2 Corinthians 8:13 Komentář

In this and the following chapter Paul is exhorting and directing the Corinthians about a particular work of charity - to relieve the necessities of the poor saints at Jerusalem and in Judea, according to the good example of the churches in Macedonia, Rom 15:26. The Christians at Jerusalem, through war, famine, and persecution, had become poor, many of them had fallen into decay, and perhaps most of them were but poor when they first embraced Christianity; for Christ said, "The poor receive the gospel." Now Paul, though he was the apostle of the Gentiles, had a fonder regard, and kind concern, for those among the Jews who were converted to the Christian faith; and, though many of them had not so much affection to the Gentile converts as they ought to have had, yet the apostle would have the Gentiles to be kind to them, and stirred them up to contribute liberally for their relief. Upon this subject he is very copious, and writes very affectingly. In this eighth chapter he acquaints the Corinthians with, and commends, the good example of the Macedonians in this work of charity, and that Titus was sent to Corinth to collect their bounty (Co2 8:1-6). He the proceeds to urge this duty with several cogent arguments (Co2 8:7-15), and commends the persons who were employed in this affair (Co2 8:16-24).

INTRODUCTION TO 2 CORINTHIANS 8 In this chapter the apostle stirs up the Corinthians, to make a collection for the poor saints at Jerusalem, by a variety of arguments, and gives a commendation of Titus and some other brethren, who were appointed messengers to them on that account. He first sets before them the example of the Macedonian churches, who had made a liberal collection for the above persons; which the apostle calls the grace of God, and says it was bestowed on them; and it was not the generosity of one church only, but of many, and so worthy of imitation, Co2 8:1 which generosity of theirs he illustrates by the circumstances and condition they were in, they were not only in great affliction, but in deep poverty; and yet contributed with abundance of joy, and in great liberality, Co2 8:2 yea, this they did not only to the utmost of their power, and according to the best of their abilities; but their will was beyond their power, they had hearts to do more than they were able; and what they did, they did of themselves without being asked and urged to it, Co2 8:3 nay, they even entreated the apostle and his fellow ministers to take the money they had collected, and either send or carry it to the poor saints at Jerusalem, and minister it to them themselves, Co2 8:4 and which was beyond the expectation of the apostle, who knew their case; and yet it was but acting like themselves, who at first gave themselves to the Lord and to the apostles by the will of God, Co2 8:5 and this forwardness and readiness of the Macedonian churches, or the churches themselves put the apostle upon desiring Titus to go to Corinth, and finish the collection he had begun; and which carries in it more arguments than one to excite them to this service; as that this was not only at the request of the apostle, but of the Macedonian churches, that Titus should be desired to go on this business; and besides the thing had been begun, and it would be scandalous not to finish it, Co2 8:6 and next the apostle argues from their abounding in the exercise of other graces, which he enumerates, that they would also in this, Co2 8:7 for to excel in one grace, and not in another, was not to their praise and honour; however, he did not urge them to this in an imperious way, and to show and exercise his authority; but was moved unto it through the generous example of others, and that there might be a proof of their sincere love and affection to the Lord, and to his people, Co2 8:8 but as what he wisely judged would have the greatest weight with them; he proposes to them the example of Christ, and instances in his great love to them; who though was rich became poor for them, that they might be enriched through his poverty, Co2 8:9 and therefore should freely contribute to his poor saints. Moreover, inasmuch as the apostle did not take upon him to command, only give advice, he should be regarded; and that the rather because what he advised to was expedient for them, would be for their good, and be profitable to them; as well as prevent reproach and scandal, which would follow should they not finish what they had begun so long ago, Co2 8:10 wherefore he exhorts them cheerfully to perform what they had shown a readiness to; and points out unto them the rule and measure of it, that it should be out of their own, what they were possessed of, and according to their ability; which be it more or less would be acceptable to God, Co2 8:11 for his meaning was not that some should be eased and others burdened; but that all should communicate according to what they had, Co2 8:13 to which he stimulates them from the hope of the recompence of reward, whenever it should be otherwise with them than it was, and things should change both with them who communicated, and with them to whom they communicated; or this was the end proposed by the apostle, that in the issue there might be an equality between them, Co2 8:14 which he confirms and illustrates by the distribution of the manna to the Israelites, who had an equal measure, Co2 8:15 as appears from what is said, Exo 16:18 next the apostle enters upon a commendation of the messengers, that were appointed and ordered to be sent to them upon this errand, and begins with Titus; and gives thanks to God, that had put it into his heart to be so solicitous about this matter, Co2 8:16 and praises him for his forwardness in undertaking it of his own accord, and in performing it without being urged to it, Co2 8:17 and next he commends another person, whose name is not mentioned, who was sent along with him; a person of note and fame in all the churches, Co2 8:18 and who had the honour to be chosen by the churches for this service, Co2 8:19 and the reason why more persons than one were sent, was to prevent any suspicion of converting the collections to wrong purposes; and to preserve and secure a good character, a character of honesty before God and men, Co2 8:20. To these two a third was added, whose name also is not mentioned, and who had been proved to be a diligent man, and appeared more so in this matter upon the apostle's confidence in the Corinthians, that they would readily attend to the service these were sent to promote, Co2 8:22 and thus having separately given the characters of these men, they are all of them commended again; Titus, as the apostle's partner and fellow helper; and the other brethren as the messengers of the churches, and the glory of Christ, Co2 8:23 and the chapter is concluded with an exhortation to the members of the church at Corinth, to give these messengers a proof of their love to the poor saints before all the churches, and make it appear that he had not boasted of them in vain, Co2 8:24.

