But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this grace. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
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Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, how in much proof of affliction, the abundance of their joy and their deep poverty abounded to the riches of their generosity. For according to their power, I testify, yes and beyond their power, they gave of their own accord, begging us with much entreaty to receive this grace and the fellowship in the service to the saints. This was not as we had expected, but first they gave their own selves to the Lord, and to us through the will of God. So we urged Titus, that as he had made a beginning before, so he would also complete in you this grace. But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this grace. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich. I give a judgment in this: for this is expedient for you who were the first to start a year ago, not only to do, but also to be willing. But now complete the doing also, that as there was the readiness to be willing, so there may be the completion also out of your ability. For if the readiness is there, it is acceptable according to what you have, not according to what you don’t have. For this is not that others may be eased and you distressed, but for equality. Your abundance at this present time supplies their lack, that their abundance also may become a supply for your lack; that there may be equality. As it is written, “He who gathered much had nothing left over, and he who gathered little had no lack.”
Parallel Translations
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But as you abound in everything, in faith, utterance, knowledge, all earnestness, and in your love to us, see that you also abound in this grace.
I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
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Now therfore as ye are ryche in all parties in fayth in worde in knowledge in all fervetnes and in love which ye have to vs: even so se that ye be plenteons in this benivolence.
Thys saye I not as commaundynge: but be cause other are so fervent therfore prove I youre love whether it be perfait or no.
Ye knowe the liberalitie of oure lorde Iesus Christ which though he were riche yet for youre sakes be came poore: that ye thorow his povertie myght be made ryche.
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Therefore, as yee abound in euery thing, in faith and woorde, and knowledge, and in all diligence, and in your loue towardes vs, euen so see that yee abound in this grace also.
This say I not by commandement, but because of the diligence of others: therefore prooue I the naturalnesse of your loue.
For ye knowe the grace of our Lord Iesus Christ, that hee being rich, for your sakes became poore, that yee through his pouertie might be made rich.
Cross-references (80)
- Romans 8:32 (v9) He who didn’t spare his own Son, but delivered him up for us all, how would he not also with him freely give us all things?
- Philippians 2:6-8 (v9) who, existing in the form of God, didn’t consider equality with God a thing to be grasped, but emptied himself, taking the form of a…
- Matthew 20:28 (v9) even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.”
- Romans 5:8 (v9) But God commends his own love toward us, in that while we were yet sinners, Christ died for us.
- 2 Corinthians 6:10 (v9) as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things.
Show all 79 cross-references
- John 1:14 (v9) The Word became flesh, and lived among us. We saw his glory, such glory as of the one and only Son of the Father, full of grace and truth.
- Ephesians 2:7 (v9) that in the ages to come he might show the exceeding riches of his grace in kindness toward us in Christ Jesus;
- 2 Corinthians 9:8 (v7) And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.
- James 2:5 (v9) Listen, my beloved brothers. Didn’t God choose those who are poor in this world to be rich in faith, and heirs of the Kingdom which he…
- Ephesians 1:6-8 (v9) to the praise of the glory of his grace, by which he freely gave us favor in the Beloved, in whom we have our redemption through his blood,…
- 2 Thessalonians 1:3 (v7) We are bound to always give thanks to God for you, brothers, even as it is appropriate, because your faith grows exceedingly, and the love…
- 2 Peter 1:5-8 (v7) Yes, and for this very cause adding on your part all diligence, in your faith supply moral excellence; and in moral excellence, knowledge;…
- Philippians 1:9 (v7) This I pray, that your love may abound yet more and more in knowledge and all discernment,
- 1 Corinthians 7:6 (v8) But this I say by way of concession, not of commandment.
- Ephesians 3:8 (v9) To me, the very least of all saints, was this grace given, to preach to the Gentiles the unsearchable riches of Christ,
- Romans 5:20-21 (v9) The law came in that the trespass might abound; but where sin abounded, grace abounded more exceedingly; that as sin reigned in death, even…
- 1 Corinthians 1:5 (v7) that in everything you were enriched in him, in all speech and all knowledge;
- 1 Corinthians 8:1-2 (v7) Now concerning things sacrificed to idols: We know that we all have knowledge. Knowledge puffs up, but love builds up. But if anyone thinks…
- 1 Corinthians 13:2 (v7) If I have the gift of prophecy, and know all mysteries and all knowledge; and if I have all faith, so as to remove mountains, but don’t…
- 2 Corinthians 8:6 (v7) So we urged Titus, that as he had made a beginning before, so he would also complete in you this grace.
- 1 John 3:17-19 (v8) But whoever has the world’s goods and sees his brother in need, then closes his heart of compassion against him, how does God’s love remain…
- Luke 16:11 (v9) If therefore you have not been faithful in the unrighteous mammon, who will commit to your trust the true riches?
- 1 Corinthians 4:7 (v7) For who makes you different? And what do you have that you didn’t receive? But if you did receive it, why do you boast as if you had not…
- 1 Timothy 6:18 (v9) that they do good, that they be rich in good works, that they be ready to distribute, willing to share;
- Hebrews 1:6-14 (v9) When he again brings in the firstborn into the world he says, “Let all the angels of God worship him.” Of the angels he says, “He makes his…
- 1 Peter 1:22 (vv7–8) Seeing you have purified your souls in your obedience to the truth through the Spirit in sincere brotherly affection, love one another from…
- Romans 15:14 (v7) I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to…
- 1 Corinthians 12:13 (v7) For in one Spirit we were all baptized into one body, whether Jews or Greeks, whether bond or free; and were all given to drink into one…
- 1 Corinthians 13:8 (v7) Love never fails. But where there are prophecies, they will be done away with. Where there are various languages, they will cease. Where…
- Ephesians 4:29 (v7) Let no corrupt speech proceed out of your mouth, but only what is good for building others up as the need may be, that it may give grace to…
- 2 Timothy 2:1 (v7) You therefore, my child, be strengthened in the grace that is in Christ Jesus.
- 2 Peter 3:18 (v7) But grow in the grace and knowledge of our Lord and Savior Jesus Christ. To him be the glory both now and forever. Amen.
- Luke 9:58 (v9) Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has no place to lay his head.”
- 1 Corinthians 14:12 (v7) So also you, since you are zealous for spiritual gifts, seek that you may abound to the building up of the assembly.
- 2 Corinthians 7:7 (v7) and not by his coming only, but also by the comfort with which he was comforted in you while he told us of your longing, your mourning, and…
- 2 Corinthians 9:7 (v8) Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.
- 2 Corinthians 9:14 (v7) while they themselves also, with supplication on your behalf, yearn for you by reason of the exceeding grace of God in you.
- 2 Corinthians 13:14 (v9) The grace of the Lord Jesus Christ, God’s love, and the fellowship of the Holy Spirit be with you all. Amen.
- 1 Thessalonians 4:9-10 (v7) But concerning brotherly love, you have no need that one write to you. For you yourselves are taught by God to love one another, for indeed…
- Hebrews 1:2 (v9) has at the end of these days spoken to us by his Son, whom he appointed heir of all things, through whom also he made the worlds.
