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"But thanks be to God, which putteth the same earnest care for you into the heart of Titus. For indeed he accepted our exhortation; but being himself very earnest, he went forth unto you of his own accord. And we have sent together with him the brother whose praise in the Gospel is spread through all the Churches; and not only so, but who was also appointed by the Churches to travel with us in the matter of this grace, which is ministered by us to the glory of the Lord, and to show our readiness: avoiding this, that any man should blame us in the matter of this bounty which is ministered by us: for we take thought for things honourable, not only in the sight of the Lord but also in the sight of men. And we have sent with them our brother, whom we have many times proved earnest in many things, but now much more earnest by reason of the great confidence which he hath in you. Whether any inquire about Titus, he is my partner, and my fellow-worker to you-ward; or our brethren, they are the messengers of the Churches, they are the glory of Christ. Show ye therefore unto them in the face of the Churches the proof of your love, and of our glorying on your behalf.

"For as touching the ministering to the saints, it is superfluous for me to write to you: for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: lest by any means, if there come with me any of Macedonia, and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. I thought it necessary therefore to intreat the brethren, that they would go before unto you, and make up beforehand your afore-promised bounty, that the same might be ready, as a matter of bounty, and not of extortion.

"But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. Let each275 man do according as he hath purposed in his heart; not grudgingly, or of necessity: for God loveth a cheerful giver. And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work: as it is written,

He hath scattered abroad, he hath given to the poor;

His righteousness abideth for ever.

And He that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness: ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God. For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the Gospel of Christ, and for the liberality of your contribution unto them and unto all; while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you. Thanks be to God for His unspeakable gift."—2 Cor. viii. 16-ix. 15 (R.V.).

This long passage has a good many difficulties of detail, for the grammarian and the textual critic. Where it seems necessary, these will be referred to in the notes; but as the large meaning of the writer is hardly affected by them, they need not interrupt the course of exposition. It falls into three parts, which are clearly marked as such in the Revised Version: (1) Chap. viii. 16-24, commending to the Corinthians the three brethren who were to precede Paul and prepare the collection; (2) Chap. ix. 1-5, appealing to the motives of emulation and shame to reinforce love in the matter; and (3) Chap. ix. 6-15, urging liberality, and enlarging on the blessed fruits it yields. The first of these divisions begins, and the last ends, with an exclamatory ascription of thanks to God.

(1) Chap. viii. 16-24. Of the three men who acted as commissioners in this delicate undertaking, only one, Titus, is known to us by name. He had just276 returned from Corinth; he knew all the critical points in the situation; and no doubt the Apostle was glad to have such a man at the head of the little party. He was thankful to God that on the occasion of that previous visit the Corinthians had completely won the heart of Titus, and that his loyal fellow-worker needed no compulsion to return. He was leaving7373   Αὐθαίρετος ἐξῆλθεν: the aorists all through this passage are virtually epistolary—ἐξῆλθεν = he is going; συνεπέμψαμεν = I am sending with him. Paul of his own accord, full of earnest care for his Achaian friends. Along with him went a second—the brother whose praise in the Gospel was through all the Churches. It is useless to ask who the brother was. A very early opinion, alluded to by Origen, and represented apparently in the traditional subscription to this Epistle, identified him with Luke. Probably the ground for this identification was the idea that his "praise in the Gospel" referred to Luke's work as an evangelist. But this cannot be: first, because Luke's Gospel cannot have been written so early; and, secondly, because "the Gospel" at this date does not mean a written thing at all. This man's praise in the Gospel must mean the credit he had acquired by his services to the Christian faith; it might be by some bold confession, or by activity as an evangelist, or by notable hospitality to missionaries, or by such helpful ministries as the one he was now engaged in. The real point of interest for us in the expression is the glimpse it gives us of the unity of the Church, and the unimpeded circulation of one life through all its members. Its early divisions, theological and racial, have been sufficiently emphasised; it is well worth while to observe the unity of the spirit. It was this, eventually, which gave the277 Church its power in the decline of the Empire. It was the only institution which extended over the area of civilisation with a common spirit, common sympathies, and a common standard of praise. It was a compliment to the Corinthians to include in this embassy one whose good name was honoured wherever men met in the name of Jesus. This brother was at the same time a deputy in a special sense. He had been elected by the Churches who were contributing to the collection, that he might accompany the Apostle when it was taken to Jerusalem. This, in itself, is natural enough, and it would not call for comment but for the remark to which the Apostle proceeds—"avoiding this, that any man should blame us in the matter of this bounty which is ministered by us to the glory of the Lord, and to show our7474   Our (ἡμῶν), not your (ὑμῶν), is the true reading. The precise sense is doubtful. It may be as the R.V. gives it, though this completely upsets the balance of the clauses πρὸς τὴν τοῦ Κυρίου δόξαν and καὶ προθυμίαν ἡμῶν. The meaning should rather be: "which is ministered by us, that the Lord may be glorified, and that we may be made of good heart"; only Paul's spirits seem a small thing side by side with the Lord's glory. There is something to say for the conjecture that the καὶ before προθυμίαν should be κατά, even though this could only be connected with χειροτονηθείς: "elected as we earnestly desired." readiness: for we take thought for things honourable, not only in the sight of the Lord, but also in the sight of men."

