A delicate matter dealt with wisely

Michael Hardt

2 Corinthians 8 and 9

Background

At some point in time the saints in Judaea were in dire need through a famine and the saints in Antioch came to their rescue and sent help to Jerusalem, through the hands of Saul and Barnabas (Acts 11:29–30).

At a later point in time, Paul informed the believers in Rome that he was about to travel to Jerusalem, taking with him financial help for the needy amongst the saints there. He refers to this project as ‘ministry for the saints’ (Rom. 15:24–25) — an expression we will encounter again in 2 Corinthians 8 and 9. This gift came from the saints in (a) Macedonia (a relatively poor area in northern Greece) and (b) Achaia (a relatively wealthy area in southern Greece): ‘Macedonia and Achaia have been well pleased to make a certain contribution for the poor of the saints who are in Jerusalem’.

This sentence simply states the fact, omitting any reference to the complex situation that had arisen in the process. We learn about this in 2 Corinthians 8 and 9 (see also 1 Cor. 16:1–4 for earlier instruction on the matter).

In a difficult position

Behind what sounds straightforward in Romans 15, there was a complex process involving a situation that was delicate in more ways than one: there were saints in Jerusalem who were in dire need, the extremely poor believers in northern Greece (Macedonia) had contributed very generously (2 Cor. 8:3–4) and the Corinthians (in wealthy Achaia) had promised to do the same. However, this was ‘a year ago’ (8:10; 9:2), but until this point in time nothing had materialised (8:7; 9:1–5).

This put the Apostle Paul in a difficult situation: 

  • Paul was going to visit Corinth (9:4) and could have used that opportunity to help the Corinthians along, i.e. to move them to action so that they might fulfil their promise. However, there were Macedonian brothers travelling with him. Towards them he had boasted of the Corinthians’ liberality. The reputation of the Corinthian saints was in jeopardy — and he feared more for theirs than for his own.
  • These Macedonian brothers might be disappointed or even stumbled by the Corinthians’ lack of energy and determination in seeing this matter through.
  • In order to avoid embarrassing the Corinthians, or stumbling the Macedonians, he sent Titus to precede him so that he would be able to organise the gift ahead of Paul’s arrival (8:16ff.; 9:5). However, what if the good will and zeal of Titus might be misconstrued by any (as if Titus meant to enrich himself or had ulterior motives in organising or facilitating the gift)?

A wise course of action

Evidently, there was potential for significant damage to the testimony and/or the relations between saints. It is remarkable to see how Paul acts in an extremely wise and circumspect manner to cut off all occasion for distrust, misgivings, misrepresentation or any such thing. To this end, he proceeds as follows:

  • He tells the Corinthians of the liberality and generosity of the Macedonians in order to reach their hearts and to arouse them to meet their pledge (8:1–8).
  • Knowing that grace instructs us (Titus 2:11–12), Paul points to Christ who had become poor in order to make us rich (2 Cor. 8:9).
  • He uses great variety of expression for the gift for Jerusalem, thus bringing out its value in the sight of God:
    • ministry of the saints (8:4; 9:1);
    • ‘this grace’ (8:6, 7, 19);
    • for the glory of the Lord (8:19);
    • a rich gift (8:20);
    • ‘the proof of your love’ (8:24);
    • ‘the proof of … our boasting’ (8:24).
  • He gives thanks for the willing disposition and zeal of Titus to assist in the matter (8:16).
  • He arranges for Titus to precede him on the way to Corinth — in case the Macedonians accompanying him should see the Corinthians in a poor light (this might happen if, upon Paul’s arrival, the promised gift was still not ready and they had to be stirred to action (9:4–5)).
  • Although there can be no doubt that Paul had full confidence in Titus, he arranged for two other brothers to travel with him in order to protect Titus and his reputation (8:18, 22), so that all would be done under confirmation of at least two witnesses (vs. 20–21). He valued his fellow-worker Titus (v. 23) and he did not want any shadow of suspicion to be cast on him.
  • The choice of who should accompany Titus, Paul leaves to the assemblies (v. 23). This is in line with the principle that deacons who administer material gifts are chosen by the assemblies (whose funds they administer) — in contradistinction to elders who were appointed by apostles or their delegates (Acts 14:23; Titus 1:5) and spiritual gifts that are given by Christ (Eph. 4:7, 11). In 1 Corinthians 16, Paul states the same principle, leaving the choice of deacons to the local saints: ‘whomsoever ye shall approve’ (v. 3). 

Is it not remarkable to see the wisdom, discretion and circumspection demonstrated in all of the above? He was a true servant of the Lord, and acted as a model in many ways:

  • He did not shy away from the delicate task of reminding the Corinthians of the gift they had pledged.
  • He realised the Corinthians needed a prompt, but he gave that prompt in an exceedingly gracious way, by recounting to them how grace had worked in the Macedonians and, above all, in Christ (8:9).
  • He stirred them into action, but he did not want to expose their shortcomings to others.
  • He was acutely aware of how the Corinthians had failed in several respects, but he gladly mentioned to others what was positive, i.e. their noble intention of giving to those in need (9:2).
  • He appreciated the zeal of Titus but he made sure that there was sufficient witness to counteract any potential attack on his co-worker’s integrity.
  • He saw the necessity of others to accompany Titus, but he left it to the assemblies to select the brothers who were to go.

How good to see how ‘grace teaches us’ even in things that are material and temporal.

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From: Truth and Testimony 2021