My study notes, outline, and research material are available on my web site :

.

There is a legend about how, years ago, there was an old man who used to walk the streets of that seaport town whom they called "The Miser of Marseilles." He was an object of derision throughout the whole city and even throughout the south of France, for everybody seemed to know him. Apparently he loved nothing and had no other object than to hoard every bit of money he got hold of; for what purpose, none knew. He

was hated whenever he appeared on the streets. When he died, he was so despised that only a single person attended his funeral. Then his will was read, and these were its strange terms: From my infancy I noticed that the poor people of Marseilles had great difficulty in getting water. I noticed that water, the gift of God, was very dear and difficult to obtain. And when they could get that water, it was not as pure and clean

as God intended it to be. Therefore, I vowed before God that I would live but for one purpose, for one end. I would save money, money, money; that I might give it to the city on one condition: that an aqueduct be built to bring fresh, pure water from yonder lake in the hills to Marseilles. That I now make possible by leaving all my hoarded wealth to this city. This is my last will and testament.

Travelers in Marseilles today hear the poor people say as they drink the pure, sweet water from the lake in the hills, "Ah, when the miser died, we misunderstood him, but he did it all for us! We called him the miser of Marseilles, but he was more than that; he was the savior of Marseilles. "

If we human beings could but learn the one inescapable meaning of that parable we would know the secret of how to get the most out of life which is to give the most to life.

The Nicene Creed

We believe in one God, father almighty, maker of all things, both visible and invisible. And in one

lord, Jesus Christ, the son of God, begotten from the father, only-begotten, that is from the being* of

the father, God from God, light from light, true God from True God, begotten not made, one in

being** with the father, through whom all things came to be, both those in heaven and those on the

earth, who because of us human beings and because of our salvation descended, became enfleshed,

became human, suffered and rose on the third day, ascending to the heavens, coming to judge the

living and dead. And in the Holy Spirit.

[The catholic and apostolic Church anathematizes those who

say: there was when he was not; and before being born he was not; or that he came to be from things

that are not; ]

or that the Son of God is from a different hypostasis or ousia or mutable or changeable.

Definition of Chalcedon (451 AD)

Following, then, the holy fathers, we unite in teaching all men to

confess the one and only Son, our Lord Jesus Christ. This selfsame

one is perfect both in deity and in humanness; this selfsame one is

also actually God and actually man, with a rational soul <meaning

human soul> and a body. He is of the same reality as God as far as

his deity is concerned and of the same reality as we ourselves as

far as his humanness is concerned; thus like us in all respects, sin

only excepted. Before time began he was begotten of the Father, in

respect of his deity, and now in these "last days," for us and behalf

of our salvation, this selfsame one was born of Mary the virgin, who

is God-bearer in respect of his humanness.

We also teach that we apprehend this one and only Christ-Son, Lord,

only-begotten -- in two natures; and we do this without confusing

the two natures, without transmuting one nature into the other,

without dividing them into two separate categories, without con-

trasting them according to area or function. The distinctiveness

of each nature is not nullified by the union. Instead, the

"properties" of each nature are conserved and both natures concur

in one "person" and in one reality <hypostasis>. They are not

divided or cut into two persons, but are together the one and

only and only-begotten Word <Logos> of God, the Lord Jesus Christ.

Thus have the prophets of old testified; thus the Lord Jesus

Christ himself taught us; thus the Symbol of Fathers <the Nicene

Creed> has handed down to us.

----------------

Posted by: Lon Mendelsohn

Source: CHRISTIA File Archives

excerpted from file CREEDS EARLY

(for more info send INDEX CHRISTIA to [email protected])

jab/15-Mar-94

THE NICENE CREED

(Found in the Acts of the Ecumenical Councils of Ephesus and Chalcedon, in the Epistle of

Eusebius of Coesarea to his own Church, in the Epistle of St. Athanasius Ad Jovianum Imp., in

the Ecclesiastical Histories of Theodoret and Socrates, and elsewhere, The variations in the text

are absolutely without importance.)

The Synod at Nice set forth this Creed.(1)

The Ecthesis of the Synod at Nice.(2)

We believe in one God, the Father Almighty, maker of all things visible and invisible; and in one Lord

Jesus Christ, the Son of God, the only-begotten of his Father, of the substance of the Father, God of

God, Light of Light, very God of very God, begotten

(<greek>gennhq</greek>,<greek>ent</greek><s201)>, not made, being of one

substance(<greek>omoousion</greek>, consubstantialem) with the Father. By whom all things were

made, both which be in heaven and in earth. Who for us men and for our salvation came down [from

heaven] and was incarnate and was made man. He suffered and the third day he rose again, and

ascended into heaven. And he shall come again to judge both the quick and the dead. And [we

believe] in the Holy Ghost. And whosoever shall say that there was a time when the Son of God was

not (<greek>hn</greek> <greek>pote</greek> <greek>ote</greek> <greek>ouk</greek>

<greek>h</greek> <greek>n</greek>), or that before he was begotten he was not, or that he was

made of things that were not, or that he is of a different substance or essence [from the Father] or

that he is a creature, or subject to change or conversion(3)--all that so say, the Catholic and

Apostolic Church anathematizes them.

III. HIS ATTRIBUTES PROVE HIS DEITY: He has the same attributes as God.

A. Eternal: A few comments to show this will be sufficient since we saw this in our introduction to

Christ.

He was before John. Jn 1:1

He was before Abraham. Jn 8:58

He was before creation. Jn 17:5,24

He was before birth. "But thou, Bethlehem Ephrathah through thou be little among the thousands of

Judah, yet out of thee shall he come forth unto me that is to be ruler in Israel, whose goings forth have

been from of old, form everlasting." Mic 5:2; (see Heb 1:11; Isa 9:6; Rev 1:11 as well.)

He always has been and always will be. "In the beginning was the Word, and the Word was with

God, and the Word was God." Jn. 1:1; (see I Jn. 1:1,2 and Is. 9:6 also.)

B. Self-existence: He has life within Himself. He does not depend on the Father or the Holy Spirit for

life, for He is an integrated part of them and they have life without need of anything external to

themselves to continue to exist. "In him was life; and the life was the light of men." Jn. 1:4

C. Immutability: He is unchangeable. "Jesus Christ, the same yesterday, and today, and forever."

Heb. 13:8; (see Heb. 1:10,12) There is nothing that can ever change about the character and being

of the Lord.

D. Omnipresence: He is everywhere totally present. "For where two or three are gathered together in

my name, there am I in the midst of them." Matt. 18:20

Matt. 28:20 tells us that he promised to be with us always. If he is with me and with the missionary in

Japan at the same time and always he must be, then He is omnipresent.

The very fact that he indwells every believer also shows his omnipresence.

E. Omniscience: Let's just list some information for your study.

He knew the time and manner of His exit from this life: Matt 16:21; Jn 12:33

He knew who would betray Him: Jn 6:66-71

He knew the character and certain end of the age: Matt 24:21-28

He knew the Father: Matt 11:27

He knows all there is to know - all things: Col. 2:3, "In whom are hidden all the treasures of wisdom

and knowledge.

Jn. 16:30; 21:17

F. Omnipotence: He is all powerful. If He created - and He did - this one is obvious to the most

casual observer!

Paul tells us that he will subdue all things unto Himself as well as change our bodies and fashion them

like his own. Anyone that can do that is POWERFUL! Phil. 3:20,21

Topic: GIVING (gift)

SFOCT95 /Motivations/Perceptions/Appearances: THE MISER OF

MARSEILLES There is a legend about how, years ago, there was an old

man who used to walk the streets of that seaport town whom they called

"The Miser of Marseilles." He was an object of derision throughout the

whole city and even throughout the south of France, for everybody seemed

to know him.Apparently he loved nothing and had no other object than to

hoard every bit of money he got hold of; for what purpose, none knew. He

was hated and he was hooted whenever he appeared on the streets. When

he died, he was so despised that only a single person attended his funeral.

Then his will was read, and these were its strange terms:From my infancy I

noticed that the poor people of Marseilles had great difficulty in getting

water. I noticed that water, the gift of God, was very dear and difficult to

obtain. And when they could get that water, it was not as pure and clean

as God intended it to be.Therefore, I vowed before God that I would live

but for one purpose, for one end. I would save money, money, money;

that I might give it to the city on one condition: that an aqueduct be built to

bring fresh, pure water from yonder lake in the hills to Marseilles. That I

now make possible by leaving all my hoarded wealth to this city. This is my

last will and testament.That aqueduct is one of the historic sights which

guides and natives point out to visitors above all other things. Travelers in

Marseilles today hear the poor people say as they drink the pure, sweet

water from the lake in the hills, "Ah, when the miser died, we

misunderstood him, but he did it all for us! We called him the miser of

Marseilles, but he was more than that; he was the savior of Marseilles."If

we human beings could but learn the one inescapable meaning of that

parable we would know the secret of how to get the most out of life which

is to give the most to life.If we parents could but learn that every child in

our care is a possible benefactor of humankind; a possible research

worker who may discover a cure for cancer; a possible Dr. Banting or Dr.

Best who may grow up to find the control of diabetes; a possible savior of

the nation in some future time of crisis; we would have more respect for the

personalities of our children. From More Sermons in Stories, by Rev.

William Stidger, published by Abingdon-Cokesbury Press, 1944, pgs. 46

& 47, submitted by Josephine Green, Dubuque, Iowa

JFB COMMENTARY

9. ye know the grace--the act of gratuitous love whereby the Lord emptied

Himself of His previous heavenly glory (Philippians 2:6,7) for your sakes.

became poor--Yet this is not demanded of you (2 Corinthians 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 1 Corinthians 3:21,22).

MATTHEW HENERY

Faith is the root; and as without faith it is not possible to please

God, ( Hebrews 11:6 ) , so those who abound in faith, will abound in other

graces and good works also; and this will work and show itself by love. Great

talkers are not always the best doers; but these Corinthians were diligent to do,

as well as to know and talk well. To all these good things the apostle desires

them to add this grace also, to abound in charity to the poor. The best

arguments for Christian duties, are drawn from the grace and love of Christ.

Though he was rich, as being God, equal in power and glory with the Father, yet

he not only became man for us, but became poor also. At length he emptied

himself, as it were, to ransom their souls by his sacrifice on the cross. From

what riches, blessed Lord, to what poverty didst thou descend for our sakes!

and to what riches hast thou advanced us through thy poverty! It is our

happiness to be wholly at thy disposal.

PEOPLES NEW TESTAMENT

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

Wesley's Explanatory Notes

2Co 8:9

Verse 9. 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.

