2 Corinthians 8:1-7

Butler's Commentary

SECTION 1

Commitment (2 Corinthians 8:1-7)

8 We want you to know, brethren, about the grace of God which has been shown in the churches of Macedonia, 2for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of liberality on their part. 3For they gave according to their means, as I can testify, and beyond their means, of their own free will, 4begging us earnestly for the favor of taking part in the relief of the saints5and this, not as we expected, but first they gave themselves to the Lord and to us by the will of God. 6Accordingly we have urged Titus that as he had already made a beginning, he should also complete among you this gracious work. 7Now as you excel in everythingin faith, in utterance, in knowledge, in all earnestness, and in your love for ussee that you excel in this gracious work also.

2 Corinthians 8:1-2 Poverty No Problem: Call it giving, benevolence, or finances, the problem is stewardship. While Paul had no stewardship problem with the brethren in Macedonia, he may have had one with the brethren in Corinth. He gave them directions about stewardship in First Corinthians (1 Corinthians 16:1-4). Now, in Second Corinthians, he urges them to imitate the Macedonians and fulfill (2 Corinthians 8:6, Gr. epitelese, complete, fulfill, finish) what they had said they desired to do and had actually begun to do in the matter of stewardship (benevolence) toward the Judean brethren.

It is one of the major problems of the ministry to get believers to actually become stewards of God. It is not as much of a problem to get people to give as it is to get them involved in stewardship (management) of God's grace. Stewardship and giving are not synonymous terms. The Greek word translated stewardship is oikonomia, and means literally, keeper of the house, or manager. It came to mean, the discharge of a commission. We may not be able to conceive of stewardship apart from giving, but we certainly have seen giving that was not a part of good stewardship. About one-third of the parable of Jesus deal with some aspect of stewardship. In the New Testament idea of stewardship, Christians are managers of the grace of God. They are responsible not only for what is given but also for where or to what cause it is given. They are responsible not only for what is given, but also for what is kept and how it is used. They are responsible and will be held accountable by the God of all grace. While the precise Greek word oikonomia (stewardship) never comes into our text in 2 Corinthians 8:1-24; 2 Corinthians 9:1-15, the principles of stewardship are clearly enumerated. Although there is something of a special nature to the offering Paul is discussing in our text, the principles stated are enduring and should be applied to every aspect of the church and the believer. What Paul is urging in 2 Corinthians 8:1-24; 2 Corinthians 9:1-15 is simply a continuation of his directions (Gr. dietaxa, command, ordain, prescribe, charge) in 1 Corinthians 16:1-4! Make no mistake, stewardship, giving, benevolence is an apostolic command! What Paul says in II Corinthians not as a command is how much is to be given. Nowhere in the New Testament are Christians told precise amounts to be given. Tithing is not a New Testament ordinance. Tithing is not a worthy ideal for a Christian. Stewardship involves 100 percent of a Christian's possessionsnot just one-tenth.

The Christians in Judea were poor. First, they had been plundered by their Hebrew persecutors (see Hebrews 10:32-34). Second, the land of Palestine was economically the poorest in the whole Roman empire. Third, Palestine was over-populated with Hebrew and Christian pilgrims. One of the earliest problems of the church in Jerusalem was the equitable feeding of the widows (Acts 6:1). Early in the history of the spread of Christianity, the Christians at Antioch sent relief to the church at Jerusalem by the hands of Barnabas and Saul (Acts 11:29), because of a fourth circumstancewidespread famine. The leaders of the Jerusalem church asked Paul to remember the poor (Galatians 2:10) whenever he preached in Judea.

So, when Paul began his third missionary journey, he planned to raise as large an offering from the Gentiles in Asia Minor and Greece as he could carry back to Judea to care for the destitute Christians there.

Paul's statement to the church at Corinth (1 Corinthians 16:1-4) mentioning the church of Galatia, indicates his plan for the offering was already well known by the time he wrote to Corinth. Paul mentions the collection to the church at Rome in the epistle he wrote to them while residing at Corinth (Romans 15:25-26). Paul's collection was widely known. When Paul left Corinth a number of men accompanied him. The book of Acts does not say that these men were taking up the collection, but it would seem that this was the reason for their going. The committee consisted of: Sopater of Beroea, the son of Pyrrhus; of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timothy; and the Asians, Tychicus and Trophimus (Acts 20:4).

