S
E C O N D C O R I N I T H I A N S
CHAP. VIII.
In
this and the following chapter Paul is exhorting and directing the Corinthians
about a particular work of charity--to relieve the necessities of the poor
saints at Jerusalem and in Judea, according to the good example of the
churches in Macedonia, Rom. xv. 26. The Christians at Jerusalem, through war, famine, and persecution, had
become poor, many of them had fallen into decay, and perhaps most of them were
but poor when they first embraced Christianity; for Christ said, "The
poor receive the gospel." Now Paul, though he was the apostle of the
Gentiles, had a fonder regard, and kind concern, for those among the Jews who
were converted to the Christian faith; and, though many of them had not so
much affection to the Gentile converts as they ought to have had, yet the
apostle would have the Gentiles to be kind to them, and stirred them up to
contribute liberally for their relief. Upon this subject he is very copious,
and writes very affectingly. In this eighth chapter he acquaints the
Corinthians with, and commends, the good example of the Macedonians in this
work of charity, and that Titus was sent to
Corinth to collect their bounty, ver. 1-6. He the
proceeds to urge this duty with several cogent arguments (ver. 7-15), and
commends the persons who were employed in this affair, ver. 16-24.
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Charity
of the Macedonians.
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A. D. 57.
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1 Moreover, brethren, we do you to wit of the
grace of God bestowed on the churches of Macedonia; 2 How that in
a great trial of affliction the abundance of their joy and their deep poverty
abounded unto the riches of their liberality. 3 For to their
power, I bear record, yea, and beyond their power they were
willing of themselves; 4 Praying us with much intreaty that we
would receive the gift, and take upon us the fellowship of the
ministering to the saints. 5 And this they did, not as we
hoped, but first gave their own selves to the Lord, and unto us by the will of
God. 6 Insomuch that we desired Titus, that as he had begun, so he
would also finish in you the same grace also.
Observe here,
I. The apostle takes occasion from the good example of the churches of
Macedonia, that is, of Philippi, Thessalonica, Berea, and others in the region
of Macedonia, to exhort the Corinthians and the Christians in Achaia to the
good work of charity. And,
1. He acquaints them with their great liberality, which he calls the grace
of God bestowed on the churches, v. 1. Some think the words should
be rendered, the gift of God given in or by the churches. He certainly
means the charitable gifts of these churches, which are called the grace or
gifts of God, either because they were very large, or rather because their
charity to the poor saints did proceed from God as the author, and was
accompanied with true love to God, which also was manifested this way. The
grace of God must be owned as the root and fountain of all the good that is in
us, or done by us, at any time; and it is great grace and favour from God, and
bestowed on us, if we are made useful to others, and are forward to any good
work.
2. He commends the charity of the Macedonians, and sets it forth with good
advantage. He tells them, (1.) They were but in a low condition, and
themselves in distress, yet they contributed to the relief of others. They
were in great tribulation and deep poverty, v. 2. It was a time of
great affliction with them, as may be seen, Acts xviii. 17. The Christians in
these parts met with ill treatment, which had reduced them to deep poverty;
yet, as they had abundance of joy in the midst of tribulation, they abounded
in their liberality; they gave out of a little, trusting in God to provide for
them, and make it up to them. (2.) They gave very largely, with the riches
of liberality (v. 2), that is, as liberally as if they had been
rich. It was a large contribution they made, all things considered; it was according
to, yea beyond, their power (v. 3), as much as could well be
expected from them, if not more. Note, Though men may condemn the
indiscretion, yet God will accept the pious zeal, of those who in real works
of piety and charity do rather beyond their power. (3.) They were very ready
and forward to this good work. They were willing of themselves (v.
3), and were so far from needing that Paul should urge and press them with
many arguments that they prayed him with much entreaty to receive the gift,
v. 4. It seems Paul was backward to undertake this trust, for he
would give himself to the word and prayer; or, it may be, he was
apprehensive how ready his enemies would be to reproach and blacken him upon
all occasions, and might take a handle against him upon account of so large a
sum deposited in his hands, to suspect or accuse him of indiscretion and
partiality in the distribution, if not of some injustice. Note, How cautious
ministers should be, especially in money-matters, not to give occasion to
those who seek occasion to speak reproachfully! (4.) Their charity was founded
in true piety, and this was the great commendation of it. They performed this
good work in a right method: First they gave themselves to the Lord, and
then they gave unto us their contributions, by the will of God (v.
