2 Corinthians 8
ZerrCBCDavid Lipscomb Commentary On 2nd Corinthians 82 Corinthians 8:1 Moreover, brethren,—This marks the transition to a totally different subject, which Paul introduces with his usual felicity. The term “ brethren” is the keynote of this section, as brotherly love is the motive of generosity.we make known to you the grace of God—The disposition, ability, and opportunity to give was a matter of grace or favor bestowed by God, for which he is to be thanked. Every Christian should regard an opening to do good with his means, his talent, his time an act of kindness. Opportunities to do good are opportunities to make investments that will bear fruit unto eternal life. So every Christian should consider it a favor from God to have an opportunity and ability to give his means to do good as God directs.which hath been given in the churches of Macedonia;—Contributions were being raised to relieve the suffering saints in Judaea. Directions concerning the raising of this fund were: “ Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye.
Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come.” (1 Corinthians 16:1-2). Contributions under the same directions and for the same purpose were taken up throughout Galatia, Asia, Achaia, and Macedonia.
To the Macedonian churches this grace involved more than the opportunity to do good. It was such a matter of grace to them that they were glad to accept the opportunity. They had so progressed in the divine life that they esteemed it a privilege to be permitted to give. They had learned that “ it is more blessed to give than to receive.” (Acts 20:35). The churches of Macedonia founded by Paul were those of Philippi, Thessalonica, and Berea.2 Corinthians 8:2how that in much proof of affliction—In great afflictions which were a severe test of their sincerity and devotion. These afflictions arose from persecutions.
Of them it is said: “ And ye became imitators of us, and of the Lord, having received the word in much affliction, with joy of the Holy Spirit” (1 Thessalonians 1:6), and “ ye, brethren, became imitators of the churches of God which are in Judaea in Christ Jesus: for ye also suffered the same things of your own countrymen, as they did of the Jews” (2 Corinthians 2:14).the abundance of their joy—The joys arising from the pardon of their sins and the grace of God which arose above their sorrows.and their deep poverty—Joy and poverty together poured out a rich stream of liberality. Strange as it may seem, it is not to those to whom the gospel comes easily, and on whom it imposes little, who are most generous in its cause.
On the contrary, it is those who have suffered for it, those who have lost by it, who are, as a rule, the most liberal.abounded unto the riches of their liberality.—Their poverty abounded unto their liberality, because it was seen to be great in relation to it— their liberality made their poverty, by contrast, appear even greater. The poor thoroughly in earnest can do much; the rich, lukewarm, do but little. [The marginal reading singleness is not to be preferred to liberality, but it throws light on the real significance of the word. The same word is rendered liberality (2 Corinthians 9:11; 2 Corinthians 9:13; Romans 12:8), singleness (Ephesians 6:5; Colossians 3:22), simplicity (2 Corinthians 11:3), and these are its only occurrences in the New Testament. In the Sermon on the Mount Jesus uses the adjective single, “ If therefore thine eye be single” (Matthew 6:22), where the meaning is that the eyes of the heart (Ephesians 1:18), like the eyes in the head, must focus and see like a single eye, if the vision is to be perfect. The eye must not attempt to look in two directions at the same time. So singleness is the faculty of undivided attention; it is the faculty of seeing straight.
As applied to giving, singleness is that liberality which gives without grudging (2 Corinthians 9:7) and gives disinterestedly. It does not look in two directions at the same time.]2 Corinthians 8:3 For according to their power, I bear witness, yea and beyond their power, they gave of their own accord,—To the full extent of their ability and beyond what Paul expected or what would be required of them, they had given freely.
They were moved in this not by persuasion and entreaty of others, but were willing of themselves to do so.2 Corinthians 8:4beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints:—They not only moved in it without persuasion from Paul, but they did it of their own will, then besought Paul to take their bounty to Jerusalem and see that it was distributed to the saints that needed it.2 Corinthians 8:5and this, not as we had hoped,—He does not mean to say he had not hoped that they would give, but that they had gone beyond what he had hoped. He knew their poverty and needs, and he had only hoped that they would give a small amount.but first they gave their own selves to the Lord, and to us through the will of God.—To give themselves to God was to consecrate all they had to his service, and this was according to his will. When we do this, he bestows the fullness of his blessings upon us. [Thus we see that in every relative estimate bearing the stamp of inspiration even the richest gifts of money are always subordinate to the vastly superior value of the soul of the giver. In fact, there is only one thing which man can give that reaches to the point of highest value, and that is that he gives himself.]2 Corinthians 8:6 Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.—This example of the Macedonian churches was used by Paul to urge the Corinthians to greater zeal, so he exhorted Titus, who, when among them, had begun the work with so much zeal, to complete it. We are often surprised how slow Christians are to do work without a living voice to encourage them, but it seems to have been the same in Paul’ s day. He could not trust his letters to stir them up to activity. [Paul made a wise use of the example of the Macedonians.
He did not appeal to pride, vanity, or any such selfish feeling, but simply presented this remarkable case of Christian liberality. Had he said: “ Be not beaten by those Macedonians” ; had he called natural prejudices into play— a Corinthian to yield to a Macedonian!— then all the evil passions of their nature would have been stimulated.
Emulation is a true principle if properly used. The danger lies not in the thing itself, but in its abuses, and particularly in the encouragement in which it may afford to false rivalry and jealousy. In a large measure, the spirit and conduct of others make the social atmosphere we breathe, nor can we live in the world without contact with it Excellence assumes its most attractive forms in noble examples, and. except for these, our ideals, if they existed at all, would be very imperfect. Consistently, then, with his purpose of stimulating a higher degree of Christian excellence, he sets before them in most vivid colors the liberality of the Macedonian churches.]2 Corinthians 8:7 But as ye abound in everything,—On the Corinthians had been bestowed many spiritual gifts, and notwithstanding the evils that prevailed in the church, the Christian graces or virtues practiced, which are also placed among the gifts of God, were cultivated among them. Many were faithful and true, and cultivated the sturdy Christian virtues. Paul had remained with them a year and six months, had fully taught them, and bestowed on them all needed spiritual gifts (1 Corinthians 1:5; 1 Corinthians 12:13-14).in faith,—A faithful adherence to the truth.
