2 Corinthians 8:8-15

Butler's Commentary

SECTION 2

Credibility (2 Corinthians 8:8-15)

8 I say this not as a command, but to prove by the earnestness of others that your love also is genuine. 9For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that by his poverty you might become rich. 10And in this matter I give my advice: it is best for you now to complete what a year ago you began not only to do but to desire, so that your readiness in desiring it may be matched by your completing it out of what you have. 12For if the readiness is there, it is acceptable according to what a man has, not according to what he has not. 13I do not mean that others should be eased and you burdened, 14but that as a matter of equality your abundance at the present time should supply their want, so that their abundance may supply your want, that there may be equality. 15As it is written, He who gathered much had nothing over, and he who gathered little had no lack.

2 Corinthians 8:8-9 Piqued: Paul wants the Corinthians to give credibility to their professions of Christian faith and love. They have promised to send financial help to their destitute brethren in Judea. Now the apostle asks them to prove their love, to prove their credibility. He begins by stating that he is not ordering (Gr. epitagen, epi and tasso, ordering or regulating) them to do as the Macedonians did. When Paul says, I say this not as a command. he certainly is not removing Christian stewardship from the realm of divine commandment. As we have already pointed out, he directed the Corinthians to take up offerings in 1 Corinthians 16:1 ff. In the Gospels are clearly recorded the commandments of Christ about stewardship of all areas of life. What Paul does not want to order or regulate is the amount (see 2 Corinthians 8:12). Regulating the amount is what the Law of Moses did. Of course, it is also true that in the New Dispensation, stewardship must have love as its motivationnot law. But since love is not self-defining, there must be commandments from Christ and the apostles to provide definitive guidance as to what pleases God. God's word therefore commands us to give to help any brother who is in need (1 John 3:15-18; 1 John 4:19 to 1 John 5:3). In his commands God defines love. He cannot love him outside his commandments! Paul is, therefore, not saying here that giving is not commanded. Our motivation for loving, or giving, is because God loved (and gave) to us first (1 John 4:19). The apostle stated at the first of this letter (2 Corinthians 1:24) he did not want to give the impression that he was Lording it over their faith. He does not issue a command (although stewardship is commanded by the Lord and his apostles) he piques their desire to give by reminding them of the Lord's graciousness.

The Lord Jesus, anointed (Christ) by God for the purpose of becoming poor, is the supreme example of the grace of giving. How rich was Jesus before his incarnation? Paul says he was, in his pre-incarnate existence, equal with God (Philippians 2:5-6) but he emptied himself of that divine status and took the form of a human servant (Philippians 2:7-9). Speaking of the identity of Christ, Paul said to the Colossians, he is the image of the invisible God, the first-born of all creation; for in him all things were created, in heaven and on earth, visible and invisible, whether thrones or dominions or principalities or authoritiesall things were created through him and for him. (Colossians 1:15-16). Paul added, ... in him all things hold together. (Colossians 1:17). In Jesus dwelt all the fullness of the Godhead, bodily! (Colossians 1:19; Colossians 2:9). The riches Christ has to offer are unsearchable (Ephesians 3:8). Moses valued even the poverty (reproaches) of the Christ greater riches than the treasures of Egypt (Hebrews 11:26). The Son of God, heir of the majestic glory and absolute riches of heaven, divested himself of all he owned and came to earth and impoverished (Gr. eptocheusen) himself in order that (for the very purpose) by the instrumentality of his poverty (Gr. ptocheia) we might become rich. While birds had nests, and foxes had dens, the Son of man had no place to lay his head (Matthew 8:20; Luke 9:59). Ray C. Steadman writes, Remember how he (Jesus) constantly borrowed everything? We may reverently say that he was the greatest scrounger of history. He was always borrowing. He had nothing of his own. He borrowed food, he borrowed clothing, he borrowed a coin to give an illustration, a donkey to enter into the city of Jerusalem, and he finally had to borrow a tomb in which to be laid. On one occasion the disciples all went to their own homes but he went to the Mount of Olives. All these things were his by right of having been Creator of themyet he gave them all up (not because he had to) in order to fulfill the will of God on our behalf. For the glory that was set before him, Christ endured the cross, contemptuous of the shame (Hebrews 12:1-2). The glory the incarnate Christ anticipated was the glory he had with the Father before the world was made (see John 17:1-5). And he left it all, to take on human form, and suffer the humiliation of human rejection, rebellion and crucifixion, in order to become a substitutionary atonement for sinful mankind. Thus, in his impoverishment, he made man rich. After his humiliation he was raised from the dead, ascended to heaven and the right hand of God the Father, there to inherit all his former glory plus the glory accrued from his incarnate work of redemption. And he made us joint heirs (Romans 8:12-17) of his glory! Paul had already told the Corinthians that God was preparing for them an eternal weight of glory beyond all comparison (2 Corinthians 4:16-18). If the unsearchable, inexpressible selflessness of Christ in his abdication of divine riches to accomplish our redemption does not pique our desire to give to others, nothing will!