- Hebrews 10:24 (v8) Let’s consider how to provoke one another to love and good works,
- Hebrews 12:28 (v7) Therefore, receiving a Kingdom that can’t be shaken, let’s have grace, through which we serve God acceptably, with reverence and awe,
- James 2:14-16 (v8) What good is it, my brothers, if a man says he has faith, but has no works? Can faith save him? And if a brother or sister is naked and in…
- Ezekiel 33:31 (v8) They come to you as the people come, and they sit before you as my people, and they hear your words, but don’t do them; for with their…
- 1 Corinthians 1:4 (v9) I always thank my God concerning you, for the grace of God which was given you in Christ Jesus;
- Ephesians 3:19 (v9) and to know Christ’s love which surpasses knowledge, that you may be filled with all the fullness of God.
- Ephesians 4:15 (v8) but speaking truth in love, we may grow up in all things into him who is the head, Christ,
- Philippians 1:11 (v7) being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- Revelation 3:17 (v7) Because you say, ‘I am rich, and have gotten riches, and have need of nothing;’ and don’t know that you are the wretched one, miserable,…
- Revelation 3:18 (v9) I counsel you to buy from me gold refined by fire, that you may become rich; and white garments, that you may clothe yourself, and that the…
- Isaiah 53:2 (v9) For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no…
- Luke 2:7 (v9) She gave birth to her firstborn son. She wrapped him in bands of cloth, and laid him in a feeding trough, because there was no room for…
- Romans 11:12-14 (v8) Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness? For I speak to you…
- Romans 12:9 (v8) Let love be without hypocrisy. Abhor that which is evil. Cling to that which is good.
- 1 Corinthians 7:25 (v8) Now concerning virgins, I have no commandment from the Lord, but I give my judgment as one who has obtained mercy from the Lord to be…
- 2 Corinthians 6:6 (v8) in pureness, in knowledge, in perseverance, in kindness, in the Holy Spirit, in sincere love,
- 2 Corinthians 8:1-3 (v8) Moreover, brothers, we make known to you the grace of God which has been given in the assemblies of Macedonia, how in much proof of…
- 2 Corinthians 8:10 (v8) I give a judgment in this: for this is expedient for you who were the first to start a year ago, not only to do, but also to be willing.
- 2 Corinthians 8:24 (v8) Therefore show the proof of your love to them before the assemblies, and of our boasting on your behalf.
- 2 Corinthians 9:2 (v8) for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your…
- Ephesians 6:24 (v8) Grace be with all those who love our Lord Jesus Christ with incorruptible love. Amen.
- Joshua 24:14 (v8) “Now therefore fear Yahweh, and serve him in sincerity and in truth. Put away the gods which your fathers served beyond the River, in…
- Matthew 8:20 (v9) Jesus said to him, “The foxes have holes, and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.”
- John 1:1-4 (v9) In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were…
- John 16:15 (v9) All things that the Father has are mine; therefore I said that he takes of mine and will declare it to you.
- 1 Corinthians 7:12 (v8) But to the rest I—not the Lord—say, if any brother has an unbelieving wife, and she is content to live with him, let him not leave her.
- Psalms 102:25-27 (v9) Of old, you laid the foundation of the earth. The heavens are the work of your hands. They will perish, but you will endure. Yes, all of…
- Isaiah 62:1 (v9) For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and…
- Isaiah 65:8 (v9) Yahweh says, “As the new wine is found in the cluster, and one says, ‘Don’t destroy it, for a blessing is in it:’ so I will do for my…
- Matthew 17:27 (v9) But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth,…
- Mark 6:3 (v9) Isn’t this the carpenter, the son of Mary, and brother of James, Joses, Judah, and Simon? Aren’t his sisters here with us?” They were…
- John 1:10 (v9) He was in the world, and the world was made through him, and the world didn’t recognize him.
- John 1:17 (v9) For the law was given through Moses. Grace and truth were realized through Jesus Christ.
- John 12:30 (v9) Jesus answered, “This voice hasn’t come for my sake, but for your sakes.
- John 17:19 (v9) For their sakes I sanctify myself, that they themselves also may be sanctified in truth.
- Romans 11:12 (v9) Now if their fall is the riches of the world, and their loss the riches of the Gentiles; how much more their fullness?
- 1 Corinthians 3:21-22 (v9) Therefore let no one boast in men. For all things are yours, whether Paul, or Apollos, or Cephas, or the world, or life, or death, or…
- 1 Corinthians 15:47 (v9) The first man is of the earth, made of dust. The second man is the Lord from heaven.
- Colossians 1:16-17 (v9) For by him all things were created in the heavens and on the earth, visible things and invisible things, whether thrones or dominions or…
79 distinct cross-references across this passage (80 total citations).
Cross-references from openbible.info (CC BY 4.0)
Explain this passage (23 sources)
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John Calvin 1540 · Public Domain On vv7–9 7. But as He had already been very careful…
7. But as He had already been very careful to avoid giving offense, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.”
He makes a distinction between utterance and faith, because it. is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain On vv8–9 Then appeareth the naturalness of our love, when as…
Then appeareth the naturalness of our love, when as in deed and that frankly and freely we help our brethren, even for Christ’s sake.
Thirdly he warneth them that they deceive not their expectation which they have conceived of them.
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At the request of the Macedonians.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv7–9 7 Therefore, as ye abound in every thing, in…
7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
Ver. 7. As he abound in faith] He purposely commendeth them, that he may the better insinuated into them. Ministers may profitably praise their people in some cases, that they may the sooner win them to duty; for there is no so sweet hearing (saith Xenophon) as a man’s own commendation, ηδιστον ακουσμα επαινος.
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain On vv7–9 Though the apostle made little use of oratory in…
Though the apostle made little use of oratory in his ordinary discourses and epistles, yet he knew how to use it when it might be of probable advantage for the ends which he aimed at, viz. the glory of God, and the good of the souls that were under his care. He did not turn divinity into mere words and rhetorical flourishes; yet he made use of these sometimes, as a waiting maid to divinity. Being therefore to press upon these Corinthians this great duty of charity, he insinuateth himself into them, by telling them, that they abounded in all other spiritual habits:
Faith, by which they had both steadily assented to the truth of gospel propositions, and also received Christ.
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Utterance, by which they were enabled either to speak with tongues, or to God in prayer. For to men by prophecy and exhortation.
Knowledge, both of things Divine and human. And in love to the ministers of the gospel, which, if it did not appear in all, yet it did in many of them. And from hence he fetcheth an argument to press them to be complete in this habit of grace. The force of the apostle’s argument lies, in the duty of all Christians to strive after perfection, and that natural desire, which is in all ingenuous people, to be perfect in that good of which they have a taste in less perfect degrees.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain On v9 Here we have the grand motive used by the…
Here we have the grand motive used by the apostle to excite their charity, namely, the example of Christ, who impoverished himself to enrich us, and emptied himself to fill us; therefore should we be ready to administer unto others: Ye know the grace of our Lord Jesus Christ &c.
Observe hence, 1. A description of Christ in his divine nature, as God: He was originally, essentially, and eternally rich; that is, in his God-head. All the riches that Christ now has in his state of exaltation, he had from all eternity; before his humiliation, with respect to his divine nature, he was rich.
