Introduction
‘Now we make known to you, brothers and sisters, the grace of God given to the churches of Macedonia, that during a severe ordeal of suffering, their abundant joy and their extreme poverty have overflowed in the wealth of their generosity.’ 2 Corinthians 8:1-2
The Collection for the Lord’s People
Notice the change of tone in this chapter. Paul is going to deal with the problem he really wanted to talk to them about and that’s the offering they were supposed to take up for the poor saints in Jerusalem who were suffering because of a famine, A.D. 47. Acts 11:28.
To this point Paul has laboured to prove that his message is of a divine origin rather than some personal agenda, 2 Corinthians 1:12 / 2 Corinthians 2:16-17 / 2 Corinthians 3:1-4 / 2 Corinthians 4:1-7 / 2 Corinthians 5:12 / 2 Corinthians 7:2.
Secondly, Paul labours to convict the Corinthians of additional sins so that repentance and cleansing may occur, 2 Corinthians 7:1. Paul put the brethren to the test to see whether they would be obedient in all areas of life, 2 Corinthians 2:8.
The two additional sins were first of all their not forgiving the fornicator of 1 Corinthians 5:1, of sin when he had repented and asked for forgiveness, 2 Corinthians 2:5-11. Secondly, the Corinthians had set their affections in the sinful things of this world, 2 Corinthians 6:11-18.
Paul now deals with the third major subject matter of this letter. There were needy saints in Jerusalem and Paul had encouraged the Corinthians to be considerate of their brethren’s needs and begin collecting funds so that Paul could bring the help back to Jerusalem, 1 Corinthians 16:1-4.
The ‘grace of God which hath been given in the churches of Macedonia’, 2 Corinthians 8:1, is obviously the monies that they had collected to send to the poor in Jerusalem. The Macedonian churches would include Berea, Philippi and Thessalonica.
When Paul was in Ephesus, his third missionary journey, he gained the intelligence that the brethren in Jerusalem were in need. Paul began spreading the word, apparently first to the Galatian brethren, 1 Corinthians 16:1.
Secondly, Paul received news about the same time that the brethren in Corinth had many spiritual problems. This news likely came to Paul at the hands of Stephanas, Fortunatus, and Achaicus, 1 Corinthians 16:17.
At the end of approximately 2½ years in Ephesus, Paul sent Timothy and Erastus into Macedonia due to the reports that he had received regarding the Corinthians’ spiritual problems, Acts 19:22.
The purpose of Timothy and Erastus was to ‘put you (the Corinthians) in remembrance of my ways which are in Christ, even as I teach everywhere in every church’, 1 Corinthians 4:17.
Secondly, Timothy and Erastus were to deliver instructions to the brethren in Macedonia and Achaia to lay by in-store on the first day of the week for the needy saints in Jerusalem, Romans 15:26 / 1 Corinthians 16:1-3 / 2 Corinthians 9.
The churches of Macedonia, Philippi, Thessalonica and Berea received the Gospel message and kept to it, even though they underwent extreme trials, 1 Thessalonians 1:6 / 1 Thessalonians 2:14.
Though they suffered, they were filled with joy knowing that their sins had been forgiven, 2 Corinthians 8:2. Many were monetarily poverty-stricken, however, they gave with liberality in comparison to what they had. Here were Christians who heard of the need of their fellow brethren and did all within their limited means to help.
‘For I testify, they gave according to their means and beyond their means. They did so voluntarily, begging us with great earnestness for the blessing and fellowship of helping the saints. And they did this not just as we had hoped, but they gave themselves first to the Lord and to us by the will of God. Thus we urged Titus that, just as he had previously begun this work, so also he should complete this act of kindness for you. But as you excel in everything – in faith, in speech, in knowledge, and in all eagerness and in the love from us that is in you – make sure that you excel in this act of kindness too’ 2 Corinthians 8:3-7
To give according to one’s ‘own means’, 2 Corinthians 8:3, is the Greek word ‘authairetos’ and it means by free choice, of oneself, voluntary. ‘Gave beyond their means’ literally means they gave everything they had, Luke 21:1-4.
To what end were the brethren in Macedonia giving of their means even beyond that which they were able? 2 Corinthians 8:3. Clearly, the matter at hand was the need of the poor saints in Jerusalem that Paul spoke of in Romans 15:26, and 1 Corinthians 16:1-4.