There was evidently an unpleasant side to this transaction. Paul's interest in the collection, his enemies had plainly said (chap. xii. 17, 18), was not quite disinterested. He was capable of putting his own hand into the bag. What ought a Christian man to do in such a case? We shall see in a later chapter how keenly Paul felt this unworthy imputation, and with what generous passion he resented it; but here278 he betrays no indignation; he joins with the Churches who are making the collection in so ordering matters as to preclude suspicion. Wherever the money is concerned, his responsibility is to be shared with another. It is a pity that Christ should not be glorified, and the Apostle's zeal to help the poor saints made known, without the accompaniment of these base suspicions and precautionary measures; but in all things human, evil will mingle with good, and the humble course is best, which does not only what God knows to be honourable, but what men must see to be so too. In handling money especially, it is best to err on the safe side. If most men are too readily suspected by others, it only answers to the fact that most men are too ready to trust themselves. We have an infinite faith in our own honesty; and when auditors are appointed to examine their books, the inexperienced are apt to think it needless, and even impertinent. If they were wise, they would welcome it as a protection against suspicion and even against themselves. Many a man has ruined himself—not to speak of those who trusted him—by too blind a belief in his own integrity. The third brother who accompanied Titus seems to have been more closely associated with Paul than the second. He had proved him often, in many things, and found him uniformly earnest; and at this juncture the confidence he had in the Corinthians made him more earnest than ever. Paul extols the three in the highest terms before he sends them off; if anybody in Corinth wishes to know what they are, he is proud to tell. Titus is his partner in the apostolic calling, and has shared his work among them; the other brethren are deputies (apostles) of Churches, a glory of Christ. What an idealist Paul was! What an appreciation of279 Christian character he had when he described these nameless believers as reflections of the splendour of Christ! To common eyes they might be commonplace men; but when Paul looked at them he saw the dawning of that brightness in which the Lord appeared to him by the way. Contact with the grimy side of human nature did not blind him to this radiance; rather did this glory of Christ in men's souls strengthen him to believe all things, to hope all things, to endure all things. In showing before these honoured messengers the proof of their love, and of his boasting on their behalf, the Corinthians will show it,7575   The T.R. has ἐνδείξασθε here, and so Westcott and Hort read in text, with א, C, D**, etc. Most editors read with B, D*, E, F, G, etc., ἐνδεικνύμενοι. The imperative certainly seems to be a change made to facilitate the construction. Reading the participle, we must supply ἐνδείξεσθε, and put a comma after ἐνδεικνύμενοι: "in showing it to them, [you will show it] before the Churches." This is the same kind of ellipsis as in ver. 23. he says, before the face of the Churches. It will be officially reported throughout Christendom.

