Chapter 8
In this and the following chapter Paul is exhorting and
directing the Corinthians about a particular work of charity-to relieve the
necessities of the poor saints at Jerusalem and in Judea, according to the good
example of the churches in Macedonia, Rom. 15:26. The Christians at Jerusalem,
through war, famine, and persecution, had become poor, many of them had fallen
into decay, and perhaps most of them were but poor when they first embraced
Christianity; for Christ said, "The poor receive the gospel.’’ Now Paul,
though he was the apostle of the Gentiles, had a fonder regard, and kind
concern, for those among the Jews who were converted to the Christian faith;
and, though many of them had not so much affection to the Gentile converts as
they ought to have had, yet the apostle would have the Gentiles to be kind to
them, and stirred them up to contribute liberally for their relief. Upon this
subject he is very copious, and writes very affectingly. In this eighth chapter
he acquaints the Corinthians with, and commends, the good example of the
Macedonians in this work of charity, and that Titus was sent to Corinth to
collect their bounty (v. 1-6). He the proceeds to urge this duty with several
cogent arguments (v. 7–15), and commends the persons who were employed in this
affair (v. 16–24).
Verses 1-6
Observe here,
I. The apostle takes occasion from the good example of the
churches of Macedonia, that is, of Philippi, Thessalonica, Berea, and others in
the region of Macedonia, to exhort the Corinthians and the Christians in Achaia
to the good work of charity. And,
1. He acquaints them with their great liberality, which he
calls the grace of God bestowed on the churches, v. 1. Some think the words
should be rendered, the gift of God given in or by the churches. He
certainly means the charitable gifts of these churches, which are called the
grace or gifts of God, either because they were very large, or rather because
their charity to the poor saints did proceed from God as the author, and was
accompanied with true love to God, which also was manifested this way. The
grace of God must be owned as the root and fountain of all the good that is in
us, or done by us, at any time; and it is great grace and favour from God, and
bestowed on us, if we are made useful to others, and are forward to any good
work.
2. He commends the charity of the Macedonians, and sets it
forth with good advantage. He tells them, (1.) They were but in a low
condition, and themselves in distress, yet they contributed to the relief of
others. They were in great tribulation and deep poverty, v. 2. It was a
time of great affliction with them, as may be seen, Acts 18:17. The Christians
in these parts met with ill treatment, which had reduced them to deep poverty;
yet, as they had abundance of joy in the midst of tribulation, they abounded in
their liberality; they gave out of a little, trusting in God to provide for
them, and make it up to them. (2.) They gave very largely, with the riches
of liberality (v. 2), that is, as liberally as if they had been rich. It
was a large contribution they made, all things considered; it was according
to, yea beyond, their power (v. 3), as much as could well be
expected from them, if not more. Note, Though men may condemn the indiscretion,
yet God will accept the pious zeal, of those who in real works of piety and
charity do rather beyond their power. (3.) They were very ready and forward to
this good work. They were willing of themselves (v. 3), and were so far
from needing that Paul should urge and press them with many arguments that they
prayed him with much entreaty to receive the gift, v. 4. It seems Paul
was backward to undertake this trust, for he would give himself to the word
and prayer; or, it may be, he was apprehensive how ready his enemies would
be to reproach and blacken him upon all occasions, and might take a handle
against him upon account of so large a sum deposited in his hands, to suspect
or accuse him of indiscretion and partiality in the distribution, if not of
some injustice. Note, How cautious ministers should be, especially in
money-matters, not to give occasion to those who seek occasion to speak
reproachfully! (4.) Their charity was founded in true piety, and this was the
great commendation of it. They performed this good work in a right method: First
they gave themselves to the Lord, and then they gave unto us their
contributions, by the will of God (v. 5), that is, according as it was
the will of God they should do, or to be disposed of as the will of God should
be, and for his glory. This, it seems, exceeded the expectation of the apostle;
it was more than he hoped for, to see such warm and pious affections shining in
these Macedonians, and this good work performed with so much devotion and
solemnity. They solemnly, jointly, and unanimously, made a fresh surrender of
themselves, and all they had, unto the Lord Jesus Christ. They had done this
before, and now they do it again upon this occasion; sanctifying their
contributions to God’s honour, by first giving themselves to the Lord. Note,
[1.] We should give ourselves to God; we cannot bestow ourselves better. [2.]
When we give ourselves to the Lord, we then give him all we have, to be called
for and disposed of according to his will. [3.] Whatever we use or lay out for
God, it is only giving to him what is his own. [4.] What we give or bestow for
charitable uses will not be accepted of God, nor turn to our advantage, unless
we first give ourselves to the Lord.