Their abounding in this was their animation, assurance, and activity in faith.and utterance,—The ability to speak the gospel in different tongues.and knowledge,—The spiritual gift that brought to their mind all the knowledge needful to salvation, that Paul taught them, and the power of imparting it to others by the gift of tongues had been freely bestowed on the members of the church at Corinth.and in all earnestness,—The energy or vigor of their spiritual life, of which their love was one manifestation.and in your love to us,—The love which flowed from them to Paul, and which he felt in himself toward them.see that ye abound in this grace also.—Inasmuch as they possessed all other graces, he urges them to abound in the grace of liberality also.2 Corinthians 8:8I speak not by way of commandments,—He did not give this as a commandment, for God loves free-will offerings and cheerful givers. As God left it to their free will, Paul would not give a specific command.but as proving through the earnestness of others the sincerity also of your love.—He uses the forwardness of the brethren in Macedonia to arouse them, and to revive the purpose or will in them to freely give to relieve the suffering brethren in Judea.
The sacrifices they made would be a proof of their sincerity as followers of Christ. Jesus shows this clearly in his speech to the disciples on the Mount of Olives: “ Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: for I was hungry, and ye gave me to eat; I was thirsty, and ye gave me drink; . . . And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye did it unto one of these my brethren, even these least, ye did it unto me.” (Matthew 25:34-40). And John says: “ But whoso hath the world’ s goods, and beholdeth his brother in need, and shutteth up his compassion from him, how doth the love of God abide in him?” (1 John 3:17).2 Corinthians 8:9 For ye know the grace of our Lord—The unmerited and spontaneous love of the supreme and absolute Lord, whom they acknowledged to be their rightful sovereign and possessor, who was theirs, belonged to them, in so far as the care, protection, and support of his almighty power was by his love pledged to them.Jesus Christ,—He who was theirs was their Lord and Savior, and the Christ, God’ s anointed, and invested by him with supreme dominion and heir of all things. (Hebrews 1:2).that, though he was rich,—In possession of the glory which he had with the Father before the world was. (John 17:5).yet for your sakes he became poor,—This does not refer to what he did while on earth, but to what he did when he came into the world. As he said to the Philippians: “ Have this mind in you, which was also in Christ Jesus: who, existing in the form of God, counted not the being on an equality with God a thing to be grasped, but emptied himself, taking the form of a servant, being made in the likeness of men; and being found in fashion as a man, he humbled himself, becoming obedient even unto death, yea, the death of the cross.” (Philippians 2:5-8). That is, he so far laid aside the glory of his divine majesty that he was to all appearance a man, even a servant, so that men refused to recognize him as divine, but despised, persecuted, and at last crucified him, as a man.
He who was rich in the plentitude of all divine attributes and prerogatives thus became poor and despised.that ye through his poverty might become rich—Believers are made rich in the possession of that glory which Christ laid aside. Had he not submitted to all humiliation while in the flesh, we should forever have remained poor and destitute of all holiness, happiness, and glory.
No one can enter into the meaning of this verse or feel its power, without being thereby made willing to sacrifice himself for the good of others. It is vain for any person to imagine that he loves Christ, if he does not love the brethren and is not liberal in relieving their needs.2 Corinthians 8:10 And herein I give my judgment: for this is expedient for you,—While Paul as an apostle would not give command as to what they should give, he did give his advice as to what was best for them— what they ought to do.who were the first to make a beginning a year ago, not only to do, but also to will.—When Paul wrote his first epistle, they had not only begun, but were forward themselves to engage in the work. Now he advises (he does not command, wants it to be a freewill offering on their part) to complete the work which they began, not only to do, but to show a zeal.2 Corinthians 8:11 But now complete the doing also;—As there was a readiness to will— as they were forward to begin— let there be a continuance in the work until it is completed.that as there was the readiness to will, so there may be the completion also out of your ability.—This is an admonition that the completion should correspond to the promise. It often occurs that when an earnest advocate of a cause goes before the people, lays the needs before them, stirs their feelings, they promise great things; but when the excitement subsides, they grow cold and indifferent and fail to fulfil their promise.2 Corinthians 8:12 For if the readiness is there—What is given must be given of a willing mind; it must be an offering of consecration. This is fundamental. It is clearly a self-deception for an individual to think he pleases God under the perfect dispensation of Christ while doing less than the Israelites did under the typical dispensation. “ And Jehovah spake unto Moses, saying, Speak unto the children of Israel, that they take for me an offering: of every man whose heart maketh him willing ye shall take my offering.” (Exodus 25:1-2).
What the child of God gives is the response of gratitude to our gracious Redeemer, and if it does not have this character he does not want it. If there is a willing mind the rest is easy; if not, there is no need to go on— it is not accepted.it is acceptable according as a man hath,—Readiness is the acceptable thing.
If we cannot give much, then a ready mind with even a little is acceptable. Only let us remember that readiness always gives all that is in its power. The readiness of the poor widow in the temple could only give two mites, but the mites were all her living (Mark 12:41-44); the readiness of the Macedonians was in the depth of poverty, but they gave themselves to the Lord. The widow’ s mites are an illustrious example of sacrifice; yet it has been profaned many times to a cloak of the meanest selfishness.not according as he hath not.—The poorest as well as the richest are included. None were exempted because they were poor. If one is able to give one dime or one cent and fails to give it he is just as culpable before God as is the man who is able to give a thousand dollars and fails to give it to the Lord.
God values, blesses, and rewards gifts according to the sacrifices made, not according to the amount given.2 Corinthians 8:13-14 For I say not this that others may be eased and ye distressed; 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:—He does not mean that the brethren in Judea may be relieved and the Corinthians burdened: but that now while they have an abundance, they should help those in Judea who are in need, that sometime when the Corinthians needed others may help them, so that there will be equality.2 Corinthians 8:15as it is written, He that gathered much had nothing over; and he that gathered little had no lack.—When God gave the manna in the wilderness, no matter how much they gathered, there was nothing left, and no lack. (Exodus 16:18). The lesson taught is, if each will give freely to help others, none will want.
