BIG IDEA:
CHRISTIAN GIVING MUST BE ADMINISTERED WITH FINANCIAL INTEGRITY AND OFFERED FROM PREPARED HEARTS
INTRODUCTION:
Charles Swindoll: For us today, the principles Paul shares in these last verses apply primarily to the recipients of financial gifts: Christian organizations, evangelistic ministries, missionaries, Christian schools, and local churches.
First, only qualified people should handle financial responsibilities. Throughout these verses Paul mentions three men —Titus and unnamed “brothers” —who would handle the collection of the gifts. Note their credentials: earnest (8:16), willing (8:17), approved by the churches (8:19), administratively gifted (8:19), diligent (8:22), cooperative (8:23), and Christ-glorifying (8:19, 23). Also notice that the emphasis isn’t on “thrifty,” “polished,” “business-minded,” “focused on the bottom line,” or “eager for return on investment.” These weren’t businessmen, fundraisers, or accountants. They were godly men of unblemished integrity, well-known to Paul and the churches, entrusted as a team to receive and carry out the project with diligence.
This leads to the second principle: Money matters should be administered honestly and openly. Paul says that they were “taking precaution so that no one will discredit us in our administration of this generous gift” (8:20). Why must they be so cautious?
- First, because the money belonged to God. It was not a gift to Titus and his two buddies, but a gift to God for the sake of all the suffering saints in Jerusalem. They were accountable to the Lord Himself for handling the finances.
- Second, they were accountable to others. When people give money to churches, missionaries, ministries, or charities, they trust that their money will be used wisely and carefully —and in a manner consistent with the ministry’s purpose and goals. That sacred trust must be guarded.
Mark Seifrid: Paul’s announcement concerning the gift-delegation thus displays a subtle transition. His opening exclamation of thanksgiving for Titus’s eagerness reflects his concern for the spiritual well-being of the Corinthians, who are to benefit from their participation in the collection (vv. 10, 13-15). His focus immediately shifts, however, to the readiness of the Corinthians (v. 19). He thus underscores their own spiritual vitality, to which he returns more than once (vv. 22, 24). Just as Jerusalem is not to become subservient to Corinth materially, Corinth is not to become subservient to Jerusalem spiritually. Paul makes it clear that the representatives have accompanied Titus to ensure the probity of Paul’s dealings (vv. 20-21). Yet they serve at the same time as witnesses to the actions of Corinth. The Corinthians are to display “the proof of their love,” not merely to Paul, but to the churches as well (vv. 7-8, 24). Again it is clear that Paul exhorts the Corinthians out of the Gospel itself and “the grace of our Lord, Jesus Christ.” The “love” that they display will be only the love that they have received. As Paul makes clear shortly, their contribution will be a confession of the Gospel (9:13).
Frank Matera: In the first unit (8:16–24) Paul describes the composition of the delegation and formally commends it to the Corinthians; in the second (9:1–5) he explains why he is sending the delegation and what it will do. Having done this, Paul returns to the topic of generous giving.
Scott Hafemann: The importance of the collection within the argument of 2 Corinthians (not to mention within Paul’s theology) is often underestimated. Far from being a digression in Paul’s thought, the practical point of 2 Corinthians as a whole is actually expressed in these chapters: Those Corinthians who have not accepted the grace of God in vain (6:1–2), as evidenced by their repentance (7:9–11), are to prepare for Paul’s third visit (cf. 13:1) by purifying the church (6:14 – 7:1) and by completing the collection (8:1 – 9:15).
There is also an important apologetic motive behind these chapters: Paul wants to demonstrate his integrity regarding this sizable sum of money (7:2; 8:20; 11:20; 12:15–18) and to pave the way for transferring it to Jerusalem, since its favorable reception was by no means guaranteed (see Rom. 15:30–31; cf. Acts 21:15–26; 24:17). Thus, when it comes to the collection for Jerusalem, both the status of the Corinthians and the reputation of the apostle are on the line (cf. 1 Tim. 5:8).
