SECOND EPISTLE TO THE CORINTHIANS.

PART SECOND.

8:1-9:15.

CONCERNING THE COLLECTION FOR THE
JERUSALEM CHURCH.

I.

THE COLLECTION AND THE MESSENGERS
IN CHARGE OF IT.

8:1-24.

      [In this section Paul exhorts the Corinthians to proceed with the collection for the poor of the Jerusalem church. For Paul's instructions in regard to this collection, and the reasons for it, see 1 Cor. 16:1-3, and notes thereon.] 1 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. [The only Macedonian churches known to us were those at Philippi, Thessalonica and Beroea. The district of Macedonia had suffered in the three civil wars, and had been reduced to such poverty that Tiberius Cæsar, hearkening to their petitions, had lightened their taxes. But in addition to this general poverty, the churches had been made poor by persecution (2 Thess. 1:4). This poverty put their Christian character to the proof, and Paul wishes the Corinthians to know, that they may be benefited by the example, how nobly the Macedonians endured the proof. Despite their afflictions they were so filled with the grace of God that their joy abounded and worked positively in combination with their abysmal poverty, which worked negatively to manifest the extreme riches of their liberality.] 3 For [210] 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. [The apostle here sets forth the liberality of the Macedonians, and shows that of their own accord, and without any entreaty on his part, they gave, not only according to their means, but even beyond their means. When he, recognizing that they were giving beyond their means, sought to restrain them, they laid siege to him with persistent entreaty, both that they might be allowed to exercise the grace of liberality which God had put in their hearts, and that they might have fellowship in so worthy a work as ministering to the needs of God's people. The apostle, knowing their poverty, had hoped for but little from them, but they had exceeded all his expectations, for (and here was the secret of their liberality) they had surrendered their will to the will of God, so that before attempting to give their money they had first given themselves to the Lord, and to the apostle as the Lord's servant.] 6 Insomuch that we exhorted Titus, that as he had made a beginning before, so he would also complete in you this grace also. [Inspired by the example of the Macedonians, Paul was moved to exhort Titus to return to Corinth, that having begun the work of gathering an offering from the church there, he might continue until the Corinthians made a liberal offering.] 7 But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also. 8 I speak not by way of commandment, but as proving through the earnestness of others the sincerity also of your love. [Paul here speaks of liberality as a grace or gift of the Spirit. Paul testifies that the Corinthians abounded in spiritual gifts (1 Cor. 4:7). He here reminds them of some of these prominent gifts, and exhorted them to add thereto the gift of liberality, and to make it [211] conspicuous among the other gifts by its perfection. He does not command them to give, for the very virtue or value of giving lies in its spontaneity, but, using the case of the Macedonians as an example or means of comparison, he measures or tests the love of the Corinthians by it.] 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. [In making liberality the test of love, Paul is reminded of that supreme love of Christ and the test which it endured. The grace of liberality in Jesus caused him to lay aside his glory, and those other attributes of his divinity which were not compatible with his being made flesh, and took upon him our poor and despised humanity, that he might enrich it with all that he had surrendered. The words here should be compared with Phil. 2:5-11. What Christ gave up for us becomes to us a criterion for giving. The love which promoted such a sacrifice should constrain us to sacrifice for others.] 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. [I do not, as I have said, command you to give, but I think that, having undertaken the work, you should complete your collection. If it was a mere matter of doing, I would command you, but, as it is a matter of willing, I can only advise you, therefore I do advise you to willingly give (ch. 9:7). As Paul wrote soon after the beginning of the Jewish year, the phrase "a year ago" might mean only a few months. But the mention of this collection in Paul's first Epistle shows that the Corinthians had had it in mind for more than six months.] 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. [As you once had the willingness to give, let your will perfect itself in doing, and take up the collection according to your ability to give, for if a man is willing to give, God accepts the gift, not valuing it [212] according to its magnitude, but according to the proportion which it bears to the means in the possession of the giver.] 