Give what we have over to supply the lack of others.2 Corinthians 8:16 But thanks be to God, who putteth the same earnest care for you into the heart of Titus.—Titus had undertaken this business from being exhorted to it by Paul. He had gone to Corinth and had become acquainted with their spiritual condition and their great need. While the collection was for the poor saints in Judea, their taking part in it was a great benefit to them. [From this it appears that God controls the feelings and acts of faithful men without interfering with their liberty or responsibility. The zeal of Titus in this matter was the spontaneous outburst of his own heart and was an element of his own character. Yet God put that zeal into his heart.]2 Corinthians 8:17 For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord.—Titus had already such an earnest care that they should possess this grace, that while he accepted the exhortation of Paul to go, he had of his own accord before made ready to go to Corinth. His own desire led to the ready acceptance of the exhortation.2 Corinthians 8:18 And we have sent together with him the brother whose praise in the gospel is spread through all the churches;—He sent with Titus one whom he does not name, but describes him as one whose praise in the service of the gospel was spread abroad throughout all the churches.
Some think this was Luke, and the gospel was his written gospel, then distributed throughout all the Gentile churches; that Luke wrote for the Gentiles under the preaching of Paul. This epistle was written from some point in Macedonia, when Luke was not with him.
Luke had gone with him and Silas over this country on his first visit to Macedonia. In his account of the journey, as given in Acts, in referring to the company he uses “ we” until they reach Philippi. (Acts 16:12). Then he changes to “ they,” showing that he remained in Philippi. When Paul and his fellow messengers, six years later, came to Philippi on the way to Jerusalem with the alms, Luke joined them, and the “ they” is changed to “ we.” (Acts 20:6). During this time it is thought that the gospel was written by Luke and largely distributed through these Gentile churches, and so his praise in the gospel was spread abroad. But this is conjecture without much ground on which to base it.
But the next verse says that this brother was appointed to travel with Paul to distribute this grace, and Luke in company with others did travel with him.2 Corinthians 8:19and not only so, but who was also appointed by the churches to travel with us in the matter of this grace,—This brother was entitled to confidence, and might safely be received, not only on the ground of general reputation, but also because he had been appointed by the churches for the purpose of assisting Paul in the collection and delivery of the bounty which Paul and his companions carried and delivered.which is ministered by us to the glory of the Lord,—The design was to promote the glory of the Lord by the manifestation of the power of the gospel in their lives.and to show our readiness:—It afforded the opportunity of evincing his readiness, to do good to others and to promote their welfare.2 Corinthians 8:20avoiding this, that any man should blame us in the matter of this bounty which is ministered by us:—Paul was careful that others should accompany him in the gathering and the delivering of these gifts that no man should blame him in the handling of the bounties.2 Corinthians 8:21for we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.—He set an example in this by which every Christian ought to profit. He was not willing to handle means, save under safeguards that he should not be charged with malfeasance in the handling of it.
This he desired to do not only in the sight of the Lord, but also in the sight of men. [In handling money it is always best to keep on the safe side. If most men are too readily suspected by others, it only answers to the fact that most men are too ready to trust themselves. We have an infinite confidence in our own honesty; and when auditors are appointed to examine their books, the inexperienced are apt to think it needless, and even impertinent. If they were wise, they would welcome it as a protection against suspicion and even against themselves.]2 Corinthians 8:22 And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you.—In addition to the brother already mentioned as going with Titus, he sent with them another brother. He had proved him often, in many things, and found him uniformly earnest and faithful, and now much more so since he had heard the good report of Titus, his confidence in the Corinthians made him more earnest than ever.2 Corinthians 8:23 Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward;—Titus had been with Paul much at Corinth, and he so testifies to them. They knew him personally, but he gave his relation to him and his fellows.or our brethren, they are the messengers of the churches,—These messengers of the churches were sent by the churches, and sustained the same relation to the churches sending them as the apostles sent by Christ sustained to him.
The apostles of Christ were sent by him to deliver a message. They had no authority except to deliver the message and perform the work Christ sent them to do.
They had no authority as delegates. They had no right to confer one with another to determine how the Lord should act. They had no right to change or modify any decision, sit in judgment upon the will or work or order of God. They had no right to legislate for God. The messengers of the churches had no more right to assemble, confer, determine what was best for the churches than the apostles had the right to legislate for or determine how or what Christ and God should do. The messengers of the churches were sent to carry the message and do the specific work the church sent them to do, without direction or power to change or otherwise direct the work of the churches.
Messengers have no right to meet other messengers and organize a body, nor to consider or determine what is best, nor to form a new organization, nor to legislate. Scriptural messengers carried a message or gift, went to do a work and return.
Their power was limited to this. Churches sent messengers to deliver their messages and receive others and to bear their gifts. Messengers were sent to the churches in Judea to bear the gifts of those sending. They were sent with gifts to Paul, were sent by him to the churches to urge them to make gifts, to tell how it was with him, and to learn how the churches did, or receive gifts and return. Paul and Barnabas were sent as messengers to the apostles at Jerusalem to report the troubles and facts about the circumcision question to them, to receive their response and report it to the church.they are the glory of Christ.—They by their work promoted the glory of Christ. [Their character was so well known and established for piety and devotion to the cause of Christ that they led men to see the excellence of Christ, whose image they bore. Nothing more genuinely complimentary was ever by way of introduction said of anyone.]2 Corinthians 8:24 Show ye therefore unto them in the face of the churches the proof of your love,—This is an exhortation to so receive these messengers as to give proof of their love in a liberal contribution, and thus justify Paul’ s glorying in their behalf. [These were the messengers of the churches, and what the Corinthians showed to them, therefore, they showed before the churches. The love meant is the love for their brethren.]and of our glorying on your behalf.—He urges them to prove by actual demonstration that their love for Paul was genuine, and that all glorying regarding them to the messengers was warranted.