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Observe, 2. A description of Christ in his human nature, he became poor; that is, in the day of his incarnation, when he assumed our flesh, and was made manifest in our nature, he impoverished himself though he was rich, yet he became poor.
Observe, 3. The persons for whose sake he did thus impoverish himself: For our sakes he became poor, that we through his poverty might be rich.
Observe, 4. The moving, impelling, or impulsive cause of this condescension in Christ, and that was the graciousness of his nature: Ye know the grace of our Lord Jesus Christ.
Observe, 5. The use and improvement which the apostle makes of this gracious dignation and condescension in Jesus Christ, and that was by way of argument, to excite the believing Corinthians to exercise their charity towards the poor saints which were at Jerusalem.
Learn from hence, That the extensive charity and wonderful compassion of Christ towards us sinners, has both the force of an argument to excite us to, and also the nature of a rule to direct us in, the exercise of our charity towards all our fellow-brethren and members of Christ; Ye know the grace of our Lord Jesus Christ, &c.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v7 In these verses the apostle uses several cogent arguments…
In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, Co2 8:7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb 11:6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (Co2 8:8) he does not speak by commandment, or in a way of authority. I give my advice, Co2 8:10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.
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II. Another argument is taken from the consideration of the grace of our Lord Jesus Christ. The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (Co2 8:9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.
III. Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them, 1. It was expedient for them to perform what they purposed, and finish what they had begun, Co2 8:10, Co2 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For, 2. This would be acceptable to God. This willing mind is accepted (Co2 8:12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sa. 7.
IV. Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, Co2 8:13-15. The force of the arguing seems to be this: - Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Ex. 16) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv7–9 Therefore as ye abound in everything,.... In all gifts…
Therefore as ye abound in everything,.... In all gifts and every grace, in the use and exercise of them, insomuch that they were enriched in everything, and wanted nothing; see Co1 1:5, that is here expressed in general, is explained by particulars following:
in faith: both in the doctrine of faith, which they had received and professed, held fast to, and abode by; yea, they abounded in the knowledge of it, zeal for it, and thankfulness to God on account of it; and in the grace of faith, not an historical one, nor the faith of miracles, but that which is peculiar to God's elect, is the gift of his grace and the work of his Spirit, which has Christ for its object, and works by love; in this they abounded, inasmuch as they had a large measure of it, grew in it, were full of it, and were much in the exercise thereof:
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in utterance, or "speech": meaning either the gift of speaking with tongues, which many in this church had; or the gift; of understanding and explaining the word of God with much freedom; or a liberty of mind and speech to declare their faith in Christ, and make an ingenuous confession of it to others:
in knowledge; of God and of Christ, and of the truths of the Gospel:
and in all diligence: their ministers were diligent in preaching the Gospel, the people in hearing the word, and attending on ordinances, and both studiously careful to keep up the discipline of the church; and very industrious to discharge the several duties of religion, and to assist one another, both in things temporal and spiritual:
and in your love to us: the apostles and ministers of the word, whom they loved, esteemed, and honoured for their works' sake: and since they were so eminent for these graces, and the exercise of them, the apostle exhorts them to liberality to the poor saints;
see that ye abound in this grace also; for as faith, utterance, knowledge, diligence, and love to Christ's ministers are graces; so also is kindness shown to Christ's poor members, it is a gift of God's grace, cannot be rightly exercised without the assistance of his grace, has for its objects men who have received the grace of God, and will be rewarded with a reward of grace; persons eminent for the several graces of the Spirit of God, and the exercise of them, it may be not only desired, but expected from them, that they should abound in the exercise of beneficence to the poor. This is another argument exciting to that good work.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain On v9 For ye know - And this knowledge is the…
For ye know - And this knowledge is the true source of love. The grace - The most sincere, most free, and most abundant love. He became poor - In becoming man, in all his life; in his death. Rich - In the favour and image of God.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv7–9 Verse 7. As ye abound in every thing] See…
Verse 7. As ye abound in every thing] See the note on 1Co 1:5. In faith, crediting the whole testimony of God; in utterance, λογω, in doctrine, knowing what to teach: knowledge of God's will, and prudence to direct you in teaching and doing it; in diligence, to amend all that is wrong among you, and to do what is right; and in love to us, whom now ye prize as the apostles of the Lord, and your pastors in him.
Abound in this grace also.] Be as eminent for your charitable disposition as ye are for your faith, doctrine, knowledge, diligence, and love.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain On v9 2Co 8:9. For ye know — And this knowledge…
2Co 8:9. For ye know — And this knowledge is the true source of love; the grace — The most sincere, most free, and most abundant love; of our Lord Jesus Christ, that though he was rich — (1st,) In the glories of the divine nature, for, (Joh 1:1,) the Word was God, and subsisted in the form of God, (Php 2:6,) in the most perfect and indissoluble union with his eternal Father, with whom he had glory before the world was, Joh 17:5; and by whom he was beloved, as the only-begotten Son, before the foundation of the world, 2Co 8:24. (2d,) In the possession of the whole creation of God, which, as it was made by him, (Joh 1:3,) so was made for him, (Col 1:16,) and he was the heir and owner of it all, Heb 1:2. (3d,) In dominion over all creatures; he that cometh from above, (said the Baptist, Joh 3:31,) is above all; Lord of all, Act 10:36; over all, God blessed for ever, Rom 9:5. All things being upheld were also governed by him, Col 1:17; Heb 1:3. (4th,) In receiving glory from them all; all creatures being made, upheld, and governed by him, manifested the wisdom, power, and goodness, the holiness, justice, and grace of him, their great and glorious Creator, Preserver, and Ruler. (5th,) In receiving adoration and praise from the intelligent part of the creation, Psa 97:7; Heb 1:6.
For your sakes he became poor — Namely, in his incarnation: not, observe, in ceasing to be what he was, the Wisdom, Word, and Son of God, and God, in union with his Father and the Holy Spirit; but in becoming what before he was not, namely, man; in assuming the human nature into an indissoluble and eternal union with the divine, Joh 1:14; Heb 2:14; Heb 2:16. In doing this he became poor, 1st, In putting off the form of God, and taking the form of a servant, appearing no longer as the Creator, but as a creature, veiling his perfections with our flesh, and concealing his glories from human eyes. 2d, In taking the form of a mean creature, not of an archangel or angel, (Heb 2:16,) but of a man; a creature formed out of the dust of the earth, and in consequence of sin returning to it; and becoming a servant to the meanest of them. I am among you, (said he;) among whom? — Among princes? No; but among fishermen; as one that serveth. 3d, In taking the form even of a sinful creature, being made in the likeness of sinful flesh, Rom 8:3. For, though without sin, he appeared as a sinner, and was treated as such. And this likeness he assumed, 4th, Not in a state of wealth, and honour, and felicity, but in a state of extreme poverty, and infamy, and suffering. 5th, In this state our sins and sorrows were imputed to him, and laid upon him, and his honour, his liberty, and his life, were taken away, in ignominy and torture.
