To be of any profit this article must be read in connection with a Bible, opened at the above passage.
HAVING opened his heart to the Corinthians, both as to his own experiences and as to their need of separation from the world of unbelievers, and having expressed his joy in their obedience to the Word of God, and the confidence as to them which this gave him, Paul now felt ready to write to them more particularly concerning the collection then being made amongst the various Gentile assemblies for the benefit of poor saints in Jerusalem. He had alluded to it briefly in the closing chapter of his first epistle. He now refers to it at length in chapter 8 and 9 of this epistle; and in urging the Corinthians to liberality he brings out some very important instruction.
There has been a very remarkable display of the grace of God in the assemblies of Macedonia, and it has been put permanently on record, so that not only the Corinthians but ourselves might be stirred up by it. Some of us might be inclined to think that a recital of the devotedness of others, with a view to stirring up sluggish saints, would be an appeal to rather low-down motives and not a worthy proceeding. Here however we find the Spirit inspiring the Apostle to do this very thing. So we never need be afraid of telling how the grace of God has wrought in others. Such recitals not only reveal the grace of God to us as a real and practical thing, but also they serve to convict us of our own shortcomings: and both these results are much to be desired.
The giving of the Macedonian believers was remarkable. Paul himself could bear witness that they gave according to their power. This in itself was a big thing. It means that having righteously discharged all their proper living expenses, they then gave up to the limit of their ability. They did more than this however. They gave beyond their power; that is, they denied themselves what might be considered proper living expenses in order to give to the Lord and His people. And this they did in the most willing-hearted way, begging Paul to accept the money and undertake the responsibility of having it distributed to the saints. They had caught the spirit that was exemplified when the tabernacle was to be made, and it was reported to Moses, “The people bring much more than enough for the service of the work, which the Lord commanded to make” (Ex. 36:55And they spake unto Moses, saying, The people bring much more than enough for the service of the work, which the Lord commanded to make. (Exodus 36:5)).
And there is more even than this; for they exceeded Paul’s expectations in another direction. They began their giving at the right point by first giving themselves to the Lord. Yielding themselves to the Lord they necessarily yielded to Him all that they had. Thus their possessions they regarded as the Lord’s, to be used at His direction; and consequently they carried out the will of God in placing themselves and their possessions in the hands of Paul.
This, without a doubt, is the only true way to look at this matter of giving. God does not merely claim our superfluity but all that we have, because He claims us. When we see this, we at once become conscious how far our standard of giving falls below the standard set by the Macedonians. They were characterized by a liberality that was enhanced by their deep poverty and the fact that they were in the midst of a time of much affliction. What moved them to their liberality was the abundance of their spiritual joy. They had by faith so real and joyous a grasp of the things of heaven, that they could afford to be liberal with the things of earl.
Is liberality in giving a characteristic feature of modern Christian life? We fear there can be only one answer to that question. What devices are resorted to in many quarters in order to raise funds! What advertisements and appeals are issued! What lamentable stories as to shortness of funds! Doubtless a great deal of the trouble arises from people taking up causes and launching enterprises to which they were never called by God. Still, it also indicates that many a believer is withholding more than is meet, and it tends to spiritual poverty — to themselves as well as others. There are exceptions no doubt, in the cases of some who acknowledge their stewardship and give largely according to their means, and of some very few who have given with a liberality that is astonishing. But they are the exception, and not the rule.
We are more like the Corinthians than the Macedonians, and we need to be stirred up, as they did, by this shining example. So Paul had begged Titus during his recent visit to carry the matter to completion. Giving is spoken of as a grace, you notice, and this indeed it is, if rightly considered and carried out. It becomes a potent method of expressing the working of the grace of God in blessing. If our own hearts are filled to overflowing with blessing from God, we are bound to overflow ourselves in giving to others. Verse 7 is a very gentle and tactful rebuke to the Corinthians — and, we believe, to ourselves also. Whether we can be said to abound in faith and in all diligence may be doubted, but we evidently do in utterance and knowledge. Is it not true that we know in our heads, and we utter with our lips, a good deal more than we express in the form of large-hearted giving?
