IN THIS WORK
that he was well acquainted with their pecuniary ability. The reason they were so reduced in circumstances probably was, that they had been the victims of persecution and had found it difficult successfully to pursue their ordinary callings on account of the hatred of unbelievers. W. F. Besser: “They were poor for Christ’s sake, because the Macedonian Christians had been obliged to renounce all dishonest arts of trade (1Th_4:6), and had been persecuted with the loss of employment, dismissal from service and apprehensions of complete destitution (Php_1:28). [Dr. Arnold mentions that Macedonia was the especial theatre of three successive civil wars not far from this time, that the people were heavily taxed by their conquerors, and that the mines from which much of their wealth was derived were in the possession of the government. So desolate had their fine country become, that it was fit only for pasturage. On the petition of the people for relief, they were transferred from the senatorial to the imperial jurisdiction that they might escape taxation. In the meantime Corinth, under the special favor of the emperors, since its revival under Julius Cæsar, had been growing rapidly in wealth. Comp. Stanley and Hodge]. And yet these Macedonian Christians had gone not merely up to, but beyond the ordinary measure of their power. Ðáñὰ äýíáìéí has the same meaning as ὑðὲñ äýíáìéí in the Textus Recep. (comp. 2Co_1:8), i.e., beyond their power ( ðáñÜ signifies first, one thing going along by the side of another, then something not in contact with another, or rather something remaining external to another, and finally in opposition to another. Passow and de Wette). The only correct construction assumes that ἔäùêáí of 2Co_8:5 is the principal verb, to which all the other clauses form only a detailed qualification (and not áὐèáßñåôïé with ἦóáí understood, since with this the preceding expressions would not agree; nor äåüìåíïé with ἧóáí understood; nor yet êáèὼò ἡëðßóáìåí with ἑãÝíåôï or ἐðïßçóáí understood). After these quantitative phrases ( êáôὰ — êáὶ ðáñá äýíáìéí ) we have those which are qualitative, i.e., describing the way or manner in which the gift was made: áὐèáßñåôïé , freely, in opposition to over-persuasion or necessity [excluding all human, but not Divine influences]. Such an assertion is not inconsistent with what is said in 2Co_9:2 ff. For he does not, in this latter passage, say precisely that he had requested them at first to contribute, but that his boasting of them the year before had been the occasion which God had used ( äéὰ èåëÞì . èåïῦ , 2Co_8:5), for exciting the churches of Macedonia of their own accord to resolve upon their action, and then that the zeal of these churches had reacted upon the Corinthians. The proof and the more full explanation of áὐèáßñåôïé is given in 2Co_8:4. “We prayed not them, but they us.” Chrysostom. ÄÝïìáé , with the genitive of the person entreated, and the accusative of the thing asked for, occurs not unfrequently in the classic writers, (among whom, however, the accusative is always a pronoun). The object of the prayer was the ÷Üñéò , by which was intended the favor or kindness. This is immediately defined more particularly by the phrase êïéíùíßïí ôῆò äéáêïí .— ἁãßïõò , which is connected with it by êáß (“even”). The Apostle might have written: ÷Üñéí ôῆò êïéíùíßáò but this would have been too great an accumulation of genitives. Äéáêïíßá has here the sense of, ministration, support (comp. Act_6:1; Act_11:29); and it is the same as the ëïãßá spoken of in 1Co_16:1, where åἰò ôïὺò ἁãßïõò is subjoined, and reveals what must have been the motive of the prayer here (Meyer). But the êïéíùíßá indicates a participation in the service. [The main idea of êïéíùíéá undoubtedly is that of a commonunity in sympathy, labors and responsibilities. But the ancient Greek expositors make especially prominent the idea that in all communications of assistance there was a mutual benefit. Thus Theophylact: “as if it were a common gain for both the givers and receivers;” and Oecumenius: “he calls almsgiving a êïéíùíὶáí because those who give and those who receive are joint participants in a divine blessing.”] If we govern these accusatives ( ô . ÷Üñéí ê . ô . êïéíùíßáí ) by ἔäùêáí (Bengel) the construction becomes unnecessarily confused, and we have no definition of the object of äåüìåíïé . The true object of ἔäùêáí is easily understood from its own idea.