Generosity from Poverty (2 Cor 8:1-15)

The collection (8:1-9:15). After his joy and relief on hearing the news from Titus, Paul addresses the collection from the Gentile churches for the poor believers in Judea hit hard by famine during the Emperor Claudius' reign (ad 41-54). The largely Gentile church at Antioch quickly sent relief through Barnabas and Paul (Ac 11:27-30). The Jerusalem church urged Paul to remember the poor, which he was eager to do (Gal 2:10). When he wrote 1 Cor (ad 55), he'd sought aid from the Galatian churches. The Corinthians asked to share in this (1 Cor 16:1-4). When 2 Cor was written (ad 56), the Macedonian churches begged him 'for the privilege of sharing in this service to the Lord's people' (2 Cor 8:4). Paul used their generosity to urge the Corinthians to carry out what they're ready to do (8:1-7), just as he previously used the Corinthians' readiness to motivate the Macedonians (9:1-5).

In ch. 1-7 Paul responds with great relief and joy to the good news from Titus, and expresses his confidence in them (2 Cor 7:14-16). Then he reminded them of their earlier desire to contribute for the Judean Christians, and complete what they'd begun. It was successful: 'Macedonia and Achaia were pleased to make a contribution for the poor among the Lord's people in Jerusalem' (Rom 15:26 - written a few months later). Achaia includes Corinth (2 Cor 9:2).

The Macedonian believers' remarkably generous response to the collection was used to motivate them (8:1-6) to provide relief for the believers in Jerusalem. "And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches [northern Greece]" (2 Cor 9:1)--at Philippi, Thessalonica and Berea (Ac 17:13-14; 20:4). Their generosity was the result of God's grace. God is generous (2 Cor 8:9; Rom 5:6-8; 8:31-32; Mt 5:45; 7:11), and where his grace is experienced, there'll be similar love and generosity (Mt 5:43-48; 10:8; Rom 15:7; Eph 4:32; 5:1-2; Phil 2:4-11; Col 3:12-13; 1 Jn 4:7-12). The remarkable evidence of God's grace was that their generosity was exercised in adverse circumstances.

1. 1st, it was "in the midst of a very severe trial" (2 Cor 8:2a). The birth of the Macedonian churches was accompanied by much opposition the apostolic team and to the new converts (Ac 16:11-17:15; 1 Th 1:6; 2:1-2, 14-16; 3:1-5; 2 Th 1:4; Phil. 1:27-30). The churches of Macedonia were again (or still) embroiled in persecution when Paul wrote to Corinth from Macedonia (2 Cor 7:5).
2. 2nd, "their overflowing joy and their extreme poverty welled up in rich generosity" (2 Cor 8:2b)--responding generously with joy while in want. Later Paul speaks of the need for equality, one church's abundance supplying another's want (2 Cor 8:13-15).

Joy in the midst of difficulty was a mark of the early believers. Paul says, 'in all our troubles my joy knows no bounds' (2 Cor 7:4). After being flogged and imprisoned in Philippi, Paul and Silas 'were praying and singing hymns to God' (Ac 16:25). The Thessalonicans 'welcomed the message in the midst of severe suffering with the joy given by the Holy Spirit' (1 Th 1:6).

"Their overflowing joy. .. welled up in rich generosity" (2 Cor 8:2; Rom 15:26; 2 Cor 8:1-4; 11:9; Phil 1:5; 2:25; 4:15-16, 18). Jesus told the Twelve, 'Freely you have received; freely give' (Mt 10:8). The Macedonian Christians know the joy of being the recipients of God's free grace, and in that joy they gave freely. What they gave was likely a small amount, but measured against their extreme poverty it represented rich generosity (Mk 12:41-44). "The thing that makes us more close-fisted than we should be with our money is that we are too careful and look too far forward at possible dangers that might come upon us and so become too cautious and anxious and work out too fretfully how much we are going to need during our whole life and how much we lose when the smallest part is taken away. But the man who depends on the Lord's blessing has his mind set free from these vexatious cares and at the same time his hand set free for beneficence" [Calvin].

"For I testify that they gave as much as they were able, and even beyond their ability" (2 Cor 8:3a). As much as they were able (kata dynamin) is very common especially in marriage contracts where a husband promises to provide food and clothing for his wife as much as he is able. The Macedonians did all that could be expected of them; they responded to the appeal with as much as they were able--and even beyond their ability. 'Beyond one's ability' (para dynamin) is found in the context of a man's complaint against his wife for whom he has provided beyond what his means really allowed. They contributed to the collection in a way that was over and above anything that could be expected, given their situation ['she [poor widow] out of her poverty put in all she had to live on'( Lk 21:4).]

