2 Corinthians 8

**Butler’s Commentary

Chapter Eight**

THE PROBLEM OF STEWARDSHIP PART I

(2 Corinthians 8:1-24)

IDEAS TO INVESTIGATE:

Does God expect people to give beyond their means?

What is the point at which one excels in benevolence?

If the readiness is in our heart is that acceptable whether we give or not?

Why should administrators of what has been given be blameless?

Paul mentions twice that giving is a proof of love? Is it?

APPREHENSIONS:

What problem was Paul having with the Corinthians about their giving?

Why was Paul asking for an offering from the Corinthians? What was he going to do with the offering?

How widely known was this effort of Paul to take up such a collection?

How extreme was the poverty of the Macedonians? Why?

How seriously were the Macedonians about wanting to give to Judean brethren?

Why didn-’t Paul expect the Macedonians to give as they did?

If Paul does not command the Corinthians, is any Christian giving or stewardship to be commanded?

Why does Paul mention the poverty of Jesus? How poor was Jesus?

What is readiness? How is that acceptable?

Why is completing what one has started so important to Paul?

What is equality in this text? How is it to be accomplished?

Why does Paul mention Titus and the brothers who are going to help him deliver this collection?

Why is it important that these brothers were appointed by the churches?

What does Paul mean by saying he intends no one should blame him?

What has giving or stewardship to do with proving one’s love?

APPLICATIONS:

How often do you remind yourself that you are a steward, responsible to God, for everything in your life? What is a steward anyway?

Do you know any Christians as destitute as the Macedonians? Do you think they should be giving to help others?

If poor people give beyond their ability, who will take care of them?

How much does the Lord expect Christians to give?

Have you ever begged the church to take your money? Have you ever known anyone who did?

Have you ever been surprised to learn the sacrifices some people make to give? Why were you surprised?

Do you have any excellent givers in your church? Who is an excellent giver?

What approach moves you to givecommand or example or advice? Are there certain approaches which irritate you?

Have you ever been guilty of deciding to respond to a plea for help and never completing it? Why? Is completing a work important?

Do you practice proportionate giving of that with which God has entrusted you?

What proportion should Christians give?

Should every member of the church contribute to congregational offerings? Why? Does every member in your church? How may this ideal be attained?

Do you determine the integrity of those administering funds received before you give? How?

Is it possible that some money sincerely given has been misused? Who is responsible? What is the giver’s responsibility?

Should the giver be concerned if those administering his gifts offer no public accountability? Why? What should the giver do?

Have you ever thought that you prove your love for Christ and others by how you give more than what you give?

**Applebury’s Comments

CHAPTER EIGHT**

Analysis

A.

Paul told about the gracious privilege God had given the Macedonian churches, permitting them to share in helping the saints in Judea (2 Corinthians 8:1-6).

The result of God’s grace (2 Corinthians 8:1-2).

a)

The gracious privilege of sharing had been given by God and was still operating in the churches of Macedonia (2 Corinthians 8:1).

b)

Their great joy over this gift, even though they were being put to the test by much affliction and deep poverty, resulted in single-minded devotion expressed in the overflowing wealth of their liberality (2 Corinthians 8:2).

Paul’s testimony as to their response to God’s grace (2 Corinthians 8:3-5).

a)

It was according to their ability, even beyond their ability.

b)

It was of their own accordthey chose to do it.

c)

It was with great urgency that they begged for the privilege of sharing in this ministry to the saints.

d)

It was a response beyond anything Paul had hoped for.

e)

It was the result of having first given themselves to the Lord and to Paul by the will of God.

Paul’s exhortation to Titus to complete the task he had already begun at Corinth (2 Corinthians 8:6).

B.

He gave instruction to enable them to determine the amount of their giving (2 Corinthians 8:7-15).

Giving in relation to other gracious privileges in which they had abounded (2 Corinthians 8:7).

a)

The principle: They abounded in (1) faith, (2) utterance, (3) knowledge, (4) earnestness, and (5) love.

b)

The exhortation: Abound in this gracious privilege also.

Love as the motivating force in giving (2 Corinthians 8:8-9).

a)

Paul did not issue a command for them to be generous, but appealed to them to show the sincerity of their love (2 Corinthians 8:8).

b)

He reminded them of the example of Christ who, although he was rich, became poor for their sakes that they might become rich (2 Corinthians 8:9).

Advice about completing the work which they had already begun (2 Corinthians 8:10-15).

a)

The advice: Since they were the first to begin, Paul’s opinion was that they should complete the task according to their ability (2 Corinthians 8:10-11).

b)

The measure:

(1)

Willingness to give makes the gift acceptable, not the amount (2 Corinthians 8:12).

(2)

Equality (2 Corinthians 8:13-15).

(a)

Not that one should be distressed and another eased (2 Corinthians 8:13).

(b)

Equality that balances want and abundance (2 Corinthians 8:14).

(c)

Example: Scriptural reference to the manna (2 Corinthians 8:15).

C.

Paul told them of the mission of Titus and his associates whom he had urged to go to Corinth to assist in this gracious privilege of giving (2 Corinthians 8:16-24).

His thanks to God for the concern of Titus for them (2 Corinthians 8:16-17).

a)

God had put the same earnest care in the heart of Titus (2 Corinthians 8:16).

b)

Titus had accepted the task because of his earnest desire to help them (2 Corinthians 8:17).

His commendation of Titus and his associates (2 Corinthians 8:18-23).

a)

The first brother (2 Corinthians 8:18-21).

(1)

He had been praised for his work in the gospel throughout all the churches (2 Corinthians 8:18).

(2)

He had been appointed by the churches to go on this mission (2 Corinthians 8:19).

(3)

Paul was thus avoiding any criticism of his handling of the funds (2 Corinthians 8:20-21).

b)

The other brother: With Titus and the first associate, Paul also sent another proven brother who had great confidence in the Corinthians (2 Corinthians 8:22).

c)

Paul’s commendation of Titus and the others (2 Corinthians 8:23).

(1)

Titus was his partner and fellow-worker.

(2)

The other brethren were ones who had been sent by the churches to do a work for the glory of Christ!

His plea for them to give a demonstration of the love and justification of his boasting about them (2 Corinthians 8:24).

Questions

What are the three principal topics discussed in this epistle?

What Chapter s are given over to the discussion of the collections for the saints?

What characterizes Paul’s mood as he wrote about the postponement of his visit to Corinth?

How account for the change of mood as he wrote about giving?

How did his mood change again as he took up the defense of his apostleship against the charges of false teachers?

What did Paul mean by the grace of God that had been given in the churches of Macedonia?

In what way does this differ from the usual approach to the subject of giving?

How did God provide for the children of Israel in the wilderness?

Why didn-’t He provide for the saints in Judea in the same way?

What was the basic principle in the distribution of material goods by the church in Jerusalem?

How was it abused by Ananias and Sapphira?

Why was it necessary to appoint deacons in the church at Jerusalem?

What experience had Paul already had in famine relief in Judea?

What had he promised Peter and John with reference to helping the poor in Judea?

What does Acts reveal about the churches in Macedonia?

What is known about the hardship and poverty which Macedonia was enduring?

Is poverty an excuse for not participating in the privilege of sharing with others?

What did Paul mean by liberality?

What caused Macedonia to give even beyond their ability?

Who determined what they were to give?

What was their attitude toward the privilege of giving?

What about the begging approach to budget raising?

What is the place of fellowship in the matter of giving?

What had Paul hoped for from Macedonia? What happened?

What was the secret of their generous response?

What did Paul mean when he said that they gave themselves to the Lord by the will of God?

How had they given themselves to Paul also?

To whom was the money given?

What had Titus done to help the Corinthians in the matter of giving for the saints?

Why was Paul sending him back to Corinth?

What had the grace of God done for the Corinthians?

Define faith, utterance, and knowledge? What had these to do with the grace of giving?

Why did he say, I speak not by way of commandment?

How harmonize this with the fact that he had ordered the churches of Galatia to prepare for the relief of the saints?

What is the motivating force in generosity?

Why did he appeal to the example of the Lord?

Why did Paul express his opinion to the Corinthians instead of commanding them to act?

What does God look for in the hearts of those who are privileged to give?

What was Paul’s motive in asking Gentile congregations to help the needy Christians in Judea?

In what way were Gentile Christians indebted to those of Jewish background?

What are some of the ways in which the offering for the saints in Judea might bring about equality?

How does the reference to the giving of the manna explain the issue of equality.

What are some of the things for which Paul thanked God?

Why did he thank God for Titus?

How did God put earnest care for the Corinthians in the heart of Titus?

What does the attitude of Titus show as to the essential qualifications of those who may be asked to serve in the church?

What did Paul say about the two who were sent with Titus?

How can this serve as a guide to churches in selecting workers?

How did the churches appoint the brother to travel with Titus?

What does this show about cooperation between congregations?

What was Paul’s concern in handling these funds?

What does it suggest to those who handle the funds of the church?

Why did Paul use the word bounty to describe the offering?

What do we know about Paul’s attitude toward his fellow-workers? toward Titus? toward Apollos? toward Timothy?

What is the literal meaning of the word translated messenger?

Why not use the literal translation?

For whose glory were these messengers to work?

What demonstration did Paul want the churches to make?

To whom had Paul been boasting about Achaia?

What was his purpose in mentioning it at this point?

For Discussion

What factors affect the distribution of food to the hungry peoples of the world?

How would the evangelization of the worldthat’s what Jesus said to doaffect the problem of caring for the needy?

2 Corinthians 8:1-6

Applebury’s Comments

The Privilege of Giving Scripture

2 Corinthians 8:1-6. Moreover, 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. 3 For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, 4 beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints: 5 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. 6 Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also.