(2) Chap. ix. 1-5. This section strikes one at first as greatly wanting in connexion with what precedes. It looks like a new beginning, an independent writing on the same or a similar subject. This has led some scholars to argue that either chap. viii. or chap. ix. belongs to a different occasion, and that only resemblance in subject has led to one of them being erroneously inserted here beside the other. This, in the absence of any external indication, is an extremely violent supposition; and closer examination goes to dissipate that first impression. The statements, e.g., in vv. 3-5 would be quite unintelligible if we had not chap. viii. 16-24 to explain them; and instead of saying there280 is no connexion between ix. 1 and what precedes, we should rather say that the connexion is somewhat involved and circuitous—as will happen when one is handling a topic of unusual difficulty. It is to be explained thus. The Apostle feels that he has said a good deal now about the collection, and that there is a danger in being too urgent. He uses what he has just said about the reception of the brethren as a stepping-stone to another view of the subject, more flattering to the Corinthians, to begin with, and less importunate. "Maintain your character before them," he says in effect; "for as for the ministering to the saints, it is superfluous for me to be writing to you as I do."7676   This is the force of τὸ γράφειν. Instead of finding it necessary to urge their duty upon them, he has been able to hold up their readiness as an example to the Macedonians. "Achaia has been prepared for a year past," he said to his fond disciples in Thessalonica and Philippi; and the zeal of the Achaians, or rivalry of them, roused the majority of the Macedonians. This is one way of looking at what happened; another, and surely Paul would have been the first to say a more profound, is that of chap. viii. 1—the grace of God was given in the Churches of Macedonia. But the grace of God takes occasions, and uses means; and here its opportunity and its instrument for working in Macedonia was the ready generosity of the Corinthians. It has wrought, indeed, so effectively that the tables are turned, and now it is the liberality of Macedonia which is to provoke Corinth. Paul is sending on these brethren beforehand, lest, if any of the Macedonians should accompany him when he starts for Corinth281 himself, they should find matters not so flourishing as he had led them to believe. "That would put me to shame," he says to the Corinthians, "not to speak of you. I have been very confident in speaking of you as I have done in Macedonia: do keep up my credit and your own. Let this blessing, which you are going to bestow on the poor, be ready as a blessing—i.e., as something which one gives willingly, and as liberally as he can; and not as a matter of avarice,7777   The R.V. renders πλεονεξία "extortion"—the πλεονέκται being those who get the money; but it seems to me more natural to render "avarice," in which case both εὐλογία and πλεονεξία apply to the Corinthians. in which one gives reluctantly, keeping as much as he can."

The legitimacy of such motives as are appealed to in this paragraph will always be more or less questioned among Christian men, but as long as human nature is what it is they will always be appealed to. Ζηλότυπον γὰρ τὸ τῶν ἀνθρώπων γένος (Chrys.). A great man of action like St. Paul will of course find his temptations along this line. He is so eager to get men to act, and the inertness of human nature is so great, that it is hard to decline anything which will set it in motion. It is not the highest motive, certainly, when the forwardness of one stimulates another; but in a good cause, it is better than none. A good cause, too, has a wonderful power of its own when men begin to attend to it; it asserts itself, and takes possession of souls on its own account. Rivalry becomes generous then, even if it remains; it is a race in love that is being run, and all who run obtain the prize. Competitions for prizes which only one can gain have a great deal in them that is selfish and bad; but rivalry in the service of others—rivalry in282 unselfishness—will not easily degenerate in this direction. Paul does not need to be excused because he stimulates the Macedonians by the promptitude of the Corinthians—though he had his misgivings about this last—and the Corinthians by the liberality of the Macedonians. The real motive in both cases was "the grace of our Lord Jesus Christ, who, though He was rich, yet for our sakes became poor." It is this which underlies everything in the Christian heart, and nothing can do harm which works as its auxiliary.