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That ye through his poverty might be made rich — It is implied here that we were poor, and could not otherwise be made rich, but may in this way. When man was first formed, he was rich in the possession of God, and of this whole visible creation. 1st, In the favour and friendship, the protection, care, and bounty of his Creator; in the knowledge, love, and enjoyment of him. All this was lost by the fall. Man became ignorant, sinful, guilty, and a child of wrath, Eph 2:3; deprived of the favour, exposed to the displeasure of his God, and subjected to the tyranny of his lusts and passions, and of the powers of darkness. 2d, When first made, man was the lord of this lower world; all things on this earth being put under his feet, and made subservient to his happiness. This is not the case now. The creature was made subject to vanity, and does not satisfy or make him happy while he has it, and is constantly liable to be torn from him, and in the end he is certainly stripped of all. 3d, Man has even lost himself; he is so poor as not to retain possession of his health, or strength, or body, or soul. He has contracted an immense debt, and is liable to be himself arrested and thrown into the prison of eternal destruction. His body is due to sickness, pain, and death; and his soul to the wrath of God, and is liable to be seized by Satan, the executioner of the divine wrath. Such is our natural poverty! Having forfeited all, we have nothing left, neither the Creator nor his creatures, nor even ourselves. But the Son of God came, that, having assumed our nature, taken our sins and sufferings, and paid our forfeit, we might yet be rich. 1st, In the favour of God, and all the blessed effects thereof, in time and in eternity. 2d, In being adopted into his family, born of his Spirit, and constituted his children and his heirs. 3d, In being restored to his image, and endued with the gifts and graces of his Spirit. 4th, In being admitted to an intimate union and fellowship with him. 5th, In having the use of God’s creatures restored to us, blessed and sanctified, even all things needful for life as well as godliness. 6th, In being unspeakably happy with Jesus in paradise, in the intermediate state between death and judgment. 7th, In having our bodies restored, and conformed to Christ’s glorious body, at his second coming. 8th, In being associated with all the company of heaven in the new world which the Lord will make, admitted to the vision and enjoyment of God, and the possession of all things, Rev 21:7; — riches, honour, and felicity, unsearchable in degree, and eternal in duration! And all this we have through his poverty, through his incarnation, life, death, his resurrection, ascension, and intercession; whereby, having expiated sin, and abolished death, he hath obtained all these unspeakable blessings for such as will accept of them in the way which he hath prescribed; which is, that we acknowledge our poverty in true repentance and humiliation of soul before God, and accept of these unsearchable riches in faith, gratitude, love, and new obedience.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain On vv7–9 Therefore as ye abound in everything - see the…
Therefore as ye abound in everything - see the note, 1Co 1:5. Paul never hesitated to commend Christians where it could be done with truth; and the fact that they were eminent in some of the Christian duties and graces, he makes the ground of the exhortation that they would abound in all. From those who had so many eminent characteristics of true religion he had a right to expect much; and he therefore exhorts them to manifest a symmetry of Christian character.
In faith - In the full belief of the truth and obligation of the gospel.
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And utterance - In the ability to instruct others; perhaps referring to their power of speaking foreign languages; 1 Cor. 14.
And knowledge - The knowledge of God, and of his truth.
And in all diligence - Diligence or readiness in the discharge of every duty. Of this, Paul had full evidence in their readiness to comply with his commands in the case of discipline to which so frequent reference is made in this Epistle.
And in your love to us - Manifested by the readiness with which you received our commands; see 2Co 7:4, 2Co 7:6-7, 2Co 7:11, 2Co 7:16.
See that ye abound in this grace also - The idea here is, that eminence in spiritual endowments of any kind, or in any of the traits of the Christian character should lead to great benevolence, and that the character is not complete unless benevolence be manifested toward every good object that may be presented.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv7–9 in faith-- (Co2 1:24).
in faith-- (Co2 1:24).
utterance--(See on Co1 1:5). Not as ALFORD, "doctrine" or "word."
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knowledge-- (Co1 8:1).
diligence--in everything that is good.
your love to us--literally, "love from you (that is, on your part) in us" (that is, which has us for its object; which is felt in the case of us).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain On vv7–9 7. Abound… faith… utterance… knowledge—The gifts of the Corinthians,…
7. Abound… faith… utterance… knowledge—The gifts of the Corinthians, so fully commemorated in the first epistle, (1Co_12:8-9,) were an ample reason why they should not fail in the noble gift of generous liberality.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain On vv7–9 7. as ye abound] Cf. 1Co_1:5.
7. as ye abound] Cf. 1Co_1:5.
in all diligence] See note on ch. 2Co_7:11.
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your love to us] Some copies read our love to you.
this grace also] The word here, as in the last verse, seems to bear more the signification known to us in the phrase ‘Christian graces’ than in most places in which it occurs. The passage should perhaps run see that ye also abound (literally exceed, see note on ch. 2Co_7:4) in this grace, i.e. act of favour or kindness (see last verse). We may observe that faith and utterance and the like were of little avail without love. See 1Co_8:1; 1Co_8:13; 2Pe_1:5-7.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain On vv7–9 (7) Therefore, as ye abound in every thing.—Literally, But,…
(7) Therefore, as ye abound in every thing.—Literally, But, as ye abound, marking the transition from narrative to exhortation. He opens, as was his manner, with words of praise, and dexterously combines the gifts of “utterance and knowledge,” which he had acknowledged before (1Co_1:5), with the “earnestness and love” of which he had spoken in this very Epistle (2Co_7:12).
And in your love to us.—Some MSS. give the reading “our love for you,” but that in the text has abundant authority, and gives a far better meaning. The English expresses the general meaning, but there is a subtle delicacy in the Greek: “the love which, flowing from you, rests in us as its object.” The other reading would convey the sense of “the love which, flowing from us—i.e., from our teaching and influence—now dwells in you, and shows itself in act.” In any case, he is praising them for a quality which is actually theirs.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain On vv7–9 Therefore; rather, but. In the following verses to ver.…
Therefore; rather, but. In the following verses to ver. 15 he tells them his wishes about this collection. He desires them to show generosity among their other graces (ver. 7), not by way of command, but that they may emulate others and show their love (ver. 8) by following the example of Christ (ver. 9). And by acting thus they would prove the sincerity of their former promises (vers. 10, 11), especially as he did not wish them to give more than they could justly spare by way of reciprocity (vers. 12-15). As ye abound in every thing, in faith, etc. Perhaps "by faith," etc., "St. Paul," says Grotius, "knew the art of the orators to move by praising." This method of conciliating attention is technically called proparaitesis. The praise was, of course, sincere, though, no doubt, it was expressed with the generosity of love. (see 1Co_1:5) And in your love to us. The Greek is more emphatic," and by the love from you in us;" i.e. by the love which streams from you, and which I feel in myself. In this grace also; namely, the grace of Christian liberality.
Vers. 7-15.
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Appeal to the Corinthians.