Eric Mason: Main Idea: We as the church must be dedicated to giving so gospel ministry can go forth.
- The Church Must Turn Offerings into Ministry (8:16).
- A Generous Church Starts with Trustworthy People and Trustworthy Systems (8:17-24).
- God’s People Must Be Dedicated to Giving (9:1-5).
I. (8:16-24) CHRISTIAN GIVING MUST BE ADMINISTERED WITH FINANCIAL INTEGRITY
George Shillington: Here the second major part of the appeal deals with the recommendation of the delegation destined for Jerusalem via Corinth, the kind of authority they possess, the parties they represent, and their function in collecting the gift.
Commending the Collectors
A. (:16-17) Commending Titus (for His Earnestness)
- (:16) Divine Giftedness
“But thanks be to God, who puts the same earnestness on your behalf
in the heart of Titus.”
Frank Matera: Just as Paul began his appeal by disclosing how “the grace of God” manifested itself in the extraordinary generosity of the Macedonians (8:1), so he begins his formal recommendation of Titus and the two brothers by showing that it is God who wills and enables the work of this great collection. For if God had not filled Titus’s heart with earnestness and zeal for the Corinthians, Titus would not have returned to Corinth of his own accord, as he is presently doing.
John MacArthur: Paul here anticipated and answered another potential objection to the offering, namely, that the project was his alone. But it was not just Paul’s passion; God had put the same earnestness for the project in the heart of Titus. Titus, who knew them so well and loved them so dearly (cf. 7:15), was also wholeheartedly committed to the relief effort for the Jerusalem saints. That God had so united the hearts of Paul and Titus further confirmed that the collection was His will. Nor could the anti-Paul faction accuse Titus of having a Jewish bias, since he was a Gentile.
- (:17) Personal Initiative
“For he not only accepted our appeal, but being himself very earnest,
he has gone to you of his own accord.”
Richard Pratt: Paul mentioned that Titus was returning. It appears that the Corinthian church had a positive relationship with Titus. They received him well and honored him as a servant of Paul. So the apostle expressed thanks to God for putting affection for the Corinthians into the heart of Titus. Titus shared Paul’s love for the church and wanted nothing but the well-being of the believers there. Paul explained by saying that Titus did more than respond to the apostle’s appeal. He was coming … with much enthusiasm and on his own initiative. He had so much affection for the church in Corinth that he voluntarily made the arduous journey to see them again.
David Garland: The Corinthians might be surprised to see Titus again so soon, so Paul writes a commendatory explanation. His main intention is to dispel any hint of coercion on his part. He also makes clear that he is not coercing an underling to return to the Corinthians. He sends his equal partner, Titus, who wanted to return to them of his own accord.
B. (:18-19a) Commending Famous Brother
- (:18) Commissioned by Paul
“And we have sent along with him the brother whose fame in the things
of the gospel has spread through all the churches”
Frank Matera: Having announced that Titus is returning to Corinth, Paul informs the Corinthians that, in addition to Titus, he is sending a “brother,” whom he identifies in two ways.
- First, this brother is renowned throughout all the churches because of his work for the gospel.
- Second, the churches have elected him as Paul’s traveling companion to Jerusalem.
Although the designation “brother” (adelphos) could be applied to any believer, since those “in Christ” form a new family, here it appears to take on a technical meaning, referring to someone entrusted with a special task.
John MacArthur: Paul did not choose him to help with the collection because of his business acumen, but because of his spiritual maturity, unimpeachable character, and reputation for integrity. The involvement of another godly leader with the collection further enhanced the project’s credibility. It was also in keeping with the New Testament pattern of entrusting money to the spiritual leadership of the church (cf. Acts 4:37).