II. The apostle tells them that Titus was desired to go and
make a collection among them (v. 6), and Titus, he knew, would be an acceptable
person to them. He had met with a kind reception among them formerly. They had
shown good affection to him, and he had a great love for them. Besides, Titus
had already begun this work among them, therefore he was desired to finish it.
So that he was, on all accounts, a proper person to be employed; and, when so
good a work had already prospered in so good a hand, it would be a pity if it
should not proceed and be finished. Note, It is an instance of wisdom to use
proper instruments in a work we desire to do well; and the work of charity will
often succeed the best when the most proper persons are employed to solicit
contributions and dispose of them.
Verses 7-15
In these verses the apostle uses several cogent arguments to
stir up the Corinthians to this good work of charity.
I. He urges upon them the consideration of their eminence in
other gifts and graces, and would have them excel in this of charity also, v.
7. Great address and much holy art are here used by the apostle. When he would
persuade the Corinthians to this good thing, he commends them for other good
things that were found in them. Most people love to be complimented, especially
when we ask a gift of them for ourselves or others; and it is a justice we owe
to those in whom God’s grace shines to give them their due commendation.
Observe here, What it was that the Corinthians abounded in. Faith is mentioned
first, for that is the root; and, as without faith it is impossible to
please God (Heb. 11:6), so those who abound in faith will abound in other
graces and good works also; and this will work and show itself by love. To
their faith was added utterance, which is an excellent gift, and redounds much
to the glory of God and the good of the church. Many have faith who want
utterance. But these Corinthians excelled most churches in spiritual gifts, and
particularly in utterance; and yet this was not in them, as in too many, both the
effect and evidence of ignorance; for with their utterance there appeared
knowledge, abundance of knowledge. They had a treasury of things new and old,
and in their utterance they brought out of this treasury. They abounded also in
all diligence. Those who have great knowledge and ready utterance are not
always the most diligent Christians. Great talkers are not always the best
doers; but these Corinthians were diligent to do, as well as know and talk,
well. And further, they had abundant love to their minister; and were not like
too many, who, having gifts of their own, are but too apt to slight their
ministers, and neglect them. Now to all these good things the apostle desires
them to add this grace also, to abound in charity to the poor; that, where so much
good was found, there should be found yet more good. Before the apostle
proceeds to another argument he takes care to prevent any misapprehensions of
his design to impose on them, or to bind heavy burdens upon them by his
authority; and tells them (v. 8) he does not speak by commandment, or in a way
of authority. I give my advice, v. 10. He took occasion from the
forwardness of others to propose what would be expedient for them, and would
prove the sincerity of their love, or be the genuine effect and evidence
thereof. Note, A great difference should be made between plain and positive
duty, and the improvement of a present opportunity of doing or getting good.
Many a thing which is good for us to do, yet can not be said to be, by express
and indispensable commandment, our duty at this or that time.
II. Another argument is taken from the consideration of the
grace of our Lord Jesus Christ. The best arguments for Christian duties are
those that are taken from the love of Christ, that constraineth us. The
example of the churches of Macedonia was such as the Corinthians should
imitate; but the example of our Lord Jesus Christ should have much greater
influence. And you know, saith the apostle, the grace of our Lord
Jesus Christ (v. 9), that though he was rich, as being God, equal in
power and glory with the Father, rich in all the glory and blessedness of the
upper world, yet for your sakes he became poor; not only did become man
for us, but he became poor also. He was born in poor circumstances, lived a
poor life, and died in poverty; and this was for our sakes, that we thereby
might be made rich, rich in the love and favour of God, rich in the blessings
and promises of the new covenant, rich in the hopes of eternal life, being
heirs of the kingdom. This is a good reason why we should be charitable to the
poor out of what we have, because we ourselves live upon the charity of the
Lord Jesus Christ.
III. Another argument is taken from their good purposes, and
their forwardness to begin this good work. As to this he tells them, 1. It was
expedient for them to perform what they purposed, and finish what they had
begun, v. 10, 11. What else did their good purposes and good beginnings
signify? Good purposes, indeed, are good things; they are like buds and
blossoms, pleasant to behold, and give hopes of good fruit; but they are lost,
and signify nothing, without performances. So good beginnings are amiable; but
we shall lose the benefit unless there be perseverance, and we bring forth
fruit to perfection. Seeing therefore the Corinthians had shown a readiness to
will, he would have them be careful also in the performance, according to their
ability. For, 2. This would be acceptable to God. This willing mind is
accepted (v. 12), when accompanied with sincere endeavours. When men
purpose that which is good, and endeavour, according to their ability, to
perform also, God will accept of what they have, or can do, and not reject them
for what they have not, and what is not in their power to do: and this is true
as to other things besides the work of charity. But let us note here that this
scripture will by no means justify those who think good meanings are enough, or
that good purposes, and the profession of a willing mind, are sufficient to
save them. It is accepted, indeed, where there is a performance as far as we
are able, and when Providence hinders the performance, as in David’s case
concerning building a house for the Lord, 2 Sa. 7.