A wise use had been made by the apostle of the example of the Macedonians. He had not appealed to pride, vanity, or any selfish feeling, but had simply presented a remarkable case of Christian philanthropy. Robertson very properly remarks, "Had the apostle said, "Be not beaten by those Macedonians;" had he called natural prejudices into play a Corinthian to yield to a Macedonian! then all the evil passions of our nature had been stimulated." Emulation is a true principle, and may be a religious principle. The danger lies, not in the thing itself, but in its abuses, and particularly in the encouragement which it may afford to false rivalry and jealousy. In a large measure, the spirit and conduct of others make the social atmosphere we breathe, nor can we live in the world without contact with it. Goodness assumes its most attractive forms in noble examples, and, except for these, our own ideals, if they existed at all, would be very imperfect. Consistently, then, with his purpose of stimulating the Corinthians to seek a high degree of Christian excellence, the apostle sets before them in most vivid colours the liberality of the Macedonian Churches. Titus had begun, and he would have him "finish in them the same grace also." Men are channels of Divine influence to our souls, and, as such, should be acknowledged in their work. St. Paul saw God"s blessing on the labours of his young friend, and he would not deprive him of the honour of completing the task. He stood out of his way, encouraged his efforts, and lent him a fatherly hand in furtherance of his undertaking. This sympathy with young men is one of his characteristic qualities, and it is worthy of warm admiration. Many an elderly officer in the Church might heed it to great advantage. Titus should have all the credit. Let the brethren at Corinth heartily second his exertions in behalf of the poor saints at Jerusalem. If they abounded "in everything, in faith, and utterance, and knowledge, and in all diligence," and in their love for the apostle, let them "abound in this grace also." The quality being pure, quantity was a favourite idea which he never lost an opportunity to urge. "Abound" and "abundant" flow freely from his pen. "Not by commandment" was this written. Free hearts, joyous impulses, could alone be recognized in this enterprise of humanity. This was the value of example, it was a sympathetic influence; and hence his reference to "the forwardness of others," which would test the "sincerity of their love." What a great truth is taught here, and that too so incidentally as to escape the attention of all save those who make the cultivation of discernment a constant duty! Noble examples are Divine tests; they prove, as we have said, the depth and activity of our sympathies, and in this respect supply the means of a discipline otherwise lacking. "Forwardness of others;" study its meaning. God commissions the leaders. Vast enterprises are never born of masses, but of individuals; apostles first, and then Churches; Bunyan, and two centuries of literature for the poor and illiterate; Watts and the sacred poets following; Raikes and Wesley; Martyn and Judson; successors multiplied because of their "forwardness." Having dwelt on the example of the Macedonians, the transition is easy to the Divine Exemplar. A single verse reminds them of "the grace of our Lord Jesus Christ," the surrender of his eternal glory, the riches of his Godhead"s state, the extent of the abnegation, the earthly poverty assumed, and all for their sakes, that "through his poverty" they "might be rich." The supreme consideration must be kept in full view. Of the Macedonians he had spoken; of the "great trial of affliction," of their "deep poverty," and how it abounded "unto the riches of their liberality." Whence came this power? A new heart had been given to poverty, so that now, though its means were meagre, its social position unhonoured, its claims to influence set at nought, yet it had achieved wonders such as had never been thought possible. Macedonia had stretched out her arms of blessing to distant Jerusalem, and Gentiles and Jews long alienated were now one in the holiest of brotherhoods. It was due to the grace of Christ. It was his Spirit reproducing itself in the lives of believers. And therefore he had cited their conduct; but most of all let them remember the one great sacrifice of the incarnate Christ. Years subsequently we have in another Epistle (Php 2) a similar train of thought. Age was upon him then, and life was drawing to a tragical close at Rome. Yet then, as now, then and now as throughout his ministry, the grace of the Lord Jesus was the one thought that inspired all other thoughts. It is still "advice." "Advice" is better than "commandment." They had begun the work of the collection, complete the task; they had a "readiness to will," let the effort be consummated. And, again, an important principle is brought to their notice. Was not "advice" sufficient? Would not an opinion be strong enough without a command? Yea, indeed, for a year ago the Corinthians had made a start in this matter. A willing mind is the first thing; grace begins here, and if this willing mind gives all it can, it is accepted of God, according to what "a man hath, and not according to that he hath not." Mark the solicitude of the apostle as to the education of this sentiment of giving. He cannot think of it as a thing to which they must be constrained, and, accordingly, he acknowledges the largest freedom, only it must be Christian freedom. Motive must have free play. Conscience must advance into affection, or conscience is stunted. Sensibility must be self-impelled. Nor must any conclude that he wished to oppress them that others might be relieved, "but only to establish between Jewish and Gentile Churches a reciprocity of aid in time of need" (Dr. Farrar). To establish an "equality" was his object. Do not mistake his meaning. Political, social, natural equality was utterly foreign to his thought and purpose. No revolutionist, no anarchist, no leveller, was he in any sense, in any degree, but simply the advocate of such an equality as should be produced by the sentiment of Christian liberality in the distribution of gifts. That equalizing influence was not to proceed from an arbitrary law nor from force work of any sort. It was to be spontaneous, each man a judge for himself, and the superabundance in one place was to supply the deficiency at another place, so as to secure an abundance for all. Reference is made to the manna in the wilderness. If one gathered more manna than the allotted supply, it was sent to those who had not collected enough, so that the necessities of all were met. This was the law of Judaism as between Hebrew and Hebrew, and the spirit of this law, fifteen centuries afterwards, reappears in a letter to the Corinthians. History in one portion of the world and among one people becomes prophecy in another portion and among another people. Prophecy, in turn, becomes a new history. And today, A.D. 1884, thousands in Europe and America are acting on this equalizing sentiment in the use of their property. L.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
The Biblical Illustrator 1887 · Public Domain On vv7, 9 Therefore, as ye abound in everything.
2Co_8:7-8
Therefore, as ye abound in everything.
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The grace of liberality
I. WHY we ought to give a portion of our substance to the lord. It is a duty clearly enjoined in Scripture. The practice of giving to the Lord began very early, for we read that Cain brought of the fruit of the ground an offering to the Lord, and that Abel also brought of the firstlings of his flock and the fat thereof. And why is this duty enjoined in Scripture? There are three reasons for this.
1. To remind us of our dependence on God as our Creator and bountiful benefactor.
2. To remind us of our obligation to God as our Redeemer.
3. To promote our spiritual welfare. We are naturally selfish, and wish to retain in our own possession whatever gifts God has conferred upon us.
II. What or how much we should give. Whatever we may think of the tenth or of the fifth, or of the early Christian examples, one thing is certain, that if our giving is to be acceptable to God it must cost us something. The measure with too many is what they can give without self-denial, or without in any way affecting their comforts or luxuries. This tenet giving in the Scriptural sense. Let us take the Divine measure, as God hath prospered us, and use it faithfully with the hand of love.
III. When we should give. Is there any Scriptural rule or suggestion on this point? (1Co_16:2). Some people profess to despise system in religious matters, and look upon it as savouring of legality. In worldly affairs system is called the soul of business and the secret of success. If, then, we recognise its value in everything else, why despise it in giving to the Lord?
IV. How or in what spirit we should give. (T. Moir, M. A.)
Christian liberality
Consider the duty of consecrating a portion of our substance to purposes of benevolence.