*Comments

Moreover, brethren.*Paul had written with utmost frankness in defense of his ministry in behalf of the Corinthians and of his deep affection for them. He had reminded them of his unbounded joy in learning from Titus that they had complied with the directions which he had given them in First Corinthians for the correction of certain sinful practices which they had allowed to go on in their congregation.

He was now prepared to take up another matter which he had barely mentioned in the first letter. He had called attention to the collection for the saints and had given them the order, as he had also done to the churches in Galatia, to begin gathering the funds. See 1 Corinthians 16:1-2. Chapter s eight and nine complete his instruction on the matter. They constitute a logical progression of thought when the background of First Corinthians is taken into consideration. The deep emotional tone of the first section of Second Corinthians is in perfect harmony with the subject matter with which he dealt. He had spent so much time with the church at Corinth for it was a strategic post in the campaign to spread the gospel through the known world. The threat against the very life of that church occasioned by the sinful practices about which he wrote in First Corinthians was a serious threat to the progress of the gospel in that whole area. This plus his deep love for those people led him naturally to write in the deep emotional tone that characterizes so much of the first seven Chapter s of the epistle. The mood naturally changes when he reaches a less personal and far more encouraging situation in connection with the offering for the saints in Judea, for he knew that the Corinthians had already made a beginning in this matter following the instruction which he had given them. His mood changes again with the defense of his apostleship against the false claims and unfair charges being made by false teachers. They had come to Corinth and were seeking to establish themselves in the life and affection of the people of God whose very existence as Christians had depended upon the ministry of Paul who was the first to bring the gospel to them.

*the grace of God which hath been given in the churches of Macedonia.*In the various shades of meaning of the term grace the central idea is unmerited favor. The thought that this is some mystical power from God producing unusual liberality in giving is not in harmony with the principles of giving which Paul set forth in these two Chapter s. But God had been gracious in giving the Macedonian churches the privilege of sharing with those who were in need despite their own deep poverty.

God had miraculously fed the children of Israel on manna from heaven while they were on the wilderness journey. Jesus had miraculously fed the multitudes on the loaves and fishes. In His providence God continually causes the earth to produce an abundance of food, despite the fact that famine has always been common in some areas. Rather than miraculously supplying the needs of the saints in Judea God gave the Gentile Christians the privilege of demonstrating their love for Him by sharing with the saints in Judea. The earth today produces abundantly. There are many economic and political factors that affect distribution of food in areas where famine strikes. But if men everywhere would respond to the gospel of Christ and recognize the privilege which God had given to men to share with others, the abundance of food which He continually provides could be distributed to the needy by intelligent, Christian people.

This is in no way to suggest any sort of communism or socialism. It is the grace of God functioning in the hearts of men who appreciate the privilege of demonstrating their love for Him by helping the needy. This principle was clearly seen in the church at Jerusalem where the members sold their possessions and goods, and parted them to all, according as any man had need (Acts 2:45). The key word in this passage is need, for there isn-’t the slightest indication that this action was taken so that every member in the church might be equal in the possession of material things. No where is this made clearer than in the case of Ananias and Sapphira. See Acts 5:1-11. Swift punishment came upon them because Satan filled their heart and caused them to lie to the Holy Spirit about the price of the land which they had sold. But Peter said to them While it remained, did it not remain thine own? and after it was sold, was it not in thy power? Very clearly, then, the right of private ownership was upheld by the inspired apostle. The sin of Ananias and Sapphira was not the lack of generosity but of their attempt to lie to the Holy Spirit as they misrepresented their giving before the apostle Peter. It was the widows in the church who were in need of assistance (Acts 6:1). Because some of them were being neglected, the apostles instructed the church to seek out seven men who were given the responsibility of taking care of this ministry. At one time, Agabus, a prophet, speaking under the direction of the Holy Spirit foretold the coming of a famine over all the world. It came to pass in the days of Claudius. The disciples, each one of them according to his ability, decided to send relief to those who dwelt in Judea. They selected Barnabas and Saullater to be known as the apostle Paulto carry this relief to the elders in Jerusalem. Acts 11:27-30.

Sometime later when Paul met with the apostles in Jerusalem, he was asked to remember the poor in Judea and he continued his ministry among the Gentiles. But this had always been a matter of deep concern to him. Galatians 2:1-10. His concern that Macedonia and Achaia help the saints in Judea was in accord with his long-standing practice. According to Acts, these churches were Philippi, Thessalonica, and Berea. See Acts 16:12; Acts 17:1; Acts 17:10.

*in much proof of affliction.*The many hardships which Macedonia had endured proved beyond doubt that they understood the situation of the saints in Judea. This and the overflowing of their grace despite their own deep poverty resulted in the wealth of their single-minded devotion and love for God as seen in their liberal contribution to this important cause.

Famines, economic depressions and political oppressions were the common lot of many of the colonies of the Roman Empire. Macedonia’s situation was not only known to Paul but, in all probability, to their neighboring province of Achaia also. Too frequently in this day, Christian people, fall back on their own limited means as an excuse for not sharing with others less fortunate than they. This robs themselves of sharing in the grace of God. Lest Paul be misunderstood, he adds several significant statements governing the thinking and action of those whom he directed to participate in this privilege of sharing with others. Paul did not hesitate to recognize the poverty of the brethren in Macedonia. It was their single-minded devotion to Christ that made their giving look like a river at floodtide spreading even as far as Judea. Our word liberality seems to lose something of its power to describe Paul’s view of the generosity of the Macedonian Christians.

*according to their power.*The Macedonians had given according to their ability and, paradoxically, even beyond their ability. Single-minded devotion to God and trust in Him were the underlying causes of this astonishing affect.

*their own accord.*Thus Paul makes it clear that the generous giving of the Macedonian Christians was their own gracious response to the favor which God had extended to them to have a share in helping the needy.

*beseeching us with much entreaty.*These dedicated Christian people actually had been begging Paul for the privilege of graciously sharing in this ministry to the saints of God.

Too frequently this principle is reversed. Those in charge of the financial program of the church resort to begging the people to give for the support of the work of the church. They often appeal to the legal aspect of giving to break loose portions of the lump with which the supposed parsimonious people grudgingly part. The love of God in the hearts of His people is the most powerful force known in producing generous participation in the program of the church.

*the fellowship in the ministering to the saints.*One of the basic issues of Christianity is fellowship or sharing. The apostle John who was an eye-witness of the evidence that established the basic facts of Christianity wrote his first epistle that others might share with him this foundation of their faith, saying, Our fellowship is with the Father, and with his Son Jesus Christ. See 1 John 1:1-4. Since Christianity is rooted deeply in fellowship, it should naturally find expression through Christian sharing in service to the saints of God.

*not as we had hoped.*Paul, knowing of the deep poverty of the Macedonians, had not hoped for the response which came from them. The secret of their generous response was their dedication to the Lord.

*first they gave their own selves to the Lord, and to us through the will of God.*What they did was through the will of God. Paul had made known through his preaching the will of God that had given them the privilege of dedicating themselves to the Lord and of sharing with Him in the propagation of the gospel and the care of His saints. Without such dedication churches most likely will always be struggling to raise the budget. They limp along half-heartedly carrying the load, but seldom knowing the real joy of generous giving that springs from devotion to the Lord.

*and to us.*Paul did not say that they first gave themselves to the Lord and then money to him. Rather, they gave themselves to the Lord and they also gave themselves to Paul. Evidently they volunteered to go with Paul on this mission in behalf of the saints. Luke gives the list of some who were with Paul on the trip to Jerusalem. Among them were Sopater of Berea, Aristarchus and Secundus who were Thessalonians. See Acts 20:4. Paul also mentions the brother who was selected by the churches to go with him on this mission. See 2 Corinthians 8:18-19.

*we exhorted Titus.*Titus had been Paul’s messenger to Corinth to learn their response to his first letter. Now he reminds them, after having learned from Titus what their response was, that Titus was being sent to them again in connection with this ministry to the saints. Just what Titus at this time had already done in getting them started on this project is not stated, but Paul indicated that he was the logical man to help them since he had already begun to do so.

2 Corinthians 8:1-7

**Butler’s Commentary

SECTION 1

Commitment** (2 Corinthians 8:1-7)

8 We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia, 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 saints5and 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 everythingin faith, in utterance, in knowledge, in all earnestness, and in your love for ussee that you excel in this gracious work also.

**2 Corinthians 8:1-2 Poverty No Problem: **Call it giving, benevolence, or finances, the problem is stewardship. While Paul had no stewardship problem with the brethren in Macedonia, he may have had one with the brethren in Corinth. He gave them directions about stewardship in First Corinthians (1 Corinthians 16:1-4). Now, in Second Corinthians, he urges them to imitate the Macedonians and fulfill (2 Corinthians 8:6, Gr. epitelese, complete, fulfill, finish) what they had said they desired to do and had actually begun to do in the matter of stewardship (benevolence) toward the Judean brethren.

