Chapter 8

1 He stirreth them up to a liberal contribution for the poor saints at Jerusalem, by the example of the Macedonians, 7 by commendation of their former forwardness, 9 by the example of Christ, 14 and by the spiritual profit that shall redound to themselves thereby: 16 commending to them the integrity and willingness of Titus, and those other brethren, who upon his request, exhortation, and commendation, were purposely come to them for this business.

1. Brethren. Chapters 8 and 9 constitute a new section, which deals with the collection for the poor in Judea (see on 1 Cor. 16:1). The word “brethren” strikes the keynote of the new section. Brotherly love among Christians provides the true motive for giving and sharing. In 2 Cor. 8:1–5 Paul calls to the attention of the Corinthians the example of generosity set by the churches of Macedonia, whence Paul writes this epistle.

Paul had previously acquainted the Corinthians with the relief problem in Judea and his plan concerning the great collection (1 Cor. 16:1–4; cf. Gal. 2:9, 10). When Paul had first introduced the proposal, about a year earlier (2 Cor. 8:10), they had manifested great zeal, of which Paul later boasted to others (ch. 9:3, 4). But their zeal had waned, and at the time Paul wrote this epistle they were far behind in making good on their promises (ch. 9:4, 5). This had probably been due to the period of spiritual declension, but now they had made full repentance. Their conversion being genuine, Paul rightly assumed that they would be eager to demonstrate their love in a practical way. One mark of genuine conversion is a willingness to make personal sacrifices for others who may be in need.

We do you to wit. A polite, archaic expression meaning, “we wish to make known to you.”

Grace of God. The liberality of the Macedonian churches came about in spite of their “deep poverty” (v. 2), and this testified to “the grace of God” at work in their hearts. Paul traces their generosity to its true source, and points out to the Corinthians that it is divine grace that inspires generous and sacrificial giving. Christians are said to be “stewards of the manifold grace of God” (1 Peter 4:10). Furthermore, by the grace of God, Christians are stewards of the things they possess. The disposition to give to others is a divinely inspired talent, and thus a special evidence of divine grace. A liberal spirit seeks spontaneously for an outlet in acts of benevolence. It does not need urging.

Churches of Macedonia. Paul exalted these as worthy of emulation. They were all founded by him—Philippi, Thessalonica, Beroea, and perhaps others. The church at Philippi was particularly noteworthy for its generosity. It was the only church on record that contributed to Paul’s personal needs as a self-supporting missionary (2 Cor. 11:9; cf. Phil. 4:10, 11, 14–18). He received no financial support from either the church at Jerusalem or the one at Antioch (1 Cor. 9:4–7, 14, 15). The church at Beroea was also of a high and noble character (Acts 17:10–12). Liberal contributions came from Macedonia and Achaia (Rom. 15:26).

2. Trial. Or, “test.” The word is used especially of testing the quality of metals. The Macedonian Christians suffered more than ordinary affliction, yet their faith and experience proved genuine. They suffered severely from persecution (Acts 17:5–9; 1 Thess. 1:6–8; 2:14; 3:3–5; 2 Thess. 1:4–6). One of the great tests of a triumphant Christian experience is to know joy, peace, and love in the midst of affliction (Matt. 5:11, 12; Rom. 5:3; 12:12; 1 Peter 2:20, 21).

Abundance of their joy. Persecution and poverty would both tend to repress the spirit and practice of liberality, but the abundance of their joy combined with the depth of their poverty is represented as inspiring generosity. Such was the spirit of the early church (Acts 4:32–37).

Deep poverty abounded. Figuratively speaking, the poverty of the Macedonians was such that they had to scrape the bottom of a barrel that was all but empty. Yet in spite of utter destitution they overflowed abundantly with help for others in need. The measure of Paul’s praise of the Macedonian Christians was not for the actual amount given, though it was doubtless considerable. It was the spirit that prompted the giving to which Paul pointed as worthy of emulation (see on Mark 12:41–44).

