II Corinthians 8 · The Lantern

Now, brothers, we want you to know about the grace that God has given the churches of Macedonia.

In the terrible ordeal they suffered, their abundant joy and deep poverty overflowed into rich generosity.

For I testify that they gave according to their ability and even beyond it. Of their own accord,

they earnestly pleaded with us for the privilege of sharing in this service to the saints.

Because the Macedonians were offering more than they could afford, Paul was inclined to refuse their contribution, fearing that hardship would later cause them to reconsider their good deed.

He explains what was said above and says: "according to their power," even "beyond their power"; for therein consists the abundance of simplicity, that is, in that which is "beyond their power." Moreover, they were not exhorted by us, but were "willing of themselves." And what do I say? They themselves earnestly besought and implored us.

Thus does he commend their generosity as to the quantity given; but he commends it as to their will to give, when he says, "of their own free will": "Speak to the people of Israel, that they take for me an offering; from every man whose heart makes him willing you shall receive the offering for me" (Ex. 25:2).

And not only did they do as we expected, but they gave themselves first to the Lord and then to us, because it was the will of God.

So we urged Titus to help complete your act of grace, just as he had started it.

"Insomuch that we exhorted Titus, that as he made a beginning before, so he would also complete in you this grace also." And what connexion is there here? Much; and closely bearing on what went before.

They, he says, gave themselves over to almsgiving to such a degree that I, seeing their deed, took care for you, so that you would not be worse than them, and for this reason asked Titus to go to you, which he himself also "began," that is, purposed to go to you before I asked him.

Having given the example of the Macedonians, he then shows how he was moved by this example, when he says, "Accordingly we have urged Titus." As if to say: we were so moved by this display of generosity by the Macedonians, that we desired Titus to make you partakers of that grace, namely, that as Titus had already made a beginning, to urge you to do good after he saw you amende…

But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness, and in the love we inspired in you—see that you also excel in this grace of giving.

I am not making a demand, but I am testing the sincerity of your love in comparison to the earnestness of others.

Paul is not ordering the Corinthians to send money to those who are suffering want but encouraging them to do so, demonstrating that they have the right attitude toward God and others. In return for their generosity they will undoubtedly receive a reward.

That is, not compelling you and not doing you violence. That is, I praise the Macedonians for the purpose of showing your love for the poor saints, through their zeal, as more praiseworthy and more illustrious.

But because there might be a suspicion that he was ordering them to give alms, contrary to what is stated in Ezek. (34:4): "With force and harshness you have ruled them," he removes this, saying: "I say this not as a command," i.e., what I asked Titus, or the fact that I say this to you, I did not do as though commanding: "Not as domineering over those in your charge but being…

For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.

But in this the truth is also shown to be what was written, that Jesus Christ, "although he was rich, became a poor man." Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, "And you, Bethlehem, you are the least among the tribes of Judah" and the rest.

Therefore, it is proper to the Son alone mercifully to have received the form of a servant. That taking up of the form of a servant pertained to the person of God the Word. It did not with resulting confusion pass into the divine nature.

Here he uses the example of Christ to induce the Corinthians to give alms, saying: I wish to approve your good disposition, namely, for giving to the poor, and you should do this by reason of Christ's example. For, that is, because "you know the grace of our Lord Jesus Christ," which he conferred on the human race: "Grace and truth came through Jesus Christ" (Jn. 1:17).

And this is my opinion about what is helpful for you in this matter: Last year you were the first not only to give, but even to have such a desire.

See how again he is careful to give no offence and softens down what he says, by these two things, by saying, "I give advice," and, "for your profit." 'For, neither do I compel and force you,' says he, 'or demand it from unwilling subjects; nor do I say these things with an eye so much to the receivers benefit as to yours.' Then the instance also which follows is drawn from the…

See how he takes care not to be a burden to them. "I give my advice," he says, that is, I counsel, and do not impose necessity; and I counsel so that there may be more benefit to you than to those who receive.

Then when he says, "And in this matter I give my advice," he induces them to give on their part. In regard to this he does two things. First, he shows the benefit they will obtain from this; secondly, he shows that this is desired from itself, namely, that they would give alms.