Verse 1
2 Corinthians 8In this and the following chapters are found “the most complete instructions about church giving which the New Testament contains."[1] The principles to be respected in the discharge of this duty were outlined by Halley, as follows:
Though it is offering for charity, we presume the principles here stated should be the guide for churches in the taking of all of their offerings. The gifts should be voluntary, proportionate, systematic, and above reproach in the manner of their business administration.[2]The outline of chapter 8 has respect to three reasons presented by Paul as motivation for the liberal giving which he suggested for the Corinthians: “The example of the Macedonians (2 Corinthians 8:1-8), the example of Christ (9), and the requirements of honor (2 Corinthians 8:10 to 2 Corinthians 9:5)."[3][1] Henry H. Halley, Bible Handbook (Grand Rapids, Michigan: Zondervan Publishing House, 1927), p. 555.
[2] Ibid.
[3] Wick Broomall, Wycliffe Bible Commentary (Chicago: Moody Press, 1971), p. 675.
Moreover, brethren, we make known to you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their deep joy and their deep poverty abounded unto the riches of their liberality. (2 Corinthians 8:1-2)
Christian paradoxes abound in these verses. What an astounding thing it is that “two of the loveliest flowers of Christian character, JOY andL,"[4] should bloom in the Macedonian poverty fields. Their poverty was extreme and unusual in an age when poverty was almost universal. McGarvey pointed out that:
Macedonia had suffered in three wars, and had been reduced to such poverty that Tiberius Caesar, hearkening to their petitions, had lightened their taxes. But in addition to this general poverty, the churches had been made poor by persecution (2 Thessalonians 1:4).[5]Macknight saw in Paul’s mention of other people’s poverty in this letter to Corinth, “A delicate insinuation that the more opulent Corinthians should equal or exceed what had been given by the Macedonians."[6] The afflictions of the Macedonians had been aggravated from the very first declaration of the gospel among them by those unreconciled elements in Judaism who had sent their emissaries throughout Macedonia in order to harass and hinder Paul’s preaching; and, as Farrar said, “This had excited the hatred of the Gentiles toward Christianity."[7] In this connection, see Acts 16:20 Acts 17:5 Acts 17:13.
The collection that Paul had in mind here was for the poor Christians in Jerusalem, although the destination of the funds is not stressed.
The joy and liberality demonstrated by the Macedonians sprang from their consciousness of the forgiveness of their sins and the pure happiness of restored fellowship with God. Their liberality was a spontaneous expression of that joy.
Liberality … The English Revised Version (1885) margin gives this word as “singleness.” Tasker explained this thus:
The word translated “liberality,” [@haplotes], means simplicity or single-mindedness; and, as inRomans 12:8, it refers to giving which was uncalculating and free from ulterior motives.[8][4] R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1958), p. 111.
[5] J. W. McGarvey, Second Epistle to the Corinthians (Cincinnati, Ohio: The Standard Publishing Company, 1916), p. 210.
[6] James Macknight, Apostolical Epistles and Commentary (Grand Rapids, Michigan: Baker Book House, 1969), Vol. II, p. 396.
[7] J. W. Farrar, The Pulpit Commentary (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1950), Vol. 19,2Cor., p. 195.
[8] R. V. G. Tasker, op. cit., p. 112.
Verse 3
For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints: and this, not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God.“These three verses constitute one continuous sentence in the original … a long and characteristically Pauline sentence."[9] The verb “gave” governs the whole statement.
Beyond their power … not as we had hoped … Their giving was above what Paul had expected, and even beyond what their extreme poverty indicated as possible.
Beseeching us with much entreaty … It is clear from this that Paul “had urged some restraint in their giving, in view of their dire poverty."[10]Fellowship … ministering … The fellowship refers to their participation in the collection, and the ministering to the service which the money would render to the poor Christians in Jerusalem. Filson pointed out that “for no other church, or churches, was a collection ever taken, as far as we learn."[11] It is wrong, however, to make this mean that only “the mother church” had a right to be so helped. In fact, “mother church” is not a New Testament concept at all, such remarks as the following from Barclay, having no support from the Scriptures. He said:
The Church of Jerusalem was the Mother Church of all Churches; and it was Paul’s desire that all the Gentile Churches should remember and help that Church which was their mother in the faith.[12]As a matter of fact, Antioch, a Gentile congregation, was “the mother church” of all the churches founded by Paul. It was Antioch, not Jerusalem, which sent him forth with the gospel; and it was the “so-called” mother church in Jerusalem which opposed receiving any Gentiles at all, except upon the basis of their prior circumcision; and, added to all this, Paul himself flatly contradicted the notion that the Jerusalem of earth was in any sense a mother church, saying, “The Jerusalem that now is in bondage …. The Jerusalem which is above is free, which is our mother” (Galatians 4:25-26).
They first gave themselves to God … If understood as a reference to their “first” becoming Christians, this would have the meaning of “in order of time”; but, as Wesley said, “It is better to understand it of the order of importance,' above all.’"[13] Of course, in point of time, all Christian graces are derived from the first decision to give oneself to the Lord.
[9] Philip E. Hughes, Paul’s Second Epistle to the Corinthians (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1962), p. 289.
[10] Raymond C. Kelcy, Second Corinthians (Austin, Texas: R. B. Sweet Company, 1967), p. 49.
[11] Floyd V. Filson, The Interpreter’s Bible (Nashville: Abingdon Press, 1953), Vol. X, p. 365.
[12] William Barclay, The Letters to the Corinthians (Philadelphia: The Westminster Press, 1954), p. 254.
[13] John Wesley, One Volume New Testament Commentary (Grand Rapids, Michigan: Baker Book House, 1972), in loco.