—The free self-determination of the Corinthians is brought into very clear light here when it is said that they entreated with much importunity ( ìåôὰ ðïëëῆò ðáñáêëÞóåùò ) as if it would be a favor or kindness to them, that they might have some part in the common work of relieving the impoverished members of God’s church ( áãéïõò ).—If we receive the reading of the Receptus: äÝîáóèáé ἡìᾶò (after ἁãßïõò ); the meaning of ÷Üñéò (the favor) would be: the contribution; and in the subsequent sentences it will be shown to consist of collections taken up also in other congregations.—Finally, the apostle says—And not as we expected but themselves they gave first to the Lord and to us by the will of God. (ver 5).—They gave beyond his expectations. [The middle and aorist ἠëðßóáìåí refers to the feeling as “belonging to the inner world of the agent” (Winer § 39. 3. Jelf. § 363. 5, 6), and shows in a lively manner how the apostle, after granting their prayer, had been busy in forming expectations and desires respecting the manner in which they would participate in the work. The verb expresses more than an anticipation (Crosby) or expectation (B. Bible Union); and it is not incorrectly translated in the English, the German (hofften), and the Vulgate (speravimus) versions. The positive reason for this surprise was, that “they gave their own selves.” This refers not to their conversion, which must have taken place some time before; nor does it imply that they then proposed themselves as the bearers of their alms; but it simply asserts that they surrendered themselves and all that they possessed to the disposal of God and the apostles. This was a self-dedication which involved a complete renunciation of all personal interests. They gave themselves, first to the Lord and then to His apostle; for they were anxious above all things thus to show their grateful love to Christ, their Redeemer. With this was inseparably united a desire to honor the man who had brought them to Christ and had originally suggested to them this charity ( êáß here means simply: and, and it implies the intimate connection of the two acts; comp. Exo_16:31, Act_15:28). Ðñῶôïí (first) is not designed to say that they did this before he asked them, for this had already been said in 2Co_8:4, and would require that ðñῶôïí should stand before ἑáõôïýò ; nor does it mean [as seems implied by the position of the word “first” in our Engl. A. V.] that they gave themselves before they gave their alms, and then left it to the apostle to determine the amount they should give; for to bring out such an idea something more needed to have been said. Moreover the Apostle does not mean that they gave themselves first to the Lord and then to him, making êáß equivalent to ἔðåéôá for not only would this imply an unsuitable separation of the two objects of the action, but no instance can be found in which êáß stands for ἔðåéôá . It is to be taken as in Rom_1:16; Rom_2:9 f. in the sense of a graduation. If anything is to be supplied it must be expressive of some relation to the objects of the bounty, [Osiander: “who were unknown and of no interest to them except through the Lord and the apostle.”] Äéὰ èåëÞìáôïò èåïῦ is added, not merely to explain êáὶ ἡìῖí (as if he had said: God, who made me an Apostle, required them to give themselves to me also); but as a reason for the whole transaction, to show that they had been induced thus to surrender themselves by a regard for the will of God. Such a meaning of äéÜ implies also the sense of êáôÜ .—So that we have besought Titus, that as he had before begun, so he would complete among you the same grace (charity) also (2Co_8:6).—In this verse the apostle passes from the Macedonian to the Corinthian church, and shows how he was induced by what he saw among the former, to request Titus, etc. Åἰò ôü does not designate here a continuation of what the Macedonians were praying, for there is no probability that they had any such design in their surrender of themselves. Nor need we even suppose that the apostle intended thereby to signify what was the divine will in the case. Åἰò merely expresses the product and the result; that which proceeds from or is reached by something (Passow, Åἰò v. 1, 4); it is therefore equivalent to ὥóôå and is much the same as ἵíá . The thing requested, of Titus, and which is expressed here as if it was the object intended ( ἵíá ) was, that Titus would complete what he had commenced when he was before in Corinth, i.e., that he would complete this grace, this charity, or demonstration of their love. The êáß before ôὴí ÷Üñéí refers not to ôáýôçí , as if there was some other ÷Üñéò which Titus had begun and now Heeded to finish, but to this among other proofs of love which he was to bring to perfection. The ðñï in ðñïåíÞñîáôï has reference not to a priority to the ðáñáêáëåῖí , nor to a priority to the efforts made to collect funds among the Macedonians and the earlier commencement of the Corinthian collection (for the latter idea would need to have been more distinctly expressed.) [Osiander: “but it probably contrasts the present journey of Titus bearing the epistle, with the former. Osiander also calls attention to the fact that “ ἐíáñ÷ . with its simple verb and several of its other composite forms, as ἐðáñ÷ ., êáôáñ÷ ., etc., is like the corresponding words connected with ἐðéôåëåῖí , familiarly in use as sacrificial language. This would be appropriate to the idea here of a complete surrender of themselves to the service of the Lord and his church.] Åἰò ὑìᾶò either must mean, with respect to you, or must be equivalent to ἐí ὐìῖí , a concise expression for ἐëèùí åἰò ὑìᾶò . The request must therefore refer to the time when the Apostle sent Titus again to Corinth with this epistle. [In 1Co_16:1, the Apostle had spoken of making collections for the saints, and it is probable therefore that Titus had then commenced a fund for this object among the Corinthians. This work had therefore been started in Corinth some months before it had been acted upon in Macedonia (2Co_5:10.). This request of the apostle to Titus could not refer to a former but to the present visit of Titus at Corinth. Chrysostom: “When the Apostle saw the Macedonians so vehement and fervent in all things even under great temptations, he sent Titus to quicken the action of the Corinthians, that they might be made equals. He does not indeed say this, but he implies it, and thus shows the greatness and delicacy of his love, which could not allow the Corinthians to be inferior.”]
2Co_8:7-15.—But as ye abound in every thing, in faith, and utterance, and knowledge, and all diligence, and your love to us, abound also in this grace (2Co_8:7). The ἀëë ’ is not intended here to have the sense of but (Ger. sondern) which separates the following from the former part of the sentence, and negatives it (q. d., I knew, however, when I made this request that I should not be disappointed, but that you would be distinguished in this matter also); nor has it the sense of, rather (let not Titus be under the necessity of exciting you to activity, but rather, etc.), for both of these ideas are arbitrary interpolations. It is a sudden turn of expression, abruptly leaving the topic before spoken of, and it is equivalent to the Latin, at (Ger. aber). As if he had said: “But we need not assign reasons of this kind: for as ye have been remarkable in all that ye have done, so will ye be in this exhibition of your benevolence.” (The emphasis should be placed upon ôáýôç ; in this, as in other manifestations of your charity). There are other places in which ἀëëÜ makes a transition to a summons (Mar_16:7; Luk_7:7; Act_9:6; Act_10:20). No longer insisting upon those encouragements which the conduct of others supplied, he turns now to them, and calls upon them to show in this business also the preëminence they had exhibited in other things. Ἳíá ðåñéóóåýçôå is a circumlocution for an imperative [Vulg.: videte ut], as in Eph_5:33; Mar_5:23. (In like manner we have in the older Greek more frequently ὅðùò with a conjunction [Webster, Synt., p. 129]. To the Apostle’s thought it is necessary that we should supply here a summons to duty. It is therefore not indispensable that we should connect this expression with 2Co_8:8, for it is rather contrary to Paul’s manner to begin his corrections of others’ misapprehensions with an ïí ̓ ëÝãù (2 Co 7:30; 1Co_4:14). He makes his appeal to their sense of honor as Christians; though it is self-evident that such general commendation must be understood with individual exceptions. Ἐí ðáíôß is a general phrase, which is explained immediately afterwards (Meyer: It is the general relation in which they had been distinguished for faith, etc.). Ðßóôéò means here, not as in 1Co_12:9, but as in 2Co_1:24, a faithful adherence to Christian