For according to their power (I bear them witness) and beyond their power, they were willing:
οτι κατα δυναμιν μαρτυρω και υπερ δυναμιν αυθαιρετοι
8 Church Fathers comment on this verse
Then he expresses the same thing more clearly, saying, "I bear witness," that is, as a trustworthy witness, "according to their power, and beyond their power." This means, "it abounded in the riches of their liberality." He explains the same not only by these words, but by all that follows, saying that they were "willing."
He explains what was said above and says, "according to their power, and even beyond their power." For the abundance of simplicity consists precisely in what is beyond one's power. Moreover, they were not exhorted by us, but acted willingly.
Since the Apostle was concerned to fulfill the command entrusted to him by Simon Peter (Gal 2:10), that he should care for the saints, that is, for those who were undergoing persecution, and also for the baptized who were in Jerusalem, he wrote to them.
He wished them to become partakers of their blessing. He exhorted them by saying that the Macedonians, when persecution had been stirred up against them, willingly and with much entreaty begged us that the gift and fellowship of the ministry to the saints be given to us.
Read, as in the Armenian and Greek, "that we should receive," and likewise in many minuscules, Gothic, and Slavonic. Other translations do not read this. There the passage sounds thus: "we ask from us the grace and fellowship of the ministry to the saints."
How worthy and pleasing it was to God, Who knew the limitation of their strength, that they should devote themselves with all their strength to service. And since they gave themselves to God with all their heart, they wished to accomplish more than their strength allowed.
For I bear witness concerning them that by zeal they surpassed their own strength and forestalled our exhortation. They begged us to allow them to care for the service to the saints. The Apostle called this service both grace and communion. By both names he teaches that the one who gives to another himself gains profit, because those who serve become sharers with those who receive the service.
"Willing" in its primary meaning shows that the Macedonians voluntarily, without compulsion or demands, began collecting offerings. In its further meaning, it proves the generosity of the Macedonians.
After instructing the Corinthians in the doctrine of faith and preparing their hearts to follow the teaching they had received in deed also, the Apostle proposes that they collect alms for the poor Christians living in Jerusalem.
This work was required by the urgent need of some and by the moral progress of the Corinthians themselves. Yet the special occasion for this lesson was given by the example of the Macedonians.
The Apostle praises them for this, so that by it he might stir emulation in the Corinthians.
The Apostle called the work of mercy grace, because to be merciful is a gift of God. "Natural dispositions are only predispositions," says the Right Reverend Theophan.
Grace, when it comes, sanctifies them and manifests them in their proper power, fullness, and perfection. The Macedonians were marked by broad generosity.
The grace of God sanctified their compassionate and sociable hearts, a Slavic trait. They were extremely poor, yet so virtuous that it would be fitting for the rich to be so generous.
They forgot themselves and cared only for others. Good courage in sorrows did not constrict their hearts. On the contrary, by joy it widened their hearts, opened their meager treasuries, and brought forth rich giving.
This picture must have appeared very stirring for the not-impoverished Corinthians to imitate. By the word "willing," he expresses this: we did not force them to it.
They do all this of themselves, so gladly, by their own good will. It is good when someone does good by direction and persuasion from another.
Yet certainly far better is the one who himself perceives what must be done. In such a person goodness lies in the depth of the heart.
St. John Chrysostom says: "Since the Apostle's chief aim was to bring the Corinthians to give alms from the free disposition of the heart, he dwells especially on this, saying, 'with much entreaty,' and then, 'they besought us.'
That is, we did not ask them, but they asked us. About what? 'That we should receive the grace and fellowship of the ministry to the saints.'"
"By ministry to the saints the Apostle means the commission given him by the holy Apostles in Jerusalem, to collect alms everywhere among the faithful for the poor Church of Jerusalem" (Theophan).
"See," says St. John Chrysostom, "how by the words, 'they gave themselves to the Lord,' the Apostle shows their extraordinary zeal for God.
They did not submit to God in part while serving the world in another part. Rather, they gave everything, and their whole selves, to Him alone, being united also with us in love.
Having given themselves to us, they did not do so according to human calculations, but according to the will of God. Notice the excellence of the Apostle's love.
When they asked and urged us to accept the alms, we, he says, were concerned for you, lest you fall behind them. For this reason we sent Titus, so that, stirred by him, you might emulate the Macedonians."
Titus had already been in Corinth and had begun the collection of alms among them, according to the first epistle.
Now the Apostle sent him so that his very presence would serve as an impulse for the Corinthians to give alms.
When mentioning almsgiving, the Apostle always calls it grace. Indeed, almsgiving is a great good and a gift of God.
The giving of alms likens us, as far as possible, to God Himself. This, above all, makes a human being truly human.
Therefore someone, presenting the image of a human being, said among other things: a great thing is man, and precious is the merciful man (Prov 20:6).
He explains what was said and exalts their virtue still more. "According to their power and beyond their power": some gave according to their power, and others even beyond their power.
Or thus: they contribute as much as they have strength. But why do I say, as much as they have strength? Beyond their strength. This is the same thing he expressed above by the abundance of generosity (Theophylact).
By the word "willing," authairetoi, he exalts their readiness. For by this he expresses that we did not force or persuade them to it.
They do all this of themselves, voluntarily, by their own good will. It is good when someone does good by direction and persuasion from another.
Yet certainly far better is the one who himself perceives what must be done and does it on his own initiative. In such a person goodness lies in the depth of the heart.
It serves as his own inner mover toward corresponding deeds. The Apostle speaks as though saying: "I bear witness of them that by zeal they exceeded their strength and themselves anticipated our exhortation" (Theodoret).
"I bear witness," that is, "I speak as an eyewitness and trustworthy witness" (St. Chrysostom).
To the clever Corinthians, not yet completely freed from egoistic tightness, the Apostle's word could have seemed incredible. How can it be beyond their strength?
The Apostle assures them: I do not speak by hearsay. I see it myself. Against such assurance even the clever ones could not object.
It remained only to acknowledge the height of the Macedonians' virtue and gather their strength to imitate them.
Passages read together with this verse.
Greek text, 8 words with lemma, transliteration and Strong’s number. Tap to expand.
THEOSIS