2 Corinthians 8:1-6 - Homilies By C. Lipscomb

Grace prepares the way for grace. Denial of self in one direction leads to cross-bearing in other forms. Duty is a spirit, not a mechanical thing; a life, and not a mere performance. If the Corinthians had shown such a "godly sorrow," they would now be eager to demonstrate their renewed Christian strength by a more faithful regard to all obligations. Carefulness, zeal, vehement desire, had characterized their repentance, and these would not expire with the occasion that had called them into exercise. Deep feeling is quiet feeling, and therefore permanent, and deep feeling is always the mark of true penitence. St. Paul had confidence in his Corinthian brethren, and it was a large-hearted trust; "confidence in you in all things." The "all things" is the nexus between the seventh and eighth chapters. So then he proceeds to speak of the liberality of the Macedonian Churches preparatory to urging on them the duty of benevolence. Observe his manner. If he states a doctrine, he illustrates it. If he teaches a duty, he gives an example. Never so abstract as to neglect the practical side of life, never so intent on action as to lose sight of the determinative principle, he reminds one of Lord Bacon's remark, that the highest order of mind is that combining most fully the abstract and the practical. The example of these Macedonian Churches was well worthy of imitation. Macedonia had been overrun by armies, and we all know how armies devastated countries in those days and stripped the inhabitants of their wealth. St. Paul speaks of their "great trial of affliction," the losses and persecutions they were enduring, and yet they had "abundant joy," that could only be represented by its filling the depth of their poverty and overflowing in "the riches of their liberality." No common poverty was theirs—"deep poverty;" and no ordinary love was theirs, but a very profound and tender love. "This sentence is completely shattered in passing through the apostle's mind" (Stanley). How much more is unsaid than said in the marvellous words, "Their deep poverty abounded unto the riches of their liberality"! Two things are taught us.

1 . The inspiration of a joyous influence. Duty, motive, impulse, all exalted into Christian happiness. "Rejoice evermore." Such joy is a glorious power. Let us not make a mistake here. Fine feelings, exuberant emotions, loud hallelujahs, the thrill and shout and ecstasy, may deceive us. If they exhaust themselves in sensational excitement, they do deceive us, and that most awfully. Joy as a fruit of the Spirit is a giving joy, a sacrificing joy, a joy in the cross by which we are crucified to the world and the world unto us.

2 . And we learn that even "deep poverty" is no obstruction to helping others. It often hinders us from doing what we would; but in the estimate of the Lord Jesus, the heart of this matter is in the "could," not in the would . "She hath done what she could." Capacity is always a mystery. It surprises us ever, and more and more, and in nothing is it so surprising as in the charitable heart with small means at its command. The glory of giving is in the quality of love, and it never fails to find something to bestow. "She of her penury hath cast in all the living that she had." If this poor widow could spare "two mites," who can plead depth of poverty? Notice that St. Paul emphasizes the depth of poverty in the Macedonian Church. If it had been simply a case of poverty, the example would not have been so instructive, and, accordingly, we find the apostle citing his cases from such as had to make sacrifices of personal comfort in order to aid those poorer than themselves. So that while in the Acts of the Apostles we hear of "possessors of lands or houses" selling them and. laying the prices at the feet of the apostles, this fades from view in the tragic deaths of Ananias and Sapphira. But the image of the poor widow returns to us in the Epistles, with many suggestions as to the class of persons who do the most of the steady Christian giving. What is further noteworthy is the apostle's description of the self-moved generosity of these Macedonians. "Willing of themselves." Liberality is not a common virtue, and self-induced liberality is its rarest form. Men wait to be urged, begged, entreated; special occasions set are for special efforts; fine speakers are engaged; and the whole system of giving, or very much of it, proceeds on the habitual reluctance of giving for the support of the gospel. As to spontaneousness in this matter, who thinks of it, who trusts it? Now, we do not suppose that all religious people in the apostolic age were like these Macedonians. We know they were not. Yet, consider this fact, viz. they were the persons held up as shining examples of what liberality ought to be in the Church of Christ. And this accords precisely with the incidents mentioned concerning Mary of Bethany, and the poor widow and her mites, and the disciples after Pentecost who disposed of their property to hell, the poor. It was cordial and voluntary action, no external agency operating to give inducements. Without pressing this point too far, we must say that whatever utility belongs to the machinery of collecting funds for Church uses (and this seems to be necessary), it is nevertheless clear enough that spontaneous liberality is the truest, noblest, surest, mode of cultivating this grace in our hearts. So, unquestionably, the apostle thought. With what a glow he writes! "According to their power;" nay, it was more than this, for they went "beyond their power [beyond their means];" and so earnest was their purpose that they prayed the apostle to receive their gifts and let them share the grace and fellowship of ministering to the saints. No doubt many of these men found life a hard struggle, and for them, in more senses than one, "without were fightings, within were fears." Yet they deemed it a privilege to give; they coveted earnestly the best gift, which was the gift of giving; they prayed "with much entreaty" that they might participate in a work which was most blessed. To let such an opportunity slip was more than they could bear. And this conduct exceeded his expectations; for they had given themselves first to the Lord Jesus, and then, anxious to show their affection for the apostle, had given themselves in this special matter to him. Heart and property; what a consecration! What a page in spiritual biography ! Out of "deep poverty;" what chorus of voices ever rose like this, pleading that these Macedonians might be permitted to share the grace of ministration! "The short and simple annals of the poor" have added much to our English literature, nor is it extragavant to claim that this is one of the most praiseworthy marks of that distinctive genius which has signalized its excellence in so many departments of poetry and fiction. But do we realize our indebtedness to the Bible for this beautiful and humanizing element in English literature? Here, in this single chapter from the Apostle Paul, what a touching picture of Christian poverty, surrendering means it could ill afford to spare, and doing it "with a self-dedication which involved a complete renunciation of all personal interests" (Kling)!—L.