I. The reason of the duty.
1. It is the natural issue of the spirit of benevolence. God is love, and he that is begotten of Him in His own image must have a loving heart. Love delights to give--it is its nature to give; it needs no specific commandment--it is a commandment unto itself.
2. To the same result are we led, I remark further, by a regard for Gods glory.
3. This brings us to mention, as another incentive to Christian liberality, the love of Gods truth.
4. I add here another motive--it is that of gratitude.
5. It is a further plea for the duty before us that it benefits those who perform it. A bountiful spirit leads to temporal advantage. It favours industry, for he who delights in giving liberally will the more readily toil that he may have something to give. For a like reason it is conducive to economy. Selfishness more or less deranges our powers, and, among other harms, it puts the judgment in peril. Benevolence restores the balance of the mind. Many a man has become a bankrupt who, if the sweet spirit of charity had ruled him, raising him above grovelling aims, presenting things in their true relative importance, and allaying the fever of financial ambition, would have gone in comfortable solvency to his grave. Habits of beneficence secure, besides, the goodwill of men. But of far greater consequence is the influence of Christian liberality on our spiritual well-being. It is a precious means of grace.
II. From the reason of the duty before us we pass now to the manner of performing it.
1. We should give intelligently.
2. We should give cheerfully.
3. Of great importance is it that we give frequently.
4. We should give systematically.
III. We advert, in the last place, to the measure of our benevolence. The language of our text is, see that ye abound in this grace. What a man can do, and what abounding is, must depend on three conditions, jointly considered--his capital, his income, and his necessary expenses. (A. D. Smith, D. D.)
To prove the sincerity of your love.--
The test of love
Note--
I. That love is the essence of real religion. What we see is like the fruit of the vine, but there is a root. The gracious principle, though hidden, lives, grows, and operates. Observe--
1. Love Divine enkindles it.
2. The state (if the world expands it.
3. The Divine glory inflames it.
II. That the genuine character of Christian love is tested by circumstances. These circumstances are like balances to the coin, a storm to the ship, the fire to metal, or a battle to the soldier. E.g., there is--
1. The necessity of self-denial and bearing the cross. Remember Pauls conversion and subsequent life. We cannot serve God and mammon.
2. The rival claims of the world and the worship of God. There are earthly claims. Must not be allowed to stand in opposition, nor to monopolise that which belongs to God.
3. The requirement of means for the extension of the Redeemers kingdom.
Conclusion--
1. Let us fairly prove the state of our hearts.
2. Let us carefully test all our performances.
3. Let us contemplate the decisions of the judgment day. (Congregational Pulpit.)
Love to Christ proved
I. The claim of Christ to our love. It is founded--
1. On His Divine excellence; and the relation of all that excellence to us in the character of our Saviour.
2. On His deeds of benevolence and mercy, His mediatorial work and office.
3. By the personal benefits we have derived and are daily deriving from Him.
4. It is discerned in the provision He has made for our everlasting happiness and perfection.
II. The nature of the love He claims from us.
1. It must be supreme.
2. It must be constant.
3. It must be practical. Let us not love in word only, but in deed and in truth.
III. How Christ tries the love of His people.
1. By the doctrines and precepts of His Word. Proud reason finds it hard to bow to some truths.
2. By the circumstances of His cause in the world.
3. By the condition of some of His people. Many of them are in want and sickness and mental distress.
4. Our love to Christ is tried by the special circumstances of our own lot.
IV. The marks which prove our love false and inadequate. We can have no true love to Christ--
1. If we have not committed our souls to Him.
2. If we are cherishing secret sin.
3. If our attachment to any earthly object causes us to violate His commands.
4. If we are unwilling to deny ourselves for His honour or the service of His cause.
5. If we are unwilling to depart from this life that we may be for ever with Him. (The Evangelist.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv7–9 7. As ye abound in everything. Instead of Macedonia…
7. As ye abound in everything. Instead of Macedonia setting the example to Corinth, the latter ought to have led. Their church was rich in gifts. See 1 Cor. 1:5.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
Alexander MacLaren 1905 · Public Domain On v9 2 Corinthians
2 Corinthians
RICH YET POOR
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2Co 8:9
The Apostle has been speaking about a matter which, to us, seems very small, but to him was very great viz., a gathering of pecuniary help from the Gentile churches for the poor church in Jerusalem. Large issues, in his estimation, attended that exhibition of Christian unity, and, be it great or small, he applies the highest of all motives to this matter. ‘For ye know the grace of the Lord Jesus Christ, that though He was rich yet for your sakes He became poor.’ The trivial things of life are to be guided and shaped by reference to the highest of all things, the example of Jesus Christ; and that in the whole depth of His humiliation, and even in regard to His cross and passion. We have here set forth, as the pattern to which the Christian life is to be conformed, the deepest conception of what our Lord’s career on earth was.
The whole Christian Church is about to celebrate the nativity of our Lord at this time. This text gives us the true point of view from which to regard it. We have here the work of Christ in its deepest motive, ‘The grace of our Lord Jesus.’ We have it in its transcendent self-impoverishment, ‘Though He was rich, yet for our sakes He became poor.’ We have it in its highest issue, ‘That ye through His poverty might become rich.’ Let us look at those points.
I. Here we have the deepest motive which underlies the whole work of Christ, unveiled to us.
‘Ye know the grace of our Lord Jesus Christ.’ Every word here is significant. It is very unusual in the New Testament to find that expression ‘grace’ applied to Jesus Christ. Except in the familiar benediction, I think there are only one or two instances of such a collocation of words. It is ‘the grace of God’ which, throughout the New Testament, is the prevailing expression. But here ‘grace is attributed to Jesus’; that is to say, the love of the Divine heart is, without qualification or hesitation, ascribed to Him. And what do we mean by grace? We mean love in exercise to inferiors. It is infinite condescension in Jesus to love. His love stoops when it embraces us. Very significant, therefore, is the employment here of the solemn full title, ‘the Lord Jesus Christ,’ which enhances the condescension by making prominent the height from which it bent. The ‘grace’ is all the more wonderful because of the majesty and sovereignty, to say the least of it, which are expressed in that title, the Lord. The highest stoops and stands upon the level of the lowest. ‘Grace’ is love that expresses itself to those who deserve something else. And the deepest motive, which is the very key to the whole phenomena of the life of Jesus Christ, is that it is all the exhibition, as it is the consequence, of a love that, stooping, forgives. ‘Grace’ is love that, stooping and forgiving, communicates its whole self to unworthy and transgressing recipients. And the key to the life of Jesus is that we have set forth in its operation a love which is not content to speak only the ordinary language of human affection, or to do its ordinary deeds, but is self-impelled to impart what transcends all other gifts of human tenderness, and to give its very self. And so a love that condescends, a love that passes by unworthiness, is turned away by no sin, is unmoved to any kind of anger, and never allows its cheek to flush or its heart to beat faster, because of any provocation and a love that is content with nothing short of entire surrender and self-impartation underlies all that precious life from Bethlehem to Calvary.
