2 Coríntios 8

David Guzik · Citado em PreceptAustin

2 Coríntios 8

Guzik - Why would Jesus need to become poor for your sakes? How does His poverty benefit us? Because it shows us the giving heart of God Because it shows us the relative importance of material things Because it makes Jesus open and accessible to all Because it rebukes the pride that might refuse to come to a poor Savior Because it gave others the privilege of giving to Jesus Because it fulfilled the heart and will and plan of God, making our salvation possible (2 Corinthians 8) Wick Broomall - Look at the wonderful truths here: (1) a knowledge given—ye know; (2) a state relinquished—though he was rich; (3) a reason offered—yet for your sakes; (4) a state assumed—he became poor; (5) a resource tapped—through his poverty; (6) an exaltation conferred—ye... might become rich (asv). Cf. Phil 2:5-10. Give according to the magnitude of your wealth in Christ Jesus. (2 Corinthians 8 - Wycliffe Bible Commentary - online) Know (1097)(ginosko) means to acquire information through some modality, as through sense perception (hearing). However ginosko involves experiential knowledge, not merely the accumulation of known facts. Ginosko is one of the major verbs of the Bible and because of its numerous uses, it is not surprising that Greek lexicographers ascribe a number of nuances of meaning including to get to know, come to understand, to ascertain, to have intimate relations with another, etc. Knowledge possessed through the intellectual process of learning is one thing. Knowledge gained by experience, by an active relationship between the one who knows and the person or thing known, is far superior to the former. Ginosko describes the latter quality of knowledge and is what every Christ follower should desire as their personal, permanent possession regarding the Person of Christ (e.g., see ginosko in Jn 8:32, Jn 17:3, Php 3:10). Rich (4145) plousios from ploutos = wealth, abundance, riches) is an adjective which defines that which exists in a large amount with implication of its being valuable. Literally plousios refers to having an abundance of earthly possessions that exceeds normal experience. Rich is used most often in the NT in the sense of having abundant possessions and especially material wealth and was a frequent topic addressed by the Lord Jesus. Became poor (4433)(ptocheuo from ptochos - extreme poverty) means to be or become a beggar, be destitute. It means to be or become (extremely) poor, helpless, and therefore to beg. Used figuratively, of Christ's earthly humility and lowly life. In classical Greek ptōcheuō is used to refer to someone who is a beggar, someone who is as poor as a beggar, or who has the prospect of becoming poor in the future. The beggar was a despised person in ancient Greece, with no status and certainly no spiritual benefits from being poor. Ptōcheuō is used in the Septuagint, (Jdg. 6:6; Jdg. 14:15; Ps. 34:10; Ps. 79:8; Prov. 23:21) always referring to a condition of poverty, but without the emphasis on begging. Thus, Judges 6:6 notes the impoverished condition of Israel because of Midianite domination. Ptōcheuō denotes the state of poverty in Psalm 79:8 (LXX 78:8). Proverbs 23:21 states that poverty is the fate of drunkards and gluttons. Poor (4434) ptochos from ptosso = crouch, cringe, cower down or hide oneself for fear, a picture of one crouching and cowering like a beggar with a tin cup to receive the pennies dropped in!) is an adjective which describes one who crouches and cowers and is used as a noun to mean beggar. These poor were unable to meet their basic needs and so were forced to depend on others or on society. Classical Greek used the ptochos to refer to a person reduced to total destitution, who crouched in a corner begging. As he held out one hand for alms he often hid his face with the other hand, because he was ashamed of being recognized. Become rich (4147) plouteo rom ploutos = wealth) means to be or become rich or wealthy (Lk 1:53, 1 Ti 6:9) and is used figuratively of spiritual riches (cp Lk 12:21, Rev 3:18+ and literally in Rev 3:17+!) Norman Geisler - 2 CORINTHIANS 8:9—Does this verse indicate that financial prosperity is in the atonement, as Word-Faith teachers argue? MISINTERPRETATION: Second Corinthians 8:9 says, “For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, that you through his poverty might become rich” (NIV). Word-Faith teachers cite this verse in support of their view that financial prosperity is provided for in the atonement. CORRECTING THE MISINTERPRETATION: If Paul intended to say that prosperity is provided for in the atonement, he was offering the Corinthians something that he himself did not possess at the time. Indeed, in 1 Corinthians 4:11 Paul informed these same individuals that he was “hungry and thirsty,” “poorly clothed,” and “homeless.” He also exhorted the Corinthians to be imitators of his life and teaching (1 Cor. 4:16). In 2 Corinthians 8:9 it seems clear that Paul was speaking about spiritual prosperity, not financial prosperity. This fits both the immediate context in 2 Corinthians and the broader context of Paul’s other writings. For example, if financial prosperity was provided for in the atonement, one must wonder why Paul informed the Philippian Christians that he had learned to be content even when going hungry (Phil. 4:11–12). One would think he would have instead claimed the prosperity promised in the atonement to meet his every need. For more on the biblical perspective on money, see the discussion of Mark 10:30. (When Cultists Ask: A Popular Handbook) D L Moody - MEN talk about grace, but, as a rule, they know very little about it. Let a business man go to a banker’s to borrow a few hundred dollars for sixty or ninety days; if he is well able to pay, the banker will perhaps lend him the money if he can get another responsible man to sign the note with him. They give what they call “three days’ grace” after the sixty or ninety days have expired; but they will make the borrower pay interest on the money during these three days, and if he does not return principal and interest at the appointed time, they will sell his goods; they will perhaps turn him out of his house, and take the last piece of furniture in his possession. That is not grace at all, but that fairly illustrates man’s idea of it. Grace not only frees from payment of the interest, but of the principal also. The grace of God frees us from the penalty of our sin without any payment on our part. Christ has paid the debt, and all we have to do is to believe on Him for our salvation. ********************************** THIS poor world is groaning and sighing for sympathy—human sympathy. I am quite sure it was that in Christ’s life which touched the hearts of the common people. He made Himself one with them. He who was rich for our sakes became poor. He was born in the manger so that He might put Himself on a level with the lowest of the low. J J Knap - Became Poor 2 Corinthians 8:9 In these few words is contained the sum of the gospel of salvation: it is the message of a poor one who becomes rich, because there was a rich One, who for our sakes became poor. The Lord Jesus Christ was before His becoming man, unspeakably rich. As the eternal Son of God He was the foundation of all that exists, because by Him all things were made, when He was as the uncreated Word with God and was God Himself, and without that Word was no thing made, that was made. He was rich in glory, abundant in power and majesty, glorious in honour, and prosperous in the praise of the angels of God, because to Him, as to the Father and the Holy Ghost, arose the song of praise: “Holy, holy, holy is the LORD of Lords!” This rich One became poor. He humbled Himself, accepting the appearance of a servant, when