Nave's Topical Bible

UNSELFISHNESS

General scriptures concerning

Romans 12:10; 15:1-3; 1 Corinthians 9:19-23; 10:24,33; 13:4,5;

2 Corinthians 5:14,15; 8:9; Philippians 2:3,4; James 2:8

Torrey's Topical Textbook

Selfishness

Contrary to the law of God

Leviticus 19:18; Matthew 22:39; James 2:8

The example of Christ condemns

John 4:34; Romans 15:3; 2 Corinthians 8:9

God hates

Malachi 1:10

EXHIBITED IN

Being lovers of ourselves

2 Timothy 3:2

Pleasing ourselves

Romans 15:1

Seeking our own

1 Corinthians 10:33; Philippians 2:21

Seeking after gain

Isaiah 56:11

Seeking undue precedence

Matthew 20:21

Living to ourselves

2 Corinthians 5:15

Neglect of the poor

1 John 3:17

Serving God for reward

Malachi 1:10

Performing duty for reward

Micah 3:11

Inconsistent with Christian love

1 Corinthians 13:5

Inconsistent with communion of saints

Romans 12:4,5; 1 Corinthians 12:12-27

Especially forbidden to saints

1 Corinthians 10:24; Philippians 2:4

The love of Christ should constrain us to avoid

2 Corinthians 5:14,15

Ministers should be devoid of

1 Corinthians 9:19-23; 10:33

All men addicted to

Ephesians 2:3; Philippians 2:21

Saints falsely accused of

Job 1:9-11

Characteristic of the last days

2 Timothy 3:1,2

Exemplified

Cain

Genesis 4:9

Nabal

1 Samuel 25:3,11

Haman

Esther 6:6

Priests

Isaiah 56:11

Jews

Zechariah 7:6

James and John

Mark 10:37

Multitude

John 6:26

Baker's Evangelical Dictionary of Biblical Theology

Tithe, Tithing

Giving a portion of one's profit or the spoils of war was known in the ancient world

from Greece to China. Gifts were made as religious offerings, or given to a

political authority as tribute or tax. Religious and political uses often combined

since it was common to associate earthly and divine authority. Donation of a

tenth portion, or tithe, was common apparently because most peoples counted in

tens, based on ten fingers.

Tithing first appeared in the Bible when Abraham gave one-tenth of the spoils of

war to Melchizedek, the priest-king of Salem (Gen 14:18-20). The writer of

Hebrews presumed that tithes were paid to a higher authority and inferred that

there was a greater priesthood than Aaron's (Heb 7:4,9). Tithing as a tribute to

God appeared later in Genesis when Jacob promised to give a tenth to God if he

returned home safely (28:22). But these tithes were spontaneous and no details

were given.

The Book of Exodus required giving only firstfruits (23:16, 19; 34:26) and is not

clear whether the tithe later specified the percent of the total to be given as

firstfruits or was a separate gift. Sometimes firstfruits and tithing appear to be

identical (Deut 26:1-14), other times separate (Neh 12:44).

Tithes were awarded to the Levites for their priestly service because they would

not receive land in Canaan (Num 18:19-21). They, too, gave a tenth of what they

received (v. 26).

If a person did not want to give what he produced he could give 120 percent of its

value (Lev 27:31). For livestock, however, there could be no substitute. Animals

passed single file under a rod dipped in coloring and every tenth one was marked.

Selecting inferior animals was prohibited (vv. 32-33).

Deuteronomy instructed households to bring their tithes to the sanctuary for a

joyous sacrificial meal. If it was too far, the offerer was told that the goods could

be sold locally and the money used near the sanctuary to buy "anything you

wish" including oxen, sheep, wine, or strong drink (Deut 14:22-26). Every third

year tithes remained in the hometown and were given to the Levite, alien, orphan,

and widow (vv. 28-29). The offerer had to "say before the Lord" that the tithe had

been properly given (26:13-14).Thus tithing taught the people to "revere the Lord"

always (14:23), and supported the poor and the priests. Samuel later warned

Israel that an earthly king (whom they desired against God's wishes) would

require a tenth to sustain his rule (1 Sam 8:15,17).

The difference between instructions in Deuteronomy and Numbers led some

rabbis to believe that there were two tithes each year, one for the Levite and one

to be eaten before the Lord. Yet it is unlikely that the text would institute a

second tithe the way it does, without introduction or clarification. Some also

believed that the triennial tithe was additional, making a total of three tithes. But it

is unlikely that the offerer would have to affirm that such tithe was given properly

while saying nothing of the first, or primary tithe.

It is possible that there was only one tithe and that the differences in descriptions

were due to changing circumstances. Numbers, written during the period of

wandering, instructs the people to give their tithes to the Levites. Deuteronomy,

written as Israel entered the land and began a more settled existence, required

that tithes be eaten in the sanctuary (where the remaining portion was no doubt

left). It seems every third year the tithe was given to the poor.

Tithing indicated Israel's devotion to God, and the people did not always give as

they should. Withholding tithes and offerings was regarded as robbing God, but

great prosperity was promised if they would obey (Mal 3:8-12). When the people

forsook worship of Yahweh their tithes went to idols (Amos 4:4). Hezekiah

oversaw a restoration of obedience to God during which so much was given in

tithes and offerings that rooms had to be prepared in the house of the Lord (2

Chron 31:10-11). Upon return from captivity Nehemiah led another restoration and

made sure tithes and offerings were collected (Neh 12:44) so the Levites would

not have to work in the fields (13:10).

Jesus refocused attention on inward attitudes. He criticized some who went so

far as to tithe tiny grains of spice—not because they tithed, but because they

neglected the weightier matters of the law (Matt 23:23). He regarded stewardship

of finances as an indication of trustworthiness with spiritual things (Luke 16:11),

which were more important (Matt 6:19-20).

Nowhere does the New Testament require Christians to tithe in the sense of

giving 10 percent, but it does reiterate many things associated with tithing: those

who minister are entitled to receive support (1 Cor 9:14); the poor and needy

should be cared for (1 Cor 16:1; Gal 2:10); those who give can trust God, as the

source of all that is given (2 Cor 9:10), to supply their needs (2 Cor 9:8; Php

4:19); and giving should be done joyously (2 Cor 9:7). The New Testament directs

that taxes be paid to the state (Rom 13:6-7), which replaced Israel's theocracy.

Paul's vocabulary and teaching suggest that giving is voluntary and that there is

no set percentage. Following the example of Christ, who gave even his life (2 Cor

8:9), we should cheerfully give as much as we have decided (2 Cor 9:7) based on

how much the Lord has prospered us (1 Cor 16:2), knowing that we reap in

proportion to what we sow (2 Cor 9:6) and that we will ultimately give account for

our deeds (Rom 14:12).

Brian K. Morley

. For ye know the grace. Having made mention of love, he adduces Christ as an all perfect and

singular pattern of it. “Though he was rich,” says he, “he resigned the possession of all blessings, that

he might enrich us by his poverty.” He does not afterwards state for what purpose he makes mention

of this, but leaves it to be considered by them; for no one can but perceive, that we are by this

example stirred up to beneficence, that we may not spare ourselves, when help is to be afforded to

our brethren.

Christ was rich, because he was God, under whose power and authority all things are; and farther,

even in our human nature, which he put on, as the Apostle bears witness, (<580102>Hebrews 1:2;

<580208>Hebrews 2:8,) he was the heir of all things, inasmuch as he was placed by his Father

over all creatures, and all things were placed under his feet. He nevertheless became poor, because

he refrained from possessing, and thus he gave up his right for a time. We see, what destitution and

penury as to all things awaited him immediately on his coming from his mother’s womb. We hear

what he says himself, (<420958>Luke 9:58,)

The foxes have holes, and the birds of the air have nests: the Son of man hath not where to

lay his head.

Hence he has consecrated poverty in his own person, that believers may no longer regard it with

horror. By his poverty he has enriched us all for this purpose — that we may not feel it hard to take

from our abundance what we may lay out upon our brethren.

Baker's Evangelical Dictionary of Biblical Theology

Grace [E] [T]

The word "grace" in biblical parlance can, like forgiveness, repentance,

regeneration, and salvation, mean something as broad as describing the whole of

God's activity toward man or as narrow as describing one segment of that

activity. An accurate, common definition describes grace as the unmerited favor

of God toward man. In the Old Testament, the term that most often is translated

"grace, " is hen [ej]; in the New Testament, it is charis [cavri"].

The Old Testament. The word hen [ej] occurs around sixty times in the Old

Testament. There are examples of man's favor to man, but the theological

concept of importance to us is the grace of God demonstrated toward man. The

term occurs most often in the phrase favor "in your (i.e., God's) sight" or "in the

eyes of the Lord." This assumes the notion of God as a watchful master or king,

with the one who is finding favor, a servant, an employee, or perhaps a soldier.

The concept first occurs in Genesis 6:8. Noah finds "favor in the eyes of the

Lord." The context is that the Lord was grieved at "how great man's wickedness

on the earth had become" (Gen 6:5). This statement about the Lord's antipathy

toward man is followed by his promise that he will wipe humankind from the face

of the earth, that is, completely destroy him, because of his anger at their

condition. Noah is then described as having found favor in the eyes of the Lord.

The themes of judgment and salvation, in which the vast majority of humankind

are condemned to destruction, while God finds favor on a few (Noah and his

family), reoccurs often in connection with the idea of grace. Hence, concepts of

election, salvation, mercy, and forgiveness are all linked in this first illustration of

grace in the Old Testament. Interestingly, the rest of the references to favor in

Genesis all describe favor in the eyes of man (e.g., Jacob begging Esau's favor,

32:5; 33:8, 10, 15).

Crucial among the Old Testament passages on the unmerited favor of God is the

conversation between Moses and God recorded in Exodus 33. There, in the

space of six verses, Moses is said to have found favor with God five times, hen

[ej] being translated either "find favor" or "be pleased with." At the beginning of

the chapter, Moses goes into the tent of meeting, while the pillar of cloud stands

at the entrance to the tent, and the people of Israel stay outside, worshiping (v.

10). The Lord speaks to Moses "face to face, s a man speaks with his friend." In

the passage, the conversation between Moses and the Lord has to do specifically

with the favor that God shows to Moses, and Moses requests that God

demonstrate that favor toward him. Moses begins by reminding God that he has

called Moses to lead these people, but that God has not let him know whom he

will send with Moses. The statement echoes the original conversation between

Moses and God at the burning bush in chapter 3, where God promises to send

Aaron with Moses to help him get the people out of Egypt. Here, the Lord

promises only that his "Presence" will go with Moses, and that he will give him

rest (v. 14). Moses has just stated that he knows God's name (another echo of

chap. 3), and that he has found favor with God; he requests that God teach him

his ways, so that he may "know you and continue to find favor with you" (v. 13).

Moses demonstrates his humble dependence upon the grace of God by affirming

that if God's Presence does not go up with them, he does not want to be sent,

because he knows they will fail (v. 15). But he asks the reasonable question,

"How will anyone know that you are pleased with me and with your people unless

you go with us?" (v. 16). God promises to go with him in the next verse because

"I am pleased with you and I know you by name" (v. 17).

Moses then makes one of the most remarkable requests of God ever made in

Scripture, asking God to "show me your glory." Just as remarkable is that God

answers his request positively. He promised to "cause all my goodness to pass

in front of you" and that he will proclaim his name "Yahweh" in Moses' presence.

He then makes a statement that is connected with grace throughout Scripture,

one that Paul will quote in the context of election in Romans 9: "I will have mercy

on whom I will have mercy, and I will have compassion on whom I will have

compassion." This is a remarkable example of the unconditional and full

character of the grace of God. God holds very little back, only telling Moses that

he "cannot see my face, for no one may see me and live." Even this is an act of

unconditional and full grace in that God has withheld from Moses what would

destroy him. The passage closes with the strange instruction that God will cause

his "glory" to pass by, Moses being hid in a cleft in a rock and covered with the

hand of God until the glory has passed by. Then God will remove his hand and

allow Moses to see the back of his glory, but not his face. Again, this protective,

gracious act of God emphasizes the extent to which God is willing to go with his

faithful servant to show his favor toward him.