"Entirely on their own" (2 Cor 8:3b), 'of their own accord,' they did this; they did not need to be persuaded to do so. In fact, "they urgently pleaded with us for the privilege of sharing in this service to the Lord's people" 2 Cor 8:4). They contributed to the collection and provided representatives to accompany those who conveyed it to Jerusalem (2 Cor 9:2-4). 3 key words in relation to the collection:

1. privilege (charis) shows that they regarded the opportunity to contribute as a favour, not a burden. They understood Jesus' words: 'It is more blessed to give than to receive' (Acts 20:35).
2. sharing (koinonia) shows their involvement seen as participation in a larger entity (i.e. an 'ecumenical' act of compassion).
3. service (diakonia) shows that contributing to the collection was Christian 'service,' which the Philippian church was involved over a long period of time (Phil 4:14-20).

"They exceeded our expectations: they gave themselves first of all to the Lord, and then by the will of God also to us" (2 Cor 8:5). They didn't give their money out of compassion, but that they 1st gave themselves to the Lord (Rom 12:1-2) and then to his apostle "by the will of God." Their offering was to express their devotion to the Lord. Jesus says, 'Truly I tell you, whatever you did for one of the least of these brothers and sisters of mine, you did for me' (Mt 25:40). Their giving themselves 'to the Lord' and 'to us' was 'a rededication of their lives to the Lord Jesus for a specific task that involved Paul, namely the facilitation of the collection among the churches in Macedonia' [Harris]. When the Macedonians gave themselves to their apostle as well as to the Lord, they were recognizing Paul's God-given authority, and their response to his appeal on behalf of the Judean believers was a recognition of that authority.

"By the will of God" is peculiarly Pauline: 7x [nowhere else in NT]. 5x to the call as an apostle (1 Cor 1:1; 2 Cor 1:1; Eph 1:1; Col 1:1; 2 Tim 1:1). 1x to his plans to visit believers in Rome (Rom 15:32), and here to their dedication of themselves to the Lord and his apostle.

"So we urged Titus, just as he had earlier made a beginning, to bring also to completion this act of grace on your part" (2 Cor 8:6). Paul urged Titus to follow up his earlier efforts to encourage them to participate in the collection. They had first began to participate (2 Cor 8:10; 1 Cor 16:1-4). Titus' visit to Corinth from which he just returned (2 Cor 7:5-7) was his first to the church there, where upon seeing them responding +ly to Paul's 'severe letter,' began to work with them on the collection.

Finish what you began (8:7-15). "But since you excel in everything--in faith, in speech, in knowledge, in complete earnestness and in the love we have kindled in you--see that you also excel in this grace of giving" (2 Cor 8:7). "Since you excel in everything" if in 1 Cor was used as satire (1 Cor 2:14 - 3:4; 6:5), as in, 'If you think you excel in everything ...!' But in the context of ch. 1 - 7 - a letter of reconciliation, relief and joy - satire is out of place. Paul acknowledged their excellence in 'speech' and 'knowledge' (1 Cor 1:4-7), but the earnestness and love Paul mentions in the present context are qualities called forth by the 'severe letter.' "The love we have kindled in you," (lit. 'the love from us in you'), this love was kindled through Paul's 'severe letter,' thus it was 'love from us in you'.

"See that you also excel in this grace of giving" (an imperative in niv). It may be interpreted as an exhortation expressing a wish rather than issuing a command (cf. nrsv: 'we want you to excel also in this generous undertaking'). Either way, Paul expects his converts to respond +ly to what he says.

"I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others" (2 Cor 8:8). "I am not commanding": lit 'I am speaking not in accordance to a command.' When advicing the married about temporary sexual abstinence in order to devote themselves to prayer (1 Cor 7:6), Paul uses the same expression: 'I say this as a concession, not as a command.' Cf. Paul speaks of his call to be an apostle and to preach the gospel by the command of God (Rom 16:25-26; 1 Tim 1:1; Tit 1:3). This suggests that Paul is not saying he has no command from the Lord, but that he is not issuing a command with apostolic authority in 2 Cor 8:8; 1 Cor 7:6. Thus, 'excel in this grace of giving' (2 Cor 8:7b) is not a command to be obeyed, but an exhortation to take the opportunity to demonstrate the genuineness of their own love and commitment.