But there is another word in our text that may well be here taken into consideration. ‘For your sakes,’ says the Apostle to that Corinthian church, made up of people, not one of whom had ever seen or been seen by Jesus. And yet the regard to them was part of the motive that moved the Lord to His life, and His death. That is to say, to generalise the thought, this grace, thus stooping and forgiving and self-imparting, is a love that gathers into its embrace and to its heart all mankind; and is universal because it is individualising. Just as each planet in the heavens, and each tiny plant upon the earth, are embraced by, and separately receive, the benediction of that all-encompassing arch of the heaven, so that grace enfolds all, because it takes account of each. Whilst it is love for a sinful world, every soul of us may say: ‘He loved me, and’--therefore--’gave Himself for me.’ Unless we see beneath the sweet story of the earthly life this deep-lying source of it all, we fail to understand that life itself. We may bring criticism to bear upon it; we may apprehend it in diverse affecting, elevating, educating aspects; but, oh! brethren, we miss the blazing centre of the light, the warm heart of the fire, unless we see pulsating through all the individual facts of the life this one, all-shaping, all-vitalising motive; the grace--the stooping, the pardoning, the self-communicating, the individualising, and the universal love of Jesus Christ.
So then, we have here set before us the work of Christ in its--
II. Most mysterious and unique self-impoverishment.
‘He was . . . He became,’ there is one strange contrast. ‘He was _rich_ . . . He became _poor_,’ there is another. ‘He was . . . He became.’ What does that say? Well, it says that if you want to understand Bethlehem, you must go back to a time before Bethlehem. The meaning of Christ’s birth is only understood when we turn to that Evangelist who does not narrate it. For the meaning of it is here; ‘the Word became flesh, and dwelt among us.’ The surface of the fact is the smallest part of the fact. They say that there is seven times as much of an iceberg under water as there is above the surface. And the deepest and most important fact about the nativity of our Lord is that it was not only the birth of an Infant, but the Incarnation of the Word. ‘He was . . . He became.’ We have to travel back and recognise that that life did not begin in the manger. We have to travel back and recognise the mystery of godliness, God manifest in the flesh.
And these two words ‘He was . . . He became,’ imply another thing, and that is, that Jesus Christ who died because He chose, was not passive in His being born, but as at the end of His earthly life, so at its beginning exercised His volition, and was born because He willed, and willed because of ‘the grace of our Lord Jesus.’
Now in this connection it is very remarkable, and well worth our pondering, that throughout the whole of the Gospels, when Jesus speaks of His coming into the world, He never uses the word ‘born’ but once, and that was before the Roman governor, who would not have understood or cared for anything further, to whom He did say,’To this end was I born.’ But even when speaking to him His consciousness that that word did not express the whole truth was so strong that He could not help adding--though He knew that the hard Roman procurator would pay no attention to the apparent tautology--the expression which more truly corresponded to the fact, ‘and for this cause came I into the world.’ The two phrases are not parallel. They are by no means synonymous. One expresses the outward fact; the other expresses that which underlay it. ‘To this end was I born.’ Yes! ‘And for this cause came I.’ He Himself put it still more definitely when He said, ‘I came forth from the Father, and am come into the world. Again, I leave the world and go unto the Father.’ So the two extremities of the earthly manifestation are neither of them ends; but before the one, and behind the other, there stretches an identity or oneness of Being and condition. The one as the other, the birth and the death, may be regarded as, in deepest reality, not only what He passively endured, but what He actively did. He was born, and He died, that in all points He might be ‘like unto His brethren.’ He ‘came’ into the world, and He ‘went’ to the Father. The end circled round to the beginning, and in both He acted because He chose, and chose because He loved.
So much, then, lies in the one of these two antitheses of my text; and the other is no less profound and significant. ‘He was rich; He became poor.’ In this connection ‘rich’ can only mean possessed of the Divine fulness and independence; and ‘poor’ can only mean possessed of human infirmity, dependence, and emptiness. And so to Jesus of Nazareth, to be born was impoverishment. If there is nothing more in His birth than in the birth of each of us, the words are grotesquely inappropriate to the facts of the case. For as between nothingness, which is the alternative, and the possession of conscious being, there is surely a contrast the very reverse of that expressed here. For us, to be born is to be endowed with capacities, with the wealth of intelligent, responsible, voluntary being; but to Jesus Christ, if we accept the New Testament teaching, to be born was a step, an infinite step, downwards, and He, alone of all men, might have been ‘ashamed to call men brethren.’ But this denudation of Himself, into the particulars of which I do not care to enter now, was the result of that stooping grace which ‘counted it not a thing to be clutched hold of, to be equal with God; but He made Himself of no reputation, and was found in fashion as a man, and became obedient unto death, even the death of the Cross.’
And so, dear friends, we know the measure of the stooping love of Jesus only when we read the history by the light of this thought, that ‘though He was rich’ with all the fulness of that eternal Word which was ‘in the beginning with God,’ ‘He became poor,’ with the poverty, the infirmity, the liability to temptation, the weakness, that attach to humanity; ‘and was found in all points like unto His brethren,’ that He might be able to help and succour them all.
The last thing here is--
III. The work of Christ set forth in its highest issue.
‘That we through His poverty might become rich.’ Of course, the antithetical expressions must be taken to be used in the same sense, and with the same width of application, in both of the clauses. And if so, just think reverently, wonderingly, thankfully, of the infinite vista of glorious possibility that is open to us here. Christ was rich in the possession of that Divine glory which Had had with the Father before the world was. ‘He became poor,’ in assuming the weakness of the manhood that you and I carry, that we, in the human poverty which is like His poverty, may become rich with wealth that is like His riches, and that as He stooped to earth veiling the Divine with the human, we may rise to heaven, clothing the human with the Divine.
For surely there is nothing more plainly taught in Scriptures, and I am bold to say nothing to which any deep and vital Christian experience even here gives more surely an anticipatory confirmation, than the fact that Christ became like unto us, that each of us may become like unto Him. The divine and the human natures are similar, and the fact of the Incarnation, on the one hand, and of the man’s glorification by possession of the divine nature on the other, equally rest upon that fundamental resemblance between the divine nature and the human nature which God has made in His own image. If that which in each of us is unlike God is cleared away, as it can be cleared away, through faith in that dear Lord, then the likeness as a matter of course, comes into force.
The law of all elevation is that whosoever desires to lift must stoop; and the end of all stooping is to lift the lowly to the place from which the love hath bent itself. And this is at once the law for the Incarnation of the Christ, and for the elevation of the Christian. ‘We shall be like Him for we shall see Him as He is.’ And the great love, the stooping, forgiving, self-communicating love, doth not reach its ultimate issue, nor effect fully the purposes to which it ever is tending, unless and until all who have received it are ‘changed from glory to glory even into the image of the Lord.’ We do not understand Jesus, His cradle, or His Cross, unless on the one hand we see in them His emptying Himself that He might fill us, and, on the other hand, see, as the only result which warrants them and satisfies Him, our complete conformity to His image, and our participation in that glory which He has at the right hand of God. That is the prospect for humanity, and it is possible for each of us.