Now finish the work, so that you may complete it just as eagerly as you began, according to your means.

Paul is saying that the Corinthians should give as much as they are willing and able to give. That way their conscience would become clear and not be clouded by pretense, pleasing man but not God.

He persuades them now not by the zeal of others, but by their own disposition, saying: you voluntarily reached the same point and not only laid the beginning of the doing, but also of the willing, that is, doing of your own good will, without any external exhortation. Therefore I advise you now to fulfill your task.

And because you are eager to give, therefore, now complete in deed what you had in your intention; otherwise that willingness is in vain: "Let us not love in word or speech but in deed and in truth" (1 Jn. 3:18); "And I am sure that he who began a good work in you will bring it to completion at the day of Jesus Christ" (Phil. 1:6).

For if the eagerness is there, the gift is acceptable according to what one has, not according to what he does not have.

It is not our intention that others may be relieved while you are burdened, but that there may be equality.

At the present time, your surplus will meet their need, so that in turn their surplus will meet your need. Then there will be equality.

Of this same thing also in the second Epistle to the Corinthians: "Let your abundance supply their want, that their abundance also may be the supplement of your want, that there may be equality: as it is written, He who had much had not excess; and he who had little had no lack."

Learn therefore, brothers, to despise all temporal things; learn to scorn passing honor, to love eternal glory. Honor those whom you see as poor, and those whom you observe outwardly as despised by the world, consider them inwardly as friends of God. Share with them what you have, so that one day they may deign to share with you what they have.

He discloses his intention when he says, "but that as a matter of equality your abundance at the present time should supply their want." As if to say: I do not seek your affliction, but an equality, namely, that your abundance supply their want. This can be explained in three ways.

As it is written: “He who gathered much had no excess, and he who gathered little had no shortfall.”

The saints, with their hope in the world to come, have more than those who appear to be rich in this world. But both will be made equal, because those who give of their wealth to help the saints now will be helped by them at some future time, when they are in need.

How will there be equality? If both you and they mutually share your surpluses with one another and fill each other's deficiencies. But what kind of equality is it to give spiritual things in return for material things?

Then he confirms this with an authority; hence he says, "As it is written," namely in Ex. (16:18): "He who gathered much," i.e., had collected more manna than an omer, "had nothing over," i.e., did not have more than his sufficiency; "and he who gathered little had no lack," i.e., he did not fall short of it, because all had an equal abundance, as it says in Ex. (16:18).

But thanks be to God, who put into the heart of Titus the same devotion I have for you.

Again he praises Titus. For since he had discoursed of almsgiving, he afterwards discourseth also of those who are to receive the money from them and carry it away. For this was of aid towards this collection, and towards increasing the forwardness of the contributors.

Having said what was necessary about alms, he finally praises those sent to collect them, so that they, being free from suspicion, might more readily stir them to readiness for donation. Since the first of them was Titus, he praises him, and calls his motivation for this ministry the work of God. For He gave him the same earnestness that I have for you.

After dealing with the collections, to which they should contribute, the Apostle then deals with the ministers by whom the collections should be made. In regard to this he does two things. First, he names them; secondly, he recommends them to the Corinthians (v. 24). In regard to the first he does three things. First, he names Titus; secondly, Barnabas (v.

For not only did he welcome our appeal, but he is eagerly coming to you of his own volition.

Seeing that the Corinthians are making progress in good works, Titus has become particularly concerned about their attitude and has even volunteered to go to visit them.

From what is it evident that God stirred up Titus? From the fact that when I asked him, he readily accepted the request, and did not grumble, but set out voluntarily, for even before I asked him, he already had his own zeal.

But the sign of this carefulness is that when I asked him, he consented to my exhortation; hence he says, "For he not only accepted our appeal," and because he carried out what I asked; hence he says, but being himself very earnest, of his own accord more than by my exhortation, he is going to you, although at first he refused to go on account of your sins: "Never flag in zeal"…

Along with Titus we are sending the brother who is praised by all the churches for his work in the gospel.

