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2Co_8:2. A more precise explanation of τὴν χάριν κ . τ . λ ., so that ὅτι (that, namely) is dependent on γνωρίζομεν . This exposition consists, as was seen by Chrysostom, Theodoret, Erasmus, Luther, Grotius, and many others, of two statements, so that after τῆς χαρᾶς αὐτῶν we must mentally supply the simple ἐστί .[265] This scheme of the passage, which Osiander and Hofmann also follow, is indicated by ἡ περισσεία in the one half, and ἐπερίσσευσεν in the other, whereby two parallel predicative relations are expressed, as well as by the fact that, if the whole be taken as one sentence, and consequently ἡ περισσ . τ . χαρᾶς αὐτῶν be taken along with the following καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν as the subject of ἐπερίσσευσεν (so by most expositors since Beza), this subject would embrace two very diverse elements, and, besides, there would result the combination not elsewhere occurring: ἡ περισσεία ἐπερίσσευσεν . Hence it is to be explained: that, namely, in much attestation of affliction the abundance of their joyfulness is, i.e. that, while they are much put to the test by sufferings, their joy is plentifully present, and (that) their deep poverty became abundant unto the riches of their single-heartedness, i.e. that they, in their deep poverty, plentifully showed how rich their single-heartedness wa.
ἐν πολλῇ δοκιμῇ θλίψεως ] Instead of writing simply ἐν πολλῇ θλίψει , Paul designates this situation according to the wholesome moral aspect, in which it showed itself amongst the Macedonians to their praise. Δοκιμή , namely, is here also not: trial, but, as Paul always uses it, verification (Rom_5:4; 2Co_2:9; 2Co_9:13; 2Co_13:3; Php_2:22). Chrysostom aptly says: οὐδὲ γὰρ ἁπλῶς ἐθλίβησαν , ἀλλʼ οὕτως ὡς καὶ δόκιμοι γενέσθαι διὰ τῆς ὑπομονῆς . The verification of their Christian character, which the θλίψις effected in them, was just the moral element, in which the joyfulness πολλὴ καὶ ἄφατος ἐβλάστησεν ἐν αὐτοῖς (Chrysostom), and existed among them in spite of the θλίψις itself, which, moreover, would have been calculated to produce the opposite of χαρά . Regarding the θλίψις of the Macedonians, see 1Th_1:6; 1Th_2:14 ff.; Act_16:20 ff; Act_17:5. The χαρά , the virtue of Christian gladness of soul, rising above all afflictions (Gal_5:22; 2Co_6:10; Rom_14:17; comp. on Joh_15:11), is not yet defined here more precisely as regards its special expression, but is already brought into prominence with a view to the second part of the verse, consequently to the liberality which gladly distributes (2Co_9:7; Act_20:35).
ἡ κατὰ βάθους πτωχεία ] the deep poverty,[266] literally, that which has gone down to the depth (Winer, p. 357 [E. T. 477]); comp. βάθος κακῶν , Aesch. Pers. 718, Hel. 303; ἐς κίνδυνον βαθύν , Pind. Pyth. iv. 368, and the like; Blomfield, ad Aesch. Pers. Gloss. 471. The opposite is βαθύπλουτος , Ellendt, Lex. Soph. I. p. 286.
ἐπερίσσευσεν ] became abundant, i.e. developed an exceedingly great activity, and this εἰς τὸν πλοῦτον κ . τ . λ .,[267] unto the riches of their singleness of heart. This is the result (Rom_3:7; 2Co_9:8) of the ἐπερίσσ .; so that their simple, upright spirit showed itself as rich, in spite of their poverty, through the abundance of kind gifts which they distributed. Note the skill and point of the antithetic correlation purposely marking the expressions in the two parts of the verse.
The ἉΠΛΌΤΗς [268] is the upright simplicity of heart (Eph_6:5; Col_3:22); honestly and straightforwardly it contributes what it can to the work of love without any selfish design or arrière pensée (as e.g. the widow with her mite). Comp. on 2Co_12:8. And so it is rich, even with deep poverty on the part of the givers. The genitive is, as in περισσεία τῆς χαρ ., the genitivus subjecti, not objecti (rich in simplicity), as Hofmann, following older commentators, holds. The αὐτῶν is against this latter view, for either it would have been wanting, or it would have been added to ΠΛΟῦΤΟΝ , because it would belong to that word.
[265] Not ἦν ; for the present corresponds to the perfect δεδομ ., and that, which took place in the happy state of things thus subsisting, is then subjoined by the aorist ἐπερίσσευσεν .
[266] As a grammatical supplement the simple οὖσα is sufficient; hence it is not to be taken, with Hofmann, as the poverty sinking deeper and ever deeper, but as the deep-sunk poverty. On κατά with genitive, comp. the Homeric κατὰ χθενός , Il. iii. 217; κατὰ γαίης , Il. xiii. 504; κατὰ σπείους , Od. ix. 330 (down into the cave), xii. 93. See in general, Spitzner, De vi et usu praepos. ἀνά et κατά ap. Homer. 1831, p 20 ff.
[267] The neuter form, τὸ πλοῦτος (Lachm. Tiseh. Rück.), is attested here by B C à 17, 31, but more decidedly in Eph_1:7; Eph_2:7; Eph_3:8; Eph_3:16; Php_4:19; Col_1:27; Col_2:2.
[268] Hofmann conjectures that the prominence given to the ἁπλότης was called forth by the want of it among the Achaean Christians. In this case there would be in it a side-allusion, which is not justified in what follows. But the ἁπλότης , which had shown itself among the Macedonians in a specially high degree, was to serve them as an example, by way of stimulating emulation, not exactly of putting them to shame.