He came in the flesh and became equal to the brethren in all things except sin. His poverty must not only be sought in the manger and the stable. It was a much greater poverty to place the richest thoughts in the midst of the world,—and behold, there was no one who grasped them; to speak of heavenly things,—and behold, there was no one who heard it; to bring divine grace to a fallen world,—and behold, that world shook it off in unbelief. Still greater poverty was it, when He, bent under the burden of our guilt felt His human strength ebb away in Gethsemane, and became weak as a worm in the dust; also when His disciples and friends fled from Him; and even when His Father hid His countenance from Him in the hour of desolation on Golgotha. What did this happen for, our heart asks us? For what else but that we, poor ones, would be made rich in God? We often call ourselves poor sinners, but this is only half our misery. We are not only poor, but besides that we are deeply in debt, and we cannot pay it from our own means. We are poor in peace, poor in comfort, poor in hope, poor in righteousness. However, behold how by His poverty, in which He took upon Himself our guilt, we became rich: rich in peace, abundant in comfort, prosperous in hope, wealthy in righteousness,—and all that out of free, undeserved grace alone, just like the Apostle said: “For ye know the grace of our Lord Jesus Christ!” This knowing should not only be a rational, but above all a spiritual knowing, upon which our soul says amen. May our unruly heart be instructed by the Holy Ghost, who only can lead us in this truth. May it become a conviction, so certain and so secure, that we in the liberty of faith may also apply this word of the text of today upon ourselves, repeating: “for your sakes”,—“for my sake”. (Loins Girded) John Butler - WAR ON POVERTY 2 Corinthians 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.” (2 Corinthians 8:9). A few decades ago our government launched into what was widely hailed as the ‘War on poverty.’ The program was a flop as are most government programs that take from some via taxes to supposedly benefit those who are in poverty. Instead of a war on poverty it was a war to poverty. Those who were targeted for help were those who were lazy, profane, immoral and in general the riff-raff of society. A better program against a poverty the news media will not talk about is God’s program to eliminate spiritual poverty. FIRST—THE PROMPTER OF THE PROGRAM “The grace of our Lord Jesus Christ.” Divine grace is the motivator of this poverty program. God was not seeking votes for a political office when He put the Gospel program in action. His grace was trying to save people from the damnation of hell fire. Grace is that which brings about our salvation. We cannot buy it, earn it, or merit it, but grace alone seeks us out to save us. “For by grace are ye saved” (Ephesians 2:8) says the Scripture. SECOND—THE PRICE OF THE PROGRAM “Though He was rich yet for your sakes He became poor.” We talk a lot about salvation being free and it is to man. But it cost God a bundle. It cost God the death of His beloved Son, Jesus Christ, and our text says it cost Jesus His wealth. He willingly gave up His wealth so that we might be rich spiritually. I have never heard of any politician becoming poor in order to support the government’s poverty program, but there is so much fraud in the program that many rascals (politicians and others) have become rich at the expense of the poor. THIRD—THE PLACE THE PROGRAM “That ye through his poverty might be rich.” This program is to help people spirituality. An unsaved person is broke spiritually. He is bankrupt and hopelessly in debt. The Gospel message, however, is to make the spiritually poor the spiritually rich. The world is not interested in such a program. They live for the material and the only poverty they see is materially. How tragic. In order to get into heaven you need spiritual wealth. Material wealth will do you no good but Christ has provided spiritual wealth for your impoverished soul. THIRD—THE PRODUCT OF THE PROGRAM “Ye through His poverty might be rich.” There is no richness like being saved. That is the greatest wealth ever. You can have millions and even billions of dollars in the bank materially and not have the greatest wealth of all. Poverty of the soul is the greatest peril you can have. If you have poverty of the soul when you die you will to straight to hell for eternity. But with Christ you can be spiritually wealthy and only the spiritual wealthy will have heaven for their eternal abode. (Sermon Starters)

2 Coríntios 8

Guzik - The Devil will let you resolve as much as you like – the more the better – just as long as you never carry it out. “The tragedy of life so often is, not that we have no high impulses, but that we fail to turn them into actions.” (Barclay) Colin Kruse on a year ago - a year ago (rendering apo perusi) could be misleading. The same expression is used in the papyri to mean ‘last year’, i.e. some time during the previous calendar year. Thus the time reference could be to a point as recent as one month or as long as twenty-three months. In this context, assuming the Corinthians’ original initiative in the matter was expressed in their letter to which Paul responded when he wrote 1 Corinthians, the point in time to which apo perusi refers will be determined by the period of time we judge to have elapsed between the writing of 1 and 2 Corinthians (see Kruse's note below). (Full text of the Tyndale NT Commentary on 2 Corinthians) Colin Kruse on date of 2 Corinthians - The historical circumstances in which 2 Corinthians (both chs. 1-9 and 10-13) was written have been discussed at length above (pp. 19-36). It now only remains to try to give actual dates to the writing of these chapters. Assigning dates to the various points in Paul’s career and to the time of writing of his letters is fraught with difficulties. In the case of his relationship with the Corinthians, we do have a couple of possible reference points which may help us. First, Acts 18:2 tells us that when Paul arrived in Corinth on his first visit ‘he found a Jew named Aquila, a native of Pontus, lately come from Italy with his wife Priscilla, because Claudius had commanded all the Jews to leave Rome’. This edict of Claudius is generally held to have been promulgated in a.d. 49. Second, in Acts 18:12-17 we read that during Paul’s first visit to Corinth he was brought before Gallio, the proconsul of Achaia. Fragments of an inscription found during excavations at Delphi contain a reproduction of a letter from the Emperor Claudius. From the contents of this inscription it can be inferred that Gallio held office in Corinth from the spring of a.d. 51 to the spring of a.d. 52. However, a statement made by Seneca, the Stoic philosopher and brother of Gallio, informs us that Gallio did not complete his term of office, and it is therefore impossible to date Paul’s encounter with him in the latter part of his term of office. It must have taken place then between July and October a.d. 51. Working from these reference points and taking note of the information provided about Paul’s movements in the Acts of the Apostles (and assuming that this is essentially compatible with what may be inferred from Paul’s letters), the following chronology for Paul’s contacts with the Corinthians can be suggested. He arrived in Corinth for his first visit early in a.d. 50. After spending eighteen months there he was arraigned before Gallio (latter half of a.d. 51). He stayed on in Corinth ‘many days longer’ after the arraignment, then sailed for Antioch. After spending ‘some time’ there Paul travelled through Galatia to Ephesus, where he spent two years and three months (a.d. 52-55). After leaving Corinth, and