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 [The apostle did not take money from the Corinthians for the purpose of impoverishing them and enriching the church at Jerusalem: his idea was that the abundance enjoyed by the Corinthians might be withdrawn from their side of the scales and placed in the Jerusalem side, so that the scales might balance--not a literal balancing, but such a one as would insure that those at Jerusalem would not suffer because of their poverty. And he did this with the expectation and understanding that whenever conditions were reversed, those at Jerusalem would donate their superfluity to the support of Corinth. That such equality is approved of God, was shown by the manner in which he meted out his manna, as appears by the citation in the next verse]: 15 as it is written [Ex. 16:17, 18], He that gathered much had nothing over; and he that gathered little had no lack. [In the gathering of the manna some of the Israelites were able to find more than the others, but when they came to measure what they gathered, God's providence so intervened and ordered that each found he had an omer. Now that which God effected by irresistible law under the old dispensation, he was now seeking to effect under the new dispensation through the gracious influence of brotherly love. Our differences in ability make it inevitable that some shall surpass others in the gathering of wealth; but as selfishness gives place to Christian love, the inequality in earthly possessions will become more even.] 16 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. [The apostle thanks God that he had given to Titus the same desire to benefit the Corinthians which animated Paul [213] himself, so that Titus not only accepted the apostle's exhortation to go back to Corinth and induce them to take up the collection, but was even ready of his own accord to undertake the work.] 18 And we have sent together with him the brother whose praise in the gospel is spread through all the churches [Baynes, in his "Horæ Lucanæ," argues very conclusively that this was Luke. He was at Philippi about this time, and was among those who accompanied Paul from Macedonia (or perhaps Corinth) to Jerusalem (Acts 20:2-6). The phrase "In the gospel" can hardly be taken as indicating that at this time Luke had written his Gospel, but the Gospel which he wrote is evidently not the work of a day. No doubt at this time Luke was so versed in the gospel history as to be fittingly described by the words here used by Paul]; 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 [Paul is commending those whom he sent to gather the collections. Luke's primary commendation is his general character revealed in his love for the gospel facts; his further qualification is his appointment by the churches in Macedonia to assist in this very work. He had resided in Macedonia for some six years, or since Paul had first come to Philippi, and so was well known and fully trusted by the Macedonians. He was appointed that the glory of Christ might not be tarnished by any suspicion that the money was raised for selfish purposes, and that Paul's zeal to raise the money might not be regarded with evil surmises]: 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. [Paul welcomed the appointment of assistance in this work, for their co-operation lifted him above suspicion, which was according to his desire, for he wished not only to have a good character in the sight of God, but also a fair reputation among men.] 22 And we have sent with them our brother, whom we have many [214] times proved earnest in many things, but now much more earnest, by reason of the great confidence which he hath in you. [As to this third party, Alford well says, "Every possible person has been guessed." There is no means of determining who it was. Paul's words show that he had been often used by the apostle because of his earnestness, and that he was employed in this work because he evidently knew and had great confidence in the Corinthians.] 23 Whether any inquire about Titus, he is my partner and my fellow-worker to you-ward; or our brethren, they are the messengers of the churches, they are the glory of Christ. 24 Show ye therefore unto them in the face of the churches the proof of your love, and of our glorying on your behalf. [As a final commendation, and as one calculated to stop the mouths of all objectors, Paul describes Titus as a partner with himself in raising the contribution of Corinth, and he describes the other two who went with Titus as not only messengers of the churches in this behalf, but as men whose daily life glorified the Master whom they served. In view, therefore, of the fitness of those whom he sent to them, Paul asks the Corinthian church to raise the collection under their direction as an evidence of the general benevolence of their disposition, and as a proof that he spoke the truth when he boasted of their liberality.]