5), that is, according as it was the will of God they should do, or to be
disposed of as the will of God should be, and for his glory. This, it seems,
exceeded the expectation of the apostle; it was more than he hoped for, to see
such warm and pious affections shining in these Macedonians, and this good
work performed with so much devotion and solemnity. They solemnly, jointly,
and unanimously, made a fresh surrender of themselves, and all they had, unto
the Lord Jesus Christ. They had done this before, and now they do it again
upon this occasion; sanctifying their contributions to God's honour, by first
giving themselves to the Lord. Note, [1.] We should give ourselves to God; we
cannot bestow ourselves better. [2.] When we give ourselves to the Lord, we
then give him all we have, to be called for and disposed of according to his
will. [3.] Whatever we use or lay out for God, it is only giving to him what
is his own. [4.] What we give or bestow for charitable uses will not be
accepted of God, nor turn to our advantage, unless we first give ourselves to
the Lord.
II. The apostle tells them that Titus was desired to go and make a collection
among them (v. 6), and Titus, he knew, would be an acceptable person to
them. He had met with a kind reception among them formerly. They had shown
good affection to him, and he had a great love for them. Besides, Titus had
already begun this work among them, therefore he was desired to finish it. So
that he was, on all accounts, a proper person to be employed; and, when so
good a work had already prospered in so good a hand, it would be a pity if it
should not proceed and be finished. Note, It is an instance of wisdom to use
proper instruments in a work we desire to do well; and the work of charity
will often succeed the best when the most proper persons are employed to
solicit contributions and dispose of them.
7 Therefore, as ye abound in every thing, in
faith, and utterance, and knowledge, and in all diligence, and in
your love to us, see that ye abound in this grace also. 8 I
speak not by commandment, but by occasion of the forwardness of others, and to
prove the sincerity 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 be rich. 10 And herein I
give my advice: for this is expedient for you, who have begun before,
not only to do, but also to be forward a year ago. 11 Now
therefore perform the doing of it; that as there was a readiness
to will, so there may be a performance also out of that which ye
have. 12 For if there be first a willing mind, it is
accepted according to that a man hath, and not according to that he
hath not. 13 For I mean not that other men be eased, and ye
burdened: 14 But by an equality, that now at this time your
abundance may be a supply for their want, that their abundance also may
be a supply for your want: that there may be equality: 15
As it is written, He that had gathered much had nothing over; and he
that had gathered little had no lack.
In these verses the apostle uses several cogent arguments to stir up the
Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in other gifts and
graces, and would have them excel in this of charity also, v. 7. Great
address and much holy art are here used by the apostle. When he would persuade
the Corinthians to this good thing, he commends them for other good things
that were found in them. Most people love to be complimented, especially when
we ask a gift of them for ourselves or others; and it is a justice we owe to
those in whom God's grace shines to give them their due commendation. Observe
here, What it was that the Corinthians abounded in. Faith is mentioned first,
for that is the root; and, as without faith it is impossible to please God
(Heb. xi. 6), so those who abound in faith will abound in other graces and
good works also; and this will work and show itself by love. To their faith
was added utterance, which is an excellent gift, and redounds much to the
glory of God and the good of the church. Many have faith who want utterance.