quite possibly during his stay in Ephesus, the apostle wrote the ‘previous’ letter. Towards the end of his time in Ephesus (a.d. 55) he wrote 1 Corinthians, made the ‘painful’ visit, and wrote the ‘severe’ letter. Paul then left Ephesus, travelling via Troas to Macedonia, where he met Titus and from where he wrote 2 Corinthians 1-9, and shortly afterwards 2 Corinthians 10-13 (a.d. 56). He then made his third visit to Corinth and spent three months in Greece before setting out with the collection to Jerusalem, hoping to arrive there in time for Pentecost a.d. 57. (Full text of the Tyndale NT Commentary on 2 Corinthians) Opinion (consent, judgment, decided)(1106) gnome basically refers to the mind as the instrument of knowing; (1) purpose, intention, mind 1 Cor 1:10; Rev 17:13; decision, resolve Acts 20:3; Rev 17:17. (2) opinion, judgment 1 Cor 7:25, 40; 2 Cor 8:10; Acts 4:18 (3) previous knowledge, consent Philemon 1:14. [English = gnome] Friberg - (1) as the direction of one's thinking intention, disposition, will (1Cor 1.10); (2) as the result of one's consideration resolve, decision, purpose (Acts 20.3); (3) as advice, distinct from command counsel, opinion, judgment (1Cor 7.25); (4) as the result of sharing another's consideration consent, previous knowledge, agreement (Philemon 1:14) Advantage (4851) sumphero from sún = together + phéro = bring) means literally to bring together (literally - as in Acts 19:19). Then sumphero comes to mean to confer a benefit, to be profitable, advantageous (Mt. 5:29, 30; 18:6; 19:10; John 11:50; 16:7) or useful. The idea is to bring together for the benefit, profit or advantage of another. And so here in Heb 12:10 sumphero describes the dividends of discipline, the profit of punishment! Matt. 5:29; Matt. 5:30; Matt. 18:6; Matt. 19:10; Jn. 11:50; Jn. 16:7; Jn. 18:14; Acts 19:19; Acts 20:20; 1 Co. 6:12; 1 Co. 10:23; 1 Co. 12:7; 2 Co. 8:10; 2 Co. 12:1; Heb. 12:10 Do (4160) poieo means to bring to pass, to carry out, to bring about, to accomplish. Poieo means "to do" which focuses more on the end/achievement of the action. Desire (2309) thelo refers to exercising of one's will with the underlying sense of to be willing, to desire, to want or to wish. Vine says Thelo "expresses not simply a desire, but a determined and constant exercise of the will." 2 Corinthians 8:11 But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. Amplified So now finish doing it, that your [enthusiastic] readiness in desiring it may be equalled by your completion of it according to your ability and means. KJV 2 Corinthians 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. NET 2 Corinthians 8:11 to finish what you started, so that just as you wanted to do it eagerly, you can also complete it according to your means. BGT 2 Corinthians 8:11 νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν, οὕτως καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν. NLT 2 Corinthians 8:11 Now you should finish what you started. Let the eagerness you showed in the beginning be matched now by your giving. Give in proportion to what you have. ESV 2 Corinthians 8:11 So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. NIV 2 Corinthians 8:11 Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. YLT 2 Corinthians 8:11 and now also finish doing it, that even as there is the readiness of the will, so also the finishing, out of that which ye have, ASV 2 Corinthians 8:11 But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability. CSB 2 Corinthians 8:11 But now finish the task as well, that just as there was eagerness to desire it, so there may also be a completion from what you have. MIT 2 Corinthians 8:11 Now complete what you also started out to do, so that just as eagerness was there to desire to do it, in the same manner may the decision to follow through with it impel you to use what you have. NKJ 2 Corinthians 8:11 but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. NRS 2 Corinthians 8:11 now finish doing it, so that your eagerness may be matched by completing it according to your means. NAB 2 Corinthians 8:11 complete it now, so that your eager willingness may be matched by your completion of it out of what you have. NJB 2 Corinthians 8:11 Now, then, complete the action as well, so that the fulfilment may -- so far as your resources permit -- be proportionate to your enthusiasm for the project. GWN 2 Corinthians 8:11 So finish what you began to do. Then your willingness will be matched by what you accomplish BBE 2 Corinthians 8:11 Then make the doing of it complete; so that as you had a ready mind, you may give effect to it as you are able. 2 Corinthians 8 Resources - Multiple Sermons and Commentaries FINISH WHAT YOU BEGAN... NOW NOT LATER One could subtitle this passage "Ready and willing" but Paul will add that they needed to be "willing to finish." This reminds me of the saying "put your money where your mouth is," since Paul is calling on the Corinthians to show the authenticity of the willingness and "the genuineness of their own love (cf 2Co 8:24) by a concrete act of compassion."(Kruse)

2 Coríntios 8

Guzik - If our question is, “How little can I give and still be pleasing to God?” our heart isn’t in the right place at all. We should have the attitude of some early Christians, who essentially said: “We’re not under the tithe – we can give more!” Giving and financial management are spiritual issues, not only financial issues (Luke 16:11). Present (4295) prokeimai from pros = in front of + keimai = lie outstretched) means to be set before one or in front of. Prokeimai means to exist openly or in an evident manner. To be placed before the eyes and so to lie in sight or be on public display. For example, in Jude prokeimai refers to destroyed cities exhibited as an example for all to see. In 2Corinthians prokeimai means to lie or be before the mind of someone and so to be present before him. Acceptable (2144) euprosdektos from eu = good + prosdechomai = accept) Acceptable, pleasant, well-received, approved. Pertaining to that which is particularly favorable or propitious—‘truly favorable. . A strong affirmation of acceptability, favorably received. Used 5x - Rom. 15:16; Rom. 15:31; 2 Co. 6:2; 2 Co. 8:12; 1 Pet. 2:5 Related Resources: What does the Bible say about Christian tithing? Should a Christian tithe? | GotQuestions.org What should be done if a husband and wife disagree on tithing / how much to give? | GotQuestions.org Does the teaching on tithing in Malachi 3:9-10 apply to us today? | GotQuestions.org What does the Bible say about tithing? Should a Christian tithe off miscellaneous income, e.g. inheritance, gifts, winnings, tax refunds, legal settlements, etc.? | GotQuestions.org 2 Corinthians 8:13 For this is not for the ease of others and for your affliction, but by way of equality-- Amplified For it is not [intended] that other people be eased and relieved [of their responsibility] and you be burdened and suffer [unfairly], The Message This isn’t so others can take it easy while you sweat it out. No, you’re shoulder to shoulder with them all the way, The Living Bible Of course, I don’t mean that those who receive your gifts should have an easy time of it at your expense, KJV 2 Corinthians 8:13 For I mean not that other men be eased, and ye burdened: NET 2 Corinthians 8:13 For I do not say this so there would be relief for others and suffering for you, but as a matter of equality. BGT 2 Corinthians 8:13 οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις, ἀλλ᾽ ἐξ ἰσότητος· NLT 2 Corinthians 8:13 Of course, I don't mean your giving should make life easy for others and hard for yourselves. I only mean that there should be some equality. ESV 2 Corinthians 8:13 For I do not mean that others should be eased and you burdened, but that as a matter of fairness