The abysmal poverty of Macedonia at this time was due to various factors. Three wars had desolated the area: the first, between Julius Caesar and Pompey, the second, between the triumvirs and Brutus and Cassius following Caesar’s assassination, and the third, between Octavian and Antony (see Vol. V, p. 28, 35, 37). So desperate was the condition of the Macedonians that they had petitioned the emperor Tiberius for a reduction of taxes. Furthermore, most of the early Christians came from the poorer classes of society.

Liberality. Gr. haploteµs, “singleness [of heart],” “sincerity,” “freedom from pretense” (2 Cor. 11:3; Eph. 6:5; Col. 3:22; etc.). Here it denotes that openness of mind and heart which manifested itself in great liberality. It refers, not so much to what they gave, but to the quality of heart that is the basis of all true giving and that results in spontaneous self-sacrifice for the welfare of others.

3. To their power. In the Greek vs. 3–6 constitute one sentence, which explains further the quality of liberality mentioned in vs. 1, 2. The Macedonians gave beyond their ability and means. Their tendency was not to give too little, but too much. They gave spontaneously and without being urged or even reminded, as it seemed the Corinthians now needed to be. It was sufficient that the Macedonians know of the need that existed. They requested the privilege of being allowed to share in the ministry of being allowed to share in the ministry to the poor saints at Jerusalem. Their spirit exhibited complete self-dedication and self-sacrifice to the work of the Lord.

4. Intreaty. Gr. parakleµsis (see on Matt. 5:4).

Fellowship. The Macedonians considered the need of their brethren in Jerusalem as if it were their own. For the believers in Macedonia, to belong to the great Christian family meant to have common cause with their fellow Christians in sacrifice, in suffering, in sharing poverty, and in helping others. To the extent of their ability, and beyond, they were ready to have all things—even poverty—in common (see Acts 2:44; 4:32). Their spiritual, moral, social, and material resources were available to others, ready to be drawn upon in a common cause. In fact, they considered it a favor to be permitted to do so.

5. Not as we hoped. Rather, they had exceeded Paul’s fondest expectations. They looked upon the collection, not as a duty, but as a privilege. They made the cause their own.

Gave their own selves. The Macedonian gift came from consecrated and devoted hearts. They gave themselves, and their gifts automatically followed. They gave themselves in their gifts (cf. Prov. 23:26). The Christian who gives God his heart keeps nothing back. The example of the Macedonians to the Corinthians and to Christians of all time illustrates the great truth that “the gift without the giver is bare.” He who gives himself without reservation will not hesitate to give his possessions also.

Will of God. They permitted God to direct their lives, and His will became theirs. Here was evidence of thorough conversion.

6. Desired. Gr. parakaleoµ (see on Matt. 5:4). Titus was a Greek (Gal. 2:1, 3), and was one of Paul’s most trusted friends (Titus 1:4). Paul had sent Titus to deal with the difficult Corinthian problem, and his mission had proved successful beyond expectation (see on 2 Cor. 7:13). He had won the confidence of the Corinthian believers, and had begun a collection among them for the poor in Judea. The plan now was for him to return to Corinth with this epistle and to complete the collection (see ch. 9:5; cf. ch. 12:18).

As he had begun. That is, Titus had set in operation the plan now in progress at Corinth.

The same grace. That is, the collection, which reflected the grace of God operating in the hearts of the givers (see on vs. 1, 2).

7. Ye abound. In vs. 7–15 Paul gives directions concerning the collection in Corinth. He appeals to the principle that the Christian life is an abundant life (John 10:10).

In every thing. A symmetrical Christian experience is a harmonious development of life and service, of inward graces and an outward expression of them. Any aspect of the Christian life cultivated at the expense of other aspects may become a blemish. Compare 1 Cor. 1:5. The Corinthians excelled in so many ways that it would be inconsistent to neglect the grace of charity.

The grace. That is, the collection (see on vs. 1, 2).

