Bible Commentaries
2 Corinthians 9

Verses 1-4

7 Is it not remarkable that Macedonia, poverty stricken, in the midst of extreme affliction, deterred from contributing by Paul, entreats for the privilege as a favor, while Corinth, undoubtedly far richer and more able to contribute, needs their example and all the urging and spurring which the apostle can bring to bear in order that they should not disgrace him by a meager contribution?

9 Paul begins his pleading by giving the true motive which should actuate us in our gifts to God's work: and to His poor saints. Christ was rich once beyond all our conceptions of wealth. The whole universe was created for Him ( Col_1:16 ). He subsisted in the form of God

( Php_2:6 ). He had no peer on earth or in the heavens. All this He laid aside to enrich us. He emptied Himself, taking the form of a slave, coming to be in the likeness of humanity, and being found in fashion as a man, He humbled Himself, becoming obedient unto death, even the death of the cross ( Php_2:7-8 ). What poverty can equal this? The highest in heaven becomes the outcast of earth. Who was ever impoverished as He was? He gave up all He had and all He was to enrich us. Now we are rich. But few of God's saints are rich in this world's goods, yet all are blessed with untold spiritual wealth. Such is the example He has set before us. If such was His disposition, it should be ours as well.

10 It is noteworthy that the apostle never commands them to give. He never forces them to be generous. It is no injunction. He gives his opinion. The tithe, which was regularly taken in Israel for the support of the Levites, is never applied to the nations, for it is a part of the law, and its spirit is entirely foreign to the spontaneous, hearty response which alone gives value to all donations.

13 It is evident that the Corinthians were blessed with more than sufficient for their wants or they could not have given of their superabundance.

18 It is probable that Titus' companion later returned with Paul when he conveyed the contribution to Jerusalem, and was one of the company which went with him into Asia ( Act_20:4 ). These were Sopater of Berea" Aristarchus and Secundus of Thessalonica, Gaius of

Derbe, Tychicus and Trophimus of Asia. Timothy would have been mentioned by name. Luke also was with them. Trophimus, we know, went as far as Jerusalem. It would be especially fitting that he should be among the bearers of this offering to the saints at Jerusalem and that they should thus requite him for his kindness, for Paul's long imprisonment began as a result of Trophimus' presence in Jerusalem. The Jews thought that Paul had taken him into the sacred precincts of the temple.

20 It was necessary that one in whom they had implicit confidence should have a hand in the conveyance of the collection to Jerusalem, lest Paul should leave open any possibility for false suspicions.

22 This brother was probably another of those who accompanied Paul on his return to Asia, possibly Tychicus.

23 It is interesting to note the usage of the word apostles in this connection. The Authorized mVersion hides it by translating "messengers". The American Revision repeats this, but puts "apostles" at the foot of the page. Others render it "ambassadors". But this occurrence is by far the best example by which to define the true meaning of "apostle." Sopater, Aristarchus, Secundus, Gaius, Tychicus and Trophimus are not ordinarily rated as apostles. While they were not apostles of the Lord, they certainly were apostles of the ecclesias. They had been elected and commissioned by the eeclesias to represent them in this matter. This shows that an apostle is an official representative, bearing a commission.

4 The Macedonians had hurried their collection. The Corinthians had been preparing for it long before them. How would it appear if they should not be ready?

Verses 5-15

5 God has no need. Gifts acceptable to Him must spring from a pure motive is better not to give at all than to give with a heavy heart or from an unworthy motive. Extortion, whether by appeals to pride, competition, tithing, or anything except the voluntary, spontaneous response to His grace, is not in keeping with His attitude toward us now.

6 While giving should never be mercenary, in hope of some return, it is doubtless most profitable in every way. It brings immediate happiness and satisfaction and it bears a harvest in the future. The farmer who stints is seed will reap a spare crop. Many, of us, in that day, will wish that we had been more bountiful in our sowing for, no doubt, the harvest will be hundred fold.

7 Hilarious is the English adaptation of the Greek word we have rendered "gleeful". One may give with cheerful resignation, but more than this is desired by the Lord. When we do it with irrepressible joy, then we come into closest communion with the God who gave His Son and with Him gives us all.

12 Paul had promised James, Cephas and John, that, in carrying out his distinctive ministry, he would not fail to remember the poor saints among the Circumcision ( Gal_2:10 ). They may have had no higher thought than to relieve their distressed brethren. Paul impelled by a worthier motive. Jews of the Circumcision were continually harassing him and threatned to create a bitter antagonism between the Jews and the ecclesias he had founded. They were already at work in Corinth and Galatia. If he coulld carry to Jerusalem some signal proof of the good will of these foreign believers he might repair the widening breach, and bring glory to God through the mutual interest and the thankfulness it would create. But they responded by putting him in chains. When the apostle came to bring the alms to Jerusalem, instead of giving him an ovation and gladly sharing their spiritual wealth with the nations, the mere suggestion that Paul had brought one of the aliens into the temple precincts nearly cost him his life.

1 Paul now turns his attention to the minority in Corinth, who were still opposed to him. They may be that party which said, "I am of Christ" ( 1Co_1:12 ) and seem to have been led by an emissary of the Judaisers. These men were proud and imperious, quite unlike the Christ in Whom they boasted, hence Paul appeals to the meekness and lenience of Christ. They walked according to the flesh and were continually opposing him on that ground. They misinterpreted his gentleness, and called it cowardice, they said he was brave enough at a distance, but afraid to put his threats into execution when present. Paul, in reply, hopes he may not be called upon to exercise the authority he possesses in a destructive way, but makes it plain that he has the spiritual power to wage a campaign if necessary. By a bold figure he likens his spiritual warfare to the pulling down of the forts of the enemy, and leading all opposition into captivity.

The most powerful weapons are not material but spiritual. Neither are place and prestige as potent as truth. Paul alone was more than a match for the judaizing legates sent out from Jerusalem. False brethren such as these were his most virulent enemies.

7 The unspiritual, fleshly minded man looks only on the surface. But nowhere are appearances so deceiving as in things spiritual. Our Lord Himself had none of the superficial marks of greatness. Paul seems to have been specially deficient in those qualities which were demanded from those who aspired to leadership in the world. His public speaking seems to have been the special point on which his enemies attacked him. Greek orators were probably the most accomplished the world has ever seen. By comparison Paul's presence was weak and his delivery contemptible. But what has become of all those masters of forensic art? They are dead and their efforts have died with them. The few that remain are models of beauty but are devoid of all spiritual power. Paul's words transformed his hearers, not by his mode of delivery but by their truth and potency.