NIV 2 Corinthians 8:13 Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. YLT 2 Corinthians 8:13 for not that for others release, and ye pressured, do I speak, ASV 2 Corinthians 8:13 For I say not this that others may be eased and ye distressed; 14 but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: CSB 2 Corinthians 8:13 It is not that there may be relief for others and hardship for you, but it is a question of equality-- MIT 2 Corinthians 8:13 My intention was not to make it easy on others and to put pressure on you by suggesting this, but that everything might even out. NKJ 2 Corinthians 8:13 For I do not mean that others should be eased and you burdened; NRS 2 Corinthians 8:13 I do not mean that there should be relief for others and pressure on you, but it is a question of a fair balance between NAB 2 Corinthians 8:13 not that others should have relief while you are burdened, but that as a matter of equality NJB 2 Corinthians 8:13 It is not that you ought to relieve other people's needs and leave yourselves in hardship; but there should be a fair balance- GWN 2 Corinthians 8:13 I don't mean that others should have relief while you have hardship. Rather, it's a matter of striking a balance. BBE 2 Corinthians 8:13 And I am not saying this so that others may get off free, while the weight comes on you: For this is not for the ease of others: Ac 4:34 Ro 15:26-27 2 Corinthians 8 Resources - Multiple Sermons and Commentaries Related Passages: Acts 4:34+ For there was not a needy person among them, for all who were owners of land or houses would sell them and bring the proceeds of the sales Romans 15:26-27+ For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. 27Yes, they were pleased to do so, and they are indebted to them. For if the Gentiles have shared in their spiritual things, they are indebted to minister to them also in material things. For this is not for the ease (anesis) of others and for your affliction (thlipsis), but by way of equality (isotes) -- NLT = "Of course, I don't mean your giving should make life easy for others and hard for yourselves. I only mean that there should be some equality." In a word, sacrificial giving must be responsible. One is not to neglect their own families or put themselves in a position of hardship. Paul is not advocating the principle of "robbing Peter to pay Paul." John

2 Coríntios 8

Guzik - Some like to say, “Give till it hurts. Then keep giving until it feels better again.” But God’s goal for us isn’t to “Give till it hurts.” The goal is not to afflict those who give, it is to display the giving heart and love of Jesus Christ. Broomall - Literally: For not that (might become) relief (anesis, as in 2Cor 2:13; 7:5) to others (Jerusalem saints), (but) to you affliction (thlipsis). The Jerusalem saints were not to enjoy plush seats while the Corinthians sat on hard benches. Let there be no "fringe benefits" at your expense! (2 Corinthians 8 - Wycliffe Bible Commentary - online) Ease (425) anesis from aniemi = loose, let up, hold back ~ relaxing or release) refers to relaxing of custodial control and thus giving one some liberty as in the present passage. Anesis can also refer to relief from somethin onerous or troublesome, Equality (2471)(isotes from isos = equal) (1) of value equality (2Co 8.14); evx ivso,thtoj as a matter of equality, as a question of fairness (2Co 8.13); (2) as due rights and obligations fairness, what is equitable (Col 4.1) Used 3x - 2 Co. 8:13; 2 Co. 8:14; Col. 4:1 Twice in the Septuagint - Job 36:29; Zech. 4:7. BDAG = 1. state of matters being held in proper balance, equality 2. state of being fair, fairness 2 Corinthians 8:14 at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; Amplified But to have equality [share and share alike], your surplus over necessity at the present time going to meet their want and to equalize the difference created by it, so that [at some other time] their surplus in turn may be given to supply your want. Thus there may be equality, KJV 2 Corinthians 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: NET 2 Corinthians 8:14 At the present time, your abundance will meet their need, so that one day their abundance may also meet your need, and thus there may be equality, BGT 2 Corinthians 8:14 ἐν τῷ νῦν καιρῷ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης, NLT 2 Corinthians 8:14 Right now you have plenty and can help those who are in need. Later, they will have plenty and can share with you when you need it. In this way, things will be equal. ESV 2 Corinthians 8:14 your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be fairness. NIV 2 Corinthians 8:14 At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, YLT 2 Corinthians 8:14 but by equality, at the present time your abundance -- for their want, that also their abundance may be for your want, that there may be equality, ASV 2 Corinthians 8:14 but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: CSB 2 Corinthians 8:14 at the present time your surplus is available for their need, so their abundance may also become available for our need, so there may be equality. MIT 2 Corinthians 8:14 At the present time your abundance would make up for their deficiency, and their abundance could make up for your deficiency, so that everything might be equalized. NKJ 2 Corinthians 8:14 but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack-- that there may be equality. NRS 2 Corinthians 8:14 your present abundance and their need, so that their abundance may be for your need, in order that there may be a fair balance. NAB 2 Corinthians 8:14 your surplus at the present time should supply their needs, so that their surplus may also supply your needs, that there may be equality. NJB 2 Corinthians 8:14 your surplus at present may fill their deficit, and another time their surplus may fill your deficit. So there may be a fair balance; GWN 2 Corinthians 8:14 At the present time, your surplus fills their need so that their surplus may fill your need. In this way things balance out. BBE 2 Corinthians 8:14 But so that things may be equal; that from those things of which you have more than enough at the present time their need may be helped, and that if you are in any need they may be a help to you in the same way, making things equal. 2 Corinthians 8 Resources - Multiple Sermons and Commentaries "Contribution Equilibrium" RECIPROCAL SHARING OF RESOURCES This passage reminds me of my old college days in chemistry and the principle of stoichiometry and equilibrium in reversible reactions. Here Paul describes how they were to practice "contribution equilibrium" so to speak. The Living Bible -- but you should divide with them. Right now you have plenty and can help them; then at some other time they can share with you when you need it. In this way, each will have as much as he needs. At this present (nun) time (kairos) your abundance (perisseuma) being a supply for their need (husterema)- NET = "At the present time, your abundance will meet their need." ESV Study Bible - At the present time in redemptive history (2Co 6:2; Ro 3:26; 8:18; 11:5; Gal. 1:4) the Gentile believers can contribute financially, while the Jewish believers can contribute spiritually with leadership and the ministry of the gospel (cf. Ro 11:11-12, 25-26, 30-32). Gilbrant - Abundance refers to the “abundance” of personal resources and wealth. Rather than something to be hoarded or spent selfishly on one’s own desires, in the community of faith there is a responsibility on the part of those who are experiencing material blessing to share what they have with those in need. While it is anachronistic to say that the Early Church practiced communism or that Jesus himself was a communist (Miranda, p.165), it is well to be reminded of the principle seen in 2 Corinthians 