2 Corinthians 8:10-12 Proved: It is one thing to talk about love and another to actually love. It is one thing to admire, be awed by, and praise the divine demonstration of Christ's love, and another to emulate it! Paul exhorts the Corinthians to demonstrate their integrity. Let them prove their credibility. While he will not, on his own, make his suggestion as an apostolic commandment. He gives his apostolic wisdom (Gr. gnomen, from ginosko, meaning, to know, mind, wisdom, opinion). Apostolic opinion or wisdom in any matter, while not a direct commandment, is to be highly respected and obeyed, so long as it does no violation to divine commandments.

Paul gives his opinion, and then suggests it is probably expedient (Gr. sumpherei, bring together for profit, profitable, beneficial, advantageous) for the Corinthians that he give an apostolic suggestion rather than an arbitrary commandment. The RSV is wrong to include the clause, it is best for you. in one large clause of 2 Corinthians 8:10. It is best for you stands as a separate clause on its own in the Greek text and reads literally, for this for you is expedient. That being the case, it is difficult to establish the connection of the statement. Does Paul mean it is expedient for them to finish the giving they started a year ago, or does he mean it is expedient for them that he gives only a suggestion and not a commandment? Plummer paraphrases, To offer an opinion, and not give a command, is the method which is suitable to people like you, who were to the front, not only in doing something, but also in desiring to do something, as long ago as last year. Plummer thinks the clause, it is expedient for you, connects to Paul's advice. This connection of the clause is more in keeping with the intent of 2 Corinthians 8:8 and with the attitude of the Corinthians expressed in the following clause. The Corinthians had already expressed their desire to give and had begun to do so a year earlier. Those who have never expressed any willingness to do what is clearly a Christian duty must be commanded. Those who have not only wanted to do their duty, but have already begun, need only advice. This may be true of many 20th century church members! Perhaps the willingness is already there in their mind and heartbut they need some apostolic advice on when to give, how much to give, and what their giving will accomplish. Away with all the slick, secular promotions! Give Christians scriptural advice on giving!

Paul's advice is, ou monon to poiesai alla kai to thelein proenerxasthe apo perusi, literally, not only the to do but also the to will, previously you began from last year. The infinitive poiesai is aorist but the next infinitive thelein is present tense. Plummer says, This may perhaps intimate that the acting has ceased, and that only the wishing remains. They had been first in both, but now others were before them in acting. The RSV supplies, in 2 Corinthians 8:10, the word completeit is not a part of the Greek text in 2 Corinthians 8:10. Paul is not emphasizing in 2 Corinthians 8:10 the completion, but the eagerness and the earliness. In 2 Corinthians 8:11 the Greek text uses the word epitelesate, completion, twice. The verb proenerxasthe is a combination of three Greek words, pro, meaning before, en, meaning before and archomai, meaning begin, first, thus we have an emphatic verb. Paul is emphasizing that the Corinthians had been the very first congregation to express their desire and had begun to give before any other group. But at some time after the beginning they had ceased to give and their intended offering was incomplete.