Moses again speaks of finding favor with the Lord in Numbers 11:4-17. When the

people of Israel complain at having only manna and not any meat, Moses cries

out to the Lord in an apparently sincere state of vexation at the burden of judging

this entire people by himself: "I cannot carry all these people by myself; the

burden is too heavy for me. If this is how you are going to treat me, put me to

death right now—if I have found favor in your eyes—and do not let me face my

own ruin" (vv. 14-15). Without questioning his integrity or his strength of

character, God immediately gives Moses a solution to his problem by appointing

seventy of the elders of Israel to help him carry the burden of the people, "so that

you will not have to carry it alone" (v. 17).

At the same time, God even answers the question that Moses has not asked:

What about meat for the complaining people? God instructs Moses that he will

give them meat for the month, though he will give them more meat than they

want, as the story makes clear. The fact that the Lord brings judgment upon the

people, however, does not vitiate the point of God's favor toward Moses in this

passage. He still Acts as a sovereign who gives complete, unmerited favor to his

servant.

God's favor sometimes extends to the fact that he will wait upon man as if he

were his servant. Gideon, when called by God to lead Israel against Midian, asks

God to wait while he goes to get his offering to set before him (Judges 6:17). As

with Moses, the statement is in the context of the promise of the Lord to be "with

you, and you will strike down all the Midianites together" (Judges 6:16). When

Gideon actually brings the offering that he has prepared, God shows his grace

beyond what Gideon has asked by giving him instructions on where to place it

and how to arrange it, then creating a supernatural fire that consumes the meat

and the bread. After he disappears, Gideon realizes that he has seen the "angel

of the Lord" and, interestingly, makes reference to the fact that he has seen him

"face to face, " recalling the passage in Exodus. God shows his grace one more

time by assuring Gideon that although he is afraid since he has seen the angel of

the Lord face to face, he is not going to die (Judges 6:23).

Samuel, too, finds favor in the eyes of the Lord (1 Sam 2:26). Here, the boy

Samuel is described as growing in stature and in favor, not only with the Lord, but

also with men. This verse is quoted, of course, in the New Testament, using the

heavily theologically weighted term charis [cavri"] in relation to Jesus (Luke 2:52).

It is significant because it is a description of the growth of a child in the favor of

God. The child cannot earn that favor since he is merely a child. Thus, God's

grace toward those whom he loves grows in its extensiveness, as the child

grows. This is perhaps no less important because of Samuel's unique relationship

to salvation history. He is the last of the judges and is the transitional figure

between the period of the judges and the period of the kings in Israel's history, as

John the Baptist is in the New Testament between the Old Testament prophets

and the New Testament evangelists.

Remarkably, the life of David is devoid of references to finding favor in the eyes of

the Lord, though often he finds favor in the eyes of men, or requests such favor (1

Sam 16:22; 20:3, 29, etc. ). One reference, however, is striking, especially in

light of the dearth of references elsewhere. As David flees the city of Jerusalem

after hearing that Absalom has been crowned king in Hebron, he takes the ark

with him. A particularly faithful servant named Ittai, the Gittite, has declared his

faithfulness to David, even though David has given him leave to go back and spare

himself potential death by association with David. The procession continues into

the desert, where it stops so that they can offer sacrifices with the ark in their

midst. Then the king tells Zadok the priest to take the ark back into the city

because he knows it belongs in the temple of the Lord. In a remarkable display of

trust in God and in his sovereignty, David says that if he finds favor in the Lord's

eyes, then God will bring him back. But if he does not, then David is ready; as he

puts it, "Let him do to me whatever seems good to him" (2 Sam 15:26). David

recognizes that the unmerited favor of God has to do with God's choice, not his.

Grace in the Old Testament is just as much an act of the sovereign will of God as

is grace in the New Testament.

The last prominent example of grace in the Old Testament is found in the Book of

Esther. Of course, the book does not speak of God's favor at all, but Esther's

humility in seeking the favor of the king has always been understood as a pointer

toward human responsibility to humbly accept the grace of God. Esther finds

favor in the eyes of the king and is rewarded with the freedom of her people

(5:1-8; 7:3; 8:5-8).

Only a few references close out the notion of grace in the Old Testament, but

they are significant. Ezra in his notable prayer to God when he finds that the

people have intermarried with foreigners against God's will (Ezra 9), states that

God has been gracious to the people of Israel "for a brief moment, " in doing two

things. The first is that he has left the people of Israel a remnant. The remnant is

a sign that God's gracious favor bestowed upon Israel in the covenant continues

on even in times of great disobedience and/or destruction among the Israelites,

though this is the only reference to the remnant in the context in which hen [ej]

is used in the Old Testament.

God has also given them "a firm place in his sanctuary, and so our God gives

light to our eyes and a little relief in our bondage" (Ezr 9:8). Here is a reference to

the grace that is shown the people in the giving of the temple and the light that it

brings to Israel. But in the context of the Book of Ezra, this may also be a

reference to the grace shown by God in giving Israel the Law, since the reading of

the Law and the confession of the sin of the people on the basis of that reading is

so important to this book.

Another crucial reference is found in Jeremiah 31. The famous passage about the

new covenant (vv. 31-34) is enough of a statement about the grace of God on its

own, but it is linked to the hen [ej] of God by the occurrence of that word in 31:2.

Introducing the same passage with the phrase "at that time, " an echo of the

beginning of the covenant passage in 31:31, God says that "the people who

survive the sword will find grace in the desert; I will come to give rest to Israel."

Here is a promise of the grace of God given to the people when they are given the

new covenant. The new covenant, of course, is a promise that God will be their

God, and they will be his people, with the Law written upon their hearts and

present in their minds, and the gracious promise that all God's people will know

him. From the least of them to the greatest, they will be forgiven their

wickedness, and God will remember their sins no more.

The New Testament. Grace in the New Testament is largely encompassed by the

use of the word charis [cavri"]. While the idea of unmerited favor is found in some

other places, the concept may be fairly restricted within the bounds of this article

to the use of that term. It is worth noting that, though Jesus is never quoted as

using the word charis [cavri"], his teaching is full of the unmerited favor of God.

Perhaps the parable of the prodigal son is the most obvious example. In that

parable grace is extended to one who has no basis upon which to be shown that

grace, other than the fact that he has asked in humility and repentance to be

shown it. Other parables demonstrate grace in the teaching of Jesus, perhaps

most notably the parable of the laborers in he vineyard (Matt 20:1-16) and the

parable of the great supper (Luke 14:16-24).

While the idea of grace can be said to be largely a Pauline one, there are

references to it in John and Luke as well. John describes Jesus as "full of grace

and truth" and speaks of his people receiving grace upon grace from the fullness

of his grace (John 1:16). In one of the most important theological statements

about grace in Scripture, John says that the Law, a good thing, was given through

Moses; the better things of grace and truth came through Jesus Christ (John

1:17).

When we turn to the writings of Luke, we find that Jesus is described as having

the grace of God upon him (Luke 2:40) and as growing in grace with God and

man (Luke 2:52). Many more references to grace are found in the Book of Acts.

Luke makes a strong association between grace and power, especially in the

early chapters (4:33; 6:8; 11:23). Grace is found without qualifier (18:27) and in

the phrases "message of his grace" (14:3), "grace of God" (14:26), "grace of our

Lord Jesus" (15:11), "grace of the Lord" (15:40). The distinction between these

phrases does not seem acute, and therefore the basic synonymity between them

points to an intention on Luke's part to make a statement about the deity of

Christ. Again, these phrases often seemed to be linked with the power of God to

create spiritual life and to sustain Christians. This grace is, as in the Old

Testament passages, an unmerited favor, but now a new aspect of power in the

Spirit has been added to it.

The concept of grace is most prominently found in the New Testament in the

epistles of Paul. The standard greeting in the Greek ancient world generally

involved the verb charein. Paul's greeting, however, was unique, combining the

Hebrew greeting, shalom [/l'v] (eirene in Greek) with the word charis [cavri"].

This in itself is enough to note that Paul is thinking and not simply reacting as he

writes his greeting.

The fact that he sometimes uses grace in his benedictions as well, which clearly

are intentional, indicates that his greetings are to be taken with some

seriousness. For instance, the benediction in 1 Corinthians 16:23, coming just

after his dramatic plea to the Lord to come, demonstrates a strong belief in the

grace of God. In the salutation of the letter (1:3), one gets a greeting that follows

on from a strongly worded theological statement about sanctification and calling

(1:2) and that leads into a statement about grace in 1:4 demonstrating the

theological import Paul intends. A similar seriousness could be argued about the

other salutations in Paul's letters.

Overwhelmingly in the letters of Paul God is the subject of grace. He gives it

freely and without merit. Hence the many different phrases connected with grace:

the grace of God (Rom 5:15), the grace of our Lord Jesus Christ (2 Cor 13:14),

and the like. Sometimes this is explicitly stated, as in Ephesians 4:7: "to each

one of us grace has been given as Christ apportioned it."

Interestingly, Paul sometimes mentions the gift of grace from God using

alongside it language that speaks of human responsibility. So in Romans 15:16,

Paul speaks of "the grace God gave me to be a minister of Christ Jesus to the

Gentiles, with the priestly duty of proclaiming the gospel of God." Grace, then, is

the power with which the human being then performs his or her gifted task. This

is even more clearly seen in Paul's self-defense in Galatians. In one of the most

truly dialectic passages in Scripture, Paul proclaims that he has died, yet lives,

yet not he but Christ lives, yet he lives in the body by faith. He then argues that in

living "by faith in the Son of God, who loved me and gave himself for me, " that he

is not "setting aside the grace of God" (2:20-21). Only an argument that Paul was

too dependent upon works in his life would create the argument that he was not

setting aside the grace of God in his understanding of the sanctified Christian life.

Grace can be such a forceful thought for Paul that he sometimes

anthropomorphizes it. Hence, in 1 Corinthians 15:10, in the midst of an emotional

defense of his apostleship despite the fact that he had persecuted the church of

God, Paul says that he is what he is by the grace of God. He then goes on to

compare himself to others who had worked among the community, the other

apostles, and declares that he worked harder than all of them. In order that this

statement might not seem boastful, Paul follows it up by saying "yet not I, but

the grace of God that was with me." Though this grace is said to be God's grace,

it nevertheless is said to be "with him, " and working harder than the other

apostles, and is tantamount to equating the grace of God with the Holy Spirit.

In Ephesians 1:6 Paul speaks of the "glorious grace" of God, which should garner

our praise. Of course, once again, Paul is not expecting us to praise an abstract

comment, but he is thinking of the grace of God working so mightily in his life

that it becomes a metonymy for God. The highly rhetorical character of the

passage in which this verse is found (1:3-14) helps explain the power of this

statement. The point is that Paul was so saturated with the notion of grace in his

writing that he thought of it as an essential, if not the essential attribute of God.

Grace is most often associated in Paul with other terms having to do with

salvation. We see it related to election (Eph 1:3-6), to the gospel (2 Col 4:15; Col

1:5-6), explicitly to justification (Romans passim, esp. 3:23-26; Eph 2:8-9), and

most often to sanctification (Rom 5:2, 21; 6:1, 14, 15; 2 Col 12:9; Eph 2:10; Titus

2:11-14). It is even used with the human subject in speaking of the collection for

Jerusalem as a work of grace.