But these Corinthians excelled most churches in spiritual gifts, and
particularly in utterance; and yet this was not in them, as in too many, both
the effect and evidence of ignorance; for with their utterance there appeared
knowledge, abundance of knowledge. They had a treasury of things new and old,
and in their utterance they brought out of this treasury. They abounded also
in all diligence. Those who have great knowledge and ready utterance are not
always the most diligent Christians. Great talkers are not always the best
doers; but these Corinthians were diligent to do, as well as know and talk,
well. And further, they had abundant love to their minister; and were not like
too many, who, having gifts of their own, are but too apt to slight their
ministers, and neglect them. Now to all these good things the apostle desires
them to add this grace also, to abound in charity to the poor; that, where so
much good was found, there should be found yet more good. Before the apostle
proceeds to another argument he takes care to prevent any misapprehensions of
his design to impose on them, or to bind heavy burdens upon them by his
authority; and tells them (v. 8) he does not speak by commandment, or
in a way of authority. I give my advice, v. 10. He took occasion
from the forwardness of others to propose what would be expedient for them,
and would prove the sincerity of their love, or be the genuine effect and
evidence thereof. Note, A great difference should be made between plain and
positive duty, and the improvement of a present opportunity of doing or
getting good. Many a thing which is good for us to do, yet can not be said to
be, by express and indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the grace of our Lord
Jesus Christ. The best arguments for Christian duties are those that are taken
from the love of Christ, that constraineth us. The example of the
churches of Macedonia was such as the Corinthians should imitate; but the
example of our Lord Jesus Christ should have much greater influence. And you
know, saith the apostle, the grace of our Lord Jesus Christ (v.
9), that though he was rich, as being God, equal in power and glory
with the Father, rich in all the glory and blessedness of the upper world, yet
for your sakes he became poor; not only did become man for us, but he
became poor also. He was born in poor circumstances, lived a poor life, and
died in poverty; and this was for our sakes, that we thereby might be made
rich, rich in the love and favour of God, rich in the blessings and promises
of the new covenant, rich in the hopes of eternal life, being heirs of the
kingdom. This is a good reason why we should be charitable to the poor out of
what we have, because we ourselves live upon the charity of the Lord Jesus
Christ.
III. Another argument is taken from their good purposes, and their forwardness
to begin this good work. As to this he tells them, 1. It was expedient for
them to perform what they purposed, and finish what they had begun, v.
10, 11. What else did their good purposes and good beginnings signify? Good
purposes, indeed, are good things; they are like buds and blossoms, pleasant
to behold, and give hopes of good fruit; but they are lost, and signify
nothing, without performances. So good beginnings are amiable; but we shall
lose the benefit unless there be perseverance, and we bring forth fruit to
perfection. Seeing therefore the Corinthians had shown a readiness to will, he
would have them be careful also in the performance, according to their
ability. For, 2. This would be acceptable to God. This willing mind is
accepted (v. 12), when accompanied with sincere endeavours. When
men purpose that which is good, and endeavour, according to their ability, to
perform also, God will accept of what they have, or can do, and not reject
them for what they have not, and what is not in their power to do: and this is
true as to other things besides the work of charity. But let us note here that
this scripture will by no means justify those who think good meanings are
enough, or that good purposes, and the profession of a willing mind, are
sufficient to save them. It is accepted, indeed, where there is a performance
as far as we are able, and when Providence hinders the performance, as in
David's case concerning building a house for the Lord, 2 Sam. vii.
IV. Another argument is taken from the discrimination which the divine
Providence makes in the distribution of the things of this world, and the
mutability of human affairs, v. 13-15. The force of the arguing seems
to be this:--Providence gives to some more of the good things of this world,
and to some less, and that with this design, that those who have a greater abundance
may supply those who are in want, that there may be room for charity. And
further, considering the mutability of human affairs, and how soon there may
be an alteration, so that those who now have an abundance may stand in need of
being supplied themselves in their wants, this should induce them to be
charitable while they are able. It is the will of God that, by our mutually
supplying one another, there should be some sort of equality; not an absolute
equality indeed, or such a levelling as would destroy property, for in such a
case there could be no exercise of charity. But as in works of charity there
should be an equitable proportion observed, that the burden should not lie too
heavy on some, while others are wholly eased, so all should think themselves
concerned to supply those who are in want. This is illustrated by the instance
of gathering and distributing manna in the wilderness, concerning which (as we
may read, Exod. xvi.) it was the duty of every family, and all in the family,
to gather what they could, which, when it was gathered, was put into some
common receptacle for each family, whence the master of the family distributed
to every one as he had occasion, to some more than they were able, through age
and infirmity, to gather up; to others less than they gathered, because they
did not need so much: and thus he that had gathered much (more than he
had occasion for) had nothing over, when a communication was made to him that
had gathered little, who by this method had no lack. Note, Such is the
condition of men in this world that we mutually depend on one another, and
should help one another. Those who have ever so much of this world have no
more than food and raiment; and those who have but a little of this world
seldom want these; nor, indeed, should those who have abundance suffer others
to want, but be ready to afford supply.