II.

EXHORTATION TO HAVE HIS BOASTING
SUSTAINED.

9:1-15.

      1 For as touching the ministering to the saints, it is superfluous for me to write to you: 2 for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. [It is needless for me to urge upon you the fact that [215] it is a becoming thing in you to minister to the poor in the churches, for you have long since acknowledged the becomingness of the deed by pledging yourself to do it. And this readiness on your part I have used with great effect in Macedonia, for I told them how last year you consented to take this collection, so that many of them, feeling their tardiness in comparison with you, have been stirred to great activity and zeal in this matter.] 3 But I have sent the brethren [Titus and the other two], that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: 4 lest by any means, if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. [I have gloried or boasted concerning you in many respects, and have hitherto had to retract nothing which I said. That my glorying concerning your liberality may not prove an exception and require a retraction, I have sent these messengers that they might gather together the collection which you pledged, and perhaps began to take up last year. For if any Macedonians should come with me to Corinth and find the collection ungathered, I would be ashamed for having represented you as better than you were, and you would be ashamed of having been held up as a model for the emulation of those who were, in fact, better than you.] 5 I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand [i. e., before my coming] your afore-promised bounty, that the same might be ready as a matter of bounty, and not of extortion. [I sent these messengers on before me that they might stir you up to gather the collection before I came, that the offering might be seen to be your own free gift and not a veritable tax extorted from you by the fear of my displeasure and your shame at being exposed in your selfishness.] 6 But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. [The same law which pertains to the physical world pertains with equal effect in the moral [216] and spiritual realm, so that those who are stingy and niggardly in giving to others, shall receive scantily of the blessings bestowed by God.] 7 Let each man do according as he hath purposed in his heart: not grudgingly [literally, of sorrow], or of necessity: for God loveth a cheerful giver. [Let each man give as his own heart prompts him and not as improperly influenced by others. Let no one give as if half crying to part with his money, and let no one feel constrained to give from any motives of necessity, such as popular applause, or to keep up with his neighbors, or to be rid of the solicitations of some urgent collector. Such giving is valueless in the sight of God, who values gifts only as they are really and truly such, and in no way extortions. The spirit of extortion is sorrow, but that of giving is cheerfulness.] 8 And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work: 9 as it is written, He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever. [Ps. 112:9. God is able to bestow every blessing, both temporal and spiritual, and so he can give blessings to those who dispense them, and thus enable them to abound in good works which they are performing. That this is true is shown by the Psalmist's description of the man who fears the Lord. Such a man is profuse in his liberality and his remembrance of the poor, and he is able to keep up his right-doing in giving, for the lord continually supplies him with means to that end. We should, however, note that Paul's words here, like those at Ps. 91:11, 12, which Satan quoted to the Lord in his temptation (Matt. 4:6), are not to be so interpreted and applied as to tempt the Lord.] 10 And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness [and he that, in the economy of nature, makes returns to the sower, so that he not only has his seed again, but bread for food, shall in like manner in the domain of grace, supply and multiply the seeds of charity which you sow, so that you will not only be able [217] to do again the deed of charity which you have done, but he will also bless all your other acts of righteousness by making them fruitful]: 11 ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God. [Thus, your liberality multiplies your means of liberality, and also works, through the agents which dispense it, thanksgiving to God from the poor in Jerusalem who receive it.] 12 For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; 13 seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them, and unto all; 14 while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you. [This ministry of yours, in giving to the poor at Jerusalem, not only fills up the measure of the wants of these people of God, but overflows that measure, for it results in many thanksgivings to God. And these results are evident, for by thus showing your liberality to the Jewish church at Jerusalem, you prove to it that you are indeed true and obedient to your confession of your faith in the gospel of Christ, and thus cause them to glorify God, as they also do for the liberality of your contribution unto them and (potentially) unto all. You cause them also to pray for you and long to see you face to face, that they may know those in whom God's grace abounds to so full a measure. It will be remembered that the church in Jerusalem, influenced by the prejudices of the Jews which surrounded it, and also by the sentiments and feelings which it inherited from its previous life, looked upon the church as planted by Paul, with eyes full of suspicion. They regarded these churches as lawless bodies, inimical to all that the Jews held as ancient or sacred. They were ready to believe any wild rumor which might start with regard to the unchristian character of the apostle's converts, and the reckless lawlessness of the apostle himself. The riot which arose soon after when [218] Paul was found in the temple at Jerusalem aptly illustrates the attitude of the Jewish mind toward him and his work. Now the apostle felt confident that a liberal gift from his Gentile churches would bring about a better understanding, and would work wonderful changes in the thoughts of Jewish Christians. He felt that it would persuade the latter that his Gentile converts were truly obedient to the religion which they confessed, and that it would persuade them also that those who had overcome their prejudices sufficiently to give liberally to Jews would have no prejudices which would prevent them from giving liberally to other people. He was likewise confident that the Jewish Christians, seeing these things, would be fully persuaded of the genuine Christian grace of his converts, and therefore would not only pray for them, but even long for personal acquaintance and fellowship with them. How far the apostle was correct in this judgment we can not say; but he certainly seems to have been well received by the Christians at Jerusalem when he came as the representative of these Gentile churches. If the attitude of the unchristian Jewish mind toward him was still relentlessly bitter, it must be borne in mind that he took no collection for them, and that they were in no manner in his thought in this connection.] 15 Thanks be to God for his unspeakable gift. [Of course, the Christ himself is God's great gift to man, but the personality of Christ is not in the trend of Paul's argument. The thought that fills his mind is that the Corinthians, by their liberality, are showing themselves truly changed and converted by the gospel of Christ, and that this gospel, modifying and softening the Jewish mind, is preparing it to step over the middle wall of partition, and receive the Gentiles as part of the family of God. For the unspeakable gift, therefore, of a gospel which works such blessed changes in the bigoted, stubborn and selfish hearts of men, Paul gives thanks. The thanksgiving, therefore, is proximately for the gospel and ultimately for Christ, the author of the gospel.] [219]