In connecting grace to election Paul sees God as electing us before the creation

of the world for the purpose of holiness and blamelessness (Eph 1:4). He

predestined us to be adopted as sons into the family of God (Eph 1:5). All of this

elective work is so that we might "praise his glorious grace." In other words,

election and grace go hand in hand because of their free character. We can do

nothing to deserve them.

This is the essential connection also with the gospel. In one of Paul's passages

about the suffering that a minister of Christ undergoes, he speaks of faith and

continuing in ministry "because we know that the one who raised the Lord Jesus

from the dead will also raise us with Jesus and present us with you in his

presence" (2 Cor 4:14). Paul sees this as the benefit of not only the Corinthians

but also all who receive his ministry, so that "the grace that is reaching more and

more people may cause thanksgiving to overflow to the glory of God. Therefore we

do not lose heart" (vv. 15-16). Grace thus renews Paul's inward spirit and assures

him of glory in the afterlife (vv. 16-17). Hence, Paul's ministry is not one that he

always does joyfully or motivated by his own power, but rather motivated by faith

that God is working in the present and will reward him in the eschaton.

In the same way, he links the grace of God with the gospel in Colossians 1:5-6.

The word of truth, the gospel, is bearing fruit and growing at the present time "just

as it has been doing among you since the day you heard it and understood God's

grace in all its truth" (v. 6). The parallel descriptions of "gospel" and "grace" as

"truth" link the two as synonyms in the passage. This grace is therefore the

"hope that is stored up for [them] in heaven" (v. 5), presumably something God is

doing in heaven for them, and hence free from merit.

Perhaps the most dominant metaphor with which grace is associated is the legal

metaphor of justification. We see the two linked in two very important passages

in which grace is used in Paul. Romans 3:23-24 states quite clearly that all have

fallen short of the glory of God and are "justified freely by his grace through the

redemption that came by Christ Jesus." Here, while the language of the slave

market may be implied in the use of the word "redemption, " and that of the

cultus in the use of the phrase "sacrifice of atonement" in the next verse, the

strongest linking with grace in this passage is with the word "justified" in verse

24. Hence the unmerited favor of God buys us legal freedom from our sin and

cancels the sentence of guilt the judge has had to declare in order "to be just and

the one who justified those who have faith in Jesus" (v. 26). It is interesting to

note that the next thought of Paul is: "where, then, is boasting? It is excluded" (v.

27), again emphasizing that grace is free and not the work of man.

In Ephesians 2:8-9 Paul states the free character of grace perhaps even more

explicitly, now not using the language of justification but simply of salvation. We

are told that we have been saved "by grace" but "through faith." Grace is seen

here as the means by which we are saved, a free gift; faith is seen as the

mechanism by which that salvation or grace is appropriated. Paul must then go

on to argue that even faith is "not by works so that no one can boast" (v. 9).

This does not mean that Paul keeps grace separate from works in sanctification,

for he goes right on to speak of us being God's workmanship created in Christ

Jesus to do good works (v. 10). Similarly, grace is seen as being in the midst of

our present Christian life. In Romans 5:2 Paul speaks of gaining "access by faith

into this grace in which we now stand" and in 5:21 of grace reigning "through

righteousness to bring eternal life through Jesus Christ our Lord." While all of this

is in the context of the grace of God as a gift versus the Law of God as a work,

nevertheless grace is viewed as reigning even as we live the life we are supposed

to live in Christ. Hence the argument of Romans 6 that we are not to go on

sinning so that grace may increase, but we are to "count [ourselves] dead to sin

but alive to God in Christ Jesus … for sin shall not be [our] master, because [we]

are not under law, but under grace" (vv. 11-14). The key metaphor used in this

chapter to describe this "work" of sanctification is "offer." Hence we are not to

"offer the parts of [our] body to sin as instruments of wickedness, " but rather

offer ourselves to God, "as those who have been brought from death to life" (v.

13). This is done as slaves, offering ourselves in obedience to him (v. 16).

Even the suffering of the present Christian life is linked to the grace that God

gives us. In Paul's famous statement about the thorn in his flesh (2 Cor 12:7-10),

he speaks of asking three times that this thorn be taken from him, only to receive

the answer "my grace is sufficient for you, for my power is made perfect in

weakness." Here grace is equated with the power to live the Christian life and to

do ministry in the name of Christ. So Paul delights even in the hardships of that

ministry. In a similar way, the whole of the Christian life is linked to grace in tit

2:11-14. This grace "teaches us to say ‘No' to ungodliness and worldly passions,

and to live self-controlled, upright and godly lives in this present age, while we

wait for the blessed hope." Here we see both the ethic of the Christian life (saying

no and living uprightly) and the thought of the Christian life (the blessed hope)

combined under the reign of grace.

Finally, grace is associated strongly with the gifts of the Spirit. This is true of the

list of gifts in Ephesians 4:3-11 corporately to the church and the gifts given to

individuals within the church for its edification (Rom 12:4-8; 1 Cor 12). In all of the

work of grace about which Paul speaks, the Spirit has been implicit if not directly

explicit. Hence, even though grace is not specifically mentioned in 1 Corinthians

12, we find that the Spirit gives to each one a gift "as he determines" (v. 11). The

simple mention of these attributes as "gifts" throughout the chapter implies that

they are a work of grace as well, but the connection with grace is explicit in the

parallel passage of Romans 12:3-8. Here Paul states we have different gifts

"according to the grace given us" (v. 6), and he has opened the passage by

proclaiming that the source of his statement about thinking of others more than

you think of yourself by saying that it comes through grace (v. 3). The somewhat

different list in Ephesians 4 is similarly controlled by the notion of grace. Paul

states in verse 7 "to each one of us grace has been given as Christ apportioned

it." As he then describes this grace that has been given, it comes in the form of

apostles, evangelists, and pastors/teachers in order "to prepare God's people for

works of service, so that the body of Christ may be built up" (v. 11).

The notion of grace as connected to the Spirit of God is continued by the author

of Hebrews in such a way that even mentions "the Spirit of grace" (10:29).

Hebrews also emphasizes the connection of grace to salvation (2:9),

sanctification (4:16; 12:15; 13:9), and the final blessing of God (13:25).

The other literature in the New Testament also emphasizes the free character of

grace. The one reference in James links it to God's gift (4:6). Peter, who also

includes it in his greeting, quotes the same Old Testament verse as James (1

Peter 5:5) and speaks of us as stewards of the grace of God (4:10). Peter also

closes his second epistle with a benediction in joining us to "grow in the grace

and knowledge of our Lord and Savior Jesus Christ." The Book of Revelation also

begins with a salutation and closes with a benediction that includes grace (1:4;

22:21), the only two references to grace in the entire book.

Andrew H. Trotter, Jr.

Easton's Bible Dictionary

Grace [B] [T]

(1.) Of form or person (Prov. 1:9; 3:22; Ps. 45:2). (2.) Favour,

kindness, friendship (Gen. 6:8; 18:3; 19:19; 2 Tim. 1:9). (3.) God's

forgiving mercy (Rom. 11:6; Eph. 2:5). (4.) The gospel as

distinguished from the law (John 1:17; Rom. 6:14; 1 Pet. 5:12). (5.)

Gifts freely bestowed by God; as miracles, prophecy, tongues

(Rom. 15:15; 1 Cor. 15:10; Eph. 3:8). (6.) Christian virtues (2 Cor.

8:7; 2 Pet. 3:18). (7.) The glory hereafter to be revealed (1 Pet.

1:13).

[B] indicates this entry was also found in Baker's Evangelical Dictionary

[T] indicates this entry was also found in Torrey's Topical Textbook

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The Bible GatewayTM

2 Corinthians 8 (English-NIV)

1And now, brothers, we want you to know about the grace that God has given

the Macedonian churches.

2Out of the most severe trial, their overflowing joy and their extreme poverty

welled up in rich generosity.

3For I testify that they gave as much as they were able, and even beyond their

ability. Entirely on their own,

4they urgently pleaded with us for the privilege of sharing in this service to the

saints.

5And they did not do as we expected, but they gave themselves first to the Lord

and then to us in keeping with God's will.

6So we urged Titus, since he had earlier made a beginning, to bring also to

completion this act of grace on your part.

7But just as you excel in everything--in faith, in speech, in knowledge, in complete

earnestness and in your love for us [1]--see that you also excel in this grace of

giving.

8I am not commanding you, but I want to test the sincerity of your love by

comparing it with the earnestness of others.

9For you know the grace of our Lord Jesus Christ, that though he was rich, yet

for your sakes he became poor, so that you through his poverty might become

rich.

10And here is my advice about what is best for you in this matter: Last year you

were the first not only to give but also to have the desire to do so.

11Now finish the work, so that your eager willingness to do it may be matched by

your completion of it, according to your means.

12For if the willingness is there, the gift is acceptable according to what one has,

not according to what he does not have.

13Our desire is not that others might be relieved while you are hard pressed, but

that there might be equality.

14At 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,

15as it is written: "He who gathered much did not have too much, and he who

gathered little did not have too little." [2]

16I thank God, who put into the heart of Titus the same concern I have for you.

17For Titus not only welcomed our appeal, but he is coming to you with much

enthusiasm and on his own initiative.

18And we are sending along with him the brother who is praised by all the churches

for his service to the gospel.

19What is more, he was chosen by the churches to accompany us as we carry the

offering, which we administer in order to honor the Lord himself and to show our

eagerness to help.

20We want to avoid any criticism of the way we administer this liberal gift.

21For we are taking pains to do what is right, not only in the eyes of the Lord but

also in the eyes of men.

22In 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.

23As 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.

24Therefore show these men the proof of your love and the reason for our pride in

you, so that the churches can see it.

1.7 Some manuscripts in our love for you

2.15 Exodus 16:18

The Bible Gateway

2 Corinthians 8 (English-NASB)

1NOW, brethren, we wish to make known to you the grace of God which has

been *given in the churches of *Macedonia,

2that in a great ordeal of affliction their abundance of joy and their deep poverty

overflowed in the *wealth of their liberality.

3For I testify that *according to their ability, and beyond their ability, they gave of

their own accord,

4begging us with much urging for the *favor [1]of participation in the [2]*support of

the [3]saints,

5and this, not as we had [4]expected, but they first *gave themselves to the Lord

and to us by *the will of God.

6So we *urged *Titus that as he had previously *made a beginning, so he would

also complete in you *this gracious work as well.

7But just as you *abound *in everything, in faith and utterance and knowledge and

in all earnestness and in the [5]love we inspired in you, see that you *abound in

this gracious work also.

8I *am not speaking this as a command, but as proving through the earnestness of

others the sincerity of your love also.

9For you know *the grace of our Lord Jesus Christ, that *though He was rich, yet

for your sake He became poor, so that you through His poverty might become

rich.

10I *give my opinion in this matter, for this is to your advantage, who were the first

to begin *a year ago not only to do this, but also to desire to do it.

11But now finish [6]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.

12For if the readiness is present, it is acceptable *according to what a person has,

not according to what he does not have.

13For this is not for the ease of others and for your affliction, but by way of equality

--

14at 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;

15as it is written, «*HE WHO gathered MUCH DID NOT HAVE TOO MUCH,

AND HE WHO gathered LITTLE HAD NO LACK.»

16But *thanks be to God who *puts the same earnestness on your behalf in the

heart of *Titus.

17For he not only accepted our *appeal, but being himself very earnest, he has

gone to you of his own accord.