Verse 8 shows that the Apostle did not wish to be understood as issuing a command on the subject. If we gave only because we were commanded of God to do so, our giving could no longer be spoken of as grace. It would be done under the compulsion of law. No, the forwardness and zeal of the Macedonians was to be a stimulus merely, and the giving for which he asked was to be an expression and proof of the sincerity and genuineness of their love. Love always delights to give.
The working of the grace of, God in other Christians may act as a stimulus to us, but nothing short of the supreme working of the grace of God in Christ can supply us with the mainspring and motive we need, if we are to be characterized by the grace of generous giving. To that mainspring we come in verse 9.
How often verses which are like sparing gems lie embedded in the discussion of matters which seem very ordinary and even common-place! This is a case in point. The Corinthians had been quite ready to consider the making of this collection. They had willingly taken up the idea a whole year before, and, yet they had so far failed to bring it to completion, and actually give the money. What would brig them to the point? What, but the fresh sense of the grace of the Lord Jesus Christ?
This marvelous verse is an epitome of the New Testament. “Though He was rich,” carries us back into the depths of His Godhead glory before His incarnation; the glory that is unfolded in the opening verses of John’s Gospel and elsewhere. “Yet for your sakes He became poor,” opens out into the wonderful story of His life, sufferings and death, as recorded in all four Gospels. “That ye through His poverty might be rich,” indicates the wealth of blessing and glory into which we are introduced by Him and in Him, as unfolded in the Epistles and the Revelation. And the whole story is the supreme expression of GRACE; which consists in the down-stooping of Divine love to meet man’s need, not merely according to the need that is met, but according to the love that meets it.
Having used this grace as a powerful lever to move and uplift the hearts of the Corinthians, the Apostle turned to enunciate a few important principles that are to govern the Christian yin his giving. In the first place, we are to give out of that which we have; not that which we used to have, or that which we hope to have in the future. We are to live and act in the present, trusting in God as regards the future.
For, in the second place, he did not contemplate the Corinthians being always, or in every matter, in the position of givers. The time would come when they would be receivers, and the flow of gifts would be toward them instead of out from them. Indeed, if Romans 15:25-2725But now I go unto Jerusalem to minister unto the saints. 26For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem. 27It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. (Romans 15:25‑27) be read, it will be evident that there had already been a rich flow of spiritual giving from Jerusalem to Corinth. Now there was to be a flow of giving in material things from Corinth to Jerusalem. The thought of God is that among His people there should never be a vacuum, but rather a flow of supply according to the need.
Verse 15 quotes Exodus 16:1818And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16:18) in support of this. Reading Exodus, one might suppose that the verse simply meant that each gatherer of the manna was able to rightly gauge his appetite and gather accordingly. The way the verse is quoted here shows however that there is more in is than that, since it is cited in support of the principle of sharing with others what God may have entrusted us with.
Verse 16 to 24 are occupied with details concerning the administration of the funds collected, which was to be in the hands of Titus and two other brethren. Though the circumstances then existing have passed away, there are points of abiding interest which we ought to notice. Paul had exhorted Titus to take up this service, and he on his part did so with willingness and alacrity. He did not count a service of this kind as beneath him. Nor did the unnamed brother who was a gifted evangelist; nor the second unnamed brother, of verse 22, who was a man of diligent zeal in Many things, though not perhaps a man of gift in the gospel, nor an apostolic delate like Titus. All three evidently recognized that to be bearers and administrators of funds, which were given as an expression of Divine love working in the hearts of saints, was no mean service.
Again, it is evident from verse 19 that the churches that gave the money chose the man who was to have the handling of the money on their behalf. This is in accord with the choosing of the seven men of honest report to “serve tables,” as recorded in Acts 6. So long as men provide the wherewithal, it is within their competency to select those who shall administer their bounty. In contrast to this, we do not read of; saints selecting those who are to fill the office of elder, bishop, or overseer. But that is because such are called to exercise their spiritual functions on God’s behalf, not man’s. Hence God and not man must choose. We read of those whom the Holy Ghost had made overseers. The most that man can do is to recognize those whom the Holy Ghost has appointed.