8:14, 1.e., from each one according to his resources to each one according to his needs. (Complete Biblical Library – Romans-Corinthians) So that their abundance (perisseuma) also may become a supply for your need (husterema), that there may be equality (isotes) - NET = "so that one day their abundance may also meet your need, and thus there may be equality." God is the great Equalizer. In truth, we are all equal at the foot of the old rugged Cross. But that is not a bad place to be for God is opposed to the proud, but gives grace to the humble (low down). (James 4:6+). Broomall - The desired equality (supplied by Corinthian abundance) will (1) supply their need; (2) make more palatable their supply of your (future) need; (3) produce an ethically satisfactory equality. The present passage gives no support either to communism or to works of supererogation. Not even Rom 15:27 is necessarily involved. Paul is speaking of a temporary disparity in the necessities of life existing at Jerusalem and Corinth. (2 Corinthians 8 - Wycliffe Bible Commentary - online) Lowery - Paul no doubt approved of the Jerusalem church's early efforts in meeting each others' needs by having everything in common (Acts 2:44). This expressed their mutual concern for all members of the body of Christ (cf. 1 Cor. 12:25). This principle was modeled after a divine pattern. When God gave food to the Israelites in the wilderness He did so equally according to their needs (Ex. 16:16-18 - see verse 15). The church should not do less. (The Bible Knowledge Commentary:) Murray Harris - Paul here is not predicting economic plenty in Jerusalem and an economic dearth in Corinth that would reverse present roles. But he saw that with the uncertainty of economic conditions in the first century it was not inconceivable for the Jerusalem Christians some day to become the donors of financial aid and the Corinthian Christians the recipients. (1 and 2 Corinthians The Expositor's Bible Commentary) Charles Hodge refutes this passage as advocating communism writing "the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognising [sic] the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability. They are commanded 'with quietness to work, and to eat their own bread.' Could these principles be carried out there would be among Christians neither idleness nor want." (2 Corinthians Commentary Pdf) Swindoll - Instead of worrying about keeping everything “fair and equal,” they should simply trust their giving to the providential care of their sovereign God, the great equalizer who has a way of balancing our provisions in the work of His kingdom. When he wrote, the church in Jerusalem needed assistance from the Corinthians. But someday, the burden might shift, and the Corinthians could be the ones in need. Because God alone knows the future, He can be trusted to provide for any need when it arises. We don’t need to excuse ourselves from giving now because of the needs we might have in the future. (Swindoll's Living Insights New Testament Commentary – 1 & 2 Corinthians) Present (3568)(nun) at this time, the present, now. Nu is an "adverb of time now; (1) as an adverb; (a) designating a point of time not past or future now, at the present time (Lk 6:21), opposite πρότερος (earlier); following the imperative, to urge immediate compliance now, right now (Mt 27:42); (b) of time immediately before or after the present just now, presently (Jn 11:8; Php 1:20); (c) with other particles to indicate more precise timing: ἀλλὰ ν. but now (Lk 22:36), ν. δέ but now (Jn 16:5), καὶ ν. even now (Jn 11:22), ν. οὖν so now (Acts 16:36), etc.; (2) as a noun used with the article τό: τὰ ν. the present (time) (Acts 4:29); with prepositions: ἀπὸ τοῦ ν. from now on, in the future (Lk 1:48); ἄχρι τοῦ ν. until now (Ro 8:22); ἕως τοῦ ν. until now, up to now (Mt 24:21); (3) as an adjective used with the article and joined to a noun the present (1Ti 6:17); (4) nontemporally; (a) as a connecting particle ἄγε ν. come now (Jas 4:13; 5:1); καὶ ν. and now (Acts 20:22); ν. οὖν now therefore (Acts 10:33); (b) as a particle of logical antithesis used to shift from an unreal to a real state of affairs ν. δέ but now, as it is; but, as a matter of fact (Lk 19:42) Analytical Lexicon of the Greek New Testament Gilbrant - Classical Greek and Septuagint UsageThe adverb nun, “now,” is a commonly used word with reference to time. It is found throughout classical writers such as Homer, Sophocles, Herodotus, and Euripides, as well as in inscriptions, papyri, the Septuagint, Philo, and Josephus (see Bauer for specific examples). In the classical writings a number of nuances are expressed with the use of nun. Not only does it express time in the sense of “this present moment” but also with the sense of “the present time generally” (Liddell-Scott). Additionally, nun is used: (a) to express time in the past; (b) to indicate the immediate sequence of one thing upon another, “then, therefore, thereafter”; (c) to show the sequence of one thing from another, “then, therefore”; (d) to strengthen or precipitate a command or call; (e) to strengthen a question, “what then?” The use of nun in the Septuagint is extensive, and it is used to translate a number of Hebrew words which relate to time. New Testament Usage In the New Testament a variety of nuances are present, carrying forward the Hebrew concepts of time. Approximately 140 instances of nun can be found, the majority located in the writings of Luke, John, and Paul. Although strictly an adverb, nun is also used as a noun and adjective. Perhaps the greatest use of nun is its literal representation of time in a variety of modes. Translated “now,” nun is used of the immediate present and to denote both a particular point in time as well as the extent of the time (Bauer). In this sense it occurs with a variety of verb tenses in order to give the constructions different nuances of meaning. In this way the writer could express himself according to his desire, e.g., using nun with the aorist tense to make a contrast with the past, denoting the action or condition as beginning in the present (ibid.; e.g., Romans 5:11, “we have now received the atonement,” “reconciliation,” NIV). Nun is also used in conjunction with other particles such as de (1156), “but now”; alla (233), “but now”; gar (1056), “for now”; oude eti, “not even now,” and kai (2504), “even now,” as well as others. In addition to the emphasis being placed upon the immediate present, nun is used to direct attention to the situation at a given time, e.g., “For now we really live, if you stand firm in the Lord” (1 Thessalonians 3:8, NASB: also Acts 15:10). Finally, when nun is found with the article it functions as an adjective or a substantive. Paul used nun adjectivally when he wrote to Timothy and Titus concerning “this present (nun) world” (1 Timothy 6:17, NIV; 2 Timothy 4:10; Titus 2:12). Peter also used nun in this way when he wrote about the “present (nun) heavens and earth” (2 Peter 3:7, NIV). It is seen as a substantive in 2 Corinthians 5:16: “So from now on we regard no one from a wordly point of view” (NIV). The substantival use is also seen in Romans 8:22 where the whole creation is said to be groaning until nun, “now; this present time” (see also Philippians 1:5 where Paul spoke of the believers’ participation in the gospel “from the first day until now [nun]”). (Complete Biblical Library - Incredible Resource) Nun - 146x in 138v - actually(1), just now(1), now(130), present(11), present case(1), since(1), this time(1). Matt. 24:21; Matt. 26:65; Matt. 27:42; Matt. 27:43; Mk. 10:30; Mk. 13:19; Mk. 15:32; Lk. 1:48; Lk. 2:29; Lk. 5:10; Lk. 6:21; Lk. 6:25; Lk. 11:39; Lk. 12:52; Lk. 16:25; Lk. 19:42; Lk. 22:18; Lk. 22:36; Lk. 22:69; Jn. 2:8; Jn. 4:18; Jn. 4:23; Jn. 5:25; Jn. 6:42; Jn. 8:11; Jn. 8:52; Jn. 9:21; Jn. 9:41; Jn. 11:8; Jn. 11:22; Jn. 12:27; Jn. 12:31; Jn. 13:31; Jn. 13:36; Jn. 14:29; Jn. 15:22; Jn. 15:24; Jn. 16:5; Jn. 16:22; Jn. 16:29; Jn. 16:30; Jn. 17:5; Jn. 17:7; Jn. 17:13; Jn. 21:10; Acts 3:17; Acts 4:29; Acts 5:38; Acts 7:4; Acts 7:34; Acts 7:52; Acts 10:5; Acts 10:33; Acts 12:11; Acts 13:11; Acts 13:31; Acts 15:10; Acts 16:36; Acts 16:37; Acts 17:30; Acts 18:6; Acts 20:22; Acts 20:25; Acts 20:32; Acts 22:16; Acts 23:15; Acts 23:21; Acts 24:25; Acts 26:6; Acts 27:22; Rom. 3:26; Rom. 5:9; Rom. 5:11; Rom. 6:19; Rom. 6:21; Rom. 8:1; Rom. 8:18; Rom. 8:22; Rom. 11:5; Rom. 11:30; Rom. 11:31; Rom. 13:11; Rom. 16:26; 1 Co. 3:2; 1 Co. 5:11; 1 Co. 7:14; 1 Co. 12:18; 1 Co. 12:20; 1 Co. 14:6; 1 Co. 16:12; 2 Co. 5:16; 2 Co. 6:2; 2 Co. 7:9; 2 Co. 8:14; 2 Co. 13:2; Gal. 1:23; Gal. 2:20; Gal. 3:3; Gal. 4:9; Gal. 4:25; Gal. 4:29; Eph. 2:2; Eph. 3:5; Eph. 3:10; Eph. 5:8; Phil. 1:5; Phil. 1:20; Phil. 1:30; Phil. 2:12; Phil. 3:18; Col. 1:24; Col. 1:26; 1 Thess. 