2 Corinthians 8:1-5

DISCOURSE: 2032
LIBERALITY TO THE POOR

2 Corinthians 8:1. Moreover, brethren, we do you to wit of the grace of God bestowed on the Churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; praying its with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 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.

THE texture of the human mind is extremely delicate: and every one, who would produce any beneficial effect upon others, must approach them with tenderness and care. We may, by an unseasonable urgency, cause a person to revolt from a measure, to which by a more gentle address he might have easily been persuaded. The mind of man naturally affects liberty; and will be more powerfully moved, when its decisions appear to be the consequence of volition, than when they are called forth by the compulsory influence of persuasion. This the Apostle Paul well understood, and bore, as it were, in constant remembrance. Not that he on any occasion acted with artifice: no; his caution was the result of his own exquisite delicacy and holy refinement: and his success in affecting the minds of others bore ample testimony to the wisdom of his measures. He was anxious to obtain from amongst the Gentile Churches relief for the distressed and persecuted saints at Jerusalem. In writing therefore to the Church at Corinth who were more opulent, he endeavoured to interest them in behalf of their suffering brethren in Judζa. But he did not proceed, as we might have expected, to expatiate upon the wants of the sufferers, or on the obligations of the Church at Corinth to relieve them; but simply communicated, as an article of pleasing intelligence, the liberality that had been displayed towards them by the poorer Churches of Macedonia; and then stirred them up to imitate so laudable an example.

With the same view we shall now,

I. Consider the example here set before us—

The Churches here referred to were those of Thessalonica, Berζa, and Philippi: and truly their example was most eminent in respect of,

1. Their liberality—

[The real extent of liberality must not be judged of by the sum given, so much as by the circumstances under which it is given: our blessed Lord has told us, that the widow’s mite exceeded in value all that the most opulent had bestowed, because their donations were a small portion only of what they possessed, whereas her’s was her all, even all her living. To view the liberality of the Macedonians aright, we must particularly notice the time and manner of its exercise.

It was in a time of “great affliction and of deep poverty.” Now persons in great affliction are for the most part so occupied with their own troubles, as to have but little either of leisure or inclination to enter into the concerns of others — — — And, if they be at the same time in a state of deep poverty, they seem by their very situation, as it were, to be exempt from any obligation to relieve the wants of others: if they shed a tear of sympathy, it is as much as, under their circumstances, can be expected of them — — — But behold, it was in this very state, and under these circumstances, that the Macedonian Churches exerted themselves for the relief of persons belonging to a different and distant country, of persons too, who, though agreeing with them in the profession of Christianity, differed widely from them in many points of subordinate importance.

The manner too in which their liberality was exercised deserves particularly to be noticed. It was put forth voluntarily: they waited not for any application to this effect from the Apostle; they were willing of their own mind to embrace the opportunity afforded them of fulfilling a duty so congenial with the best feelings of their hearts. It was exercised also bountifully. Their ability was the only measure of their gifts. In some respect they seemed, as it were, to exceed even that: for “to their power, and beyond their power,” they exerted themselves, insomuch that, according to God’s estimate of their gifts, they “abounded unto the riches of liberality.” And what they did, they did zealously. They did not make an offer which they hoped would be refused, and then, on the refusal, feel pleased that the will had been accepted for the deed: no; they forced the Apostle to accept their donations: they would not suffer him to decline their offer; “they prayed him with much entreaty that he would be their almoner, and be the medium of conveying to their afflicted brethren the relief which God had enabled them to bestow.

If we would know whence it was that they were enabled so to act, the text informs us: it was, primarily, from “the grace of God” operating powerfully on their hearts; and, next, from the joyful frame of their minds, which bore them up above all their own trials, and exulted in every opportunity of manifesting their love to their blessed Lord and Saviour. They had “an abundance of joy” in the midst of their deep poverty; and that “joy in the Lord was their strength.”]

2. Their piety—

[This was not a whit less remarkable: indeed, it was the foundation, of which their liberality was the superstructure. They “first gave up themselves to God” in a way both of secret surrender, and of open profession.

They surrendered themselves wholly to Christ as his willing subjects and servants. Without this, all their liberality would have been a mere heathen virtue. If, without love to man, a person might “give all his goods to feed the poor, and yet be no better than sounding brass or a tinkling cymbal,” much more would his best actions be of no value, if not springing from love to God. It is this principle that constitutes the perfection of every thing we do, and makes a wish, a sigh, a groan more acceptable to God than the most splendid action without it. Every thing emanating from it has “an odour of a sweet smell, and is a sacrifice truly acceptable and well-pleasing to God.”
At the same time they openly and boldly confessed Christ before men: “They gave themselves to the Apostle and to the Church, by the will of God.” They were not timid Christians, fearful of augmenting their afflictions by an open profession of the Gospel: they were willing to bear any cross which their adherence to Christ might bring upon them. They had already been brought into “a great trial of affliction, and to deep poverty,” for his sake: but none of these things moved them, nor did they “count even life itself dear to them,” if only they might but honour their Divine Master, and finish their course with joy. This put an additional value on their services, as manifesting the very spirit that was in Christ, “who willingly impoverished himself to enrich a ruined world [Note: ver. 9.].”]