It is one of the major problems of the ministry to get believers to actually become stewards of God. It is not as much of a problem to get people to give as it is to get them involved in stewardship (management) of God’s grace. Stewardship and giving are not synonymous terms. The Greek word translated stewardship is oikonomia, and means literally, keeper of the house, or manager. It came to mean, the discharge of a commission. We may not be able to conceive of stewardship apart from giving, but we certainly have seen giving that was not a part of good stewardship. About one-third of the parable of Jesus deal with some aspect of stewardship. In the New Testament idea of stewardship, Christians are managers of the grace of God. They are responsible not only for what is given but also for where or to what cause it is given. They are responsible not only for what is given, but also for what is kept and how it is used. They are responsible and will be held accountable by the God of all grace. While the precise Greek word oikonomia (stewardship) never comes into our text in 2 Corinthians 8:1-24; 2 Corinthians 9:1-15, the principles of stewardship are clearly enumerated. Although there is something of a special nature to the offering Paul is discussing in our text, the principles stated are enduring and should be applied to every aspect of the church and the believer. What Paul is urging in 2 Corinthians 8:1-24; 2 Corinthians 9:1-15 is simply a continuation of his directions (Gr. dietaxa, command, ordain, prescribe, charge) in 1 Corinthians 16:1-4! Make no mistake, stewardship, giving, benevolence is an apostolic command! What Paul says in II Corinthians not as a command is how much is to be given. Nowhere in the New Testament are Christians told precise amounts to be given. Tithing is not a New Testament ordinance. Tithing is not a worthy ideal for a Christian. Stewardship involves 100 percent of a Christian’s possessionsnot just one-tenth.

The Christians in Judea were poor. First, they had been plundered by their Hebrew persecutors (see Hebrews 10:32-34). Second, the land of Palestine was economically the poorest in the whole Roman empire. Third, Palestine was over-populated with Hebrew and Christian pilgrims. One of the earliest problems of the church in Jerusalem was the equitable feeding of the widows (Acts 6:1). Early in the history of the spread of Christianity, the Christians at Antioch sent relief to the church at Jerusalem by the hands of Barnabas and Saul (Acts 11:29), because of a fourth circumstancewidespread famine. The leaders of the Jerusalem church asked Paul to remember the poor (Galatians 2:10) whenever he preached in Judea.

So, when Paul began his third missionary journey, he planned to raise as large an offering from the Gentiles in Asia Minor and Greece as he could carry back to Judea to care for the destitute Christians there.

Paul’s statement to the church at Corinth (1 Corinthians 16:1-4) mentioning the church of Galatia, indicates his plan for the offering was already well known by the time he wrote to Corinth. Paul mentions the collection to the church at Rome in the epistle he wrote to them while residing at Corinth (Romans 15:25-26). Paul’s collection was widely known. When Paul left Corinth a number of men accompanied him. The book of Acts does not say that these men were taking up the collection, but it would seem that this was the reason for their going. The committee consisted of: Sopater of Beroea, the son of Pyrrhus; of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus (Acts 20:4).

The apostle knew how destitute the Judeans were. He wanted to carry back to them an offering substantial enough to fulfill the need. Corinth was one of the wealthier cities in the Roman empire and contained some men of substance in the membership of the church. Paul was much concerned that they would respond liberally to the appeal so he holds before them the almost incredible example of the Macedonians. It seems strange that Paul never uses the word stewardship in this discussion. It is apparent that he uses the Greek word charin, grace as a synonym. He uses this word grace nine times (2 Corinthians 8:1; 2 Corinthians 8:4; 2 Corinthians 8:7; 2 Corinthians 8:9; 2 Corinthians 8:16; 2 Corinthians 8:19; 2 Corinthians 9:8; 2 Corinthians 9:14-15). Everything a human being has in this world is granted him by the grace of God. God owns everything but he grants each of us a portion to manage for his profit (glory). Whatever we give to others really is not ours (1 Chronicles 29:9-19), but belongs to God. So Paul says, We want you to know, brethren, about the grace of God which as been given (Gr. dedomenen, has been given, not shown as in the RSV) among the churches of Macedonia. Whenever we give, we give the grace of God. We are managers (stewards) of the grace of God. In all his parables of stewardship Jesus taught plainly that the steward possessed nothing of his ownhe simply managed what belonged to the householder, or the master.

Macedonia is generally the territory lying between the Balkan highlands and the Greek peninsula. It was both a Greek kingdom and a Roman province. The population was Indo-European, but of mixed tribal elements of which the Dorian (people from Balkan highlands north of Greece) stock was probably a strong ingredient. Plummer records the fact that the Romans had been very hard on the Macedonians expropriating their richest sources of incomethe gold and silver minesand taxing the right to smelt the minerals. They had also reserved to themselves the trade in salt, timber, and shipbuilding. All of this had reduced the territory to deep poverty. Added to the burdens of the Christians were the various persecutions which they had experienced. Yet they, of all Paul’s churches, were most generous in their support of him (at least the church at Philippi which was in the Macedonian provincesee Philippians 4:10-19). Paul says the churches of Macedonia gave the grace of God during a severe test (Gr. polle, much; and dokime, proof, trial-’, examination) of affliction (Gr. thlipseos, pressure, crushing, squeezed). Paul mentions these severe afflictions in his letter to the Thessalonians (1 Thessalonians 2:14-16).

Under these extreme privations and tensions the Macedonians found enough of God’s grace (Gr. charas joy) available to them to overflow (Gr. eperisseusen, extensive abundance) in a wealth of liberality (Gr. eis to ploutos tes haplotetos). The Greek word haplotetos is translated liberality and means, literally, unconditionally, sincerely, unaffectedly, honestly, singlemindedly. Their response was one of honest stewardsthey concealed nothing, held back nothing. And this they did under circumstances of extreme poverty (Gr. bathous ptocheia). The Greek word bathos is, literally, deep (from it we get the English words bath, bathe, bathometer), and the Greek word ptocheia is the same word as the one Matthew used to record Jesus-’ statement, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). Paul uses the word poverty (eptocheusen) in 2 Corinthians 8:9 to characterize the way Jesus divested himself of his heavenly glory so that believers might become rich (Gr. ploutesete, plutocratic). The word ptocheia is often translated simply, poor, as in the case of the poor widow (Mark 12:41-44), and the poor beggar (Luke 16:19-20). Ptocheia means more than underprivileged or unprosperous or lackingit means poverty-stricken, bankrupt, destitute, and impoverished.

Paul urges the Corinthians to respond like the Macedonians. Not even extreme poverty presented a problem to the Macedonians because they responded on the basis of stewardship and not merely on the basis of taking up an offering. Whether there was a problem in this area in the Corinthian church or not, the apostle urges the example of stewardship by the Macedonians as the Christian standard of giving. Only commitment to the New Testament ordinance of stewardship will solve the financial problem of the churchnot tithing, not collections. And the financial problem of the church is not fundamentally the amount of money or property it does not have or may have; the basic problem with Christians and their financial responses to Christ is in the area of motivesreasons and purposes for giving. Essentially, the problem is that of surrender and commitment to the will of God as he has expressed it in his Word. God’s word clearly demands cheerful, honest, wise, accountable stewardship of one hundred percent of one’s worldly possessions. Even the poverty-stricken are responsible for good stewardship!

**2 Corinthians 8:3-5 Participation, the Point: **The point in Christian stewardship is not how much, but why! Paul testified (Gr. marturo, witnessed as in a court of law) from first-hand, personal, eye-witnessed knowledge that the Macedonians gave according to their ability (Gr. dunamin, power, capability, dynamic). Indeed, they gave beyond (Gr. para, preposition meaning beyond, extended, over) their ability! To what extent does one give in order to give beyond one’s ability? The Biblical answer to that may be found in the actual event Jesus observed in the Jewish temple one day when a Hebrew widow (Mark 12:41-44; Luke 21:1-4), out of her poverty. put in everything she had, her whole living. This Hebrew widow extended herself in giving to the Lord to the ultimateall that she had to live by. She gave two mites (about 60 cents in American currency today) while the rich put in bags (probably hundreds of dollars worth) of coins. Yet she put in more than all of them put together, in God’s eyes, because she gave up her livelihood so far as she was able, at that moment, to sustain it (see The Gospel of Luke, by Paul T. Butler, pp. 467-470, pub. College Press). Is that not extreme? Is that not exceptional? Is that not beyond what Christ requires of the normal Christian life? Did the widow of Elijah’s experience (1 Kings 17:12-16) think so? Did Jesus think so? (see Matthew 19:23-30; Luke 14:33). Did the Macedonians think so? Did Paul think so? (see Philippians 4:10-13, etc.). Of course, the Bible says the laborer is worthy of his hire. And the Bible says the one who will not provide for his own (family) is worse than a heathen (1 Timothy 5:8). It also says we are to earn our own living (2 Thessalonians 3:12). There were other rich followers of Jesus who were never specifically challenged to sell all they had in order to give to the poor. When Judas insisted that a costly vial of myrrh could have been sold and the proceeds given to the poor, Jesus rebuked him and said, the poor you have with you always. (Matthew 26:6-13; Mark 14:3-9; John 12:1-8). But Jesus does teach us that we should be ready, at any moment, to give everything we have, including our very lives, upon demand, in his service. He does command us that we are to live one day at a time without anxiety (divided-mindedness) and to pray daily for our bread (Matthew 6:1-34). Whatever a Christian has left over from daily needs he must commit (surrender), as an honest and wise steward, to the Master’s use. It is normal (Biblically speaking) that the Christian not lay up for himself treasures on earth, (see Matthew 6:19-21; 1 Timothy 6:17-19; Luke 16:8-9; Luke 12:13-21). The Macedonians were following the normal requirements of Christian stewardship when they gave, of their own free will (Gr. authairetoi), and beyond their ability. They gave when they couldn-’t afford it because that is what a Christian steward is to do when the Lord’s service requires it. They gave what they had and trusted the Lord to supply what they needed.

What is so incredible about the giving of the Macedonians (2 Corinthians 8:4) is expressed in the Greek text, meta polles parakleseos deomenoi, literally, with much begging, requesting.. They begged to give! In circumstances of affliction and severe poverty, they begged and requested the favor (Gr. charin, grace) of giving! They were not doing Paul or the destitute Judeans a favorthey were asking for a favorTO GIVE! They really believed Jesus-’ promise, It is more blessed to give than to receive (Acts 20:38). They plead with Paul for the privilege to give because they wanted to participate in (Gr. koinonian, share, commune, participate, fellowship) the relief (Gr. diakonias, ministry, deaconship) toward the saints (Gr. hagious, holy ones) for Judea. Perhaps more Christians would beg to give if it could be communicated to them that they actually were sharing in the ministry of Christ through those full-time servants (preachers, missionaries, teachers, and others) who administer the gifts and grace of God.

