Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia;

Now we make known unto you, brethren, the grace of God, that hath been given in the churches of Macedonia.

But we make known to you, brethren, the grace of God bestowed in the assemblies of Macedonia;

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

But we desire to let you know, brethren, of the grace of God which has been bestowed on the Churches of Macedonia;

And now we give you news, brothers, about the grace of God which has been given to the churches of Macedonia;

And so we are making known to you, brothers, the grace of God that has been given in the churches of Macedonia.

We want to remind you, friends, of the love that God has shown to the churches in Macedonia –

I make known to you. He commends the Macedonians, but it is with the design of stimulating the Corinthians by their example, although he does not expressly say so; for the former had no need of commendation, but the latter had need of a stimulus. And that he may stir up the Corinthians the more to emulation, he ascribes it to the grace of God that the Macedonians had been so forward to give help to their brethren. For although it is acknowledged by all, that it is a commendable virtue to give help to the needy, they, nevertheless, do not reckon it to be a gain, nor do they look upon it as the grace of God Nay rather, they reckon, that it is so much of what was theirs taken from them, and lost. Paul, on the other hand, declares, that we ought to ascribe it to the grace of God, when we afford aid to our brethren, and that it ought to be desired by us as a privilege of no ordinary kind. He makes mention, however, of a twofold favor, that had been conferred upon the Macedonians. The first is, that they had endured afflictions with composure and cheerfulness. The second is, that from their slender means, equally as though they had possessed abundance, [1] they had taken something -- to be laid out upon their brethren. Each of these things, Paul affirms with good reason, is a work of the Lord, for all quickly fail, that are not upheld by the Spirit of God, who is the Author of all consolation, and distrust clings to us, deeply rooted, which keeps us back from all offices of love, until it is subdued by the grace of the same Spirit.

Footnotes

1 - "See Calvin on the Corinthians, [49]vol. 2, pp. 67-70.

2 - "D'aussi bon coeur qu'ils eussent este bien riches;" -- "As heartily as if they had been very rich."

Moreover, brethren, we do you to wit - We make known to you; we inform you. The phrase "we do you to wit," is used in Tyndale's translation, and means "we cause you to know." The purpose for which Paul informed them of the liberality of the churches of Macedonia was to excite them to similar liberality.
Of the grace of God - The favor which God had shown them in exciting a spirit of liberality, and in enabling them to contribute to the fund for supplying the needs of the poor saints at Jerusalem. The word "grace" (χάρις charis) is sometimes used in the sense of gift, and the phrase "gift of God" some have supposed may mean very great gift, where the words "of God" may be designed to mark anything very eminent or excellent, as in the phrase "cedars of God," "mountains of God," denoting very great cedars, very great mountains. Some critics (as Macknight, Bloomfield, Locke, and others) have supposed that this means that the churches of Macedonia had been able to contribute largely to the aid of the saints of Judea. But the more obvious and correct interpretation, as I apprehend, is that which is implied in the common version, that the phrase "grace of God," means that God had bestowed on them grace to give according to their ability in this cause. According to this it is implied:
(1) That a disposition to contribute to the cause of benevolence is to be traced to God. He is its author. He excites it. It is not a plant of native growth in the human heart, but a large and liberal spirit of benevolence is one of the effects of his grace, and is to be traced to him.
(2) it is a favor bestowed on a church when God excites in it a spirit of benevolence. It is one of the evidences of his love. And indeed there cannot be a higher proof of the favor of God than when by his grace he inclines and enables us to contribute largely to meliorate the condition, and to alleviate the needs of our fellowmen. Perhaps the apostle here meant delicately to hint this. He did not therefore say coldly that the churches of Macedonia had contributed to this object, but he speaks of it as a favor shown to them by God that they were able to do it. And he meant, probably, gently to intimate to the Corinthians that it would be an evidence that they were enjoying the favor of God if they should contribute in like manner.
The churches of Macedonia - Philippi, Thessalonica, Berea. For an account of Macedonia, see the Acts 16:9 note; Romans 15:26 note. Of these churches, that at Philippi seems to have been most distinguished for liberality Philippians 4:10, Philippians 4:15-16, Philippians 4:18, though it is probable that other churches contributed according to their ability, as they are commended (compare 2-Corinthians 9:2) without distinction.