2 Corinthians 8:7-15 - Appeal to the Corinthians.

A wise use had been made by the apostle of the example of the Macedonians. He had not appealed to pride, vanity, or any selfish feeling, but had simply presented a remarkable case of Christian philanthropy. Robertson very properly remarks, "Had the apostle said, 'Be not beaten by those Macedonians;' had he called natural prejudices into play—a Corinthian to yield to a Macedonian!—then all the evil passions of our nature had been stimulated." Emulation is a true principle, and may be a religious principle. The danger lies, not in the thing itself, but in its abuses, and particularly in the encouragement which it may afford to false rivalry and jealousy. In a large measure, the spirit and conduct of others make the social atmosphere we breathe, nor can we live in the world without contact with it. Goodness assumes its most attractive forms in noble examples, and, except for these, our own ideals, if they existed at all, would be very imperfect. Consistently, then, with his purpose of stimulating the Corinthians to seek a high degree of Christian excellence, the apostle sets before them in most vivid colours the liberality of the Macedonian Churches. Titus had begun, and he would have him "finish in them the same grace also." Men are channels of Divine influence to our souls, and, as such, should be acknowledged in their work. St. Paul saw God's blessing on the labours of his young friend, and he would not deprive him of the honour of completing the task. He stood out of his way, encouraged his efforts, and lent him a fatherly hand in furtherance of his undertaking. This sympathy with young men is one of his characteristic qualities, and it is worthy of warm admiration. Many an elderly officer in the Church might heed it to great advantage. Titus should have all the credit. Let the brethren at Corinth heartily second his exertions in behalf of the poor saints at Jerusalem. If they abounded "in everything, in faith, and utterance, and knowledge, and in all diligence," and in their love for the apostle, let them "abound in this grace also." The quality being pure, quantity was a favourite idea which he never lost an opportunity to urge. "Abound" and "abundant" flow freely from his pen. "Not by commandment" was this written. Free hearts, joyous impulses, could alone be recognized in this enterprise of humanity. This was the value of example, it was a sympathetic influence; and hence his reference to "the forwardness of others," which would test the "sincerity of their love." What a great truth is taught here, and that too so incidentally as to escape the attention of all save those who make the cultivation of discernment a constant duty! Noble examples are Divine tests; they prove, as we have said, the depth and activity of our sympathies, and in this respect supply the means of a discipline otherwise lacking. "Forwardness of others;" study its meaning. God commissions the leaders. Vast enterprises are never born of masses, but of individuals; apostles first, and then Churches; Bunyan, and two centuries of literature for the poor and illiterate; Watts and the sacred poets following; Raikes and Wesley; Martyn and Judson; successors multiplied because of their "forwardness." Having dwelt on the example of the Macedonians, the transition is easy to the Divine Exemplar. A single verse reminds them of "the grace of our Lord Jesus Christ," the surrender of his eternal glory, the riches of his Godhead's state, the extent of the abnegation, the earthly poverty assumed, and all for their sakes, that "through his poverty" they "might be rich." The supreme consideration must be kept in full view. Of the Macedonians he had spoken; of the "great trial of affliction," of their "deep poverty," and how it abounded "unto the riches of their liberality." Whence came this power? A new heart had been given to poverty, so that now, though its means were meagre, its social position unhonoured, its claims to influence set at nought, yet it had achieved wonders such as had never been thought possible. Macedonia had stretched out her arms of blessing to distant Jerusalem, and Gentiles and Jews long alienated were now one in the holiest of brotherhoods. It was due to the grace of Christ. It was his Spirit reproducing itself in the lives of believers. And therefore he had cited their conduct; but most of all let them remember the one great sacrifice of the incarnate Christ. Years subsequently we have in another Epistle ( Philippians 2:1-30 .) a similar train of thought. Age was upon him then, and life was drawing to a tragical close at Rome. Yet then, as now, then and now as throughout his ministry, the grace of the Lord Jesus was the one thought that inspired all other thoughts. It is still "advice." "Advice" is better than "commandment." They had begun the work of the collection, complete the task; they had a "readiness to will," let the effort be consummated. And, again, an important principle is brought to their notice. Was not "advice" sufficient? Would not an opinion be strong enough without a command? Yea, indeed, for a year ago the Corinthians had made a start in this matter. A willing mind is the first thing; grace begins here, and if this willing mind gives all it can, it is accepted of God, according to what "a man hath, and not according to that he hath not." Mark the solicitude of the apostle as to the education of this sentiment of giving. He cannot think of it as a thing to which they must be constrained, and, accordingly, he acknowledges the largest freedom, only it must be Christian freedom. Motive must have free play. Conscience must advance into affection, or conscience is stunted. Sensibility must be self-impelled. Nor must any conclude that he wished to oppress them that others might be relieved, "but only to establish between Jewish and Gentile Churches a reciprocity of aid in time of need" (Dr. Farrar). To establish an "equality" was his object. Do not mistake his meaning. Political, social, natural equality was utterly foreign to his thought and purpose. No revolutionist, no anarchist, no leveller, was he in any sense, in any degree, but simply the advocate of such an equality as should be produced by the sentiment of Christian liberality in the distribution of gifts. That equalizing influence was not to proceed from an arbitrary law nor from force work of any sort. It was to be spontaneous, each man a judge for himself, and the superabundance in one place was to supply the deficiency at another place, so as to secure an abundance for all. Reference is made to the manna in the wilderness. If one gathered more manna than the allotted supply, it was sent to those who had not collected enough, so that the necessities of all were met. This was the law of Judaism as between Hebrew and Hebrew, and the spirit of this law, fifteen centuries afterwards, reappears in a letter to the Corinthians. History in one portion of the world and among one people becomes prophecy in another portion and among another people. Prophecy, in turn, becomes a new history. And today, A.D. 1884, thousands in Europe and America are acting on this equalizing sentiment in the use of their property.—L.