Verse 6
Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.We are heartily in agreement with Tasker who said:
This visit would seem to have taken place about a year before (2 Corinthians 9:2); and it may be a legitimate inference that Titus himself was the bearer of 1Corinthians in which Paul’s instructions on this subject were given (1 Corinthians 16:1 ff).[14]The grace also … That Paul’s words here may be touched with a bit of friendly irony may not be ruled out. Certainly, some of the first epistle is loaded with outright sarcasm; and, in a church of so many pretensions to “knowledge,” and with Paul’s immediate reference to their abounding in “knowledge,” there would seem to be here a very delicate suggestion that perhaps the deeds of the Corinthians ought to catch up with their “knowledge.”
ENDNOTE:
[14] R. V. G. Tasker, op. cit., p. 113.
Verse 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.In everything … Again, Paul’s use of hyperbole is in evidence. Not only does this mean a great deal less than “everything, absolutely,” but there might even be implied some deficiency in the qualified areas of Paul’s explanation of it. See under 2 Corinthians 8:6. But Paul here magnanimously extended to them this accolade regarding their excellence in certain graces with the admonition that the grace of giving should also be exemplified in them in a degree proportionate to their excellence in other graces.
Verse 8
I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love.The sincerity also of your love … A glance at 2 Corinthians 8:7 reveals that Paul had just said that they abounded “in their love.” How can this be anything else except a gentle reminder that their “abounding love” needed proving by their deeds? It is thus evident that scholarly objections to 2 Corinthians 10, founded on the premise that Paul was already perfectly satisfied with everything at Corinth, are founded upon a false premise.
Not by way of commandment … It is not giving, as demanded and extorted by inexorable demands of divine law, that can bless the giver, but giving spontaneously and freely done, and springing from motives of love, appreciation, gratitude and thanksgiving. It is that kind of giving, and only that kind, that ever did the giver any good.
Verse 9
For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.Though he was rich … Adam Clarke’s perceptive comment on this should be remembered. He said:
If Jesus Christ was only a man, in what sense could he be rich? Joseph and Mary were poor in Jerusalem, and poor in Nazareth; and, from the stable to the cross, Jesus never possessed any property among men, nor did he have anything at his death to bequeath, except his peace! The question of the riches of Christ, on the Socinian scheme, can never be satisfactorily answered.[15]The riches of Christ are those riches which pertained to his status with God and equality to God before the world was (John 17:5), the riches of His eternal power and Godhead, the riches of His everlasting divinity and glory. Only such an explanation as this can pertain to Paul’s words here.
He became poor … Christ’s becoming poor has a double meaning, (1) referring to the contrast between his eternal state and his incarnation, and (2) also to the extraordinary poverty of his earthly state as compared with the affluence of some of his contemporaries.
For your sakes … It should ever be remembered that Christ forsook heaven with its glory to live upon earth with its shame in order to redeem men from the curse of sin. It was not merely for the sake of the Corinthians, but for the sake of every man, that he thus “humbled himself” and took upon him the form of a servant, and was found obedient, even to the death on the cross!
As Hughes said:
Paul felt none of the embarrassment which is displayed by some modern scholars who, because of a preconceived antipathy to “supernaturalism,” would prefer to dismiss this doctrine of Christ’s pre-existence.[16]The simple, objective truth of Christianity is founded upon the conviction of the supernatural. In the final analysis, if there is no supernatural, there is no Christianity. So-called Christians who do not believe in the supernatural are unbelievers; and there can be no reconciliation of the supernaturalness of Christianity with the existential and speculative denials of it. What is affirmed in the New Testament is either true or false; and this student of the New Testament believes it to be true. Paul here assumed as fact, nor did he even pause to defend it, that Christ existed with God before the earth was created. No one can know the mind of Paul without seeing this fundamental truth.
[15] Adam Clarke, Commentary on the Holy Bible (New York: Carlton and Porter, 1829), Vol. VI, p. 349.
[16] Philip E. Hughes, op. cit., p. 301.
Verse 10
And 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.Expedient for you … Paul ever had in mind the best interests of his converts; and, regardless of what they may have thought about it, it was to their advantage to acquire and improve the grace of giving.
A year ago … As Hughes supposed, “It would seem that their original zeal in this matter had flagged."[17] He further suggested that this slackening zeal might have been due to natural apathy, or to mistrust of Paul induced by false teachers; but the simple fact of Corinth having been a troubled, factious and sinful congregation was more than enough to have diminished their interest in any kind of giving to further the work of the Lord. When trouble strikes a church, the collection is the first thing to suffer.
“It was about a year before this that Paul in his first epistle had suggested the contribution; … and they had begun to obey."[18] This obvious reference to 1Corinthians shows how little need there is to suppose that there was a “severe letter” in the interim. The blame which Paul tactfully imputed to the Corinthians here is inherent in the fact of their having been the first to act, apparently with enthusiasm; but they had suddenly grown cold. Paul’s mention of his not “commanding” them carried the implication that it was then merely a matter of their doing what they had already promised and committed themselves to do.
[17] Philip E. Hughes, op. cit., p. 303.
[18] Adam Clarke, op. cit., p. 349.
Verse 11
But now complete the doing also; that as there was the readiness to will, so there may be the completion also out of your ability.Given its bluntest interpretation, this means, “Get with it, and do what you have already promised to do. It is not enough to promise!”
Verse 12
For if the readiness is there, it is acceptable according as a man hath, not according as he hath not.This was written to relieve the Corinthians of any thought that a certain amount of money was required of them. It was not some given amount that Paul was insisting upon, but the doing of whatever they could do. The intention and willingness to give were far more important than any merely quantitative consideration. The case of the widow’s two mites (Mark 12:43-44) was used by the Saviour himself to prove that one with very small means could actually give even more than those with abundance. See my Commentary on Mark, pp. 264-267.
Christians must give, there being no such thing as a penurious, ungenerous, stingy Christian. Regarding theAMOUNT that should be given, David Lipscomb wrote: “It is clearly a self-deception for an individual to think he pleases God under the perfect dispensation of Christ while doing less than the Israelites did under the typical dispensation."[19] For further discussion of this, see my Commentary on Hebrews, pp. 144-146.