More than that, this brother was chosen by the churches to accompany us with the offering—the gracious gift we administer to honor the Lord Himself and to show our eagerness to help.

We hope to avoid any criticism of the way we administer this generous gift.

Since the matter had to do with administering aid, Paul makes this additional remark in order not to be thought negligent concerning the care of the poor or of the saints. For the apostles had agreed to keep the poor in mind.

This is worthy of a holy soul and of Paul's great care and condescension. We, he says, sent these men—not one, but several—"taking precaution," that is, anticipating and fearing lest anyone suspect us of using something from the offerings for our own benefit.

Then when he says, "We intend," he assigns the cause for why he is sending such solemn messengers. First, he assigns the reason for this; secondly, he proves it (v. 21). He says therefore: the reason we are sending such solemn messengers is this, that you may know that this affair is in our heart.

For we are taking great care to do what is right, not only in the eyes of the Lord, but also in the eyes of men.

And let the presbyters be compassionate and merciful to all, bringing back those that wander, visiting all the sick, and not neglecting the widow, the orphan, or the poor, but always "providing for that which is becoming in the sight of God and man;" abstaining from all wrath, respect of persons, and unjust judgment; keeping far off from all covetousness, not quickly crediting…

Paul is providing goods in the sight of God when he teaches that what God commands concerning the administering of aid to the saints or to the poor ought to be put into practice. But he also provides goods in the sight of others, because he is sending people to urge them to take part in this undertaking.

Then he proves this, saying: "for we aim at what is honorable not only in the Lord's sight but also in the sight of men," namely, that the good works may be seen by them. And he does this by providing carefully and by imitating good men: "Let love be genuine; hate what is evil, hold fast to what is good" (Rom. 12:9).

And we are sending along with them our brother whose earnestness has been proven many times and in many ways, and now even more so by his great confidence in you.

"And we have sent with them our brother." Behold, again he adds yet another, and him also with an encomium; both his own judgment, and many other witnesses [to him].

He adds yet another, calling him a brother and commending him on the basis of trial and judgment, as a man zealous in many things and having proved himself such many times. To elevate speech in this way is characteristic of praise. But now, he says, he has become even more zealous, as if in the hope that you will offer a more generous alms, which he serves.

Then when he says, "And with them we are sending our brother," he deals with the third messenger, namely, Apollos, and he does two things. First, he commends him for his diligence, when he says, whom, namely, Apollos, we have often tested and found earnest in many matters for your salvation, but who is now more earnest than ever.

As for Titus, he is my partner and fellow worker among you. As for our brothers, they are messengers of the churches, to the glory of Christ.

And then, after having showed forth their virtue, he exhorts them also on their behalf, saying, "Whether any inquire about Titus; he is my partner and my fellow-worker to youward." What is, "Whether about Titus?" 'If,' says he, 'it be necessary to say any thing, this I have to say,' "that he is my partner and fellow-worker to youward." For he either means this; or, 'if ye will…

That is, if one must say something about Titus, I will say that he is "my partner" – he helps me in teaching you and bringing you benefit. Or: if you do something for Titus, you will do it not for an ordinary man, but for my partner. That is, if you wish to hear something about others, they too have great claims on your trust; for they are our brothers.

Secondly, he discloses the cause of the diligence he assumed, because Apollos is confident of you from the things Titus has said about you, commending you. Hence, he says, "because of his great confidence in you.

In full view of the churches, then, show these men the proof of your love and the reason for our boasting about you.

Paul is urging the Corinthians to demonstrate their love by the way they treat those he is sending to them. If they received them with honor, they would be demonstrating to all the other churches how far they had progressed and that the good things which were said about them were true.

Now, he says, show how you love us and how we do not boast of you in vain. And you will show this if you show them love. For what you do for them, you do "before the face of the churches," that is, for the honor of the churches; for they represent the face of the churches that sent them.

Then when he says, "so give proof," he recommends those messengers to the Corinthians, saying: because I have sent such men to you, "so give proof, before the churches, of your love and of our boasting about you to these men," i.e., show by your deeds that you have charity toward them, and that he has truthfully commended you, and that he was right in boasting about you, before…

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