18We have sent along with him *the brother whose fame in the things of the *gospel

has spread through *all the churches;

19*and not only this, but he has also been *appointed by the churches to travel with

us in *this gracious work, which is being administered by us for the glory of the

Lord Himself, and to show our *readiness,

20[7]taking precaution so that no one will discredit us in our administration of this

generous gift;

21for we *have regard for what is honorable, not only in *the sight of the Lord, but

also in the sight of men.

22We 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.

23As for *Titus, he is my *partner and fellow worker [8]among you; as for our

*brethren, they are [9]*messengers of the churches, *a glory to Christ.

24Therefore [10]openly before the churches, [11]show them the proof of your love

and of our *reason for boasting about you.

The Bible Gateway

2 Corinthians 8 (English-RSV)

1We want you to know, brethren, about the grace of God which has been shown

in the churches of Macedo'nia,

2for in a severe test of affliction, their abundance of joy and their extreme poverty

have overflowed in a wealth of liberality on their part.

3For they gave according to their means, as I can testify, and beyond their means,

of their own free will,

4begging us earnestly for the favor of taking part in the relief of the saints--

5and this, not as we expected, but first they gave themselves to the Lord and to us

by the will of God.

6Accordingly we have urged Titus that as he had already made a beginning, he

should also complete among you this gracious work.

7Now as you excel in everything--in faith, in utterance, in knowledge, in all

earnestness, and in your love for us--see that you excel in this gracious work

also.

8I say this not as a command, but to prove by the earnestness of others that your

love also is genuine.

9For you know the grace of our Lord Jesus Christ, that though he was rich, yet

for your sake he became poor, so that by his poverty you might become rich.

10And in this matter I give my advice: it is best for you now to complete what a

year ago you began not only to do but to desire,

11so that your readiness in desiring it may be matched by your completing it out of

what you have.

12For if the readiness is there, it is acceptable according to what a man has, not

according to what he has not.

13I do not mean that others should be eased and you burdened,

14but that as a matter of equality your abundance at the present time should supply

their want, so that their abundance may supply your want, that there may be

equality.

15As it is written, "He who gathered much had nothing over, and he who gathered

little had no lack."

16But thanks be to God who puts the same earnest care for you into the heart of

Titus.

17For he not only accepted our appeal, but being himself very earnest he is going to

you of his own accord.

18With him we are sending the brother who is famous among all the churches for

his preaching of the gospel;

19and not only that, but he has been appointed by the churches to travel with us in

this gracious work which we are carrying on, for the glory of the Lord and to

show our good will.

20We intend that no one should blame us about this liberal gift which we are

administering,

21for we aim at what is honorable not only in the Lord's sight but also in the sight of

men.

22And 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.

23As for Titus, he is my partner and fellow worker in your service; and as for our

brethren, they are messengers of the churches, the glory of Christ.

24So give proof, before the churches, of your love and of our boasting about you

to these men.

The Bible Gateway

2 Corinthians 8 (English-KJV)

1Moreover, brethren, we do you to wit of the grace of God bestowed on the

churches of Macedonia;

2How that in a great trial of affliction the abundance of their joy and their deep

poverty abounded unto the riches of their liberality.

3For to their power, I bear record, yea, and beyond their power they were willing

of themselves;

4Praying us with much intreaty that we would receive the gift, and take upon us

the fellowship of the ministering to the saints.

5And this they did, not as we hoped, but first gave their own selves to the Lord,

and unto us by the will of God.

6Insomuch that we desired Titus, that as he had begun, so he would also finish in

you the same grace also.

7Therefore, 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.

8I speak not by commandment, but by occasion of the forwardness of others, and

to prove the sincerity of your love.

9For 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.

10And 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.

11Now 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.

12For it there be first a willing mind, it is accepted according to that a man hath,

and not according to that he hath not.

13For I mean not that other men be eased, and ye burdened:

14But 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:

15As it is written, He that had gathered much had nothing over; and he that had

gathered little had no lack.

16But thanks be to God, which put the same earnest care into the heart of Titus for

you.

17For indeed he accepted the exhortation; but being more forward, of his own

accord he went unto you.

18And we have sent with him the brother, whose praise is in the gospel throughout

all the churches;

19And 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:

20Avoiding this, that no man should blame us in this abundance which is

administered by us:

21Providing for honest things, not only in the sight of the Lord, but also in the sight

of men.

22And 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.

23Whether 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.

24Wherefore shew ye to them, and before the churches, the proof of your love,

and of our boasting on your behalf.

The Bible Gateway

2 Corinthians 8 (English-Darby)

1But we make known to you, brethren, the grace of God bestowed in the

assemblies of Macedonia;

2that in a great trial of affliction the abundance of their joy and their deep poverty

has abounded to the riches of their [free-hearted] liberality.

3For according to [their] power, I bear witness, and beyond [their] power, [they

were] willing of their own accord,

4begging of us with much entreaty [to give effect to] the grace and fellowship of

the service which [was to be rendered] to the saints.

5And not according as we hoped, but they gave themselves first to the Lord, and

to us by God's will.

6So that we begged Titus that, according as he had before begun, so he would

also complete as to you this grace also;

7but even as ye abound in every way, in faith, and word, and knowledge, and all

diligence, and in love from you to us, that ye may abound in this grace also.

8I do not speak as commanding [it], but through the zeal of others, and proving

the genuineness of your love.

9For ye know the grace of our Lord Jesus Christ, that for your sakes he, being

rich, became poor, in order that *ye* by *his* poverty might be enriched.

10And I give [my] opinion in this, for this is profitable for you who began before,

not only to do, but also to be willing, a year ago.

11But now also complete the doing of it; so that as [there was] the readiness to be

willing, so also to complete out of what ye have.

12For if the readiness be there, [a man is] accepted according to what he may

have, not according to what he has not.

13For [it is] not in order that there may be ease for others, and for you distress,

14but [on the principle] of equality; in the present time your abundance for their

lack, that their abundance may be for your lack, so that there should be equality.

15According as it is written, He who [gathered] much had no excess, and he who

[gathered] little was nothing short.

16But thanks [be] to God, who gives the same diligent zeal for you in the heart of

Titus.

17For he received indeed the entreaty, but, being full of zeal, he went of his own

accord to you;

18but we have sent with him the brother whose praise [is] in the glad tidings through

all the assemblies;

19and not only [so], but [is] also chosen by the assemblies as our fellow-traveller

with this grace, ministered by us to the glory of the Lord himself, and [a witness

of] our readiness;

20avoiding this, that any one should blame us in this abundance [which is]

administered by us;

21for we provide for things honest, not only before [the] Lord, but also before men.

22And we have sent with them our brother whom we have often proved to be of

diligent zeal in many things, and now more diligently zealous through the great

confidence [he has] as to you.

23Whether as regards Titus, [he is] my companion and fellow-labourer in your

behalf; or our brethren, [they are] deputed messengers of assemblies, Christ's

glory.

24Shew therefore to them, before the assemblies, the proof of your love, and of our

boasting about you.

The Bible Gateway

2 Corinthians 8 (English-YLT)

1And we make known to you, brethren, the grace of God, that hath been given in

the assemblies of Macedonia,

2because in much trial of tribulation the abundance of their joy, and their deep

poverty, did abound to the riches of their liberality;

3because, according to [their] power, I testify, and above [their] power, they

were willing of themselves,

4with much entreaty calling on us to receive the favour and the fellowship of the

ministration to the saints,

5and not according as we expected, but themselves they did give first to the Lord,

and to us, through the will of God,

6so that we exhorted Titus, that, according as he did begin before, so also he may

finish to you also this favour,

7but even as in every thing ye do abound, in faith, and word, and knowledge, and

all diligence, and in your love to us, that also in this grace ye may abound;

8not according to command do I speak, but because of the diligence of others,

and of your love proving the genuineness,

9for ye know the grace of our Lord Jesus Christ, that because of you he became

poor -- being rich, that ye by that poverty may become rich.

10and an opinion in this do I give: for this to you [is] expedient, who not only to do,

but also to will, did begin before -- a year ago,

11and 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,

12for if the willing mind is present, according to that which any one may have it is

well-accepted, not according to that which he hath not;

13for not that for others release, and ye pressured, [do I speak,]

14but 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,

15according as it hath been written, `He who [did gather] much, had nothing over;

and he who [did gather] little, had no lack.'

16And thanks to God, who is putting the same diligence for you in the heart of

Titus,

17because indeed the exhortation he accepted, and being more diligent, of his own

accord he went forth unto you,

18and we sent with him the brother, whose praise in the good news [is] through all

the assemblies,

19and not only so, but who was also appointed by vote by the assemblies, our

fellow-traveller, with this favour that is ministered by us, unto the glory of the

same Lord, and your willing mind;

20avoiding this, lest any one may blame us in this abundance that is ministered by

us,

21providing right things, not only before the Lord, but also before men;

22and 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,

23whether -- about Titus -- my partner and towards you fellow-worker, whether --

our brethren, apostles of assemblies -- glory of Christ;

24the shewing therefore of your love, and of our boasting on your behalf, to them

shew ye, even in the face of the assemblies.

The Bible GatewayTM

2 Corinthians 8 (English-WE)

1My brothers, let me tell you how God has blessed the churches in Macedonia.

2They are being tested by much trouble. But they are always very happy. And

they are very poor. Because of these two things, they give to others as if they

were rich.

3I can tell you because I saw it myself. They gave as much as they could and even

more than that. They did it all because they wanted to.

4They begged us to let them give something to help God's people.

5And they did more than we thought they would do. First, they gave themselves to

the Lord and to us, because we were doing God's work.

6That is why we asked Titus to see about your gift. He started you off in your

giving. And so he is the one to see that you finish it.

7We remember how well you do in everything. You do well in believing, in talking,

in knowing things, in trying your best, and in the way you love us. So now, do

well in giving this gift.

8I am not saying that you must do it. But I want to prove how strong your love is.

That is why I have told you how other people show their love.

9You know how much love our Lord Jesus Christ had. He was rich, but he

became poor for your sakes. Because he became poor, you can become rich.

10I tell you what I think. It is best for you to finish what you started a year ago.

You were the first to think of helping, and you started to give money.

11So now, finish doing it. You wanted to do it, so now finish it. Give as much as

you can.

12If a man wants to give, he is judged by what he has to give. He is not judged by

what he cannot give.

13I do not want it to be easy for others and hard for you.

14I want it to be equal for everyone. Right now, you have plenty and are able to

help them. Another time, when they have plenty, they will help you when you

need it. In that way things will be equal.

15The holy writings say, `The person who had plenty did not have too much. And

the person who did not have much, had enough.' care for you into the heart of

Titus that I have.

16He was glad to go when I asked him, but he is also coming to you because he

himself wants to come.

17We are sending another brother with him. This brother has a good name in all the

churches because he tells the good news.

18Not only that, but the churches have chosen him to travel with us as we take care

of this gift. We are doing this so that the Lord will be praised. We want to help

others.

19We do not want anyone to say that we have not done the right thing. So we are

taking care of this big gift in the right way. 21We want to do what the Lord says

is right, but also what people say is right.

20And we are also sending another brother with them. We have found him to be

glad to help us in many matters, many times. And now he is much more glad to

help because he trusts you very much.

21I want to say this. Titus is my close friend and he works with me. And about our

other brothers, they have been sent by the churches. They bring praise to Christ.

