Paul was not only proud of the Corinthians but he also rejoiced over the Christians in Macedonia, the Corinthians' neighbors to the north. This joy connects the present section with the former one.
8:1-2 Paul tactfully began his appeal by referring to the good example of others rather than to the duty of his readers. The behavior of the Philippian, Thessalonian, Berean, and perhaps other Christians manifested the grace of God. These believers were both poor and persecuted (cf. 1 Thess. 1:6; 2:14; Acts 16:20; 17:5). Notwithstanding they demonstrated joy and generosity (cf. Rom. 12:8; Phil. 4:15).
"In 8:1 a similar pattern to that of 4:7-15 is used to describe the Macedonian participation in the collection. Out of their affliction and depth of poverty comes a wealth of liberality. Just as life has come from death in Paul's ministry, so here the Macedonians give liberally from their scarce monetary resources."221
"The paradox of Paul's expression, the abundance . . . of their extreme poverty' (v 2) lies at the heart of this section; and it invites the present-day reader to see how Paul regarded the meaning of Christian commitment in the most practical area of stewardship."222
"Liberality"means generosity that is free of any self-serving motive. Paul did not mention the size of their gift. Their attitude and their sacrifice were more important (cf. Mark 12:41-44).
"Christian giving is estimated in terms not of quantity but of sacrifice."223
The first of ten occurrences of the word "grace"(Gr. charis) in chapters 8 and 9 occurs here. Paul used it to refer to God's enablement to participate in the collection here (cf. 9:8, 14). Elsewhere it refers to the honor and opportunity of giving, which God gives (v. 4), and God's lavish display of His generosity (v. 9). It also refers to the offering itself as an expression of goodwill (vv. 6, 19). Paul further referred to grace as a generous virtuous act of helping by sharing (v. 7). He also used it as a synonym for thanks (v. 16; 9:15). Thus the range of meanings of charisis quite broad.
8:3-5 Three characteristics marked the giving of these Macedonian brethren.
1. They gave sacrificially, beyond their ability (v. 3a). They gave more generously than their limited means and their difficult circumstances might have warranted.
"The meaning of this paradox is that, because of their extreme poverty, the amount collected by them was not huge in quantity; a man possessing only ten pounds cannot be expected to contribute a hundred pounds, for ten pounds is the absolute limit of his ability. In this sense, the Macedonians had given according to their ability'. But the proportion of his goods which a person gives is generally determined by a twofold consideration: (i) a reckoning of the basic necessities for his own immediate existence, and (ii) prudence in setting aside at least something as a measure of security against future needs and emergencies. Such circumspection is justifiable and reasonable. The Macedonians, however, poor though they were, had shown a complete disregard of their own requirements, both present and future. It is in this sense that, impelled by love and compassion for brethren in Christ whom they had never seen, they had given contrary to their ability'. And this was a noteworthy token of their refusal to take anxious thought for the morrow because of their confident dependence on God, who as the Heavenly Father, knows His children's needs even before they ask Him and will not fail to supply those needs from the boundless storehouse of His grace (12:9; Mt. 6:8, 25ff.; Phil. 4:19)."224
2. They gave on their own initiative, before receiving any suggestion or pressure from others that they should give (vv. 3b-4). They wanted to extend "gracious fellowship"(Gr. koinonia) to the poorer saints. (This is a better translation of the Greek hendiadys rendered "the favor of participation"in the NASB.)225Having received grace from God (v. 9) as needy sinners, they desired to extend grace to their needy brethren by sending them material assistance. Evidently Paul had not pressed the Macedonians to contribute in view of their economic condition since they begged him for that privilege.
3. They gave as a part of their larger personal dedication primarily to the Lord but also to Paul for any service he might request of them (v. 5). When people give themselves totally to the Lord and to His servants, their hearts are already open toward others in need. Meeting the needs of others is really service for Christ (Matt. 22:39).
8:6 Titus had begun to lead the Corinthians in assembling their gift sometime before his recent visit to Corinth. He had made this earlier visit a year before the time Paul wrote this epistle (cf. v. 10, 9:2). The Corinthians were not facing persecution nor were they facing financial constraints, as the Macedonians were. Nevertheless they had not yet assembled their offering even though Titus had been with them again recently.
8:7 Paul now called on them to remember the vastness of their spiritual resources and to make sure liberality marked them as a congregation as did so many other gifts of God's Spirit (cf. 1 Cor. 1:5, 7; 12:31; 14:37).
"The Corinthians were strong in activities that are local to and centered upon them (miracle-working faith, charismatic speech, and theological understanding), but weak on those that are for the benefit of those outside, in this case the saints of Jerusalem.'"226
This verse elevates giving to the status of a spiritual gift on the same level as faith, speech, knowledge, zeal and even love.
"An ungenerous Christian is far from being a complete Christian."227