David Garland: It is odd to recommend persons without giving their names, and this omission has raised speculation about why Paul does not name the brothers accompanying Titus because he usually omits the names of his adversaries, not his supporters. Several explanations have been proposed.
(1) Some argue that later scribes removed the names because they were judged unsuitable for some reason, such as falling into a heresy. This option seems far-fetched.
(2) Since Paul did not appoint them but they were elected by the churches, it is possible he sought to lower their profiles in the delegation. He did not want to give them any more status than necessary and did not want to diminish the authority of Titus, the key figure chosen by Paul. By omitting their names, Paul implies that there are “two levels of authorization within the delegation. Titus alone was authorized in the full sense, while the brothers derived their authority from him.” Had they arrived without Titus or taken an independent course of action, they would have had no letter of recommendation.
(3) Betz claims that Paul’s method of appointing was by apostolic decree; the Greek churches operated through the democratic process. Therefore, Paul did not name those he did not appoint.
(4) Another possibility is that this first envoy was a Corinthian Christian who had gone to Macedonia to work there in the gospel (see the contacts between Corinth and Macedonia in 2 Cor 11:9; 1 Thess 1:7–8). Paul’s eulogy would have flattered and relieved the Corinthians. The emissary was one of their own, not “a critical Macedonian,” and was widely recognized for his contributions to the mission of the gospel. This choice may have been a diplomatic gesture.
(5) The emissary may have been someone already known to the Corinthians. Since he arrived with the letter, it would have been unnecessary to name him. Paul, however, identifies both the men who accompanied Titus as the messengers of the churches (8:22), which implies they were not chosen to go to Corinth to help them complete their donations but to represent the churches of Macedonia in Jerusalem (8:19; see 1 Cor 16:3). They accompany Titus now to assure anyone who might question the integrity of the project that it is being carried out in an unimpeachable way. If someone suspects foul play or that a conspiracy is afoot, they will have to implicate the Macedonian churches as well. Paul does not commend these escorts by name because they are not sent to work with the Corinthians. What is only important to Paul are the qualifications of these men who with Titus safeguard the probity of this undertaking. The first emissary stands out for his work in the gospel, the recognition of that work by all the churches, and his appointment by the churches (8:19).
- (:19a) Commissioned by the Churches
“and not only this, but he has also been appointed by the churches
to travel with us in this gracious work”
C. (:19b-21) Concern for Financial Integrity (Heart of the passage)
- (:19b) Proper Stewardship
“which is being administered by us for the glory of the Lord Himself,
and to show our readiness.”
Richard Pratt: Moreover, Paul and his company went through all this trouble to show their eagerness to help. Eagerness or enthusiasm in the service of God is a consistent theme in this context. Paul spoke of himself as helping or assisting because he did not handle the money himself but aided those who had been appointed. He showed great wisdom and caution in this sensitive area.
Scott Hafemann: The collection is an essential aspect of Paul’s ministry precisely because it glorifies God and demonstrates the reality of the Spirit through Paul’s enthusiastic willingness to meet the needs of others (cf. 3:18; 4:15; 9:12–13; Rom. 15:7; 1 Cor. 10:31; Phil. 1:11; 2:11). Indeed, the latter accomplishes the former. Once again, Paul himself models the same God-glorifying quality of Spirit-given “eagerness” that he calls for in the Corinthians (cf. 2 Cor. 8:11–12; 9:2).
- (:20) Fiscal Accountability
“taking precaution that no one should discredit us in our administration
of this generous gift”
- (:21) Good Reputation
“for we have regard for what is honorable,
not only in the sight of the Lord, but also in the sight of men.”
