Paul had already had a correspondence going with the Corinthians about this financial giving campaign for the poor believers in Jerusalem (see 1 Cor. 16:1-4). The Corinthians had made a “previously promised bountiful gift” (2 Cor. 9:5), and Paul still planned to collect this. But before Paul could write about money, he felt the need to make sure that he addressed their personal conflict with him. Now that this was settled (2 Cor. 1-7), he addresses this ongoing need in the church. How interesting that Paul would not hesitate to bring up money—even in such a tense situation!
(8:1-2) “Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, 2 that in a great ordeal of affliction their abundance of joy and their deep poverty overflowed in the wealth of their liberality.”
“The grace of God which has been given in the churches.” If it wasn’t for God’s grace toward the churches in Macedonia (specifically Thessalonica), then they never would’ve been gracious toward others with their money.
“The churches of Macedonia.” Instead of going right for the issue of financial giving, Paul starts with the example of other generous believers in Macedonia, which included Philippi, Thessalonica, and Berea (Acts 16-17). Even though the Macedonians were poor (v.2) and persecuted (1 Thess. 1:6; 2:14), they were generous. Harris writes, “Their poverty no more impeded their generosity than their tribulation diminished their joy.”[] This example would fit with the maxim, “The poor give more.” This radical spirit was energized by God’s grace (cf. 9:14). As Jesus said, “Freely you received, freely give” (Mt. 10:8).
“Deep poverty.” The Corinthians were wealthy and were filled with financial “abundance” (v.14). The other churches in the broader region were poor by comparison (see introduction to 1 Corinthians). By contrast, the Thessalonians, Philippians, and Bereans were poor. This could’ve been due to vocational and economic persecution.[] Yet, they still wanted to give liberally.
(8:3) “For I testify that according to their ability, and beyond their ability, they gave of their own accord.”
These believers were generous givers. They were going without so that they could meet the needs of their Jewish-Christian brothers in Jerusalem. They gave until it hurt. As believers, we should live below our means, so that we can give beyond our means.
“They gave of their own accord.” They didn’t feel obligated or required to do this. This was a personal choice.
(8:4) “Begging us with much urging for the favor of participation in the support of the saints.”
“Much urging.” These believers were eager to give. They must’ve considered this a privilege to be a part of what God was doing.
“Favor” (charis) is the word used for “grace” throughout the NT. This is also translated as “privilege” (NIV).
“Participation” (koinōnia) is the word used for “fellowship.”
“Support” (diakonia) is the word normally used for “serving” or “ministry.”
“In support of the saints.” Paul doesn’t tell us who this gift is for in this letter. Elsewhere, he writes that this is “a contribution for the poor among the saints in Jerusalem” (Rom. 15:26).
(8:5) “And this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God.”
“Not as we had expected.” The believers gave beyond expectations. This is giving under grace, rather than law. Under grace, we don’t do the bare minimum; we give as we have been given to. Giving yourself to the Lord leads to giving out to others.
“They first gave themselves to the Lord.” God wants us to commit our lives to following Him before we commit our finances. This shows how God places relationship as top priority. When we give God leadership of our lives, this includes the financial arena as well. The “surprising generosity” of the Macedonians was “a direct result of their dedication of themselves to the Lord.”[] Garland comments, “Generosity stems from devotion to Christ. Have the Corinthians surrendered themselves first to the Lord? Paul implies that devotion to Christ will also issue in support for Christ’s apostle.”[]
(8:6) “So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well.”
Titus had started this campaign a year earlier (v.10), and now he is going to return to collect the money that was pledged by the Corinthians. Unlike the Macedonians, the Corinthians were not under financial strain or persecution. Will they give generously?
(8:7) “But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also.”
Paul compares financial giving to these other imperative aspects of ministry. How far would you make it in your spiritual growth if you lacked “faith”? What about “knowledge”? Not very far! The same is true with regard to financial giving. We can’t expect to be entrusted with much if we can’t trust God with our money. As Jesus said, “He who is faithful in a very little thing is faithful also in much; and he who is unrighteous in a very little thing is unrighteous also in much” (Lk. 16:10).
(8:8) “I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also.”