(3) Chap. ix. 6-15. In the third and last section the Apostle resumes his direct and urgent tone. "I do not need to write to you," he seems to say, "but one thing I cannot but set down: He that soweth sparingly shall reap also sparingly; and he that soweth bountifully7878   Ἐπ' εὐλογίαις: "so that blessings are associated therewith" (Winer): the full hand in sowing makes a full hand in reaping. shall reap also bountifully." That is the law of God, and the nature of things, whether men regard or disregard it. Charity is in a real sense an investment, not a casting away of money; it is not fruitless, but bears fruit in the measure in which it is sown. Of course it cannot be enforced—that would be to deny its very nature. Each is to give what he has purposed in his heart, where he is free and true: he is not to give out of grief, mourning over what he gives and regretting he could not keep it; neither is he to give out of necessity, because his position, or the usages of his society, or the comments of his neighbours, put a practical compulsion upon him. God loves a cheerful giver. Money is nothing to Him but as an index to the soul; unless the soul gives it, and gives itself with it, He takes no account.283 But He does take account of true charity, and because He does, the charitable may be of good cheer: He will not allow them to be without the means of manifesting a spirit so grateful to Him. If we really wish to be generous, He will not withhold from us the power of being so. This is what the Apostle says in ver. 8: "God is able to make all grace abound toward you, that ye, having always all sufficiency in everything, may abound unto every good work." There is, indeed, another way of rendering αὐτάρκεια (sufficiency). Some take it subjectively, not objectively, and make it mean, not sufficiency, but contentment. But though a contented spirit disposes people wonderfully to be generous, and the discontented, who have never enough for themselves, can never, of course, spare anything for anybody else, this meaning is decidedly to be rejected. The sufficiency, as ver. 10 also shows, is outward: we shall always, if we are charitable, have by God's grace the means of being more so. He is able to bless us abundantly, that we may be able for every good work. Observe the purpose of God's blessing. This is the import of the quotation from the 112th Psalm, in which we have the portrait of the good man: "He hath dispersed"—what uncalculating liberality there is in the very word—"he hath given to the poor: his righteousness abideth for ever." The approximation, in the Jewish morals of later times, of the ideas of righteousness and almsgiving, has led some to limit δικαιοσύνη in this passage (as in Matt. vi. 1) to the latter sense. This is extremely improbable—I think impossible. In the Psalm, both in ver. 3 and ver. 10 (LXX.), the expression "his righteousness abideth for ever" reflects God's verdict on the character as a whole. The character there described, and here referred284 to by the relevant trait of generosity, is one which need fear no chances of the future. He who supplies seed to the sower and bread for food will supply and multiply the seed sown by the generous Corinthians (that they may ever be in a position to be generous), and will cause also the fruits of their righteousness to grow. Their righteousness, as it figures in this last phrase, is of course represented, for the time being, by their generosity; and the poetic expression "fruits of righteousness," which is borrowed from Hosea, designates the results which that generosity produces. It is not only an investment which guarantees to them the generous care of God for their own welfare; it is a seed which bears another and more spiritual harvest. With some expansion of heart on this the Apostle concludes.

(a) It yields a rich harvest of thanksgiving to God. This is expressed in ver. 12, and is the principal point. It is something to fill up further the measure of a brother's needs by a timely gift, but how much more it is to change the tune of his spirit, and whereas we found him cheerless or weak in faith, to leave him gratefully praising God. True thankfulness to the Heavenly Father is an atmosphere in which all virtues flourish: and those whose charity bears fruit in this grateful spirit are benefactors of mankind to an extent which no money can estimate. It is probably forcing the Apostle's language to insist that λειτουργία, as a name for the collection, has any priestly or sacrificial reference;7979   Λειτουργία: for the general sense of "service," especially charitable service, quite apart from priestly associations, see Phil. ii. 25, 30: and Grimm's Lexicon. but unfeigned charity is in its very nature285 a sacrifice of praise to God—the answer of our love to His; and it has its best effect when it evokes the thanksgivings to God of those who receive it. Wherever love is, He must be first and last.