R. Kent Hughes: Paul knew that few things would destroy his ministry as much as doubts cast upon his integrity in matters of money. So in verse 21 he further emphasized the extreme care taken: “for we aim at what is honorable not only in the Lord’s sight but also in the sight of man.” These words echo Proverbs 3:4 and show that while Paul was careful to do what was right in the Lord’s sight, his driving interest was doing what was honorable in the sight of man, both friend and foe. As Calvin said, “there is nothing that so leaves a man open to sinister insinuation as the management of public funds.” And again, “Thus the higher the position we occupy, the greater our need to imitate carefully Paul’s circumspection and modesty.” In the same vein, perhaps cued by Calvin, William Barclay writes, “It is a most interesting thing to note that this same Paul who could write like a lyric poet and think like a theologian could, when it was necessary, act with the meticulous accuracy and care of a chartered accountant. Paul was a big enough man to do the little things and the practical things supremely well.”
D. (:22) Commending Unnamed Brother (for His Diligence)
“And we have sent with them our brother,
whom we have often tested and found diligent in many things,
but now even more diligent, because of his great confidence in you.”
Frank Matera: The delegation that Paul sends to Corinth is carefully balanced to the extent that one of the envoys has been chosen by “the churches” and the other is a proven associate of Paul (though in v. 23 Paul will describe both brothers as envoys of the churches). Since Paul mentions only Titus by name, however, it is apparent that he has placed Titus in charge of this delicate mission.
Paul Barnett: These verses, then, are in effect a mini-letter of commendation of these three Christians to the Corinthian church. They serve to remind all Christians and church leaders to exert extreme care in all matters relating to church money.
E. (:23) Summary of Commendation
- Titus
“As for Titus, he is my partner and fellow worker among you”
George Shillington: Titus is authorized as my partner and my co-worker, as compared to the other two delegates, who represent the churches. Titus is the official bearer of the letter, authorized by the apostle to carry out the letter’s instructions. The two anonymous brothers are messengers of the churches, with no such authorization.
- Other Brothers
“as for our brethren, they are messengers of the churches, a glory to Christ”
F. (:24) Appeal for Loving Acceptance
“Therefore openly before the churches show them the proof of your love
and of our reason for boasting about you.”
Richard Pratt: Paul was practical and pastoral about this matter. Though guided by biblical principles, he was concerned with putting to rest any misgivings the Corinthians may have had. His special efforts provide guidance for all who handle money in ministry.
John MacArthur: Paul had instructed the Corinthians about the importance and procedure of making their contribution. He had taken every reasonable precaution to avoid any appearance of impropriety. Now it was time for the Corinthians to give openly before the churches (lit., “before the face of the churches”) so that all would clearly see their generosity. By so doing, they would show them the proof of their love; as Jesus said, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34–35). A loving church is a generous church, and the Corinthians’ generous love would validate Paul’s boasting about the work of Christ in them.
David Garland: Paul’s appeal to their pride to show others their generosity is also theologically dangerous. Christians and churches, however, do not always make the right ethical decisions when left to themselves. Accountability to others keeps us from always doing what we want and serving our own selfish desires. Paul assumes that Christians live and act out of a communal context and that they are answerable to one another. The decisions made by the Corinthians regarding this matter will have immediate repercussions for the whole church. Knowing that our fellow Christians are watching what we do may help us to be more responsible in allowing God’s grace to work in our lives.
Scott Hafemann: Paul has boasted that the majority of the Corinthians, having genuinely repented, would indeed respond. Now it is time for them to confirm that confidence by living out what they have confessed (cf. 8:2, 8; 9:13). To discipline their own is one thing, but to reach out across ethnic, social, religious, and cultural boundaries to the Jews in Jerusalem will be the ultimate test of their “earnestness,” “eagerness,” and “concern” (7:11–12). For as will become clear in 10:12–18, one can only legitimately boast about those things for which there is concrete evidence that God has been at work. This explains why Paul’s boasting concerning the Corinthians in 8:24 is the ultimate ground for the praise to God with which this section began: His boasting is, at the same time, a declaration of thanksgiving to the One who made their lives possible.