22Now then, prove that you love them. Prove that what we have said about you is

true. Then the churches will know it.

The Bible Gateway

2 Corinthians 8

(English-NIV/RSV/KJV/Darby/YLT)

1

NIV And now, brothers, we want you to know about the grace that God has

given the Macedonian churches.

RSV We want you to know, brethren, about the grace of God which has been

shown in the churches of Macedo'nia,

KJV Moreover, brethren, we do you to wit of the grace of God bestowed on

the churches of Macedonia;

DBY But we make known to you, brethren, the grace of God bestowed in the

assemblies of Macedonia;

YLT And we make known to you, brethren, the grace of God, that hath been

given in the assemblies of Macedonia,

2

RSV for in a severe test of affliction, their abundance of joy and their extreme

poverty have overflowed in a wealth of liberality on their part.

KJV How that in a great trial of affliction the abundance of their joy and their

deep poverty abounded unto the riches of their liberality.

DBY that in a great trial of affliction the abundance of their joy and their deep

poverty has abounded to the riches of their [free-hearted] liberality.

YLT because in much trial of tribulation the abundance of their joy, and their

deep poverty, did abound to the riches of their liberality;

3

RSV For they gave according to their means, as I can testify, and beyond their

means, of their own free will,

KJV For to their power, I bear record, yea, and beyond their power they were

willing of themselves;

DBY For according to [their] power, I bear witness, and beyond [their] power,

[they were] willing of their own accord,

YLT because, according to [their] power, I testify, and above [their] power,

they were willing of themselves,

4

RSV begging us earnestly for the favor of taking part in the relief of the saints--

KJV Praying us with much intreaty that we would receive the gift, and take

upon us the fellowship of the ministering to the saints.

DBY begging of us with much entreaty [to give effect to] the grace and

fellowship of the service which [was to be rendered] to the saints.

YLT with much entreaty calling on us to receive the favour and the fellowship of

the ministration to the saints,

5

RSV and this, not as we expected, but first they gave themselves to the Lord

and to us by the will of God.

KJV 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.

DBY And not according as we hoped, but they gave themselves first to the

Lord, and to us by God's will.

YLT and not according as we expected, but themselves they did give first to the

Lord, and to us, through the will of God,

6

RSV Accordingly we have urged Titus that as he had already made a beginning,

he should also complete among you this gracious work.

KJV Insomuch that we desired Titus, that as he had begun, so he would also

finish in you the same grace also.

DBY So that we begged Titus that, according as he had before begun, so he

would also complete as to you this grace also;

YLT so that we exhorted Titus, that, according as he did begin before, so also

he may finish to you also this favour,

7

RSV Now as you excel in everything--in faith, in utterance, in knowledge, in all

earnestness, and in your love for us--see that you excel in this gracious

work also.

KJV 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.

DBY but even as ye abound in every way, in faith, and word, and knowledge,

and all diligence, and in love from you to us, that ye may abound in this

grace also.

YLT but even as in every thing ye do abound, in faith, and word, and

knowledge, and all diligence, and in your love to us, that also in this grace

ye may abound;

8

RSV I say this not as a command, but to prove by the earnestness of others that

your love also is genuine.

KJV I speak not by commandment, but by occasion of the forwardness of

others, and to prove the sincerity of your love.

DBY I do not speak as commanding [it], but through the zeal of others, and

proving the genuineness of your love.

YLT not according to command do I speak, but because of the diligence of

others, and of your love proving the genuineness,

9

RSV For you know the grace of our Lord Jesus Christ, that though he was rich,

yet for your sake he became poor, so that by his poverty you might

become rich.

KJV 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.

DBY For ye know the grace of our Lord Jesus Christ, that for your sakes he,

being rich, became poor, in order that *ye* by *his* poverty might be

enriched.

YLT for ye know the grace of our Lord Jesus Christ, that because of you he

became poor -- being rich, that ye by that poverty may become rich.

10

RSV And in this matter I give my advice: it is best for you now to complete

what a year ago you began not only to do but to desire,

KJV 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.

DBY And I give [my] opinion in this, for this is profitable for you who began

before, not only to do, but also to be willing, a year ago.

YLT and an opinion in this do I give: for this to you [is] expedient, who not only

to do, but also to will, did begin before -- a year ago,

11

RSV so that your readiness in desiring it may be matched by your completing it

out of what you have.

KJV 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.

DBY But now also complete the doing of it; so that as [there was] the readiness

to be willing, so also to complete out of what ye have.

YLT 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,

12

RSV For if the readiness is there, it is acceptable according to what a man has,

not according to what he has not.

KJV For it there be first a willing mind, it is accepted according to that a man

hath, and not according to that he hath not.

DBY For if the readiness be there, [a man is] accepted according to what he

may have, not according to what he has not.

YLT for if the willing mind is present, according to that which any one may have

it is well-accepted, not according to that which he hath not;

13

RSV I do not mean that others should be eased and you burdened,

KJV For I mean not that other men be eased, and ye burdened:

DBY For [it is] not in order that there may be ease for others, and for you

distress,

YLT for not that for others release, and ye pressured, [do I speak,]

14

RSV but that as a matter of equality your abundance at the present time should

supply their want, so that their abundance may supply your want, that

there may be equality.

KJV 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:

DBY but [on the principle] of equality; in the present time your abundance for

their lack, that their abundance may be for your lack, so that there should

be equality.

YLT 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,

15

RSV As it is written, "He who gathered much had nothing over, and he who

gathered little had no lack."

KJV As it is written, He that had gathered much had nothing over; and he that

had gathered little had no lack.

DBY According as it is written, He who [gathered] much had no excess, and he

who [gathered] little was nothing short.

YLT according as it hath been written, `He who [did gather] much, had nothing

over; and he who [did gather] little, had no lack.'

16

NIV I am glad I can have complete confidence in you.

RSV But thanks be to God who puts the same earnest care for you into the

heart of Titus.

KJV But thanks be to God, which put the same earnest care into the heart of

Titus for you.

DBY But thanks [be] to God, who gives the same diligent zeal for you in the

heart of Titus.

YLT And thanks to God, who is putting the same diligence for you in the heart

of Titus,

17

RSV For he not only accepted our appeal, but being himself very earnest he is

going to you of his own accord.

KJV For indeed he accepted the exhortation; but being more forward, of his

own accord he went unto you.

DBY For he received indeed the entreaty, but, being full of zeal, he went of his

own accord to you;

YLT because indeed the exhortation he accepted, and being more diligent, of

his own accord he went forth unto you,

18

RSV With him we are sending the brother who is famous among all the

churches for his preaching of the gospel;

KJV And we have sent with him the brother, whose praise is in the gospel

throughout all the churches;

DBY but we have sent with him the brother whose praise [is] in the glad tidings

through all the assemblies;

YLT and we sent with him the brother, whose praise in the good news [is]

through all the assemblies,

19

RSV and not only that, but he has been appointed by the churches to travel with

us in this gracious work which we are carrying on, for the glory of the

Lord and to show our good will.

KJV 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:

DBY and not only [so], but [is] also chosen by the assemblies as our

fellow-traveller with this grace, ministered by us to the glory of the Lord

himself, and [a witness of] our readiness;

YLT and not only so, but who was also appointed by vote by the assemblies,

our fellow-traveller, with this favour that is ministered by us, unto the glory

of the same Lord, and your willing mind;

20

RSV We intend that no one should blame us about this liberal gift which we are

administering,

KJV Avoiding this, that no man should blame us in this abundance which is

administered by us:

DBY avoiding this, that any one should blame us in this abundance [which is]

administered by us;

YLT avoiding this, lest any one may blame us in this abundance that is

ministered by us,

21

RSV for we aim at what is honorable not only in the Lord's sight but also in the

sight of men.

KJV Providing for honest things, not only in the sight of the Lord, but also in the

sight of men.

DBY for we provide for things honest, not only before [the] Lord, but also

before men.

YLT providing right things, not only before the Lord, but also before men;

22

RSV 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.

KJV 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.

DBY And we have sent with them our brother whom we have often proved to

be of diligent zeal in many things, and now more diligently zealous through

the great confidence [he has] as to you.

YLT 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,

23

RSV As for Titus, he is my partner and fellow worker in your service; and as

for our brethren, they are messengers of the churches, the glory of Christ.

KJV 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.

DBY Whether as regards Titus, [he is] my companion and fellow-labourer in

your behalf; or our brethren, [they are] deputed messengers of assemblies,

Christ's glory.

YLT whether -- about Titus -- my partner and towards you fellow-worker,

whether -- our brethren, apostles of assemblies -- glory of Christ;

24

RSV So give proof, before the churches, of your love and of our boasting about

you to these men.

KJV Wherefore shew ye to them, and before the churches, the proof of your

love, and of our boasting on your behalf.

DBY Shew therefore to them, before the assemblies, the proof of your love, and

of our boasting about you.

YLT the shewing therefore of your love, and of our boasting on your behalf, to

them shew ye, even in the face of the assemblies.

III. Paul specifically exhorts the Corinthians to complete their

intended gift for the church in Jerusalem by noting the

faithfulness of the church in Macedonia, describing it as a

spiritual service, emphasizing the need for purity of

commitment, focusing upon proportionate giving, warning of

embarrassment if they fail to organize their gift, reminding

them of the law of the harvest 8:1--9:15

A. Inspired by the willing and sacrificial giving of the

Macedonian churches, Paul encourages the Corinthians to

also be a part of God's working by completing their

giving as a spiritual service, motivated out of a

purity of commitment, and in accordance with their

ability 8:1-15

1. From the inspiration of God's gracious work

through the willing, abundant giving of the

afflicted Macedonian churches, Paul encourages the

Corinthians to likewise give as they had intended

8:1-6

a. Paul informs the Corinthians of the working

of God through the great, sacrificial giving

of the Macedonian churches 8:1-5

1) God has expressed grace through that

which was given by the Macedonian

churches 8:1

2) The Macedonian churches liberally gave

while suffering themselves 8:2-5

a) The Macedonians were in affliction

8:2a

b) The abundance and poverty of the

Macedonians overflowed in liberal

giving 8:2b-5

(1) The Macedonians gave according

to and beyond their ability

8:3a

(2) The Macedonians strongly

desired to give out of their

relationship with God 8:3b-5

b. Titus was therefore, encouraged to complete

God's gracious work through the Corinthians'

