2 Corinthians 8:7,8

DISCOURSE: 2033
LIBERALITY TO THE POOR RECOMMENDED

2 Corinthians 8:7. As ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

THOUGH there is no such thing as absolute perfection in this life, the Christian, if his life really correspond with his profession, is in some sense a perfect character. In this respect, the new creation of the soul resembles the first creation of the body. A child, the very instant it comes into the world, is perfect in all its members: advancing years will strengthen him, indeed, in every one of them, but will add to him no new faculty, or sense, or power. So the child of God, when once he is truly regenerate, possesses in himself the whole circle of Christian graces, though at first in a state of infantine weakness only: but the more he cultivates them, the more will they all improve. The particular grace which is here mentioned requires more than ordinary attention, because of its transcendent excellency, and because of the frequent occasion which arises to the whole Christian world for the exercise of it. The Apostle acknowledged, that in other graces the Corinthians greatly excelled; and therefore he took encouragement to recommend to them a similar pre-eminence in this grace also.
To bring this subject before you to advantage, I must mark,

I. The commendation given—

The approbation here manifested was doubtless exceeding strong—
[Many are afraid to express approbation of what is good, lest the person commended should make it an occasion of pride. But this was not the mind of the Apostle Paul. He would not indeed pay a compliment to any man at the expense of truth: he even appeals to man, and calls God himself also to witness, that “he had not at any time used flattering words [Note: 1 Thessalonians 2:5.]:” but yet he saw no reason for withholding from men a testimony of his approbation, when the expressing of his sentiments would encourage them to increased exertions in the cause of God. To the Christians at Rome he expresses himself thus: “I am persuaded of you, my brethren, that ye are full of goodness, filled with all knowledge, able also to admonish one another [Note: Romans 15:14.].” To the Corinthian Church he speaks in yet stronger terms: “I thank my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed in you; so that ye come behind in no gift; waiting for the coming of our Lord Jesus Christ [Note: 1 Corinthians 1:4.].” So again, after the high eulogium which he had given them in my text, he tells them, in the very next chapter, that all who had heard of their liberality “both prayed for them and longed after them for the exceeding grace of God in them [Note: 2 Corinthians 9:14.].”

And good reason there was for this commendation: for their “faith” was genuine; their “utterance” easy and intelligible to all whom they addressed: their “knowledge” was diversified; so that they delivered their sentiments to great advantage: and so devoted were they to the service of God in their respective spheres, that nothing could exceed their “diligence:” and in addition to all this, instead of setting up themselves or others against him, as had formerly been the case with many amongst them, they abounded also in “love to him,” as their common parent [Note: 2 Corinthians 8:7.]. Truly this was a state highly creditable to them, and most honourable to Christianity itself.]

And may I not adopt, in some measure at least, the language of my text towards you?
[God knoweth, my brethren, that I would not knowingly “use flattering words towards you:” but I must and will say, in reference to many of you, that your “faith” is remarkably simple, unmixed with erroneous notions of any kind. You do also, in your respective spheres, communicate instruction to others with a ready “utterance,” and with a “knowledge” that is at once enlightened and discreet. You discharge also, with “diligence, all” your offices in common life. And I should be ungrateful in the extreme, if I did not acknowledge also your “love to your minister,” and your readiness to promote any measures for the good of others which he proposes for your adoption and support [Note: Of course, no minister will use such an Address as this, but to a very peculiar audience, and on a very peculiar occasion.]. And, from this view of your character, I am emboldened to exhort you to bear with me, whilst I call your attention to,]

II.

The advice administered—

“See that ye abound in this grace also,” the grace of liberality to the poor. The words added in our translation here are too strong. The Apostle tells us, that “he did not speak by way of commandment, but only in a way of advice [Note: γνώμηνδίδωμι.].” He tells us, also, on what grounds he offered this advice; namely,

1. Because he wished them not to be outdone by others—

[He had said of the Macedonians, that “they, out of their deep poverty, had abounded unto the riches of liberality [Note: ver. 1, 2.].” Now, shall the rich Corinthians be exceeded by the poor and afflicted Macedonians? God forbid. It would be a disgrace to them to be found wanting in a duty which they were so much better able to fulfil: and therefore, “from the forwardness of others, he takes occasion” to excite in them a holy ambition to excel. Some would be ready to think that such a motive was low, and carnal, and unworthy of a Christian mind. I grant there is an unholy ambition; but there is also a holy emulation, to which men may with propriety be called; such as that which St. Paul endeavoured to excite in his Jewish brethren, when he addressed the Gospel to the Gentiles, and “magnified his office as a minister of the Gentiles, if by any means he might provoke to emulation them who were his flesh, and might save some of them [Note: Romans 11:13.].”

And on this ground I would now address myself to you [Note: There are occasions, such as great and public calamities, which have called forth the benevolence of the public, when such an Address is peculiarly called for. This was addressed to a Society for Visiting and Instructing the Poor. The examples should be stated.] — — —]

2. Because he would have them “place beyond a doubt the sincerity of their love”—

[Love must be operative, if it be sincere; yea, and must operate too in this way: for “if we see a brother have need, and shut up our bowels of compassion from him, how dwelleth the love of God in us [Note: 1 John 3:17.]?” or, “if we see a brother or sister have need, and bid him be warmed and filled, whilst we administer nothing for his relief, what are our professions of love to man, but downright hypocrisy [Note: James 2:15.]?” If we have truly Christian love, it will resemble “the love of Christ, who, though he was rich. yet for our sakes he became poor, that we through his poverty might be rich [Note: ver. 9.].” Then I call you, brethren, to this proof of your love. Let it be seen that “you love not in word, and in tongue; but in deed, and in truth [Note: 1 John 3:18.].” The occasion for your liberality is great and urgent [Note: It should here he stated at large.] — — — and I trust, that “as ye abound in” every other grace, so ye will not merely exercise, but every one of you according to your ability “abound in” this grace also.]

Brethren, let me, in conclusion, entreat you,
1.

To merit this commendation—

[Verily, if the Christian world at large were addressed in such terms as these, it would be as keen a satire as the most malignant infidel could utter — — — But I must say, that if you answer not, in some measure at least, to this character, you have no just title to the Christian name: you resemble those rather in the Church of Philadelphia, “who said that they were Jews, but did lie [Note: Revelation 3:9.].” “He who is a Jew in deed, must be a Jew inwardly; and have the circumcision, not of the flesh only, but of the Spirit also; the praise of which is not of men, but of God [Note: Romans 2:28.].”]

2. To fulfil this duty—

[Need I say, that charity brings with it its own reward? You may conceive that the indigent and distressed are greatly comforted by the seasonable relief that is administered to them: but this I tell you with confidence, that they who on Christian principles administer to their relief, are the happier of the two: for we have authority to declare, and it was a favourite saying of our Lord, that “it is more blessed to give than to receive.”]