"I want to test the sincerity of your love by comparing it with the earnestness of others" (2 Cor 8:8). Paul wants to test the sincerity of the love of the Corinthians. 'The apostle is not promoting a contest among rivals (pace Betz, pp. 48-49) but encouraging friendly imitation among equals.' [Harris]

"For you know the grace of our Lord Jesus Christ" (2 Cor 8:9a). Paul reminds them of truth they already know as an authoritative eg. for believers. "The grace of our Lord Jesus Christ" is not merely an attitude or a gracious disposition, but God's love expressed in concrete saving action on behalf of humanity. What is the nature of Christ's expression of love? "...that though he was rich, yet for your sake he became poor, so that you through his poverty might become rich" (2 Cor 8:9b). Don't distort Jesus' experience of poverty, nor fail to recognize the nature of the poverty. Luke highlights the lowly circumstances of his birth (Lk 2:7). Mary's offering for her purification was for the poor who couldn't afford a lamb (Lk 2:24; Lev 12:6-8). Jesus was 'the carpenter . . . Mary's son' (Mk 6:3). As a craftsman, he was not among the abject poor. During his Galilean ministry, Jesus said, 'Foxes have dens and birds have nests, but the Son of Man has nowhere to lay his head' (Lk 9:58). Jesus, an itinerant preacher, wasn't in dire financial need. Ministry costs were provided by well-off sympathizers who Jesus healed (Lk 8:1-3), and the Jewish custom to provide hospitality for travelling preachers (Mt 10:9- 13), which Jesus enjoyed, esp. from Mary and Martha (Lk 10:38-42; Jn 12:1-3). Jesus was no poorer than most of his countrymen, and better off than some (beggars). Jesus and his band had money to be able to provide help for those worse off than themselves (Jn 12:3-6; 13:27-29).

Jesus' poverty was not economic poverty, but Jesus' whole incarnate life. He set aside his pre-existent glory with the Father. Self-imposed 'poverty' was involved in the incarnation: he who was in the beginning 'with God' and who 'was God' 'became flesh and made his dwelling among us' (Jn 1:1-2, 14). 'He was in the world, and though the world was made through him, the world did not recognise him. He came to that which was his own, but his own did not receive him' (Jn 1:10-11; Phil 2:5-8.)

Jesus' poverty is not a desperate need, so the riches to believers are not material prosperity. It's the riches which Christ by his poverty enabled believers to enjoy--salvation and the accompanying blessings. These riches are in the present time as a pledge or guarantee, and in full measure at the return of Christ (1 Cor 1:4-8; 2 Cor 5:5; Eph 1:3-14).

Only through Jesus' poverty we become rich. A price must be paid for the blessings we enjoy in Christ--the cost of the incarnation of the pre-existent Son into a fallen world. Great though this is, it's just the beginning. There's also the cost of rejection, ridicule, persecution, betrayal and suffering, all culminating in the agony of Gethsemane and the cross. These make up the full price of our salvation (Rom 3:22b-26; 1 Cor 5:7; 6:19-20; 15:3; 2 Cor 5:21; Gal 3:13-14; 1 Pet 1:18-20).

Having cited the example of Christ's self-giving love, Paul urges them to show the genuineness of their love by a concrete: "And here is my judgment about what is best for you in this matter. Last year you were the first not only to give but also to have the desire to do so" (2 Cor 8:10). Paul wasn't averse to making demands which are commands of the Lord (1 Cor 14:37-38), while distinguishing his apostolic judgments or opinions from such authoritative commands (1 Cor 7:25, 40). Paul's judgment was that it was "best for" them to finish now what they began last year (1 Cor 16:1-4). He knew that representatives from the Macedonian churches (to whom he had boasted of their readiness) would soon arrive. If they hadn't carried through, they'd be embarrassed before the Macedonian Christians (9:1-5). Their earlier actions sprang from their own desire to give, not from pressure applied by Paul. But their good intentions failed to produce further results over the past year.

"Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means" (2 Cor 8:11). "Finish the work" is an imperative, but in this context functions as an exhortation or entreaty rather than a demand [similar imperatives (2 Cor 5:20; Mt 6:10-11; Lk 11:1; Jn 4:7, 31)]. Paul exhorts them to let "your eager willingness to do it" last year now be "matched by your completion of it." Perhaps renew the practice of setting aside money on the first day of every week (1 Cor 16:2). Willingness no matter how strong is fruitless unless expressed in action. True love is not just talk, but expressed in practical ways (Lk 19:1-10; 1 Jn 3:16-18). Paul's exhortation is "according to your means," and thus not unreasonable. He's not exhorting them to do what the Macedonians did, who not only 'gave as much as they were able, and even beyond their ability' (2 Cor 8:3).