For I mean not that other men be eased and you burdened. Referring either to the givers; and that either to the richer and meaner sort in this church; the apostle's sense being, not to put the whole burden of the collection upon some only, whilst others were excused doing little or nothing; but that everyone should give according to his ability; or to other churches in poorer circumstances; and the apostle's meaning was, not that these churches by reason of their meanness should be entirely free from this service, as it was plain they were not, by the instance of the Macedonians; and that the whole be devolved upon the Corinthian church, and others that were rich; but that all should contribute according to their circumstances: or this may refer to the persons given to, and for whom this beneficence was asked; for the words may be rendered, "for not that there may be ease", or relaxation "to others, and to you affliction" or straitness; that is, his meaning was, not that there should be such a contribution raised for these poor saints at Jerusalem, that they should live in ease and great abundance; whilst their benefactors, through an over abundant generosity to them, were straitened, and their families reduced to great difficulties; this was what was far from his intentions. For I mean not that other men be eased and you burdened. Referring either to the givers; and that either to the richer and meaner sort in this church; the apostle's sense being, not to put the whole burden of the collection upon some only, whilst others were excused doing little or nothing; but that everyone should give according to his ability; or to other churches in poorer circumstances; and the apostle's meaning was, not that these churches by reason of their meanness should be entirely free from this service, as it was plain they were not, by the instance of the Macedonians; and that the whole be devolved upon the Corinthian church, and others that were rich; but that all should contribute according to their circumstances: or this may refer to the persons given to, and for whom this beneficence was asked; for the words may be rendered, "for not that there may be ease", or relaxation "to others, and to you affliction" or straitness; that is, his meaning was, not that there should be such a contribution raised for these poor saints at Jerusalem, that they should live in ease and great abundance; whilst their benefactors, through an over abundant generosity to them, were straitened, and their families reduced to great difficulties; this was what was far from his intentions. 2 Corinthians 8:14 co2 8:14 co2 8:14 co2 8:14But by an equality,.... All that he meant was, that there might be an equality both in givers and receivers, proportioned to their several circumstances and stations of life: that now at this time; which was a very necessitous time at Jerusalem, there being a famine there, and their common stock exhausted: your abundance may be a supply for their want, that their abundance also may be a supply for your want; which respects either the different abilities of givers at different times; and that whereas now the church at Corinth was rich, and wealthy, and had great abundance of the things of this world, they in this general collection were able to make up the deficiencies of other churches; and so should it ever be their case, as it might be, that they should be reduced, and these other churches increased, and enjoy a large abundance, they might hereafter in their turn supply what would be wanting in them: or else the persons given to; and the sense is, that should they ever change circumstances, as it was not impossible that they that were now rich should become poor, and they that were poor become rich; then as their abundance had been a supply to the wants of others, the abundance of others in their turn would be a supply to their wants; so that the argument is taken from the hope of retribution, in case of such vicissitudes; see Luk 6:38 his view was, that there may be equality; either that in time to come an equal return may be made, should it be necessary; or that at present some sort of equality might be observed between the rich and poor; that the rich should so distribute as not to leave themselves without a proper support, according to their station of life; and yet so freely communicate, that the poor may not be without food and raiment, suitable to their lower sphere of life.