8. Not by commandment. Compare 1 Cor. 7:6, 12, 25. The collection is to be completed by their own free choice, not because Paul requires it of them. Such a command would have expressed doubt of their willingness to comply on the basis of love, and would have nullified the principle that only freewill offerings are acceptable to God (see on Mark 12:41–44).

Forwardness of others. That is, the readiness of the Macedonian believers, out of their comparative poverty, to respond to the plea to assist the needy at Jerusalem.

To prove. The noble example of the Macedonians becomes a divinely appointed test for the Corinthians. Paul did not appeal to pride, vanity, selfish feeling, or a spirit of rivalry and competition in order to urge the Corinthians to do something that more worthy motives would not lead them to do. The emulation of noble lives is never an appeal to rivalry, but it does test the depth and genuineness of one’s love and devotion. This elevated principle of comparison provides a valuable means of spiritual discipline.

Sincerity of your love. See on ch. 7:11, 16. Paul did not doubt their sincerity, but knew that the collection provided an ideal opportunity to demonstrate the genuineness of their love.

9. Ye know. Paul had fully declared to them the grace of Christ, and they knew it by experience with it, as the Greek makes evident, not simply as a tenet of belief. They had tasted, and thus they knew that the Lord is gracious. In fact, they themselves constituted living evidence of it. The grace of Christ must control the heart and will. It is never effective so long as it remains an intellectual concept only. For that matter, no divine truth is known merely by an intellectual understanding of it (see Matt. 16:17; John 6:45; 16:14; 1 Cor. 2:4; 12:3). The only man to whom the Word of God is truth is he who is taught and convinced by the Spirit. The riches we receive through the poverty of Christ come through spiritual illumination of the life.

Grace. See on Rom. 3:24. The supreme acts of Christ, His incarnation and crucifixion, are attributed to grace only here and in Rom. 5:15; Gal. 1:6. These acts constituted the supreme manifestations of divine love and condescension. Paul here contrasts the supreme sacrifice of Christ with man’s incomparably infinitesimal acts of charity.

Lord Jesus Christ. See on Matt. 1:1; John 1:38.

He was rich. An allusion to Christ’s preincarnate existence (see John 17:5; see on Phil. 2:6, 7; see Additional Note on John 1). Since He was Creator and King, the universe was His (John 1:1, 2; Col. 1:15–17), but His earthly life was ever one of extreme poverty (Matt. 8:20). His riches consisted of the nature and attributes of deity, of countless millions of worlds, of the adoration and loyalty of multitudes of angels.

Became poor. Gr. ptoµcheuoµ, “to be [extremely] poor,” “to be a beggar.” For comment on pto_chos, the related noun, see on Mark 12:42. The verb tense here used points to the act of becoming “poor”—the incarnation. Christ so completely emptied Himself that He retained nothing of the riches that were once His. He took upon Himself human nature and became subject to the limitations of humanity. He became poor to the point where of Himself He could do nothing (John 5:19, 20; see Vol. V, pp. 917, 918).

Might be rich. With the coming of sin, man lost his home, his domain, his character, and even life itself. By nature, he now spends his life seeking false riches (see on Isa. 55:2; John 6:27). Eternal poverty awaits those who do not lay up treasure for themselves in heaven (see on Matt. 19:21; Luke 12:21). Christ came to deliver man from his poverty, which results from seeking false riches (see 3T 401). In and through Christ men are able to discern the true value of things, and receive the privilege of becoming “rich” in Christ Jesus. In Him they inherit all things (Matt. 6:20; Rom. 8:17, 32; 1 Cor. 1:5; Eph. 1:3–5, 10, 11, 18, 19; 2:6, 7; see on Matt. 6:33).

10. My advice. Paul speaks not “by commandment” (see on v. 8). He knew that an expression of sound judgment would carry much more weight with the Corinthians than a peremptory order. The church had already committed itself to the offering, and needed only encouragement to revive and carry out its good intentions. A command would have been entirely out of place.

