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Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. xv. 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, ver. 1-6. He the proceeds to urge this duty with several cogent arguments (ver. 7-15), and commends the persons who were employed in this affair, ver. 16-24.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
8:0: In the pRev_ious chapter 2 Cor. 7 the apostle had expressed his entire confidence in the ready obedience of the Corinthians in all things. To this confidence he had been led by the promptitude with which they had complied with his commands in regard to the case of discipline there, and by the respect which they had shown to Titus, whom he had sent to them. All that he had ever said in their favor had been realized; all that had ever been asked of them had been accomplished The object of his statement in the close of 2 Cor. 7 seems to have been to excite them to diligence in completing the collection which they had begun for the poor and afflicted saints of Judea. On the consideration of that subject, which lay so near his heart, he now enters; and this chapter and the following are occupied with suggesting arguments, and giving directions for a liberal contribution.
Paul had given directions for taking up this collection in the first Epistle; see Co1 16:1 ff; compare Rom 15:26. This collection he had given Titus direction to take up when he went to Corinth; see Co2 7:6-17 of this chapter. But from some cause it had not been completed, Co2 7:10-11. What that cause was, is not stated, but it may have been possibly the disturbances which had existed there, or the opposition of the enemies of Paul, or the attention which was necessarily bestowed in regulating the affairs of the church. But in order that the contribution might be made, and might be a liberal one, Paul presses on their attention several considerations designed to excite them to give freely. The chapter is, therefore, of importance to us, as it is a statement of the duty of giving liberally to the cause of benevolence, and of the motives by which it should be done. In the presentation of this subject, Paul urges upon them the following considerations.
He appeals to the very liberal example of the churches of Macedonia, where, though they were exceedingly poor, they had contributed with great cheerfulness and liberality to the object, Co2 8:1-5.
From their example he had been induced to desire Titus to lay the subject before the church at Corinth, and to finish the collection which he had begun, Co2 8:6.
He directs them to abound in this, not as a matter of commandment, but excited by the example of others, Co2 8:7-8.
He appeals to them by the love of the Saviour; reminds them that though he was rich yet he became poor, and that they were bound to imitate his example, Co2 8:9.
He reminds them of their intention to make such a contribution, and of the effort which they had made a year before; and though they had been embarrassed in it, and might find it difficult still to give as much as they had intended, or as much as they would wish, still it would be acceptable to God. For if there was a willing mind, God accepted the offering, Co2 8:10-12.
He assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches, Co2 8:13-15.
To show them how much he was interested in this, he thanks God that he had put it into the heart of Titus to engage in it. And in order more effectually to secure it, he says that he had sent with Titus a brother who was well known, and whose praise was in all the churches. He had done this in order that the churches might have entire confidence that the contribution would be properly distributed. Paul did not wish it to be entrusted to himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches that their wishes were complied with. He desired to act honestly not only in the sight of the Lord, but to furnish evidence of his entire honesty to people, Co2 8:16-21.
To secure the same object he had also sent another brother, and these three brethren he felt willing to recommend as faithful and tried; as people in whom the church at Corinth might repose the utmost confidence, Co2 8:22-24.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 8:1, He stirs them up to a liberal contribution for the poor saints at Jerusalem, by the example of the Macedonians; Co2 8:7, by commendation of their former forwardness; Co2 8:9, by the example of Christ; Co2 8:14, and by the spiritual profit that shall redound to themselves thereby; Co2 8:16, commending to them the integrity and willingness of Titus, and those other brethren, who upon his request, exhortation, and commendation, were purposely come to them for this business.
Geneva 1599
Moreover, (1) brethren, we do you to wit of the (a) grace of God bestowed on the churches of Macedonia;
(1) The sixth part of this epistle containing different exhortations to stir up the Corinthians to liberality, with which the poverty of the church of Jerusalem might be helped at an appropriate time. And first of all he sets before them the example of the churches of Macedonia, which otherwise were brought by great misery to extreme poverty, so that the Corinthians should follow them.
(a) The benefit that God bestowed upon the Corinthians.
John Gill
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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 8:14 which he confirms and illustrates by the distribution of the manna to the Israelites, who had an equal measure, 2Cor 8:15 as appears from what is said, Ex 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, 2Cor 8:16 and praises him for his forwardness in undertaking it of his own accord, and in performing it without being urged to it, 2Cor 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, 2Cor 8:18 and who had the honour to be chosen by the churches for this service, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 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, 2Cor 8:24.
John Wesley
We declare to you the grace of God - Which evidently appeared by this happy effect.
Robert Jamieson, A. R. Fausset and David Brown
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 (2Cor 8:6, 2Cor 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.
8:18:1: Ցուցանեմ ձեզ ե՛ղբարք զշնորհսն Աստուծոյ, որ տուեալ են եկեղեցեացն Մակեդովնացւոց.
1 Եղբայրնե՛ր, ձեզ ցոյց եմ տալիս Աստծու այն շնորհը, որ տրուած է Մակեդոնիայի եկեղեցիներին.
8 Արդ, եղբայրնե՛ր, ձեզի կը ցուցնենք Աստուծոյ շնորհքը, որ Մակեդոնացիներու եկեղեցիներուն տրուած է.
Ցուցանեմ ձեզ, եղբարք, զշնորհսն Աստուծոյ որ տուեալ են եկեղեցեացն Մակեդոնացւոց:

8:1: Ցուցանեմ ձեզ ե՛ղբարք զշնորհսն Աստուծոյ, որ տուեալ են եկեղեցեացն Մակեդովնացւոց.
1 Եղբայրնե՛ր, ձեզ ցոյց եմ տալիս Աստծու այն շնորհը, որ տրուած է Մակեդոնիայի եկեղեցիներին.
8 Արդ, եղբայրնե՛ր, ձեզի կը ցուցնենք Աստուծոյ շնորհքը, որ Մակեդոնացիներու եկեղեցիներուն տրուած է.
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8:11: Уведомляем вас, братия, о благодати Божией, данной церквам Македонским,
8:1  γνωρίζομεν δὲ ὑμῖν, ἀδελφοί, τὴν χάριν τοῦ θεοῦ τὴν δεδομένην ἐν ταῖς ἐκκλησίαις τῆς μακεδονίας,
8:1. Γνωρίζομεν (We-acquaint-to) δὲ (moreover) ὑμῖν, (unto-ye,"ἀδελφοί, (Brethrened,"τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὴν (to-the-one) δεδομένην (to-having-had-come-to-be-given) ἐν (in) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τῆς (of-the-one) Μακεδονίας, (of-a-Makedonia,"
8:1. notam autem facimus vobis fratres gratiam Dei quae data est in ecclesiis MacedoniaeNow we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia.
8:1. And so we are making known to you, brothers, the grace of God that has been given in the churches of Macedonia.
8:1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
1. Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia;
8:1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia:
1: Уведомляем вас, братия, о благодати Божией, данной церквам Македонским,
8:1  γνωρίζομεν δὲ ὑμῖν, ἀδελφοί, τὴν χάριν τοῦ θεοῦ τὴν δεδομένην ἐν ταῖς ἐκκλησίαις τῆς μακεδονίας,
8:1. Γνωρίζομεν (We-acquaint-to) δὲ (moreover) ὑμῖν, (unto-ye,"ἀδελφοί, (Brethrened,"τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) τὴν (to-the-one) δεδομένην (to-having-had-come-to-be-given) ἐν (in) ταῖς (unto-the-ones) ἐκκλησίαις (unto-callings-out-unto) τῆς (of-the-one) Μακεδονίας, (of-a-Makedonia,"
8:1. notam autem facimus vobis fratres gratiam Dei quae data est in ecclesiis Macedoniae
Now we make known unto you, brethren, the grace of God that hath been given in the churches of Macedonia.
8:1. And so we are making known to you, brothers, the grace of God that has been given in the churches of Macedonia.
8:1. Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-15: В VІІІ-й и ІХ-й главах Ап. говорит о предпринятом им деле - собирании милостыни для святых или для христиан. Чтобы побудить Коринфян к щедрости в этом деле, Ап. указывает им на ту щедрость, какую проявили раньше их Македоняне. Затем он напоминает Коринфянам, что они уже начали собирать милостыню, и говорит, что он не требует от них жертв, которые превышали бы их средства.

1-5: Македонские Церкви (в Филиппах, Солуни, Верии) находились в то время сами в довольно тяжелом положении. Тем не менее, тамошние христиане сумели понять чужую нужду и, не смотря на собственные нужды, упрашивали Павла принять от них подаяние на бедных иерусалимских христиан, можно сказать, отнимая необходимое от себя самих. При этом Павел замечает, что этим они прежде всего хотели выразить свою преданность Господу, т. е. Христу, а потом уже Апостолу, будучи уверены в том, что такое дело вполне согласно с волей Бога.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Charity of the Macedonians.A. D. 57.
1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; 2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

Observe here,

I. The apostle takes occasion from the good example of the churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region of Macedonia, to exhort the Corinthians and the Christians in Achaia to the good work of charity. And,

1. He acquaints them with their great liberality, which he calls the grace of God bestowed on the churches, v. 1. Some think the words should be rendered, the gift of God given in or by the churches. He certainly means the charitable gifts of these churches, which are called the grace or gifts of God, either because they were very large, or rather because their charity to the poor saints did proceed from God as the author, and was accompanied with true love to God, which also was manifested this way. The grace of God must be owned as the root and fountain of all the good that is in us, or done by us, at any time; and it is great grace and favour from God, and bestowed on us, if we are made useful to others, and are forward to any good work.

2. He commends the charity of the Macedonians, and sets it forth with good advantage. He tells them, (1.) They were but in a low condition, and themselves in distress, yet they contributed to the relief of others. They were in great tribulation and deep poverty, v. 2. It was a time of great affliction with them, as may be seen, Acts xviii. 17. The Christians in these parts met with ill treatment, which had reduced them to deep poverty; yet, as they had abundance of joy in the midst of tribulation, they abounded in their liberality; they gave out of a little, trusting in God to provide for them, and make it up to them. (2.) They gave very largely, with the riches of liberality (v. 2), that is, as liberally as if they had been rich. It was a large contribution they made, all things considered; it was according to, yea beyond, their power (v. 3), as much as could well be expected from them, if not more. Note, Though men may condemn the indiscretion, yet God will accept the pious zeal, of those who in real works of piety and charity do rather beyond their power. (3.) They were very ready and forward to this good work. They were willing of themselves (v. 3), and were so far from needing that Paul should urge and press them with many arguments that they prayed him with much entreaty to receive the gift, v. 4. It seems Paul was backward to undertake this trust, for he would give himself to the word and prayer; or, it may be, he was apprehensive how ready his enemies would be to reproach and blacken him upon all occasions, and might take a handle against him upon account of so large a sum deposited in his hands, to suspect or accuse him of indiscretion and partiality in the distribution, if not of some injustice. Note, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! (4.) Their charity was founded in true piety, and this was the great commendation of it. They performed this good work in a right method: First they gave themselves to the Lord, and then they gave unto us their contributions, by the will of God (v. 5), that is, according as it was the will of God they should do, or to be disposed of as the will of God should be, and for his glory. This, it seems, exceeded the expectation of the apostle; it was more than he hoped for, to see such warm and pious affections shining in these Macedonians, and this good work performed with so much devotion and solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of themselves, and all they had, unto the Lord Jesus Christ. They had done this before, and now they do it again upon this occasion; sanctifying their contributions to God's honour, by first giving themselves to the Lord. Note, [1.] We should give ourselves to God; we cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we then give him all we have, to be called for and disposed of according to his will. [3.] Whatever we use or lay out for God, it is only giving to him what is his own. [4.] What we give or bestow for charitable uses will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord.

II. The apostle tells them that Titus was desired to go and make a collection among them (v. 6), and Titus, he knew, would be an acceptable person to them. He had met with a kind reception among them formerly. They had shown good affection to him, and he had a great love for them. Besides, Titus had already begun this work among them, therefore he was desired to finish it. So that he was, on all accounts, a proper person to be employed; and, when so good a work had already prospered in so good a hand, it would be a pity if it should not proceed and be finished. Note, It is an instance of wisdom to use proper instruments in a work we desire to do well; and the work of charity will often succeed the best when the most proper persons are employed to solicit contributions and dispose of them.
Adam Clarke: Commentary on the Bible - 1831
8:1: Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete.
The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from Co2 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And Co2 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And Co2 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So Co2 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And Co1 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, Co2 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psa 36:6; Psa 80:10); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Rom 10:2; the love of God, Co2 5:14; the grace of God, Tit 2:11.
The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.
Albert Barnes: Notes on the Bible - 1834
8:1: Moreover, brethren, we do you to wit - We make known to you; we inform you. The phrase "we do you to wit," is used in Tyndale's translation, and means "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality.
Of the grace of God ... - The favor which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the needs of the poor saints at Jerusalem. The word "grace" (χάρις charis) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed may mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints of Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God," means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied:
(1) That a disposition to contribute to the cause of benevolence is to be traced to God. He is its author. He excites it. It is not a plant of native growth in the human heart, but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.
(2) it is a favor bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favor of God than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the needs of our fellowmen. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favor shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favor of God if they should contribute in like manner.
The churches of Macedonia - Philippi, Thessalonica, Berea. For an account of Macedonia, see the Act 16:9 note; Rom 15:26 note. Of these churches, that at Philippi seems to have been most distinguished for liberality Phi 4:10, Phi 4:15-16, Phi 4:18, though it is probable that other churches contributed according to their ability, as they are commended (compare Co2 9:2) without distinction.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:1: we: Co2 8:19
the grace: Co2 8:2-7, Co2 9:12; Act 11:23; Co1 15:10; Eph 3:8; Col 1:29
churches: Co2 9:2, Co2 9:4, Co2 11:9; Act 16:9; Rom 15:26; Th1 1:7, Th1 1:8, Th1 4:10
John Gill
Moreover, brethren, we do you to wit of the grace of God,.... The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica, &c. He addresses them in a kind and tender manner, under the endearing appellation of "brethren", being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; "we do you to wit", or "we make known unto you". The phrase "to wit" is an old English one, and almost obsolete, and signifies to acquaint with, inform of, make known, or give knowledge of anything. The thing informed of here, "is the grace of God bestowed on the churches of Macedonia"; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called "the grace of God"; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of God; and it was the love and favour of God in Christ, which was the engaging motive, the leading view, which drew them on to it. This was
bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed
on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", 2Cor 8:4 agreeably to the Hebrew word which signifies "grace" and "free bounty"; and is used for doing good, or for beneficence, which the Jews call "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from "alms", after this manner (t);
"an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.''
(t) T. Hieros. Peah, fol. 15. 3.
8:28:2: զի մեծա՛ւ հանդիսիւ նեղութեան՝ առաւելութիւն խնդութեանն նոցա, եւ ծա՛նր աղքատութիւնն նոցա առաւե՛լ եղեւ ՚ի մեծութիւն առատութեան նոցա[4072]։ [4072] Ոմանք. Նեղութեանն առաւե՛՛... աղքատութիւն նոցա... ՚ի մեծութեան առատութեան։
2 որովհետեւ, հակառակ իրենց կրած նեղութեանն ու մեծ փորձութեանը, նրանց ուրախութիւնն անսահման եղաւ, եւ իրենց ծանր աղքատութեան մէջ նրանք մեծ առատաձեռնութիւն ցուցաբերեցին.
2 Որ նեղութեան մեծ փորձին մէջ իրենց ուրախութիւնը աւելցաւ եւ իրենց ծանր աղքատութեանը մէջ աւելի մեծ առատաձեռնութեան մղուեցան։
զի մեծաւ հանդիսիւ նեղութեան` առաւելութիւն խնդութեանն նոցա, եւ ծանր աղքատութիւնն նոցա առաւել եղեւ ի մեծութիւն առատութեան նոցա:

8:2: զի մեծա՛ւ հանդիսիւ նեղութեան՝ առաւելութիւն խնդութեանն նոցա, եւ ծա՛նր աղքատութիւնն նոցա առաւե՛լ եղեւ ՚ի մեծութիւն առատութեան նոցա[4072]։
[4072] Ոմանք. Նեղութեանն առաւե՛՛... աղքատութիւն նոցա... ՚ի մեծութեան առատութեան։
2 որովհետեւ, հակառակ իրենց կրած նեղութեանն ու մեծ փորձութեանը, նրանց ուրախութիւնն անսահման եղաւ, եւ իրենց ծանր աղքատութեան մէջ նրանք մեծ առատաձեռնութիւն ցուցաբերեցին.
2 Որ նեղութեան մեծ փորձին մէջ իրենց ուրախութիւնը աւելցաւ եւ իրենց ծանր աղքատութեանը մէջ աւելի մեծ առատաձեռնութեան մղուեցան։
zohrab-1805▾ eastern-1994▾ western am▾
8:22: ибо они среди великого испытания скорбями преизобилуют радостью; и глубокая нищета их преизбыточествует в богатстве их радушия.
8:2  ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν·
8:2. ὅτι (to-which-a-one) ἐν (in) πολλῇ (unto-much) δοκιμῇ (unto-an-assessment) θλίψεως (of-a-pressing,"ἡ (the-one) περισσεία (an-abouting-of) τῆς (of-the-one) χαρᾶς (of-a-joy) αὐτῶν (of-them) καὶ (and) ἡ (the-one) κατὰ (down) βάθους (of-a-depth) πτωχεία (a-beggaring-of) αὐτῶν (of-them,"ἐπερίσσευσεν (it-abouted-of) εἰς (into) τὸ (to-the-one) πλοῦτος (to-a-wealth) τῆς (of-the-one) ἁπλότητος (of-a-folded-alongness) αὐτῶν: (of-them)
8:2. quod in multo experimento tribulationis abundantia gaudii ipsorum et altissima paupertas eorum abundavit in divitias simplicitatis eorumThat in much experience of tribulation, they have had abundance of joy and their very deep poverty hath abounded unto the riches of their simplicity.
8:2. For within a great experience of tribulation, they have had an abundance of joy, and their profound poverty has only increased the richness of their simplicity.
8:2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
2. how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality:
2: ибо они среди великого испытания скорбями преизобилуют радостью; и глубокая нищета их преизбыточествует в богатстве их радушия.
8:2  ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν·
8:2. ὅτι (to-which-a-one) ἐν (in) πολλῇ (unto-much) δοκιμῇ (unto-an-assessment) θλίψεως (of-a-pressing,"ἡ (the-one) περισσεία (an-abouting-of) τῆς (of-the-one) χαρᾶς (of-a-joy) αὐτῶν (of-them) καὶ (and) ἡ (the-one) κατὰ (down) βάθους (of-a-depth) πτωχεία (a-beggaring-of) αὐτῶν (of-them,"ἐπερίσσευσεν (it-abouted-of) εἰς (into) τὸ (to-the-one) πλοῦτος (to-a-wealth) τῆς (of-the-one) ἁπλότητος (of-a-folded-alongness) αὐτῶν: (of-them)
8:2. quod in multo experimento tribulationis abundantia gaudii ipsorum et altissima paupertas eorum abundavit in divitias simplicitatis eorum
That in much experience of tribulation, they have had abundance of joy and their very deep poverty hath abounded unto the riches of their simplicity.
8:2. For within a great experience of tribulation, they have had an abundance of joy, and their profound poverty has only increased the richness of their simplicity.
8:2. How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:2: In a great trial of affliction - The sense of this verse is the following: The Macedonians, though both poor and persecuted, rejoiced exceedingly that an opportunity was afforded them of doing good to their more impoverished and more persecuted brethren. We can scarcely ever speak of poverty and affliction in an absolute sense; they are only comparative. Even the poor are called to relieve those who are poorer than themselves; and the afflicted, to comfort those who are more afflicted than they are. The poor and afflicted Churches of Macedonia felt this duty, and therefore came forward to the uttermost of their power to relieve their more impoverished and afflicted brethren in Judea.
Albert Barnes: Notes on the Bible - 1834
8:2: How that, in a great trial of affliction - When it might be supposed they were unable to give; when many would suppose they needed the aid of others; or when it might be supposed their minds would be wholly engrossed with their own concerns. The trial to which the apostle here refers was doubtless some persecution which was excited against them, probably by the Jews; see Act 16:20; Act 17:5.
The abundance of their joy - Their joy arising from the hopes and promises of the gospel. Notwithstanding their persecutions, their joy has abounded, and the effect of their joy has been seen in the liberal contribution which they have made. Their joy could not be repressed by their persecution, and they cheerfully contributed largely to the aid of others.
And their deep poverty - Their very low estate of poverty was made to contribute liberally to the needs of others. It is implied here:
(1) That they were very poor - a fact arising probably from the consideration that the poor generally embraced the gospel first, and also because it is probable that they were molested and stripped of their property in persecutions (compare Heb). Act 10:34);
(2) That notwithstanding this they were enabled to make a liberal contribution - a fact demonstrating that a people can do much even when poor if all feel disposed to do it, and that afflictions are favorable to the effort; and,
(3) That one cause of this was the joy which they had even in their trials.
If a people have the joys of the gospel; if they have the consolations of religion themselves, they will somehow or other find means to contribute to the welfare of others. They will be willing to labor with reference to it, or they will find something which they can sacrifice or spare. Even their deep poverty will abound in the fruits of benevolence.
Abounded - They contributed liberally. Their joy was manifested in a large donation, notwithstanding their poverty.
Unto the riches of their liberality - Margin, "Simplicity." The word (ἁπλότης haplotē s) used here means properly sincerity, candor, probity; then Christian simplicity, integrity; then liberality; see Rom 12:8 (Margin,); Co2 9:11, Co2 9:13. The phrase "riches of liberality," is a Hebraism, meaning rich, or abundant liberality. The sense is, their liberality was much greater than could be expected from persons so poor; and the object of the apostle is, to excite the Corinthians to give liberally by their example.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:2: in: Th1 1:6, Th1 2:14, Th1 3:3, Th1 3:4
the abundance: Neh 8:10-12; Act 2:45, Act 2:46
their deep: Mar 12:42-44; Luk 21:1-4; Jam 2:5; Rev 2:9
the riches: Co2 6:10, Co2 9:11, Co2 9:13; Deu 15:4; Pro 11:25; Isa 32:5-8
liberality: Gr. simplicity, Co2 1:12; Rom 12:8
Geneva 1599
How that in a (b) great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
(b) For those manifold afflictions with which the Lord tried them did not stop their joyful readiness, but also made it much more excellent and well-known.
John Gill
How that in a great trial of affliction,.... The apostle proceeds to show the condition these churches were in when, and the manner in which, they contributed to the relief of others. They were in affliction: they received the Gospel at first in much affliction, as did the church at Thessalonica, which was one of them; and afterwards suffered much from their countrymen for the profession of it, by reproaches, persecutions, imprisonments, confiscation of goods, &c. They were under trying afflictions, which tried their faith and patience, and in many of them. Now for persons in prosperity, when all things go well with them, to be liberal is no such great matter; but for persons in adversity, under trying dispensations of Providence, amidst many afflictive ones to communicate generously to the relief of others, is something very remarkable, and worthy of notice and imitation, which was the case of these churches: for notwithstanding this,
the abundance of their joy, and their deep poverty, abounded unto the riches of their liberality; so that it appears likewise that they were not only in great afflictions, but in deep poverty; had but an handful of meal in the barrel, and a little oil in the cruse, their purses almost empty, and their coffers almost exhausted; they had gotten to the bottom of their substance, had but very little left; and yet freely gave, with joy, even with an abundance of it. The allusion seems to be to the words of David, in 1Chron 22:14 now behold, which the Septuagint render by , "according to my poverty, I have prepared for the house of the Lord an hundred thousand talents of gold", &c. for by "the abundance of their joy", is not so much meant the joy they felt in the midst of their afflictions, so that they could glory in them, and rejoice in hope of the glory of God, as the cheerfulness of their spirits in contributing to the necessities of others; glad at heart they were that they had hearts to do good, and an opportunity of doing it; which they gladly laid hold on, observing the divine rule, "he that sheweth mercy", let him do it "with cheerfulness": and this they did, considering the small pittance they were possessed of, very largely; for though their poverty was deep, and their purses low, their hearts were large and full, and their hands ready to communicate; so that their poverty "abounded to the riches of their liberality": though their poverty was great, their liberality was rich and large; though it might be but little they gave in quantity, it was much in quality, much in liberality; like the poor widow, who, of her want and penury, cast in more than all the rich besides, not in quantity, but in liberality; they only giving some, and a disproportionate part, she her all.
John Wesley
In a great trial of affliction - Being continually persecuted, harassed, and plundered.
Robert Jamieson, A. R. Fausset and David Brown
trial of affliction--The Greek expresses, "in affliction (or, 'tribulation') which tested them"; literally, "in a great testing of affliction."
abundance of their joy--The greater was the depth of their poverty, the greater was the abundance of their joy. A delightful contrast in terms, and triumph, in fact, of spirit over flesh.
their deep poverty--Greek, "their poverty down to the death of it."
abounded unto the riches of their liberality--another beautiful contrast in terms: their poverty had the effect, not of producing stinted gifts, but of "abounding in the riches of liberality" (not as Margin, "simplicity"; though the idea of singleness of motive to God's glory and man's good, probably enters into the idea); (compare Rom 12:8, and Margin; 2Cor 9:11, Margin; see on 2Cor 9:13; Jas 1:5).
8:38:3: Զի ըստ կարի նոցա վկայեմ, եւ աւելի՛ քան զկար.
3 քանզի իրենց կարողութեան համեմատ եւ նոյնիսկ իրենց կարողութիւնից էլ աւելի յօժար կամքով իրենց տուածի մասին եմ վկայում.
3 Վասն զի ես կը վկայեմ թէ իրենց կարողութեան չափովը ու կարողութենէն ալ աւելի յօժարակամութեամբ,
Զի ըստ կարի նոցա, վկայեմ, եւ աւելի քան զկար ինքնակամ:

8:3: Զի ըստ կարի նոցա վկայեմ, եւ աւելի՛ քան զկար.
3 քանզի իրենց կարողութեան համեմատ եւ նոյնիսկ իրենց կարողութիւնից էլ աւելի յօժար կամքով իրենց տուածի մասին եմ վկայում.
3 Վասն զի ես կը վկայեմ թէ իրենց կարողութեան չափովը ու կարողութենէն ալ աւելի յօժարակամութեամբ,
zohrab-1805▾ eastern-1994▾ western am▾
8:33: Ибо они доброхотны по силам и сверх сил--я свидетель:
8:3  ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν, αὐθαίρετοι
8:3. ὅτι (to-which-a-one) κατὰ (down) δύναμιν, (to-an-ability) μαρτυρῶ, (I-witness-unto) καὶ (and) παρὰ (beside) δύναμιν, (to-an-ability) αὐθαίρετοι ( self-lifted ,"
8:3. quia secundum virtutem testimonium illis reddo et supra virtutem voluntarii fueruntFor according to their power (I bear them witness) and beyond their power, they were willing:
8:3. And I bear witness to them, that they were willing to accept what was in accord with their ability, and even what was beyond their ability.
8:3. For to [their] power, I bear record, yea, and beyond [their] power [they were] willing of themselves;
3. For according to their power, I bear witness, yea and beyond their power, of their own accord,
8:3 For to [their] power, I bear record, yea, and beyond [their] power [they were] willing of themselves:
3: Ибо они доброхотны по силам и сверх сил--я свидетель:
8:3  ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν, αὐθαίρετοι
8:3. ὅτι (to-which-a-one) κατὰ (down) δύναμιν, (to-an-ability) μαρτυρῶ, (I-witness-unto) καὶ (and) παρὰ (beside) δύναμιν, (to-an-ability) αὐθαίρετοι ( self-lifted ,"
8:3. quia secundum virtutem testimonium illis reddo et supra virtutem voluntarii fuerunt
For according to their power (I bear them witness) and beyond their power, they were willing:
8:3. And I bear witness to them, that they were willing to accept what was in accord with their ability, and even what was beyond their ability.
8:3. For to [their] power, I bear record, yea, and beyond [their] power [they were] willing of themselves;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:3: For to their power, etc. - In their liberality they had no rule but their ability; they believed they were bound to contribute all they could; and even this rule they transgressed, for they went beyond their power - they deprived themselves for a time of the necessaries of life, in order to give to others who were destitute even of necessaries.
Albert Barnes: Notes on the Bible - 1834
8:3: For to their power - To the utmost of their ability.
I bear record - Paul had founded those churches and had spent much time with them. He was therefore well qualified to bear testimony in regard to their condition.
Yea, and beyond their power - Beyond what could have been expected; or beyond what it would have been thought possible in their condition. Doddridge remarks that this is a noble hyperbole, similar to that used by Demosthenes when he says, "I have performed all, even with an industry beyond my power." The sense is, they were willing to give more than they were well able. It shows the strong interest which they had in the subject, and the anxious desire which they had to relieve the needs of others.
Of themselves - (αὐθαίρεται authairetai). Acting from choice, self-moved, voluntarily, of their own accord. They did not wait to be urged and pressed to do it. They rejoiced in the opportunity of doing it. They came forward of their own accord and made the contribution. "God loveth a cheerful giver" Co2 9:7; and from all the accounts which we have of these churches in Macedonia it is evident that they were greatly distinguished for their cheerful liberality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:3: to: Co2 9:6, Co2 9:7; Mar 14:8; Act 11:29; Co1 16:2; Pe1 4:11
I bear: Rom 10:2; Gal 4:15; Col 4:13
beyond: Co2 8:12, Co2 8:16, Co2 8:17; Exo 35:5, Exo 35:21, Exo 35:22, Exo 35:29; Ch1 29:5, Ch1 29:6, Ch1 29:9, Ch1 29:13-17; Psa 110:3; Co1 9:17; Phi 2:13; Th1 2:8; Plm 1:14; Pe1 5:2
Geneva 1599
For to [their] power, I bear record, yea, and beyond [their] power [they were] (c) willing of themselves;
(c) Of their own accord they were generous.
John Gill
For to their power, I bear record,.... They gave according to their ability, to the utmost of it, which is the most that can be desired, or be given; for no man can give more than he has, nor is he required to do more than he is able:
yea, and beyond their power they were willing of themselves; not that they did or could do beyond their power; but they were "willing" beyond their power; their hearts were larger than their purses; they would gladly have done more than they had ability to do; and to this the apostle bears testimony to give it credit, which otherwise might have been called in question: and it is to be observed, that these churches communicated in this cheerful manner and large way, considering their circumstances, to the utmost of their ability, "of themselves"; unasked, not having been put upon, pressed, and urged to such a service; for persons to give when they are asked, especially when they do it readily, at once, without demurring upon it, and with cheerfulness, is much; but to give unasked discovers a very generous and beneficent disposition: this is reckoned by the Jews as one of the excellencies in giving of alms (u),
"when a man gives into the hands of another , "before he asks"; and the next degree to this is, when he gives to him after he asks; and the next to this, who gives less than is proper, but with a cheerful countenance.''
(u) Maimon. Hileh. Mattanot Anayim, c. 10. sect. 11, 12, 13.
Robert Jamieson, A. R. Fausset and David Brown
they were willing--rather, supply from 2Cor 8:5, the ellipsis thus, "According to their power . . . yea, and beyond their power, THEY GAVE."
of themselves--not only not being besought, but themselves beseeching us.
8:48:4: ինքնակա՛մ բազում աղաչանօք աղաչէին զշնորհսն, եւ զհաղորդութիւն պաշտամանն որ ՚ի սուրբսն՝ տա՛լ ցմեզ[4073]։ [4073] Ոմանք. Աղաչեցին զշնորհն եւ զհա՛՛... տալ մեզ։
4 բազում աղաչանքներով աղաչում էին, որ մեզ տան այն ընծաները եւ պաշտօնի մասնակցութիւնը, որ սրբերի համար է:
4 Կ’աղաչէին որ տուրքերը ու սուրբերուն համար եղած օգնութեան մասնակցութիւնը ընդունինք։
բազում աղաչանօք [35]աղաչէին զշնորհսն եւ զհաղորդութիւն պաշտամանն որ ի սուրբսն` [36]տալ ցմեզ:

8:4: ինքնակա՛մ բազում աղաչանօք աղաչէին զշնորհսն, եւ զհաղորդութիւն պաշտամանն որ ՚ի սուրբսն՝ տա՛լ ցմեզ[4073]։
[4073] Ոմանք. Աղաչեցին զշնորհն եւ զհա՛՛... տալ մեզ։
4 բազում աղաչանքներով աղաչում էին, որ մեզ տան այն ընծաները եւ պաշտօնի մասնակցութիւնը, որ սրբերի համար է:
4 Կ’աղաչէին որ տուրքերը ու սուրբերուն համար եղած օգնութեան մասնակցութիւնը ընդունինք։
zohrab-1805▾ eastern-1994▾ western am▾
8:44: они весьма убедительно просили нас принять дар и участие [их] в служении святым;
8:4  μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους _
8:4. μετὰ (with) πολλῆς (of-much) παρακλήσεως (of-a-calling-beside) δεόμενοι ( being-binded ) ἡμῶν, (of-us,"τὴν (to-the-one) χάριν (to-a-granting) καὶ (and) τὴν (to-the-one) κοινωνίαν (to-an-en-commoning-unto) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) τῆς (of-the-one) εἰς (into) τοὺς (to-the-ones) ἁγίους ,-- ( to-hallow-belonged ,"
8:4. cum multa exhortatione obsecrantes nos gratiam et communicationem ministerii quod fit in sanctosWith much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
8:4. For they were begging us, with great exhortation, for the grace and the communication of the ministry that is with the saints.
8:4. Praying us with much intreaty that we would receive the gift, and [take upon us] the fellowship of the ministering to the saints.
4. beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:
8:4 Praying us with much intreaty that we would receive the gift, and [take upon us] the fellowship of the ministering to the saints:
4: они весьма убедительно просили нас принять дар и участие [их] в служении святым;
8:4  μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους _
8:4. μετὰ (with) πολλῆς (of-much) παρακλήσεως (of-a-calling-beside) δεόμενοι ( being-binded ) ἡμῶν, (of-us,"τὴν (to-the-one) χάριν (to-a-granting) καὶ (and) τὴν (to-the-one) κοινωνίαν (to-an-en-commoning-unto) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) τῆς (of-the-one) εἰς (into) τοὺς (to-the-ones) ἁγίους ,-- ( to-hallow-belonged ,"
8:4. cum multa exhortatione obsecrantes nos gratiam et communicationem ministerii quod fit in sanctos
With much entreaty begging of us the grace and communication of the ministry that is done toward the saints.
8:4. For they were begging us, with great exhortation, for the grace and the communication of the ministry that is with the saints.
8:4. Praying us with much intreaty that we would receive the gift, and [take upon us] the fellowship of the ministering to the saints.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:4: Praying us with much entreaty - We had not to solicit them to this great act of kindness; they even entreated us to accept their bounty, and to take on ourselves the administration or application of it to the wants of the poor in Judea.
Albert Barnes: Notes on the Bible - 1834
8:4: Praying us with much entreaty - Earnestly entreating me to receive the contribution and convey it to the poor and afflicted saints in Judea.
And take upon us the fellowship of the ministering to the saints - Greek, "that we would take the gift and the fellowship of the ministering to the saints." They asked of us to take part in the labor of conveying it to Jerusalem. The occasion of this distress which made the collection for the saints of Judea necessary, was probably the famine which was predicted by Agabus, and which occurred in the time of Claudius Caesar; see note on Act 11:28. Barnabas was associated with Paul in conveying the contribution to Jerusalem; Act 6:30. Paul was unwilling to do it unless they particularly desired it, and he seems to have insisted that some person should be associated with him; Co2 8:20; Co1 16:3-4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:4: that: Co2 8:18, Co2 8:19; Gen 33:10, Gen 33:11; Kg2 5:15, Kg2 5:16; Act 16:15; Co1 16:3, Co1 16:4
the ministering: Co2 9:1, Co2 9:12-14; Mat 10:42, Mat 12:50, Mat 25:40, Mat 25:44, Mat 25:45; Mar 14:7; Joh 19:26, Joh 19:27; Act 6:1-7, Act 9:39-41, Act 11:29, Act 24:17; Rom 15:25, Rom 15:26; Co1 16:1, Co1 16:3, Co1 16:4, Co1 16:15; Gal 2:10, Gal 6:10; Ti1 5:10; Plm 1:5, Plm 1:6; Heb 6:10; Jo1 3:16-18
Geneva 1599
Praying us with much intreaty that we would receive the (d) gift, and [take upon us] the fellowship of the ministering to the saints.
(d) He calls that "gift" which other men would have called a burden. And this verse is to be explained by (2Cor 8:6).
John Gill
Praying us with much entreaty,.... They not only gave freely, being unasked by the apostles; but they sought to them, and earnestly entreated them,
that they would receive the gift; the beneficence, what they had so freely and generously collected: and
the fellowship of the ministering to the saints; what they had communicated for the service of the poor saints at Jerusalem, in which they testified their having and holding fellowship with the churches of Christ; and that they would receive it at their hands, and take it upon them, and carry it to Jerusalem, and distribute to the poor saints there, as should seem to them most proper and convenient; which they accordingly agreed to; see Rom 15:25.
John Wesley
Praying us with much entreaty - Probably St. Paul had lovingly admonished them not to do beyond their power.
Robert Jamieson, A. R. Fausset and David Brown
that we would receive--omitted in the oldest manuscripts. Translate therefore, "Beseeching of us . . . the grace and fellowship of (that is, to grant them the favor of sharing in) the ministering unto the saints." The Macedonian contributions must have been from Philippi, because Philippi was the only church that contributed to Paul's support (Phil 4:10, Phil 4:15-16).
8:58:5: Ո՛չ որչափ ա՛կն ունէաք, այլ եւ զանձինս եւս ետուն, նախ՝ Տեառն եւ ապա մե՛զ կամօքն Աստուծոյ.
5 Եւ ոչ միայն այնչափ, որչափ ակնկալում էինք, այլ իրենք իրենց եւս նուիրեցին՝ նախ Տիրոջը եւ ապա մեզ՝ Աստծու կամքով:
5 Ոչ միայն որչափ մենք կը յուսայինք, հապա անձերնին ալ տուին առաջ՝ Տէրոջը ու ետքը՝ մեզի՝ Աստուծոյ կամքովը։
Ոչ որչափ ակն ունէաք, այլ եւ զանձինս եւս ետուն, նախ Տեառն եւ ապա մեզ` կամօքն Աստուծոյ:

8:5: Ո՛չ որչափ ա՛կն ունէաք, այլ եւ զանձինս եւս ետուն, նախ՝ Տեառն եւ ապա մե՛զ կամօքն Աստուծոյ.
5 Եւ ոչ միայն այնչափ, որչափ ակնկալում էինք, այլ իրենք իրենց եւս նուիրեցին՝ նախ Տիրոջը եւ ապա մեզ՝ Աստծու կամքով:
5 Ոչ միայն որչափ մենք կը յուսայինք, հապա անձերնին ալ տուին առաջ՝ Տէրոջը ու ետքը՝ մեզի՝ Աստուծոյ կամքովը։
zohrab-1805▾ eastern-1994▾ western am▾
8:55: и не только то, чего мы надеялись, но они отдали самих себя, во-первых, Господу, [потом] и нам по воле Божией;
8:5  καὶ οὐ καθὼς ἠλπίσαμεν ἀλλὰ ἑαυτοὺς ἔδωκαν πρῶτον τῶ κυρίῳ καὶ ἡμῖν διὰ θελήματος θεοῦ,
8:5. καὶ (and) οὐ (not) καθὼς (down-as) ἠλπίσαμεν (we-expected-to,"ἀλλ' (other) ἑαυτοὺς (to-selves) ἔδωκαν (they-gave) πρῶτον (to-most-before) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) ἡμῖν (unto-us) διὰ (through) θελήματος (of-a-determining-to) θεοῦ, (of-a-Deity,"
8:5. et non sicut speravimus sed semet ipsos dederunt primum Domino deinde nobis per voluntatem DeiAnd not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
8:5. And this is beyond what we had hoped, since they gave themselves, first of all to the Lord, and then also to us, through the will of God,
8:5. And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
5. and , not as we had hoped, but first they gave their own selves to the Lord, and to us by the will of God.
8:5 And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God:
5: и не только то, чего мы надеялись, но они отдали самих себя, во-первых, Господу, [потом] и нам по воле Божией;
8:5  καὶ οὐ καθὼς ἠλπίσαμεν ἀλλὰ ἑαυτοὺς ἔδωκαν πρῶτον τῶ κυρίῳ καὶ ἡμῖν διὰ θελήματος θεοῦ,
8:5. καὶ (and) οὐ (not) καθὼς (down-as) ἠλπίσαμεν (we-expected-to,"ἀλλ' (other) ἑαυτοὺς (to-selves) ἔδωκαν (they-gave) πρῶτον (to-most-before) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) καὶ (and) ἡμῖν (unto-us) διὰ (through) θελήματος (of-a-determining-to) θεοῦ, (of-a-Deity,"
8:5. et non sicut speravimus sed semet ipsos dederunt primum Domino deinde nobis per voluntatem Dei
And not as we hoped: but they gave their own selves, first to the Lord, then to us by the will of God;
8:5. And this is beyond what we had hoped, since they gave themselves, first of all to the Lord, and then also to us, through the will of God,
8:5. And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:5: Not as we hoped - They far exceeded our expectations, for they consecrated themselves entirely to the work of God; giving themselves and all they possessed first unto the Lord; and then, as they saw that it was the will of God that they should come especially forward in this charitable work, they gave themselves to us, to assist to the uttermost in providing relief for the suffering Christians in Judea.
Albert Barnes: Notes on the Bible - 1834
8:5: And this they did ... - They did not give what we expected only. We knew their poverty, and we expected only a small sum from them.
Not as we hoped - Not according to the utmost of our hopes. We were greatly disappointed in the amount which they gave, and in the manner in which it was done.
But first gave their ownselves to the Lord - They first made an entire consecration of themselves and all that they had to the Lord. They kept nothing back. They felt that all they had was his. And where a people honestly and truly devote themselves to God, they will find no difficulty in having the means to contribute to the cause of charity.
And unto us by the will of God - That is, they gave themselves to us to be directed in regard to the contribution to be made. They complied with our wishes and followed our directions. The phrase "by the will of God," means evidently that God moved them to this, or that it was to be traced to his direction and providence. It is one of the instances in which Paul traces everything that is right and good to the agency and direction of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:5: first: Co2 5:14, Co2 5:15; Sa1 1:28; Ch2 30:8; Isa 44:3-5; Jer 31:33; Zac 13:9; Rom 6:13, Rom 12:1, Rom 14:7-9; Co1 6:19, Co1 6:20
unto: Co2 4:5; Ch1 12:18; Ch2 30:12
Geneva 1599
(2) And [this they did], not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
(2) He amplifies the eagerness of the Macedonians in this, that they also desired Paul to stir up the Corinthians to accomplish the giving of alms by sending Titus to them again.
John Gill
And this they did not as we hoped,.... All this was unexpected by the apostles, who knew their great affliction and deep poverty, and therefore could not have hoped for such a collection from them; or that they would have desired the apostle to have ministered it for them:
but first gave their own selves to the Lord, and unto us by the will of God; the sense of which is not barely, or only, that they committed themselves to the care of Providence in all their afflictions and poverty, trusting in God that he would provide for them for time to come, and therefore even in their strait circumstances gave liberally; and were so much under the direction of the apostles, God so disposing their minds, that they were willing to do or give anything that they should say was proper; yea, were very willing that some of their number should leave their habitations and families to accompany them, in forwarding this good work elsewhere: but the apostle seems to have respect to what these persons did at first conversion, when they gave themselves to Christ, to be saved by him, and him alone; and to serve him to the uttermost, in everything, he should signify to be his will; and when they joined themselves to the churches of Christ, and put themselves under the care, government, and direction of the apostles, who were over the churches in the Lord: and therefore though what the members of these churches collected, was very wonderful and beyond expectation; yet when it is considered that these persons had long ago given their whole selves, their all to Christ, had committed all into his hands, and devoted themselves entirely to his service; and had declared their subjection to his ministers as servants under him, and to his word and ordinances as ministered by them; it need not be so much wondered at, that they should be so liberal in giving away their worldly substance for the relief of Christ's poor members, when they had given their precious souls, their immortal all, and had committed the salvation of them entirely to him. Giving themselves to Christ, in this sense, supposes that they had a true sight and apprehension of their state and condition by nature, how sinful they were, and lost and undone in themselves; that they were destitute of a righteousness, and unable to obtain one by the works of the law; that they were in hopeless and helpless circumstances, as considered in themselves; that they were diseased from head to foot, and could not cure themselves; that they were dead in law, and liable to the curse and condemnation of it; for till men see themselves in such a case they will never give themselves to Christ, or betake themselves to him to be saved by him. Moreover, this supposes some knowledge of him as God's ordinance for salvation, as the Saviour of the Father's appointing and sending; of him, as having effected it by his obedience and death; of his being the only Saviour, a suitable one, both able and willing to save to the uttermost, even the chief of sinners that come to God by him. It is expressive of faith in Christ; of seeing the Son and the fulness of grace and salvation in him, and of going to him for it; of staying, resting, leaning, and relying upon him, venturing on him, committing all into his hands, and trusting him with all and for all. It denotes subjection to him, as their husband, to whom they give themselves as his spouse and bride, and consent to be the Lord's in a conjugal relation; and submission to him in all his offices, as a prophet to be taught and instructed by him, as a priest to be washed in his blood, and justified by his righteousness, to which they heartily submit, and as their Lord and King to the sceptre of his kingdom, the laws of his house, and ordinances of his Gospel; for they are made a willing people, not only to be saved by him, but to serve him in body and soul, and with all they have; as it is but right they should, since he has given himself, his all, for them. Giving themselves up to the apostles, signifies not a surrender of themselves to them as lords over God's heritage, to be governed and ruled over in a tyrannical and arbitrary way; but a submitting of themselves to them, as Christ's servants set over them in the Lord, whilst they minister the word and administer the ordinances, according to the will of Christ; owning them as their fathers, or instructors, and guides, and as watchmen and overseers placed in and over the churches, for their spiritual welfare: all which is,
by the will of God: as that poor sensible sinners should give up themselves to Christ, to be saved by him, and serve him; and that they should join themselves to the churches, and be subject to the care, teachings, and government of his servants in his house.
John Wesley
And not as we hoped - That is, beyond all we could hope. They gave themselves to us, by the will of God - In obedience to his will, to be wholly directed by us.
Robert Jamieson, A. R. Fausset and David Brown
And this they did, not as we hoped--Translate, "And not as we hoped (that is, far beyond our hopes), but their own selves gave they first to the Lord." "First," not indicating priority of time, but first of all, above all in importance. The giving of themselves takes precedency of their other gifts, as being the motive which led them to the latter (Rom 15:16).
by the will of God--not "according to the will of God," but "moved by the will of God, who made them willing" (Phil 2:13). It is therefore called (2Cor 8:1), "the grace of God."
8:68:6: աղաչել զՏիտոս, զի որպէս սկսաւն յառաջագոյն, նոյնպէս եւ կատարեսցէ՛ ՚ի ձեզ եւ զա՛յդ եւս շնորհս[4074]։ [4074] Ոմանք. Յառաջագոյն կատարեսցէ... եւս շնորհ։
6 Աղաչեցինք Տիտոսին, որ, ինչպէս սկսել էր աւելի առաջ, նոյն ձեւով եւ աւարտին հասցնի ձեր մէջ այդ շնորհը եւս:
6 Տիտոսին ալ աղաչեցինք, որ ինչպէս անիկա առաջուընէ սկսաւ, նոյնպէս ալ ձեր մէջ կատարէ այդ շնորհքն ալ։
[37]աղաչել զՏիտոս զի որպէս սկսաւն յառաջագոյն, նոյնպէս եւ կատարեսցէ ի ձեզ եւ զայդ եւս շնորհս:

8:6: աղաչել զՏիտոս, զի որպէս սկսաւն յառաջագոյն, նոյնպէս եւ կատարեսցէ՛ ՚ի ձեզ եւ զա՛յդ եւս շնորհս[4074]։
[4074] Ոմանք. Յառաջագոյն կատարեսցէ... եւս շնորհ։
6 Աղաչեցինք Տիտոսին, որ, ինչպէս սկսել էր աւելի առաջ, նոյն ձեւով եւ աւարտին հասցնի ձեր մէջ այդ շնորհը եւս:
6 Տիտոսին ալ աղաչեցինք, որ ինչպէս անիկա առաջուընէ սկսաւ, նոյնպէս ալ ձեր մէջ կատարէ այդ շնորհքն ալ։
zohrab-1805▾ eastern-1994▾ western am▾
8:66: поэтому мы просили Тита, чтобы он, как начал, так и окончил у вас и это доброе дело.
8:6  εἰς τὸ παρακαλέσαι ἡμᾶς τίτον ἵνα καθὼς προενήρξατο οὕτως καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην.
8:6. εἰς (into) τὸ (to-the-one) παρακαλέσαι (to-have-called-beside-unto) ἡμᾶς (to-us) Τίτον (to-a-Titos,"ἵνα (so) καθὼς (down-as) προενήρξατο ( it-firsted-in-before ) οὕτως (unto-the-one-this) καὶ (and) ἐπιτελέσῃ (it-might-have-finished-upon-unto) εἰς (into) ὑμᾶς (to-ye) καὶ (and) τὴν (to-the-one) χάριν (to-a-granting) ταύτην: (to-the-one-this)
8:6. ita ut rogaremus Titum ut quemadmodum coepit ita et perficiat in vos etiam gratiam istamInsomuch, that we desired Titus, that, as he had begun, so also he would finish among you this same grace.
8:6. so much so that we petitioned Titus, that in the same manner as he had begun, he would also complete in you this same grace.
8:6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
6. Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.
8:6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also:
6: поэтому мы просили Тита, чтобы он, как начал, так и окончил у вас и это доброе дело.
8:6  εἰς τὸ παρακαλέσαι ἡμᾶς τίτον ἵνα καθὼς προενήρξατο οὕτως καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην.
8:6. εἰς (into) τὸ (to-the-one) παρακαλέσαι (to-have-called-beside-unto) ἡμᾶς (to-us) Τίτον (to-a-Titos,"ἵνα (so) καθὼς (down-as) προενήρξατο ( it-firsted-in-before ) οὕτως (unto-the-one-this) καὶ (and) ἐπιτελέσῃ (it-might-have-finished-upon-unto) εἰς (into) ὑμᾶς (to-ye) καὶ (and) τὴν (to-the-one) χάριν (to-a-granting) ταύτην: (to-the-one-this)
8:6. ita ut rogaremus Titum ut quemadmodum coepit ita et perficiat in vos etiam gratiam istam
Insomuch, that we desired Titus, that, as he had begun, so also he would finish among you this same grace.
8:6. so much so that we petitioned Titus, that in the same manner as he had begun, he would also complete in you this same grace.
8:6. Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Поэтому, т. е. в виду такого поведения Македонян, Павел не хотел, чтобы Коринфяне отстали от них в усердии к делу собирания милостыни. - Доброе дело -точнее с греческого: благодать. Называя так милостыню, Апостол этим самым дает понять, что она уподобляет человека Богу, источнику благодати, и с другой стороны сама совершается под действием благодати Божией, смягчающей человеческое сердце.
Adam Clarke: Commentary on the Bible - 1831
8:6: That we desired Titus - Titus had probably laid the plan of this contribution when he was before at Corinth, according to the direction given by the apostle, Co1 16:1, etc.
The same grace - Liberality. See the note on Co2 8:1.
Albert Barnes: Notes on the Bible - 1834
8:6: Insomuch - The sense of this passage seems to be this, "We were encouraged by this unexpected success among the Macedonians. We were surprised at the extent of their liberality. And encouraged by this, we requested Titus to go among you and finish the collection which you had proposed and which you had begun. Lest you should be outstripped in liberality by the comparatively poor Macedonian Christians, we were anxious that you should perform what you had promised and contemplated, and we employed Titus, therefore, that he might go at once and finish the collection among you."
The same grace also - Margin, "Gift;" see the note on Co2 8:1. The word refers to the contribution which he wished to be made.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:6: we: Co2 8:16, Co2 8:17, Co2 12:18
grace: or, gift, Co2 8:4, Co2 8:19 *marg. Co2 9:5; Phi 4:18; Pe1 4:10
John Gill
Insomuch that we desired Titus,.... Observing the very great readiness, cheerfulness, and liberality of the poor Macedonians in this matter, the apostles could do no other than desire Titus to forward, hasten, and accomplish a like liberal contribution among the Corinthians; or the sense is, that the Macedonians not only prayed with much entreaty, as in 2Cor 8:4 that the apostle would be pleased to take their collection, and send or carry it to Jerusalem; but also that they would entreat Titus,
that as he had begun, so he would also finish in you the same grace also; that is, that as he had already moved this affair to the Corinthians while he was with them, and had made some progress in it, though what, through one thing or another, it had been retarded, and lay in some measure neglected; that he might be desired to go again, on purpose to complete so good a work, so acceptable to God, and so useful to the poor saints; which carries in it a new and strong argument to stir up the Corinthians to this service; since they had not only the example of the Macedonian churches, but it was even at their request that Titus was desired to go upon this errand; and to this sense read the Vulgate Latin, Syriac, and Arabic versions.
John Wesley
As he had begun - When he was with you before.
Robert Jamieson, A. R. Fausset and David Brown
Insomuch that--As we saw the Macedonians' alacrity in giving, we could not but exhort Titus, that as we collected in Macedonia, so he in Corinth should complete the work of collecting which he had already begun there, lest ye, the wealthy people of Corinth, should be outdone in liberality by the poor Macedonians.
as he had begun--Greek, "previously begun," namely, the collection at Corinth, before the Macedonians began to contribute, during the visit to Corinth from which he had just returned.
finish in you the same grace--complete among you this act of grace or beneficence on your part.
also--as well as other things which he had to do among them [ALFORD].
8:78:7: Այլ որպէս յամենայնի առաւել էք հաւատովք, եւ բանիւ, եւ գիտութեամբ, եւ ամենայն փութով, եւ որ ՚ի մէնջ ՚ի ձեզ սէ՛րն է, զի եւ յա՛յդմ եւս շնորհի առաւե՛լ լինիցիք[4075]։ [4075] Ոմանք. ՚Ի ձէնջ ՚ի ձեզ սէրն է. զի եւ այդմ եւս... լինիջիք։
7 Եւ ինչպէս ամէն ինչում հարուստ էք հաւատով, խօսքով, գիտութեամբ, ամենայն փութաջանութեամբ եւ այն սիրով, որ կայ ձեր մէջ մեր հանդէպ, նայեցէք, որ այդ շնորհի մէջ էլ հարուստ լինէք:
7 Բայց ինչպէս ամէն բանով առատացած էք դուք, հաւատքով ու խօսքով ու գիտութիւնով եւ ամէն ջանքով ու մեր վրայ եղած ձեր սիրովը, նայեցէք որ այդ շնորհքով ալ առատանաք.
Այլ որպէս յամենայնի առաւել էք հաւատովք եւ բանիւ եւ գիտութեամբ եւ ամենայն փութով, եւ որ [38]ի մէնջ ի ձեզ`` սէրն է, զի եւ յայդմ եւս շնորհի առաւել լինիցիք:

8:7: Այլ որպէս յամենայնի առաւել էք հաւատովք, եւ բանիւ, եւ գիտութեամբ, եւ ամենայն փութով, եւ որ ՚ի մէնջ ՚ի ձեզ սէ՛րն է, զի եւ յա՛յդմ եւս շնորհի առաւե՛լ լինիցիք[4075]։
[4075] Ոմանք. ՚Ի ձէնջ ՚ի ձեզ սէրն է. զի եւ այդմ եւս... լինիջիք։
7 Եւ ինչպէս ամէն ինչում հարուստ էք հաւատով, խօսքով, գիտութեամբ, ամենայն փութաջանութեամբ եւ այն սիրով, որ կայ ձեր մէջ մեր հանդէպ, նայեցէք, որ այդ շնորհի մէջ էլ հարուստ լինէք:
7 Բայց ինչպէս ամէն բանով առատացած էք դուք, հաւատքով ու խօսքով ու գիտութիւնով եւ ամէն ջանքով ու մեր վրայ եղած ձեր սիրովը, նայեցէք որ այդ շնորհքով ալ առատանաք.
zohrab-1805▾ eastern-1994▾ western am▾
8:77: А как вы изобилуете всем: верою и словом, и познанием, и всяким усердием, и любовью вашею к нам, --так изобилуйте и сею добродетелью.
8:7  ἀλλ᾽ ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε.
8:7. ἀλλ' (other) ὥσπερ (as-very) ἐν (in) παντὶ (unto-all) περισσεύετε, (ye-about-of,"πίστει (unto-a-trust) καὶ (and) λόγῳ (unto-a-forthee) καὶ (and) γνώσει (unto-an-acquainting) καὶ (and) πάσῃ (unto-all) σπουδῇ (unto-a-hastening) καὶ (and) τῇ (unto-the-one) ἐξ (out) ἡμῶν (of-us) ἐν (in) ὑμῖν (unto-ye) ἀγάπῃ, (unto-an-excessing-off,"ἵνα (so) καὶ (and) ἐν (in) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) χάριτι (unto-a-granting) περισσεύητε. (ye-might-about-of)
8:7. sed sicut in omnibus abundatis fide et sermone et scientia et omni sollicitudine et caritate vestra in nos ut et in hac gratia abundetisThat as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound.
8:7. But, just as in all things you abound in faith and in word and in knowledge and in all solicitude, and even more so in your charity toward us, so also may you abound in this grace.
8:7. 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.
7. But as ye abound in everything, faith, and utterance, and knowledge, and all earnestness, and your love to us, that ye abound in this grace also.
8:7 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:
7: А как вы изобилуете всем: верою и словом, и познанием, и всяким усердием, и любовью вашею к нам, --так изобилуйте и сею добродетелью.
8:7  ἀλλ᾽ ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε.
8:7. ἀλλ' (other) ὥσπερ (as-very) ἐν (in) παντὶ (unto-all) περισσεύετε, (ye-about-of,"πίστει (unto-a-trust) καὶ (and) λόγῳ (unto-a-forthee) καὶ (and) γνώσει (unto-an-acquainting) καὶ (and) πάσῃ (unto-all) σπουδῇ (unto-a-hastening) καὶ (and) τῇ (unto-the-one) ἐξ (out) ἡμῶν (of-us) ἐν (in) ὑμῖν (unto-ye) ἀγάπῃ, (unto-an-excessing-off,"ἵνα (so) καὶ (and) ἐν (in) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) χάριτι (unto-a-granting) περισσεύητε. (ye-might-about-of)
8:7. sed sicut in omnibus abundatis fide et sermone et scientia et omni sollicitudine et caritate vestra in nos ut et in hac gratia abundetis
That as in all things you abound in faith and word and knowledge and all carefulness, moreover also in your charity towards us: so in this grace also you may abound.
8:7. But, just as in all things you abound in faith and in word and in knowledge and in all solicitude, and even more so in your charity toward us, so also may you abound in this grace.
8:7. 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Ср. 1Кор.I:5.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Charity Urged.A. D. 57.
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. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. 9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. 10 And herein 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. 11 Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. 12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13 For I mean not that other men be eased, and ye burdened: 14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: 15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.

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, v. 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. xi. 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 (v. 8) he does not speak by commandment, or in a way of authority. I give my advice, v. 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.

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 (v. 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, v. 10, 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 (v. 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 Sam. vii.

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, v. 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, Exod. xvi.) 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.
Adam Clarke: Commentary on the Bible - 1831
8:7: As ye abound in every thing - See the note on Co1 1:5. In faith, crediting the whole testimony of God; in utterance, λογῳ, 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.
Albert Barnes: Notes on the Bible - 1834
8:7: Therefore as ye abound in everything - see the note, Co1 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.
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 Co2 7:4, Co2 7:6-7, Co2 7:11, Co2 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:7: as: Rom 15:14; Co1 1:5, Co1 4:7, Co1 12:13, Co1 14:12; Rev 3:17
faith: Co1 13:2
knowledge: Co1 8:1, Co1 8:2, Co1 13:8
in your: Co2 7:7
see: Co2 9:8; Phi 1:9, Phi 1:11; Th1 4:9, Th1 4:10; Th2 1:3; Pe1 1:22; Pe2 1:5-8
this: Co2 8:6, Co2 9:14; Eph 4:29; Ti2 2:1; Heb 12:28; Pe2 3:18
John Gill
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 1Cor 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:
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.
Robert Jamieson, A. R. Fausset and David Brown
in faith-- (2Cor 1:24).
utterance--(See on 1Cor 1:5). Not as ALFORD, "doctrine" or "word."
knowledge-- (1Cor 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).
8:88:8: Ո՛չ որպէս հրաման տալոյ ասեմ. այլ վասն այլոց փութոյ, եւ վասն ձերոյ սիրոյ՝ զմտերմութիւնդ փորձեմ[4076]։ [4076] Ոմանք. Ոչ իբրեւ հրաման տալով ասեմ։
8 Հրաման տալով չէ, որ ասում եմ, այլ ուրիշների փութաջանութիւնը տեսնելով՝ ձեր սիրոյ անկեղծութիւնն եմ փորձում,
8 Ո՛չ թէ հրամայելով կը խօսիմ, հապա ուրիշներուն ջանքը տեսնելով, որպէս զի փորձեմ ձեր սիրոյն հարազատութիւնը։
Ոչ որպէս հրաման տալով ասեմ, այլ վասն այլոց փութոյ, եւ վասն ձերոյ սիրոյ զմտերմութիւնդ փորձեմ:

8:8: Ո՛չ որպէս հրաման տալոյ ասեմ. այլ վասն այլոց փութոյ, եւ վասն ձերոյ սիրոյ՝ զմտերմութիւնդ փորձեմ[4076]։
[4076] Ոմանք. Ոչ իբրեւ հրաման տալով ասեմ։
8 Հրաման տալով չէ, որ ասում եմ, այլ ուրիշների փութաջանութիւնը տեսնելով՝ ձեր սիրոյ անկեղծութիւնն եմ փորձում,
8 Ո՛չ թէ հրամայելով կը խօսիմ, հապա ուրիշներուն ջանքը տեսնելով, որպէս զի փորձեմ ձեր սիրոյն հարազատութիւնը։
zohrab-1805▾ eastern-1994▾ western am▾
8:88: Говорю это не в виде повеления, но усердием других испытываю искренность и вашей любви.
8:8  οὐ κατ᾽ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων·
8:8. Οὐ (Not) κατ' (down) ἐπιταγὴν (to-an-arranging-upon) λέγω, (I-forth,"ἀλλὰ (other) διὰ (through) τῆς (of-the-one) ἑτέρων ( of-different ) σπουδῆς (of-a-hastening) καὶ (and) τὸ (to-the-one) τῆς (of-the-one) ὑμετέρας (of-yours) ἀγάπης (of-an-excessing-off) γνήσιον (to-become-belonged) δοκιμάζων: (assessing-to)
8:8. non quasi imperans dico sed per aliorum sollicitudinem etiam vestrae caritatis ingenitum bonum conprobansI speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity.
8:8. I am speaking, not commanding. But through the solicitude of others, I approve of the good character of your charity.
8:8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
8. I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.
8:8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love:
8: Говорю это не в виде повеления, но усердием других испытываю искренность и вашей любви.
8:8  οὐ κατ᾽ ἐπιταγὴν λέγω, ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων·
8:8. Οὐ (Not) κατ' (down) ἐπιταγὴν (to-an-arranging-upon) λέγω, (I-forth,"ἀλλὰ (other) διὰ (through) τῆς (of-the-one) ἑτέρων ( of-different ) σπουδῆς (of-a-hastening) καὶ (and) τὸ (to-the-one) τῆς (of-the-one) ὑμετέρας (of-yours) ἀγάπης (of-an-excessing-off) γνήσιον (to-become-belonged) δοκιμάζων: (assessing-to)
8:8. non quasi imperans dico sed per aliorum sollicitudinem etiam vestrae caritatis ingenitum bonum conprobans
I speak not as commanding: but by the carefulness of others, approving also the good disposition of your charity.
8:8. I am speaking, not commanding. But through the solicitude of others, I approve of the good character of your charity.
8:8. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Ап., как и в 1Кор.VII:25, 35, 40, не приказывает Коринфянам, а дает им только случай проявить свое христианское настроение.
Adam Clarke: Commentary on the Bible - 1831
8:8: I speak not by commandment - I do not positively order this; I assume no right or authority over your property; what you devote of your substance to charitable purposes must be your own work, and a free-will offering.
The forwardness of others - Viz. the Churches of Macedonia, which had already exerted themselves so very much in this good work. And the apostle here intimates that he takes this opportunity to apprise them of the zeal of the Macedonians, lest those at Corinth, who excelled in every other gift, should be outdone in this. Their own honor, if better motives were absent, would induce them to exert themselves, that they might not be outdone by others. And then, as they had professed great love for the apostle, and this was a service that lay near his heart, they would prove the sincerity of that professed love by a liberal contribution for the afflicted and destitute Jewish Christians.
Albert Barnes: Notes on the Bible - 1834
8:8: I speak not by commandment - This does not mean that he had no express command of God in the case, but that he did not mean to command them; he did not speak authoritatively; he did not intend to prescribe what they should give. He used only moral motives, and urged the considerations which he had done to persuade rather than to command them to give; see Co2 8:10. He was endeavoring to induce them to give liberally, not by abstract command and law, but by showing them what others had given who had much less ability and much fewer advantages than they had. People cannot be induced to give to objects of charity by command, or by a spirit of dictation and authority. The only successful, as well as the only lawful appeal, is to their hearts and consciences, and sober judgments. And if an apostle did not take upon himself the language of authority and command in matters of Christian benevolence, assuredly ministers and ecclesiastical bodies now have no right to use any such language.
But by occasion of the forwardness of others - I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause.
And to prove the sincerity of your love - The apostle does not specify here what "love" he refers to, whether love to God, to Christ, to himself, or to the church at large. It may be that he designedly used the word in a general sense, to denote love to any good object; and that he meant to say that liberality in assisting the poor and afflicted people of God would be the best evidence of the sincerity of their love to God, to the Redeemer, to him, and to the church. Religion is love; and that love is to be manifested by doing good to all people as we have opportunity. The most substantial evidence of that love is when we are willing to part with. our property, or with whatever is valuable to us, to confer happiness and salvation on others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:8: speak: Co2 8:10, Co2 9:7; Co1 7:6, Co1 7:12, Co1 7:25
by occasion: Co2 8:1-3, Co2 9:2; Rom 11:12-14; Heb 10:24
prove: Co2 8:24, Co2 6:6; Jos 24:14; Eze 33:31; Rom 12:9; Eph 4:15 *marg. Eph 6:24; Jam 2:14-16; Pe1 1:22; Jo1 3:17-19
Geneva 1599
(3) I speak not by commandment, but by occasion of the (e) forwardness of others, and to prove the (f) sincerity of your love.
(3) Thirdly, he warns them to live up to the expectation which Paul and his companions have conceived of them.
(e) At the request of the Macedonians.
(f) The naturalness of our love appears when we truly, and that frankly and freely, help our brethren even for Christ's sake.
John Gill
I speak not by commandment,.... Either of God, who has not fixed the certain times when, or certain sums which persons are to give, and other circumstances, which are left to discretion; but in general has signified it as his will, that those in necessity are to be relieved by such who are in ability to do it: or as an apostle, he did not speak in an imperious manner, extorting from them a collection, or laying his apostolical injunctions upon them to make one; he did not go about to force or oblige them to it, for men in such cases must act willingly, and what they do, must do of their own accord with cheerfulness, and not through constraint or grudgingly:
but by occasion of the forwardness of others; or "through carefulness for others"; what moved the apostle to propose this matter to the Corinthians, and exhort them to it, were either the forwardness of the Macedonians, cheerfully contributing in the midst of their poverty, and their urgent solicitations that the same good work might go on elsewhere, or else the very great care and concern that he himself had for the poor saints at Jerusalem: it was not therefore to show his apostolical authority, that he sent Titus to them to finish this service; but he was stirred up hereunto, partly by the bounty and solicitations of others, and partly by bowels of compassion within himself, and concern in his own mind for the poor saints; and also, as he adds,
to prove the sincerity of your love; to God, to Christ, to his ministers, and to the saints, particularly the poor; that their love might appear to be true, genuine, hearty, and real to others, to all men as well as to them the apostles.
Robert Jamieson, A. R. Fausset and David Brown
not by commandment--"not by way of commandment."
but by occasion of the forwardness of others, and &c.--rather, "But by (mention of) the forwardness of others (as an inducement to you), and to prove (literally, 'proving') the sincerity of your love." The Greek is "by means of," not "on account of the forwardness," &c. BENGEL, ELLICOTT, and others translate, "By means of the forwardness of others, proving the sincerity of your love ALSO." The former is the simpler construction in the Greek.
8:98:9: Քանզի գիտէ՛ք զշնորհսն Տեառն մերոյ Յիսուսի Քրիստոսի. զի վասն ձեր աղքատացաւ, որ մեծատունն էր, զի դուք նորա՛ աղքատութեամբն մեծասջիք[4077]։ [4077] Ոմանք. Գիտէք դուք զշն՛՛... որ վասն մեր աղքատացաւ որ մեծատունն է. զի։
9 քանզի գիտէք շնորհները մեր Տէր Յիսուս Քրիստոսի, որ ձեզ համար աղքատացաւ, նա, որ հարուստ էր, որպէսզի դուք նրա աղքատութեամբ հարստանաք:
9 Քանզի դուք գիտէք մեր Տէր Յիսուս Քրիստոսին շնորհքը, թէ ինք ձեզի համար աղքատ եղաւ՝ ան որ հարուստ էր, որպէս զի դուք անոր աղքատանալովը հարստանաք։
Քանզի գիտէք զշնորհսն Տեառն մերոյ Յիսուսի Քրիստոսի, զի վասն ձեր աղքատացաւ որ մեծատունն էր, զի դուք նորա աղքատութեամբն մեծասջիք:

8:9: Քանզի գիտէ՛ք զշնորհսն Տեառն մերոյ Յիսուսի Քրիստոսի. զի վասն ձեր աղքատացաւ, որ մեծատունն էր, զի դուք նորա՛ աղքատութեամբն մեծասջիք[4077]։
[4077] Ոմանք. Գիտէք դուք զշն՛՛... որ վասն մեր աղքատացաւ որ մեծատունն է. զի։
9 քանզի գիտէք շնորհները մեր Տէր Յիսուս Քրիստոսի, որ ձեզ համար աղքատացաւ, նա, որ հարուստ էր, որպէսզի դուք նրա աղքատութեամբ հարստանաք:
9 Քանզի դուք գիտէք մեր Տէր Յիսուս Քրիստոսին շնորհքը, թէ ինք ձեզի համար աղքատ եղաւ՝ ան որ հարուստ էր, որպէս զի դուք անոր աղքատանալովը հարստանաք։
zohrab-1805▾ eastern-1994▾ western am▾
8:99: Ибо вы знаете благодать Господа нашего Иисуса Христа, что Он, будучи богат, обнищал ради вас, дабы вы обогатились Его нищетою.
8:9  γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὅτι δι᾽ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε.
8:9. γινώσκετε (ye-acquaint) γὰρ (therefore) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ], "[of-Anointed],"ὅτι (to-which-a-one) δι' (through) ὑμᾶς (to-ye) ἐπτώχευσεν (it-beggared-of,"πλούσιος (wealth-belonged) ὤν, (being,"ἵνα (so) ὑμεῖς (ye) τῇ (unto-the-one) ἐκείνου (of-the-one-thither) πτωχείᾳ (unto-a-beggaring-of) πλουτήσητε. (ye-might-have-wealthed-unto)
8:9. scitis enim gratiam Domini nostri Iesu Christi quoniam propter vos egenus factus est cum esset dives ut illius inopia vos divites essetisFor you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
8:9. For you know the grace of our Lord Jesus Christ, that though he was rich, he became poor for your sakes, so that through his poverty, you might become rich.
8:9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.
8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich:
9: Ибо вы знаете благодать Господа нашего Иисуса Христа, что Он, будучи богат, обнищал ради вас, дабы вы обогатились Его нищетою.
8:9  γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ, ὅτι δι᾽ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε.
8:9. γινώσκετε (ye-acquaint) γὰρ (therefore) τὴν (to-the-one) χάριν (to-a-granting) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) [Χριστοῦ], "[of-Anointed],"ὅτι (to-which-a-one) δι' (through) ὑμᾶς (to-ye) ἐπτώχευσεν (it-beggared-of,"πλούσιος (wealth-belonged) ὤν, (being,"ἵνα (so) ὑμεῖς (ye) τῇ (unto-the-one) ἐκείνου (of-the-one-thither) πτωχείᾳ (unto-a-beggaring-of) πλουτήσητε. (ye-might-have-wealthed-unto)
8:9. scitis enim gratiam Domini nostri Iesu Christi quoniam propter vos egenus factus est cum esset dives ut illius inopia vos divites essetis
For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
8:9. For you know the grace of our Lord Jesus Christ, that though he was rich, he became poor for your sakes, so that through his poverty, you might become rich.
8:9. For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9: Для убеждения Коринфян Ап. напоминает им, что сделал Христос из любви к людям (ср. Флп II:6: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
8:9: For ye know the grace of our Lord Jesus Christ - This was the strongest argument of all; and it is urged home by the apostle with admirable address.
Ye know - Ye are acquainted with God's ineffable love in sending Jesus Christ into the world; and ye know the grace - the infinite benevolence of Christ himself.
That, though he was rich - The possessor, as he was the creator, of the heavens and the earth; for your sakes he became poor - he emptied himself, and made himself of no reputation, and took upon himself the form of a servant, and humbled himself unto death, even the death of the cross; that ye, through his poverty - through his humiliation and death, might be rich - might regain your forfeited inheritance, and be enriched with every grace of his Holy Spirit, and brought at last to his eternal glory.
If Jesus Christ, as some contend, were only a mere man, in what sense could he be said to be rich? His family was poor in Bethlehem; his parents were very poor also; he himself never possessed any property among men from the stable to the cross; nor had he any thing to bequeath at his death but his peace. And in what way could the poverty of one man make a multitude rich? These are questions which, on the Socinian scheme, can never be satisfactorily answered.
Albert Barnes: Notes on the Bible - 1834
8:9: For ye know ... - The apostle Paul was accustomed to illustrate every subject, and to enforce every duty where it could be done, by a reference to the life and sufferings of the Lord Jesus Christ. The design of this verse is apparent. It is, to show the duty of giving liberally to the objects of benevolence, from the fact that the Lord Jesus was willing to become poor in order that he might benefit others. The idea is, that he who was Lord and proprietor of the universe, and who possessed all things, was willing to leave his exalted station in the bosom of the Father and to become poor, in order that we might become rich in the blessings of the gospel, in the means of grace, and as heirs of all things; and that we who are thus benefitted, and who have such an example, should be willing to part with our earthly possessions in order that we may benefit others.
The grace - The benignity, kindness, mercy, goodness. His coming in this manner was a proof of the highest benevolence.
Though he was rich - The riches of the Redeemer here referred to, stand opposed to that poverty which he assumed and manifested when he dwelt among people. It implies:
(1) His pre-existence, because he became poor. He had been rich. Yet not in this world. He did not lay aside wealth here on earth after he had possessed it, for he had none. He was not first rich and then poor on earth, for he had no earthly wealth. The Socinian interpretation is, that he was "rich in power and in the Holy Spirit;" but it was not true that he laid these aside, and that he became poor in either of them. He had power, even in his poverty, to still the waves, and to raise the dead, and he was always full of the Holy Spirit. His family was poor; and his parents were poor; and he was himself poor all his life. This then must refer to a state of antecedent riches before his assumption of human nature; and the expression is strikingly parallel to that in Phi 2:6 ff. "Who being in the form of God, thought it not robbery to be equal with God, but made himself of no reputation," etc.
(2) he was rich as the Lord and proprietor of all things. He was the Creator of all Joh 1:3; Col 1:16, and as Creator he had a right to all things, and the disposal of all things. The most absolute right which can exist is that acquired by the act of creation; and this right the Son of God possessed over all gold, and silver, and diamonds, and pearls; over all earth and lands; over all the treasures of the ocean, and over all worlds. The extent and amount of his riches, therefore, is to be measured by the extent of his dominion over the universe; and to estimate his riches, therefore, we are to conceive of the scepter which he sways over the distant worlds. What wealth has man that can compare with the riches of the Creator and Proprietor of all? How poor and worthless appears all the gold that man can accumulate compared with the wealth of him whose are the silver, and the gold, and the cattle upon a thousand hills?
Yet for your sakes - That is, for your sakes as a part of the great family that was to be redeemed. In what respect it was for their sake, the apostle immediately adds when he says, it was that they might be made rich. It was not for his own sake, but it was for ours.
He became poor - In the following respects:
(1) He chose a condition of poverty, a rank of life that was usually that of poverty. He "took upon himself the form of a servant;" Phi 2:7.
(2) he was connected with a poor family. Though of the family and lineage of David Luk 2:4, yet the family had fallen into decay, and was poor. In the Old Testament he is beautifully represented as a shoot or sucker that starts up from the root of a decayed tree; see my note on Isa 11:1.
(3) his whole life was a life of poverty. He had no home; Luk 9:58. He chose to be dependent on the charity of the few friends that he drew around him, rather than to create food for the abundant supply of his own needs. He had no farms or plantations; he had no splendid palaces; he had no money hoarded in useless coffers or in banks; he had no property to distribute to his friends. His mother he commended when he died to the charitable attention of one of his disciples Joh 19:27, and all his personal property seems to have been the raiment which he wore, and which was divided among the soldiers that crucified him. Nothing is more remarkable than the difference between the plans of the Lord Jesus and those of many of his followers and professed friends. He formed no plan for becoming rich, and he always spoke with the deepest earnestness of the dangers which attend an effort to accumulate property. He was among the most poor of the sons of people in his life; and few have been the people on earth who have not had as much as he had to leave to surviving friends, or to excite the cupidity of those who should fall heirs to their property when dead.
(4) he died poor. He made no will in regard to his property, for he had none to dispose of. He knew well enough the effect which would follow if he had amassed wealth, and had left it to be divided among his followers. They were very imperfect; and even around the cross there might have been anxious discussion, and perhaps strife about it, as there is often now over the coffin and the unclosed grave of a rich and foolish father who has died. Jesus intended that his disciples should never be turned away from the great work to which he called them by any wealth which he would leave them; and he left them not even a keepsake as a memorial of his name. All this is the more remarkable from two considerations:
(a) That he had it in his power to choose the manner in which he would come. He might have come in the condition of a splendid prince. He might have rode in a chariot of ease, or have dwelt in a magnificent palace. He might have lived with more than the magnificence of an oriental prince, and might have bequeathed treasures greater than those of Croesus or Solomon to his followers. But he chose not to do it.
(b) It would have been as right and proper for him to have amassed wealth, and to have sought princely possessions, as for any of his followers. What is right for them would have been right for him. People often mistake on this subject; and though it cannot be demonstrated that all his followers should aim to be as poor as he was, yet it is undoubtedly true that he meant that his example should operate constantly to check their desire of amassing wealth. In him it was voluntary; in us there should be always a readiness to be poor if such be the will of God; nay, there should he rather a preference to be in moderate circumstances that we may thus be like the Redeemer.
That ye through his poverty might be rich - That is, might have durable and eternal riches, the riches of God's everlasting favor. This includes:
(1) The present possession of an interest in the Redeemer himself. "Do you see these extended fields?" said the owner of a vast plantation to a friend. "They are mine. All this is mine." "Do you see yonder poor cottage?" was the reply of the friend as he directed his attention to the abode of a poor widow. "She has more than all this. She has Christ as her portion; and that is more than all." He who has an interest in the Redeemer has a possession that is of more value than all that princes can bestow.
(2) the heirship of an eternal inheritance, the prospect of immortal glory; Rom 8:17.
(3) everlasting treasures in heaven. Thus, the Saviour compares the heavenly blessings to treasures; Mat 6:20. Eternal and illimitable wealth is theirs in heaven; and to raise us to that blessed inheritance was the design of the Redeemer in consenting to become poor. This, the apostle says, was to he secured by his poverty. This includes probably the two following things, namely,
(a) That it was to be by the moral influence of the fact that he was poor that people were to be blessed he designed by his example to counteract the effect of wealth; to teach people that this was not the thing to be aimed at; that there were more important purposes of life than to obtain money; and to furnish a perpetual reproof of those who are aiming to amass riches. The example of the Redeemer thus stands before the whole church and the world as a living and constant memorial of the truth that people need other things than wealth; and that there are objects that demand their time and influence other than the accumulation of property. It is well to have such an example; well to have before us the example of one who never formed any plan for gain, and who constantly lived above the world. In a world where gain is the great object, where all people are forming plans for it, it is well to have one great model that shall continually demonstrate the folly of it, and that shall point to better things.
(b) The word "poverty" here may include more than a mere lack of property. It may mean all the circumstances of his low estate and humble condition; his sufferings and his woes. The whole train of his privations was included in this; and the idea is, that he gave himself to this lowly condition in order that by his sufferings he might procure for us a part in the kingdom of heaven. His poverty was a part of the sufferings included in the work of the atonement. For it was not the sufferings of the garden merely, or the pangs of the cross, that constituted the atonement; it was the series of sorrows and painful acts of humiliation which so thickly crowded his life. By all these he designed that we should be made rich; and in view of all these the argument of the apostle is, we should be willing to deny ourselves to do good to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:9: the grace: Co2 13:14; Joh 1:14, Joh 1:17; Rom 5:8, Rom 5:20, Rom 5:21; Co1 1:4; Eph 1:6-8, Eph 2:7, Eph 3:8, Eph 3:19
though: Psa 102:25-27; Joh 1:1-4, Joh 1:10, Joh 16:15; Co1 15:47; Phi 2:6; Col 1:16, Col 1:17; Heb 1:2, Heb 1:6-14
for: Isa 62:1, Isa 65:8; Joh 12:30, Joh 17:19; Col 1:24
he became: Isa 53:2; Mat 8:20, Mat 17:27, Mat 20:28; Mar 6:3; Luk 2:7, Luk 8:3, Luk 9:58; Phi 2:6-8
that ye: Co2 6:10; Luk 16:11; Rom 8:32, Rom 11:12; Co1 3:21, Co1 3:22; Eph 3:8; Ti1 6:18; Jam 2:5; Rev 3:18, Rev 21:7
Geneva 1599
(4) For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.
(4) The fourth argument taken from the example of Christ.
John Gill
For ye know the grace of our Lord Jesus,.... This is a new argument, and a very forcible one to engage to liberality, taken from the wonderful grace and love of Christ, displayed in his state of humiliation towards his people; which is well known to all them that have truly believed in Christ; of this they are not and cannot be ignorant, his love, good will, and favour are so manifest; there are such glaring proofs of it in his incarnation, sufferings, and death, that leave no room for any to doubt of it:
that though he was rich; in the perfections of his divine nature, having the fulness of the Godhead in him, all that the Father has, and so equal to him; such as eternity, immutability, infinity and immensity, omnipresence, omniscience, omnipotence, &c. in the works of his hands, which reach to everything that is made, the heavens, the earth, the sea, and all that in them are, things visible and invisible; in his universal empire and dominion over all creature; and in those large revenues of glory, which are due to him from them all; which riches of his are underived from another, incommunicable to another, and cannot be lost:
yet for your sakes he became poor; by assuming human nature, with all its weaknesses and imperfections excepting sin; he appeared in it not as a lord, but in the form of a servant; he endured in it a great deal of reproach and shame, and at last death itself; not that by becoming man he ceased to be God, or lost his divine perfections, thought these were much hid and covered from the view of man; and in his human nature he became the reverse of what he is in his divine nature, namely, finite and circumscriptible, weak and infirm, ignorant of some things, and mortal; in which nature also he was exposed to much meanness and outward poverty; he was born of poor parents, had no liberal education, was brought up to a trade, had not where to lay his head, was ministered to by others of their substance, and had nothing to bequeath his mother at his death, but commits her to the care of one of his disciples; all which fulfilled the prophecies of him, that he should be and "poor" and "low", Ps 41:1. The persons for whom he became so, were not the angels, but elect men; who were sinners and ungodly persons, and were thereby become bankrupts and beggars: the end for which he became poor for them was,
that they through his poverty might be rich; not in temporals, but in spirituals; and by his obedience, sufferings, and death in his low estate, he has paid all their debts, wrought out a robe of righteousness, rich and adorned with jewels, with which he clothes them, and through his blood and sacrifice has made them kings and priests unto God. They are enriched by him with the graces of his Spirit; with the truths of the Gospel, comparable to gold, silver, and precious stones; with himself and all that he has; with the riches of grace here, and of glory hereafter. These are communicable from him, though unsearchable, and are solid and substantial, satisfying, lasting, and for ever. Now if this grace of Christ will not engage to liberality with cheerfulness, nothing will.
John Wesley
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.
Robert Jamieson, A. R. Fausset and David Brown
ye know the grace--the act of gratuitous love whereby the Lord emptied Himself of His previous heavenly glory (Phil 2:6-7) for your sakes.
became poor--Yet this is not demanded of you (2Cor 8:14); but merely that, without impoverishing yourselves, you should relieve others with your abundance. If the Lord did so much more, and at so much heavier a cost, for your sakes; much more may you do an act of love to your brethren at so little a sacrifice of self.
might be rich--in the heavenly glory which constitutes His riches, and all other things, so far as is really good for us (compare 1Cor 3:21-22).
8:108:10: Եւ խրա՛տ մի յայսմիկ տամ. զի ա՛յն իսկ յօգո՛ւտ է ձեզ. որք ո՛չ միայն զառնելն, այլ՝ եւ զկամե՛լն յառաջագոյն սկսայք ՚ի հերո՛ւն հետէ[4078]։ [4078] Ոմանք. Տամ ձեզ. զի այն։ Այլք. Այն իսկ օգտի է ձեզ, որք։ Ուր Ոսկան. Օգտի ձեզ է։
10 Եւ այս բանի վրայ մի խրատ եմ տալիս, քանի որ դա ձեր օգտի համար է. դուք, որ առաջինը սկսեցիք ոչ միայն անել այդ գործը, այլեւ այն կամենալ դեռեւս անցեալ տարուանից:
10 Եւ այս բանին համար խրատ կու տամ. վասն զի ասիկա ձեր օգտին համար է, դուք որ ոչ թէ միայն ընելը, հապա կամենալն ալ առաջուընէ սկսեցաք՝ անցած տարուընէ ի վեր.
Եւ խրատ մի յայսմիկ տամ. զի այն իսկ օգտի է ձեզ, որք ոչ միայն զառնելն` այլ եւ զկամելն յառաջագոյն սկսայք ի հերուն հետէ:

8:10: Եւ խրա՛տ մի յայսմիկ տամ. զի ա՛յն իսկ յօգո՛ւտ է ձեզ. որք ո՛չ միայն զառնելն, այլ՝ եւ զկամե՛լն յառաջագոյն սկսայք ՚ի հերո՛ւն հետէ[4078]։
[4078] Ոմանք. Տամ ձեզ. զի այն։ Այլք. Այն իսկ օգտի է ձեզ, որք։ Ուր Ոսկան. Օգտի ձեզ է։
10 Եւ այս բանի վրայ մի խրատ եմ տալիս, քանի որ դա ձեր օգտի համար է. դուք, որ առաջինը սկսեցիք ոչ միայն անել այդ գործը, այլեւ այն կամենալ դեռեւս անցեալ տարուանից:
10 Եւ այս բանին համար խրատ կու տամ. վասն զի ասիկա ձեր օգտին համար է, դուք որ ոչ թէ միայն ընելը, հապա կամենալն ալ առաջուընէ սկսեցաք՝ անցած տարուընէ ի վեր.
zohrab-1805▾ eastern-1994▾ western am▾
8:1010: Я даю на это совет: ибо это полезно вам, которые не только начали делать сие, но и желали того еще с прошедшего года.
8:10  καὶ γνώμην ἐν τούτῳ δίδωμι· τοῦτο γὰρ ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι·
8:10. καὶ (And) γνώμην (to-an-acquaintance) ἐν (in) τούτῳ (unto-the-one-this) δίδωμι: (I-give) τοῦτο (the-one-this) γὰρ (therefore) ὑμῖν (unto-ye) συμφέρει, (it-beareth-through,"οἵτινες (which-ones) οὐ (not) μόνον (to-alone) τὸ (to-the-one) ποιῆσαι (to-have-done-unto,"ἀλλὰ (other) καὶ (and) τὸ (to-the-one) θέλειν (to-determine) προενήρξασθε ( ye-firsted-in-before ) ἀπὸ (off) πέρυσι: (unto-anual-acrossed)
8:10. et consilium in hoc do hoc enim vobis utile est qui non solum facere sed et velle coepistis ab anno prioreAnd herein I give my advice: for this is profitable for you who have begun not only to do but also to be willing, a year ago.
8:10. And about this, I give my counsel. For this is useful to those of you who, only a year earlier, had just begun to act, or even to be willing to act.
8:10. And herein 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.
10. And herein I give judgment: for this is expedient for you, who were the first to make a beginning a year ago, not only to do, but also to will.
8:10 And herein 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:
10: Я даю на это совет: ибо это полезно вам, которые не только начали делать сие, но и желали того еще с прошедшего года.
8:10  καὶ γνώμην ἐν τούτῳ δίδωμι· τοῦτο γὰρ ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι·
8:10. καὶ (And) γνώμην (to-an-acquaintance) ἐν (in) τούτῳ (unto-the-one-this) δίδωμι: (I-give) τοῦτο (the-one-this) γὰρ (therefore) ὑμῖν (unto-ye) συμφέρει, (it-beareth-through,"οἵτινες (which-ones) οὐ (not) μόνον (to-alone) τὸ (to-the-one) ποιῆσαι (to-have-done-unto,"ἀλλὰ (other) καὶ (and) τὸ (to-the-one) θέλειν (to-determine) προενήρξασθε ( ye-firsted-in-before ) ἀπὸ (off) πέρυσι: (unto-anual-acrossed)
8:10. et consilium in hoc do hoc enim vobis utile est qui non solum facere sed et velle coepistis ab anno priore
And herein I give my advice: for this is profitable for you who have begun not only to do but also to be willing, a year ago.
8:10. And about this, I give my counsel. For this is useful to those of you who, only a year earlier, had just begun to act, or even to be willing to act.
8:10. And herein 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.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Еще более должно побуждать Коринфян к собранию милостыни то, что они не только делали сбор как нечто обязательное для каждого христианина, но и прилагали к этому делу особое желание или усердие, еще раньше чем Македоняне. Буссе вторую половину стиха переводить так: "которые если и не начали делать (сбор), то все-таки уже имели желание этого". Сирийский перевод передает это место так: "не только желанием, но и делом".
Adam Clarke: Commentary on the Bible - 1831
8:10: Herein I give my advice - For I speak not by way of commandment, Co2 8:8.
For this is expedient for you - It is necessary you should do this to preserve a consistency of conduct; for ye began this work a year ago, and it is necessary that ye should complete it as soon as possible.
Not only to do, but also to be forward - Το ποιησαι - και το θελειν, literally, to do and to will; but as the will must be before the deed, θελειν, must be taken here in the sense of delight, as it frequently means in the Old and New Testaments. See several examples in Whitby.
Some MSS. transpose the words: allowing this, there is no difficulty.
A year ago - Απο περυσι. It was about a year before this that the apostle, in his first epistle, Co1 16:2, had exhorted them to make this contribution and there is no doubt that they, in obedience to his directions, had begun to lay up in store for this charitable purpose; he therefore wishes them to complete this good work, and thus show that they were not led to it by the example of the Macedonians, seeing they themselves had been first movers in this business.
Albert Barnes: Notes on the Bible - 1834
8:10: And herein I give my advice - Not undertaking to command them, or to prescribe how much they should give. Advice will go much further than commands on the subject of charities.
For this is expedient for you - (συμφέρει sumpherei). That is, this will be of advantage to you; it will be profitable; it will be becoming. The idea is, that they were bound by a regard to consistency and to their own welfare, to perform what they had purposed. It became them; it was proper, and was demanded; and there would have been manifest disadvantages if it had not been done.
Who have begun before - Who commenced the collection a year before; see Co2 8:6. It had been commenced with fair prospects of success, but had been interrupted probably by the dissensions which arose in the church there.
Not only to do - Not merely to accomplish it as if by constraint, or as a matter of compulsion and drudgery.
But also to be forward - Margin, "Willing." So the Greek τὸ θέλειν to thelein. They were voluntary in this, and they set about it with vigorous and determined zeal and courage. There was a resolute determination in the thing, and a willingness and heartiness in it which showed that they were actuated by Christian principle. Consistency, and their own reputation and advantage, now demanded that they should complete what they had begun.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:10: I give: Co1 7:25, Co1 7:40
expedient: Co2 12:1; Pro 19:17; Mat 10:42; Joh 11:50, Joh 16:7, Joh 18:14; Co1 6:12, Co1 10:23; Phi 4:17; Ti1 6:18, Ti1 6:19; Heb 13:16; Jam 2:15, Jam 2:16
to be: Co2 8:8, Co2 9:2
forward: Gr. willing, Co2 8:3
Geneva 1599
(5) And herein I give [my] advice: for this is expedient for you, who have begun before, not only to do, but also to (g) be forward a year ago.
(5) He takes good heed that he seem not to wrest it out of them by force, for unless it is voluntary, God does not accept it.
(g) Not only to do, but also to do willingly: for he notes out of a ready willingness, without any enforcement by any other men. And much less did it come out of ambition and vain glory.
John Gill
And herein I give my advice,.... As Daniel did to Nebuchadnezzar, Dan 4:27. The apostle did not choose to make use of his apostolical authority, or give orders, as he sometimes did in such cases; he did not think fit to speak by way of commandment, obliging them to what they ought to do willingly; looking upon this the most prudential step, and wisest method he could take in order to succeed, only to give his judgment in this matter, as what would be best for them, and most conducive to their real good:
for this is expedient for you; most versions read it, "profitable"; doing acts of beneficence is profitable to persons, as to things temporal, God usually blessing such with a greater affluence of the things of life, and which indeed is often promised; and is also profitable with respect to things spiritual, for if God does not make it up to them in temporal enjoyments, yet with his presence, the discoveries of his love, the joys of his salvation, and an increase of every grace; so Gaius, that hospitable man to the apostle, and all Christian strangers, was in much spiritual health, and a prosperous condition in his soul, when but in an ill state with respect to his body: yea, such a conduct is profitable in relation to things eternal; for as it springs from the grace of God, and men are assisted therein by it, and is exercised towards persons that have received it, it will be rewarded with a reward of grace; though it may be, the apostle here does not so much argue from the utility, as the decency of it in the Corinthians;
who, says he,
have began before, a year ago, not only to do, but also to be forward, or "willing": it is hard to say whether the apostle designs to commend or reprove them; and indeed, it seems as if there was a mixture of praise and dispraise in this passage; it was in their favour that they had begun before, even a year ago, and were willing and forward of themselves to this good work; yea, were the first that set it on foot, and so were an example to the Macedonian churches, and others; but then this was against them, that the other churches, which began later than they, had finished before them; whether this their charity was obstructed, as some have thought, through some affliction and persecution that befell them, which if it appeared would much excuse them; or rather it was neglected through lukewarmness and indolence; wherefore the apostle gives his sentiments, that to save their own credit, it was expedient for them to finish what they had begun; for otherwise, as their boasting of them would be in vain, so they would expose themselves to contempt and incur disgrace; and it was not only proper that they should do this, but do it willingly, and with much cheerfulness, for that is meant by being "forward" or "willing"; that they not only do it, but do it with a good will, which they at first discovered.
Robert Jamieson, A. R. Fausset and David Brown
advice--Herein he does not (as some misinterpret the passage) disclaim inspiration for the advice he gives; but under the Spirit, states that it is his "opinion" [ALFORD] or "judgment" [ELLICOTT, and others], not a command, that so their offering might be free and spontaneous.
this--my giving you an advice, not a command.
who have begun before--"seeing that ye have begun before" the Macedonian churches; "a year ago" should be connected with this clause.
not only to do, but also to be forward--There were three steps: (1) the forwardness, more literally, "the will"; (2) the setting about it, literally, "doing it"; (3) completion of it [ALFORD]. In the two former, not only the act, but the intention, the Corinthians preceded the Macedonians. BENGEL explains, "Not only to do" FOR THE PAST YEAR, "but also to be forward" or willing FOR THIS YEAR. ELLICOTT translates, "already," instead of "before": "Ye began already a year ago, not only to do, but also to be forward." It appears hence, that something had been done in the matter a year before; other texts, however, show the collection was not yet paid (compare 2Cor 8:11 and 2Cor 9:5, 2Cor 9:7). This agrees with one, and only one supposition, namely, that every man had laid by in store the fund from which he was afterwards to contribute, the very case which is shown by 1Cor 16:2 to have existed [PALEY, HorÃ&brvbr; PaulinÃ&brvbr;].
8:118:11: Բայց արդ՝ եւ զառնե՛լն իսկ կատարեցէ՛ք. զի որպէս յօժարութիւնն ՚ի կամա՛ց է, նո՛յնպէս եւ առնելն ըստ գոյին։
11 Բայց արդ, աւարտի՛ն հասցրէք այն, որովհետեւ ինչպիսի յօժար կամքով որ սկսեցիք, կատարեցէ՛ք այն ձեր ունեցուածքի չափով.
11 Ուստի հիմա ընելն ալ կատարեցէք, որպէս զի ինչպէս կամքի յօժարութիւն կայ, նոյնպէս ալ ընելը ձեր ունեցածներուն չափովը ըլլայ։
Բայց արդ եւ զառնելն իսկ կատարեցէք. զի որպէս յօժարութիւնն ի կամաց է, նոյնպէս եւ առնելն ըստ գոյին:

8:11: Բայց արդ՝ եւ զառնե՛լն իսկ կատարեցէ՛ք. զի որպէս յօժարութիւնն ՚ի կամա՛ց է, նո՛յնպէս եւ առնելն ըստ գոյին։
11 Բայց արդ, աւարտի՛ն հասցրէք այն, որովհետեւ ինչպիսի յօժար կամքով որ սկսեցիք, կատարեցէ՛ք այն ձեր ունեցուածքի չափով.
11 Ուստի հիմա ընելն ալ կատարեցէք, որպէս զի ինչպէս կամքի յօժարութիւն կայ, նոյնպէս ալ ընելը ձեր ունեցածներուն չափովը ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1111: Совершите же теперь самое дело, дабы, чего усердно желали, то и исполнено было по достатку.
8:11  νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν οὕτως καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν.
8:11. νυνὶ (unto-now) δὲ (moreover) καὶ (and) τὸ (to-the-one) ποιῆσαι (to-have-done-unto) ἐπιτελέσατε, (ye-should-have-finished-upon-unto,"ὅπως (unto-which-whither) καθάπερ (down-to-which-very) ἡ (the-one) προθυμία (a-passioning-before-unto) τοῦ (of-the-one) θέλειν (to-determine) οὕτως (unto-the-one-this) καὶ (and) τὸ (the-one) ἐπιτελέσαι (to-have-finished-upon-unto) ἐκ (out) τοῦ (of-the-one) ἔχειν. (to-hold)
8:11. nunc vero et facto perficite ut quemadmodum promptus est animus voluntatis ita sit et perficiendi ex eo quod habetisNow therefore perform ye it also in deed: that as your mind is forward to be willing, so it may be also to perform, out of that which you have.
8:11. So, truly now, accomplish this in deed, so that, in the same manner as your willing mind is prompted, you may also act, out of that which you have.
8:11. Now therefore perform the doing [of it]; that as [there was] a readiness to will, so [there may be] a performance also out of that which ye have.
11. But now complete the doing also; that as the readiness to will, so the completion also out of your ability.
8:11 Now therefore perform the doing [of it]; that as [there was] a readiness to will, so [there may be] a performance also out of that which ye have:
11: Совершите же теперь самое дело, дабы, чего усердно желали, то и исполнено было по достатку.
8:11  νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν οὕτως καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν.
8:11. νυνὶ (unto-now) δὲ (moreover) καὶ (and) τὸ (to-the-one) ποιῆσαι (to-have-done-unto) ἐπιτελέσατε, (ye-should-have-finished-upon-unto,"ὅπως (unto-which-whither) καθάπερ (down-to-which-very) ἡ (the-one) προθυμία (a-passioning-before-unto) τοῦ (of-the-one) θέλειν (to-determine) οὕτως (unto-the-one-this) καὶ (and) τὸ (the-one) ἐπιτελέσαι (to-have-finished-upon-unto) ἐκ (out) τοῦ (of-the-one) ἔχειν. (to-hold)
8:11. nunc vero et facto perficite ut quemadmodum promptus est animus voluntatis ita sit et perficiendi ex eo quod habetis
Now therefore perform ye it also in deed: that as your mind is forward to be willing, so it may be also to perform, out of that which you have.
8:11. So, truly now, accomplish this in deed, so that, in the same manner as your willing mind is prompted, you may also act, out of that which you have.
8:11. Now therefore perform the doing [of it]; that as [there was] a readiness to will, so [there may be] a performance also out of that which ye have.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11-13: Апостол разъясняет, что милостыня должна быть подаваема по мере средств, так чтобы человек не оставался сам нищим. В самом деле, если бы имело место такое безграничное раздаяние своего состояния, то число нищих все росло бы и росло и вновь получившие милостыню должны бы тотчас же отдавать полученное тем, от кого милостыня была получена, и кто сам остался круглым бедняком. Притом Апостол и не мое требовать такой милостыни, потому что это значило бы от всех христиан вместе требовать, чтобы они поднялись на высшую ступень христианского совершенства (ср. Лк X:25: и сл. ).
Adam Clarke: Commentary on the Bible - 1831
8:11: A readiness to will, so there may be a performance - Ye have willed and purposed this; now perform it.
Out of that which ye have - Give as God has enabled you; and give as God has disposed you. He requires each man to do as he can; and accepts the will where the means are wanting to perform the deed.
Albert Barnes: Notes on the Bible - 1834
8:11: As there was a readiness to will - Now accomplish the thing, and be not satisfied with having begun it. Do not suppose that the intention was sufficient, or that you are now released from the obligation. A year indeed has elapsed; but the necessity of the aid for the poor has not ceased. The sentiment here is, that if we have felt it our duty to aid in a cause of benevolence, and have commenced it, and have then been interrupted in executing our purpose, we should seize the first favorable opportunity to accomplish what we had designed. We should not regard ourselves as released from our obligation, but should, from a regard to consistency and our obligation to God, accomplish what we had intended.
Out of that which ye have - According to your ability; see Co2 8:12. It should be in proportion to your means.
John Gill
Now therefore perform the doing of it,.... This is a conclusion from the former advice, to finish what was readily willed; for as it is not enough to do a thing, unless it is done cheerfully and willingly, so it is not sufficient to express a good will to such service as is here called to, without doing it; both should go together:
that as there was a readiness to will, so there may be a performance also; in some cases there is neither power nor will to do good; in others there is will, when there is not a power; but in this case of beneficence to the poor saints, as there was a willingness declared, there was an ability in the Corinthians to perform; they had it in the power of their hands, more or less, to act: and the apostle in the last clause of this verse points out the rule and measure of their liberality,
out of that which you have; according to your abilities, and as God has prospered you; and with which he shuts up the mouths of all objectors, rich and poor: should the rich say, would you have us give away all we have? the answer is, no; but "out of that which you have", something of it, according as you are able; should the poorer sort say, we are in mean circumstances, we have families to provide for, and can spare little, and what we can do is so trifling, that it is not worth giving or accepting; the reply is, give "out of that which you have", be it less or more; it follows,
Robert Jamieson, A. R. Fausset and David Brown
perform--"complete the doing also" (see on 2Cor 8:10).
a readiness to will--Greek, "the readiness of will"; referring to 2Cor 8:10, where the Greek for "to be forward," ought to be translated as here, "to will."
performance--"completion" [ALFORD], The godly should show the same zeal to finish, as well as to begin well, which the worldly exhibit in their undertakings (Jer 44:25).
8:128:12: Զի եթէ յօժարութիւնն առաջի կայ, ըստ գոյին ընդունելի է, եւ ո՛չ եթէ ըստ չգոյին[4079]։ [4079] Օրինակ մի. Յօժարութիւնն առաջի կացցէ։
12 քանզի, եթէ առաջուց յօժարութիւնը կայ, տրուածը ընդունելի է ըստ տուողի ունեցածի եւ ոչ թէ ըստ չունեցածի.
12 Վասն զի եթէ առաջ յօժարութիւնը ըլլայ՝ տալը ունեցածին չափովը ընդունելի է ու ոչ թէ չունեցածին չափովը։
Զի եթէ յօժարութիւնն առաջի կայ, ըստ գոյին ընդունելի է` եւ ոչ եթէ ըստ չգոյին:

8:12: Զի եթէ յօժարութիւնն առաջի կայ, ըստ գոյին ընդունելի է, եւ ո՛չ եթէ ըստ չգոյին[4079]։
[4079] Օրինակ մի. Յօժարութիւնն առաջի կացցէ։
12 քանզի, եթէ առաջուց յօժարութիւնը կայ, տրուածը ընդունելի է ըստ տուողի ունեցածի եւ ոչ թէ ըստ չունեցածի.
12 Վասն զի եթէ առաջ յօժարութիւնը ըլլայ՝ տալը ունեցածին չափովը ընդունելի է ու ոչ թէ չունեցածին չափովը։
zohrab-1805▾ eastern-1994▾ western am▾
8:1212: Ибо если есть усердие, то оно принимается смотря по тому, кто что имеет, а не по тому, чего не имеет.
8:12  εἰ γὰρ ἡ προθυμία πρόκειται, καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει.
8:12. εἰ (If) γὰρ (therefore) ἡ (the-one) προθυμία (a-passioning-before-unto) πρόκειται , ( it-situateth-before ,"καθὸ (down-to-which) ἐὰν (if-ever) ἔχῃ (it-might-hold) εὐπρόσδεκτος, (goodly-receivable-toward,"οὐ (not) καθὸ (down-to-which) οὐκ (not) ἔχει. (it-holdeth)
8:12. si enim voluntas prompta est secundum id quod habet accepta est non secundum quod non habetFor if the will be forward, it is accepted according to that which a man hath: not according to that which he hath not.
8:12. For when the will is prompted, it receives according to what that person has, not according to what that person does not have.
8:12. For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.
12. For if the readiness is there, acceptable according as hath, not according as hath not.
8:12 For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not:
12: Ибо если есть усердие, то оно принимается смотря по тому, кто что имеет, а не по тому, чего не имеет.
8:12  εἰ γὰρ ἡ προθυμία πρόκειται, καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει.
8:12. εἰ (If) γὰρ (therefore) ἡ (the-one) προθυμία (a-passioning-before-unto) πρόκειται , ( it-situateth-before ,"καθὸ (down-to-which) ἐὰν (if-ever) ἔχῃ (it-might-hold) εὐπρόσδεκτος, (goodly-receivable-toward,"οὐ (not) καθὸ (down-to-which) οὐκ (not) ἔχει. (it-holdeth)
8:12. si enim voluntas prompta est secundum id quod habet accepta est non secundum quod non habet
For if the will be forward, it is accepted according to that which a man hath: not according to that which he hath not.
8:12. For when the will is prompted, it receives according to what that person has, not according to what that person does not have.
8:12. For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:12: According to that a man hath - According to his real property; not taking that which belongs to his own family, and is indispensably necessary for their support; and not taking that which belongs to others; viz. what he owes to any man.
Albert Barnes: Notes on the Bible - 1834
8:12: For if there be first a willing mind - If there is a "readiness" (προθυμία prothumia), a disposition to give; if the heart is in it, then the offering will be acceptable to God, whether you be able to give much or little. A willing mind is the first consideration. No donation, however large, can be acceptable where that does not exist; none, however small, can be otherwise than acceptable where that is found. This had relation as used by Paul to the duty of almsgiving; but the principle is as applicable to everything in the way of duty. A willing mind is the first and main thing. it is that which God chiefly desires, and that without which everything else will be offensive, hypocritical, and vain; see the note, Co2 9:7.
It is accepted - Doddridge, Rosenmuller, Macknight, and some others apply this to the person, and render it," he is accepted;" but the more usual, and the more natural interpretation is to apply it to the gift - it is accepted. God will approve of it, and will receive it favorably.
According to that a man hath ... - He is not required to give what he has not. His obligation is proportioned to his ability. His offering is acceptable to God according to the largeness and willingness of his heart, and not according to the narrowness of his fortune - Locke. If the means are small, if the individual is poor, and if the gift shall be, therefore, small in amount, yet it may be proof of a larger heart and of more true love to God and his cause than when a much more ample benefaction is made by one in better circumstances. This sentiment the Saviour expressly stated and defended in the case of the poor widow; Mar 12:42-44; Luk 21:1-4. She who had cast in her two mites into the treasury had put in more than all which the rich people had contributed, for they had given of their abundance, but she had cast in all that she had, even all her living. The great and obviously just and equal principle here stated, was originally applied by Paul to the duty of giving alms. But it is equally true and just as applied to all the duties which we owe to God. He demands:
(1) A willing mind, a heart disposed to yield obedience. He claims that our service should be voluntary and sincere, and that we should make an unreserved consecration of what we have.
(2) secondly, he demands only what we have power to render. He requires a service strictly according to our ability, and to be measured by that. He demands no more than our powers are suited to produce; no more than we are able to render. Our obligations in all cases are limited by our ability. This is obviously the rule of equity, and this is all that is anywhere demanded in the Bible, and this is everywhere demanded. Thus, our love to him is to be in proportion to our ability, and not to be graduated by the ability of angels or other beings. "And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength;" Mar 12:30. Here the obligation is limited by the ability, and the love is to be commensurate with the ability. So of repentance, faith, and of obedience in any form. None but a tyrant ever demands more than can be rendered; and to demand more is the appropriate description of a tyrant, and cannot pertain to the ever-blessed God.
(3) thirdly, if there is any service rendered to God, according to the ability, it is accepted of him. It may not be as much or as valuable as may be rendered by beings of higher powers; it may not be as much as we would desire to render, but it is all that God demands, and is acceptable to him. The poor widow was not able to give as much as the rich man; but her offering was equally acceptable, and might be more valuable, for it would be accompanied with her prayers. The service which we can render to God may not be equal to that which the angels render; but it may be equally appropriate to our condition and our powers, and may be equally acceptable to God. God may be as well pleased with the sighings of penitence as the praises of angels; with the offerings of a broken and a contrite heart as with the loud hallelujahs of unfallen beings in heaven.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:12: if: Co2 9:7; Exo 25:2, Exo 35:5, Exo 35:21, Exo 35:22, Exo 35:29; ch1 29:3-18; Ch2 6:8; Pro 19:22; Mar 12:42-44, Mar 14:7, Mar 14:8; Luk 7:44-46, Luk 12:47, Luk 12:48, Luk 16:10, Luk 21:1-4; Pe1 4:10
Geneva 1599
(6) For if there be first a willing mind, [it is] accepted according to that a man hath, [and] not according to that he hath not.
(6) Against those who excused themselves because they are not rich, as though it were only the duty of rich men to help the poor.
John Gill
For if there be first a willing mind,.... If what is done springs from a truly noble, generous spirit, a spirit of bountifulness and liberality; and is given cheerfully and freely, and according to a man's ability; the quantity matters not, whether it be more or less:
Tit is accepted; both of God and man:
according to that a man hath, and not according to that he hath not. The widow's mite was as acceptable, and more so, than all the rich men cast into the treasury; a cup of cold water given to a prophet, in the name of a prophet, is taken notice of by God, and shall have its reward. The present sent by the Philippians to the Apostle Paul, and which perhaps was not very large, was "an odour of a sweet smell, a sacrifice acceptable, well pleasing to God", Phil 4:18.
John Wesley
A man - Every believer. Is accepted - With God. According to what he hath - And the same rule holds universally. Whoever acknowledges himself to be a vile, guilty sinner, and, in consequence of this acknowledgment, flies for refuge to the wounds of a crucified Saviour, and relies on his merits alone for salvation, may in every circumstance of life apply this indulgent declaration to himself.
Robert Jamieson, A. R. Fausset and David Brown
For--Following up the rule "out of that which ye have" (2Cor 8:11), and no more.
a willing mind--rather, as Greek, "the readiness," namely, to will, referring to 2Cor 8:11.
accepted--Greek "favorably accepted."
according to that a man hath--The oldest manuscripts omit "a man." Translate, "According to whatsoever it have"; the willing mind, or "readiness" to will, is personified [ALFORD]. Or better, as BENGEL, "He is accepted according to whatsoever he have"; so 2Cor 9:7, The Lord loveth a cheerful giver." Compare as to David, 3Kings 8:18. God accepts the will for the deed. He judges not according to what a man has the opportunity to do, but according to what he would do if he had the opportunity (compare Mk 14:8; and the widow's mite, Lk 21:3-4).
8:138:13: Զի ո՛չ եթէ այլոց հանգիստ կամիցիմ, եւ ձեզ նեղութիւն[4080]. [4080] Ոմանք. Հանգիստ կամիմ։
13 ոչ թէ ուրիշներին հանգստութիւն եմ կամենում, իսկ ձեզ՝ նեղութիւն, այլ թող լինի հաւասարութեամբ.
13 Վասն զի ոչ թէ ես ուրիշներուն հանգստութիւն կ’ուզեմ ու ձեզի՝ նեղութիւն.
Զի ոչ եթէ այլոց հանգիստ [39]կամիցիմ, եւ ձեզ նեղութիւն:

8:13: Զի ո՛չ եթէ այլոց հանգիստ կամիցիմ, եւ ձեզ նեղութիւն[4080].
[4080] Ոմանք. Հանգիստ կամիմ։
13 ոչ թէ ուրիշներին հանգստութիւն եմ կամենում, իսկ ձեզ՝ նեղութիւն, այլ թող լինի հաւասարութեամբ.
13 Վասն զի ոչ թէ ես ուրիշներուն հանգստութիւն կ’ուզեմ ու ձեզի՝ նեղութիւն.
zohrab-1805▾ eastern-1994▾ western am▾
8:1313: Не [требуется], чтобы другим [было] облегчение, а вам тяжесть, но чтобы была равномерность.
8:13  οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις· ἀλλ᾽ ἐξ ἰσότητος
8:13. οὐ (Not) γὰρ (therefore) ἵνα (so) ἄλλοις ( unto-other ) ἄνεσις, (a-sending-up,"ὑμῖν (unto-ye) θλίψις: (a-pressing) ἀλλ' (other) ἐξ (out) ἰσότητος (of-a-sameness) ἐν (in) τῷ (unto-the-one) νῦν (unto-now) καιρῷ (unto-a-time) τὸ (the-one) ὑμῶν (of-ye) περίσσευμα (an-abouting-of-to) εἰς (into) τὸ (to-the-one) ἐκείνων (of-the-ones-thither) ὑστέρημα, (to-a-lattering-to)
8:13. non enim ut aliis sit remissio vobis autem tribulatio sed ex aequalitateFor I mean not that others should be eased and you burdened, but by an equality.
8:13. And it is not that others should be relieved, while you are troubled, but that there should be an equality.
8:13. For [I mean] not that other men be eased, and ye burdened:
13. For not , that others may be eased, ye distressed:
8:13 For [I mean] not that other men be eased, and ye burdened:
13: Не [требуется], чтобы другим [было] облегчение, а вам тяжесть, но чтобы была равномерность.
8:13  οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις· ἀλλ᾽ ἐξ ἰσότητος
8:13. οὐ (Not) γὰρ (therefore) ἵνα (so) ἄλλοις ( unto-other ) ἄνεσις, (a-sending-up,"ὑμῖν (unto-ye) θλίψις: (a-pressing) ἀλλ' (other) ἐξ (out) ἰσότητος (of-a-sameness) ἐν (in) τῷ (unto-the-one) νῦν (unto-now) καιρῷ (unto-a-time) τὸ (the-one) ὑμῶν (of-ye) περίσσευμα (an-abouting-of-to) εἰς (into) τὸ (to-the-one) ἐκείνων (of-the-ones-thither) ὑστέρημα, (to-a-lattering-to)
8:13. non enim ut aliis sit remissio vobis autem tribulatio sed ex aequalitate
For I mean not that others should be eased and you burdened, but by an equality.
8:13. And it is not that others should be relieved, while you are troubled, but that there should be an equality.
8:13. For [I mean] not that other men be eased, and ye burdened:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:13: That other men be eased - I do not design that you should impoverish yourselves in order that others may live affluently.
Albert Barnes: Notes on the Bible - 1834
8:13: For I mean not that other men be eased ... - I do not intend that others should be eased in order to relieve you. Literally, "Not that there should be rest (ἄνεσις anesis, a letting loose; remission, relaxation) to others, but affliction (θλίψις thlipsis) to you." Probably the Corinthians were able to contribute more than many other churches, certainly more than the churches of Macedonia Co2 8:2, and Paul therefore presses upon them the duty of giving according to their means, yet he by no means intended that the entire burden should come on them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:13: not: Act 4:34; Rom 15:26, Rom 15:27
Geneva 1599
(7) For [I mean] not that other men be eased, and ye burdened:
(7) Christian liberality is mutual, so that one does not have too much, and the other to little.
John Gill
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.
Robert Jamieson, A. R. Fausset and David Brown
For--Supply from 2Cor 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.
8:148:14: այլ հաւասարութեամբ յայժմու ժամանակիս, ձեր առաւելութիւնդ ՚ի նոցա՛ պակասութիւնն. զի եւ նոցա առաւելութիւնն եղիցի ՚ի ձերո՛ւմ պակասութեանդ. զի եղիցի հաւասարութիւն, որպէս եւ գրեա՛լ է[4081]. [4081] Ոմանք. Ձեր առաւելութիւն ՚ի նոցա պակասութեանն։
14 ներկայ դէպքում ձեր առատութիւնը թող լցնի նրանց պակասութիւնը, որ նրանց առատութիւնն էլ լցնի ձեր պակասութիւնը, որպէսզի հաւասարութիւն լինի.
14 Հապա հաւասարութիւն։ Այսօրուան ձեր աւելին անոնց պակասութիւնը լեցնէ, որպէս զի անոնց աւելին ալ օր մը լեցնէ ձեր պակասութիւնը, որպէս զի հաւասարութիւն ըլլայ։
այլ հաւասարութեամբ, յայժմու ժամանակիս ձեր առաւելութիւնդ ի նոցա պակասութեանն, զի եւ նոցա առաւելութիւնն եղիցի ի ձերում պակասութեանդ. զի եղիցի հաւասարութիւն, որպէս եւ գրեալ է:

8:14: այլ հաւասարութեամբ յայժմու ժամանակիս, ձեր առաւելութիւնդ ՚ի նոցա՛ պակասութիւնն. զի եւ նոցա առաւելութիւնն եղիցի ՚ի ձերո՛ւմ պակասութեանդ. զի եղիցի հաւասարութիւն, որպէս եւ գրեա՛լ է[4081].
[4081] Ոմանք. Ձեր առաւելութիւն ՚ի նոցա պակասութեանն։
14 ներկայ դէպքում ձեր առատութիւնը թող լցնի նրանց պակասութիւնը, որ նրանց առատութիւնն էլ լցնի ձեր պակասութիւնը, որպէսզի հաւասարութիւն լինի.
14 Հապա հաւասարութիւն։ Այսօրուան ձեր աւելին անոնց պակասութիւնը լեցնէ, որպէս զի անոնց աւելին ալ օր մը լեցնէ ձեր պակասութիւնը, որպէս զի հաւասարութիւն ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1414: Ныне ваш избыток в [восполнение] их недостатка; а после их избыток в [восполнение] вашего недостатка, чтобы была равномерность,
8:14  ἐν τῶ νῦν καιρῶ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης·
8:14. ἵνα (so) καὶ (and) τὸ (the-one) ἐκείνων (of-the-ones-thither) περίσσευμα (an-abouting-of-to) γένηται ( it-might-have-had-became ) εἰς (into) τὸ (to-the-one) ὑμῶν (of-ye) ὑστέρημα, (to-a-lattering-to,"ὅπως (unto-which-whither) γένηται ( it-might-have-had-became ) ἰσότης: (a-sameness)
8:14. in praesenti tempore vestra abundantia illorum inopiam suppleat ut et illorum abundantia vestrae inopiae sit supplementum ut fiat aequalitas sicut scriptum estIn this present time let your abundance supply their want, that their abundance also may supply your want: that there may be an equality,
8:14. In this present time, let your abundance supply their need, so that their abundance may also supply your need, in order that there may be an equality, just as it was written:
8:14. But by an equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:
14. but by equality; your abundance at this present time for their want, that their abundance also may become for your want; that there may be equality:
8:14 But by an equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:
14: Ныне ваш избыток в [восполнение] их недостатка; а после их избыток в [восполнение] вашего недостатка, чтобы была равномерность,
8:14  ἐν τῶ νῦν καιρῶ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης·
8:14. ἵνα (so) καὶ (and) τὸ (the-one) ἐκείνων (of-the-ones-thither) περίσσευμα (an-abouting-of-to) γένηται ( it-might-have-had-became ) εἰς (into) τὸ (to-the-one) ὑμῶν (of-ye) ὑστέρημα, (to-a-lattering-to,"ὅπως (unto-which-whither) γένηται ( it-might-have-had-became ) ἰσότης: (a-sameness)
8:14. in praesenti tempore vestra abundantia illorum inopiam suppleat ut et illorum abundantia vestrae inopiae sit supplementum ut fiat aequalitas sicut scriptum est
In this present time let your abundance supply their want, that their abundance also may supply your want: that there may be an equality,
8:14. In this present time, let your abundance supply their need, so that their abundance may also supply your need, in order that there may be an equality, just as it was written:
8:14. But by an equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-15: Новый мотив к собиранию милостыни. Очевидно, что и церкви, составившиеся из обращенных язычников иногда также терпели материальную нужду, как в настоящем случае церковь Иерусалимская. - Намекая затем на то, что излишне собранная манна не приносила особой пользы собирателю и что при малом сборе собиравший все-таки получал насыщение этою чудесною пищею, Ап. этим дает понять, что вообще "жизнь человека не зависит от изобилия его имения" (Лк XII:15).
Adam Clarke: Commentary on the Bible - 1831
8:14: But by an equality - That you may do to those who are distressed now, as, on a change of circumstances, you would wish them to do to you. And I only wish that of your abundance you would now minister to their wants; and it may be that there abundance may yet supply your wants; for so liable are all human affairs to change, that it is as possible that you rich Corinthians should need the charitable help of others as it is that those Jews, who once had need of nothing, should now be dependent on your bounty.
That there may be equality - That ye may exert yourselves so in behalf of those poor people that there may be between you an equality in the necessaries of life; your abundance supplying them with that of which they are utterly destitute.
Albert Barnes: Notes on the Bible - 1834
8:14: But by an equality - On just and equal principles. "That now at this time," etc. That at the present time your abundance may be a supply for their needs, so that at some future time, if there should be occasion for it, their abundance may be a supply for your needs. The idea is this. Corinth was then able to give liberally, but many of the other churches were not. They were poor, and perhaps persecuted and in affliction. But there might be great Rev_erses in their condition. Corinth might be reduced from its affluence, and might itself from its affluence, and might itself become dependent on the aid of others, or might be unable to contribute any considerable amount for the purposes of charity. The members of the church in Corinth, therefore, should so act in their circumstances of prosperity, that others would be disposed to aid them should their condition ever be such as to demand it. And the doctrine here taught is:
(1) That the support of the objects of benevolence should be on equal principles. The rich should bear an equal and fair proportion, and if more frequent demands are made on their benefaction than on others they should not complain.
(2) Christians should contribute liberally while they have the means. In the vicissitudes of life no one can tell how soon he may be unable to contribute, or may even be dependent on the charity of others himself. A change in the commercial world; losses by fire or at sea; lack of success in business; loss of health, and the failure of his plans, may soon render him unable to aid the cause of benevolence. While he is prospered he should embrace every opportunity to do good to all. Some of the most painful regrets which people ever have, arise from the reflection that when prospered they were indisposed to give to benefit others, and when their property is swept away they become unable. God often sweeps away the property which they were indisposed to contribute to aid others, and leaves them to penury and want. Too late they regret that they were not the liberal patrons of the objects of benevolence when they were able to be.
That there may be equality - That all may be just and equal. That no unjust burden should be borne by anyone portion of the great family of the redeemed. Every Christian brother should bear his due proportion.
Geneva 1599
But by an (h) equality, [that] now at this time your abundance [may be a supply] for their want, that their abundance also may be [a supply] for your want: that there may be equality:
(h) That as now in your abundance you help others with a share of your goods, so should others in the same way bestow some of their goods upon you.
John Gill
But 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 Lk 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.
John Wesley
That their abundance - If need should so require. May be - At another time. A supply to your want: that there may be an equality - No want on one side, no superfluity on the other. It may likewise have a further meaning: - that as the temporal bounty of the Corinthians did now supply the temporal wants of their poor brethren in Judea, so the prayers of these might be a means of bringing down many spiritual blessings on their benefactors: so that all the spiritual wants of the one might be amply supplied; all the temporal of the other.
Robert Jamieson, A. R. Fausset and David Brown
by an equality--"by the rule of equality" [ALFORD]: literally, "Out of equality."
now at this time--Greek, "at the present juncture" or season.
that their abundance also--The Greek being distinct from the previous "that," translate, "in order that," namely, at another season, when your relative circumstances may be reversed. The reference is solely to temporal wants and supplies. Those, as BENGEL, who quote Rom 15:27 for interpreting it of spiritual supplies from the Jews to the Gentiles, forget that Rom 15:27 refers to the past benefit spiritually, which the Jews have conferred on the Gentiles, as a motive to gratitude on the part of the latter, not to a prospective benefit to be looked for from the former, which the text refers to.
8:158:15: թէ որ բազո՛ւմն առ՝ ո՛չ առաւելաւ. եւ որ սակաւն՝ ո՛չ նուազեցաւ[4082]։ դգ [4082] Ոմանք. Եւ որ սակաւն առ՝ ոչ։
15 ինչպէս գրուած էլ է, թէ՝ Ով շատը հաւաքեց, ոչինչ աւելի չունեցաւ, սկ ով՝ քիչը, նրանը չպակասեց»[63]:[63] Ելք 16. 18:
15 Ինչպէս գրուած է. «Ան որ շատ ժողվեց՝ չաւելցաւ ու ան որ քիչ՝ չպակսեցաւ»։
թէ` Որ բազումն [40]առ` ոչ առաւելաւ, եւ որ սակաւն` ոչ նուազեցաւ:

8:15: թէ որ բազո՛ւմն առ՝ ո՛չ առաւելաւ. եւ որ սակաւն՝ ո՛չ նուազեցաւ[4082]։ դգ
[4082] Ոմանք. Եւ որ սակաւն առ՝ ոչ։
15 ինչպէս գրուած էլ է, թէ՝ Ով շատը հաւաքեց, ոչինչ աւելի չունեցաւ, սկ ով՝ քիչը, նրանը չպակասեց»[63]:
[63] Ելք 16. 18:
15 Ինչպէս գրուած է. «Ան որ շատ ժողվեց՝ չաւելցաւ ու ան որ քիչ՝ չպակսեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
8:1515: как написано: кто собрал много, не имел лишнего; и кто мало, не имел недостатка.
8:15  καθὼς γέγραπται, ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν.
8:15. καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ὁ ( The-one ) τὸ ( to-the-one ) πολὺ ( to-much ) οὐκ ( not ) ἐπλεόνασεν , ( it-beyonded-to ," καὶ ( and ) ὁ ( the-one ) τὸ ( to-the-one ) ὀλίγον ( to-little ) οὐκ ( not ) ἠλαττόνησεν . ( it-lackened-unto )
8:15. qui multum non abundavit et qui modicum non minoravitAs it is written: He that had much had nothing over; and he that had little had no want.
8:15. “He with more did not have too much; and he with less did not have too little.”
8:15. As it is written, He that [had gathered] much had nothing over; and he that [had gathered] little had no lack.
15. as it is written, He that much had nothing over; and he that little had no lack.
8:15 As it is written, He that [had gathered] much had nothing over; and he that [had gathered] little had no lack:
15: как написано: кто собрал много, не имел лишнего; и кто мало, не имел недостатка.
8:15  καθὼς γέγραπται, ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν.
8:15. καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ὁ ( The-one ) τὸ ( to-the-one ) πολὺ ( to-much ) οὐκ ( not ) ἐπλεόνασεν , ( it-beyonded-to ," καὶ ( and ) ὁ ( the-one ) τὸ ( to-the-one ) ὀλίγον ( to-little ) οὐκ ( not ) ἠλαττόνησεν . ( it-lackened-unto )
8:15. qui multum non abundavit et qui modicum non minoravit
As it is written: He that had much had nothing over; and he that had little had no want.
8:15. “He with more did not have too much; and he with less did not have too little.”
8:15. As it is written, He that [had gathered] much had nothing over; and he that [had gathered] little had no lack.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:15: He that had gathered much, had nothing over - On the passage to which the apostle alludes, Exo 16:18, I have stated that, probably, every man gathered as much manna as he could, and when he brought it home and measured it by the omer, (for this was the measure for each man's eating), if he had a surplus it went to the supply of some other family that had not been able to collect enough; the family being large, and the time in which the manna might be gathered, before the heat of the day, not being sufficient to collect a supply for so numerous a household; several of whom might be so confined as not to be able to collect for themselves. Thus there was an equality among the Israelites in reference to this thing; and in this light these words of St. Paul lead us to view the passage. To apply this to the present case: the Corinthians, in the course of God's providence, had gathered more than was absolutely necessary for their own support; by giving the surplus to the persecuted and impoverished Christian Jews these would be an equality; both would then possess the necessaries of life, though still the one might have more property than the other.
Albert Barnes: Notes on the Bible - 1834
8:15: As it is written - see Exo 16:18.
He that had gathered much ... - This passage was originally applied to the gathering of manna by the children of Israel. The manna which fell around the camp of Israel was gathered every morning. All that were able were employed in gathering it; and when it was collected it was distributed in the proportion of an omer, or about five pints to each man. Some would be more active and more successful than others. Some by age or infirmity would collect little; probably many by being confined to the camp would collect none. They who had gathered more than an omer, therefore, would in this way contribute to the needs of others, and would be constantly manifesting a spirit of benevolence. And such was their willingness to do good in this way, such their readiness to collect more than they knew would be demanded for their own use, and such the arrangement of Providence in furnishing it, that there was no want; and there was no more gathered than was needful to supply the demands of the whole.
Paul applies this passage, therefore, in the very spirit in which it was originally penned. He means to say that the rich Christians at Corinth should impart freely to their poorer brethren. They had gathered more wealth than was immediately necessary for their families or themselves. They should, therefore, impart freely to those who had been less successful. Wealth, like manna, is the gift of God. It is like that spread by his hand around us every day. Some are able to gather much more than others. By their skill, their health, their diligence, or by providential arrangements, they are eminently successful. Others are feeble, or sick, or aged, or destitute of skill, and are less successful. All that is obtained is by the arrangement of God. The health, the strength, the skill, the wisdom by which we are enabled to obtain it, are all his gift. That which is thus honestly obtained, therefore, should be regarded as his bounty, and we should esteem it a privilege daily to impart to others less favored and less successful.
Thus, society will be bound more closely together. There will be, as there was among the Israelites, the feelings of universal brotherhood. There will be on the one hand the happiness flowing from the constant exercise of the benevolent feelings; on the other the strong ties of gratitude. On the one hand the evils of poverty will be pRev_ented, and on the other the not less. though different evils resulting from superabundant wealth. Is it a forced and unnatural analogy also to observe, that wealth, like manna, corrupts by being kept in store? manna if kept more than a single day became foul and loathsome. Does not wealth hoarded up when it might be properly employed; wealth that should have been distributed to relieve the needs of others, become corrupting in its nature, and offensive in the sight of holy and benevolent minds? Compare Jam 5:2-4. Wealth, like manna, should be employed in the service which God designs - employed to diffuse everywhere the blessings of religion, comfort, and peace.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:15: Exo 16:18; Luk 22:35
John Gill
As it is written,.... In Ex 16:18
he that gathered much had nothing over, and he that gathered little had no lack; respect is had to the history of the manna, a sort of food God prepared for the Israelites in the wilderness; and which were gathered by them every morning, by some more, by others less; and yet when it came to be measured, every man had his "omer" and no more, one had nothing over, and the other not at all deficient; each man had his proper and equal quantity; and which, by the Jews (w), is looked upon as a miracle that was wrought: many useful instructions may be learned from this history, as that as there was a general provision made by God for the Israelites, good and bad, and the mixed multitude that came from Egypt with them; so there is an universal providence of God which reaches to all creatures, even to the vegetable, to the birds of the air, and beasts of the field, to all the individuals of human nature, and to the bad among them as well as the good; though to the latter it is more special, who of all men have the least reason to be distrustful and uneasy: and as that provision was daily, so is that providential supply which all creatures have from God; he is to be trusted to, and depended on daily; application is to be made to him every day for daily bread; nor should there be any anxious concern for the morrow. Moreover, as the Israelites, though the manna was prepared for them, were to rise in the morning and gather it before the sun waxed hot; so notwithstanding the providence of God, and the daily care he takes of men, yet diligence, industry, and the use of means are highly commendable. And as some gathered more and others less, yet upon measuring it with the "omer", there was an entire equality, one had not more nor less than another; so upon the winding up of things in Providence, such as have gathered much riches in the morning of life, in the evening of death will have nothing over, nor anything to show more than others; and they that have gathered little will appear to have had no lack; both will have had food and raiment, and no more, only with this difference, some will have enjoyed a richer diet and clothing, and others a meaner, and both suitable to their circumstances in life; which may instruct us to depend upon divine Providence, daily to be content with such things as we have, and to make a proper use of what is gathered, whether more or less, and not only for ourselves, but for the good of others. This discovers the egregious folly of such, who are anxiously concerned for the gathering and amassing much worldly riches together; which when they have done, they lay it up for themselves, and do not make use of it for common good, neither for the good of civil society, nor the interest of religion. Let it be observed, that those Israelites who from a selfish covetous disposition, and distrust of divine Providence, left of their manna till the morning, "it bred worms and stank": which was by the just judgment of God inflicted as a punishment; for otherwise it was capable of being kept longer. So when covetous mortals lay up for themselves for time to come, and do not communicate to the necessities of others, such a practice breeds and produces worms, moth, and rottenness in their estates, which gradually decrease, or are suddenly taken from them, or they from them: such an evil disposition is the root and cause of many immoralities in life; it greatly prejudices professors of religion in things spiritual; and it tends to their everlasting ruin, to breed that worm of an evil conscience that will never die, and to render their persons stinking and abominable, both in the sight of God and men.
(w) Jarchi & Aben Ezra in Exod. xvi. 18. Tzeror Hammor, fol. 76. 3.
John Wesley
As it is written, He that had gathered the most had nothing over; and he that had gathered the least did not lack - That is, in which that scripture is in another sense fulfilled. Ex 16:18
Robert Jamieson, A. R. Fausset and David Brown
(Ex 16:18; Septuagint). As God gave an equal portion of manna to all the Israelites, whether they could gather much or little; so Christians should promote by liberality an equality, so that none should need the necessaries of life while others have superfluities. "Our luxuries should yield to our neighbor's comforts; and our comforts to his necessities" [J. HOWARD].
8:168:16: Բայց շնո՛րհք Աստուծոյ՝ որ արկ զնո՛յն փոյթ վասն ձեր ՚ի սիրտ Տիտոսի[4083]. [4083] Ոմանք. Շնորհքն Աստուծոյ որ... ՚ի սիրտս Տիտոսի։
16 Բայց, գոհութիւն Աստծուն, որ ձեզ համար մեր ունեցած փութաջանութիւնը դրեց նաեւ Տիտոսի սրտում,
16 Գոհութիւն Աստուծոյ, որ Տիտոսը կը բաղձայ մեզի նման ձեզի օգնել։
Բայց շնո՛րհք Աստուծոյ, որ արկ զնոյն փոյթ վասն ձեր ի սիրտ Տիտոսի:

8:16: Բայց շնո՛րհք Աստուծոյ՝ որ արկ զնո՛յն փոյթ վասն ձեր ՚ի սիրտ Տիտոսի[4083].
[4083] Ոմանք. Շնորհքն Աստուծոյ որ... ՚ի սիրտս Տիտոսի։
16 Բայց, գոհութիւն Աստծուն, որ ձեզ համար մեր ունեցած փութաջանութիւնը դրեց նաեւ Տիտոսի սրտում,
16 Գոհութիւն Աստուծոյ, որ Տիտոսը կը բաղձայ մեզի նման ձեզի օգնել։
zohrab-1805▾ eastern-1994▾ western am▾
8:1616: Благодарение Богу, вложившему в сердце Титово такое усердие к вам.
8:16  χάρις δὲ τῶ θεῶ τῶ δόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ τίτου,
8:16. Χάρις (A-granting) δὲ (moreover) τῷ (unto-the-one) θεῷ (unto-a-Deity) τῷ (unto-the-one) διδόντι (unto-giving) τὴν (to-the-one) αὐτὴν (to-it) σπουδὴν (to-a-hastening) ὑπὲρ (over) ὑμῶν (of-ye) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) Τίτου, (of-a-Titos,"
8:16. gratias autem Deo qui dedit eandem sollicitudinem pro vobis in corde TitiAnd thanks be to God, who hath given the same carefulness for you in the heart of Titus.
8:16. But thanks be to God, who has granted to the heart of Titus, this same solicitude for you.
8:16. But thanks [be] to God, which put the same earnest care into the heart of Titus for you.
16. But thanks be to God, which putteth the same earnest care for you into the heart of Titus.
8:16 But thanks [be] to God, which put the same earnest care into the heart of Titus for you:
16: Благодарение Богу, вложившему в сердце Титово такое усердие к вам.
8:16  χάρις δὲ τῶ θεῶ τῶ δόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ τίτου,
8:16. Χάρις (A-granting) δὲ (moreover) τῷ (unto-the-one) θεῷ (unto-a-Deity) τῷ (unto-the-one) διδόντι (unto-giving) τὴν (to-the-one) αὐτὴν (to-it) σπουδὴν (to-a-hastening) ὑπὲρ (over) ὑμῶν (of-ye) ἐν (in) τῇ (unto-the-one) καρδίᾳ (unto-a-heart) Τίτου, (of-a-Titos,"
8:16. gratias autem Deo qui dedit eandem sollicitudinem pro vobis in corde Titi
And thanks be to God, who hath given the same carefulness for you in the heart of Titus.
8:16. But thanks be to God, who has granted to the heart of Titus, this same solicitude for you.
8:16. But thanks [be] to God, which put the same earnest care into the heart of Titus for you.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-24: Апостол говорит о тех мужах, каких он посылает для принятия собранной в Коринфе милостыни, и рекомендует их как людей заслуживающих доверия и уважения.