What the Macedonians did was beyond the expectations of Paul and his co-laborers. Paul was surprised that these brethren could give beyond their ability out of deep poverty. People, in deep poverty themselves, begging for the favor of giving, giving beyond what they could afford to give, will surprise almost any Christian today! If it were not written by a man (Paul) whose veracity is unquestionable and under the claimed inerrancy of the Holy Spirit of God, what the Macedonians did would be unbelievable! While such stewardship is the theological norm taught in the New Testament, it is not the practiced norm in the church today! And that is so because most Christians have not fully given themselves to the Lord.

The secret of such unimaginable giving of one’s possessions is that first (Gr. proton, firstly) they gave themselves. There was not one iota of selfishness in these Macedonian Christians because they had given up self to Jesus. They considered themselves as no longer belonging to themselves, but unto Christ who had purchased them. They were his, totally, for he had bought them with his atoning death. They were sold out to God’s will. It was not ever what they wanted anymore, but what Christ wanted (see Galatians 2:20-21; Galatians 6:14). They could behave as their Judean brethren had earlier when, … the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common, (Acts 4:32). That kind of total surrender of self requires dauntless, courageous faith in God’s veracity. It is important to notice that the Macedonians gave themselves. God did not force them to surrender to him to any degree. God worked no irresistible power to overwhelm their will. They gave themselves. They could have done otherwise. But they chose to give themselves to the Lord and to Paul through (Gr. dia) the will of God. That is, they chose the will of God in place of their own will. And that is the very essence of salvation in Christ. Men must be saved from their own willfulness by surrendering in faith to the will of Christ which is revealed inerrantly, completely and finally in the Scriptures. Until a man surrenders his will to Christ he lives enslaved to the exercise of his will directed toward eternal rebellion, falsehood, and banishment from God. Until he surrenders his will to Jesus he follows … the course of this world, following the prince of the power of the air, the spirit now at work in the sons of disobedience (Ephesians 2:1-2). Christ accepts no half-hearted, double-minded, hypocritical relationships. Those who wish to inherit his promises must give themselves completely to his grace. Since few ever enter by this narrow and difficult gate (as the Macedonians evidently had) it is so extraordinary the rest of mankind can hardly believe it.

**2 Corinthians 8:6-7 Perfection, the Purpose: **Titus had already started this faith promise rally. Now he would be sent back to Corinth to bring this ministry to its completion (Gr. epitelese, from teleioo, to finalize, to bring something to its goal or aim, to fulfill). This request for an offering from the Corinthians had as its goal a work of grace upon the Corinthians themselves. Actually, the Greek text does not have the word work in 2 Corinthians 8:6; it literally reads, … he should complete among you the grace, this one. Gracious work is a proper translationbut this act of grace might be an even better translation. The goal of giving in such a totally unselfish way is to cultivate the virtue or character of grace in the giver. Giving out of extreme poverty, begging to give, in order to participate in the ministry of God to destitute people, is character-building! Such giving is at the very core of spirituality. There is no possibility of any mercenary greed as a motive. There is no hypocrisy involved in such selflessness. There is nothing more spiritual than stewardship surrendered to Christ as it was demonstrated by the Macedonians helping the Judeans.

One of the major problems a preacher faces in the ministry of the gospel is Christians who criticize him for emphasizing stewardship. Some Christians think such emphasis is worldly and unspiritual. But it is doubtful, in the light of so much teaching in the New Testament about it, that anyone can be spiritual unless he faces up to and fulfills Christ’s calling to honest, total, cheerful, and wise stewardship. Paul insisted the Corinthian Christians see to it that they excel (Gr. perisseuete, present tense, continuing action, abounding) in the Christian virtue (grace) of benevolence. Paul had earlier reminded the Corinthians of God’s grace bestowed upon them. I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, that in every way you were enriched in him with all speech and all knowledge. so that you are not lacking in any spiritual gift (1 Corinthians 1:4-7). The Corinthian Christians spent a great deal of their time boasting about and making comparisons concerning these spiritual gifts. They desired to excel in them (especially the more spectacular tongues see I Corinthians Chapter s 12, 13, 14). Paul insisted he could show them a more excellent way to practice their faith and glorify GodLOVE (1 Corinthians 12:31). So in these two Chapter s (2 Corinthians 8:1-24; 2 Corinthians 9:1-15) he specifies how the more excellent way of love might be expressedSTEWARDSHIP! (2 Corinthians 8:8; 2 Corinthians 8:24). Christians should strive to excel in giving, in stewardship, rather than clamoring after the showy (really, immature) demonstrations. How many excellent givers are in your congregation? What is an excellent giver? In the church today we have excellent singers, preachers, teachers, callers, prayers, administrators, attenders, and a dozen other excellenciesbut few excellent givers. To be an excellent giver one has to exceed the norm. Paul is talking about being extraordinary in giving. And, remember, he is talking about the Macedonians, who, in circumstances of extreme affliction and deep poverty, were examples of excellence in giving! The apostles left everything they had and followed Jesus (Matthew 19:27); the widow of Zarepath gave all she had to live on to Elijah (1 Kings 17:8 ff); Jesus left everything he had in heaven and became poor for our sake. It was done. It can still be done! But it requires extraordinary faith! And extraordinary faith is God’s goal for all believers. He wants to transform every believer into the image of his son (Romans 8:29).

2 Corinthians 8:7-15

Applebury’s Comments

Principles Regulating Giving Scripture

2 Corinthians 8:7-15. 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. 8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. 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. 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. 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. 12 For if the readiness is there, it is acceptable according as a man hath, not according as he hath not. 13 For I say not this that others may be eased and ye distressed; 14 but by equality: your abundance being a supply at this present time for their want, that their abundance also may become a supply for your want; that there may be equality: 15 as it is written, He that gathered much had nothing over; and he that gathered little had no lack.

*Comments

But as ye abound in everything.*Having commended the Macedonians for their abundant response to the gracious privilege that God had given them to share in the service for His saints, Paul urged the Corinthians to abound in this grace also. He placed this privilege which God had graciously given them on a par with other manifestations of God’s grace which they enjoyed and to which they had responded.

*faith, and utterance, and knowledge.*Paul had reminded the Corinthians of the grace of God that had been given to them in their relationship to Jesus Christ for they had been enriched in Him in everything and lacked in no gift that would help them as they patiently waited for the coming of the Lord Jesus Christ (1 Corinthians 1:4-8). Among those gifts, he mentions utterance and knowledge. He also gave a list of nine spiritual powers through the laying on of the apostles-’ hands that enabled the church to function effectively in the absence of the completed New Testament (1 Corinthians 12:8-10).

Since Paul lists faith with utterance and knowledge he is in all probability using it in its relationship to the performance of miracles, rather than in its usual sense as belief in the gospel or belief in the Lord Jesus Christ or trust in God. On the other hand, faith in connection with miracles was a tangible demonstration of God’s gracious bestowal of power on those on whom the apostles laid their hands. The word of wisdom enabled them to utter the message which God revealed through them. The word of knowledge enabled them to understand this divinely revealed message which we now have in the New Testament. Paul urged the Corinthians that just as they had an abundant supply of these gracious giftsfaith and utterance and knowledgeso they were to abound in this grace also.

*I speak not by way of commandment.*Paul had reminded the Corinthians that as he had given order for the churches of Galatia so he was also ordering the Corinthians to prepare themselves to make the collection for the relief of the saints. Why does he now say that this was not by way of commandment? The answer seems to lie in the fact that he is here discussing the issue of generosity in giving. As an apostle he did issue the order for the churches to give, but liberality or generosity cannot be ordered; it springs from the single-minded devotion to the Lord of those who first dedicate themselves to Him. He had cited the eagerness of the Macedonians as a standard by which to test the sincerity of the love of the Corinthians. Thus the example of sincere, earnest response to the order to give becomes a strong motivating force to help others to do likewise. Those who fear lest others learn about their giving usually have cause to be ashamed of it themselves. On the other hand, those who give simply to appear generous violate the basic teaching of Our Lord (Matthew 6:2-4; Matthew 15:3-9; Luke 21:1-4).

The difference between the command and the motivating force that brings it to reality is seen in the words of Our Lord when He said, If you love me, ye will keep my commandments (John 14:15). Those who really love the Lord have only to be told of the need. They have proven their awareness of the command to give by their own dedication to the Lord. How much giving is pointless because of some vague, general appeal! Paul reminded the Macedonians and the Corinthians that what they were giving was to help the poor in Judea. Those who give to the local budget should also be informed as to the items of that budget. Support of missionary projects is lifted to a higher level when the congregation knows the missionary to whom they are giving.

*For ye know the grace of our Lord Jesus Christ.*The sincere expression of their love for which Paul was calling found an example in that which had been graciously done by the Lord Jesus Christ. He was rich, yet became poor. No better comment can be found on this issue than Paul’s in Philippians 2:5-11. He existed in the form of God and was on equality with God. He emptied Himself, took the form of a servant and was made in the likeness of man. He was found in the fashion as a man and humbled Himself, obediently submitting to the death of the cross. He was crucified through weakness, yet lived through the power of God. See 2 Corinthians 13:4. This does not imply that He lost His deity during His earthly ministry, for there are many examples in the Gospels clearly showing both His deity and His humanity. See Studies in Luke, pp. 58-59. The saints are made rich in Him through the salvation which He has so graciously provided. See Ephesians 2:1-10; Titus 2:11-14.