The Macedonian brethren responded to Paul’s request with amazing liberality even beyond their means. The entire event is termed a ‘fellowship’ between the needy saints of Jerusalem and those of Macedonia. Brethren were sharing the blessings that God had given them, 2 Corinthians 8:4.
Before trying to help others in need, the Macedonians were commended for first taking care of their spiritual well being, 2 Corinthians 8:5.
Constable, in his commentary, says the following.
‘Three characteristics marked the giving of these Macedonian brethren. First, they gave sacrificially, beyond their ability, 2 Corinthians 8:3. Second, they gave on their own initiative, before receiving any suggestion or pressure from others that they should give, 2 Corinthians 8:3-4. Third, they gave as a part of their larger personal dedication primarily to the Lord but also to Paul for any service he might request of them, 2 Corinthians 8:5.’
Titus not only had the objective of visiting the Corinthian Christians to see how they fared spiritually after Paul’s first epistle, but he also was to remind the Corinthians of the need in Jerusalem, 2 Corinthians 8:6 / 2 Corinthians 8:10 / 2 Corinthians 9:2.
The tenses of 2 Corinthians 8:1, indicate that the churches in Macedonia had already collected this ‘grace’ and were ready to deliver it to Jerusalem.
Paul was not turning the need in Jerusalem into some sort of contest between the brethren of Corinth and those of Macedonia, he was simply using Macedonia as an example of giving to meet others’ needs out of a sense of compassion and love.
Paul desired the Corinthians to ‘excel’ in faith, speech, knowledge, and earnestness, which in Greek is the word ‘spoude’ which means to make haste, serious, and love, 2 Corinthians 8:7.
Wiersbe, in his commentary, says the following.
‘I have met pastors and missionaries who have argued that, since they devote their whole time in serving the Lord, they are not obligated to give. Paul argued just the opposite: since you are wonderfully gifted from God, you ought to want to give even more!’
Their love toward the physical needs of their needy brethren in Jerusalem was to be exercised with the same liberality and urgency as those in Macedonia.
‘I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich.’ 2 Corinthians 8:8-9
Paul wouldn’t bind upon the Corinthians what the Macedonians gave. Each individual would need to take a look at their own finances and make a judgment as to what they could give for this cause, 2 Corinthians 8:8. Paul knew that such a judgment rested with the individual.
Paul was simply informing the Corinthians of the ‘earnestness’, or diligence of the Macedonians in this area and so encouraging them to do the same.
When the Corinthians so responded to Jerusalem’s need, all would know the ‘genuineness’ of their love for brethren. As we continue in this chapter we find that even though Paul did not command that the Corinthians give this grace he highly recommends it.
The Corinthian brethren had been informed of the grace of Jesus Christ toward them and all man. The grace or favour of Jesus was that He gave Himself as a sacrifice for all, 2 Corinthians 8:9. Such grace was indeed costly. Jesus was ‘rich’ in that He shared the same glory as of the Heavenly Father, John 17:5.
The Lord gave up these heavenly riches to become a man and die for the sinners the world over. The Corinthians, through Jesus becoming man and being crucified on the cross, had the opportunity of receiving the riches Jesus had glorified in heaven. If the Lord was willing to make such sacrifices shouldn’t we do the same for our brethren? Philippians 2:1-11.
‘So here is my opinion on this matter: It is to your advantage, since you made a good start last year both in your giving and your desire to give, to finish what you started, so that just as you wanted to do it eagerly, you can also complete it according to your means.’ 2 Corinthians 8:10-11
These verses tells us the spacing between the first and second epistle, i.e., one year, 2 Corinthians 8:10. One year ago they were told of this need in Jerusalem, they had the will to help, and now Paul prodded them to make an end to their will with a real contribution to the needy saints in Jerusalem, 2 Corinthians 8:11. Communication and travel were quite different in these Bible days.
No doubt the saints in Jerusalem were in great need, however, relief would not reach them for over a year as far as the Corinthian’s aid was concerned. They would need to be patient and strong while awaiting the aid. The main thing is that the aid took planning and coordination between churches.
We must note that Paul sets the example as to how churches help the needy in this chapter. First, we note that the aid from the churches of Christ throughout Asia, Galatia, Macedonia, Achaia, and Rome would be sent to needy people. Secondly, we shall see in this chapter how that aid was sent.
Though Paul would not command a free-will offering upon the Corinthians, he gives his judgment as an apostle and told them that it would be to their ‘advantage’ for them to do so, it would be best for them.