truth. Their abounding in this was their animation, assurance and activity in faith. With respect to ëüãïò and ãíῶóéò see on 1Co_1:5. [Hodge: “The former is Christian truth as preached, the latter truth as apprehended or understood]. The word óðïõäÞ occurs in 2Co_7:11 f., and signifies an ardent zeal in the work of Christ. ÐÜóç here means not that which is complete, but, in manifold aspects (it is extensive, not intensive). Ἐî ὑìῶí ἐí ἡìῖí signifies that which proceeds from you, fastens upon us, and is received in our hearts; ἐí is not exactly equivalent to åἰò , Comp. 2Co_7:3. In 2Co_8:8 he meets in advance an objection which might be urged against the preceding demand—I say this not by way of commandment, but by means of the forwardness of others to prove the sincerity of your love.—A similar expression ( ïὐ êáô ̓ ἑðéôáãÞí ) is used in 1Co_7:6, and it here refers primarily to what he had said in the previous verse, but the positive details, beginning with ἀëëὰ etc., refer back to 2Co_8:1-6; for he must naturally have had the Macedonians in view when he spoke of the forwardness of others. Äüêéìáæåéí does not signify here comprobare (to approve, or to establish by proof), nor is it equivalent to äüêéìïí ðïéåῖí (to make display), but, as in 1Co_11:28, it signifies, to make trial, to test, or examine. The zeal of the Macedonians ought to stimulate the Corinthians to a similar zeal, and thus it should be proved whether their love was genuine. The participle äïêéìÜæùí depends upon ëÝãùí , which should be understood again after ἀëëÜ (but I speak as one who is making a trial of, or putting to a test your love); comp. 1Co_4:14. To show that he was justified in this äïêéìÜæåéí . and that he had good reasons for making such demands upon their fraternal liberality, he adduces the example of Christ, in that great act of mercy in which he gave up all things for their sakes.—For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor (ver 9). This reference is very significant; but in this connection forms a logical parenthesis; and while it was designed to incline them also to deny themselves for their brethren, it was intended to make their most self-denying charities appear utterly insignificant. The idea of an example is certainly subordinate in this place to that of the merit of Christ’s love, through which a corresponding love might be awakened in them. But the meaning is certainly not that Christ had made them spiritually rich (in love), and thus they had become possessed of the inclination to contribute and had been prepared to contribute of their (earthly) abundance (Olshausen). For ðëïõôåῖí cannot here signify that they were enriched in this sense, but that they possessed an abundance of those saving benefits which Christ had acquired for His people by His becoming poor (comp. 1Co_3:22; Mat_5:5; Mat_19:29). [The ancient Greek expositors took ãéíþóêåôå as an imperative, and Chrysostom makes this prominent: “For, have in mind, says Paul, ponder and consider the grace of God, and do not lightly pass it by, but aim at realizing the greatness of it,” etc. The ãáñ shows that this is inappropriate. The choice of this verb, and especially of the present, instead of the customary ïἴäáôå or åãíþêáôå , seems strange, and almost implies a direct act of recognition, but it thus signifies that their apprehension of the fact must have been especially vivid and continued, instead of being indistinct and finished]. The Apostle reminds them of the spirit which, as they well knew, Christ had shown toward them, in that free (unmerited) act of grace, in which for their sakes He had become poor. To make this grace appear in a clearer light, its subject is here designated ôïῦ êõñßïõ , in which the Divine dignity of Christ and His absolute right to His people ( ἡìῶí ) is expressed. The way in which this gracious, self-renouncing love was exhibited to men is presented in the epexegetical sentence: that for our sakes He became poor. The example is placed before us in a light corresponding to the object the Apostle had in view, and substantially agreeing with what is said in Php_2:7. When He was rich ( ðëïýóéïò ὥí , part. imperf.), must refer to His existence before He came to this world, when He was in possession of the Divine glory and had an abundance of possessions; and not to His existence on earth as the God-man, as the ëüãïò ἒíóáñêïò ; for in the latter case the ὤí and the