Chap. 8:10-15—Paul proceeds to give some guiding principles on the subject of giving. Since it is a matter between the Lord and the individual, he does not address the subject as a command, but rather, says, “Herein I give my advice [opinion].”
There Are Three Things That He Focuses on in Particular:
Vss. 10-12a—The first principle in the ministry of giving is the need for willingness. Paul says, “If there be first a willing mind.” Our generosity is not tested by our wealth but by our willingness. This comes from God touching the heart (Ex. 35:5, 295Take ye from among you an offering unto the Lord: whosoever is of a willing heart, let him bring it, an offering of the Lord; gold, and silver, and brass, (Exodus 35:5)
29The children of Israel brought a willing offering unto the Lord, every man and woman, whose heart made them willing to bring for all manner of work, which the Lord had commanded to be made by the hand of Moses. (Exodus 35:29)). He gives the Corinthians credit for being willing “a year ago,” but tells them that there also needs to be the “performance” of it. “Readiness to will” is one thing, but such intentions must be backed up by positive action.
Vs. 12b—The second principle in Christian giving is that it should be according to what we have. “It is accepted according to that a man hath, and not according to that he hath not.” Paul was not proposing that the Corinthians contribute to the relief of the poor saints in Jerusalem to the point where they went into unrecoverable poverty themselves; then they would become a burden to others. Paul’s point is that we shouldn’t put ourselves into financial ruin by our giving. We are not to give beyond our means, but “according” to our means. It is true that the Lord went into poverty to save us (vs. 9), but we are not to imitate Him in that. Nor should we give beyond what we can, just to look good before others; such fleshly and ulterior reasons shouldn’t enter into our giving. The principle is simple: as God increases our ability to give, we are to increase our generosity.
Vss. 13-15—The third thing is that there should be equality. That is, they should give with the understanding that it is a reciprocal thing. He says, “Not that other men be eased, and ye burdened,” but to remember that they may not always be in a position to give. The time may come when “the tables may be turned” and those in Judea may have the privilege of relieving the necessities of the Corinthians. Paul says, “Some day ‘their abundance may be a supply for your want’”—thus, the principle of reciprocal giving would be seen. If at that time the Corinthians had an “abundance” in temporal things, they should “supply” the “want” (need) of others who didn’t have enough.
To illustrate this, the Apostle quotes from the experience of the children of Israel when they gathered manna in the wilderness. Reading the account in Exodus we might have thought that gathering the manna was purely an individual thing, with each gathering according to the measure of his own appetite. But Paul shows that there was actually a mutual sharing of the manna that they gathered. The people gathered different amounts of it, but what was gathered was shared equally, so that “he that had gathered little had no lack.” Those who gathered much did not complain about those who gathered little, but willingly shared what they had gathered collectively. So it should be in Christianity in temporal things; we are to work with our hands, not only to meet our personal needs but also the needs of others (Eph. 4:2828Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. (Ephesians 4:28)).
The Administration of Gifts
Chap. 8:16-24—Paul turns to speak of the delivery of the gift to the poor saints in Judea. If the gift of the assemblies were to reach them, they needed to have messengers to carry it. Paul speaks of this next. His point here is that the administration of the gift was to be done in a way that was above any suspicion of dishonesty. This teaches us that assembly funds need to be handled with scrupulous care.
Those involved with handling the funds of the assembly should have a genuine care for the saints and also a good report of honest dealings with all. “Titus” was an example of this kind of integrity, and he “accepted the exhortation [entreaty]” from Paul to go on this mission (vss. 16-17). Since all things in connection with assembly functions should be done in the mouth of two or three witnesses (2 Cor. 13:11This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. (2 Corinthians 13:1)), there needed to be other persons involved in the carrying of the gift. Hence Paul says that they sent with Titus “the brother, whose praise is in the gospel,” who was approved by “all the assemblies” (vss. 18-19). His name is purposely not given, but he was well known among the brethren. He was actually “chosen by the assemblies” for this work; Paul heartily consents to this choice.
The whole purpose of carefully selecting such persons was to avoid any blame for dealing underhandedly with the funds, and thus, “provide for things honest, not only before the Lord, but also before men” (vss. 20-21). Surely if the early Church needed to be careful in the administration of assembly funds, we need to be that much more careful in our day.
A third “brother” was sent with them who had “proved” to be “diligent in many things” and in whom the saints had “great confidence” (vs. 22). These three “messengers of the assemblies” were to be received by the Corinthians and the Corinthians were to show “the proof” of their “love” for the poor saints in Jerusalem by giving the messengers their contribution to the gift (vs. 24).
Chap. 9:1-5—Paul returns to the subject of the Corinthians' readiness to give and commends them for it. The Macedonian assemblies had outstripped the Corinthians—not in desire, but in performance. He, therefore, appeals to them to justify his boasting of their desire a “year” ago and to contribute to the collective gift of the assemblies. Just having the desire to give in this way had aroused “the many” (the assemblies at large) and provoked them “unto love and to good works” (Heb. 10:2424And let us consider one another to provoke unto love and to good works: (Hebrews 10:24)).
Paul was now sending the messengers to Corinth because he was anxious to test and to justify the claim he had been making to “them of Macedonia.” It would be an embarrassing calamity to come and find the Corinthians “unprepared,” and thus be “put to shame in this confidence.” Hence, to avoid this Paul deemed it necessary to entreat these three brethren to go on in advance and collect the promised “bounty.” They would first go to the Corinthians and then bring the gift to the Apostle who would go with them to Jerusalem.