Moreover, brethren, we do you to wit - In all our dignified version very few ill-constructed sentences can be found; however here is one, and the worst in the book. We do you to wit is in the original γνωριζομεν δε ὑμιν, we make known unto you. This is plain and intelligible, the other is not so; and the form is now obsolete.
The grace of God bestowed - Dr. Whitby has made it fully evident that the χαρις Θεου signifies the charitable contribution made by the Churches in Macedonia, to which they were excited by the grace or influence of God upon their hearts; and that δεδομενην εν cannot signify bestowed on, but given in. That χαρις means liberality, appears from 2-Corinthians 8:6 : We desired Titus that as he had begun, so he would finish την χαριν ταυτην, this charitable contribution. And 2-Corinthians 8:7 : That ye abound εν ταυτῃ τῃ χαριτι, in this liberal contribution. And 2-Corinthians 8:19 : Who was chosen of the Church to travel with us συν τῃ χαριτι ταυτῃ, with this charitable contribution, which is administered - which is to be dispensed, by us. So 2-Corinthians 9:8 : God is able to make πασαν χαριν, all liberality, to abound towards you. And 1-Corinthians 16:3 : To bring την χαριν, your liberality, to the poor saints. Hence χαρις, is by Hesychius and Phavorinus interpreted a gift, as it is here by the apostle: Thanks be to God for his unspeakable gift, 2-Corinthians 9:15. This charity is styled the grace of God, either from its exceeding greatness, (as the cedars of God and mountains of God signify great cedars and great mountains, Psalm 36:6; Psalm 80:10); or rather, it is called so as proceeding from God, who is the dispenser of all good, and the giver of this disposition; for the motive of charity must come from him. So, in other places, the zeal of God, Romans 10:2; the love of God, 2-Corinthians 5:14; the grace of God, Titus 2:11.
The Churches of Macedonia - These were Philippi, Thessalonica, Berea, etc.

Moreover, (1) brethren, we do you to wit of the (a) grace of God bestowed on the churches of Macedonia;
(1) The sixth part of this epistle containing different exhortations to stir up the Corinthians to liberality, with which the poverty of the church of Jerusalem might be helped at an appropriate time. And first of all he sets before them the example of the churches of Macedonia, which otherwise were brought by great misery to extreme poverty, so that the Corinthians should follow them.
(a) The benefit that God bestowed upon the Corinthians.

Moreover, brethren, we do you to wit of the grace of God,.... The apostle having said everything that was proper to conciliate the minds and affections of the Corinthians to him, and the matter in difference being adjusted to the satisfaction of all parties concerned; he proposes what he had wisely postponed till all was over, the making a collection for the poor saints at Jerusalem; which he enforces by the example of the Macedonian churches, the churches at Philippi, Thessalonica, &c. He addresses them in a kind and tender manner, under the endearing appellation of "brethren", being so in a spiritual relation; and takes the liberty to inform them of the goodness of God to some of their sister churches; "we do you to wit", or "we make known unto you". The phrase "to wit" is an old English one, and almost obsolete, and signifies to acquaint with, inform of, make known, or give knowledge of anything. The thing informed of here, "is the grace of God bestowed on the churches of Macedonia"; by which is meant, not any of the blessings of grace common to all the saints, such as regeneration, justification, adoption, forgiveness of sin, and the like; but beneficence, liberality, or a liberal disposition to do good to others, called "the grace of God"; because it sprung from thence, as all good works do when performed aright; they were assisted in it by the grace of God; and it was the love and favour of God in Christ, which was the engaging motive, the leading view, which drew them on to it. This was
bestowed upon them, not merited, it was grace and free grace; God may give persons ever so much of this world's goods, yet if he does not give them a spirit of generosity, a liberal disposition, they will make no use of it for the good of others: and this was bestowed
on the churches of Macedonia; not on a few leading men among them, but upon all the members of these churches in general; and not upon one church, but upon many; a spirit of liberality was in general diffused among them, and this is proposed for imitation. Examples have great influence, and the examples of many the greater; too many follow a multitude to do evil; here the example of many, even of many churches, is proposed in order to be followed to do good, to exercise acts of beneficence and goodness, in a free generous way to saints in distress; which as it is here called, "the grace of God", so in some following verses, "the gift, the same grace, and this grace", 2-Corinthians 8:4 agreeably to the Hebrew word which signifies "grace" and "free bounty"; and is used for doing good, or for beneficence, which the Jews call "a performance of kind and bountiful actions": which are done freely, and for which a person expects no return from the person to whom he does them: and this they distinguish from "alms", after this manner (t);
"an alms (they say) is exercised towards the living, beneficence towards the living and the dead; alms is used to the poor, beneficence both to the rich and poor; alms is performed by a man's substance, beneficence both by body and substance.''
(t) T. Hieros. Peah, fol. 15. 3.