I do not dwell upon other aspects of this great self-emptying of our Lord’s, such as the revelation in it to us of the very heart of God, and of the divinest thing in the divine nature, which is love, or such as the sympathy which is made possible thereby to Him, and which is not only the pity of a God, but the compassion of a Brother. Nor do I touch upon many other aspects which are full of strengthening and teaching. That grand thought that Jesus has shared our human poverty that we may share His divine riches is the very apex of the New Testament teaching, and of the Christian hope. We have within us, notwithstanding all our transgressions, what the old divines used to call a ‘deiform nature,’ capable of being lifted up into the participation of divinity, capable of being cleansed from all the spots and stains which make us so unlike Him in whose likeness we were made.
Brethren, let us not forget that this stooping, and pardoning, and self-imparting love, has for its main instrument to appeal to our hearts, not the cradle but the Cross. We are being told by many people to-day that the centre of Christianity lies in the thought of an Incarnation. Yes. But our Lord Himself has told us what that was for.
‘The Son of Man came not to be ministered unto, but to minister, and to give His life a ransom for many.’ It is only when we look to that Lord in His death, and see there the very lowest point to which He stooped, and the supreme manifestation of His grace, that we shall be drawn to yield our hearts and lives to Him in thankfulness, in trust, and in imitation: and shall set Him before us as the pattern for our conduct, as well as the Object of our trust.
Brethren, my text was spoken originally as presenting the motive and the example for a little piece of pecuniary liability. Do you take the cradle and the Cross as the law of your lives? For depend upon it, the same necessity which obliged Jesus to come down to our level, if He would lift us to His; to live our life and die our death, if He would make us partakers of His immortal life, and deliver us from death; makes it absolutely necessary that if we are to live for anything nobler than our own poor, transitory self-aggrandisement, we too must learn to stoop to forgive, to impart ourselves, and must die by self-surrender and sacrifice, if we are ever to communicate any life, or good of life, to others. He has loved us, and given Himself for us. He has set us therein an example which He commends to us by His own word when He tells us that ‘if a corn of wheat’ is to bring forth ‘much fruit’ it must die, else it ‘abideth alone.’ Unless we die, we never truly live; unless we die to ourselves for others, and like Jesus, we live alone in the solitude of a self-enclosed self-regard. So living, we are dead whilst we live.
Alexander MacLaren, Expositions of Holy Scripture (1904–1910) — public domain. Text from a community e-Sword module.
J. W. McGarvey 1914 · Public Domain On vv7–9 But as ye abound in everything, in faith, and…
But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also .
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
Paul E. Kretzmann 1924 · Public Domain On v7 A proof of their love for Christ:
A proof of their love for Christ:
v. 7. Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
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v. 8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
v. 9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor, that yet through His poverty might be rich.
v. 10. And here in I give my advice; for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
The previous argument is here expanded and connected with one that is still more impressive: But rather that, as you excel in everything, in faith and utterance and knowledge and all diligence and the love from you to us, you excel also in this gift of grace. All these gifts were found in rich measure among the Corinthians: Faith, not saving faith as much as that heroism of faith which is sometimes vouchsafed by God, 1Co 12:9; utterance, the ability to expound and apply the Gospel-message; knowledge of divine things, which should be used for the purpose of edification; all diligence and earnestness not to stand behind anyone else in the carrying out of God’s mill: love toward their teacher, of which he had had abundant proof. It is a very skillful argument which Paul employs in enumerating all these excellencies, and then stating that they surely would not want to be found deficient in this one gift of Christian liberality.
And lest they feel offended even at this way of putting the matter, Paul hastens to add: Not by way of commandment I speak, but as testing through the diligence of others the genuineness of your love. In the matter of Christian sanctification, Paul might have given definite instructions, 1Co 14:37. But he refrains from doing so in the instance of this collection, lest he spoil the joy of their voluntary giving. Through the earnestness and zeal of others, that is, of the Macedonian congregations, he wanted to test their love. For he knew that the zeal of the Macedonians ought to stimulate the Corinthians to a similar display of ardor, and thus it should be proved whether their love was genuine. If they permitted poorer brethren to overshadow their efforts in the matter of this collection, it would be fairly well established that their love toward the apostle, and above all toward Christ, was not of the right kind.
This introduces the weightiest argument of all: For you know the grace of our Lord Jesus Christ, that for our sakes He became poor, though He was rich, in order that you through His poverty might be made rich. With this fact the Corinthians were familiar, since it was one of the basic doctrines taught by the apostle, just as it is repeated in all Gospel-preaching in a manifold variation. The grace of the Lord Jesus Christ the apostle reminds them of, the free kindness and favor, whose only reason and motive is His eternal love for sinful mankind. This grace was revealed and put into execution in such a way that he for their sakes, for the sake of all men, became poor, subjected Himself to the deepest poverty, and that although He was rich. The rich Lord of heaven, the Possessor of the fullness of divine glory and of the abundance of all treasures, became poor, denied Himself the use and enjoyment of even ordinary prosperity, and lived all His life in the depths of poverty. But incidentally He poured out upon us the full measure of the spiritual riches in heavenly places, giving us all the more of spiritual treasures as He lacked earthly treasures. With such an example of supreme self-sacrifice before their eyes at all times, what could the Corinthians, what can the Christians of all time, do but strive with all the spiritual power at their command to emulate the great example and to follow in the footsteps of their great Lord?
Instead of commanding, therefore, the apostle writes: And my opinion I give in this matter, for this is profitable for you, inasmuch as, not only in doing, but also in intending to do, you were the first to make a beginning last gear. The apostle, in this case, deliberately chose not to give definite and detailed instructions, because his advice at this time would be better, more expedient, would serve his purposes with more profit. For as much as a year ago, when Paul had first laid the matter of a collection for Jerusalem before them, they had intimated their willingness. They had so much of a start of the Macedonians not only in carrying out the plan, but also in the original purpose. In such a case, then, where people are fully willing to do the right thing, they derive greater moral advantage from a word of counsel than from any injunction. Here is a hint in pastoral tact for ministers and church boards as well as for parishioners in general.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v8 by comparing it to the eagerness of other people
by comparing it to the eagerness of other people
Paul is encouraging the Corinthians to give generously by comparing them with the generosity of the Macedonian churches. (See: Assumed Knowledge and Implicit Information)
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the grace of our Lord
In this context, the word "grace" emphasizes the generosity with which Jesus had blessed the Corinthians.
Even though he was rich, for your sakes he became poor
Paul speaks of Jesus before his incarnation as being rich, and of his becoming human as becoming poor. (See: Metaphor)
through his poverty you might become rich
Paul speaks of the Corinthians becoming spiritually rich as a result of Jesus becoming human. (See: Metaphor)
translationWords
command
love
people group
grace
lord
Jesus
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 On vv7, 9 8:7 This is the key verse in Paul’s exposition…
8:7 This is the key verse in Paul’s exposition on Christian giving (8:1–9:15). The Corinthians had a reputation for spiritual gifts (1 Cor 1:5-7; 14:12). Now, they must be leaders in this gracious act of giving, which is a hallmark of true spirituality (cp. 1 Cor 13:1-13). God had been lavish in his goodness to the Corinthians, so they should be generous to the Jewish believers in their need (2 Cor 9:13). This would be recognized as a sign of unity in Christ.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.