3:8; 2 Thess. 2:6; 1 Tim. 4:8; 1 Tim. 6:17; 2 Tim. 1:10; 2 Tim. 4:10; Tit. 2:12; Heb. 2:8; Heb. 8:6; Heb. 9:5; Heb. 9:24; Heb. 12:26; Jas. 4:13; Jas. 5:1; 1 Pet. 1:12; 1 Pet. 2:10; 1 Pet. 2:25; 1 Pet. 3:21; 2 Pet. 3:7; 2 Pet. 3:18; 1 Jn. 2:18; 1 Jn. 2:28; 1 Jn. 3:2; 1 Jn. 4:3; 2 Jn. 1:5; Jude 1:25 Nun in Lxx - over 600x - here is only Genesis - Gen. 2:23; Gen. 3:22; Gen. 4:11; Gen. 11:6; Gen. 12:19; Gen. 13:14; Gen. 15:16; Gen. 18:12; Gen. 18:27; Gen. 19:9; Gen. 20:7; Gen. 21:23; Gen. 22:12; Gen. 24:42; Gen. 26:22; Gen. 26:29; Gen. 27:3; Gen. 27:8; Gen. 27:36; Gen. 27:43; Gen. 29:32; Gen. 29:34; Gen. 29:35; Gen. 30:20; Gen. 30:30; Gen. 31:13; Gen. 31:16; Gen. 31:28; Gen. 31:29; Gen. 31:30; Gen. 31:42; Gen. 31:44; Gen. 32:5; Gen. 32:11; Gen. 37:20; Gen. 41:33; Gen. 43:21; Gen. 44:10; Gen. 44:28; Gen. 44:30; Gen. 44:33; Gen. 45:5; Gen. 45:8; Gen. 46:30; Gen. 46:34; Gen. 47:4; Gen. 48:5; Gen. 50:5; Gen. 50:17 Time (season, opportunity) (2540) kairos means a point of time or period of time, time, period, frequently with the implication of being especially fit for something and without emphasis on precise chronology. It describes the period as especially appropriate and favorable (the right time). Stated another way kairos is distinguished from chronos (time) because kairos views TIME from the aspect of the strategic opportunity it provides, and not simply a change from the past into the present into the future, not mere duration. (Trench)Something that lasts for a season and so is transient, temporary or enduring only for a specific period of time. Kairos is a period which is especially appropriate - a favorable time (at the right time). Kairos in Corinthians 1Co. 4:5; 1Co. 7:5; 1Co. 7:29; 2Co. 6:2; 2Co. 8:14; Abundance (4051)(perisseuma from perisseuo - to surpass, abound) superfluity. In Matthew 12:34 and Luke 6:45. In these passages the term is used of the inner reservoir or storehouse that serves as an abundant source of all an individual’s judgments and spoken words. The point Jesus made is very clear: “Your malicious judgments come from the treasure-house of your malicious nature” Friberg - (1) of things surplus, excess, abundance (Mk 8:8); (2) what is expressed as an overflow from one’s heart abundance, fullness (Mt 12:34) Analytical Lexicon of the Greek New Testament. Used 4x in NT - abundance(2), full of what was left over(1), which fills(2). Matt. 12:34 - "that which fills the heart"; Mk. 8:8 = "full of what was left over"; Lk. 6:45 = "his mouth speaks from that which fills his heart."; 2 Co. 8:14. Once in Lxx = Eccl 2:15. Need (5303) husterema is that which is comes behind, that which is left or that which is deficient. The root verb hustereo pictures someone in a company marching together with others who march faster than he can. He cannot keep up, so he falls behind (he is "lacks" in the sense he cannot keep up). The lack of what is needed or desirable, frequently in contrast to abundance (need, want, shortcoming, deficiency, poverty, destitution - Lk 21:4) Uses in NT Lk. 21:4; 1 Co. 16:17 = "they have supplied what was lacking on your part."; 2 Co. 8:14; 2 Co. 9:12; 2 Co. 11:9; Phil. 2:30; Col. 1:24; 1 Thess. 3:10 2 Corinthians 8:15 as it is written, "HE WHO gathered MUCH DID NOT HAVE TOO MUCH, AND HE WHO gathered LITTLE HAD NO LACK." Amplified As it is written, He who gathered much had nothing over, and he who gathered little did not lack. KJV 2 Corinthians 8:15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. NET 2 Corinthians 8:15 as it is written: "The one who gathered much did not have too much, and the one who gathered little did not have too little." BGT 2 Corinthians 8:15 καθὼς γέγραπται· ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν. NLT 2 Corinthians 8:15 As the Scriptures say, "Those who gathered a lot had nothing left over, and those who gathered only a little had enough." ESV 2 Corinthians 8:15 As it is written, "Whoever gathered much had nothing left over, and whoever gathered little had no lack." NIV 2 Corinthians 8:15 as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little." YLT 2 Corinthians 8:15 according as it hath been written, 'He who did gather much, had nothing over; and he who did gather little, had no lack.' ASV 2 Corinthians 8:15 as it is written, He that gathered much had nothing over; and he that gathered little had no lack. CSB 2 Corinthians 8:15 As it has been written: The person who gathered much did not have too much, and the person who gathered little did not have too little. MIT 2 Corinthians 8:15 This accords with what has been written: The one who has much did not have too much. The one who has little did not have too little. NKJ 2 Corinthians 8:15 As it is written, "He who gathered much had nothing left over, and he who gathered little had no lack." NRS 2 Corinthians 8:15 As it is written, "The one who had much did not have too much, and the one who had little did not have too little." NAB 2 Corinthians 8:15 As it is written: "Whoever had much did not have more, and whoever had little did not have less." NJB 2 Corinthians 8:15 as scripture says: No one who had collected more had too much, no one who collected less had too little. GWN 2 Corinthians 8:15 This is what Scripture says: "Those who had gathered a lot didn't have too much, and those who gathered a little didn't have too little." BBE 2 Corinthians 8:15 As it says in the Writings, He who had taken up much had nothing over and he who had little had enough. Ex 16:18 Lu 22:35 2 Corinthians 8 Resources - Multiple Sermons and Commentaries Related Passages: Exodus 16:18-20+ (EQUALITY OF SUPPLY/DANGER OF HOARDING - FOR CONTEXT READ Ex 16:13-36+) When they measured it with an omer, he who had gathered much had no excess, and he who had gathered little had no lack; every man gathered as much as he should eat. 19 Moses said to them, “Let no man leave any of it until morning.” 