*And herein I give my judgment.*Another strong motivating force in this matter of giving is the expressed opinion of the inspired apostle. Since the Corinthians were the first to make a beginning in this project, thus showing their willingness to have a share in it Paul urged them to complete the task according to their ability.

*if the readiness is there.*God knows the heart of man as well as the size of his bank account. He looks upon the readiness of those whose love leads them to share in relieving the needs of the saints If this eagerness is present, the amount given is acceptable according to one’s ability. It is not determined by what he does not have.

This verse is as much a part of the inspired teaching about giving as the order to give or the appeal based on dedication and love for the Lord. Public appeals overlooking this fact embarrass and often discourage those present who may not be able to give. It was not Paul’s intention to do such a thing at Corinth. Jesus-’ comment about the widow who gave all her living does have some bearing on this issue. See Luke 21:1-4. But it in no way excuses the parsimonious person whose love for money outweighs his love for God.

*not that others may be eased.*Paul was not intending to place a burden on the Gentile churches of Macedonia and Achaia in order that the churches in Judea with Jewish background might live in ease. The saints in Judea were in real need. Paul with his Jewish background labored among the Gentiles as the apostle of Christ and everywhere taught that in Christ such distinctions as Jew and Gentile had been removed. But he also recognized the debt which he had to preach the gospel to both Jew and Gentile. He also recognized an obligation toward his Jewish kinsmen, for the faithful among them he said are Israelites: whose is the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom is Christ as concerning the flesh, who is over all, blessed for ever. Amen. (Romans 9:4-5). Not all Jews could claim this honor but only those who, following in the footsteps of Abraham, had accepted the Lord Jesus Christ. See Romans 9:6-7; Romans 4:23-25.

*but by equality.*The gifts of the Gentile Christians would ease the distress of the saints of Judea.

In the reference to equality, some assume that Paul is indicating that Gentiles who then had the ability to contribute to the relief of the saints of Judea might at some future time suffer distress and be relieved by the saints in Judea, thus bring about equality.

Paul, however, had written to the Corinthians about another phase of equality. He had balanced spiritual things when he had sown for their benefit with his right to reap from their material things. See 1 Corinthians 9:11. Remembering that the gospel had originated in Judea and that the faithful among the nation of the Jews from Abraham on were like the root out of which the true faith of the gospel had grown, we might also ask whether or not Paul is thinking of that equality that now balanced material things with spiritual things. Paul wrote to the Romans about this trip to Jerusalem on which he was to minister to the saints in connection with the contribution which Macedonia and Achaia were making for the poor in Jerusalem. He said, Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things (Romans 15:25-27).

*He that gathered much.*Paul quoted from Exodus 16:18, a reference to the giving of the manna, as an example of the equality about which he was writing. The manna, just as our blessings whether material or spiritual, came from God. God saw to it that no one was able to hoard the manna and thus made everyone equal in that respect. But it is His love and earnest care for others in the hearts of His people that will produce equality in things both spiritual and material.

2 Corinthians 8:8-15

**Butler’s Commentary

SECTION 2

Credibility **(2 Corinthians 8:8-15)

8 I 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, so 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.

**2 Corinthians 8:8-9 Piqued: **Paul wants the Corinthians to give credibility to their professions of Christian faith and love. They have promised to send financial help to their destitute brethren in Judea. Now the apostle asks them to prove their love, to prove their credibility. He begins by stating that he is not ordering (Gr. epitagen, epi and tasso, ordering or regulating) them to do as the Macedonians did. When Paul says, I say this not as a command. he certainly is not removing Christian stewardship from the realm of divine commandment. As we have already pointed out, he directed the Corinthians to take up offerings in 1 Corinthians 16:1 ff. In the Gospels are clearly recorded the commandments of Christ about stewardship of all areas of life. What Paul does not want to order or regulate is the amount (see 2 Corinthians 8:12). Regulating the amount is what the Law of Moses did. Of course, it is also true that in the New Dispensation, stewardship must have love as its motivationnot law. But since love is not self-defining, there must be commandments from Christ and the apostles to provide definitive guidance as to what pleases God. God’s word therefore commands us to give to help any brother who is in need (1 John 3:15-18; 1 John 4:19 to 1 John 5:3). In his commands God defines love. He cannot love him outside his commandments! Paul is, therefore, not saying here that giving is not commanded. Our motivation for loving, or giving, is because God loved (and gave) to us first (1 John 4:19). The apostle stated at the first of this letter (2 Corinthians 1:24) he did not want to give the impression that he was Lording it over their faith. He does not issue a command (although stewardship is commanded by the Lord and his apostles) he piques their desire to give by reminding them of the Lord’s graciousness.

The Lord Jesus, anointed (Christ) by God for the purpose of becoming poor, is the supreme example of the grace of giving. How rich was Jesus before his incarnation? Paul says he was, in his pre-incarnate existence, equal with God (Philippians 2:5-6) but he emptied himself of that divine status and took the form of a human servant (Philippians 2:7-9). Speaking of the identity of Christ, Paul said to the Colossians, he is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authoritiesall things were created through him and for him. (Colossians 1:15-16). Paul added, … in him all things hold together. (Colossians 1:17). In Jesus dwelt all the fullness of the Godhead, bodily! (Colossians 1:19; Colossians 2:9). The riches Christ has to offer are unsearchable (Ephesians 3:8). Moses valued even the poverty (reproaches) of the Christ greater riches than the treasures of Egypt (Hebrews 11:26). The Son of God, heir of the majestic glory and absolute riches of heaven, divested himself of all he owned and came to earth and impoverished (Gr. eptocheusen) himself in order that (for the very purpose) by the instrumentality of his poverty (Gr. ptocheia) we might become rich. While birds had nests, and foxes had dens, the Son of man had no place to lay his head (Matthew 8:20; Luke 9:59). Ray C. Steadman writes, Remember how he (Jesus) constantly borrowed everything? We may reverently say that he was the greatest scrounger of history. He was always borrowing. He had nothing of his own. He borrowed food, he borrowed clothing, he borrowed a coin to give an illustration, a donkey to enter into the city of Jerusalem, and he finally had to borrow a tomb in which to be laid. On one occasion the disciples all went to their own homes but he went to the Mount of Olives. All these things were his by right of having been Creator of themyet he gave them all up (not because he had to) in order to fulfill the will of God on our behalf. For the glory that was set before him, Christ endured the cross, contemptuous of the shame (Hebrews 12:1-2). The glory the incarnate Christ anticipated was the glory he had with the Father before the world was made (see John 17:1-5). And he left it all, to take on human form, and suffer the humiliation of human rejection, rebellion and crucifixion, in order to become a substitutionary atonement for sinful mankind. Thus, in his impoverishment, he made man rich. After his humiliation he was raised from the dead, ascended to heaven and the right hand of God the Father, there to inherit all his former glory plus the glory accrued from his incarnate work of redemption. And he made us joint heirs (Romans 8:12-17) of his glory! Paul had already told the Corinthians that God was preparing for them an eternal weight of glory beyond all comparison (2 Corinthians 4:16-18). If the unsearchable, inexpressible selflessness of Christ in his abdication of divine riches to accomplish our redemption does not pique our desire to give to others, nothing will!

**2 Corinthians 8:10-12 Proved: **It is one thing to talk about love and another to actually love. It is one thing to admire, be awed by, and praise the divine demonstration of Christ’s love, and another to emulate it! Paul exhorts the Corinthians to demonstrate their integrity. Let them prove their credibility. While he will not, on his own, make his suggestion as an apostolic commandment. He gives his apostolic wisdom (Gr. gnomen, from ginosko, meaning, to know, mind, wisdom, opinion). Apostolic opinion or wisdom in any matter, while not a direct commandment, is to be highly respected and obeyed, so long as it does no violation to divine commandments.

Paul gives his opinion, and then suggests it is probably expedient (Gr. sumpherei, bring together for profit, profitable, beneficial, advantageous) for the Corinthians that he give an apostolic suggestion rather than an arbitrary commandment. The RSV is wrong to include the clause, it is best for you. in one large clause of 2 Corinthians 8:10. It is best for you stands as a separate clause on its own in the Greek text and reads literally, for this for you is expedient. That being the case, it is difficult to establish the connection of the statement. Does Paul mean it is expedient for them to finish the giving they started a year ago, or does he mean it is expedient for them that he gives only a suggestion and not a commandment? Plummer paraphrases, To offer an opinion, and not give a command, is the method which is suitable to people like you, who were to the front, not only in doing something, but also in desiring to do something, as long ago as last year. Plummer thinks the clause, it is expedient for you, connects to Paul’s advice. This connection of the clause is more in keeping with the intent of 2 Corinthians 8:8 and with the attitude of the Corinthians expressed in the following clause. The Corinthians had already expressed their desire to give and had begun to do so a year earlier. Those who have never expressed any willingness to do what is clearly a Christian duty must be commanded. Those who have not only wanted to do their duty, but have already begun, need only advice. This may be true of many 20th century church members! Perhaps the willingness is already there in their mind and heartbut they need some apostolic advice on when to give, how much to give, and what their giving will accomplish. Away with all the slick, secular promotions! Give Christians scriptural advice on giving!