This is expedient. Paul’s counsel was that they should no longer delay completing what they had begun a year before. It was desirable for their own sake that they should not do so. To delay would be detrimental to their own Christian experience, and would leave them open to criticism. A vow made to God cannot be repudiated without involving a man’s Christian integrity (Eccl. 5:4–5).

A year ago. About a year had passed since the Corinthian believers had set out to raise funds for the church at Jerusalem (ch. 9:2). This noble project had evidently been interrupted by the contention and strife occasioned by the false apostles. Now that the majority had reaffirmed their loyalty to Paul the project could proceed once more. See on ch. 11:22.

11. Perform. Literally, “complete,” that is, what they had already promised to do.

Readiness to will. A willing mind makes even a little acceptable, but to do less than one is able to do is a denial of willingness. A generous will is good in itself, but alone it is not enough. The will must be embodied in deeds, if our best desires and energies are to give solidity and strength to the character. It is good to cherish the ideal of charity, but the ideal must find practical expression. Faith and love, as ideals, never feed the hungry or clothe the naked (James 2:14–20). “Readiness,” then, is a spontaneous disposition and attitude of mind to serve God and one’s fellow men. It has no need of being urged or driven forward by the importunity of others.

12. Willing mind. It is the sincere willingness of the mind that determines the acceptableness of the gift to God. With God the question ever is, How much did your heart give? If the heart gives nothing, what the hands may offer is without value before God. God neither needs nor cares for our money, nor is He benefited by it. A man may have little or nothing to give, but a willing heart is what sanctifies the gift. A man’s best efforts may fail, due to circumstances beyond his control, or his desires to work for God may remain unfulfilled for lack of opportunity. But that need not cause him to stand condemned before Heaven. For comment on the basis upon which eternal rewards are to be meted out see on Matt. 20:1–16; 25:14–46. It is not the number of talents a man may have, but the devotion and faithfulness with which he improves them, that counts with God.

13. Ye burdened. Paul did not intend that the Corinthians should carry more than their share of the burden, to spare churches elsewhere the need of doing their fair share.

14. An equality. Paul does not here refer to an equality of property or goods, but to a proportionate equality of effort. In their present state of material prosperity the Corinthians were able to do much more than the Macedonians in their state of want (see on vs. 1–5).

Your want. There might come a time when the Corinthians would be in want and others would have to bear a larger share of the burden. The Scriptures recognize the right of private property and the right that all contributions shall be voluntary, but it also condemns the selfish and heartless neglect of the poor and needy. If one Christian gives a large sum, this does not relieve others from the obligation to contribute what they can. Those who have less of this earth’s goods are not to excuse themselves from doing their proportionate part to assist others (cf. Eph. 4:28; 2 Thess. 3:12).

15. Gathered much. To illustrate the principle of equalization set forth in v. 14, Paul alludes to the gathering of the manna in the wilderness (Ex. 16:17, 18). Irrespective of the amount actually gathered, each person had sufficient for his needs. The same principle is to operate in the Christian church, not by miraculous intervention but through the exercise of the spirit of love for one’s brethren. It is the will of God that each shall have a share of the material things of life adequate to his needs. It is also God’s will that those who, because of natural ability and opportunity, gather more of this world’s goods should not selfishly enjoy their superabundance, but share it with those in need (see on Luke 12:13–34). They are stewards, not outright owners, of the earthly benefits they have gathered, and are to use these for the welfare of their fellow men (Ps. 112:9; Matt. 25:14–46). In this way the evils that result from superabundant wealth and from poverty may both be prevented.

16. Thanks be to God. Paul thus begins another section of his letter. In vs. 1–15 he has set before the Corinthians the noble example of the Macedonians and enunciated the true principles of Christian benevolence. He now proceeds to outline the practical details to be followed in completing the collection.

Put. Literally, “gives,” that is, keeps on giving, or continually gives. There is no danger that the zeal of Titus will wane.