Further, everything had to be done honestly as before God, and also in the sight of men. It is not enough that the thing shall be handled in a way that is right before the God who knows all things. It must also be obviously right before the eyes of men who only see a very little way, but who are often very critical of what they do see. Verses 20 and 21 show this. So these men were marked by carefulness that all should be so handled as to be to the glory of the Lord, remembering that they were messengers of the churches, which are spoken of as “the glory of Christ.” Let us remember that this is the proper character of every true assembly We shall not think lightly of such, if we do remember it.
In the first five verses of chapter 9, Paul renews his appeal to the Corinthian saints. They had been so very forward a year before, when the matter had been started, that he had even boasted of them to the Macedonians, who had now outstripped them altogether in actual performance. Let them now really act, and act at once, so that their contribution might be seen to be a gift of the heart, and not something extracted from them almost as a matter of extortion. This fresh appeal is followed from some fresh considerations calculated to back it up. More, important principles connected with the matter of giving are brought to light.
For instance, giving is sowing; hence the laws of sowing and reaping apply to it. If seed be scattered with a sparing hand there is a scanty harvest: if with a bountiful hand a bountiful harvest. It cannot be otherwise whether in nature or in connection with the things of God. In giving to others we are sowing grace; and the Apostle reminded them, “God is able to make all grace abound toward you” (verse 8.) Verses 10 and 11 also speak of the harvest of blessing that will be reaped especially in things spiritual.
But the giving to be really pleasing to God must be cheerful giving, If done grudgingly, or because one is pushed into it, there is not much value in it in the sight of God. Every man will purpose in his heart according to the state of his heart. If our hearts are right, and enlarged by dwelling in the love of God, we shall give not only bountifully but cheerfully also. We shall give after the style of God Himself; and God loves those who are like Himself.
As we give we are sowing not only grace but righteousness also. Psa. 112:99He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honor. (Psalm 112:9) is quoted, in which the man is described who is characterized as “good,” and “upright,” and “that feareth the Lord.” Such a one disperses of his substance and gives to those in need, and his kind giving is not spoken of as grace but as righteousness that will remain forever. Are we accustomed to look upon giving in this light? We have received so much from God that it is only right that we should take the place of givers, if God has entrusted us with a supply of either material or spiritual things. If we do not give, but rather hoard up or expend upon ourselves and our pleasures what is given to us, we are positively unrighteous. Let us take time to mark, learn, and inwardly digest this fact, so that our lives may be ordered in keeping with it.
Moreover the results of large-hearted and cheerful giving are so very blessed. There is the supplying of “the need of the saints.” This in itself is a very good thing. Who, that has seen the comfort and joy of some poor saint, when relief has reached them through the liberality of their brethren, could doubt it. Beyond this, however, God is glorified. The action “is abundant also by many thanksgivings to God.” The saint, who has been helped and relieved, gives thanks to God again and again for the gift and those who ministered it to him. Presently too those who gave find themselves so blessed and enlarged of God that they begin to give thanks that they were ever privileged to give. We have you will remember, the very best authority for saying that, “It is more blessed to give than to receive.” And finally the poor saints, who have nothing to give in return, do repay what is given by an answering affection and by earnest prayer. The givers reap the blessing which flows from the love and prayers of those whom they have helped.
What a marvelous train of happy results is attached to giving! No wonder it is enumerated amongst the “gifts” of Rom. 12, or that elsewhere we read. “To do good and to communicate forget not.” What spiritual enlargement flows out of it! And conversely, how often is spiritual poverty the direct result of the neglect of it! If believers are stingy in their handling of material things, the holy government of God will leave them poor and straightened in spiritual things.
All giving by the Christian flows from that which has been given to him from God. Hence the Apostle cannot close his exhortation on this theme without leading our thoughts to God’s supreme gift from which all our giving flows. It is so great a gift as to be beyond all our powers of expression or description. We can only utter thanks for it.
God has given “His only-begotten Son.” We read also of “the Holy Ghost, whom God hath given to them that obey Him;” and again that, “the gift of God is eternal life.” And other such-like verses there are. We believe that here in the mind of the Spirit all these great gifts are treated as one gift, which demands eternal thanksgiving from us.
As we add our hearty, Amen, to the thanksgiving, let us see to it that we have such a lively sense of the greatness of the gift that we diligently practice the grace of giving ourselves.
F. B. Hole.