ἔðôþ÷åõóåí would have been in the same tense. The reference is not to the state in which He was humiliated, but as the aorist certainly makes more probable, to the act in which He divested Himself of His riches. Although the idea of “becoming poor” is not involved in the meaning of the verb itself [for it may possibly signify simply “being poor.” Jelf. (§ 330, 2, a.): “Verbs in åýù have generally an intransitive signification of being in some state, or in possession of some quality”], yet the aorist by its own nature essentially involves the idea of an intransitive action or state, like ἐðßóôåõóá and similar words. Ðôù÷åýåéí in classical authors has the same sense of to beg, then to be a mendicant, and in all cases it implies a deep poverty in which one has nothing. [Webster Synn. under ðÝíçò and ðôù÷üò , p. 227]. The word itself has reference neither to the comparative nor to the absolute poverty of Christ during His earthly life (Mat_8:20), but to the relation which the human life He then entered upon bore to the life of glory which He was leaving. We recognize in it a êÝíùóéò , by virtue of which He renounced His riches, not merely in the use ( êáôὰ ÷ñῆóéí ) but in the possession ( êáôὰ êῖçóéí ) of them. His incarnation was a becoming poor in the strictest sense, an entrance upon the state of a human creature, who possessed nothing in himself, but had to receive everything from God. This act was even repeated in His earthly condition when He submitted to receive the ministrations of His grateful disciples that He might live respectably with His people and yet share in their necessities. That the appellation [ êõñ . Ἰçò . ÷ñ .] would not be unsuitable to the being who thus became poor, is manifest from what is said of the same exalted personage in Col_1:15 f. The ethical signification of such an instance is just as natural as it is in Php_2:6 ff.; but certainly the idea of an example is not here exclusively presented (see above). Ðëïõôåῖí is found in 1Co_4:8. Ἐêåßíïõ is emphatic. Although the act here spoken of was for all men, the Apostle makes it more impressive by using the words, for your sakes ( äé ’ ὑìᾶò ), and so giving it a special reference to those who were to read his words.—And I give an opinion in this matter; for this is expedient for you (2Co_8:10 a).—In these words he proceeds to give the detailed statement which had been interrupted by the motive presented in 2Co_8:9. In contrast with the command he here presents his opinion as in 1Co_7:25. The collocation of the words shows that the emphasis should be placed upon this word. In the causal sentence which follows it, we must therefore understand this ( ôïῦôï ) as referring to ãíþìçí äéäùìé , although ἐí ôïýôῳ must have referred back to the collection. As it stands at the head of the sentence it must be emphatic, but next to it the emphasis must be laid upon õìῖí . By means of óõìöÝñåé (not=decet) he intended to say that this advice was better for them than a command would have been, inasmuch as they had for some time shown themselves willing to act as he wished without a command. Such persons Could derive greater moral advantage from a word of counsel than from any injunction. If ôïῦôï is referred to the act of charity proposed, then óíìöÝñåé would have to be understood as relating to the benefits which result from every good action, to the advantages of a good reputation, and to the moral gain which might be expected, or finally the reward which God will give at the last day (promerere Deum).—Who began before them not only to do but also to be willing the last year. (2Co_8:10. b)—With ïἵôéíåò (here, as in Rom_1:25, equivalent to, ut qui, such as), he introduces the reasons for saying that this was more profitable to them. It is remarkable that the doing should be mentioned before the willing, for we should naturally have expected the words in the reverse order. To attempt an inversion of the terms so as to make the sentence read: not only to will but also to do, would be arbitrary and plainly inadmissible. Some have endeavored to aid us by making èÝëåéí have the sense of, to be inclined to do; but this would make it inconsistent with 2Co_8:11, where, in the first place, the exhortation to complete the doing must of course be not simultaneous with, but subsequent to the willing (Meyer), or even the greater and more important of the two (Fritzsche); and secondly, the willing and the practical