The grace of God must be owned as the root and fountain of all the good in us, or done by us, at any time. It is great grace and favour from God, if we are made useful to others, and forward to any good work. He commends the charity of the Macedonians. So far from needing that Paul should urge them, they prayed him to receive the gift. Whatever we use or lay out for God, it is only giving him what is his own. All we give for charitable uses, will not be accepted of God, nor turn to our advantage, unless we first give ourselves to the Lord. By ascribing all really good works to the grace of God, we not only give the glory to him whose due it is, but also show men where their strength is. Abundant spiritual joy enlarges men's hearts in the work and labour of love. How different this from the conduct of those who will not join in any good work, unless urged into it!

THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
we do you to wit--we make known to you.
the grace of God bestowed on the churches of Macedonia--Their liberality was not of themselves naturally, but of God's grace bestowed on them, and enabling them to be the instrument of God's "grace" to others (2-Corinthians 8:6, 2-Corinthians 8:19). The importance given in this Epistle to the collection, arose as well from Paul's engagement (Galatians 2:10), as also chiefly from his hope to conciliate the Judaizing Christians at Jerusalem to himself and the Gentile believers, by such an act of love on the part of the latter towards their Jewish brethren.

We make known to you the grace of God (Revision). Paul now introduces the great collection of which he spoke in 1-Corinthians 16:1, and Romans 15:26. See also Acts 11:29; Acts 24:17. It had always been the custom of the Jews in foreign lands to send up to Jerusalem contributions for the temple treasury, but Paul urges the contributions for God's spiritual temple, the poor saints. The mother church was in need and the abundance of the saints elsewhere was to be her supply. The cause of the destitution of the Jerusalem Christians is easily found in the times. Famine (Acts 11:29) had stricken the land, this had been followed by the troubles and unsettled state of affairs which were leading to the Jewish war. The uneasiness of the public mind, as well as the tumults, disturbed business and labor. The result would necessarily be close times and destitution. The lesson of this great collection is that distance does not diminish the claims of suffering brethren for help.
Churches of Macedonia. The Roman province of Macedonia embraced all Grecian countries north of the province of Achaia. The churches of Philippi, Thessalonica, and Berea, founded by Paul, and probably many others, were in this province.
How that in a great trial of affliction. The language seems to imply persecution. This might have been an excuse for not giving, if they had sought one. See Acts 17:6 and 1-Thessalonians 2:14. But, still, their joy in the gospel and their poverty combined so that they contributed with great liberality.
For to their power. It was not the greatness of their contribution, but the fact that they gave not only up to, but even beyond their ability, which made their liberality so rich. The widow who gave her mite did more than the rich men who cast in out of their abundance.
Willing of themselves. Required no urging.
Praying us with much entreaty. They insisted on doing more than the apostle felt that they ought to do.
And this . . . not as we had hoped. The thought is that they exceeded our hope. They consecrated themselves, and hence, held that all they had was the Lord's. When church members give their own selves, there will be no complaint that their money is withheld.

We declare to you the grace of God - Which evidently appeared by this happy effect.