Many who profess to be giving “the widow’s mite” are doing no such thing. That AMOUNT they indeed give; but it is not “all their living” as was the case with her. Lipscomb said, “Her sacrificial example has been profaned many times”[20] in order to hide the meanest selfishness.
[19] David Lipscomb, Second Corinthians (Nashville: Gospel Advocate Company), p. 113.
[20] Ibid. p. 114.
Verse 13
For I say not this that others may be eased and ye distressed; 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.The thought here is not that the gifts of the Corinthians would ease the burden of the Macedonians in raising the collection, but that those now able to give might, in time, be themselves the ones in need, and that giving should be done as a recognition of the uncertainties and vicissitudes of life. The fact that certain peopleNOW are not in need is no guarantee that their lack of need will be permanent.
Another thought in this was pointed out by Tasker:
In 2 Corinthians 8:13, Paul points out the absurdity of almsgiving if giving to others means plunging the donors into “distress.” Charity must not be used for the encouragement either of laziness or luxury.[21]That there may be equality … Deplorable indeed are the remarks of some who would make Paul by these words a champion of the savage “leveling” of all people, as advocated in the political philosophy which would enable some to live by the sweat of other people’s faces. Paul’s object here was the relief of want, not an artificial equalization of property. In Paul’s philosophy, a man who would not work was to be denied the privilege of eating (2 Thessalonians 3:10). As Hughes said:
There is no justification for the presumption that a wealthier Christian, simply because he is a brother in Christ, should support an idle member of the church. Religious parasitism has no place in the New Testament …. The poor are commanded “with quietness to work, and to eat their own bread,” inculcating on the poor the duty of self-support to the extent of their ability.[22]At the same time, possessions may not be held by any Christian without regard to legitimate claims of those in want or distress. The great principles of Christ recognized the rights of property, but at the same time imposed upon its possessors the obligations of genuine liberality and sincere regards for the needs of others.
[21] R. V. G. Tasker, op. cit., p. 117.
[22] Philip E. Hughes, op. cit., p. 307.
Verse 15
As it is written, He that gathered much had nothing over; and he that gathered little had no lack.This is a quotation from Exodus 16:18, where is described the gathering of the manna; and, in the typical things which happened in that miraculous situation, one may read the prophecy of all subsequent history of mankind. Those who tried to hoard the manna found that “it bred worms and stank” (Exodus 16:20); and this is precisely what is true of hoarded wealth in all ages.
He that gathered much had nothing over … The richest people who ever lived “have nothing over” when death comes. In the final analysis, all that any man has is what he truly needs and uses.
He that gathered little had no lack … Even people with the most meager incomes may often diminish their requirements and find a little to be sufficient. The great lesson is that the man with much should ever hold his stewardship of abundance as subject to the just claims of the man whose necessities are impossible for himself unaided to meet. This is especially true of “the household of faith.”
Verse 16
But thanks be to God, who putteth the same earnest care for you into the heart of Titus.Paul here emphasized the fact that Titus, who probably delivered the 1Corinthian letter, and who would shortly deliver the epistle then being written, was of one mind and heart with Paul, not merely in regard to the collection, but also in regard to the earnest care and love of the Corinthians themselves. Considerations of tact are surely in view here.
Verse 17
For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord.He accepted … went forth … These words do not express past tense at all; but, as Kelcy said, “Paul here used what grammarians call an AORIST, speaking of the event as already completed, because it would be completed when the Corinthians read this epistle."[23] The deduction that Titus bore this second epistle to Corinth is also derived from this verse.
ENDNOTE:
[23] Raymond C. Kelcy, op. cit., p. 51.
Verse 18
And we have sent together with him the brother whose praise in the gospel is spread through all the churches.Adam Clarke capitalized the word “Gospel” in this verse, making it bear the meaning that the brother Paul sent with Titus was the author of one of the canonical Gospels. Scholars, of course, generally dispute such a meaning; but it positively must be allowed as possible. If this brother was Luke (as some of the oldest traditions affirm), it would mean that Luke had been concerned with compiling a gospel long before the date usually assigned to the third Gospel (which is by no means an impossibility). However, whether or not this was Luke (and no one really knows), one thing is positively evident: there was a written gospel even at this early date, a fact confirmed by Luke’s introduction (2 Corinthians 1:1-5).
Through all the churches … The brother mentioned was known “through all” the churches. It is amazing that the same scholars who pin so much faith in the absolute superlatives of 2 Corinthians 7:13-15 are here very quick to affirm that “Here, ALL may refer only to the churches sharing in the collection”![24] This, however, is arbitrary. Certainly, some “gospel” was read by every church on earth at that time; and it must be allowed that the author of whatever gospel that was is the man Paul referred to here. The personal view of this writer is that this is a reference to the evangelist Luke and to the gospel that bears his name. None of the objections to this view is convincing. For full discussion of the subject, see the Commentary of Philip E. Hughes on this epistle, pp. 312-316.
ENDNOTE:
[24] Floyd V. Filson, op. cit., p. 372.
Verse 19
And 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.These are further remarks about the “brother” whose fame through all the churches was in the gospel. Luke was Paul’s constant traveling companion; and in the word here that the churches had appointed someone to travel with Paul, there is strong inferential support for the view that he was none other than Luke. The good sense of the churches in appointing a physician to this task is evident, and this would also explain who paid Luke’s charges for those long years of his abandonment of his medical practice for the purpose of traveling with Paul. The real objections that some scholars have to this view is that it blows their late dating of the Gospel of Luke right out of the water. If one is not married to the theory of a late date for Luke, the supposition that Luke is probably the one Paul mentioned here is quite reasonable.
Verse 20
Avoiding this, that any man should blame us in the matter of this bounty which is administered by us.Avoiding this … This word “avoiding” is a nautical term. “It means FURLING SAIL, taking precautions in anticipation of danger."[25]There is no area of human behavior more likely to give occasion of slander than that of handling public funds; and Paul’s precautions were not merely wise; they are also an apostolic precedent that should be observed by the churches of all times and places. The wise, prudent and business-like handling of a congregation’s financial affairs is without exception prerequisite to any general confidence of a congregation in its leadership.