performance ( ὅðùò êáèÜðåñ ê . ô . ë .) are so related that we must infer that the willing was an independent thing, by itself, and not equivalent merely to an inclination to do, and it must be an inherent element in the doing. Others have suggested that ðïéῆóáé might refer to an actual commencement of the collection before the time of writing, and èÝëåéí to the disposition to give still further (the infinitive present, which on the previous explanation seemed strange, would be appropriate to this). Others still make the meaning to be, that many had then actually begun to make contributions, while some had declined to do so, and 2Co_8:11 would then be a calling upon them to carry into actual execution their further intentions, and so
to complete the collections which had been commenced. But on this interpretation we are obliged to give to èÝëåéí a fulness of meaning which it will not bear. The true way is probably that which makes the ðñï in ðñïåíÞñîáóèå refer, not to some time before the Apostle’s writing, but to the period of the collections in Macedonia. The idea then would be, that the Corinthians were in advance of the Macedonians, not only in the accomplishment, but also in the original purpose; in the preparation of those arrangements for the collection (comp. 2Co_9:2), the continuance of which seems implied in the infinitive of the present. Thus de Wette, Meyer, et al. Neander suggests, that “the will of a person may sometimes far exceed what he does, for he may desire to do more than he is able to perform. In this case the will is greater than the doing.” In ἂðὸ ðÝñõóé (from last year), the Apostle doubtless referred to the mode of reckoning yearly time which was customary among the Jews, and was also common and well known in the churches. This differed very little from the Macedonian method, for both commenced their year in September. The Apostle means not a year ago, but “the last year,” i.e. in the present case probably six months before.—But now complete the performance of it also; that as there was the readiness to will so there may be the performance according to what ye have (2Co_8:11).—Having thus disavowed any wish to command but only to counsel them in this matter, he here proceeds to call upon them at once to complete a work which he regarded as no less important than at first. The íõíὶ äÝ in contrast with ἀðὸ ðÝñõóé , as also the aorist imperative, implies that the matter was rather pressing and urgent.—The final sentence also implies that such a course would be becoming in them, for otherwise the doing would not correspond with the willing. But for willing ( èÝëåéí ) he now substitutes the readiness to will ( ðñïèõìßá ôïῦ èÝëåéí ), in which he more precisely expresses the completeness of their purpose (inclination, zeal), and encourages them with an avowal of his confidence. In like manner, for ðïéῆóáé he substitutes ἐðéôåëÝóáé , which involves the entire performance or practical completion of what had been intended. The whole is more particularly defined by the subjoined phrase out of what ye have ( ἐê ôïῦ ἔ÷åéí ), which is further explained afterwards. The ἐê designates in this place the particular respect in which a thing is to be measured or regarded. It has the sense of: according to, or in conformity with, as in such phrases as ἐê ôῶí ðáñüíôùí , according to what a man has; according to his ability. Either ῃ or ãßíçôáé must be understood (an ellipsis of the subjunctive of åἰìé which is very uncommon with Greek writers). The Corinthians would probably have said: we would contribute to this cause very willingly; and he now tells them that their performance should correspond with such a willingness, and that they should contribute according to their ability.—Further light is thrown upon ἐê ôïῦ ἔ÷åéí in 2Co_8:12, where the Apostle defines how far an act of kindness is acceptable to God, viz.—For if there be the willing mind, it is acceptable, according to what it may have and not according to what it has not,—i.e. in proportion to the degree in which the free consent which the Apostle had all along presupposed, is actually in the heart. The preposition ðñü in ðñüêåéôáé has here no reference to time [as is implied in the E. V.], but it simply signifies: lies before us, is present, is in sight. In the apodosis of this sentence ðñïèõìßá is the personified subject, and there was no need of inserting a ôéò . In åὐðñüóäåêôïò , with