And yet Christ praised the contrary conduct in the widow's case, that she emptied out all of her living and gave out of her want. But because he was discoursing to Corinthians amongst whom he chose to suffer hunger; "for it were good for me rather to die, than that any man should make my glorying void;" he therefore uses a tempered exhortation, praising indeed those who had done beyond their power, but not compelling these to do so; not because he did not desire it, but because they were somewhat weak. For wherefore doth he praise those, because "in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:" and because they gave "beyond their power?" is it not very evident that it is as inducing these also to this conduct? So that even if he appears to permit a lower standard; he doth so, that by it he may raise them to this.

It is true that giving should not cause hardship to the givers. But at the same time, a person ought not to keep more than he needs for himself.

You, he says, are not obligated to give beyond your means so that others may live in luxury and pleasure while you suffer want and sorrow from it. The Lord praised the widow who gave all that she had (Mk. 12:44). But Paul does not do this now, partly because the Corinthians were still weak, and partly because they were wealthy, so that if they gave even according to their means, a large, considerable, and rich offering would be assembled. Moreover, the apostle hopes that the example of the Thessalonians will move the Corinthians to greater generosity, and therefore leaves the matter to their own will. And in the following words he subtly urges them toward the same end.

Then when he says, "I do not mean," he removes a suspicion. For someone could say: if we give alms to the saints in Jerusalem, they will live in idleness, while we suffer a loss and become wretched. Therefore the Apostle first removes the suspicion; secondly he shows his intention; thirdly, he confirms it by authority. He removes this suspicion when he says, "I do not mean that others should be eased and you burdened." As if to say: I do not urge you to give alms in order that others might be refreshed, as they live in idleness off your alms, while you are burdened, impoverished, because you would be afflicted. But do they commit sin who give everything to others and they are later afflicted with poverty? It seems so from these words of the Apostle. I answer that according to a Gloss, it would be better to give all to the poor and be afflicted with Christ. But what the Apostle says here is out of condescension, because they were weak and might perhaps have fallen away if they were pressed by need.

The apostle stirs them up to make a collection for the poor Christians at Jerusalem, by the very liberal contributions of the people of Macedonia for the same purpose, who were comparatively a poor people, Co2 8:1-5. He tells them that he had desired Titus to finish this good work among them which he had begun; hoping that as they abounded in many excellent gifts and graces, they would abound in this also, Co2 8:6-8. He exhorts them to this by the example of Jesus Christ, who, though rich, subjected himself to voluntary poverty, that they might be enriched, Co2 8:9. He shows them that this contribution, which had been long ago begun, should have been long since finished, Co2 8:10. And that they should do every thing with a ready and willing mind, according to the ability which God had given them; that abundance should not prevail on one hand, while pinching poverty ruled on the other; but that there should be an equality, Co2 8:11-14. He shows from the distribution of the manna in the wilderness, that the design of God was, that every member of his spiritual household should have the necessaries of life, Co2 8:15. He tells them that he had now sent Titus, and another with him, to Corinth, to complete this great work, Co2 8:16-22. The character which he gives of Titus and the others employed in this business, Co2 8:23, Co2 8:24.

That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.

THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24) we do you to wit--we make known to you. the grace of God bestowed on the churches of Macedonia--Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (Co2 8:6, Co2 8:19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Gal 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

For--Supply from Co2 8:8, "I speak." My aim is not that others (namely, the saints at Jerusalem) may be relieved at the cost of your being "distressed" (so the Greek for "burdened"). The golden rule is, "Love thy neighbour as thyself," not more than thyself.