ENDNOTE:
[25] F. W. Farrar, op. cit., p. 197.
Verse 21
For we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men.The thought of this verse is surely contained in Proverbs 3:4, which reads: “So shalt thou find favor and good understanding in the sight of God and man.” It is not enough for God to know that a man’s conscience is clear; he should order his affairs in such a manner that people will also be aware of it. Paul surely did this; and therefore the notion is rejected that Paul was always trying to respond to slanders of his enemies. He did not wait until slander was alleged but took steps to refute lies before they were spoken. Plumptre thought it remarkable that Paul evidently found help for his daily guidance from the book of Proverbs, showing that even one who was taught by the Spirit “could find daily guidance in a book which seems to many almost below the level of the spiritual life."[26]ENDNOTE:
[26] E. H. Plumptre, Ellicott’s Commentary (Grand Rapids, Michigan: Zondervan Publishing House, 1959), Vol. VII, p. 393.
Verse 22
And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you.This was the third member of the group Paul sent to Corinth with 2Corinthians. Nothing is known of who this brother was, other than what is written here.
Verse 23
Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward; or our brethren, they are the messengers of the churches, they are the glory of Christ.From this it is clear that there were three in the group, Titus and the other brethren being mentioned separately.
Messengers of the churches … This is the same word translated “apostles” in a number of New Testament passages, but these were apostles only in a secondary sense. Hillyer declared, “This does not put them into the same category as Paul and Peter who are `apostles by the will of God.’"[27] Furthermore, these were in no sense plenary delegates, commissioned by the churches to decide either doctrine or policy. They were messengers of information only, not messengers of plenary power.
Lipscomb has some weighty words in this connection. He said:
Those messengers could not change or modify any decision, nor legislate for God, nor determine what was best for the churches, nor meet other messengers and organize a body, nor confer with one another on how the Lord should act, nor sit in judgment, nor otherwise change or direct the work of the churches.[28]Thus, it is clear that some modern “church messengers” are in no sense justified by what these men did.
[27] Norman Hillyer, The New Bible Commentary, Revised (Grand Rapids, Michigan: Wm. B. Eerdmans Publishing Company, 1970), p. 1082.
[28] David Lipscomb, op. cit., p. 118.
Verse 24
Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.This line is as stern as anything in 2 Corinthians 10 through the end. When a person has professed love, and the object of such alleged love hurls the challenge to “prove it” in the face of a competent witness just cited, and “before the face of all the churches,” there is absolutely nothing “mild” in such a response. It is absolutely incredible that the scholarly efforts to disturb the unity of this epistle should be grounded in such a colossal misunderstanding of plain words as must be their view that “a change of tone” comes in 2 Corinthians 10. It simply is not so. The same tone of stern apostolic reprimand pervades every line of this remarkable letter.
The chapter division which ends here comes right in the middle of Paul’s argument which was continued in what is labeled the next chapter. He will continue his instructions on Christian giving in 2 Corinthians 9.
Questions by E.M. Zerr On 2nd Corinthians 81. How does Paul here address the Corinthians? 2. Whose grace does he wish them to know about? 3. On whom had this grace been bestowed? 4. Was it in form of great temporal wealth? 5. What was abundant with them ? 6. What trial did they have? 7. Tell what was deep with them at this time. 8. Unto what riches did this contribute ? 9. State their attitude toward this. 10. What prayer did they make to Paul ? 11. For whose sakes was this gift being made? 12. Why was this called a fellowship? 13. Did they meet Paul’ s expectations only? 14. What had they given before giving the money? 15. To whom did they make this first gift? 16. Why to him and to Paul? 17. Whom did Paul desire to be connected with this? 18. On what basis did he wish his further advice? 19. In what had they abounded among Corinthians? 20. What further grace does he urge on this ground ? 21. Should they respond because commanded only? 22. What example is referred to? 23. State what Paul wished to prove of Corinthians. 24. What original condition of Christ is mentioned ? 25. How did he become next? 26. Was this poverty as to houses and lands? 27. In which of these conditions came our riches? 28. On strength of this what does he offer them? 29. Was their readiness of mind recently formed? 30. What is now necessary to add to this readiness ? 31. From what was this performance to be made? 32. What there be first? 33. On what basis will the gift be accepted? 34. Is this the same as the tithe? 35. What does Paul wish to avoid for the Corinthians? 36. How could there be equality? 37. Compare financial state of Macedonians with them. 38. To what does verse 15 refer? 39. For what does he now give thanks? 40. What prompted Titus to go to the Corinthians ? 41. Did he go alone ? 42. On whose account was another sent? 43. What was this brother’ s reputation? 44. Who besides Paul chose him ? 45. For what reason was he associated in this work? 46. To whose glory is all this ? 47. In whose sight must honest things be provided ? 48. What had been proved about the brother sent ? 49. Tell what had increased his diligence. 50. State the standing Titus had with Paul. 51. What use did Paul make of the brethren with him? 52. In so doing what glory did they cause? 53. State the request Paul makes of them now.
2 Corinthians 8:1
2 Corinthians 8:1. We do you to wit is an obsolete translation that means, “we will make known to you,” etc.
2 Corinthians 8:2
2 Corinthians 8:2. The subject of this and the next chapter is the contribution for the needy disciples in Judea. Paul has referred to it in 1 Corinthians 16:1, and it is mentioned in Acts 11:28-30. The preceding verse refers to the contribution of the Macedonians as the grace of God being bestowed upon them. That means that God enabled them to make a liberal gift in spite of their comparative poverty and their own trials as Christians among enemies. What adds to the merits of their giving is their joy at being given the privilege of performing such a worthy deed.
2 Corinthians 8:3
2 Corinthians 8:3. No person can actually do more than his power to do, but he can have a willingness that goes beyond it, and these churches had that frame of mind.