giving just as he had initiated it there 8:6

2. The Corinthians should abound in their giving as a

spiritual service, motivated out of a purity of

commitment in accordance with their ability 8:7-

15

a. The Corinthians should abound in the

spiritual act of giving as much as they do in

spiritual character qualities 8:7

b. Rather than being motivated out of duty, the

Corinthians are asked to consider the

sincerity of their commitment through the

stimulation of others 8:8-9

1) Paul is not commanding obedience 8:8a

2) Paul is encouraging the Corinthians to

be motivated within for good by the

earnest giving of the Macedonians and by

the condescendtion of Christ for our

benefit 8:8b-9

c. The Corinthians are encouraged to willingly

complete the task which they began in giving

according to their ability 8:10-15

1) Just as the Corinthians were first to

begin and even desire to give, they

should finish the task of giving 8:10-

11a

2) The Corinthians should complete their

giving in accordance with their ability

to give 8:11b-15

a) Statement: The Corinthians should

complete their intention to give in

accordance with their ability

8:11b

b) One reason the Corinthians should

give in accordance with their

ability is because God understands

and accepts one's limitations 8:12

c) Another reason the Corinthians

should give in accordance with

their ability is because God's

desire is not to afflict a

believer, but to provide equally

for all who have life-threatening

needs 8:13-15

(1) God's desire is not to afflict

a believer for the ease of

others 8:13a

(2) God's desire is for one to

give according to one's

ability so that all with life-

threatening needs may be met

8:14-15

(a) God desires for all with

life-threatening needs to

be met by one another

8:14

(b) Support that God desires

to meet one's basic needs

equally is in His

proportionate supply of

"manna" in the wilderness

8:15

B. Since Titus and two brethren from the churches are

coming to Corinth to help in administrating the

Corinthians' offering, Paul exhorts the Corinthians to

prove their intentions by giving lest there be

embarrassment 8:16--9:5

1. Titus and two faithful, prominent brethren from

the churches which are participation in the

offering are coming to Corinth to help with their

offering 8:16-23

a. God is thanked for His working in Titus to

the point where he chose to go to the

Corinthians to help 8:16-17

b. Another brother has been sent along with

Titus who is famous for the gospel, and

represents the churches in taking the

offering to Jerusalem 8:18-21

1) A brother has been sent with Titus who

is noted for the gospel among the

churches 8:18

2) The brother is also going along with the

gift which the apostles are

administering as a further protection

against any questions of misconduct by

men 8:19-21

c. Another brother is coming with Titus and the

churches representatives because of his

faithfulness in ministry and his confidence

in the Corinthians 8:22

d. In summary, those coming to help the

Corinthians with their offering for the

church in Jerusalem are Titus, Paul's partner

and faithful worker, and messengers from the

churches which are the glory of Christ 8:23

2. The Corinthians are exhorted to demonstrate their

intentions of love toward the Jerusalem saints by

giving their offerings through the arrangement of

the brethren, and which will prevent the

embarrassment of empty promises 8:24--9:5

a. The Corinthians are exhorted to demonstrate

their good character through the offering and

for which Paul and others are proud 8:24

NEW ENGLISH TRANS. WWW.BIBLE.ORG/NETBIBLE/INDEX.HTM

8:1 Now we make known to you, brothers and sisters,1 the grace of God

given to the churches of Macedonia, 8:2 that during a severe ordeal of

suffering, their abundant joy and their extreme poverty have overflowed in

the wealth2 of their generosity. 8:3 For I testify, they gave according to their

means and beyond their means. They did so voluntarily,3 8:4 begging us with

great earnestness for the blessing and fellowship of helping4 the saints. 8:5

And they did this not just as we had hoped, but they gave themselves first to

the Lord and to us by the will of God. 8:6 Thus5 we urged6 Titus that, just

as he had previously begun this work,7 so also he should complete this act of

kindness8 for you. 8:7 But as you excel9 in everything—in faith, in speech, in

knowledge, and in all eagerness and in the love from us that is in you—make

sure that you excel10 in this act of kindness11 too. 8:8 I am not saying this as

a command, but I am testing the genuineness of your love by comparison

with the eagerness of others.12 8:9 For you know the grace13 of our Lord

Jesus Christ, that although he was rich, he became poor for your sakes, so

that you by his poverty could become rich. 8:10 And so I am giving an

opinion in this matter; for this is advantageous to you, who last year not only

began to do this work,14 but also to want to do it. 8:11 And now finish

doing it too, so that just as you wanted to do it eagerly,15 so you can also

complete it16 according to your means.17 8:12 For if the eagerness is

present, the gift itself18 is acceptable according to whatever one has, not

according to what he does not have. 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.

8:14 At the present time, your abundance will meet their need,19 so that one

day their abundance may also meet your need, and thus there may be

equality, 8:15 as it is written: “The one who gathered20 much did not

have too much, and the one who gathered21 little did not have too

little.”22

The Mission of Titus

8:16 But thanks be to God who put in the heart of Titus the same devotion23

I have for you, 8:17 because he not only accepted our request, but since he

was very eager24 he is coming25 to you of his own accord.26 8:18 And we

are sending27 along with him the brother who is praised by all the churches

for his work in spreading the gospel.28 8:19 In addition,29 this brother30 has

also been chosen by the churches as our traveling companion as we

administer this generous gift31 to the glory of the Lord himself and to show

our readiness to help.32 8:20 We did this33 as a precaution so that no one

should blame us in regard to this generous gift we are administering. 8:21

For we are concerned about what is right not only before the Lord but

also before men.34 8:22 And we are sending35 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.

8:23 If there is any question36 about Titus, he is my partner and fellow

worker among you; if there is any question about our brothers, they are

messengers37 of the churches, a glory to Christ. 8:24 Therefore show38 them

openly before the churches the proof of your love and of our pride in you.39

American Standard Version, 1901 ed.

Chapter 8

1Moreover, brethren, we make known to you the grace of God which hath been given in the

churches of Macedonia; 2 how that in much proof of affliction the abundance of their joy and their

deep poverty abounded unto the riches of their liberality. 3For according to their power, I bear

witness, yea and beyond their power, [they gave] of their own accord, 4beseeching us with much

entreaty in regard of this grace and the fellowship in the ministering to the saints: 5and [this], not as we

had hoped, but first they gave their own selves to the Lord, and to us through the will of God. 6

Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in

you this grace also. 7 But as ye abound in everything, [in] faith, and utterance, and knowledge, and

[in] all earnestness, and [in] your love to us, [see] that ye abound in this grace also. 8I speak not by

way of commandment, but as proving through the earnestness of others the sincerity also of your

love. 9For 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. 10And herein I give [my] 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. 11But now complete the doing also; that as [there was] the readiness to will, so [there

may be] the completion also out of your ability. 12 For if the readiness is there, [it is] acceptable

according as [a man] hath, not according as [he] hath not. 13For [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: 15as it is written, He that [gathered] much had nothing over; and he that [gathered] little had

no lack. 16But thanks be to God, who putteth the same earnest care for you into the heart of Titus.

17For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of

his own accord. 18And we have sent together with him the brother whose praise in the gospel [is

spread] through all the churches; 19and not only so, but who was also appointed by the churches to

travel with us in [the matter of] this grace, which is ministered by us to the glory of the Lord, and [to

show] our readiness: 20Avoiding this, that any man should blame us in [the matter of] this bounty

which is ministered by us: 21 for we take thought for things honorable, not only in the sight of the

Lord, but also in the sight of men. 22and 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. 23Whether [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. 24Show ye therefore unto them in the face of the churches the proof of your love,

and of our glorying on your behalf.

book of 2 Corinthians ( NKJV )

8:1 Moreover, brethren, we make known to you the grace of God bestowed

on the churches of Macedonia: 2 that in a great trial of affliction the

abundance of their joy and their deep poverty abounded in the riches of their

liberality. 3 For I bear witness that according to [their] ability, yes, and

beyond [their] ability, [they were] freely willing, 4 imploring us with much

urgency that we would receive the gift and the fellowship of the ministering to

the saints. 5 And not [only] as we had hoped, but they first gave themselves

to the Lord, and [then] to us by the will of God. 6 So we urged Titus, that as

he had begun, so he would also complete this grace in you as well. 7 But as

you abound in everything -- in faith, in speech, in knowledge, in all diligence,

and in your love for us -- [see] that you abound in this grace also. 8 I speak

not by commandment, but I am testing the sincerity of your love by the

diligence of others. 9 For you know the grace of our Lord Jesus Christ, that

though He was rich, yet for your sakes He became poor, that you through His

poverty might become rich. 10 And in this I give advice: It is to your

advantage not only to be doing what you began and were desiring to do a year

ago; 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. 12 For if there is first a willing mind, [it is] accepted according to

what one has, [and] not according to what he does not have. 13 For [I do]

not [mean] that others should be eased and you burdened; 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. 15

As it is written, "He who [gathered] much had nothing left over, and he who

[gathered] little had no lack." 16 But thanks [be] to God who puts the same

earnest care for you into the heart of Titus. 17 For he not only accepted the

exhortation, but being more diligent, he went to you of his own accord. 18

And we have sent with him the brother whose praise [is] in the gospel

throughout all the churches, 19 and not only [that,] but who was also chosen

by the churches to travel with us with this gift, which is administered by us to

the glory of the Lord Himself and [to show] your ready mind, 20 avoiding

this: that anyone should blame us in this lavish gift which is administered by us

-- 21 providing honorable 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

often proved diligent in many things, but now much more diligent, because of

the great confidence which [we have] in you. 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.

24 Therefore show to them, and before the churches the proof of your love

and of our boasting on your behalf.

2 Corinthians 8 (New Revised Standard Version)

8:1 We want you to know, brothers and sisters, F17 about the grace of God

that has been granted to the churches of Macedonia;

8:2 for during a severe ordeal of affliction, their abundant joy and their extreme

poverty have overflowed in a wealth of generosity on their part.

8:3 For, as I can testify, they voluntarily gave according to their means, and

even beyond their means,

8:4 begging us earnestly for the privilege F18 of sharing in this ministry to the

saints—

8:5 and this, not merely as we expected; they gave themselves first to the Lord

and, by the will of God, to us,

8:6 so that we might urge Titus that, as he had already made a beginning, so he

should also complete this generous undertaking F19 among you.

8:7 Now as you excel in everything—in faith, in speech, in knowledge, in

utmost eagerness, and in our love for you F20 —so we want you to excel

also in this generous undertaking. F21

8:8 I do not say this as a command, but I am testing the genuineness of your

love against the earnestness of others.

8:9 For you know the generous act F22 of our Lord Jesus Christ, that though he

was rich, yet for your sakes he became poor, so that by his poverty

you might become rich.

8:10 And in this matter I am giving my advice: it is appropriate for you who

began last year not only to do something but even to desire to do

something—

8:11 now finish doing it, so that your eagerness may be matched by

completing it according to your means.

8:12 For if the eagerness is there, the gift is acceptable according to what one

has—not according to what one does not have.

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

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.

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."

8:16 But thanks be to God who put in the heart of Titus the same eagerness for

you that I myself have.

8:17 For he not only accepted our appeal, but since he is more eager than ever,

he is going to you of his own accord.

8:18 With him we are sending the brother who is famous among all the churches

for his proclaiming the good news; F23

8:19 and not only that, but he has also been appointed by the churches to

travel with us while we are administering this generous undertaking F24 for the glory of the

Lord himself F25 and to show our goodwill.

8:20 We intend that no one should blame us about this generous gift that we are

administering,

8:21 for we intend to do what is right not only in the Lord's sight but also in the

sight of others.

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.

8:23 As for Titus, he is my partner and co-worker in your service; as for our

brothers, they are messengers F26 of the churches, the glory of Christ.

8:24 Therefore openly before the churches, show them the proof of your love and

of our reason for boasting about you.

2 Corinthians 8 (Douay-Rheims Bible)

8:1 Now we make known unto you, brethren, the grace of God, that hath

been given in the churches of Macedonia.

8:2 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.

8:3 For according to their power ( I bear them witness), and beyond their power,

they were willing.

8:4 With much entreaty begging of us the grace and communication of the

ministry that is done toward the saints.

8:5 And not as we hoped, but they gave their own selves first to the Lord, then

to us by the will of God:

8:6 Insomuch, that we desired Titus, that as he had begun, so also he would

finish among you this same grace.

8:7 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.