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Commendations
of Titus and Others.
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A. D. 57.
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16 But thanks be to God, which put the
same earnest care into the heart of Titus for you. 17 For indeed
he accepted the exhortation; but being more forward, of his own accord he went
unto you. 18 And we have sent with him the brother, whose praise is
in the gospel throughout all the churches; 19 And not that
only, but who was also chosen of the churches to travel with us with this
grace, which is administered by us to the glory of the same Lord, and declaration
of your ready mind: 20 Avoiding this, that no man should blame
us in this abundance which is administered by us: 21 Providing for
honest things, 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
oftentimes proved diligent in many things, but now much more diligent, upon
the great confidence which I have in you. 23 Whether any
do enquire of Titus, he is my partner and fellowhelper concerning
you: or our brethren be enquired of, they are the messengers of the
churches, and the glory of Christ. 24 Wherefore show ye to
them, and before the churches, the proof of your love, and of our boasting on
your behalf.
In these verses the apostle commends the brethren who were sent to them to
collect their charity; and as it were, gives them letters credential, that, if
they were enquired after (v. 23), if any should be inquisitive
or suspicious concerning them, it might be known who they were and how safely
they might be trusted.
I. He commends Titus, 1. For his earnest care and great concern of heart for
them, and desire in all things to promote their welfare. This is mentioned
with thankfulness to God (v. 16), and it is cause of thankfulness if
God hath put it into the hearts of any to do us or others any good. 2. For his
readiness to this present service. He accepted the office, and was forward to
go upon this good errand, v. 17. Asking charity for the relief of
others is by many looked upon as a thankless office; yet it is a good office,
and what we should not be shy of when we are called to it.
II. He commends another brother, who was sent with Titus. It is generally
thought that this was Luke. He is commended, 1. As a man whose praise was
in the gospel through all the churches, v. 18. His ministerial
services of several kinds were well known, and he had approved himself
praiseworthy in what he had done. 2. As one chosen of the churches (v.
19) and joined with the apostle in his ministration. This was done, it is most
likely, at the motion and request of Paul himself; for this reason, that no
man might blame him in that abundance which was administered by him (v.
20), so cautious was the apostle to avoid all occasions that evil-minded men
might lay hold on to blacken him. He would not give occasion to any to accuse
him of injustice or partiality in this affair, and thought it to be his duty,
as it is the duty of all Christians, to provide for things honest, not only
in the sight of the Lord, but also in the sight of men; that is, to act so
prudently as to prevent, as far as we can, all unjust suspicions concerning
us, and all occasions of scandalous imputations. Note, We live in a censorious
world, and should cut off occasion from those who seek occasion to speak
reproachfully. It is the crime of others if they reproach or censure us
without occasion; and it is our imprudence at least if we give them any
occasion, when there may not be a just cause for them so to do.
III. He commends also another brother who was joined with the two former in
this affair. This brother is thought to be Apollos. Whoever he was, he had approved
himself diligent in many things; and therefore was fit to be employed in
this affair. Moreover, he had great desire to this work, because of the
confidence or good opinion he had of the Corinthians (v. 22), and it is
a great comfort to see those employed in good works who have formerly approved
themselves diligent.
IV. He concludes this point with a general good character of them all (v.
23), as fellow-labourers with him for their welfare; as the messengers
of the churches; as the glory of Christ, who were to him for a name
and a praise, who brought glory to Christ as instruments and had obtained
honour from Christ to be counted faithful and employed in his service.
Wherefore, upon the whole, he exhorts them to show their liberality,
answerable to the great expectation others had concerning them at this time,
that these messengers of the churches, and the churches themselves, might see
a full proof of their love to God and to their afflicted brethren, and
that it was with good reason the apostle had even boasted on their behalf,
v. 24. Note, The good opinion others entertain of us should be an
argument with us to do well.
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