Paul’s advice is, ou monon to poiesai alla kai to thelein proenerxasthe apo perusi, literally, not only the to do but also the to will, previously you began from last year. The infinitive poiesai is aorist but the next infinitive thelein is present tense. Plummer says, This may perhaps intimate that the acting has ceased, and that only the wishing remains. They had been first in both, but now others were before them in acting. The RSV supplies, in 2 Corinthians 8:10, the word completeit is not a part of the Greek text in 2 Corinthians 8:10. Paul is not emphasizing in 2 Corinthians 8:10 the completion, but the eagerness and the earliness. In 2 Corinthians 8:11 the Greek text uses the word epitelesate, completion, twice. The verb proenerxasthe is a combination of three Greek words, pro, meaning before, en, meaning before and archomai, meaning begin, first, thus we have an emphatic verb. Paul is emphasizing that the Corinthians had been the very first congregation to express their desire and had begun to give before any other group. But at some time after the beginning they had ceased to give and their intended offering was incomplete.

The RSV has taken the first part of the Greek text in 2 Corinthians 8:11 (nuni de kai to poiesai epitelesate, and so now the to do, complete) and transferred it back by translation into 2 Corinthians 8:10. Actually, 2 Corinthians 8:11 begins, and so now the to do, complete. The verb epitelesateis aorist. It is a combination if epi, a prepositional prefix emphasizing intensity, and teleioo, meaning perfect, complete, fulfill, bring to a goal, end. Paul is exhorting the Corinthians to bring what they expressed such eagerness to do, and had actually begun to do, to fruition! He advises them that their eagerness (Gr. prothumia, passionate forwardness) of a year ago should be matched by their finishing what they started. Prothumia is translated readiness; thumia is from a word in Greek which means passionate, or hot-tempered. The Corinthians had passionately expressed their desire to contribute to the hungry saints in Jerusalem. It would be a sad thing that those who were foremost in willingness should be last in fulfilling it! Jesus rebuked the church at Sardis because he had not found their works perfect (completed). Even though they had the name of being alive they were dead (Revelation 3:1-2). It is a serious reflection on the integrity and stability of Christ and Christianity for congregations to be alive with grandiose projects and plans, but dead to the completion or fulfillment of their promises. Thus Paul urges them to match their passionate willingness and their beginning actions with a completion of the project. And they need to make the completion out of what they have (Gr. ek tou echein). Paul means they should give in proportion to what they have (see 1 Corinthians 16:2; 2 Corinthians 8:14). To prove their integrity they do not need to give beyond their ability, but according to a proper proportion of their means as they have determined. The New Testament is filled with exhortations to personal integrity. A Christian’s actions must match his words. Jesus even warned would-be followers to count the cost of carrying through, finishing, or completing before professing discipleship (see Luke 14:25-35). Christians must not love in word or speech but in deed and in truth (1 John 3:18; 1 John 4:20-21). Love must be proved.

**2 Corinthians 8:13-15 Prudential: **At the same time Paul gives advice about proving their integrity, he also suggests that the Corinthians be prudent and sensible about their responsibilities in how much to give.

First, he advises, give in proportion (Gr. katho ean, according to whatever) to what one has (Gr. eche, has, possesses, etc.). He promises that such giving is acceptable (Gr. euprosdektos, very favorable acceptance) to Christ. There are a few examples of believers and worshipers giving all they had to the Lord’s treasury (see Mark 12:41-44; Luke 21:1-4); there is at least one incident where the Lord commanded a rich, covetous man, to give all he had to the poor (see Matthew 19:16-30; Mark 10:17-22; Luke 18:18-23). These are exceptional cases and not the general rule. Jesus-’ purpose in these exceptional incidents was to break the idolatry from the soul of the covetous. The general rule of stewardship and giving in the New Testament is proportionaterelative to one’s abilityto one’s possessions.

The first century Hebrew Christians, had all things common (Acts 2:43-47), and were so generous they sold property and laid the money at the feet of the apostles for distribution to the needy (Acts 4:32-37). But such great generosity was not a requirement! When Ananias and Sapphira lied about their generosity, they were reminded they were not expected to give as much as others if they did not want tobut they were expected not to lie about their giving! (Acts 5:1-11). In every parable of Jesus about stewardship the teaching is that a steward is to be faithful in what he has, not in what he does not have.

But what is the proportion of a Christian’s possessions he should give? Should it be a tithe (10%)? Should it be tithes and offerings (more than 10%)? If so, how much? The New Testament does not legislate specific proportions! The New Testament does not teach tithingit teaches stewardship of 100% of a Christian’s possessions. There are principles in the N.T. which should offer guidelines for Christian giving. Christians are not to be covetous. They are not to be greedy. They are not to be anxious (double-minded) worrying over food, clothing and shelter (Matthew 6:25-34). They are to remember they brought nothing into the world neither can they carry anything out and so be content with food and clothing (1 Timothy 6:6-10). They are not to set their hopes on uncertain riches, but to do good, be rich in good deeds, liberal and generous (1 Timothy 6:17-18). Christians are to provide necessities for their own families (1 Timothy 5:8). The Lord expects Christians to maintain their personal lives financially and materially in such sufficiency as permits them to minister to Christ’s kingdom and the needy to the best of their capabilities (2 Corinthians 9:8-13).

Each Christian must decide what proportion he should give directly to the church. Each Christian must study God’s word and decide for himself how much he keeps to be fed, clothed and sheltered; to care for his own family; to conduct his personal ministry in the name of Christ; to keep from becoming a burden on others (see 2 Corinthians 8:13). All beyond these necessities, he should give to the work of the Gospel, clearly understanding that he is accountable for faithful, frugal and wise stewardship of what he has kept back for himself. The true follower of Christ is not permitted the luxury of waste or self-indulgence. There are too many cries for helptoo many evangelistic opportunities beggingChristians dare not squander what God has given them or pamper themselves.

A Christian does not have to be rich to give. Every Christian, even the poor, is to give and act responsibly toward whatever stewardship the Lord has given him. If a poor Christian is passionately eager to give, and gives in proportion to what he has to fulfill the principles stated above, his gift is very favourably accepted by the Lord.

While the Lord expects us to renounce all that we have (Luke 14:33), and to be willing, should he demand it, to give up everything we own, the normal rule of Christian giving is in proportion to what one has, not according to what one does not have.

Paul’s explanation of proportionate giving is intended to keep some from being eased and others burdened. There must have been those in the Corinthian congregation accusing Paul of discriminating against the rich. Perhaps they thought he was expecting a few well-to-do people to carry the whole burden of the collection of Judea. Paul clears that up. Everyone is to give something. Let it be according to everyone’s ability. Every Christian at Corinth (even a slave) is to make some contribution. The pressure (Gr. thlipsis, burden, affliction, pressed-down) of giving must be on every member’s conscience.

In 2 Corinthians 8:14, the principle of equality (Gr. isotetos, equal, same as, fair) is applied to Christian giving. Proportionate giving makes the burden of giving equal upon all in the congregation. Everyone is to give somethingin proportion to what he has. Those who had little were to give as they had been prospered (1 Corinthians 16:2), and those who had much were to give as they had been prospered. However much each had, that much would be required (Luke 12:48). It is not the amount, but the eagerness, the equality, the total sharing of every Christian to give that pleases the Lord.

Abundance and prosperity, by the grace of God, is dispensed by the Almighty in ways and places incomprehensible to manbut always according to God’s will. The abundance of those he prospers is willed to them so they may supply the lack (Gr. husterema, to be in need, be inferior, deficient) of any one. Christian giving is not to supply what people want, but what people need. According to the providential shifts in prosperity, those who have are to help supply needs to those who do not have. Those who give are to do so freely, without coercion, not of compulsion, not by legislated amounts, but proportionately. Evidently, many people of Corinth had been prospering while the people of Palestine had been suffering drought, famine, earthquakes, plundering of their possessions by persecutors (see Hebrews 10:32 ff), and other depredations. So, Paul reminds the Corinthians, their abundance (Gr. perisseuma) was providentially given them by God that they might learn to give to the needs of those not thus blessed.

In the latter half of 2 Corinthians 8:14 the interesting principle of expected reciprocation is put forward. At the time Paul wrote II Corinthians, the Greeks were prospering and the Jews were impoverished. Paul says to the Corinthians, … but that as a matter of equality your abundance at the present time should supply their (Jews) want, so that their abundance (Jews) may supply your (Corinthians) want, that there may be equality. While the Corinthians supply the needs of the Jewish brethren at the present, there may come a day when the Jewish brethren may have to supply the needs of impoverished Corinthians! And, if the Corinthians never become impoverished, and the Jewish brethren should some day supply the needs of brethren in Rome, the principle of equality is still carried on so the Corinthian brethren participate in the relief to the Romans because they helped the Hebrew Christians. Paul verified the principle of indirect participation when he wrote to the Philippian Christians concerning their support of his ministry (see Philippians 4:15-17). Cast your bread upon the waters, for you will find it after many days (Ecclesiastes 11:1; Deuteronomy 15:10-11; Proverbs 19:17; Matthew 10:42).

2 Corinthians 8:15 is a quotation from the Old Testament illustrating equality. In the O.T. it was commanded (see Exodus 16:18). Each Israelite was commanded to gather only as much manna as he could eat. Some gathered more. Some gathered not enough. However, when they came to measure the manna, each man’s gathering weighed exactly the same! That is the will of God for his kingdom! Even in this imperfect world where Providence decrees that some have more material goods as their stewardship than others, everyone is to join in being faithful to his stewardshipwhether it be small or large. Let there be equality (not in the amount) in participation! God does not need amounts! All the cattle on a thousand hills are his and if he were hungry he would not ask us. But God does desire equal participation in his kingdomand he desires it because all kingdom-people need participation. They can never have a servant’s heart until they do participate in giving according to what they have.