The apostle knew how destitute the Judeans were. He wanted to carry back to them an offering substantial enough to fulfill the need. Corinth was one of the wealthier cities in the Roman empire and contained some men of substance in the membership of the church. Paul was much concerned that they would respond liberally to the appeal so he holds before them the almost incredible example of the Macedonians.
It seems strange that Paul never uses the word stewardship in this discussion. It is apparent that he uses the Greek word charin, grace as a synonym. He uses this word grace nine times (2 Corinthians 8:1; 2 Corinthians 8:4; 2 Corinthians 8:7; 2 Corinthians 8:9; 2 Corinthians 8:16; 2 Corinthians 8:19; 2 Corinthians 9:8; 2 Corinthians 9:14-15). Everything a human being has in this world is granted him by the grace of God. God owns everything but he grants each of us a portion to manage for his profit (glory). Whatever we give to others really is not ours (1 Chronicles 29:9-19), but belongs to God. So Paul says, We want you to know, brethren, about the grace of God which as been given (Gr. dedomenen, has been given, not shown as in the RSV) among the churches of Macedonia. Whenever we give, we give the grace of God. We are managers (stewards) of the grace of God. In all his parables of stewardship Jesus taught plainly that the steward possessed nothing of his ownhe simply managed what belonged to the householder, or the master.

Macedonia is generally the territory lying between the Balkan highlands and the Greek peninsula. It was both a Greek kingdom and a Roman province. The population was Indo-European, but of mixed tribal elements of which the Dorian (people from Balkan highlands north of Greece) stock was probably a strong ingredient. Plummer records the fact that the Romans had been very hard on the Macedonians expropriating their richest sources of incomethe gold and silver minesand taxing the right to smelt the minerals. They had also reserved to themselves the trade in salt, timber, and shipbuilding. All of this had reduced the territory to deep poverty. Added to the burdens of the Christians were the various persecutions which they had experienced. Yet they, of all Paul's churches, were most generous in their support of him (at least the church at Philippi which was in the Macedonian provincesee Philippians 4:10-19). Paul says the churches of Macedonia gave the grace of God during a severe test (Gr. polle, much; and dokime, proof, trial-', examination) of affliction (Gr. thlipseos, pressure, crushing, squeezed). Paul mentions these severe afflictions in his letter to the Thessalonians (1 Thessalonians 2:14-16).

Under these extreme privations and tensions the Macedonians found enough of God's grace (Gr. charas joy) available to them to overflow (Gr. eperisseusen, extensive abundance) in a wealth of liberality (Gr. eis to ploutos tes haplotetos). The Greek word haplotetos is translated liberality and means, literally, unconditionally, sincerely, unaffectedly, honestly, singlemindedly. Their response was one of honest stewardsthey concealed nothing, held back nothing. And this they did under circumstances of extreme poverty (Gr. bathous ptocheia). The Greek word bathos is, literally, deep (from it we get the English words bath, bathe, bathometer), and the Greek word ptocheia is the same word as the one Matthew used to record Jesus-' statement, Blessed are the poor in spirit, for theirs is the kingdom of heaven (Matthew 5:3). Paul uses the word poverty (eptocheusen) in 2 Corinthians 8:9 to characterize the way Jesus divested himself of his heavenly glory so that believers might become rich (Gr. ploutesete, plutocratic). The word ptocheia is often translated simply, poor, as in the case of the poor widow (Mark 12:41-44), and the poor beggar (Luke 16:19-20). Ptocheia means more than underprivileged or unprosperous or lackingit means poverty-stricken, bankrupt, destitute, and impoverished.

Paul urges the Corinthians to respond like the Macedonians. Not even extreme poverty presented a problem to the Macedonians because they responded on the basis of stewardship and not merely on the basis of taking up an offering. Whether there was a problem in this area in the Corinthian church or not, the apostle urges the example of stewardship by the Macedonians as the Christian standard of giving. Only commitment to the New Testament ordinance of stewardship will solve the financial problem of the churchnot tithing, not collections. And the financial problem of the church is not fundamentally the amount of money or property it does not have or may have; the basic problem with Christians and their financial responses to Christ is in the area of motivesreasons and purposes for giving. Essentially, the problem is that of surrender and commitment to the will of God as he has expressed it in his Word. God's word clearly demands cheerful, honest, wise, accountable stewardship of one hundred percent of one's worldly possessions. Even the poverty-stricken are responsible for good stewardship!