The words ‘best for you’, 2 Corinthians 8:10, in Greek is ‘sumphero’ and it means to be profitable. Paul was saying that it was certainly appropriate for the Corinthians to help their brethren in this time of their need.
‘For if the eagerness is present, the gift itself is acceptable according to whatever one has, not according to what he does not have. For I do not say this so there would be a relief for others and suffering for you, but as a matter of equality. At the present time, your abundance will meet their need, so that one day their abundance may also meet your need, and thus there may be equality, as it is written: “The one who gathered much did not have too much, and the one who gathered little did not have too little.” 2 Corinthians 8:12-15
The amount of money the Corinthians sent was not the issue with Paul, it was their ‘eagerness’ to give, 2 Corinthians 8:12. The brethren in Macedonia were very poor, however, they gave what they could and even beyond.
The widow who gave all she had, two mites, did not give much, but she certainly was ready to give, Mark 12:41-44. Whether rich or poor, the saints were to give as they were able.
Paul didn’t intend to begin a need in Corinth so that the brethren in Judea would be relieved, this would not be ‘equality’ among the brethren, 2 Corinthians 8:13-14. He was simply telling them to be ready and a willing giver.
In 2 Corinthians 8:15, Paul quoted from Exodus 16:18. God had provided manna for the Israelites while wandering through the wilderness.
Each household was to gather a measured amount for each soul in their household. The more in the household the more were gathered. All had an equal amount supplied to them by God.
Paul was thereby saying, let us who have more in abundance give to those who have less that there be the equality among brethren that God has ever provided.
Titus Sent to Receive the Collection
‘But thanks be to God who put in the heart of Titus the same devotion I have for you, because he not only accepted our request, but since he was very eager, he is coming to you of his own accord. And we are sending along with him the brother who is praised by all the churches for his work in spreading the gospel.’ 2 Corinthians 8:16-18
How did God put the same devotion into the heart of Titus? 2 Corinthians 8:16. We must first examine the ‘exhortation’ of Paul and his preaching companions toward Titus. We have examined the fact that Titus was sent by Paul to Corinth to see how they fared, 2 Corinthians 2:12-13.
Secondly, 2 Corinthians 8:17, stated that Titus went to Corinth, though exhorted to do so, on his own ‘accord’, of his own will. This passage inferentially reveals that Titus had as much of a desire as Paul to see how the Corinthian brethren were faring after the ‘painful’ letter.
God didn’t put into Titus what was already there, i.e., an earnest desire to see how the Corinthians fared. What did God ‘put’ into Titus then? God ‘put’ into Titus the will to do that which he had the earnest desire to do.
Titus was made confident by the Lord in the same way that Paul was made confident to continue onward in difficult situations, Acts 27:23-24 / 2 Corinthians 12:14.
When Paul and his companions sent Titus to Corinth, he was not sent alone. Titus was to be accompanied by an unnamed brother ‘praised by all the churches for his work in spreading the gospel,’ 2 Corinthians 8:18.
These statements again help us to see that the churches were in full communication with each other. These churches knew the faithful and were well acquainted with them.
‘In addition, this brother has also been chosen by the churches as our traveling companion as we administer this generous gift to the glory of the Lord himself and to show our readiness to help. We did this as a precaution so that no one should blame us in regard to this generous gift we are administering. For we are concerned about what is right not only before the Lord but also before men. And we are sending with them our brother whom we have tested many times and found eager in many matters, but who now is much more eager than ever because of the great confidence he has in you. If there is any question about Titus, he is my partner and fellow worker among you; if there is any question about our brothers, they are messengers of the churches, a glory to Christ. Therefore show them openly before the churches the proof of your love and of our pride in you.’ 2 Corinthians 8:19-24
We are not told who this brother of great reputation is. He was one, however, that was so well thought of that he was ‘chosen by the churches as our traveling companion as we administer this generous gift,’ 2 Corinthians 8:19 / Matthew 22:37-39.
The gift here spoken of is the same throughout the context of 2 Corinthians 8, i.e., the collection from the Gentile churches for the needy in Jerusalem.
This verse, upon first reading, would appear to teach that the churches were involved in making universal decisions. That is, the churches met together at some point and all the heads, and elders, made a decision for the universal church.
If this is the case, then other passages of scripture that teach local church autonomy would be violated, 1 Peter 5:1-2 / Acts 14:23 / Acts 20:28.