The same earnest care. First, Paul commends Titus to the church at Corinth, expressing gratitude that Titus shares his own interest in the proposed collection. They can count on the diligent application of his mind and heart to the task at hand.

The impulse to self-sacrificing enterprises for the practical and spiritual welfare of humanity is pre-eminently Christian. The work of charity and philanthropy in the world is essentially Christian in its origin and spirit. Such a spirit does not originate in the human heart, for it is naturally selfish. It is part of the great work of the church to take men out of themselves and inspire them with a genuine concern for the welfare of others. Christians may well be grateful to God for the church, which inspires its members not merely to contribute to the needs of other members but also to minister to their needs (Matt. 20:26, 28). Titus would thus confer upon the Corinthians a true favor, in stimulating them to generous deeds. Instead of seeking to avoid appeals to give for the salvation and welfare of others, Christians should thank God for such opportunities.

17. He accepted the exhortation. Titus had responded gladly to Paul’s appeal to go to Corinth in the hope of restoring the church to its former state of peace and unity.

Forward. Or, “earnest.” Paul’s words express a double meaning. Though the offering was initiated by Paul, Titus was fully in accord in this project and shared his concern for its success. The urging was not exclusively Paul’s. Evidently Titus had already volunteered to go on this mission to Corinth.

He went. Paul speaks of Titus’ impending departure for Corinth as if he had already gone—from the viewpoint of the Corinthians in reading this letter. This characteristic Greek mode of expression clearly points to Titus as the bearer of the second epistle.

18. Have sent. That is, are sending (see on v. 17).

The brother. Paul entrusted the work of the collection in Achaia to three men, Titus and two others whose names are not given. All three enjoyed the confidence of the churches. This arrangement was designed to facilitate the collection and to protect all concerned with the collection against suspicion of appropriating funds thus collected to their own use. In view of the fact that a minority at Corinth still opposed Paul, it was better that he not collect the funds personally. Undoubtedly a considerable sum was collected, and a full report could thus be made back to the churches, both as to the amount given and as to its delivery at Jerusalem (see vs. 20, 21). Paul knew his opponents would find fault with him if they could. The minister of the gospel is specifically counseled to be discreet in his attitude toward money (1 Tim. 3:3; 1 Peter 5:2).

Whose praise. This brother had proved an effective laborer “in the gospel,” and should be respected as a worthy colaborer of Paul and Titus.

19. Chosen. Gr. cheirotoneoµ (see on Acts 14:23). Although the word means, literally, “to stretch out the hand,” and thus “to elect,” its usage leaves uncertain the manner in which this companion of Titus was appointed.

Travel. That is, to Jerusalem, in company with Paul and others, to deliver to the brethren there the funds thus collected in Macedonia and in Greece.

Grace. As in vs. 4–7, the word here refers to the charitable enterprise of assisting the poor at Jerusalem, which was an expression of the grace of God (v. 1).

To the glory. The proposed collection for the saints at Jerusalem would lead men to glorify God. Those at Jerusalem would praise Him that the gospel had led the Gentiles to take so practical an interest in their needy condition, and the Gentiles would find joy in ministering to the needs of their fellow Christians.

Your ready mind. Textual evidence attests (cf. p. 10) the reading “our readiness of mind,” or “our zeal.” In addition to the good that would come to the poor saints at Jerusalem and to the Gentile churches in thus making provision for their needs, the project would also demonstrate to Jewish Christians in Judea that in his labors for the Gentiles Paul had not forgotten them. The project would bind the hearts of Jew and Gentile together and tend to unite them in one fellowship. This would help to break down “the middle wall of partition” (Eph. 2:14) that separated them.

20. Avoiding this. Or, “taking precautions about this.” Paul sought to avoid any basis for the charge that he was making a personal profit from the project. Strict honesty may not always be sufficient in money matters, where the least carelessness may become the occasion for criticism. The Christian minister, especially, must exercise scrupulous care in handling money matters (cf. 1 Tim. 3:3; 1 Peter 5:2).