16-17: Прежде всего, Ап. рекомендует Тита, который вполне добровольно взял на себя трудную миссию - собирание милостыни среди Коринфян.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Commendations of Titus and Others.A. D. 57.
16 But thanks be to God, which put the same earnest care into the heart of Titus for you. 17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you. 18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches; 19 And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind: 20 Avoiding this, that no man should blame us in this abundance which is administered by us: 21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men. 22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you. 23 Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ. 24 Wherefore show ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.

In these verses the apostle commends the brethren who were sent to them to collect their charity; and as it were, gives them letters credential, that, if they were enquired after (v. 23), if any should be inquisitive or suspicious concerning them, it might be known who they were and how safely they might be trusted.

I. He commends Titus, 1. For his earnest care and great concern of heart for them, and desire in all things to promote their welfare. This is mentioned with thankfulness to God (v. 16), and it is cause of thankfulness if God hath put it into the hearts of any to do us or others any good. 2. For his readiness to this present service. He accepted the office, and was forward to go upon this good errand, v. 17. Asking charity for the relief of others is by many looked upon as a thankless office; yet it is a good office, and what we should not be shy of when we are called to it.

II. He commends another brother, who was sent with Titus. It is generally thought that this was Luke. He is commended, 1. As a man whose praise was in the gospel through all the churches, v. 18. His ministerial services of several kinds were well known, and he had approved himself praiseworthy in what he had done. 2. As one chosen of the churches (v. 19) and joined with the apostle in his ministration. This was done, it is most likely, at the motion and request of Paul himself; for this reason, that no man might blame him in that abundance which was administered by him (v. 20), so cautious was the apostle to avoid all occasions that evil-minded men might lay hold on to blacken him. He would not give occasion to any to accuse him of injustice or partiality in this affair, and thought it to be his duty, as it is the duty of all Christians, to provide for things honest, not only in the sight of the Lord, but also in the sight of men; that is, to act so prudently as to prevent, as far as we can, all unjust suspicions concerning us, and all occasions of scandalous imputations. Note, We live in a censorious world, and should cut off occasion from those who seek occasion to speak reproachfully. It is the crime of others if they reproach or censure us without occasion; and it is our imprudence at least if we give them any occasion, when there may not be a just cause for them so to do.

III. He commends also another brother who was joined with the two former in this affair. This brother is thought to be Apollos. Whoever he was, he had approved himself diligent in many things; and therefore was fit to be employed in this affair. Moreover, he had great desire to this work, because of the confidence or good opinion he had of the Corinthians (v. 22), and it is a great comfort to see those employed in good works who have formerly approved themselves diligent.

IV. He concludes this point with a general good character of them all (v. 23), as fellow-labourers with him for their welfare; as the messengers of the churches; as the glory of Christ, who were to him for a name and a praise, who brought glory to Christ as instruments and had obtained honour from Christ to be counted faithful and employed in his service. Wherefore, upon the whole, he exhorts them to show their liberality, answerable to the great expectation others had concerning them at this time, that these messengers of the churches, and the churches themselves, might see a full proof of their love to God and to their afflicted brethren, and that it was with good reason the apostle had even boasted on their behalf, v. 24. Note, The good opinion others entertain of us should be an argument with us to do well.
Adam Clarke: Commentary on the Bible - 1831
8:16: But thanks be to God - He thanks God who had already disposed the heart of Titus to attend to this business; and, with his usual address, considers all this as done in the behalf of the Corinthian Church; and that though the poor Christians in Judea are to have the immediate benefit, yet God put honor upon them in making them his instruments in supplying the wants of others. He who is an almoner to God Almighty is highly honored indeed.
Albert Barnes: Notes on the Bible - 1834
8:16: But thanks be to God - Paul regarded every right feeling, and every pure desire; every inclination to serve God or to benefit a fellow mortal, as the gift of God. He, therefore, ascribes the praise to him that Titus was disposed to show an interest in the welfare of the Corinthians.
The same earnest care - The earnest care here referred to was that the Corinthians might complete the collection, and finish what they had proposed. Titus was willing to undertake this, and see that it was done.
For you - For your completing the collection. Paul represents it as being done for them, or for their welfare. The poor saints in Judea indeed were to have the immediate benefit of the contribution, but it was a privilege for them to give, and Paul rejoiced that they had that privilege. A man who presents to Christians a feasible object of benevolence, and who furnishes them an opportunity of doing good to others, is doing good to them, and they should esteem it an act of kindness done to them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:16: thanks: Ezr 7:27; Neh 2:12; Jer 31:31, Jer 32:40; Col 3:17; Rev 17:17
earnest: Co2 7:7, Co2 7:12; Phi 2:20
Geneva 1599
(8) But thanks [be] to God, which put the same earnest care into the heart of Titus for you.
(8) He commends Titus and his two companions for many reasons, both that their credit might not be suspected, as though he had sent them slyly to rob the churches, and also so that they might be all the more ready to contribute.
John Gill
But thanks be to God,.... The apostle proceeds to give an account of the persons and their characters, who were employed in making this collection at Corinth for the poor saints, and begins with Titus; and the rather because he had been already concerned in setting afoot that good work among them; and gives thanks to God,
which, says he,
put the same earnest care into the heart of Titus for you, by "earnest care" is meant that very great carefulness, solicitude, and diligence, Titus had shown in stirring them up to a liberal contribution; and which was the same that he had expressed in the arguments just now used by him, to engage them in the same service; and this care, as it was a very earnest and hearty one, so he suggests that it was more for them, than for the sake of the poor; the performance of acts of beneficence and liberality tending more to the advantage and account of the giver than of the receiver: and he further intimates, that these good motions in the heart of Titus were not merely natural, or the effects of human power and free will, but were of God, as every good thing is; they were wrought in him by the Spirit of God, and sprung from the grace of God, and therefore the apostle returns thanks to God for the same; and the mention of this could not fail of carrying weight with it, and of having some influence on the minds of the Corinthians.
Robert Jamieson, A. R. Fausset and David Brown
Returning to the subject of 2Cor 8:6.
for you--Translate, "Which put the same earnest care for you into the heart of Titus," as was in myself. My care for you led me to "desire" him (2Cor 8:6, 2Cor 8:17, "exhortation," the same Greek); but Titus had of himself the same care, whence he "accepted (gladly) my exhortation" (2Cor 8:17) to go to you (2Cor 8:6).
8:178:17: զի զաղաչա՛նսն ընկալաւ, եւ փութացաւ յօժարագո՛յնս դիմեաց գա՛լ առ ձեզ[4084]։ [4084] Ոմանք. Եւ փութացեալ յօժ՛՛։
17 որ իմ աղաչանքներն ընդունեց եւ առաւել քան յօժարութեամբ շտապեց գալ ձեզ մօտ:
17 Վասն զի մեր աղաչանքը ընդունեց եւ յօժարեցաւ իր կամքովը ձեզի գալու։
զի զաղաչանսն ընկալաւ, եւ փութացաւ յօժարագոյնս [41]դիմեաց գալ առ ձեզ:

8:17: զի զաղաչա՛նսն ընկալաւ, եւ փութացաւ յօժարագո՛յնս դիմեաց գա՛լ առ ձեզ[4084]։
[4084] Ոմանք. Եւ փութացեալ յօժ՛՛։
17 որ իմ աղաչանքներն ընդունեց եւ առաւել քան յօժարութեամբ շտապեց գալ ձեզ մօտ:
17 Վասն զի մեր աղաչանքը ընդունեց եւ յօժարեցաւ իր կամքովը ձեզի գալու։
zohrab-1805▾ eastern-1994▾ western am▾
8:1717: Ибо, хотя и я просил его, впрочем он, будучи очень усерден, пошел к вам добровольно.
8:17  ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθεν πρὸς ὑμᾶς.
8:17. ὅτι (to-which-a-one) τὴν (to-the-one) μὲν (indeed) παράκλησιν (to-a-calling-beside) ἐδέξατο , ( it-received ,"σπουδαιότερος (more-hasten-belonged) δὲ (moreover) ὑπάρχων (firsting-under) αὐθαίρετος ( self-lifted ) ἐξῆλθεν (it-had-came-out) πρὸς (toward) ὑμᾶς. (to-ye)
8:17. quoniam exhortationem quidem suscepit sed cum sollicitior esset sua voluntate profectus est ad vosFor indeed he accepted the exhortation: but, being more careful, of his own will he went unto you.
8:17. For certainly, he accepted the exhortation. But since he was more solicitous, he went to you of his own free will.
8:17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.
17. For indeed he accepted our exhortation; but being himself very earnest, he went forth unto you of his own accord.
8:17 For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you:
17: Ибо, хотя и я просил его, впрочем он, будучи очень усерден, пошел к вам добровольно.
8:17  ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθεν πρὸς ὑμᾶς.
8:17. ὅτι (to-which-a-one) τὴν (to-the-one) μὲν (indeed) παράκλησιν (to-a-calling-beside) ἐδέξατο , ( it-received ,"σπουδαιότερος (more-hasten-belonged) δὲ (moreover) ὑπάρχων (firsting-under) αὐθαίρετος ( self-lifted ) ἐξῆλθεν (it-had-came-out) πρὸς (toward) ὑμᾶς. (to-ye)
8:17. quoniam exhortationem quidem suscepit sed cum sollicitior esset sua voluntate profectus est ad vos
For indeed he accepted the exhortation: but, being more careful, of his own will he went unto you.
8:17. For certainly, he accepted the exhortation. But since he was more solicitous, he went to you of his own free will.
8:17. For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:17: He accepted the exhortation - I advised him to visit you and excite you to this good work, and I found that he was already disposed in his heart to do it; God put this earnest care in the heart of Titus for you, Co2 8:16.
Albert Barnes: Notes on the Bible - 1834
8:17: For indeed he accepted the exhortation - He cheerfully complied with the exhortation which I gave him, to wit, to visit you, and excite you to this good work.
But being more forward - More disposed to do this than I had supposed. The idea here is, that he was very ready to engage in this; he was more ready to engage in it than Paul was to exhort him to it; he anticipated his request; he had already resolved to engage in it.
Of his own accord he went ... - He went voluntarily and without urging. The ground of Paul's thankfulness here seems to have been this, He apprehended probably some difficulty in obtaining the collection there, He was acquainted with the distracted state of the church, and feared that Titus might have some reluctance to engage in the service. He was therefore very agreeably surprised when he learned that Titus was willing to make another journey to Corinth and to endeavor to complete the collection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:17: accepted: Co2 8:6; Heb 13:22
but: Co2 8:8, Co2 8:10
John Gill
For indeed, he accepted the exhortation,.... The Macedonians besought the apostle with much entreaty to give unto him, 2Cor 8:4 or which being moved by their example, they gave unto him, namely, that he would go and finish what he had already begun; and accordingly he did not refuse, but readily accepted the exhortation: yea, not only so,
but being more forward; than was known or could have been expected; which shows that this was put into his heart by God, before it was moved unto him; so that if he had never been asked, or exhorted hereunto, he would have gone of himself:
of his own accord he went unto you; so great is his care of you; so great his love unto you so willing was he to come again and pay another visit: and especially on this account, where he had before been treated with so much respect and kindness. Titus having been at Corinth already, and being well known there, the apostle forbears saying anything more in his commendation.
John Wesley
Being more forward - Than to need it, though he received it well.
Robert Jamieson, A. R. Fausset and David Brown
being more forward--more earnest than to need such exhortation.
he went--Greek, "went forth." We should say, he is going forth; but the ancients put the past tense in letter writing, as the things will have been past by the time that the correspondent, receives the letter. "Of his own accord," that is, it is true he has been exhorted by me to go, but he shows that he has anticipated my desires, and already, "of his own accord," has desired to go.
8:188:18: Եւ առաքեցաք ընդ նմա զեղբայրն, որոյ գովութիւնն յաւետարանի՛ անդ է՝ ընդ ամենայն եկեղեցիս[4085]։ [4085] Յայս համար ՚ի լուս՛՛. մերումս նշանակի համաձայն բազմաց թէ՝ ԶՂուկայ ասէ։
18 Եւ նրա հետ ուղարկեցինք այս եղբօրը, որի համբաւը Աւետարանի քարոզութեան մէջ բոլոր եկեղեցիներին ծանօթ է:
18 Անոր հետ ղրկեցինք այն եղբայրը, որուն գովութիւնը աւետարանին մէջ է՝ բոլոր եկեղեցիներուն մէջ։
Եւ առաքեցաք ընդ նմա զեղբայրն, որոյ գովութիւնն յաւետարանի անդ է ընդ ամենայն եկեղեցիս:

8:18: Եւ առաքեցաք ընդ նմա զեղբայրն, որոյ գովութիւնն յաւետարանի՛ անդ է՝ ընդ ամենայն եկեղեցիս[4085]։
[4085] Յայս համար ՚ի լուս՛՛. մերումս նշանակի համաձայն բազմաց թէ՝ ԶՂուկայ ասէ։
18 Եւ նրա հետ ուղարկեցինք այս եղբօրը, որի համբաւը Աւետարանի քարոզութեան մէջ բոլոր եկեղեցիներին ծանօթ է:
18 Անոր հետ ղրկեցինք այն եղբայրը, որուն գովութիւնը աւետարանին մէջ է՝ բոլոր եկեղեցիներուն մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
8:1818: С ним послали мы также брата, во всех церквах похваляемого за благовествование,
8:18  συνεπέμψαμεν δὲ μετ᾽ αὐτοῦ τὸν ἀδελφὸν οὖ ὁ ἔπαινος ἐν τῶ εὐαγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν
8:18. συνεπέμψαμεν (We-dispatched-together) δὲ (moreover) μετ' (with) αὐτοῦ (of-it) τὸν (to-the-one) ἀδελφὸν (to-brethrened) οὗ (of-which) ὁ (the-one) ἔπαινος (a-laudation-upon) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) διὰ (through) πασῶν ( of-all ) τῶν (of-the-ones) ἐκκλησιῶν,-- (of-a-callings-out-unto,"
8:18. misimus etiam cum illo fratrem cuius laus est in evangelio per omnes ecclesiasWe have sent also with him the brother whose praise is in the gospel through all the churches.
8:18. And we have even sent with him a brother whose praise accompanies the Gospel throughout all the churches.
8:18. And we have sent with him the brother, whose praise [is] in the gospel throughout all the churches;
18. And we have sent together with him the brother whose praise in the gospel through all the churches;
8:18 And we have sent with him the brother, whose praise [is] in the gospel throughout all the churches:
18: С ним послали мы также брата, во всех церквах похваляемого за благовествование,
8:18  συνεπέμψαμεν δὲ μετ᾽ αὐτοῦ τὸν ἀδελφὸν οὖ ὁ ἔπαινος ἐν τῶ εὐαγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν
8:18. συνεπέμψαμεν (We-dispatched-together) δὲ (moreover) μετ' (with) αὐτοῦ (of-it) τὸν (to-the-one) ἀδελφὸν (to-brethrened) οὗ (of-which) ὁ (the-one) ἔπαινος (a-laudation-upon) ἐν (in) τῷ (unto-the-one) εὐαγγελίῳ (unto-a-goodly-messagelet) διὰ (through) πασῶν ( of-all ) τῶν (of-the-ones) ἐκκλησιῶν,-- (of-a-callings-out-unto,"
8:18. misimus etiam cum illo fratrem cuius laus est in evangelio per omnes ecclesias
We have sent also with him the brother whose praise is in the gospel through all the churches.
8:18. And we have even sent with him a brother whose praise accompanies the Gospel throughout all the churches.
8:18. And we have sent with him the brother, whose praise [is] in the gospel throughout all the churches;
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
18-19: Кроме Тита в Коринф был отправлен Павлом особый брат, т. е. христианин, известный как проповедник и в то же время получивший от церквей полномочие (по греческому тексту: посвященный или рукоположенный) на собирание милостыни и поверку собранных сумм. Он должен был сопутствовать везде Ап. Павлу, чтобы снять с него заботу о поверке и хранении собираемой милостыни. Видя такое тщательное отношении к собираемым с них пожертвованиям, Коринфяне с большею охотою благотворили. Кто был этот брат -Ап. не говорит. Предполагают, что это был Варнава или Лука, но это едва ли вероятно, так как этот брат все-таки занимал второстепенное положение при Тите, тогда как Варнава и Лука не могли быть поставлены ниже Тита.
Adam Clarke: Commentary on the Bible - 1831
8:18: The brother, whose praise is in the Gospel - Who this brother was we cannot tell; some suppose it was St. Luke, who wrote a gospel, and who was the companion of St. Paul in several of his travels; others think it was Silas; others, Barnabas; others, Mark; and others, Apollos. Neither ancients nor moderns agree in either; but Luke, John, and Mark, seem to have the most probable opinions in their favor. Whoever the person was he was sufficiently known to the Corinthians, as we learn by what the apostle says of him in this place.
Albert Barnes: Notes on the Bible - 1834
8:18: And we have sent with him the brother - It has been generally supposed that this anonymous brother was luk Some have supposed however that it was Mark, others that it was Silas or Barnabas. It is impossible to determine with certainty who it was; nor is it material to know. Whoever it was, it was some one well known, in whom the church at Corinth could have entire confidence. It is remarkable that though Paul mentions him again Co2 12:18, he does it also in the same manner, without specifying his name. The only circumstances that can throw any light on this are:
(1) That Luke was the companion and intimate friend of Paul, and attended him in his travels. From Act 16:10-11, where Luke uses the term "we," it appears that he was with Paul when he first went into Macedonia, and from Act 16:15 it is clear that he went with Paul to Philippi. From Act 17:1, where Luke alters his style and uses the term "they," it is evident that he did not accompany Paul and Silas when they went to Thessalonica, but either remained at Philippi or departed to some other place. He did not join them again until they went to Troas on the way to Jerusalem; Act 20:5. In what manner Luke spent the interval is not known. Macknight supposes that it might have been in multiplying copies of his gospel for the use of the churches. Perhaps also he might have been engaged in preaching, and in services like that in the case before us.
(2) it seems probable that Luke is the person referred to by the phrase "whose praise is in the gospel throughout all the churches." This would be more likely to be applied to one who had written a gospel, or a life of the Redeemer that had been extensively circulated, than to any other person. Still it is by no means certain that he is the person here referred to, nor is it of material consequence.
Whose praise - Who is well known and highly esteemed.
Is in the gospel - Either for writing the gospel, or for preaching the gospel. The Greek will bear either construction. In some way he was celebrated for making known the truths of the gospel.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:18: the brother: This is generally supposed to have been Said. Luke, "whose praise was in all the churches," on account of the gospel which he had written, and for many zealous services in its cause. Co2 8:19, Co2 8:22, Co2 8:23, Co2 12:18
throughout: Rom 16:4
Geneva 1599
And we have sent with him the brother, whose praise [is] (i) in the gospel throughout all the churches;
(i) In the preaching of the Gospel.
John Gill
And we have sent with him the brother,.... The Syriac and Ethiopic versions read, "our brother"; and one of Stephens's copies, "your brother": who this brother was, is not certain; some think it was Luke the evangelist, the companion of the apostle in his travels:
whose praise is in the Gospel, throughout all the churches; being known and highly commended by all the churches, for the Gospel he wrote; but it is not certain that Luke as yet had wrote his Gospel; and much less that it was so much known at present among the churches; and besides, this brother's praise seems to be on account of his preaching the Gospel, and not writing one: others think Barnabas is intended, who was chosen and sent out by the churches along with the apostle; but these in a short time separated from each other, nor do we read of their coming together again: others are of opinion, that Apollos is designed, who was a very eloquent preacher, and of whom the apostle had given the Corinthians an intimation in his former epistle, that he would come to them at a convenient time; but to him is objected, that he never was chosen of the churches, to travel with the apostle on such an account as here mentioned: others would have it that Silas or Silvanus is meant, who was a very constant companion of the apostle, and of whom he makes mention in most of his epistles; and others have made no doubt of it, but John Mark is here meant, who not only wrote a Gospel, but was an excellent preacher of it, and was chosen by the churches to go along with Paul and Barnabas; and though there was some distaste taken to him by Paul, he was afterwards reconciled to him, and for his profitableness in the ministry was greatly desired by him; but after all, it is difficult to determine who it was, nor is it of any great moment: a "brother" he was; being not only a regenerate person, but a preacher of the Gospel; a brother in the ministry, and "one whose praise was in the Gospel"; greatly admired, and much commended, for his excellent talent in preaching the Gospel; and for this he was famous "throughout all the churches"; a very great commendation indeed; but this is not all, it follows,
John Wesley
We - I and Timothy. The brother - The ancients generally supposed this was St. Luke. Whose praise - For faithfully dispensing the gospel, is through all the churches.
Robert Jamieson, A. R. Fausset and David Brown
the brother, whose praise is in the gospel--whose praise is known in connection with the Gospel: Luke may be meant; not that "the Gospel" here refers to his written Gospel; but the language implies some one well known throughout the churches, and at that time with Paul, as Luke then was (Acts 20:6). Not a Macedonian, as appears from 2Cor 9:4. Of all Paul's "companions in travel" (2Cor 8:19; Acts 19:29), Luke was the most prominent, having been his companion in preaching the Gospel at his first entrance into Europe (Acts 16:10). The fact that the person here referred to was "chosen of the churches" as their trustee to travel with Paul in conveying the contribution to Jerusalem, implies that he had resided among them some time before: this is true of Luke, who after parting from Paul at Philippi (as he marks by the change from "we" to "they," Acts 16:11) six years before, is now again found in his company in Macedonia. In the interim he had probably become so well known that "his praise was throughout all the churches." Compare 2Cor 12:18; Philem 1:24. He who is faithful in the Gospel will be faithful also in matters of inferior importance [BENGEL].
8:198:19: Եւ ո՛չ այսչափ միայն, այլ եւ ձեռնադրեալ յեկեղեցեաց անտի, նշդեհակի՛ց մեր եղեւ ՚ի շնորհս յայսոսիկ, որ պաշտին ՚ի մէնջ ՚ի փառս Տեառն, եւ ՚ի մեր յօժարութիւն[4086]։ [4086] Ոմանք. Նժդեհակից մեր... որ պաշտինս ՚ի մէնջ։
19 Եւ ոչ միայն այսչափ. այլեւ, նշանակուելով եկեղեցիների կողմից, ճանապարհորդութեան ընկեր դարձաւ մեզ՝ մասնակցելու այն նպաստներին, որ մատուցւում են մեր կողմից Տիրոջ փառքի համար եւ մեր յօժար կամքով:
19 Եւ ոչ միայն այսքան, հապա նաեւ եկեղեցիներէն ընտրուեցաւ մեզի ճամբորդութեան ընկեր ըլլալու այս տուրքերուն մէջ, որ մենք կը ծառայենք Տէրոջը փառքին համար ու ձեր* յօժարութիւնովը։
Եւ ոչ այսչափ միայն, այլ եւ ձեռնադրեալ յեկեղեցեաց անտի` նշդեհակից մեր եղեւ ի շնորհս յայսոսիկ, որ պաշտին ի մէնջ ի փառս Տեառն եւ ի [42]մեր յօժարութիւն:

8:19: Եւ ո՛չ այսչափ միայն, այլ եւ ձեռնադրեալ յեկեղեցեաց անտի, նշդեհակի՛ց մեր եղեւ ՚ի շնորհս յայսոսիկ, որ պաշտին ՚ի մէնջ ՚ի փառս Տեառն, եւ ՚ի մեր յօժարութիւն[4086]։
[4086] Ոմանք. Նժդեհակից մեր... որ պաշտինս ՚ի մէնջ։
19 Եւ ոչ միայն այսչափ. այլեւ, նշանակուելով եկեղեցիների կողմից, ճանապարհորդութեան ընկեր դարձաւ մեզ՝ մասնակցելու այն նպաստներին, որ մատուցւում են մեր կողմից Տիրոջ փառքի համար եւ մեր յօժար կամքով:
19 Եւ ոչ միայն այսքան, հապա նաեւ եկեղեցիներէն ընտրուեցաւ մեզի ճամբորդութեան ընկեր ըլլալու այս տուրքերուն մէջ, որ մենք կը ծառայենք Տէրոջը փառքին համար ու ձեր* յօժարութիւնովը։
zohrab-1805▾ eastern-1994▾ western am▾
8:1919: и притом избранного от церквей сопутствовать нам для сего благотворения, которому мы служим во славу Самого Господа и [в] [соответствие] вашему усердию,
8:19  _ οὐ μόνον δὲ ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν συνέκδημος ἡμῶν σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν πρὸς τὴν [αὐτοῦ] τοῦ κυρίου δόξαν καὶ προθυμίαν ἡμῶν _
8:19. οὐ (not) μόνον (to-alone) δὲ (moreover,"ἀλλὰ (other) καὶ (and) χειροτονηθεὶς (having-been-hand-stretched-unto) ὑπὸ (under) τῶν (of-the-ones) ἐκκλησιῶν (of-callings-out-unto) συνέκδημος (an-assembler-out-together) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) χάριτι (unto-a-granting) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) διακονουμένῃ (unto-being-raised-through-unto) ὑφ' (under) ἡμῶν (of-us) πρὸς (toward) τὴν (to-the-one) τοῦ (of-the-one) κυρίου (of-Authority-belonged) δόξαν (to-a-recognition) καὶ (and) προθυμίαν (to-a-passioning-before-unto) ἡμῶν,-- (of-us,"
8:19. non solum autem sed et ordinatus ab ecclesiis comes peregrinationis nostrae in hac gratia quae ministratur a nobis ad Domini gloriam et destinatam voluntatem nostramAnd not that only: but he was also ordained by the churches companion of our travels, for this grace, which is administered by us, to the glory of the Lord and our determined will:
8:19. And not only that, but he was also chosen by the churches to be a companion for our sojourn in this grace, which is ministered by us with our determined will, to the glory of the Lord.
8:19. And not [that] only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:
19. and not only so, but who was also appointed by the churches to travel with us in this grace, which is ministered by us to the glory of the Lord, and our readiness:
8:19 And not [that] only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:
19: и притом избранного от церквей сопутствовать нам для сего благотворения, которому мы служим во славу Самого Господа и [в] [соответствие] вашему усердию,
8:19  _ οὐ μόνον δὲ ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν συνέκδημος ἡμῶν σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν πρὸς τὴν [αὐτοῦ] τοῦ κυρίου δόξαν καὶ προθυμίαν ἡμῶν _
8:19. οὐ (not) μόνον (to-alone) δὲ (moreover,"ἀλλὰ (other) καὶ (and) χειροτονηθεὶς (having-been-hand-stretched-unto) ὑπὸ (under) τῶν (of-the-ones) ἐκκλησιῶν (of-callings-out-unto) συνέκδημος (an-assembler-out-together) ἡμῶν (of-us) ἐν (in) τῇ (unto-the-one) χάριτι (unto-a-granting) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) διακονουμένῃ (unto-being-raised-through-unto) ὑφ' (under) ἡμῶν (of-us) πρὸς (toward) τὴν (to-the-one) τοῦ (of-the-one) κυρίου (of-Authority-belonged) δόξαν (to-a-recognition) καὶ (and) προθυμίαν (to-a-passioning-before-unto) ἡμῶν,-- (of-us,"
8:19. non solum autem sed et ordinatus ab ecclesiis comes peregrinationis nostrae in hac gratia quae ministratur a nobis ad Domini gloriam et destinatam voluntatem nostram
And not that only: but he was also ordained by the churches companion of our travels, for this grace, which is administered by us, to the glory of the Lord and our determined will:
8:19. And not only that, but he was also chosen by the churches to be a companion for our sojourn in this grace, which is ministered by us with our determined will, to the glory of the Lord.
8:19. And not [that] only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:19: Chosen of the Churches to travel with us - Χειροτονηθεις· Appointed by a show of hands; from χειρ the hand, and τεινω, to extend. This appointment, by the suffrage of the Churches, seems to refer more to St. Luke than any one else; unless we suppose he refers to the transaction, Act 15:40, Act 15:41, and then it would appear that Silas is the person intended.
With this grace - Liberal contribution. See on Co2 8:1 (note).
Your ready mind - Your willingness to relieve them. But, instead of ὑμων, your, ἡμων, our, is the reading of almost all the best MSS. and all the versions. This is, doubtless, the reading.
Albert Barnes: Notes on the Bible - 1834
8:19: And not that only - Not only is he esteemed on account of other services which he has rendered by his preaching and writings; but he has had a new mark of the confidence of the churches in being appointed to convey the collection to Jerusalem.
Chosen of the churches - Chosen by the churches. Many concurred in the choice, showing that they had entire confidence in him. Paul had been unwilling to have charge of this contribution alone (Co1 16:3-4; compare Co2 8:20), and he had procured the appointment of some one to undertake it. Probably he expected that the church at Corinth would concur in this appointment.
With this grace - Margin, "Gift;" see Co2 8:1. The word here refers to the alms, or the collection which had been made.
Which is administered by us - That is, which is undertaken by us. Paul had been the instrument of procuring it.
To the glory of the same Lord - The Lord of us all. The design was to promote the glory of the Lord by showing the influence of religion in producing true benevolence.
And declaration of your ready mind - That is, to afford you an opportunity of evincing your readiness to do good to others, and to promote their welfare.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:19: but: Co2 8:1-4; Act 6:3-6, Act 15:22, Act 15:25; Co1 16:3, Co1 16:4
grace: or gift, Co2 8:4, Co2 8:6, Co2 8:7, Co2 9:8
to the: Co2 8:1, Co2 8:2, Co2 4:15, Co2 9:12-14; Phi 4:18, Phi 4:19; Pe1 4:10, Pe1 4:11
Geneva 1599
And not [that] only, but who was also chosen of the churches to travel with us with this (k) grace, which is administered by us to the glory of the same Lord, and [declaration of] your ready mind:
(k) These alms which are bestowed for the relief of the church of Jerusalem.
John Gill
And not that only, but who was also chosen of the churches,.... Not only famous for preaching the Gospel, but he was also appointed by the joint suffrages of the churches, which were made by the lifting up or stretching out of the hand, as the word here used signifies; this brother was not chosen to this service by a few private persons, or by a single church only, but by several churches; which does not refer to the churches at Jerusalem and Antioch, as if the apostles were appointed, and others were appointed by these churches to travel with them, in order to collect money for the poor saints at Jerusalem; of which no mention is any where made, only of their being sent out by them to preach the Gospel. James, Cephas, and John indeed, when they gave to Paul and Barnabas the right hand of fellowship, that they might go to the Heathen, desired them to "remember the poor"; Gal 2:9 but these were not the churches. The church at Antioch did collect for the brethren in Judea, at the time of the famine among them, and sent their bounty by the hands of Barnabas and Saul, which seems to be the case here. This brother was chosen by the churches who collected, and not by the churches in Judea, for whom the collections were made; for it was usual, and what was right and proper, that the churches chose whom they thought fit to carry their liberality to Jerusalem; see 1Cor 16:3. Now this brother had the honour to be chosen by these churches,
to travel, says the apostle,
with us, with this grace; bounty or beneficence of the churches, what they had freely and liberally contributed for the supply of the poor, from a principle of grace, and by the assistance of it;
which is administered by us; not given by the apostles, but collected by them; or what was procured by their means, in the several churches to whom they had moved it, and by proper arguments had excited them to it, with which they cheerfully complied: and this was done on a two fold account, both
to the glory of the same Lord: Jesus Christ, who is the one Lord over all; the same Lord of the apostles, and the church at Corinth; the same Lord of the Corinthians, and the Macedonian and other churches; and the same Lord of the poor saints at Jerusalem, and the rich members of the several churches that contributed to them: and also to
the declaration of your ready mind; or to stir up their ready mind to increase it and promote it in them, as well to make it manifest, and that it might appear to others, how readily and freely they came into this service; so that the apostle's concern in this administration was not from any sinister and selfish ends; no, nor so much for the relief of the poor, though this was greatly designed, as for the glory of Christ, and the honour of his churches.
John Wesley
He was appointed by the churches - Of Macedonia. With this gift - Which they were carrying from Macedonia to Jerusalem. For the declaration of our ready mind - That of Paul and his fellow - traveller, ready to be the servants of all.
Robert Jamieson, A. R. Fausset and David Brown
not that only--not only praised in all the churches.
chosen--by vote: so the Greek.
of the churches--therefore these companions of Paul are called "messengers of the churches" (2Cor 8:23).
to travel--to Jerusalem.
with this grace--Greek, "in the case of this grace," or "gift."
to the glory of the same Lord--The oldest manuscripts omit "same."
declaration of your ready mind--The oldest manuscripts read, "our," not your. This and the previous clause, "to the glory of the same Lord," do not follow "administered by us," but "chosen of the churches to travel," &c. The union of the brother with Paul in this affair of the collection was done to guard against suspicions injurious "to the glory" of the Lord. It was also done in order to produce a "readiness" on the part of Paul and the brother to undertake the office which each, by himself, would have been less ready to undertake, for fear of suspicions arising (2Cor 8:20) as to their appropriation of any of the money.
8:208:20: Բայց զայս խղճեաք իսկ, թէ գուցէ՞ արատ ինչ ոք դնիցէ ՚ի հաստատութեանս յայսմիկ՝ որ պաշտեցաւս ՚ի մէնջ[4087]։ [4087] Բազումք. Արատ ոք ինչ դնի՛՛։
20 Բայց այս բանում զգուշանում էլ էինք, որ չլինի, թէ մէկը արատաւորի այն ծառայութիւնը, որ մատուցւում է մեր կողմից.
20 Բայց այս մասին զգուշութիւն կ’ընէինք, որ չըլլայ թէ մէկը արատ մը դնէ մեր վրայ այս առատութեանը մէջ, որուն մենք կը ծառայենք։
Բայց զայս խղճէաք իսկ թէ գուցէ արատ ոք ինչ դնիցէ [43]ի հաստատութեանս յայսմիկ որ պաշտեցաւս ի մէնջ:

8:20: Բայց զայս խղճեաք իսկ, թէ գուցէ՞ արատ ինչ ոք դնիցէ ՚ի հաստատութեանս յայսմիկ՝ որ պաշտեցաւս ՚ի մէնջ[4087]։
[4087] Բազումք. Արատ ոք ինչ դնի՛՛։
20 Բայց այս բանում զգուշանում էլ էինք, որ չլինի, թէ մէկը արատաւորի այն ծառայութիւնը, որ մատուցւում է մեր կողմից.
20 Բայց այս մասին զգուշութիւն կ’ընէինք, որ չըլլայ թէ մէկը արատ մը դնէ մեր վրայ այս առատութեանը մէջ, որուն մենք կը ծառայենք։
zohrab-1805▾ eastern-1994▾ western am▾
8:2020: остерегаясь, чтобы нам не подвергнуться от кого нареканию при таком обилии приношений, вверяемых нашему служению;
8:20  στελλόμενοι τοῦτο μή τις ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν·
8:20. στελλόμενοι ( setting ) τοῦτο (to-the-one-this) μή (lest) τις (a-one) ἡμᾶς (to-us) μωμήσηται ( it-might-have-blemished-unto ) ἐν (in) τῇ (unto-the-one) ἁδρότητι (unto-a-stoutness) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) διακονουμένῃ (unto-being-raised-through-unto) ὑφ' (under) ἡμῶν, (of-us,"
8:20. devitantes hoc ne quis nos vituperet in hac plenitudine quae ministratur a nobisAvoiding this, lest any man should blame us in this abundance which is administered by us.
8:20. So let us avoid this, lest anyone disparage us over the abundance that is ministered by us.
8:20. Avoiding this, that no man should blame us in this abundance which is administered by us:
20. Avoiding this, that any man should blame us in this bounty which is ministered by us:
8:20 Avoiding this, that no man should blame us in this abundance which is administered by us:
20: остерегаясь, чтобы нам не подвергнуться от кого нареканию при таком обилии приношений, вверяемых нашему служению;
8:20  στελλόμενοι τοῦτο μή τις ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφ᾽ ἡμῶν·
8:20. στελλόμενοι ( setting ) τοῦτο (to-the-one-this) μή (lest) τις (a-one) ἡμᾶς (to-us) μωμήσηται ( it-might-have-blemished-unto ) ἐν (in) τῇ (unto-the-one) ἁδρότητι (unto-a-stoutness) ταύτῃ (unto-the-one-this) τῇ (unto-the-one) διακονουμένῃ (unto-being-raised-through-unto) ὑφ' (under) ἡμῶν, (of-us,"
8:20. devitantes hoc ne quis nos vituperet in hac plenitudine quae ministratur a nobis
Avoiding this, lest any man should blame us in this abundance which is administered by us.
8:20. So let us avoid this, lest anyone disparage us over the abundance that is ministered by us.
8:20. Avoiding this, that no man should blame us in this abundance which is administered by us:
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-21: Апостол хотел быть чистым и безупречным не только в очах Божиих, но и пред людьми. К чему, в самом деле, подавать им повод к каким-нибудь подозрениям относительно судьбы собранных пожертвований? Пусть они знают и видят, что сам Павел не касается тех денег, о собирании которых он так старался.
Adam Clarke: Commentary on the Bible - 1831
8:20: Avoiding this, that no man should blame us - Taking this prudent caution to have witnesses of our conduct, and such as were chosen by the Churches themselves, that we might not be suspected of having either embezzled or misapplied their bounty, See the note on Co1 16:4.
Albert Barnes: Notes on the Bible - 1834
8:20: Avoiding this - That is, I intend to pRev_ent any blame from being cast upon me in regard to the management of these funds. For this purpose Paul had refused to have the entire management of the funds (see Co1 12:3-4), and had secured the appointment of one who had the entire confidence of all the churches.
That no man should blame us - That no one should have any occasion to say that I had appropriated it to my own use or contrary to the will of the donors. Paul felt how dangerous it was for ministers to have much to do with money matters. He had a very deep impression of the necessity of keeping his own character free from suspicion on this subject. He knew how easy it might be for his enemies to raise the charge that he had embezzled the funds and appropriated them to his own use. He therefore insisted on having associated with him some one who had the entire confidence of the churches, and who should be appointed by them, and thus he was certain of being foRev_er free from blame on the subject. A most important example for all ministers in regard to the pecuniary benefactions of the churches.
In this abundance ... - In this large amount which is contributed by the churches and committed to our disposal. Large sums of money are in our time committed to the ministers of the gospel in the execution of the objects of Christian benevolence. Nothing can be more wise than the example of Paul here, that they should have associated with them others who have the entire confidence of the churches, that there may not be occasion for slander to move her poisonous tongue against the ministers of religion.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:20: that: Co2 11:12; Mat 10:16; Rom 14:16; Co1 16:3; Eph 5:15; Th1 5:22
Geneva 1599
Avoiding this, that no man should blame us in this (l) abundance which is administered by us:
(l) In this plentiful liberality of the churches, which is committed to our trust.
John Gill
Avoiding this, that no man should blame us,.... There is an allusion in these words to mariners, who, when sensible of danger, steer their course another way, in order to shun a rock and secure themselves. So the apostles being aware of the censorious spirits of some persons, and to prevent all suspicion of their converting any part of what they had collected to their own private use, sent Titus with it, a man of known probity and integrity; and he not by himself only, but another brother with him, one who had obtained a good report as a minister of the Gospel in all the churches: and, besides, was appointed not by the apostles, but by the churches themselves, to this service. This shows the good conduct, and great prudence of the apostle, and his care and solicitude that the ministry be not blamed; he knew he had many enemies, and how subject such are to suspicion and jealousy, when persons are intrusted with much, which was the case here; for it is added,
in this abundance which is administered by us: which designs the very large contributions which were made by the churches, through the means of the apostle's moving, exciting, and encouraging them thereunto; and which were committed to their care and trust, and at their entreaty they had accepted of.
Robert Jamieson, A. R. Fausset and David Brown
Avoiding--taking precautions against this.
in this abundance--in the case of this abundance.
8:218:21: Քանզի խորհիմք զբարիս՝ ո՛չ միայն առաջի Տեառն, այլ եւ առաջի մարդկա՛ն։
21 քանզի բարին ենք մտածում գործել ոչ միայն Տիրոջ առաջ, այլեւ մարդկանց առաջ:
21 Քանզի ո՛չ միայն Տէրոջը առջեւ, հապա մարդոց առջեւ ալ բարի բաներ ընելու հոգ կը տանինք։
Քանզի խորհիմք զբարիս ոչ միայն առաջի Տեառն, այլ եւ առաջի մարդկան:

8:21: Քանզի խորհիմք զբարիս՝ ո՛չ միայն առաջի Տեառն, այլ եւ առաջի մարդկա՛ն։
21 քանզի բարին ենք մտածում գործել ոչ միայն Տիրոջ առաջ, այլեւ մարդկանց առաջ:
21 Քանզի ո՛չ միայն Տէրոջը առջեւ, հապա մարդոց առջեւ ալ բարի բաներ ընելու հոգ կը տանինք։
zohrab-1805▾ eastern-1994▾ western am▾
8:2121: ибо мы стараемся о добром не только пред Господом, но и пред людьми.
8:21  προνοοῦμεν γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.
8:21. προνοοῦμεν ( we-consider-before-unto ) γὰρ (therefore) καλὰ ( to-seemly ) οὐ (not) μόνον (to-alone) ἐνώπιον ( in-looked ) Κυρίου ( of-Authority-belonged ,"ἀλλὰ (other) καὶ ( and ) ἐνώπιον (in-looked) ἀνθρώπων . ( of-mankinds )
8:21. providemus enim bona non solum coram Deo sed etiam coram hominibusFor we forecast what may be good, not only before God but also before men.
8:21. For we provide for what is good, not only in the sight of God, but also in the sight of men.
8:21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men.
21. for we take thought for things honourable, not only in the sight of the Lord, but also in the sight of men.
8:21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men:
21: ибо мы стараемся о добром не только пред Господом, но и пред людьми.
8:21  προνοοῦμεν γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.
8:21. προνοοῦμεν ( we-consider-before-unto ) γὰρ (therefore) καλὰ ( to-seemly ) οὐ (not) μόνον (to-alone) ἐνώπιον ( in-looked ) Κυρίου ( of-Authority-belonged ,"ἀλλὰ (other) καὶ ( and ) ἐνώπιον (in-looked) ἀνθρώπων . ( of-mankinds )
8:21. providemus enim bona non solum coram Deo sed etiam coram hominibus
For we forecast what may be good, not only before God but also before men.
8:21. For we provide for what is good, not only in the sight of God, but also in the sight of men.
8:21. Providing for honest things, not only in the sight of the Lord, but also in the sight of men.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:21: Providing for honest things - Taking care to act so as not only to be clear in the sight of God, but also to be clear in the sight of all men; avoiding even the appearance of evil. I wish the reader to refer to the excellent note on Co1 16:4 (note), which I have extracted from Dr. Paley.
Albert Barnes: Notes on the Bible - 1834
8:21: Providing for honest things - The expression used here occurs in Rom 12:17; see the note on that place. In that place, however, it refers to the manner in which we are to treat those who injure us; here it refers to the right way of using property; and it seems to have been a kind of maxim by which Paul regulated his life, a "vade mecum" that was applicable to everything. The sentiment is, that we are to see to it beforehand that all our conduct shall be comely or honest. The word rendered "providing for" (προνωύμενοι pronō umenoi) means foreseeing, or perceiving beforehand; and the idea is, that we are to make it a matter of pRev_ious calculation, a settled plan, a thing that is to be attended to of set design. In the middle voice, the form in which it occurs here, it means to provide for in one's own behalf; to apply oneself to anything; to practice diligently - Robinson. The word rendered "things honest" (καλὰ kala) means properly beautiful, or comely.
The idea which is presented here is, that we are to see beforehand, or we are to make it a matter of set purpose that what we do shall be comely, that is, just, honorable, correct, not only in the sight of the Lord, but in the sight of mankind. Paul applies this in his own case to the alms which were to be entrusted to him. His idea is, that he meant so to conduct in the whole transaction as that his conduct should be approved by God, but that it should also be regarded as beautiful or correct in the sight of people. He knew how much his own usefulness depended on an irreproachable character. He, therefore, procured the appointment of one who had the entire confidence of the churches to travel with him. But there is no reason for confining this to the particular case under consideration. It seems to have been the leading maxim of the life of Paul, and it should be of ours. The maxim may be applied to everything which we have to do; and should constantly regulate us.
It may be applied to the acquisition and use of property; to the discharge of our professional duties; to our contact with others; to our treatment of inferiors and dependents; to our charities, etc. - in all of which we should make it a matter of pRev_ious thought, of earnest diligence, that our conduct should be perfectly honest and comely before God and man. Let us learn from this verse also, that ministers of the gospel should be especially careful that their conduct in money matters. and especially in the appropriation of the charities of the church, should be above suspicion. Much is often entrusted to their care, and the churches and individual Christians often commit much to their discretion. Their conduct in this should be without reproach; and in order to this, it is well to follow the example of Paul, and to insist that others who have the entire confidence of the churches should be associated with them. Nothing is easier than to raise a slanderous report against a minister of the gospel; and nothing gratifies a wicked world more than to be able to do it - and perhaps especially if it pertains to some improper use of money. It is not easy to meet such reports when they are started; and a minister, therefore, should be guarded, as Paul was, at every possible point, that he may be freed from that "whose breath outvenoms all the worms of Nile" - Slander.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:21: for: Rom 12:17; Phi 4:8; Ti1 5:14; Tit 2:5-8; Pe1 2:12
not: Co2 2:17, Co2 5:9-11; Mat 5:16, Mat 6:1, Mat 6:4, Mat 23:5; Th1 5:22
John Gill
Providing for honest things,.... Or premeditating, forecasting, or considering before hand in the mind, things that are good, that are of good report among men, as well as accounted good by God; for it becomes professors of religion, and especially ministers of the Gospel, to be careful not only to exercise a good conscience towards God; but so to behave, that they may obtain and preserve the good opinion of men; for when they have once lost their credit and reputation among men, their ministry becomes in a great, measure useless; wherefore the apostle adds,
not only in the sight of the Lord: the same Lord as before, the Lord Jesus Christ, who is a diligent searcher of the hearts, and discerner of the thoughts, and observer of the ways and actions of all his people;
but also in the sight of men; not that the apostle affected a mere outside show, popular applause, and the praise of men; but was concerned lest any weak persons, by their conduct, should be stumbled and fall, the edification of any should be hindered, and their ministry become unprofitable.
Robert Jamieson, A. R. Fausset and David Brown
The Septuagint (Prov 3:4; Rom 12:17). The oldest manuscripts read, "For we provide."
honest things--"things honorable."
8:228:22: Եւ առաքեցա՛ք ընդ նոսա զեղբայրն մեր՝ զոր ընտրեցաք ՚ի բազո՛ւմ իրս, բազում անգամ պինդ գտեալ. եւ առաւե՛լ եւս այժմ պնդագոյն յուսով մեծաւ ՚ի ձեզ[4088]։ [4088] Օրինակ մի. Եւ առաքեմք ընդ նմա զեղբայրն զոր ընտրե՛՛։
22 Եւ ուղարկեցինք նրանց հետ մեր եղբօրը, որին փորձեցինք շատ բաների մէջ՝ շատ անգամ փութաջան գտնելով նրան. եւ այժմ նա է՛լ աւելի փութաջան է ձեր հանդէպ իր ունեցած մեծ վստահութեամբ:
22 Անոնց հետ մեր եղբայրը ղրկեցինք, որ շատ բաներու մէջ փորձելով՝ շատ անգամ յօժարամիտ գտեր ենք ու հիմա ա՛լ աւելի յօժարամիտ՝ այն մեծ վստահութիւնով որ ձեր վրայ ունի։
Եւ առաքեցաք ընդ նոսա զեղբայրն մեր զոր ընտրեցաք ի բազում իրս` բազում անգամ պինդ գտեալ, եւ առաւել եւս այժմ պնդագոյն` յուսով մեծաւ ի ձեզ:

8:22: Եւ առաքեցա՛ք ընդ նոսա զեղբայրն մեր՝ զոր ընտրեցաք ՚ի բազո՛ւմ իրս, բազում անգամ պինդ գտեալ. եւ առաւե՛լ եւս այժմ պնդագոյն յուսով մեծաւ ՚ի ձեզ[4088]։
[4088] Օրինակ մի. Եւ առաքեմք ընդ նմա զեղբայրն զոր ընտրե՛՛։
22 Եւ ուղարկեցինք նրանց հետ մեր եղբօրը, որին փորձեցինք շատ բաների մէջ՝ շատ անգամ փութաջան գտնելով նրան. եւ այժմ նա է՛լ աւելի փութաջան է ձեր հանդէպ իր ունեցած մեծ վստահութեամբ:
22 Անոնց հետ մեր եղբայրը ղրկեցինք, որ շատ բաներու մէջ փորձելով՝ շատ անգամ յօժարամիտ գտեր ենք ու հիմա ա՛լ աւելի յօժարամիտ՝ այն մեծ վստահութիւնով որ ձեր վրայ ունի։
zohrab-1805▾ eastern-1994▾ western am▾
8:2222: Мы послали с ними и брата нашего, которого усердие много раз испытали во многом и который ныне еще усерднее по великой уверенности в вас.
8:22  συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς.
8:22. συνεπέμψαμεν (We-dispatched-together) δὲ (moreover) αὐτοῖς (unto-them) τὸν (to-the-one) ἀδελφὸν (to-brethrened) ἡμῶν (of-us) ὃν (to-which) ἐδοκιμάσαμεν (we-assessed-to) ἐν (in) πολλοῖς ( unto-much ) πολλάκις (much-oft) σπουδαῖον (to-hasten-belonged) ὄντα, (to-being,"νυνὶ (unto-now) δὲ (moreover) πολὺ (to-much) σπουδαιότερον (to-more-hasten-belonged) πεποιθήσει (unto-a-conducing) πολλῇ (unto-much) τῇ (unto-the-one) εἰς (into) ὑμᾶς. (to-ye)
8:22. misimus autem cum illis et fratrem nostrum quem probavimus in multis saepe sollicitum esse nunc autem multo sollicitiorem confidentia multa in vosAnd we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent: with much confidence in you,
8:22. And we have also sent with them our brother, whom we have proven to be frequently solicitous in many matters. But now there is a greater solicitousness, which is greatly entrusted to you;
8:22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which [I have] in you.
22. And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which in you.
8:22 And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which [I have] in you:
22: Мы послали с ними и брата нашего, которого усердие много раз испытали во многом и который ныне еще усерднее по великой уверенности в вас.
8:22  συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς.
8:22. συνεπέμψαμεν (We-dispatched-together) δὲ (moreover) αὐτοῖς (unto-them) τὸν (to-the-one) ἀδελφὸν (to-brethrened) ἡμῶν (of-us) ὃν (to-which) ἐδοκιμάσαμεν (we-assessed-to) ἐν (in) πολλοῖς ( unto-much ) πολλάκις (much-oft) σπουδαῖον (to-hasten-belonged) ὄντα, (to-being,"νυνὶ (unto-now) δὲ (moreover) πολὺ (to-much) σπουδαιότερον (to-more-hasten-belonged) πεποιθήσει (unto-a-conducing) πολλῇ (unto-much) τῇ (unto-the-one) εἰς (into) ὑμᾶς. (to-ye)
8:22. misimus autem cum illis et fratrem nostrum quem probavimus in multis saepe sollicitum esse nunc autem multo sollicitiorem confidentia multa in vos
And we have sent with them our brother also, whom we have often proved diligent in many things, but now much more diligent: with much confidence in you,
8:22. And we have also sent with them our brother, whom we have proven to be frequently solicitous in many matters. But now there is a greater solicitousness, which is greatly entrusted to you;
8:22. And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which [I have] in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
22: Кроме вышеназванных двух, Апостол посылает третьего сборщика уже по собственному избранию, как человека особенно усердного, который притом вполне уверен в расположении Коринфян к нему и к тому делу, которое ему поручено Ап. Павлом.
Adam Clarke: Commentary on the Bible - 1831
8:22: We have sent with them - Titus and, probably, Luke, our brother, probably Apollos.
Now much more diligent - Finding that I have the fullest confidence in your complete reformation and love to me, he engages in this business with alacrity, and exceeds even his former diligence.
Albert Barnes: Notes on the Bible - 1834
8:22: And we have sent with them our brother - Who this was is wholly unknown; and conjecture is useless. Some have supposed that it was Apollos, others Silas, others Timothy. But there are no means of ascertaining who it was; nor is it material. It was some one in whom Paul had entire confidence.
Whom we have oftentimes proved diligent - Of whom we have evidence that he has been faithful. It is evident, therefore, that he had been the companion and fellow-laborer of Paul.
But now much more diligent ... - Who will now prove himself much more diligent than ever before.
Upon the confidence ... - Margin, "he hath." The margin is doubtless the more correct reading here. The idea is, that this brother had great confidence in the Corinthians that they would give liberally, and that he would, therefore, evince special diligence in the business.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:22: whom: Phi 2:20-22
I have: or, he hath
John Gill
And we have sent with him our brother,.... This is a third person sent about this business. The apostle, in this, conformed to the customs of his nation; at least if he did not purposely do it, it agrees with the Jewish canons, which require three persons for the distribution of alms.
"The alms dish, (they say (x)) is by three; nor do they appoint "overseers" of it "less than three".''
Again, they say (y),
"the poor's chest is collected by two, "but distributed by three"; it is collected by two, because they do not appoint governors over a congregation less than two, and it is distributed by three, even as pecuniary judgments; but the alms dish is collected by three, and distributed by three; for the collection and distribution are alike:''
who this brother was, sent by the apostle with Titus and the other person, is as uncertain as the former. Some think it was Luke, others Apollos, others Timothy, others Sosthenes, others Epaenetus, others Silas, others Zenas the lawyer; a brother he was, and a very considerable character is given of him:
whom we have oftentimes proved diligent in many things; he was a very diligent and industrious man, and so fit for this service; he had been tried and proved, and was found to be so, not only once or twice, but oftentimes; and that not in a few instances, but in many; and in nothing did he ever show more diligence than in this matter:
but now much more diligent; than ever he had been in anything before:
upon the great confidence which I have in you; what doubled and increased this brother's diligence, and made him so eager for, and forward to this work, was, his observing the great confidence the apostle expressed of the very great readiness and liberality of the Corinthians; and which tacitly carries in it an argument exciting them thereunto: or this last clause may be read, "which he hath in you"; and so regards the confidence this brother had in them, which made him so ready to engage with, and join the other messengers.
(x) T. Hieros. Peah, fol. 21. 1. (y) Misn. Peah, c. 8. sect. 7. & Jarchi, Maimonides & Bartenora, in ib. T. Bab. Bava Bathra, fol. 8. 2. Maimon. Mattanot Anayim, c. 9. sect. 5.
John Wesley
With them - With Titus and Luke. Our brother - Perhaps Apollos.
Robert Jamieson, A. R. Fausset and David Brown
This second brother, BIRKS supposes to be Trophimus: for a Macedonian is not meant (2Cor 9:4) probably the same as was sent before with Titus (2Cor 12:18); and therefore sent from Ephesus, and probably an Ephesian: all this is true of Trophimus.
oftentimes . . . in many things--Join and translate as in the Greek, "many times in many things."
upon the great confidence which I have in you--"through the great confidence WHICH HE HAS towards you" [ALFORD]. BENGEL better supports English Version, "We have sent . . . through the confidence WHICH WE FEEL in regard to your liberality."
8:238:23: Բայց եթէ վասն Տիտոսի ինչ բանք են, ի՛մ հաւասար է, եւ ձեր գործակի՛ց. եւ եթէ եղբարք մեր առաքեալքն եկեղեցւոյ, եւ փա՛ռք Քրիստոսի[4089]։ [4089] Ոմանք. Վասն Տիտոսի բանք իցեն... եւ ձեզ գործակից։
23 Իսկ եթէ խօսք լինի Տիտոսի մասին, նա իմ հաւասարն է եւ իմ գործակիցը ձեր մէջ: Գալով մեր եղբայրներին, նրանք եկեղեցիների կողմից ուղարկուածներ են եւ Քրիստոսի փառքը:
23 Բայց եթէ Տիտոսին համար կը հարցնէք, անիկա իմ ընկերս է եւ ձեր մէջ իմ գործակիցս. իսկ եթէ մեր եղբայրներուն համար՝ անոնք եկեղեցիներուն ղրկուածներն են ու Քրիստոսին փառքը։
Բայց եթէ վասն Տիտոսի ինչ բանք են, իմ հաւասար է եւ ձեր գործակից. եւ եթէ եղբարք մեր, առաքեալքն եկեղեցւոյ եւ փառք Քրիստոսի:

8:23: Բայց եթէ վասն Տիտոսի ինչ բանք են, ի՛մ հաւասար է, եւ ձեր գործակի՛ց. եւ եթէ եղբարք մեր առաքեալքն եկեղեցւոյ, եւ փա՛ռք Քրիստոսի[4089]։
[4089] Ոմանք. Վասն Տիտոսի բանք իցեն... եւ ձեզ գործակից։
23 Իսկ եթէ խօսք լինի Տիտոսի մասին, նա իմ հաւասարն է եւ իմ գործակիցը ձեր մէջ: Գալով մեր եղբայրներին, նրանք եկեղեցիների կողմից ուղարկուածներ են եւ Քրիստոսի փառքը:
23 Բայց եթէ Տիտոսին համար կը հարցնէք, անիկա իմ ընկերս է եւ ձեր մէջ իմ գործակիցս. իսկ եթէ մեր եղբայրներուն համար՝ անոնք եկեղեցիներուն ղրկուածներն են ու Քրիստոսին փառքը։
zohrab-1805▾ eastern-1994▾ western am▾
8:2323: Что касается до Тита, это--мой товарищ и сотрудник у вас; а что до братьев наших, это--посланники церквей, слава Христова.
8:23  εἴτε ὑπὲρ τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός· εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα χριστοῦ.
8:23. εἴτε (If-also) ὑπὲρ (over) Τίτου, (of-a-Titos,"κοινωνὸς (en-commoned) ἐμὸς (mine) καὶ (and) εἰς (into) ὑμᾶς (to-ye) συνεργός: (worked-together) εἴτε (if-also) ἀδελφοὶ ( brethrened ) ἡμῶν, (of-us,"ἀπόστολοι (setees-off) ἐκκλησιῶν, (of-callings-out-unto,"δόξα (a-recognition) Χριστοῦ. (of-Anointed)
8:23. sive pro Tito qui est socius meus et in vos adiutor sive fratres nostri apostoli ecclesiarum gloriae ChristiEither for Titus, who is my companion and fellow labourer towards you, or our brethren, the apostles of the churches, the glory of Christ.
8:23. and whether it concerns Titus, who is a companion to me and a helper to you, or whether it concerns our brothers, the Apostles of the churches, it is to the glory of Christ.
8:23. Whether [any do inquire] of Titus, [he is] my partner and fellowhelper concerning you: or our brethren [be inquired of, they are] the messengers of the churches, [and] the glory of Christ.
23. Whether about Titus, my partner and fellow-worker to you-ward; or our brethren, the messengers of the churches, the glory of Christ.
8:23 Whether [any do enquire] of Titus, [he is] my partner and fellowhelper concerning you: or our brethren [be enquired of, they are] the messengers of the churches, [and] the glory of Christ:
23: Что касается до Тита, это--мой товарищ и сотрудник у вас; а что до братьев наших, это--посланники церквей, слава Христова.
8:23  εἴτε ὑπὲρ τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός· εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα χριστοῦ.
8:23. εἴτε (If-also) ὑπὲρ (over) Τίτου, (of-a-Titos,"κοινωνὸς (en-commoned) ἐμὸς (mine) καὶ (and) εἰς (into) ὑμᾶς (to-ye) συνεργός: (worked-together) εἴτε (if-also) ἀδελφοὶ ( brethrened ) ἡμῶν, (of-us,"ἀπόστολοι (setees-off) ἐκκλησιῶν, (of-callings-out-unto,"δόξα (a-recognition) Χριστοῦ. (of-Anointed)
8:23. sive pro Tito qui est socius meus et in vos adiutor sive fratres nostri apostoli ecclesiarum gloriae Christi
Either for Titus, who is my companion and fellow labourer towards you, or our brethren, the apostles of the churches, the glory of Christ.
8:23. and whether it concerns Titus, who is a companion to me and a helper to you, or whether it concerns our brothers, the Apostles of the churches, it is to the glory of Christ.
8:23. Whether [any do inquire] of Titus, [he is] my partner and fellowhelper concerning you: or our brethren [be inquired of, they are] the messengers of the churches, [and] the glory of Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23-24: Еще раз рекомендуя всех посланных, Апостол называет двух непоименованных сборщиков "славою Христовою". Это значит, что такие люди составляют украшение Христовой Церкви, что они своим поведением прославляют Христа. Этим все сказано!
Adam Clarke: Commentary on the Bible - 1831
8:23: Whether any do inquire of Titus - Should it be asked, Who is this Titus? I answer, he is my companion, and my fellow laborer in reference to you; Co2 2:13; Co2 7:6, Co2 7:7. Should any inquire, Who are these brethren, Luke and Apollos? I answer, They are Αποστολοι, apostles of the Churches, and intensely bent on promoting the glory of Christ.
Albert Barnes: Notes on the Bible - 1834
8:23: Whether any do inquire of Titus - It is to be observed that the words "any do inquire" are not in the original; nor is it clear that these are the most proper words to be introduced here. The Greek may mean either, "if any do inquire about Titus," or it may mean "if anything is to be said about Titus." The sense of the passage may either be, that some of the faction at Corinth might be disposed to inquire about the authority of Titus to engage in this work, or that Paul having said so much in commendation of the persons who went with Titus, it seemed proper also to say something in his favor also. The idea is, "If any inquiry is made from any quarter about him, or if it is necessary from any cause to say any thing about him, I would say he is my partner," etc.
He is my partner ... - He partakes with me in preaching the gospel, and in establishing and organizing churches; compare Tit 1:5. To the Corinthians this fact would be a sufficient commendation of Titus.
Or our brethren be inquired of - That is, the brethren who accompanied Titus. If any inquiry was made about their character, or if it was necessary to say anything in regard to them.
They are the messengers of the churches - They have the entire confidence of the churches, having been selected and appointed by them to a work of labor and responsibility; compare Phi 2:25. The words here rendered "messengers of the churches," are in the original "apostles of the churches," (ἀπόστολοι ἐκκλησιῶν apostoloi ekklē siō n). The word "apostles" here is used evidently in its proper sense, to denote one who is sent out to transact any business for others, or as an agent or legate. These persons were not apostles in the technical sense, and this is an instance where the word is applied in the New Testament to those who had no claim to the apostolic office. It is also applied in a similar way to Apollos and Barnabas, though neither, strictly speaking, were apostles.
And the glory of Christ - That is, they have a character so well known and established for piety; they are so eminent Christians and do such honor to the Christian name and calling, that they may be called the glory of Christ. It is an honor to Christ that he has called such persons into his church, and that he has so richly endowed them. Every Christian should so live as that it would appear to all the world that it was an honor and glory to the Redeemer that he had such followers; an honor to his gospel that it had converted such and brought them into his kingdom. It is sufficient honor, moreover, to any man to say that he is "the glory of Christ." Such a character should be, and will be, as it was here, a recommendation sufficient for any to secure them the confidence of others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:23: Titus: Co2 8:6, Co2 8:16, Co2 7:6, Co2 12:18
is my: Luk 5:7, Luk 5:10; Plm 1:17
and fellowhelper: Phi 2:25, Phi 4:3; Col 1:7; Th1 2:2; Plm 1:24; Jo3 1:8
the messengers: Co2 8:19; Phi 2:25 *Gr.
Geneva 1599
Whether [any do enquire] of Titus, [he is] my partner and fellowhelper concerning you: or our (m) brethren [be enquired of, they are] the messengers of the churches, [and] the (n) glory of Christ.
(m) The two companions of Titus.
(n) By whom the glory of Christ is set forth.
John Gill
Whether any do inquire of Titus,.... The apostle here sums up the characters of each of the above persons; as for Titus, he says,
he is my partner; he had been his companion in his travels, a partner with him in preaching the Gospel, as well as in the troubles and persecutions he had met with; and was one with whom he had had sweet communion and fellowship:
and fellow helper; or worker,
concerning you; he had been a joint instrument with him, either in their conversion, or consolation, and correction; or for their edification and instruction, and setting things right, which had been out of order among them:
or our brethren be inquired of; if their characters are asked after, as well as Titus's; by whom are meant not his fellow apostles, but the two brethren who were sent along with Titus; what may be truly said of them is,
they are the messengers of the churches; they were chosen and sent forth by the churches, not only to preach the Gospel, but particularly to take care of the ministration to the poor saints. They were messengers appointed by the churches for this service, and were also appointed to the service of the churches; respect seems to be had to the public minister in the synagogues, who was called "the messenger of the congregation", or "church" (z); whose business was to take care about the reading of the law and the prophets, to pray in public, and also to preach if there was no other; so we read (a) also of , "the messengers of the sanhedrim"; who were sent at the proper time to reap the sheaf of the first fruits, and of others who swore the high priest before the day of atonement (b); and of , "the messengers of the commandment" (c); who went to hear the exposition (of the traditions) and visit the head of the captivity:
and the glory of Christ: meaning either that the churches were the glory of Christ, in whom he is glorified, where his glory is seen, and his presence enjoyed; or rather the messengers of them, on whom the image of Christ was stamped, who faithfully performed the work of Christ, in all things sought his glory and not their own; and in and by whom his glory was displayed, and held forth to others.
(z) T. Bab. Sota, fol. 37. 2. Tosephot Beracot, fol. 34. 1. Misn. Beracot, c. 5. sect. 5. (a) Misn. Menachot, c. 10. 3. (b) Misn. Yoma, c. 1. 5. (c) T. Bab. Succa, fol. 26. 1.
John Wesley
My partner - In my cares and labours. The glory of Christ - Signal instruments of advancing his glory.
Robert Jamieson, A. R. Fausset and David Brown
fellow helper concerning you--Greek, "fellow worker towards you."
our brethren--the two mentioned in 2Cor 8:18, 2Cor 8:22.
messengers--rather, as the Greek, "apostles": in the less strict sense (Acts 14:14).
of the churches--sent by the churches, as we are by the Lord (Phil 2:25). There was in the synagogue an ecclesiastical officer, called "the angel of the Church," whence the title seems derived (compare Rev_ 2:1).
8:248:24: Եւ արդ՝ զհանդէս սիրո՛յ ձերոյ՝ եւ զմերոյ պարծանաց վասն ձեր, ՚ի դոսա՛ ցուցջի՛ք յանդիման ամենայն եկեղեցեաց[4090]։[4090] Ոմանք. Պարծանացն որ վասն... ամենայն եկեղեցեացդ։
24 Եւ արդ, բոլոր եկեղեցիների առաջ նրանց նկատմամբ ցո՛յց տուէք ձեր սիրոյ եւ ձեր հանդէպ մեր պարծանքի ապացոյցը:
24 Ուստի ձեր սիրոյն եւ մեր ձեր վրայով պարծենալուն ապացոյցը ատոնց վրայ ցուցուցէք՝ եկեղեցիներուն առջեւ։
Եւ արդ զհանդէս սիրոյ ձերոյ եւ զմերոյ պարծանաց վասն ձեր` ի դոսա ցուցջիք յանդիման ամենայն եկեղեցեաց:

8:24: Եւ արդ՝ զհանդէս սիրո՛յ ձերոյ՝ եւ զմերոյ պարծանաց վասն ձեր, ՚ի դոսա՛ ցուցջի՛ք յանդիման ամենայն եկեղեցեաց[4090]։
[4090] Ոմանք. Պարծանացն որ վասն... ամենայն եկեղեցեացդ։
24 Եւ արդ, բոլոր եկեղեցիների առաջ նրանց նկատմամբ ցո՛յց տուէք ձեր սիրոյ եւ ձեր հանդէպ մեր պարծանքի ապացոյցը:
24 Ուստի ձեր սիրոյն եւ մեր ձեր վրայով պարծենալուն ապացոյցը ատոնց վրայ ցուցուցէք՝ եկեղեցիներուն առջեւ։
zohrab-1805▾ eastern-1994▾ western am▾
8:2424: Итак перед лицем церквей дайте им доказательство любви вашей и того, что мы [справедливо] хвалимся вами.
8:24  τὴν οὗν ἔνδειξιν τῆς ἀγάπης ὑμῶν καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν εἰς αὐτοὺς ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν.
8:24. Τὴν (To-the-one) οὖν (accordingly) ἔνδειξιν (to-a-showing-in) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) ὑμῶν (of-ye) καὶ (and) ἡμῶν (of-us) καυχήσεως (of-a-boasting) ὑπὲρ (over) ὑμῶν (of-ye) εἰς (into) αὐτοὺς (to-them) ἐνδείξασθε ( ye-should-have-en-showed-in ) εἰς (into) πρόσωπον (to-looked-toward) τῶν (of-the-ones) ἐκκλησιῶν. (of-a-callings-out-unto)
8:24. ostensionem ergo quae est caritatis vestrae et nostrae gloriae pro vobis in illos ostendite in faciem ecclesiarumWherefore shew ye to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf.
8:24. Therefore, in the sight of the churches, show them the proof of your charity and of our glorying about you.
8:24. Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.
24. Shew ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.
8:24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf:
24: Итак перед лицем церквей дайте им доказательство любви вашей и того, что мы [справедливо] хвалимся вами.
8:24  τὴν οὗν ἔνδειξιν τῆς ἀγάπης ὑμῶν καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν εἰς αὐτοὺς ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν.
8:24. Τὴν (To-the-one) οὖν (accordingly) ἔνδειξιν (to-a-showing-in) τῆς (of-the-one) ἀγάπης (of-an-excessing-off) ὑμῶν (of-ye) καὶ (and) ἡμῶν (of-us) καυχήσεως (of-a-boasting) ὑπὲρ (over) ὑμῶν (of-ye) εἰς (into) αὐτοὺς (to-them) ἐνδείξασθε ( ye-should-have-en-showed-in ) εἰς (into) πρόσωπον (to-looked-toward) τῶν (of-the-ones) ἐκκλησιῶν. (of-a-callings-out-unto)
8:24. ostensionem ergo quae est caritatis vestrae et nostrae gloriae pro vobis in illos ostendite in faciem ecclesiarum
Wherefore shew ye to them, in the sight of the churches, the evidence of your charity and of our boasting on your behalf.
8:24. Therefore, in the sight of the churches, show them the proof of your charity and of our glorying about you.
8:24. Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.
ru▾ el▾ el-en-gloss▾ vulgate▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
8:24: Wherefore show ye to them, and before the Churches, etc. - Seeing they are persons every way worthy in themselves, and coming to you on such an important occasion, and so highly recommended, receive them affectionately; and let them thus see that the very high character I have given of you is not exaggerated, and that you are as ready in every work of charity as I have stated you to be. Act in this for your honor.
1. The whole of this chapter and the following is occupied in exciting the richer followers of Christ to be liberal to the poorer; the obligation of each to be so, the reasons on which that obligation is founded, the arguments to enforce the obligation from those reasons, are all clearly stated, and most dexterously and forcibly managed. These two chapters afford a perfect model for a Christian minister who is pleading the cause of the poor.
2. In the management of charities a man ought carefully to avoid the least suspicion of avarice, self-interest, and unfaithfulness. How few persons are entirely free from the upbraidings of their own consciences in the matter of alms! But who will be able to hear the upbraidings of Christ at the time of death and judgment? No man can waste without injustice, or neglect without sin, those things of which he is only the dispenser and steward.
3. God has not settled an equality among men by their birth to the end that this equality might be the work of his grace. He has put the temporal portion of the poor into the hands of the rich, and the spiritual portion of the rich into the hands of the poor, on purpose to keep up a good understanding betwixt the members of the same body by a mutual dependence on one another. He who withholds the part belonging to the poor steals more from himself than from them. Let every one answer this admirable design of God, and labor to re-establish equality: the poor, in praying much for the rich; and the rich, in giving much to the poor. See Quesnel.
Albert Barnes: Notes on the Bible - 1834
8:24: Wherefore show ye to them ... - By a liberal contribution in the cause in which they are engaged and for which they have come among you now, furnish the evidence that you love me and the Christian cause, and show that I have not boasted of you in vain.
The proof of your love - Your love to me, to God, to the cause of religion; see the note on Co2 8:8.
And of our boasting ... - My boasting that you would give liberally to the object; see the note, Co2 7:14. Let it now be seen that my boasting was well founded, and that I properly understood your character, and your readiness to contribute to the objects of Christian benevolence.
Remarks
1. Let us bear in mind that a disposition to be liberal proceeds only from God, Co2 8:1. The human heart is by nature selfish, and indisposed to benevolence. It is only by the grace of God that people are excited to liberality; and we should therefore pray for this as well as for all other graces. We should beseech God to remove selfishness from our minds; to dispose us to feel as we should feel for the needs of others, and to incline us to give just what we ought to give to relieve them in trouble, and to promote their temporal and eternal welfare.
2. It is an inestimable blessing when God gives a spirit of liberality to the church, Co2 8:1. It should be regarded as a proof of his special favor; and as an evidence of the pRev_alence of the principles of true religion.
3. People are often most liberal when in circumstances of distress, perplexity, and affliction, Co2 8:2. Prosperity often freezes the heart, but adversity opens it. Success in life often closes the hand of benevolence, but adversity opens it. We are taught to feel for the sufferings of others by suffering ourselves; and in the school of adversity we learn invaluable lessons of benevolence which we should never acquire in prosperity. If you lack the tear of sympathy: if you want aid in a good cause, go to a man in affliction, and his heart is open. And hence, it is that God often suffers his people to pass through trials in order that they may possess the spirit of large and active benevolence.
4. If Christians desire to be generous, they must first devote themselves to God, Co2 8:5. If this is not done they will have no heart to give, and they will not give. They will have a thousand excuses ready, and there will be no ground of appeal which we can make to them. True liberality is always based on the fact that we have given ourselves wholly to God.
5. When Christians have honestly devoted themselves to God, it will be easy to contribute liberally to the cause of benevolence, Co2 8:5. They will find something to give; or if they have nothing now they will labor and deny themselves in order that they may have something to give. If every professed Christian on earth had honestly given himself to God, and should act in accordance with this, the channels of benevolence Would never be dry.
6. We should compare ourselves in the matter of benevolence with the churches here referred to, Co2 8:3. They were poor; they were in deep affliction, and yet they contributed all in their power, and beyond their power. Do we do this? Do we give according to our ability? Do we deny ourselves of one comfort? withhold one gratification? curtail one expense which fashion demands, in order that we may have the means of doing good? O! if every Christian would give according to his ability to the sacred cause of charity, how soon would the means be ample to place the Bible in every family on the globe, to preach the gospel in every country, and to maintain all the institutions which the cause of humanity needs in this and in other lands.
7. The Christian character is incomplete unless there is a spirit of large and liberal beneficence, Co2 8:7. This is indispensable to the proper symmetry of the Christian graces, and this should be cultivated in order to give beauty and completeness to the whole. Yet it cannot be denied that there are true Christians where this is lacking. There are those who give every other evidence of piety; who are people of prayer, and who evince humility, and who are submissive in trials, and whose conversation is that of Christians, who are yet sadly deficient in this virtue. Either by an original closeness of disposition, or by a defect of education, or by lack of information in regard to the objects of Christian benevolence, they are most stinted in their benefactions, and often excite the amazement of others that they give so little to the cause of benevolence. Such persons should be entreated to carry out their Christian character to completion. As they abound in other things, they should abound in this grace also. They are depriving themselves of much comfort, and are bringing much injury on the cause of the Redeemer while they refuse to sustain the great objects of Christian charity. No Christian character is symmetrical or complete unless it is crowned with the spirit of large and comprehensive benevolence toward every object that tends to promote the temporal and eternal welfare of man.
8. The sincerity of our love should be tested, and will be, by our readiness to deny ourselves to do good to others, Co2 8:8. The love of the Lord Jesus was tested in that way; and there can be no true love to God or man where there is not a readiness to contribute of our means for the welfare of others. If we love the Redeemer. we shall devote all to his service; if we love our fellow-men we shall evince our "sincerity" by being willing to part with our earthly substance to alleviate their woes, enlighten their ignorance, and save their souls.
9. Let us imitate the example of the Lord Jesus, Co2 8:9. He was rich, yet he became poor; and, o how poor! Let the rich learn to copy his example, and be willing to part with their abundant and superfluous wealth in order that they may relieve and benefit others. That man is most happy as well as most useful, who most resembles the Redeemer; that man will be most happy who stoops from the highest earthly elevation to the lowest condition that he may minister to the welfare of others.
10. Charity should be voluntary, Co2 8:12. It should be the free and spontaneous offering of the heart; and the first promptings of the heart, before the pleadings of avarice come in, and the heart grows cold by the influence of returning covetousness, are likely to be the most correct.
11. Charity should be in an honest proportion to our means, Co2 8:12. It should be according to what a man hath. God hath left the determination of this proportion to every individual, responsible to him alone. He has not told us how much we shall give, or in what proportion we shall give; but he has left it for every individual to decide what he may give, and what he ought to give.
12. If people do not give according to their means they must answer for it to God. Every man may have opportunity to contribute to relieve others if he will open his heart and ears to the cries of a suffering and a dying world. No man can complain that he has no opportunity to give; or that he may not procure for his own soul all the blessings which can be produced by the most large and liberal benevolence.
13. People have no excuse for being lost, Co2 8:12. If God required more of them than they could render they would have excuse. They would not be to blame. They might be sufferers and martyrs in hell, but no one would blame them. But the sinner can never have any such excuse. God never required anymore of him than he had power to render; and if he dies it will be his own fault, and the throne of God will still be spotless and pure.
14. God's government is an equal, and just, and good government, Co2 8:12. What can be more equitable than the principle that a man is accepted according to what he has? What ground of complaint can the sinner have in regard to this administration?
15. The churches should bear their just proportion in the cause of Christian beneficence, Co2 8:13-15. There are great interests of charity which must be sustained. The world cannot do without them. Not only must the poor be provided for, but the cause of temperance, and of Sunday schools, and of missions must be sustained. Bibles must be distributed, and people must be educated for the ministry, and the widow and the fatherless must be the objects of Christian benevolence. These burdens, if they are burdens, should be equally distributed. The rich should furnish their fair proportion in sustaining them; and those in more moderate circumstances must do their fair proportion also in sustaining them. If this were done, all the objects of Christian benevolence could be sustained, and they would in fact not be burdensome to the churches. With infinite ease all might be contributed that is necessary to send the gospel around the world.
16. Ministers of the gospel should have as little as possible to do with money matters, Co2 8:19-21. While they should be willing, if it is necessary, to be the almoners of the churches, and should esteem it a privilege to he the means of conveying to the poor and needy, and to the great cause of benevolence, what the churches may choose to commit to them, yet they should not covet this office; they should not show any particular desire for it; nor should they do it unless, like Paul, they have the most ample security that the voice of slander can never be raised in regard to their management. Let them see to it that they have persons associated with them who have the entire confidence of the churches; people who will be responsible also, and who will be competent witnesses of the manner in which they discharge their duty. In all things ministers should be pure. On few points is there more danger that the enemy will endeavor to take advantage, and to injure their character, than in regard to their abuse of.
17. Let all Christians so live that it may be honestly said of them they are "the glory of Christ," Co2 8:23. Let them aim so to live that it will be esteemed to be an honor to the Redeemer that he called them into his kingdom, and that he so richly endowed them by his grace. This would be a commendation to all people where they might go; to say this is enough to say of any man. None can have a higher character than to have it said with truth of him "he is the glory of Christ; he is an honor to his Redeemer and to his cause."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
8:24: Co2 8:8, Co2 7:14, Co2 9:2-4
Geneva 1599
Wherefore shew ye to them, and before the (o) churches, the proof of your love, and of our boasting on your behalf.
(o) All the churches in whose presence you are in will be witnesses of this your godly behaviour, for these men are the messengers whom they have chosen by common consent, and sent to you.
John Gill
Wherefore show ye to them, and before the churches,.... This is the conclusion of the apostle, upon summing up the characters of these messengers; and his exhortation is, that since they were persons of so much note and worth, as they ought to be received with great marks of respect and affection, so they would take care evidently to make it appear to them who were sent by the churches, and before the churches, or before them who represented the churches; or so as that it might be known by the churches from whence they came, when they returned with their report; or be evident to the churches in Judea, when their liberality should be brought to them:
the proof of your love; to Christ and his poor members, how hearty and sincere it was:
and of our boasting on your behalf; how willing and forward they were to this good work, and how liberal they would be.
John Wesley
Before the churches - Present by their messengers.
Robert Jamieson, A. R. Fausset and David Brown
The oldest manuscripts read "[continue] manifesting to them in the face of the churches the manifestation of your love, and of our boasting on your behalf."