The RSV has taken the first part of the Greek text in 2 Corinthians 8:11 (nuni de kai to poiesai epitelesate, and so now the to do, complete) and transferred it back by translation into 2 Corinthians 8:10. Actually, 2 Corinthians 8:11 begins, and so now the to do, complete. The verb epitelesateis aorist. It is a combination if epi, a prepositional prefix emphasizing intensity, and teleioo, meaning perfect, complete, fulfill, bring to a goal, end. Paul is exhorting the Corinthians to bring what they expressed such eagerness to do, and had actually begun to do, to fruition! He advises them that their eagerness (Gr. prothumia, passionate forwardness) of a year ago should be matched by their finishing what they started. Prothumia is translated readiness; thumia is from a word in Greek which means passionate, or hot-tempered. The Corinthians had passionately expressed their desire to contribute to the hungry saints in Jerusalem. It would be a sad thing that those who were foremost in willingness should be last in fulfilling it! Jesus rebuked the church at Sardis because he had not found their works perfect (completed). Even though they had the name of being alive they were dead (Revelation 3:1-2). It is a serious reflection on the integrity and stability of Christ and Christianity for congregations to be alive with grandiose projects and plans, but dead to the completion or fulfillment of their promises. Thus Paul urges them to match their passionate willingness and their beginning actions with a completion of the project. And they need to make the completion out of what they have (Gr. ek tou echein). Paul means they should give in proportion to what they have (see 1 Corinthians 16:2; 2 Corinthians 8:14). To prove their integrity they do not need to give beyond their ability, but according to a proper proportion of their means as they have determined. The New Testament is filled with exhortations to personal integrity. A Christian's actions must match his words. Jesus even warned would-be followers to count the cost of carrying through, finishing, or completing before professing discipleship (see Luke 14:25-35). Christians must not love in word or speech but in deed and in truth (1 John 3:18; 1 John 4:20-21). Love must be proved.

2 Corinthians 8:13-15 Prudential: At the same time Paul gives advice about proving their integrity, he also suggests that the Corinthians be prudent and sensible about their responsibilities in how much to give.

First, he advises, give in proportion (Gr. katho ean, according to whatever) to what one has (Gr. eche, has, possesses, etc.). He promises that such giving is acceptable (Gr. euprosdektos, very favorable acceptance) to Christ. There are a few examples of believers and worshipers giving all they had to the Lord's treasury (see Mark 12:41-44; Luke 21:1-4); there is at least one incident where the Lord commanded a rich, covetous man, to give all he had to the poor (see Matthew 19:16-30; Mark 10:17-22; Luke 18:18-23). These are exceptional cases and not the general rule. Jesus-' purpose in these exceptional incidents was to break the idolatry from the soul of the covetous. The general rule of stewardship and giving in the New Testament is proportionaterelative to one's abilityto one's possessions.

The first century Hebrew Christians, had all things common (Acts 2:43-47), and were so generous they sold property and laid the money at the feet of the apostles for distribution to the needy (Acts 4:32-37). But such great generosity was not a requirement! When Ananias and Sapphira lied about their generosity, they were reminded they were not expected to give as much as others if they did not want tobut they were expected not to lie about their giving! (Acts 5:1-11). In every parable of Jesus about stewardship the teaching is that a steward is to be faithful in what he has, not in what he does not have.

But what is the proportion of a Christian's possessions he should give? Should it be a tithe (10%)? Should it be tithes and offerings (more than 10%)? If so, how much? The New Testament does not legislate specific proportions! The New Testament does not teach tithingit teaches stewardship of 100% of a Christian's possessions. There are principles in the N.T. which should offer guidelines for Christian giving. Christians are not to be covetous. They are not to be greedy. They are not to be anxious (double-minded) worrying over food, clothing and shelter (Matthew 6:25-34). They are to remember they brought nothing into the world neither can they carry anything out and so be content with food and clothing (1 Timothy 6:6-10). They are not to set their hopes on uncertain riches, but to do good, be rich in good deeds, liberal and generous (1 Timothy 6:17-18). Christians are to provide necessities for their own families (1 Timothy 5:8). The Lord expects Christians to maintain their personal lives financially and materially in such sufficiency as permits them to minister to Christ's kingdom and the needy to the best of their capabilities (2 Corinthians 9:8-13).

Each Christian must decide what proportion he should give directly to the church. Each Christian must study God's word and decide for himself how much he keeps to be fed, clothed and sheltered; to care for his own family; to conduct his personal ministry in the name of Christ; to keep from becoming a burden on others (see 2 Corinthians 8:13). All beyond these necessities, he should give to the work of the Gospel, clearly understanding that he is accountable for faithful, frugal and wise stewardship of what he has kept back for himself. The true follower of Christ is not permitted the luxury of waste or self-indulgence. There are too many cries for helptoo many evangelistic opportunities beggingChristians dare not squander what God has given them or pamper themselves.

A Christian does not have to be rich to give. Every Christian, even the poor, is to give and act responsibly toward whatever stewardship the Lord has given him. If a poor Christian is passionately eager to give, and gives in proportion to what he has to fulfill the principles stated above, his gift is very favourably accepted by the Lord.