“Not speaking this as a command.” Financial giving should not be coerced or forced. It is a free expression of the heart. Paul could have used his apostolic authority to command giving, but he preferred to use persuasion instead. The Bible affirms personal ownership of our money, but it just as firmly teaches the principle of generosity. Paul takes a similar approach with Philemon (see Phile. 8, 14). Paul uses neither a laissez-faire approach nor an overbearing approach. Garland explain, “This does not mean that he sits by passively in wishful anticipation that they will choose the right thing. He is their spiritual director, and he spends two chapters outlining the reasons why they should participate.” At the same, he continues, “On the other hand, we should not ignore today that the discipline of giving, even for the wrong reasons, may eventually lead to a person giving for the right reasons.”[] Leaders should focus on their own grace-based approach, rather than making sure the motives of everyone else’s hearts are 100% pure. Otherwise, we would need to discourage everyone from giving.
“Proving… the sincerity of your love also.” Financial giving is a way to demonstrate the reality of our spiritual dedication and love for God. Later, Paul writes, “Show them the proof of your love” (v.24). Paul isn’t using this as a threat, but instead has a “confident expectation of a good result.”[]
(8:9) “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.”
Does this verse mean that Jesus was financially poor? We think that Jesus was relatively poor. However, this verse doesn’t support such a notion. For the metaphor to work, Paul would be saying that Jesus was becoming “financially poor” so that the Corinthians could become “financially rich.” This isn’t Paul’s point. Rather, Jesus gave up the utility of his divine attributes in order to enter into the plight of humanity, bearing our sins. This is the basis for generosity on our behalf.
Paul uses a deep theological doctrine like the incarnation and substitutionary death of Jesus to urge them to give generously. Truly, to become Christ-like is to become a giver (Phil. 2:5-11; Jn. 17:5). Moreover, given this reality, if giving is based on understanding the love of Christ, then how much should we give? What are we not understanding about Christ’s love if we refuse to give? Garland writes, “The self-emptying of Christ for Christians should lead them to empty their pocketbooks for others.”[]
(8:10) “I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it.”
“The first to begin a year ago.” Paul points back to a time when they were generous givers. He’s calling on them to do it again (“Do the deeds you did at first,” Rev. 2:5).
The Corinthians weren’t simply giving, but they had an inward “desire” to give. A desire without giving is useless, but giving without desire is religious obligation. Paul wanted both the desire and the action—not one or the other.
(8:11) “But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability.”
“By your ability.” The Macedonians gave more than they were able (v.3). Paul is merely making a call for the Corinthians to give within their means. We might have a large “desire,” but what does this do for others if we don’t actually give? Action is necessary as well.
This is the only actual imperative in these two chapters of Scripture. Kruse writes, “While both v. 7 (hina plus subjunctive) and v. 24 (imperatival use of participle) have imperatival force, the only actual imperative verb in Paul’s entire treatment of the collection in chs. 8-9 is found in v. 11. The NIV brings out its imperatival sense well: ‘Now finish (epitelesate) the work, so that your eager willingness to do it may be matched by your completion of it’.”[]
(8:12) “For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have.”
God doesn’t call for what we don’t have to spare, but for what we do have. Jesus praised the poor widow for giving even the very little that she was able to give (cf. Mk. 12:41-44).
“Acceptable according to what a person has.” Earlier, Paul told them that each person should give “as he may prosper” (1 Cor. 16:2). This replaces the OT tithe as the standard for giving. However, as wealthy Westerners, this should be a challenge for us—not a relief!
(8:13-14) “For this is not for the ease of others and for your affliction, but by way of equality— 14 at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality.”
“By way of equality” (ex isotētos). This expression doesn’t refer to the goal, but the foundation for their giving. Even if the goal is never reached, we still give based on principles.
“Their need” refers to the believers in Jerusalem who had undergone intense poverty. This was likely due to famine and the rising persecution they were facing from the Jewish community in Jerusalem. Paul is giving us a principle of giving: We need to forsake our own greed to meet abundant need. We shouldn’t give so much that we fall into poverty. (After all, what would be the point of that? Then, others would need to give to us.) The point is that we should give up our surplus to bring others out of poverty.
(8:15) “As it is written, ‘He who gathered much did not have too much, and he who gathered little had no lack.’”
The people in the Exodus Generation weren’t satisfied with having their needs met. They had a constant desire for luxury—even if it resulted in slavery and death! (see Num. 11:5-6) The same is true of materialistic Christians. We should be grateful and content with our wages, but we still hunger and thirst for more.