IV. Another argument is taken from the discrimination which
the divine Providence makes in the distribution of the things of this world,
and the mutability of human affairs, v. 13–15. The force of the arguing seems
to be this:—Providence gives to some more of the good things of this world, and
to some less, and that with this design, that those who have a greater abundance
may supply those who are in want, that there may be room for charity. And
further, considering the mutability of human affairs, and how soon there may be
an alteration, so that those who now have an abundance may stand in need of
being supplied themselves in their wants, this should induce them to be
charitable while they are able. It is the will of God that, by our mutually
supplying one another, there should be some sort of equality; not an absolute
equality indeed, or such a levelling as would destroy property, for in such a
case there could be no exercise of charity. But as in works of charity there
should be an equitable proportion observed, that the burden should not lie too
heavy on some, while others are wholly eased, so all should think themselves
concerned to supply those who are in want. This is illustrated by the instance
of gathering and distributing manna in the wilderness, concerning which (as we
may read, Ex. 16) it was the duty of every family, and all in the family, to
gather what they could, which, when it was gathered, was put into some common
receptacle for each family, whence the master of the family distributed to
every one as he had occasion, to some more than they were able, through age and
infirmity, to gather up; to others less than they gathered, because they did
not need so much: and thus he that had gathered much (more than he had
occasion for) had nothing over, when a communication was made to him that
had gathered little, who by this method had no lack. Note, Such is the
condition of men in this world that we mutually depend on one another, and
should help one another. Those who have ever so much of this world have no more
than food and raiment; and those who have but a little of this world seldom want
these; nor, indeed, should those who have abundance suffer others to want, but
be ready to afford supply.
Verses 16-24
In these verses the apostle commends the brethren who were
sent to them to collect their charity; and as it were, gives them letters credential,
that, if they were enquired after (v. 23), if any should be inquisitive
or suspicious concerning them, it might be known who they were and how safely
they might be trusted.
I. He commends Titus, 1. For his earnest care and great
concern of heart for them, and desire in all things to promote their welfare.
This is mentioned with thankfulness to God (v. 16), and it is cause of
thankfulness if God hath put it into the hearts of any to do us or others any
good. 2. For his readiness to this present service. He accepted the office, and
was forward to go upon this good errand, v. 17. Asking charity for the relief
of others is by many looked upon as a thankless office; yet it is a good
office, and what we should not be shy of when we are called to it.
II. He commends another brother, who was sent with Titus. It
is generally thought that this was Luke. He is commended, 1. As a man whose praise
was in the gospel through all the churches, v. 18. His ministerial services
of several kinds were well known, and he had approved himself praiseworthy in
what he had done. 2. As one chosen of the churches (v. 19) and joined with the
apostle in his ministration. This was done, it is most likely, at the motion
and request of Paul himself; for this reason, that no man might blame him in
that abundance which was administered by him (v. 20), so cautious was the
apostle to avoid all occasions that evil-minded men might lay hold on to
blacken him. He would not give occasion to any to accuse him of injustice or
partiality in this affair, and thought it to be his duty, as it is the duty of
all Christians, to provide for things honest, not only in the sight of the
Lord, but also in the sight of men; that is, to act so prudently as to
prevent, as far as we can, all unjust suspicions concerning us, and all
occasions of scandalous imputations. Note, We live in a censorious world, and
should cut off occasion from those who seek occasion to speak reproachfully. It
is the crime of others if they reproach or censure us without occasion; and it
is our imprudence at least if we give them any occasion, when there may not be
a just cause for them so to do.
III. He commends also another brother who was joined with
the two former in this affair. This brother is thought to be Apollos. Whoever he
was, he had approved himself diligent in many things; and therefore was
fit to be employed in this affair. Moreover, he had great desire to this work,
because of the confidence or good opinion he had of the Corinthians (v. 22),
and it is a great comfort to see those employed in good works who have formerly
approved themselves diligent.
IV. He concludes this point with a general good character of
them all (v. 23), as fellow-labourers with him for their welfare; as the
messengers of the churches; as the glory of Christ, who were to
him for a name and a praise, who brought glory to Christ as instruments and had
obtained honour from Christ to be counted faithful and employed in his service.
Wherefore, upon the whole, he exhorts them to show their liberality, answerable
to the great expectation others had concerning them at this time, that these
messengers of the churches, and the churches themselves, might see a full proof
of their love to God and to their afflicted brethren, and that it was with
good reason the apostle had even boasted on their behalf, v. 24. Note,
The good opinion others entertain of us should be an argument with us to do
well.
Excerpt from:
Matthew Henry's Commentary on the Whole Bible
Matthew Henry (1662 - 1714)
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