How then did the churches make a unified decision without violating each other’s autonomy? The answer is simple, autonomy, which means self-governing. Each local church governed itself with the truth through qualified elders, deacons, evangelists and members.
Each Macedonian church decided as to the amount that would be sent to Jerusalem for their aid, no one made that decision for them. When the churches agreed to let this unnamed faithful brother assist Paul in collecting and distributing the funds for the needy saints, they were in no way making any decisions for each other, financial or any decision that would interfere with anyone churches authorized autonomy.
There was a multitude of such brethren that accompanied Paul as he carried this bounty of grace to Jerusalem, Acts 20:1-6. The method of sending aid is thereby established. The churches agreed on who would come to their local church and collect the funds that had been prepared for the needy saints and take that money to them.
To avoid being blamed for thievery or any other mishandling of funds, the churches deemed it appropriate to send the unnamed faithful brother with Paul and his companions, 2 Corinthians 8:20. Paul not only wanted to be accepted by God but by his brethren in this matter as well.
Therefore the safeguards were in place. Paul would do only those things which were ‘right’ in the sight of men and God, 2 Corinthians 8:21. It would not be ‘right’ to take these collected funds for himself.
Once again, it appears that some of the Corinthian brethren had suspicions about Paul. Paul has spent a considerable amount of space in this epistle proving that he has no personal agendas.
The ‘them’ in 2 Corinthians 8:22, would be Titus and the unnamed faithful brother that all have confidence in. This verse reveals a second unnamed brother that has been many times proved honourable and just. Having heard the same report that Titus gave Paul, this unnamed brother had great confidence in the Corinthians, too, 2 Corinthians 8:22.
Constable, in his commentary, says the folowing.
‘Why did Paul not mention Titus’ two companions by name? Perhaps the Corinthians already knew who they were, or Paul may have wanted to heighten anticipation for their arrival by keeping their identities a secret.’
Paul explained to the Corinthians who this collection of men coming to them was. Titus was Paul’s ‘partner and fellow-worker’ to the Corinthians, 2 Corinthians 8:23.
Clearly, the brethren in Corinth were familiar with Titus. The other ‘representatives of the churches’ would be accompanying Titus, 2 Corinthians 8:23. These messengers were simply men who were appointed by each church to carry their gifts of grace to the needy saints in Jerusalem.
Constable, in his commentary, says the following.
‘This is one place where the Greek word apostolos, usually translated ‘apostle,’ but here rendered ‘messenger,’ occurs in the non-technical sense of someone sent on a mission, Philippians 2:25 / Acts 14:4 / Acts 14:14. Usually it refers to one of the 13 apostles whom Jesus Christ personally commissioned, e.g., 2 Corinthians 1:1.’
These brethren that were coming to Corinth had experienced the liberal giving of the churches they had come from and Paul did not want them to experience anything different in the Corinthian church, 2 Corinthians 8:24.
Summary
The church is at work on a universal level. The universal church must rise to the occasion whenever and wherever physical or spiritual needs arise among the saints of God. A case in point is the poor saints in Jerusalem mentioned in Romans 15:26.
The apostle Paul had gained intelligence of this fact about the same time he received news that the Corinthian brethren were in grave error.
Paul responds to both issues by sending Timothy and Erastus into Macedonia, Acts 19:22, to put the Corinthian brethren ‘in remembrance of my ways which are in Christ, even as I teach everywhere in every church,’ 1 Corinthians 4:17.
And to deliver instructions to the brethren in Macedonia and Achaia to lay by in store upon the first day of the weak for the needy saints in Jerusalem, 1 Corinthians 16:1-3.
Paul had sent Titus on to Macedonia a year after delivering his ‘painful letter’ to the Corinthians, 2 Corinthians 8:10 / 2 Corinthians 8:16-17.
Titus’ purpose was twofold.
First, Titus was to check the welfare of the Corinthian’s spiritual condition and report back to Paul in Troas, 2 Corinthians 7:5-7 / 2 Corinthians 7:13-16.
Secondly, Titus was to remind the Corinthian brethren of their responsibility toward the needy saints in Jerusalem, 2 Corinthians 8:6. 2 Corinthians 8, reveals the liberality in which the churches in Macedonia gave, 2 Corinthians 8:2.
It was, therefore, Paul’s desire that the Corinthians use the Macedonians as an example and give with the same liberality, 2 Corinthians 8:4-5.