2 Corinthians 8:16-24 - Prudential management; care to avoid blame.

St. Paul has given us many sketches of himself, especially much insight into his varying moods; and in these chapters (7 and 8) he interests us in the character of Titus. The section opens with thanksgiving to God, who has inclined the heart of his young friend towards the Corinthians and awakened his zeal in behalf of their welfare. No doubt it had occurred to Titus to undertake the project of collecting for the Jerusalem Church, but he had not broached the subject to the apostle. It lay quiet in his heart, doing the Spirit's work, expanding and strengthening his purpose, yet nursed in silence. "While I was musing, the fire burned." St. Paul had presented the matter to him and found him willing, ready, and zealous to enter on the task. "More forward [more earnest], of his own accord he went unto you." Two brethren of reputation had been chosen by the Churches to accompany Titus, and the three travellers, having this loving embassy in hand, would manifest "this grace," so that they and he as coworkers in the ministration would glorify God. Not enough for the apostle to honour Christ in the gifts alone, but he would enhance the glory by the manner of doing the work. The way of performing it should be exceptional, impressive, and great hearted, and thus the very mode of the act should prove a blessing as well as the thing done. For this course another reason existed. Appearances should always be consulted. No one can afford to put himself above them, to neglect, and still less to despise, them. Circumstances have their laws, and they must be obeyed. The contribution was "abundant," and he would take all possible precaution in the administration, lest the enemies of his apostleship should invent and propagate some new slander about him. The inspired man, the ambassador, the pioneer of a new Europe, was not ashamed to practise the lowly code of common sense and put a very strong emphasis on prudence. Hence his extreme caution. Blameless in the sight of God, he would be blameless in the eyes of men. And now a commendation of our brother, and a special word in behalf of Titus, "my partner and fellow helper," not forgetting to say "partner and fellow helper concerning you" and to exhort the Corinthians to make good his boasting to the Macedonian Churches on their behalf. So ends this admirable chapter. Is it not a beautiful pendant to that lamp which, for eighteen hundred years, in the thirteenth chapter of First Corinthians, has hung out its blaze of splendour before the world?—L.