Blame. Or, “reproach,” here implying that someone might charge that Paul had not been strictly honest with the funds entrusted to him.

Abundance. Or, “liberality.” The collection had every appearance of proving successful, taking into account what Paul anticipated from the comparatively well-to-do Corinthian church. The Corinthians were popularly considered wealthy people, as reflected in the proverb, “Not every man can pretend to live in Corinth.”

21. Honest. That is, good, admirable, beautiful, meaning what looks and is honorable. Here it denotes the conduct of one who possesses the excellence of love and thus enjoys a good reputation before others, one held in high esteem for his admirable conduct. Christians are not only called to be holy, honest, and pure, but “also in the sight of men” are to be recognized as having the beauty of holiness, honesty, and purity. The true Christian is to exemplify before both God and man a beautiful and attractive way of life (Rom. 12:17; Phil. 4:8; 1 Peter 2:12). This verse is a quotation from the LXX translation of Prov. 3:4.

22. Our brother. It is no more possible to identify this companion of Titus than the one of v. 18. However, some have suggested Tychicus, who was a member of the delegation that accompanied Paul to Jerusalem with the contribution (Acts 20:4). Elsewhere Paul speaks of Tychicus as a “beloved brother and faithful minister” (Eph. 6:21; Col. 4:7). Paul considered Tychicus as one of his most trusted messengers, and later sent him upon various important missions (2 Tim. 4:12; Titus 3:12).

23. Titus. Paul here commends the three men chosen to direct the work of the collection as men of diligence in whom they may have confidence. He invests them with full authority, lest any of the factions at Corinth should be disposed to question their motives. They are all fully accredited and are to be so accepted. Titus is mentioned first, evidently as chairman of the group, and Paul’s personal representative. Titus later eventually filled an important post of leadership in the early Christian church (Titus 1:1–5; 2:15).

Messengers. Literally, “apostles,” or “ones dispatched [on a mission].” This designation invests them with authority equivalent to that of Paul himself (ch. 1:1), so far as the collection is concerned. It does not necessarily confer upon them the permanent title or office of apostle.

Glory of Christ. These three men are to be accorded the utmost respect as personal representatives of Christ. Their commission will redound to the glory of Christ. Paul could have given these men no higher commendation.

24. Shew ye. Paul challenges the Corinthians to measure up to their responsibility to set an example worthy of emulation by Christians elsewhere. The attitude they took, the contribution they made, the treatment they accorded these delegates, would inevitably become known to the other churches. The Corinthians were on public exhibition in this matter of the collection. Their honor as a church was at stake. The only proper response on their part would be one of wholehearted cooperation with the messengers of Christ and of generosity toward the poor Christians in Judea.

Every church on earth is representative of the kingdom of God, and thus a spectacle to angels and to men (1 Cor. 4:9). No subject of this kingdom has been entrusted with God’s gifts or blessings simply for his own use, whether it be truth, personal experience with Christ, or the material blessings of God’s providence.

Ellen G. White comments

1–5AA 343

1–66T 271

2     3T 413; WM 205

2–55T 734

7     AA 344; MM 184; 3T 392; 5T 271

8, 9 CS 19

9     AA 71, 332, 341, 519; CH 318, 320; COL 393; CS 20, 30, 55, 123, 136, 161, 178, 211, 287; CT 495; DA 88, 417; Ev 240; EW 67; MB 83; MH 105, 501; MM 19, 321; PK 652; SC 79; TM 121, 177; 1T 680; 2T 27, 215, 636, 660; 3T 198, 208, 387, 401, 407, 457, 525, 547; 4T 49, 120, 219, 457, 481, 550, 621, 627; 5T 155, 271, 360, 730; 7T 29, 297; 9T 131, 254; WM 24

11, 12  AA 344

12   COL 328; CS 48, 119; ML 110; MYP 96; Te 113; 2T 282, 667

13   1T 178, 179, 205, 324

13–15PP 295

24   CS 29