20 But they did not listen to Moses, and some left part of it until morning, and it bred worms and became foul; and Moses was angry with them. AN OT ILLUSTRATION ON GIVING & EQUALITY As it is written (grapho) - Perfect tense - written in past when inspired by the Spirit and stands fast (Mt 24:35, Mk 13:31+). It is written occurs 76 times in the NAS. When we were children and our parents told us to do something and we questioned "Why?", the answer was usually "Because I said so!". Why are we commanded to be holy? Because God said so! A popular saying is "God said it, I believe it, that settles it." This sounds good but isn't accurate because God's Word is true, regardless of whether we believe it or not. A more accurate "saying" would be "God said it, that settles it!" It is written should put a stop to every complaint or excuse. Paul is saying don't judge but remember you will appear before Me to give an account (as the next verse clarifies). This sobering thought should motivate us to obey this injunction. POSB - One person's need is not to be eased while another person has a need (verse 13) Each need is to be equally met. This is an explosive principle, for it goes contrary to what society practices. It eliminates the hoarding and keeping of goods beyond our needs. God wants the needs of the starving and lost masses met. The only way they can be met is by giving all we are and have beyond what is needed to take care of our own families. The Old Testament Scripture supports this principle (Exodus 16:18). When God miraculously fed Israel with the manna from the sky, the people were to gather only what they needed. If they gathered too much and attempted to hoard and put it back, it spoiled overnight. If a person was unable to gather enough due to some illness or inability, his need was either met by the help of others or by God Himself. (The Preacher's Outline & Sermon Bible: 1 & 2 Corinthians) "HE WHO gathered MUCH DID NOT HAVE TOO MUCH (pleonazo), AND HE WHO gathered LITTLE HAD NO LACK (elattoneo) - Paul appeals to this principle of equality which was practiced by Israel during their wilderness wanderings as Moses described in Exodus 16:18+. The Israelites gathered manna for their own personal needs ("he who gathered much"), but shared with others who may have not collected enough because of illness ("he who gathered little"), etc. In this way the surplus of one family was used to balance out the lesser amount of another family. The result was that everyone had enough. ("had no lack") John

2 Coríntios 8

Guzik - Paul took whatever steps were necessary so no one could blame him with financial impropriety. Paul could write like a poet and think like a theologian; but he could also act with the meticulous accuracy and integrity of the best accountant. Gilbrant has a pithy note - Some preachers conclude they do not care what people think as long as they know their ministry is acceptable with God. Paul was of a different opinion. His carefulness as a church administrator led him to plan ahead with due consideration for things honest before men and God. Of course, he and the others must first actually be praiseworthy before God; but he felt they must also appear that way in the presence of men. This was especially true regarding church finances. He determined that everything would be both honest and open. He left no room for suspicion or criticism. Complete Biblical Library Commentary - The Complete Biblical Library – Romans-Corinthians. (The Complete Biblical Library – Romans-Corinthians) Have regard for (4306) pronoeo from pró = before + noieo = think, comprehend, observe, notice) means literally to think before, to observe in advance, to notice beforehand, to plan before, to plan carefully, to perceive in advance, to foresee and so to have regard for. Most of uses in secular Greek convey the idea of to care, to see to it that, make provision for, attend to. The the temporal meaning of observing in advance is rare. The idea is to think about something ahead of time, giving it careful thought and consideration, with the implication that one can then respond appropriately. 3 uses in NT - Ro 12:17; 2 Co. 8:21; 1 Ti 5:8 Honorable (2570) kalos describes that which is inherently excellent or intrinsically good, providing some special or superior benefit. Kalos is good with emphasis (as discussed below) on that which is beautiful, handsome, excellent, surpassing, precious, commendable, admirable. In classical Greek kalos was originally used to describe that which outwardly beautiful. In sight of (1799) enopion from en = in + ops = the eye/see [cp optanomai = see, perceive with eyes, look at, implying not only the mere act of seeing but actual perception of what one sees]) means literally in sight, in front of, in the presence of. Being in sight. Before the face and thus the idea of face to face! Of doing something in someone’s presence. Enopios in Corinthians 1 Co. 1:29; 2 Co. 4:2; 2 Co. 7:12; 2 Co. 8:21; 2 Corinthians 8:22 We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. Amplified Moreover, along with them we are sending our brother, whom we have often put to the test and have found him zealous (devoted and earnest) in many matters, but who is now more [eagerly] earnest than ever because of [his] absolute confidence in you. KJV 2 Corinthians 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. NET 2 Corinthians 8:22 And we are sending with them our brother whom we have tested many times and found eager in many matters, but who now is much more eager than ever because of the great confidence he has in you. BGT 2 Corinthians 8:22 συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς. NLT 2 Corinthians 8:22 We are also sending with them another of our brothers who has proven himself many times and has shown on many occasions how eager he is. He is now even more enthusiastic because of his great confidence in you. ESV 2 Corinthians 8:22 And with them we are sending our brother whom we have often tested and found earnest in many matters, but who is now more earnest than ever because of his great confidence in you. NIV 2 Corinthians 8:22 In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you. YLT 2 Corinthians 8:22 and we sent with them our brother, whom we proved in many things many times being diligent, and now much more diligent, by the great confidence that is toward you, ASV 2 Corinthians 8:22 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 he hath in you. CSB 2 Corinthians 8:22 We have also sent with them our brother. We have often tested him in many circumstances and found him to be diligent-- and now even more diligent because of his great confidence in you. MIT 2 Corinthians 8:22 We are sending to them our brother who we approved in many ways many times over. He is eager to go and now is much more zealous, having much confidence in you. NKJ 2 Corinthians 8:22 And we have sent with them our brother whom we have often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you. NRS 2 Corinthians 8:22 And with them we are sending our brother whom we have often tested and found eager in many matters, but who is now more eager than ever because of his great confidence in you. NAB 2 Corinthians 8:22 And with them we have sent our brother whom we often tested in many ways and found earnest, but who is now much more earnest because of his great confidence in you. NJB 2 Corinthians 8:22 Along with these, we have sent a brother of ours whose eagerness we have tested over and over again in many ways and who is now all the more eager because he has so much faith in you. GWN 2 Corinthians 8:22 We have also sent with them our Christian brother whom we have often tested in many ways and found to be a dedicated worker. We find that he is much more dedicated now than ever because he has so much confidence in you. BBE 2 Corinthians 8:22 And we have sent with them our brother, whose ready spirit has been made clear to us at times and in ways without number, but it is now all the more so because of the certain faith which he has in you. whom: Php 2:20-22 2 Corinthians 8 Resources - Multiple Sermons and Commentaries A THIRD UNNAMED BUT TESTED BROTHER We have sent with them our brother (adelphos), whom we have often tested (dokimazo) and found diligent (spoudaios) in many things - Amplified - "whom we have often put to the test and have found him zealous (devoted and earnest) in many matters." Them refers to Titus and the famous brother (2Co 8:18+). Our brother indicates Paul considers him to be a true believer. Paul himself had often tested this brother and found him to "pass the test." Ministry is challenging and undoubtedly Paul had witnessed this brother's response the manifold "slings and arrows" that come against those