Usually, the emphasis in church stewardship programs is to produce a certain amount of income. Usually, people are urged to give to meet a specific need. But the emphasis of Paul’s instructions to the Corinthian church has to do with the needs of the giver while the amount of the gift and the need it is to meet are secondary! Would to God that the modern Church would understand Paul’s teaching here and make it a priority in its call to stewardship. Christian people cannot be edified and spiritually matured until they have been taught that giving is primarily for their own spiritual growth and not to meet needs. Paul will have more to say on this in succeeding verses.

2 Corinthians 8:16-24

**Butler’s Commentary

SECTION 3

Carefulness **(2 Corinthians 8:16-24)

16 But 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.

**2 Corinthians 8:16-19 Of Administration: **In this text we have an apostolic admonition concerning carefulness in our giving. Christian stewardship involves more than merely giving. It demands careful, discriminating, prudent and conscientious giving. Ray Stedman writes:

The combined amount of Christian giving in the United States alone has been estimated at well over half billion dollars a year.. That is a lot of money, and yet much of it is wasted. Much is given to causes that ought not to be supported, or given in ways that are foolish and spendthrift. Much of it goes to line people’s pockets, to be used for the enrichment of a few and the exploitation of many. We desperately need to be helped in our giving, learning to give responsibly with intelligence and care, so that the money goes to the right purposes and is used in the right way. (Expository Studies in 2 Corinthians, pg. 158)

Paul reports to the Corinthian church that the administration of the money they are collecting for the brethren in Judea will be done properly, honestly and openly. The Corinthians may rest assured their money will go to serve the purpose for which they gave it.

First, it will be administered by more than one person. Paul, alone, will not be handling the money. Accompanying Paul to Jerusalem with the offering will be Titus, Paul’s co-worker, the brother who is famous among all the churches for his preaching of the gospel, and our brother whom we have often tested and found earnest in many matters, (2 Corinthians 8:16-18; 2 Corinthians 8:22). Second, the two unnamed brethren were appointed (Gr. cheirotonetheis, elected by show of hands, 2 Corinthians 8:19) or were messengers (Gr. apostoloi, apostles; one’s sent) of the churches. Titus-’ veracity and integrity had been tested and is verified by Paul. He says that God put the same earnest care into the heart of Titus as was in Paul’s heart for the Corinthians. Titus-’ earnest care (Gr. spouden diligence) for the Corinthians was not forced. He gladly responded to Paul’s request for help in this matter of his own accord (Gr. authairetos, comb. of autos, self, and haireomai, choice, option). The RSV translates 2 Corinthians 8:18, … the brother who is famous among all the churches for his preaching. but the word preaching is not in the Greek text. Literally, 2 Corinthians 8:18 reads, … the brother of whom the praise (Gr. epainos, praise, applause, honor, commendation) in the gospel is throughout all the churches.. It may be that this brother’s fame was for living the gospel rather than preaching the gospel. That would be more apt to commend him to the Corinthians as worthy of administering the collection than merely his preaching. The point to emphasize, however, is that two of the administrators of this offering were specifically chosen by the churches. This provided safeguards for Paul’s reputation. It provided the churches with assurance as well as satisfaction that they were personally involved in administering the offering by having chosen these administrators. It is the responsibility of all Christians to insist on the practice of this principle of more than one hand administering the funds they give for the Lord’s work. The Christian who gives to a Christian organization not following this principle is not being a good steward. It is the individual giver’s responsibility to see that it is so. That is why Paul was reporting this to the Corinthians church! More than one hand administering is not fulfilled in Christian organizations where one founder or one administrator controls the financial operations and accounts. Nor is it being practiced in organizations operated by nepotism (family members in all administrative positions). That is why Paul called for those appointed by the churches to help him rather than confine the administration of the offering to himself and his immediate co-laborers.

In 2 Corinthians 8:19 Paul calls the work of taking the Corinthian offering to the saints in Judea, this grace being ministered by us. All of Paul’s works were works of grace works motivated by grace which are in reality, human grace in grateful return for the free grace given first by God. What the Corinthians gave to the Judeans was by their grace. Man, the recipient of divine grace, is to cultivate the virtue of graciousness in his own character. Both the offering and its administration were by virtue of human graciousness in the Corinthians and in Paul. The apostle uses the Greek word diakonoumene, often translated, deacon, and the RSV translates it, .. the work which we are carrying on.. The NASV is better, translating diakonoumene administered. Paul had two motives for involving himself in the administration of the offering from Corinth to Judea. First, to glorify (bring honor to, to praise, to give rank to) the Lord Jesus Christ. Second, to show his own passionate readiness (Gr. prothumian, see 2 Corinthians 8:11-12) to serve the Corinthians in their spiritual pilgrimage. He had written much about his willingness and desire to serve themnow he wishes to show it by seeing that their offering is responsibly delivered to the Judean brethren.

**2 Corinthians 8:20-24 Of Accountability: **2 Corinthians 8:20 is the pivotal sentence in this text. Paul intended that no one should find fault (Gr. momesetai, blame) with his (and his co-workers) administration of the funds to relieve the Judean Christians. To avoid any hint of scandal he took precaution (Gr. stellomenoi, present tense, middle voice, of to place, set in order) or made arrangement to make his administration of the offering fully accountable to both the Lord and to men. The RSV translates stellomenoi, We intend. The NASV translates it, taking precaution. The latter is the better translation. It was not merely Paul’s intention to make his work accountable, he made arrangements that it would be so!

It was the apostle’s aim (Gr. pronooumen, take thought for) to be accounted honorable before the Lord and before men. His aim was not some generalization, it was specifiche gave it thought, he reasoned out an arrangement to make it come to pass. He arranged to be accounted honorable (Gr. kala, good) in the sight of (Gr. enopion, before, in the presence of) the Lord and of men. Every Christian is accountable for his stewardship before the Lord (Matthew 18:23; Luke 16:2; Romans 14:12; Hebrews 13:17; 1 Peter 4:5) and before men (Matthew 5:16; John 15:8; Philippians 2:14-16; 1 Thessalonians 4:9-12; 2 Thessalonians 3:10-13; 1 Timothy 5:7-8; Romans 14:18; 1 Peter 2:12).

All Christian churches, missions, and para-church organizations, whose very existence depends on the gracious stewardship of individual Christians, are obligated by scriptural command and apostolic precedent to make an accounting in the presence of the Lord and the presence of men. It must not only be their aim to do so, they must make arrangements or take precautions to do so. Those who give must be given an open, honest, good report of the administration of their gifts. It is the responsibility of individual Christians to support only those Christian works which are willing to make arrangements for sound financial auditing, accounting, and reporting. Such financial responsibility is honorable (good) before the Lord and men.

In 2 Corinthians 8:22-23 Paul discusses again the character and credentials of those who will be helping him deliver the collection to Judea. The brother whose name Paul did not mention, was not his blood-brother, but a brother in the Lord. He had been tested (by circumstances) many times and in many ways as he labored with Paul, and the apostle had always found him earnest (Gr. spoudaion, diligent). Now, he was much more diligent to help Paul because somehow he had gained great confidence (Gr, pepoithesei, assurance, trust, persuasion, obedience) in the spiritual aims of the Corinthians. Perhaps he had visited Corinth and heard the Christians there passionately expressing their desire to help the needy Judeans; perhaps he saw that they all participated equally in the offering. This brother joins Paul’s ministry of the offering under the auspices of the churches. Paul is willing to testify as to the brother’s character and capabilities. But he wants it remembered that the brother was accredited by the churches for this ministry.

Titus gets special mention by Paul. Titus is called, my partner (Gr. koinonos, sharer, participant, communicant, partner) and fellow worker in your service (Gr. eis humas sunergos). And, while Titus was Paul’s child in the faith (Titus 1:4), he was still a messenger of the churches for which Christ was to get the glory not Paul.

In light of all Paul has said thus far about the offering from Corinth, he now summarizes (2 Corinthians 8:24); by saying, So give proof, before the churches, of your love and of our boasting about you to these men. In light of the motives Paul has given them, in light of the method (equality) he advises, and in light of the management (accountability) he promises, nothing should stand in their way of completing what they had so eagerly started a year ago. They had said much about how they loved their Judean brethren and how they were eager to help now let them give proof (Gr. endeixin, from deiknumi, to show, to point out, to demonstrate, to make a token) of their love (Gr. agapes, God-like love). Paul wants the Corinthians to demonstrate their love, not to him, but to the churches. Paul had boasted to other churches of their lovenow he asks them to prove that what he had been telling others was so.

The stewardship of giving, according to apostolic motives, methods and management, is proof of a Christian’s love! There is no getting around that. We may equivocate and rationalize all we wish but that will not erase these words from the pen of the inspired apostle! Paul stated this earlier (2 Corinthians 8:8) and will state it again (2 Corinthians 9:13). Proving our love for Christ and for men can only be done by giving (1 John 3:16-18; 1 John 4:19-21; Matthew 25:31-46; Luke 10:29-37; Luke 16:1-9; Luke 16:19-31; Luke 18:18-30; etc.). Perhaps this is why Jesus spent so much time telling parables and teaching about GIVINGit is the one, undeniable way to prove one’s love; not just giving, but CHRISTIAN STEWARDSHIP.

Applebury’s Comments

The Mission of Titus and His Associates Scripture

2 Corinthians 8:16-24. But thanks be to God, who putteth the same earnest care for you into the heart of Titus. 17 For he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord. 18 And we have sent together with him the brother whose praise in the gospel is spread through all the churches; 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: 20 avoiding 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. 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. 23 Whether any inquire about Titus, he is my partner and my fellow-worker to youward; or our brethren, they are the messengers of the churches, they are the glory of Christ. 24 Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf.