2 Corinthians 8:3-5 Participation, the Point: The point in Christian stewardship is not how much, but why! Paul testified (Gr. marturo, witnessed as in a court of law) from first-hand, personal, eye-witnessed knowledge that the Macedonians gave according to their ability (Gr. dunamin, power, capability, dynamic). Indeed, they gave beyond (Gr. para, preposition meaning beyond, extended, over) their ability! To what extent does one give in order to give beyond one's ability? The Biblical answer to that may be found in the actual event Jesus observed in the Jewish temple one day when a Hebrew widow (Mark 12:41-44; Luke 21:1-4), out of her poverty. put in everything she had, her whole living. This Hebrew widow extended herself in giving to the Lord to the ultimateall that she had to live by. She gave two mites (about 60 cents in American currency today) while the rich put in bags (probably hundreds of dollars worth) of coins. Yet she put in more than all of them put together, in God's eyes, because she gave up her livelihood so far as she was able, at that moment, to sustain it (see The Gospel of Luke, by Paul T. Butler, pp. 467-470, pub. College Press). Is that not extreme? Is that not exceptional? Is that not beyond what Christ requires of the normal Christian life? Did the widow of Elijah's experience (1 Kings 17:12-16) think so? Did Jesus think so? (see Matthew 19:23-30; Luke 14:33). Did the Macedonians think so? Did Paul think so? (see Philippians 4:10-13, etc.). Of course, the Bible says the laborer is worthy of his hire. And the Bible says the one who will not provide for his own (family) is worse than a heathen (1 Timothy 5:8). It also says we are to earn our own living (2 Thessalonians 3:12). There were other rich followers of Jesus who were never specifically challenged to sell all they had in order to give to the poor. When Judas insisted that a costly vial of myrrh could have been sold and the proceeds given to the poor, Jesus rebuked him and said, the poor you have with you always. (Matthew 26:6-13; Mark 14:3-9; John 12:1-8). But Jesus does teach us that we should be ready, at any moment, to give everything we have, including our very lives, upon demand, in his service. He does command us that we are to live one day at a time without anxiety (divided-mindedness) and to pray daily for our bread (Matthew 6:1-34). Whatever a Christian has left over from daily needs he must commit (surrender), as an honest and wise steward, to the Master's use. It is normal (Biblically speaking) that the Christian not lay up for himself treasures on earth, (see Matthew 6:19-21; 1 Timothy 6:17-19; Luke 16:8-9; Luke 12:13-21). The Macedonians were following the normal requirements of Christian stewardship when they gave, of their own free will (Gr. authairetoi), and beyond their ability. They gave when they couldn-'t afford it because that is what a Christian steward is to do when the Lord's service requires it. They gave what they had and trusted the Lord to supply what they needed.

What is so incredible about the giving of the Macedonians (2 Corinthians 8:4) is expressed in the Greek text, meta polles parakleseos deomenoi, literally, with much begging, requesting.. They begged to give! In circumstances of affliction and severe poverty, they begged and requested the favor (Gr. charin, grace) of giving! They were not doing Paul or the destitute Judeans a favorthey were asking for a favorTO GIVE! They really believed Jesus-' promise, It is more blessed to give than to receive (Acts 20:38). They plead with Paul for the privilege to give because they wanted to participate in (Gr. koinonian, share, commune, participate, fellowship) the relief (Gr. diakonias, ministry, deaconship) toward the saints (Gr. hagious, holy ones) for Judea. Perhaps more Christians would beg to give if it could be communicated to them that they actually were sharing in the ministry of Christ through those full-time servants (preachers, missionaries, teachers, and others) who administer the gifts and grace of God.

What the Macedonians did was beyond the expectations of Paul and his co-laborers. Paul was surprised that these brethren could give beyond their ability out of deep poverty. People, in deep poverty themselves, begging for the favor of giving, giving beyond what they could afford to give, will surprise almost any Christian today! If it were not written by a man (Paul) whose veracity is unquestionable and under the claimed inerrancy of the Holy Spirit of God, what the Macedonians did would be unbelievable! While such stewardship is the theological norm taught in the New Testament, it is not the practiced norm in the church today! And that is so because most Christians have not fully given themselves to the Lord.