II. (9:1-5) CHRISTIAN GIVING MUST BE OFFERED FROM PREPARED HEARTS
George Shillington: Asharp break in the form and flow of the appeal occurs between 8:24 and 9:1, yet the aim of the appeal is the same in both chapters. Even with the interruption in thought, a number of commentators interpret 9:1-5 in conjunction with 8:16-24. The subject matter is similar (e.g., Furnish, 1984:438; Hughes: 321-322; R. Martin, 1986: 281-282). However, the language of 9:1 definitely marks a new beginning, which must be accounted for in any interpretation of the two chapters on the collection.
After his rather awkward transition in 9:1—now it is not necessary for me to write you about the ministry to the saints—P aul returns to the subject of the collection as though a new approach is indeed necessary. He mentions again the eagerness of the Macedonians (cf. 8:1-5). This time, however, he points to the good example of the believers in Achaia (9:2, of which Corinth is the major city) that stirred up most of them, the Macedonian churches. As well, Paul resumes the matter of sending the brothers ahead to Corinth, explaining that their commission should not be viewed as a form of pressure or extortion, but as a way of validating Paul’s boasting about the Achaian churches to the Macedonians. In these opening verses (9:1-5), Paul urges the readers more delicately than he did in chapter 8, that the collection should be a gracious gift of blessing, and therefore bountiful and liberal.
Frank Matera: In verses 1–5, then, Paul is not so much taking up the topic of the collection a new as he is providing the Corinthians with his reasons for sending the delegation.
Collecting the Pledges
A. (:1-2) Confidence in Their Heart Preparation
“For it is superfluous for me to write to you about this ministry to the saints;
for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year,
and your zeal has stirred up most of them.”
George Shillington: Of the Achaians, Paul now says, Your zeal has stirred up most of them. Though some groups in Macedonia are reluctant to participate, most are ready. For Paul to leave the rather hard-hitting appeal of 8:2-8 without this further qualification would jeopardize his desired effect: to stimulate the Corinthians to complete the collection. The readers of chapter 8 could easily feel criticized or even shamed by the glowing example of the Macedonians. Here in the additional appeal, they are duly praised.
B. (3-4) Precaution of Checking on Their Heart Preparation
“But I have sent the brethren, that our boasting about you may not be made
empty in this case, that, as I was saying, you may be prepared;
lest if any Macedonians come with me and find you unprepared,
we (not to speak of you) should be put to shame by this confidence.”
C. (:5) Summary
“So I thought it necessary to urge the brethren that they would go on ahead to
you and arrange beforehand your previously promised bountiful gift, that the
same might be ready as a bountiful gift, and not affected by covetousness.”
Mark Seifrid: If the Macedonians should appear with Paul and the “blessing” is not prepared, it will appear that the Corinthians are stingy, hoarding for themselves the earthly goods in which they abound. This reading of Paul’s statement corresponds to the benefit to the Corinthians that he has named in citing Scripture: “The one [who had] much did not take too much [pleonazō].” What the Corinthians have available to give is sufficient (8:12-13). They need only make good on their promise.
Richard Pratt: Paul showed practical concern for the encouragement of the churches in Corinth and Macedonia. Although he was confident of the Corinthians’ good intentions, he was not naíve. He took the precaution of sending messengers ahead to insure that no one would miss the opportunity for a great blessing.
Scott Hafemann: In 9:5, Paul is consequently pointing to two opposite ways of giving: the kind of generosity that flows from experiencing God’s blessing and from trusting in the sufficiency of God’s grace, versus the kind of begrudging greediness and self-reliance that selfishly seeks to keep as much as possible for oneself. The former realizes that everything is a gift of grace and that God can be depended on for the future (cf. 1 Cor. 4:7; 2 Cor. 4:14, 18); this is the pathway of salvation. The latter views everything as a deserved reward to be hoarded out of insecurity and self-gratification, which are fundamental acts of unbelief in the faithfulness and goodness of God (8:7–8; 9:6–8, 11; cf. Luke 12:13–34). Some argue that in 9:1–5 Paul is playing one church off against another; others posit that he is merely trying to keep the Corinthians from losing face. But, as 9:5 indicates, the apostle is concerned with their souls. . .