"For if the willingness is there, the gift is acceptable according to what one has, not according to what one does not have" (2 Cor 8:12). Paul explains 'according to your means' (2 Cor 8:11), making 2 points about gifts acceptable to God.

1. "Willingness" to give and no sense of compulsion.
2. "The gift is acceptable" when it is in proportion to what one has. Speaking of the collection in 1 Corinthians 16:2, Paul says, 'Each one of you should set aside a sum of money in keeping with your income' (1 Cor 16:2). Perhaps, they felt their resources prevented them from raising a suitably large amount. Calvin (p. 112) comments, 'If you offer a small gift from your slender resources, your intention is just as valuable in God's eyes as if a rich man had made a large gift out of his abundance' [Calvin].

"Acceptable" is in 3 other Pauline contexts. The Gentiles being an 'acceptable' sacrifice to God (Rom 15:16); expressing his hope that the collection will be 'favorably received' (lit. 'acceptable') to the Judean Christians (Rom 15:31); it's used of the day of 'God's favor' (lit. 'acceptable time'), 'the day of salvation' (2 Cor 6:2). Paul uses acceptability both to God and to human beings. Here, acceptability is before God--when they give according to what one has. (cf. Tobit 4:8 nrsv: 'If you have many possessions, make your gift from them in proportion; if few, do not be afraid to give according to the little you have'). Chrysostom says, 'Look at how unbelievably wise Paul is.' Imitation is a more powerful incentive than exhortation.

"Our desire is not that others might be relieved while you are hard pressed, but that there might be equality" (2 Cor 8:13). To prevent any misunderstanding about the collection, they must realize that they're not being hard pressed so that others may be relieved. Paul may have anticipated an objection: 'Is it not unfair that the Jerusalemites should be relieved at the cost of our impoverishment?' Paul argues for equality among believers. It's not that every church should have identical financial resources, for if this were so, Paul would have solicited support for the Macedonians who were experiencing 'extreme poverty' (2 Cor 8:2) rather than accept donations from them. What did Paul have in mind?

"At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need" (2 Cor 8:14a). Their relative affluence at the present time should provide for the needs of the poor Judean believers. This should happen at the present time when the Judean believers were suffering, possibly because of famine or maybe some other long-term deprivation. And in like fashion, if at some future time the positions should be reversed, then the Judeans' abundance might supply their needs. Or, Paul was thinking of the plenty of the Jerusalem church--spiritual wealth--from which they, like all Gentile believers who were spiritually impoverished, were privileged to be sharing (Rom 15:25-27). Or, Paul may be making a general point, not foreshadowing a reversal of fortunes or referring to the Gentiles' share in Jewish spiritual wealth. Finally, it's from the abundance or surplus of those who are better-off that Paul expects the needs of those who are worse-off to be met. He doesn't advocate that those who are better-off reduce themselves to poverty to do so.

"The goal is equality, as it is written: 'The one who gathered much did not have too much, and the one who gathered little did not have too little'" (2 Cor 8:14b-15). Equality in the exodus community was God providing manna from heaven. Each family head was to gather 'an omer for each person you have in your tent' (Exo 16:16). Then, 'the one who gathered much did not have too much, and the one who gathered little did not have too little' (Exo 16:18). It implies that the Lord miraculously ensured that the amounts gathered were sufficient for each person's need. The needs of all were met, no-one suffered want and no-one had an oversupply. This model illustrates the ideal for an equality of needs being met among the churches. Then those enjoying an abundance should meet the needs of those in want. 'We are not bound to such an equality as would make it wrong for the rich to live more elegantly than the poor; but that there must be such an equality that nobody starves and nobody hordes his abundance at another's expense' [Calvin].

Reference:

1. Charles Hodge. 1 & 2 Corinthians. A Geneva Series Commentary. The Banner of Truth Trust. 1857, 1859.
2. Colin Kruse. 2 Corinthians. Tyndale NT Commentaries. 1987, 2005.
3. Geoffrey Grogan. 2 Corinthians. The Glories & Responsibilities of Christian Service. 2007.
4. David Garland. 2 Corinthians. The New American Commentary. 1999.
5. Paul Barnett. The Message of 2 Corinthians. 1988.