8:8 I speak not as commanding; but by the

carefulness of others, approving also the good disposition of your charity.

8:9 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.

8:10 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.

8:11 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.

8:12 For if the will be forward, it is accepted according to that which a man hath,

not according to that which he hath not.

8:13 For I mean not that others should be eased, and you burthened, but by an

equality.

8:14 In this present time let your abundance supply their want, that their abundance

also may supply your want, that there may be an equality,

8:15 As it is written: He that had much, had nothing over; and he that had little, had

no want.

8:16 And thanks be to God, who hath given the same carefulness for you in the

heart of Titus.

8:17 For indeed he accepted the exhortation; but being more careful, of

his own will he went unto you.

8:18 We have sent also with him the brother, whose praise is in the gospel

through all the churches.

8:19 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:

8:20 Avoiding this, lest any man should blame us in this abundance which is

administered by us.

8:21 For we forecast what may be good not only before God, but also before men.

8:22 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,

8:23 Either for Titus, who is my companion and fellow labourer towards you, or our

brethren, the apostles of the churches,the glory of Christ.

8:24 Wherefore shew ye to them, in the sight of the churches, the evidence of

your charity, and of our boasting on your behalf.

Douay-Rheims Bible

2 Corinthians 8 (KJV w/ Strong's #s)

8:1

[1161] Moreover, [80] brethren, we [1107] do (0) [5213] you to [1107] wit (5719) of

the [5485] grace of [2316] God [1325] bestowed (5772) [1722] on the [1577]

churches of [3109] Macedonia;

8:2 How [3754] that [1722] in a [4183] great [1382] trial of [2347] affliction the [4050]

abundance of [846] their [5479] joy [2532] and [846] their [899] deep [4432] poverty

[2596] [4052] abounded (5656) [1519] unto the [4149] riches of [846] their [572]

liberality.

8:3 [3754] For [2596] to their [1411] power, I bear [3140] record (5719), yea, [2532]

and [5228] beyond their [1411] power they were willing of [830] themselves;

8:4 [1189] Praying (5740) [2257] us [3326] with [4183] much [3874] intreaty that

[2248] we would [1209] receive (5664) the [5485] gift, [2532] and take upon us the

[2842] fellowship of the [1248] ministering [1519] to the [40] saints.

8:5 [2532] And this they did, [3756] not [2531] as we [1679] hoped (5656), [235] but

[4412] first [1325] gave (5656) their own [1438] selves to the [2962] Lord, [2532]

and unto [2254] us [1223] by the [2307] will of [2316] God.

8:6 [1519] Insomuch that [2248] we [3870] desired (5658) [5103] Titus, [2443] that

[2531] as he had [4278] begun (5662), [3779] so he [2005] would (0) [2532] also

[2005] finish (5661) [1519] in [5209] you the [5026] same [5485] grace [2532] also.

8:7 [235] Therefore, [5618] as ye [4052] abound (5719) [1722] in [3956] every

thing, in [4102] faith, [2532] and [3056] utterance, [2532] and [1108] knowledge,

[2532] and in [3956] all [4710] diligence, [2532] and in [5216] your [1537] love [26]

[1722] to [2254] us, see [2443] that ye [4052] abound (5725) [1722] in [5026] this

[5485] grace [2532] also.

8:8 I [3004] speak (5719) [3756] not [2596] by [2003] commandment, [235] but by [1223]

occasion of the [4710] forwardness of [2087] others, [2532] and to [1381] prove

(5723) the [1103] sincerity of [5212] your [26] love.

8:9 [1063] For ye [1097] know (5719) (5720) the [5485] grace of [2257] our [2962] Lord

[2424] Jesus [5547] Christ, [3754] that, though he [5607] was (5752) [4145] rich,

yet [1223] for (0) [5209] your [1223] sakes he became [4433] poor (5656), [2443]

that [5210] ye through [1565] his [4432] poverty might be [4147] rich (5661).

8:10 [2532] And [5129] herein [1722] I [1325] give (5719) my [1106] advice: [1063] for

[5124] this is [4851] expedient (5719) for [5213] you, [3748] who have begun [4278]

before (5662), [3756] not [3440] only to [4160] do (5658), [235] but [2532] also to

be [2309] forward (5721) a [4070] year [575] ago.

8:11 [1161] Now [3570] [2532] therefore [2005] perform (5657) the [4160] doing (5658)

of it; [3704] that [2509] as there was a [4288] readiness to [2309] will (5721),

[3779] so there may be a [2005] performance (5658) [2532] also out

[1537] of that which ye [2192] have

(5721).

8:12 [1063] For if [1487] there be [4295] first (5736) a willing [4288] mind, it is [2144]

accepted according [2526] to [1437] that a [5100] man [2192] hath (5725), and

[3756] not according to [2526] that he [2192] hath (5719) [3756] not.

8:13 [1063] For I mean [3756] not [2443] that other [243] men be [425] eased, [1161]

and [5213] ye [2347] burdened:

8:14 [235] But [1537] by an [2471] equality, that [3568] now [1722] at this [2540] time

[5216] your [4051] abundance may be a supply [1519] for [1565] their [5303] want,

[2443] that [1565] their [4051] abundance [2532] also may [1096] be (5638) a

supply [1519] for [5216] your [5303] want: [3704] that there may [1096] be (5638)

[2471] equality:

8:15 [2531] As it is [1125] written (5769), He that had [3588] gathered [4183] much

[4121] had (0) [3756] nothing [4121] over (5656); [2532] and he that had [3588]

gathered [3641] little [1641] had (0) [3756] no [1641] lack (5656).

8:16 [1161] But [5485] thanks be to [2316] God, [3588] which [1325] put (5723) the

[846] same earnest [4710] care [1722] into the [2588] heart of [5103] Titus [5228]

for [5216] you.

8:17 [3754] For [3303] indeed he [1209] accepted (5662) the [3874] exhortation;

[1161] but [5225] being (5723) more [4707] forward, of his own [830] accord

he [1831] went (5627) [4314] unto [5209]you.

8:18 [1161] And we have [4842] sent (5656) [3326] with [846] him the [80] brother,

[3739] whose [1868] praise is [1722] in the [2098] gospel [1223] throughout [3956]

all the [1577] churches;

8:19 [1161] And [3756] not that [3440] only, [235] but who [5500] was (0) [2532] also

[5500] chosen (5685) [5259] of the [1577] churches to [4898] travel with [2257] us

[4862] with [5026] this [5485] grace, [3588] which is [1247] administered (5746)

[5259] by [2257] us [4314] to the [1391] glory of the [846] same [2962] Lord,

[2532] and declaration of [5216] your ready [4288] mind:

8:20 [4724] Avoiding (5734) [5124] this, that [3361] no [5100] man should [3469] blame

(5667) [2248] us [1722] in [5026] this [100] abundance [3588] which is [1247]

administered (5746) [5259] by [2257] us:

8:21 [4306] Providing (5734) for honest [2570] things, [3756] not [3440] only in the [1799]

sight of the [2962] Lord, [235] but [2532]also in the [1799] sight of [444] men.

8:22 [1161] And we have [4842] sent (5656) with [846] them [2257] our [80] brother,

[3739] whom we [1381] have (0) [4178] oftentimes [1381] proved [5607] (5656)

(5752) [4705] diligent [1722] in many [4183] things, [1161] but [3570] now [4183]

much more [4707] diligent, upon the [4183] great [4006] confidence [3588]

which I have [1519] in [5209] you.

8:23 [1535] Whether any do enquire [5228] of [5103] Titus, he is [1699] my [2844]

partner [2532] and [4904] fellowhelper [1519] concerning [5209] you: [1535] or

[2257] our [80] brethren be enquired of, they are the [652] messengers of the

[1577] churches, and the [1391] glory of [5547] Christ.

8:24 [3767] Wherefore shew [1731] ye (5669) [1519] to [846] them, [2532] and [4383]

before [1519] the [1577] churches, the [1732] proof of [5216] your [26] love, [2532]

and of [2257] our [2746] boasting [5228] on (0) [5216] your [5228] behalf.

KJV w/ Strong's #s

CHRIST’S EXAMPLE OF SELFLESSNESS

1 COR 8:9

INTRO:

MAP OF MACEDONIA

ROMAN BACKGROUND

PHILIPIAN GIVING

MACEDONIANS AN E.G. OF PARTICIPATION, SHARING, INVOLVEMENT.

YOU KNOW THE GRACE OF OUR LORD JESUS CHRIST

WORD STUDY - KNOW

INTRO OF THIS SEEMS ABRUPT AND OUT OF CONTEXT. HE WANTED THEIR INVOLVEMENT, COMMITMENT. GOD DOESN’T NEED MONEY. – IF I WERE HUNGRY WOULD I ASK YOU. HE WANTED A GIVING OF THEMSELVES VS 5. HE WANTED FELLOWSHIP NOT JUST FRIENDSHIP – SEE NOTES.

IF THEY GAVE THEMSELVES TO THE LORD FIRST MANY OF THEIR PROBLEMS OF SELFISHNESS WOULD DISSAPEAR – LAWSUITS, GLUTTONY AT THE LORD’S TABLE, SECTARIANISM… SELFISHNESS WAS THE ROOT OF THEIR PROBLEMS.

II COR 8 AND 9 ARE NOT ABOUT MONEY THEY ARE ABOUT GIVING – WHEN WE TALK ABOUT MONEY WE ARE TALKING ABOUT GIVING, WHEN WE TALK ABOUT GIVING WE ARE TALKING ABOUT MUCH MORE THAN MONEY.“IT IS EASIER TO GIVE OF OUR SUBSTANCE RATHER THAN OURSELVES”.

“I CAN’T DO THIS ALL MYSELF, I AM NOT A ONE MAN SHOW” BUT MANY TIMES HE HAS TO BE – HE’S RIGHT. EVEN THOUGH WE HAVE MONEY WE CAN IMPROVE ON OUR PARTICIPATION, INVOLVEMENT.

JUST GIVING MONEY WON’T …

FILL CHAIRS WITH NEW CONVERTS

TEACH OUR CHILDREN IN CHILDREN’S CHURCH

MAKE VISITIAIONS

BUILD OUR MINICHURCHES

WE HAVE AN APOLOGETICS CLASS AND 2 PEOPLE SHOW UP.

IF YOU ARE ONLY GIVING OF YOUR MONEY YOU ARE MISSING OUT. GIVE OF YOURSELF, YOUR TIME, YOUR TALENT,

IT IS NOT KNOWING CHRIST. IT MEANS BEAUTY AND ATTRACTIVENESS IN HIS SELF SACRIFICE ON THE CROSS.

GRACE IS … OLD – NOT PLAN B AFTER THE LAW FAILED

… BIG

… NOT FAIR

… FREE - RO3:24

EXPERIENCEIALLY OR INTELECTUALLY ?

HE WAS RICH

QU. HODGE

FOR YOUR SAKES HE BECAME POOR

HE SET ASIDE HIS RIGHT TO INDEPENTANTLY EXERSIZE HIS DIETY

HE WAS A SCROUNGE, HE BORROWED …

A MANGER

FOOD, CLOTHES, A PLACE TO SLEEP

A COIN FOR AN ILLUSTRATION

A DONKEY

A TOMB

QU. SPURGON

THAT YOU THROUGH HIS POVERTY MIGHT BECOME RICH

OUR POSITION IN CHRIST – EPH 1:3ff.