who minister in the Lord. Finally, he is a brother who was not passively involved in ministry but actively, earnestly, even zealously involved. Mattoon on tested - This brother in Christ was trusted because he proved to be the "Real McCoy." His life was scrutinized and tested and he was found to be a trusted man of God. But now (nuni) even more diligent (spoudaios ) because of his great confidence (pepoithesis) in you - NLT = "He is now even more enthusiastic because of his great confidence in you." This man was zealous, earnest and active and now even more so because of his great confidence in the Corinthians. Murray Harris - Why were three delegates chosen? Would not one have sufficed? Evidently Paul was more susceptible to misrepresentation at Corinth than in most of the other churches he had founded. Added precautions were necessary. To have sent one personal representative would have been to lay himself open to slanderous gossip (cf. 12:16-18). Two independent envoys would be able to testify to his honest intentions and conduct. Second, it is not impossible that Paul wished to exert some subtle yet legitimate pressure on the Corinthians (cf. 9:4), knowing as he did the somewhat erratic progress of the collection at Corinth thus far, the propensity of the Corinthians for disorderliness (cf. 1Cor 14:33, 40), and the disturbing effect of the parasitical intruders from Palestine. (1 and 2 Corinthians The Expositor's Bible Commentary) Confidence (4006) pepoithesis from peitho = to persuade, come to a settled conviction) means full persuasion and expresses a belief in someone or something to the point of placing one's trust or reliance in them - the idea is having been persuaded and remaining persuaded. It is a belief that one can rely on someone or something. The nuance of meaning depends on the context - it can mean confidence or trust in others (2Co 1:15), in God (Ep 3:12) or in oneself (i.e., self-confidence) (2Co 10:12). 2 Corinthians 8:23 As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. Amplified As for Titus, he is my colleague and shares my work in your service; and as for the [other two] brethren, they are the [special] messengers of the churches, a credit and glory to Christ (the Messiah). KJV 2 Corinthians 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. NET 2 Corinthians 8:23 If there is any question about Titus, he is my partner and fellow worker among you; if there is any question about our brothers, they are messengers of the churches, a glory to Christ. BGT 2 Corinthians 8:23 εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός· εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα Χριστοῦ. NLT 2 Corinthians 8:23 If anyone asks about Titus, say that he is my partner who works with me to help you. And the brothers with him have been sent by the churches, and they bring honor to Christ. ESV 2 Corinthians 8:23 As for Titus, he is my partner and fellow worker for your benefit. And as for our brothers, they are messengers of the churches, the glory of Christ. NIV 2 Corinthians 8:23 As for Titus, he is my partner and fellow worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. YLT 2 Corinthians 8:23 whether -- about Titus -- my partner and towards you fellow-worker, whether -- our brethren, apostles of assemblies -- glory of Christ; ASV 2 Corinthians 8:23 Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward, or our brethren, they are the messengers of the churches, they are the glory of Christ. CSB 2 Corinthians 8:23 As for Titus, he is my partner and coworker serving you; as for our brothers, they are the messengers of the churches, the glory of Christ. MIT 2 Corinthians 8:23 Whether we are speaking about Titus, my partner and your colleague, or our brothers, they are envoys of the churches for Christ's glory. NKJ 2 Corinthians 8:23 If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the churches, the glory of Christ. NRS 2 Corinthians 8:23 As for Titus, he is my partner and co-worker in your service; as for our brothers, they are messengers of the churches, the glory of Christ. NAB 2 Corinthians 8:23 As for Titus, he is my partner and co-worker for you; as for our brothers, they are apostles of the churches, the glory of Christ. NJB 2 Corinthians 8:23 If Titus is in question -- he is my own partner and fellow-worker in your interests; and if our brothers -- they are the emissaries of the churches and the glory of Christ. GWN 2 Corinthians 8:23 If any questions are raised, remember that Titus is my partner and coworker to help you. The other men are representatives of the churches and bring glory to Christ. BBE 2 Corinthians 8:23 If any question comes up about Titus, he is my brother-worker, working with me for you; or about the others, they are the representatives of the churches to the glory of Christ. Titus: 2Co 8:6,16 7:6 12:18 my partner Lu 5:7,10 Philemon 1:17 fellow worker: Php 2:25 4:3 Col 1:7 1Th 2:2 Phm 1:24 3Jn 1:8 the messengers: 2Co 8:19 Php 2:25 2 Corinthians 8 Resources - Multiple Sermons and Commentaries THE TRIED AND TRUE "TRIUMVIRATE" A triumvirate was made up of triumvirs one of three men sharing public administration or civil authority in ancient Rome and in the present context one of three mean associated in the position of authority and responsibility for the Jerusalem contribution. This is Paul's "commendation" letter for Titus, but of course the Corinthians knew of his character from previous contact. As for Titus, he is my partner (koinonos) and fellow worker (sunergos) among you - Paul's letter of commendation continues. The idea of partner (koinonos) is one who shared a common concern (koinos) because they shared a common faith (Titus 1:4), a common message (the Gospel), a common salvation (Jude 1:3), a common Savior (Jesus Christ) and a common goal (the glory of God). It is worth noting that the designation “my partner” (koinonos) is the only place Paul used this word of a colleague. Fellow worker (sunergos) emphasizes how intimately Paul and Titus worked in ministry, this intimate interaction enabling them to accomplish far more together than they could accomplish by themselves alone. In a word they were "synergistic saints" working with (sunergeo) God (2Co 6:1+) making this an indomitable ministry for the Gospel. As for our brethren (adelphos), they are messengers (apostolos) of the churches (ekklesia), a glory (doxa) to Christ (Christos) - Paul proceeds to describe the other two brethren (believers) mentioned above using the Greek word apostolos in the sense not as apostles of Christ (like Paul for an apostle had to have personally witnessed Jesus), but men sent out much like missionaries from the church to accomplish a specific objective (deliver the goods!) and with the full authority bestowed on them by the true apostle Paul. A glory to Christ means they "bring honor to Christ." (NLT), that they were manifestations of Christ's glory. Their ministries and Christ in them radiated the glory of Christ and brought honor to His Name. As James Denney says "What an idealist Paul was! What an appreciation of Christian character he had when he described these nameless believers as reflections of the splendour of Christ! To common eyes they might be commonplace men; but when Paul looked at them he saw the dawning of that brightness in which the Lord appeared to him by the way." THOUGHT - What a commendation to be on our "Christian Curriculum Vitae" the affirmation that we had lived our lives in such a way that we were known by others as those who brought honor and glory to the King of kings! May God grant each of us the grace of His Spirit that we have the desire and the power to seek first His Kingdom and His righteousness, so that at the Bema Seat of the King, we might hear "your life was a glory to Me!" In Jesus' Name. Amen