The secret of such unimaginable giving of one's possessions is that first (Gr. proton, firstly) they gave themselves. There was not one iota of selfishness in these Macedonian Christians because they had given up self to Jesus. They considered themselves as no longer belonging to themselves, but unto Christ who had purchased them. They were his, totally, for he had bought them with his atoning death. They were sold out to God's will. It was not ever what they wanted anymore, but what Christ wanted (see Galatians 2:20-21; Galatians 6:14). They could behave as their Judean brethren had earlier when, ... the company of those who believed were of one heart and soul, and no one said that any of the things which he possessed was his own, but they had everything in common, (Acts 4:32). That kind of total surrender of self requires dauntless, courageous faith in God's veracity. It is important to notice that the Macedonians gave themselves. God did not force them to surrender to him to any degree. God worked no irresistible power to overwhelm their will. They gave themselves. They could have done otherwise. But they chose to give themselves to the Lord and to Paul through (Gr. dia) the will of God. That is, they chose the will of God in place of their own will. And that is the very essence of salvation in Christ. Men must be saved from their own willfulness by surrendering in faith to the will of Christ which is revealed inerrantly, completely and finally in the Scriptures. Until a man surrenders his will to Christ he lives enslaved to the exercise of his will directed toward eternal rebellion, falsehood, and banishment from God. Until he surrenders his will to Jesus he follows ... the course of this world, following the prince of the power of the air, the spirit now at work in the sons of disobedience (Ephesians 2:1-2). Christ accepts no half-hearted, double-minded, hypocritical relationships. Those who wish to inherit his promises must give themselves completely to his grace. Since few ever enter by this narrow and difficult gate (as the Macedonians evidently had) it is so extraordinary the rest of mankind can hardly believe it.

2 Corinthians 8:6-7 Perfection, the Purpose: Titus had already started this faith promise rally. Now he would be sent back to Corinth to bring this ministry to its completion (Gr. epitelese, from teleioo, to finalize, to bring something to its goal or aim, to fulfill). This request for an offering from the Corinthians had as its goal a work of grace upon the Corinthians themselves. Actually, the Greek text does not have the word work in 2 Corinthians 8:6; it literally reads, ... he should complete among you the grace, this one. Gracious work is a proper translationbut this act of grace might be an even better translation. The goal of giving in such a totally unselfish way is to cultivate the virtue or character of grace in the giver. Giving out of extreme poverty, begging to give, in order to participate in the ministry of God to destitute people, is character-building! Such giving is at the very core of spirituality. There is no possibility of any mercenary greed as a motive. There is no hypocrisy involved in such selflessness. There is nothing more spiritual than stewardship surrendered to Christ as it was demonstrated by the Macedonians helping the Judeans.

One of the major problems a preacher faces in the ministry of the gospel is Christians who criticize him for emphasizing stewardship. Some Christians think such emphasis is worldly and unspiritual. But it is doubtful, in the light of so much teaching in the New Testament about it, that anyone can be spiritual unless he faces up to and fulfills Christ's calling to honest, total, cheerful, and wise stewardship.
Paul insisted the Corinthian Christians see to it that they excel (Gr. perisseuete, present tense, continuing action, abounding) in the Christian virtue (grace) of benevolence. Paul had earlier reminded the Corinthians of God's grace bestowed upon them. I give thanks to God always for you because of the grace of God which was given you in Christ Jesus, that in every way you were enriched in him with all speech and all knowledge. so that you are not lacking in any spiritual gift (1 Corinthians 1:4-7). The Corinthian Christians spent a great deal of their time boasting about and making comparisons concerning these spiritual gifts. They desired to excel in them (especially the more spectacular tongues see I Corinthians Chapter s 12, 13, 14). Paul insisted he could show them a more excellent way to practice their faith and glorify GodLOVE (1 Corinthians 12:31). So in these two Chapter s (2 Corinthians 8:1-24; 2 Corinthians 9:1-15) he specifies how the more excellent way of love might be expressedSTEWARDSHIP! (2 Corinthians 8:8; 2 Corinthians 8:24). Christians should strive to excel in giving, in stewardship, rather than clamoring after the showy (really, immature) demonstrations. How many excellent givers are in your congregation? What is an excellent giver? In the church today we have excellent singers, preachers, teachers, callers, prayers, administrators, attenders, and a dozen other excellenciesbut few excellent givers. To be an excellent giver one has to exceed the norm. Paul is talking about being extraordinary in giving. And, remember, he is talking about the Macedonians, who, in circumstances of extreme affliction and deep poverty, were examples of excellence in giving! The apostles left everything they had and followed Jesus (Matthew 19:27); the widow of Zarepath gave all she had to live on to Elijah (1 Kings 17:8 ff); Jesus left everything he had in heaven and became poor for our sake. It was done. It can still be done! But it requires extraordinary faith! And extraordinary faith is God's goal for all believers. He wants to transform every believer into the image of his son (Romans 8:29).