The Fruits of Giving
Chap. 9:6-15—Paul concludes his remarks on Christian giving by speaking of the positive things that this ministry produces. He calls them “the fruits of your righteousness” (vs. 10). This was mentioned to encourage the Corinthians (and us) to give liberally.
Vss. 6-8—The first thing is that the donor himself is increased in whatever way God may choose to recompense him. Paul brings in the principle of God’s government and shows that it works on a positive line as much as it works on a negative line. He refers to the natural laws of farming to illustrate this. “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully [blessing].” His point is simple: if we sow with a sparing hand in our giving, our reaping will be sparse; conversely, if we sow with a liberal hand, our blessing will be bountiful. It takes faith to see and to act on this.
It should also be noted that Paul does not exactly say that the giver will reap in temporal wealth, but in “blessing.” This could be in a spiritual sense, as well as temporally. Many Christians have been stumbled by the false idea that if they give to the cause of some church organization, they will amass material wealth for themselves. But it is covetousness. People have been encouraged by preachers to do this, and when they don't amass the consequent wealth promised, they are often disillusioned. In the Jewish dispensation it might be so (Prov. 3:9-109Honor the Lord with thy substance, and with the firstfruits of all thine increase: 10So shall thy barns be filled with plenty, and thy presses shall burst out with new wine. (Proverbs 3:9‑10)), because their portion was to inherit the earth (Psa. 37:22, 2922For such as be blessed of him shall inherit the earth; and they that be cursed of him shall be cut off. (Psalm 37:22)
29The righteous shall inherit the land, and dwell therein for ever. (Psalm 37:29)), but to import that principle into Christianity is a mistake. Paul was not encouraging the saints to be covetous.
He adds that the only thing that God requires of us is a right spirit in giving. In verse 7 he speaks of three kinds of givers whose spirits are vastly different. There are those who do it:
“Grudgingly”—being pushed into it.
“Of necessity”—being obligated to do it.
“Cheerfully”—from the heart willingly.
Paul reminds them of God’s sovereign power to recompense the giver. He says, “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” Our God is a God of providence, and He can make things happen in our lives to make up to us the temporal things that we have given to others. Again, Paul is careful not to go beyond this by saying that we’ll get rich.
Vss. 9-10—Another fruit of Christian giving is that the donor reaps the lasting reward of “righteousness.” If verses 6-8 have to do with the present reward of blessing (spiritual or material) in this life, this fruit has to do with a future reward in the kingdom of Christ. Paul quotes Psalm 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); “He hath dispersed abroad; he hath given to the poor: his righteousness remaineth forever.” “Forever,” in the Old Testament, means for as long as time shall run; it does not take in eternity. Hence, the Lord will reward such acts of kindness (“righteousnesses” – Rev. 19:88And to her was granted that she should be arrayed in fine linen, clean and white: for the fine linen is the righteousness of saints. (Revelation 19:8)), and they will be carried forward into the Millennial kingdom. God is well able to “multiply” our “seed sown,” and thus, “increase the fruits” of our “righteousness.”
Vss. 11-12—Another great result of liberal giving among the saints is that it produces “many thanksgivings to God.” Thus, not only are the saints helped by the practical gift, but God is glorified. The gift may be given once, but the recipients will thank God “many” times for it. Hence, through our giving we actually help to increase the volume of praise to God!
Vss. 13-15—Another result of Christian giving is that the saints are drawn closer together in affection. Thus there is a practical binding up of the members of the body of Christ in love. Even though the poor cannot repay those who give to them, such acts of grace draw out the affections of the recipients for the givers, and they return the kindness by praying for them. Paul says that the Corinthians' “free-hearted liberality” toward the poor in Judea would result in “their prayer for you.” Thus, there would be a mutual binding together of the saints in the bonds of love.
God’s wisdom is seen here in allowing the Jewish Christians to get into straits. It created an opportunity to demonstrate the truth of the one body because both Jews and Gentiles had been brought together in one by the Holy Spirit. If the natural tendency of Jewish prejudice was still lurking in their minds toward the Gentiles, this situation gave the opportunity for those thoughts to be judged. This gift must have touched the hearts of the Jewish saints in Judea and endeared the Gentile believers to them. It would have produced a practical binding together of the two. This evidence of practical oneness in the body of Christ would result in a powerful testimony before the world. “By this shall all men know that ye are My disciples, if ye have love one to another” (John 13:3535By this shall all men know that ye are my disciples, if ye have love one to another. (John 13:35)). It also gave the Jewish believers first hand evidence that the Gentiles had truly received the gospel and were truly converted to God.
Vs. 15—Paul closes his subject on Christian giving with a short doxology of praise, “Thanks be unto God for His unspeakable free gift.” He brings this in to show that perhaps the greatest thing that results from Christian giving is that there is a deeper appreciation among the saints for Christ Himself—God’s “unspeakable gift.” When we realize that these expressions of mutual love and care for one another were because of Him, He becomes more precious to us—and it results in further thanksgiving to God. What a wonderful result this is!
Paul began his treatise on Christian giving with the example of the Lord’s gift of Himself (chap. 8:9), and now he closes with the example of God’s gift of His Son. He is the greatest Gift of all; no gift could be greater.
In summary, the great results of Christian giving are:
The giver is recompensed in this life (vss. 6-8).
The giver is recompensed in the future (vss. 9-10).
God receives praise and glory (vs. 11).
The recipients are helped in their temporal needs (vs. 12).
The givers are prayed for (vss. 13-14).
The members of the one body are bound up together in mutual love (vss. 13-14).
There results a deeper appreciation for God’s unspeakable gift—Christ (vs. 15).
Paul’s Authority