Paul wants the collection completed before he returns in order to avoid any possibility of coercing the collection by his presence (9:5), since he knows that when he returns, it will be to judge the church (cf. 10:2–6; 13:1–4). Paul does not want people participating in the collection because of their last-minute fear of being judged by God, but because of the continuing grace of God in their lives. Paul’s concern is to show that giving is not a way to stay in the church under the threat of punishment, but a way of demonstrating that they belong to the church because of their continuing trust in what God has done, is doing, and will do for them.
John MacArthur: Then Paul warned of the one sin that could keep the Corinthians from meeting their commitment: covetousness—the sin that is the greatest hindrance to giving. Since the Corinthians knew that the collection for the Jerusalem saints was God’s work, and that it was being done in God’s way, and since they had previously committed to be involved in it, to fail to keep that commitment was sinful covetousness.
Few sins are as ugly as covetousness; few sins manifest selfishness and pride so graphically as grasping for more at the expense of others. Covetousness is built into the very fabric of depraved human nature. “For from within, out of the heart of men,” declared Jesus, “proceed … deeds of coveting” (Mark 7:21–22). Sinners covet because they have “a heart trained in greed” (2 Peter 2:14). Covetousness (greed) is idolatry (Eph. 5:5; Col. 3:5), and those who habitually practice it will not inherit the kingdom of God (1 Cor. 6:10; Eph. 5:5). Covetousness or greed characterizes a depraved mind (Rom. 1:28–29), leads people to oppress others (Mic. 2:2), and spurn the Lord (Ps. 10:3). Christians are “not to associate with any so-called brother if he is … covetous” (1 Cor. 5:11).
Stewardship with integrity, then, is marked by voluntary, faithful giving, proportionate to what one has, in submission to godly pastors who silence the critics by handling the money faithfully. It is motivated by exemplary love for God and others, and is completely free from selfish greed and covetousness. All giving must be measured by those noble standards.
Robert Hughes: Paul used what might have been mistaken as an inferior scare tactic (shame) as a reason for obeying Titus. But he had made clear that reputation was vital, if the people of God were going to claim that they reflected the glory of God (see, for example, 8:21). The Corinthians had promised; Paul had not coerced. It was all in good faith that he believed their past promise, used it as a basis for boasting to the Macedonians, and then held them to their word. This was actually a compliment to the Corinthians. Paul’s urging their complete follow-through was only consistent with his belief in and demand for reliability.
But Paul had yet to get to the heart of the matter. Though they needed to keep their word and maintain a good reputation, Paul knew all too well that their follow-through attempts might have been the result merely of last-minute scrambling to save face. He would have none of that, our apostle of the heart, so he provided the God-centered perspective that would avoid such phony and grudging giving. To the obligations of promise and its potential grudging response came three great principles for making giving a blessing, not a drudge.
Paul’s approach in helping them complete the offering was threefold:
(1) the good beginning (8:6; 9:1-2),
(2) the description of the problem (8:8, 9:3-5), and
(3) the solution to the problem (8:8-15). This solution is rounded out in 9:6-15.
* * * * * * * * * *
PREACHING CHRIST:
1) In our efforts to live lives pleasing to our Lord, we seek to glorify Him in everything and we are careful to always do what is honorable in the Lord’s sight, knowing that He is watching all that we do.
2) Christ always did what was honorable in the sight of all men. Look at His wisdom in answering trick questions from the religious leaders … such as about paying taxes or who is married to whom in heaven.
3) Christ allowed the purse strings of His earthly ministry to be managed at least in part by Judas … why would he do this if integrity of financial affairs was so important?
4) Look at how Christ proved His great love for us by the nature and extend of His sacrificial giving.