While the Lord expects us to renounce all that we have (Luke 14:33), and to be willing, should he demand it, to give up everything we own, the normal rule of Christian giving is in proportion to what one has, not according to what one does not have.

Paul's explanation of proportionate giving is intended to keep some from being eased and others burdened. There must have been those in the Corinthian congregation accusing Paul of discriminating against the rich. Perhaps they thought he was expecting a few well-to-do people to carry the whole burden of the collection of Judea. Paul clears that up. Everyone is to give something. Let it be according to everyone's ability. Every Christian at Corinth (even a slave) is to make some contribution. The pressure (Gr. thlipsis, burden, affliction, pressed-down) of giving must be on every member's conscience.

In 2 Corinthians 8:14, the principle of equality (Gr. isotetos, equal, same as, fair) is applied to Christian giving. Proportionate giving makes the burden of giving equal upon all in the congregation. Everyone is to give somethingin proportion to what he has. Those who had little were to give as they had been prospered (1 Corinthians 16:2), and those who had much were to give as they had been prospered. However much each had, that much would be required (Luke 12:48). It is not the amount, but the eagerness, the equality, the total sharing of every Christian to give that pleases the Lord.

Abundance and prosperity, by the grace of God, is dispensed by the Almighty in ways and places incomprehensible to manbut always according to God's will. The abundance of those he prospers is willed to them so they may supply the lack (Gr. husterema, to be in need, be inferior, deficient) of any one. Christian giving is not to supply what people want, but what people need. According to the providential shifts in prosperity, those who have are to help supply needs to those who do not have. Those who give are to do so freely, without coercion, not of compulsion, not by legislated amounts, but proportionately. Evidently, many people of Corinth had been prospering while the people of Palestine had been suffering drought, famine, earthquakes, plundering of their possessions by persecutors (see Hebrews 10:32 ff), and other depredations. So, Paul reminds the Corinthians, their abundance (Gr. perisseuma) was providentially given them by God that they might learn to give to the needs of those not thus blessed.

In the latter half of 2 Corinthians 8:14 the interesting principle of expected reciprocation is put forward. At the time Paul wrote II Corinthians, the Greeks were prospering and the Jews were impoverished. Paul says to the Corinthians, ... but that as a matter of equality your abundance at the present time should supply their (Jews) want, so that their abundance (Jews) may supply your (Corinthians) want, that there may be equality. While the Corinthians supply the needs of the Jewish brethren at the present, there may come a day when the Jewish brethren may have to supply the needs of impoverished Corinthians! And, if the Corinthians never become impoverished, and the Jewish brethren should some day supply the needs of brethren in Rome, the principle of equality is still carried on so the Corinthian brethren participate in the relief to the Romans because they helped the Hebrew Christians. Paul verified the principle of indirect participation when he wrote to the Philippian Christians concerning their support of his ministry (see Philippians 4:15-17). Cast your bread upon the waters, for you will find it after many days (Ecclesiastes 11:1; Deuteronomy 15:10-11; Proverbs 19:17; Matthew 10:42).

2 Corinthians 8:15 is a quotation from the Old Testament illustrating equality. In the O.T. it was commanded (see Exodus 16:18). Each Israelite was commanded to gather only as much manna as he could eat. Some gathered more. Some gathered not enough. However, when they came to measure the manna, each man's gathering weighed exactly the same! That is the will of God for his kingdom! Even in this imperfect world where Providence decrees that some have more material goods as their stewardship than others, everyone is to join in being faithful to his stewardshipwhether it be small or large. Let there be equality (not in the amount) in participation! God does not need amounts! All the cattle on a thousand hills are his and if he were hungry he would not ask us. But God does desire equal participation in his kingdomand he desires it because all kingdom-people need participation. They can never have a servant's heart until they do participate in giving according to what they have.

Usually, the emphasis in church stewardship programs is to produce a certain amount of income. Usually, people are urged to give to meet a specific need. But the emphasis of Paul's instructions to the Corinthian church has to do with the needs of the giver while the amount of the gift and the need it is to meet are secondary! Would to God that the modern Church would understand Paul's teaching here and make it a priority in its call to stewardship. Christian people cannot be edified and spiritually matured until they have been taught that giving is primarily for their own spiritual growth and not to meet needs. Paul will have more to say on this in succeeding verses.