(b) The charity of the Corinthians bore another spiritual fruit: in consequence of it the saints at Jerusalem were won to recognise more unreservedly the Christian standing of the Gentile brethren. This is what we read in ver. 13. Taking occasion from the proof of what you are, which this ministration of yours has given them, they glorify God "for the obedience of your confession unto the Gospel of Christ, and for the liberality of your contribution unto them and unto all." The verbal combinations possible here give free scope to the ingenuity and the caprice of grammarians; but the kind of thing meant remains plain. Once the Christians of Jerusalem had had their doubts about the Corinthians, and the other pagans who were said to have received the Gospel; they had heard marvellous reports about them certainly, but it remained to be seen on what these reports rested. They would not commit themselves hastily to any compromising relation to such outsiders. Now all their doubts have been swept away; the Gentiles have actually come to the relief of their poverty, and there is no mistaking what that means. The language of love is intelligible everywhere, and there is only One who teaches it in such relations as are involved here—Jesus Christ. Yes, once they had their doubts of you; but now they will praise God that you have obediently confessed the Gospel, and frankly owned a fellowship with them and with all. The last words mean, in effect, that the Corinthians had liberally shared what they had with them and with all; but the terms are so chosen as to286 obliterate, as far as possible, all but the highest associations. This, then, is another fruit of charity: it widens the thoughts—it often improves the theology—of those who receive it. All goodness, men feel instinctively, is of God; and they cannot condemn as godless, or even as beyond the covenant, those through whom goodness comes to them.

(c) Finally, among the fruits of charity is to be reckoned the direct response of brotherly love, expressed especially in intercessory prayer, and in a longing to see those on whom God's grace rests so abundantly. An unknown and distant benefactor is sometimes better than one near at hand. He is regarded simply in his character as a benefactor; we know nothing of him that can possibly discount his kindness; our mind is compelled to rest upon his virtues and remember them gratefully before God. One of the meanest experiences of human nature that we can have—and it is not an imaginary one—is to see people paying the debt of gratitude, or at least mitigating the sense of obligation, by thinking over the deficiencies in their benefactor's character. "He is better off than we are; it is nothing to him; and if he is kind to the poor, he has need to be. It will take a lot of charity to cover all he would like to hide." This revolting spirit is the extreme opposite of the intercessory prayer and brotherly yearning which St. Paul sees in his mind's eye among the saints at Jerusalem. Perhaps he saw almost more than was really to be seen. The union of hearts he aimed at was never more than imperfectly attained. But to have aimed at it was a great and generous action, and to have brought so many Gentile Churches to co-operate to this end was a magnificent service to the kingdom of God.


These "fruits" are not as yet actually borne, but to the Apostle's loving anticipation they are as good as real. They are the fruits of "the righteousness" of the Corinthians, the harvest that God has caused to grow out of their liberality. From the very beginning there have been two opinions as to what St. Paul means by the exclamation with which he closes—"Thanks be unto God for His unspeakable gift." On the one hand, it is read as if it were a part of what precedes, the unspeakable gift of God being the numberless blessings that charity yields, by God's goodness, both to those who give and to those who receive it. Paul in this case would be thinking, when he wrote, of the joy with which the Gentiles gave, and of the gratitude, the willing recognition, and the brotherly prayers and longing, with which the Jews received, help in the hour of need. These would be the unspeakable gift. On the other hand, the sentence is read as if it stood apart, not the continuation of what immediately precedes, but the overflow of the Apostle's heart in view of the whole situation. It becomes possible, then, to regard "God's unspeakable gift" as the gift of redemption in His Son—the great, original, unsearchable gift, in which everything else is included, and especially all such manifestations of brotherly love as have just been in view. Sound feeling, I think, unequivocally supports the last interpretation. The very word "unspeakable" is one of a class that Paul reserves for this particular object; the wisdom and love of God as displayed in man's salvation are unspeakable, unsearchable, passing knowledge; but nothing else is. It is to this his mind goes back, instinctively, as he contemplates what has flowed from it in the particular case before us; but it is the288 great divine gift, and not its fruits in men's lives, however rich and various, that it passes the power of words to characterise. It is for it, and not for its results in Jew or Gentile, that the Apostle so devoutly thanks God.

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