*Comments

thanks be to God.*The writings of Paul are full of praise and thanksgiving to God. He was aware that everything that he had been able to accomplish or ever hoped to accomplish had been made possible because God had given him the gracious privilege of serving as the apostle of Christ. He praised God for His comforting care in affliction; he thanked God for leading him in triumph in Christ and making it possible for the gospel to be made known through his efforts. It was God who comforted him through the coming of Titus with the report of improved conditions in Corinth. He thanked God who motivated such men as Titus and his associates to share in the task of assisting the churches to gather funds for the relief of the saints in Judea.

*who putteth the same earnest care for you in the heart of Titus.*God made man with the capacity to respond to appeals to relieve the needs of others. He had used Paul to stir up this interest in the heart of Titus. More than that, Titus had seen for himself the desire of the Corinthians to relieve the suffering saints in Judea. People do respond to the cry of their fellowmen for help, for God created them with the capacity to do so. But information about the specific needs must be given if this capacity is to become effective. More than that, this capacity can and should be trained that it might be developed to its fullest extent. Training should begin with children. It should be carried on by the leaders of the church through instruction and example so that the whole family of God might have a wholesome concern for the needs of others. The basic root of all this concern is God’s own love for the world demonstrated by the fact that Christ died for us while we were yet sinners. The Lord exhorted men to love their enemies and do good to those who persecuted them.

*he accepted indeed our exhortation.*Titus-’ heart had been stirred by what he had seen in Corinth. They had begun to carry out the order which Paul had given them. He willingly accepted Paul’s appeal to continue his assistance to them, for it was in perfect accord with his own decision.

It is a rare thing when effective work in the church is accomplished by those who respond to undue pressure to teach a class, to serve as deacons, or to do the many other things necessary to carry out the total work of the congregation. Unless a man’s heart is in it, as in the case of Titus, in all probability it would be better for him not to attempt the task.

*with him the brother.*Two others who are designated brothers were to accompany Titus and assist him in this ministry. Their names are not given. Speculation as to their identity has been indulged in through centuries to no profit. Had it been important surely Paul would have given the names. But he does commend them highly Paul never hesitated to commend his fellow-workers such as Timothy, Titus, Apollos and the many others who had proven themselves worthy of such commendation.

This brother had received the commendation throughout all the churches because of his work in the gospel. Paul did not hesitate to pass this information along to the Corinthians. This same principle if followed carefully would save many a church from those whose reputations elsewhere are not good. The leaders of the churches should insist on looking into the reputation of new teachers who come into their midst. Indeed, the Corinthian church could have been saved much grief had they investigated the reputations of the super-apostles who had come into their midst attacking the reputation and ministry of Paul. The brethren at Antioch could have been spared a severe split in the church if they had looked into the reputation of those who came from James. See Galatians 2:11-21.

*appointed by the churches.*How these men were selected is not indicated. A good example of how it might have been done is given in Acts 6:1-6. The apostles set forth the qualifications and urged the church to select the men to fit these qualifications. Just how the church went about selecting the men is not indicated but when they had completed the task they brought the men before the apostles who put them in charge of the task. Another example is given in Acts 14:23. Paul and Barnabas appointed elders in every church. The word appoint could mean and probably did indicate that this was done with the approval of the church. Titus was given the task of appointing elders in every city in Crete, probably with the approval of the churches as they followed the qualification which Paul had given them. See Titus 1:5-9.

Those selected to travel with Paul and the others in this gracious ministry for the glory of the Lord were men of good reputation among the churches. Paul was eager to have such assistance. It should be pointed out that these men were selected for a specific task and represented the churches only in the task for which they were selected. In no sense did they become representatives to make decision for the congregations. The New Testament indicates that the congregations were interdependent as well as independent.

*avoiding this, that any man should blame us.*Paul was aware of the fact that there were those who would assume that the collections were being made for his own benefit. False charges easily arise making it necessary for those who handle the funds of the congregation to be above reproach in every regard and to be able to prove their honesty against any false charge. Judas even stole from the treasury of Jesus and the apostles. See John 12:6. Why allow the treasurer of a church to be put into a position where he might be accused of such a thing? He should have someone to check his work; his books should be audited and every precaution should be taken for his sake and for the protection of those who contribute to the fund. Paul avoided the possibility of any improper handling of money entrusted to his care. He took thought for things honorable not only in the sight of the Lord, but also in the sight of men.

*this bounty which is ministered by us.*The term bounty comes from the word which means thickness or fullness and was used to describe a plant that had reached its full development or its fruit that had become ripe. It aptly describes the generous giving of the church that had been preparing for this effort and were soon to bring it to completion.

Just as time is needed for a plant to grow and produce fruit, so a congregation should be given time to (1) to be adequately informed regarding financial projects and (2) to let their contributions grow to the point where they are adequate for the needs for which they are being given.

*we have sent with them our brother.*Paul had urged Titus to undertake this mission, the churches had selected the brother with a good reputation in the gospel to accompany him, and Paul had sent still another proven man on this mission. His earnestness had been proven on many occasions and heightened at this time because of his great confidence in the willingness of the Corinthians to respond generously to this appeal.

*Whether any inquire about Titus.*Paul had already written a great deal about Titus, but to make sure that any question about him could be fully answered, he adds, He is my partner and fellow-worker to you-ward. This is characteristic of Paul’s attitude toward those who labored with him. See, for example, his attitude toward Apollos in 1 Corinthians 3:4-9. For his attitude toward Timothy see Philippians 2:19-24.

*the messengers of the churches.*As the footnote in some Bibles indicates, the word messenger is actually apostle. It means one who is sent on a mission. It is not to be assumed that they had equal authority with the apostles of Christ, for those men were commissioned by Him and equipped for their task by being baptized in the Holy Spirit. Since the term was one in common use designating anyone being sent on a mission, it becomes absolutely necessary to study each context to learn who the sender is in order to avoid confusion over the use of the term. Here, for that very purpose, it is rendered messengersa word which comes from Latin but means the same thing.

Long usage has accustomed us to use apostle to refer to those sent by Christ, but to use missionary to designate those who are sent out by churches to proclaim the gospel.

*the glory of Christ.*All thisthe selection, the commendation, and the sending of the men to protect the reputation of the apostle and the otherswas for the glory of the Lord.

Too often this basic principle is forgotten. Many assume that the tasks that they may be performing in connection with the work of the gospel are for their own glory. Evidently there were such in Corinth, for Paul had to write the last section of this epistle to show that such people were in reality servants of Satan.

*in the face of the churches the proof of your love.*Paul had not hesitated to remind Corinth of the generosity of the Macedonian churches. Now he urged them to respond in like manner demonstrating before the churches their love for the Lord. This was not to be some hypocritical display (Matthew 6:2-4). It was to be the sincere response of Christian love, the example of which would motivate others to respond in the same manner.

*our glorying on your behalf.*Paul had been boasting both to Titus and the Macedonians about the preparation that Achaia had made for this task.

Summary

The collection for the saints in Jerusalem is discussed in Chapter s eight and nine. The order to make such a collection had been given in the first epistle. The second epistle gave more detailed instruction about that offering. Paul lifted giving above the level of begging by showing that it is a favor from God. The Macedonians had begged for the privilege of sharing in such a project. Rather than begin with the fact that Corinth was lagging in the matter, Paul told them about the thing that Macedonia was doing despite their affliction and deep poverty. How this must have stirred Corinth to action! Paul spoke of the riches of Macedonian single-minded devotion to the Lord. This is what made their contribution a thing of liberality. They gave beyond their power; they gave of their own accord; they begged for the privilege of sharing in the ministry to the saints, They gave even beyond the hopes of the apostle Paul. The secret? Macedonia had given themselves first, both to the Lord and to Paul. The latter was done by furnishing men to go with him on the trip to Jerusalem. All this was done through the will of God. Paul did not say that they gave themselves to the Lord and then gave money to him. The money was given for Jerusalem. Dedication to the Lord caused the Macedonians to give to the relief of His saints in Judea. The Macedonian devotion to Paul stood in contrast to the Corinthian opposition to him. Because of the example of Macedonia, Paul urged Titus to complete the task of collecting funds for Jerusalem, since he had already begun the work, so that Corinth might share in this grace also. Paul urged Corinth to abound in this favor just as they had in spiritual gifts and Christian character. Giving was commended, but the measure was regulated by love. In love, they were to follow the example of Christ who became poverty-stricken on the cross that he might enable men to share His heavenly riches. Paul had boasted much about the Macedonians, but he also complimented the Corinthians: they were first to willingly undertake this task. It would be well for them to bring it to completion. When the readiness was present, the gift was acceptable according to one’s ability, not according to what he did not have.

Another principle regulating the amount to be given is equality. Material help sent by Corinth would meet Jerusalem’s need. What was Jerusalem’s abundance that would fill Corinth’s need? Some suggest that it was material need at some future date. But Paul’s remarks in 2 Corinthians 9:12-15 may be to the point. Their gift had resulted in thanksgiving to God; they needed to respond to the gracious privilege of sharing as Macedonia had done. Thus material need was balanced by spiritual want. God’s miraculous power produced equality in gathering the manna. God’s grace produced equality for Jerusalem and Corinth as He met the needs of each.

Paul explained the mission of Titus and his associates. Titus responded to his appeal to complete the work at Corinth, since he had already become interested in it, for God had put it in his heart to do so. To avoid criticism about handling the funds, Paul sent the others to help Titus. One who had a good reputation in the gospel among the churches was selected by them for the task. New Testament churches did cooperate through individuals of good reputation in order to carry out the Lord’s work. Paul sent still another brother whom he had tested and found to be earnest many times in many things. Titus, in case anyone inquired, was Paul’s partner and fellow-worker. The brethren were sent by the churches. The work to be done was for the glory of Christ. Paul urged Corinth to give a demonstration of their love before these brethren and a reason for his boasting about their being prepared to share in this task.