2 Corinthians 8:4
2 Corinthians 8:4. The sincere interest those churches had in the matter was indicated by their insisting upon Paul to receive their contribution, that he might pass it on to the needy ones. Fellowship is from the same Greek word that is used in Acts 2:42, and means partnership, or a sharing of something with another.
2 Corinthians 8:5
2 Corinthians 8:5. Not as we hoped. The liberality of the Macedonian churches went beyond Paul’s expectations. He accounts for it by the fact that they first gave their own selves to the Lord. When disciples realize that they are actually not their own (1 Corinthians 6:19-20), they may be willing to consider “all that they have and are” as belonging to the Lord.
2 Corinthians 8:6
2 Corinthians 8:6. As he had begun. Titus began the work of directing the Corinthian brethren in this matter of fellowship (chapter 12:18), and the favorable reaction of the church caused Paul to urge Titus on to its completion.
2 Corinthians 8:7
2 Corinthians 8:7. The virtues of faith, utterance, knowledge, diligence and love, pertained principally to spiritual matters. The Corinthian brethren abounded in them, which encouraged Paul to exhort them to abound also in the grace (favor) of bestowing temporal benefits upon the poor saints.
2 Corinthians 8:8
2 Corinthians 8:8. Not by commandment. We know the apostle did not mean the giving was not commanded, for that would contradict 1 Corinthians 16:1, where he says he had “given order” to other churches on this subject, and passed the same instruction on to this church. The idea is that he wished the brethren to be stimulated unto the work by the good example of others. This shows it is right to refer to the liberality of others when exhorting a congregation to bestir itself in the matter of giving.
2 Corinthians 8:9
2 Corinthians 8:9. Much misplaced sentiment has been expressed at this passage by teachers who wish to show how poor the Saviour was while on the earth. They will even quote Matthew 8:20 and apply it here, when that passage has nothing to do with the subject of poverty as we commonly use that -term. (See the comments on that verse in volume 1 of the New Testament Commentary.) The poverty of Jesus was the opposite of his former riches, which was his possession and enjoyment of the glory of Heaven. He gave it all up that he might come among men to show them how they might come into possession of such eternal riches. He could not have set such an example had He retained his possession of those eternal joys and spiritual wealth continuously, instead of coming to the earth where he would be dispossessed of them.
2 Corinthians 8:10
2 Corinthians 8:10. The forwardness or willingness of the Corinthian brethren as to helping the needy ones in Judea, had caused them to begin the collections a year before.
2 Corinthians 8:11
2 Corinthians 8:11. Paul urges the brethren to “speed up” the program so earnestly begun before, carrying their readiness of mind into action or actual performance, by contributing out of their possessions.
2 Corinthians 8:12
2 Corinthians 8:12. To begin with, in order for the gift to be acceptable to God, it must be prompted by a willing mind. The size of the gift that is required in order for it to be accepted is based wholly on what they have, or, as 1 Corinthians 16:2 states it, according “as God hath prospered” them.
2 Corinthians 8:13
2 Corinthians 8:13. The actual amount the Lord requires from each disciple is not the same in all cases when stated in “dollars and cents.” That would cause the more prosperous to be eased, while the less fortunate in worldly goods would be burdened.
2 Corinthians 8:14
2 Corinthians 8:14. The equality denotes that all members of the body of Christ should be equally interested in the welfare of others. If such were the case, then those in need would be assisted by the ones in better circumstances. (See 1 Corinthians 12:26.)
2 Corinthians 8:15
2 Corinthians 8:15. This refers to the gathering of manna in the wilderness recorded in Exodus 16:18, and Paul is making a spiritual application of it. (See the comments on that passage in volume 1 of the Old Testament Commentary.)
2 Corinthians 8:16-17
2 Corinthians 8:16-17. Titus was always subject to the instructions of Paul, but his own interest in the Corinthian brethren also prompted him to act.
2 Corinthians 8:18
2 Corinthians 8:18. The original for praise is defined by Thayer, “approbation, commendation, praise.” This brother had a good reputation among the churches for being true to the Gospel. He was sent with Titus as a moral protection aaginst any suspicion of misuse of the funds he was carrying.
2 Corinthians 8:19
2 Corinthians 8:19. This brother was not merely the selection of Paul, but he had been chosen by these same churches among which he had the praise, to be with Paul in his traveling to and fro while collecting the grace (gift) to be turned over to the needy ones.
2 Corinthians 8:20
2 Corinthians 8:20. These precautionary measures were taken to prevent any questioning as to how the money was being handled. A man who is entrusted with the property of another should wish to protect himself from any suspicion of dishonesty. I have known of cases where brethren who handled the money of the congregation would resent all inquiries about the amount in their hands. They would probably make some peevish remark such as, “if you think I am not honest, I will just turn the job over to someone else.” There is something wrong with a brother who takes such an attitude, to say the least, and he lays himself open to just suspicion.
2 Corinthians 8:21
2 Corinthians 8:21. The Lord knows the heart of every man, but human beings do not. It is necessary, therefore, that a man who handles the money contrib.. uted by others, should so conduct himself that his honest things will be evident to all.
2 Corinthians 8:22
2 Corinthians 8:22. To put the matter beyond all danger of questioning, Paul sent still another brother along with Titus, besides the one mentioned in verse 18. We are not told his name, but he was no stranger to Paul, for he had shown himself diligent in many things. His diligence was strengthened by his confidence in the Corinthian brethren. (I have in you should be translated “he has in you.”)
2 Corinthians 8:23
2 Corinthians 8:23. This verse constitutes an apostolic recommendation for Titus and the brethren who were going with him. It is somewhat on the same basis as the foregoing statements, namely, an assurance that the men entrusted with the important work at hand were worthy.
2 Corinthians 8:24
2 Corinthians 8:24. Paul had boasted (spoken in complimentary terms) to these brethren, of the good spirit of the Corinthians. They are requested to verify it by their treatment of the messengers upon arrival among them.