Giving Under Grace | Giving Under Law |
Voluntary/Independent decision (8:3) | Coerced action |
Eagerness (8:4) | Reluctant |
Viewed as a privilege (8:4) | Viewed as a duty |
Often give more than expected (8:5) | Give bare minimum |
Gives in midst of trials (8:2) | Constant excuses |
Motivated by Christ’s example (8:9) | Motivated by guilt |
Focused on the effect (8:13-15) | Focused on recognition (Mt. 6) |
(8:16-17) “But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. 17 For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord.”
Paul reaffirms his personal concern for this group. He isn’t trying to bilk them of their money. He cares for them, and he is sending Titus—his dear friend—to support them. Paul didn’t boss Titus around. Instead, he made an “appeal” for Titus to go, and Titus went “of his own accord.”
(8:18-19) “We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; 19 and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness.”
“The brother whose fame in the things of the gospel has spread through all the churches.” Who is this man? Paul doesn’t tell us. Many reasons have been given for his anonymity, but we’re simply not sure why Paul doesn’t tell us. All we know that that many different churches tell us that he was well-known and well respected.
Paul wanted to be “above the board” in his handling of this large sum of money. He not only has Titus but another man who had “fame… through all the churches” (i.e. he’s a man of integrity and character). Paul wanted to make sure that their generous giving wasn’t squandered or dipped into by thieves.
(8:20) “Taking precaution so that no one will discredit us in our administration of this generous gift.”
Paul mentions a total of three men who carried this money: Titus, the unnamed brother who had a widespread reputation (vv.18-19), and another man (v.22). Why were so many men carrying this gift? Paul not only cared about generous giving, but also handling the money with integrity and avoiding suspicion. Therefore, Paul wanted several people to be accountable with the money, and these men needed to be men of proven character. Kruse writes, “There were opponents of Paul and his gospel who were only too ready to call in question the apostle’s motives in financial matters, so that Paul had frequently to defend his integrity (cf. e.g. 2:17; 11:7-11; 12:14-18; 1 Thess. 2:3-12; 2 Thess. 3:6-9).”[]
We’re unsure as to whether Paul joined this crew of men to collect the money. As far as we can tell, it looks as though he didn’t personally pick up the money, but sent the other three (though see Acts 20:2-3). Barnett writes, “[Paul’s] decision that local church delegates must accompany the fund was his way of distancing himself from direct contact with the money and so protecting his own reputation.”[]
Additionally, Paul likely wanted several men to carry the money because it would’ve been wise to have extra “muscle” to protect the money from bandits and thieves on their journey.
(8:21) “For we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men.”
This is very close to Proverbs 3:4 (LXX). This seems to be a principle that could apply in other areas as well. We not only want to do what is right, but we want others to know that we’re acting with integrity.
(8:22-23) “We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. 23 As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ.”
“Our brother.” This is the final man mentioned by Paul. Once again, this man was chosen because of his integrity (“tested and found diligent in many things”).
(8:24) “Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you.”
In a sense, Paul is saying, “I believe in you guys. You can do this!” He is certainly urging them to give, but he’s urging them out of vision and love.
What principles do we learn about motivating someone to become a financial giver from this passage?
What principles do we learn about how the church should handle its money with integrity from this passage?
We’ve heard it said that the last area of our lives to be converted to Christ is our wallet. Do you agree? Why might this be the case?
How do we cultivate a generous heart like the Macedonian believers?
What characteristics would make a charitable Christian organization trustworthy? What should we look for in an organization when we are considering giving financially?
Murray J. Harris, “2 Corinthians,” in The Expositor’s Bible Commentary: Romans through Galatians, ed. Frank E. Gaebelein, vol. 10 (Grand Rapids, MI: Zondervan Publishing House, 1976), 366.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 393.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 399.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 370.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 375.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 406.
David E. Garland, 2 Corinthians, vol. 29, The New American Commentary (Nashville: Broadman & Holman Publishers, 1999), 378.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 152.
Colin G. Kruse, 2 Corinthians: An Introduction and Commentary, vol. 8, Tyndale New Testament Commentaries (Downers Grove, IL: InterVarsity Press, 1987), 156.
Paul Barnett, The Second Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1997), 423.
James is an elder at Dwell Community Church, where he teaches classes in theology, apologetics, and weekly Bible studies.
