BaptistWay Bible Series for Oct. 31: Exercise financial generosity for sake of others_101804

October 15, 2004

Posted: 10/15/04

BaptistWay Bible Series for Oct. 31

Exercise financial generosity for sake of others

2 Corinthians 8:1-21

By Todd Still

Truett Seminary, Waco

Second Corinthians is laden with transitions. Yet another shift occurs in the epistle at 8:1. Fortunately, the apostle sticks with this particular topic two entire chapters. The subject Paul considers in 2 Corinthians 8-9 is what we call the Jerusalem Collection.

Although Paul refers to this offering for needy believers in the “holy city” elsewhere (1 Corinthians 16:1-4; Romans 15:25-32), this is the only place in his surviving letters where he ponders over and elaborates upon various aspects of the collection in any degree of detail. In this lesson, we will consider the apostle's instruction in 8:1-21; next week, we will focus our attention upon 9:6-15.

Having expressed his complete confidence in the Corinthians (7:16), Paul now is prepared to put his trust to a test in a most tangible way as he calls the congregation to contribute to the collection. The apostle already had instructed the church regarding this offering (1 Corinthians 16:1-4) and was eager to secure their support for what Paul considered to be an immensely important project. Paul thought this ministry not only would assist needy Jewish Christians in Jerusalem, but also would serve as a material sign of Gentile believers' spiritual indebtedness to the Jewish people (Romans 15:27).

The apostle begins by placing before the Corinthians the positive response of the Macedonian churches to the collection (vv. 1-5). Although Paul does not name the precise locales of the congregations in northern Greece to whom he refers, he probably at least has the Philippian and Thessalonian fellowships in view. Paul informs the Corinthians of the Macedonian Christians' generosity even in the face of adversity and poverty (v. 2). The apostle reports these churches gave voluntarily, sacrificially and enthusiastically to this ministry for the Jerusalem saints (vv. 3-4). Having been graced by God and having given themselves to God, Paul indicates these believers were eager to grace others through their giving (vv. 1, 5).

Encouraged by the Macedonians' liberality, Paul enlists Titus and two other now-anonymous “brothers” to ensure and secure the Corinthians' support (vv. 6, 16-24). The apostle wants to make certain the Corinthians' contributions come to fruition. He is anxious that their commitment to the collection will flag and they will fail “to put their money where their mouth is” (vv. 10-11). In an attempt to shore up their commitment, Paul not only appeals to the Macedonians, but he also enjoins the Corinthians to excel in giving to this need even as they excel in other areas of the Christian life and experience (v. 7).

Although it appears Paul is engaged in some “spiritual arm-twisting” here, his purpose for applying this gentle apostolic pressure should be recognized. He is not appealing to the Corinthians for his own selfish gain; on the contrary, he is urging them to exercise financial generosity for the good of other believers. By doing so, they will exhibit spiritual sincerity and charity (v. 8).

In the course of encouraging the Corinthians to demonstrate genuine love by giving ungrudgingly, Paul appeals to the example of Christ. In one of Paul's most poetic and profound passages, we read: “For you know the grace of our Lord Jesus Christ, that though he was rich, for your sake he became poor, in order that you might become rich by his poverty” (v. 9). Paul's point is penetratingly clear–even as Christ has given on our behalf, Christians should give on his behalf.

By encouraging the Corinthians to contribute to the collection, Paul is not asking that they impoverish themselves. Neither is he, like some modern-day proponent of the “health and wealth gospel,” suggesting they should be unduly burdened so Jerusalem believers might live in lap of luxury. Rather, he is calling them to give out of their present abundance in response to a present need. Should the tables be turned, those on the giving end would appreciate being on the receiving end. Paul is advocating in these verses, then, fiscal as well as spiritual generosity so there might a fair balance and interdependence (vv. 12-14).

In promoting this perspective, Paul appeals to the Israelites' experience of gathering manna in the wilderness in keeping with the Lord's instructions (v. 15). Because they worked cooperatively and shared freely, those who gathered more than an omer had nothing left over, and those who gathered less than an omer had no lack (Exodus 16:16-17).

The apostle's instruction was a word on target not only for comparatively wealthy Corinthians but also for comparatively wealthy North American Christians. Honestly, most of us are more like the “rich fool” and “Lazarus” in Luke's parables than we are like Jesus. In general, we value getting over giving, hoarding over helping and stockpiling over sharing.

In rounding out this chapter, Paul tells the Corinthians precisely who he is sending their way to collect their offering for “the relief of the saints” (vv. 16-24). As he does so, he indicates why he is collecting this “grace” in the first place, namely, “for the glory of the Lord and to show our good will” (v. 19).

Paul also notes he has involved other persons in gathering and delivering the collection so he might safeguard himself against potential slanders from detractors (v. 20). The apostle's aim in carrying out his ministry was to do that which was right not only before the Lord, but also before humanity (v. 21). Let us pray this type of integrity and transparency will mark our lives and ministries.

Discussion question

bluebull If your giving isn't cheerful, should you keep your tithe?

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