Having so excellent an example before us, we will now,

II.

Propose it to your imitation—

First, we would call you to imitate their piety—
[This, though last mentioned in the text, was first in point of time, and was, in fact, the source and fountain of all the graces which they exercised.
We call upon you then to “give yourselves up wholly to the Lord.” This is the indispensable duty of every child of man. As creatures, we are bound to serve and glorify our God, from whom we have received all that we are and have; but, as redeemed sinners, our obligation to serve him is infinitely enhanced. The Apostle tells the Corinthians in his former epistle, “Ye are not your own; ye are bought with a price:” so say I to every one amongst you, “Ye are not your own.” Nothing, that you either are or have, is your own: the members of your bodies, the faculties of your souls, your time, your property, your influence, all belong to him, “whose you are, and whom you are bound to serve:” all are to be improved for his glory; as St. Paul has said, “Ye are bought with a price; therefore glorify him with your body and your spirit, which are his.” And this is as reasonable as it is necessary; agreeably to what he has elsewhere said, “Yield yourselves a living sacrifice, holy and acceptable to God, which is your reasonable service.”

But with this secret surrender of yourselves to the Lord Jesus Christ there must also be an open avowal of your adherence to him. “With the heart man believeth unto righteousness; but with the mouth confession is made unto salvation.” “If we will be Christ’s disciples indeed, we must take up our cross daily and follow him:” we must follow him “without the camp, bearing his reproach:” and so far must we be from dreading his cross, that we must “glory in it,” and “rejoice that we are counted worthy to bear it,” and “esteem as Moses did, the reproach of Christ as greater riches than all the treasures of Egypt.” We must never be ashamed of Christ; for, if we be, he will be ashamed of us “in the presence of his Father, and of the holy angels.” “If we confess him, he will confess us; but, if we deny him, he will deny us.” When the Apostle says, “they gave themselves unto us by the will of God,” it must not be understood as if he gloried in gaining proselytes to himself: it is of their union with the Church, as avowed friends and followers of Christ, that he speaks; and this all must be, if they would approve themselves faithful to their Lord and Master: this is the will of God respecting every child of man; that we “come out from the world, and be separate” from it, and be “as lights shining in a dark place,” “holding forth in the whole of our spirit and conversation the word of life.”

Let me then urge upon you all this duty. The Churches of Macedonia acted thus in defiance of all the malice of men or devils: though brought by means of it into “a great trial of affliction and deep poverty,” they turned not back, but strove the more to glorify their God in proportion as their enemies sought to suppress their zeal. So then do ye also: harbour not for a moment that “fear of man which bringeth a snare;” “fear not man, who can only destroy the body; but fear him, and him only, who, when he has destroyed the body, can destroy both body and soul in hell.”]
Next, we would invite you to imitate also their liberality—
[Your obligations to it are as great as theirs: for you, as well as they, “have been redeemed by the precious blood of that spotless Lamb, the Lord Jesus Christ” — — — The occasion too, if not altogether similar, is quite as urgent: for if we plead not now in behalf of persons reduced to the deepest distress by persecution, we plead for those whose circumstance are most indigent, and whose temporal benefit is consulted with an ulterior view to the welfare of their souls [Note: This was delivered in aid of a Visiting Society, where the souls of the persons visited are the chief object. But the subject may be adapted to any charity, by stating its peculiar purposes.] — — — May I not add too that the means afforded you are similar? You cannot personally perform all the offices that are executed by those who have undertaken to dispense your charity [Note: Here again, the statement must be varied according to circumstances: if the charity be a hospital, or school, or any other, a suitable statement will be necessary.] — — — Nor will it be necessary for you to “pray others with much entreaty” to be your agents; since a number of suitable persons have voluntarily devoted themselves to this good work.

Let me then call upon you all to “manifest” by your liberality “the sincerity of your love to Christ.” I will not except any from this labour of love. Are any of you “in a great trial of affliction,” and at the same time “in deep poverty?” I would not on that account dispense with your exertions; nor would you wish me so to do, if you have received the grace of God in truth. I will not indeed be importunate with you, as with others: but I will remind you of what was done by the Christians of former days in circumstances more afflictive than your own: and I will add, that their conduct is set forth by the Apostle as worthy to be followed by Christians in every age: I say, I will not urge you to liberality on this occasion; but I well know what you will do, if “God has bestowed his grace upon you:” I know, that “to your power, and even beyond your power, you will be willing of yourselves.” But to those who are in circumstances of ease and affluence I would say, Look at the example set before you; and think what exertions your circumstances require. O, give not in a grudging or sparing manner; but let it be seen by your donations what you understand by “abounding unto the riches of liberality:” and, as God in his providence has enabled you to stretch forth Corinthian hands, shew that he has also in his mercy given you Macedonian hearts — — —]