2 Corinthians Chapter 8
Encouragement and Examples in Giving
A. Examples and encouragement.
1. (2 Corinthians 8:1-5) The example of the Macedonian Christians.
“Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints. And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God.”
Paul begins this section by commending the Macedonian believers, presenting them as an example of the grace of God at work in the lives of faithful Christians. The phrase “the grace of God” is important, for Paul does not present generosity as mere human virtue, but as a divine work of grace in the heart. To be willing and eager to give is itself a manifestation of God’s transforming power.
The Macedonians, despite enduring “a great trial of affliction” and suffering “deep poverty,” abounded in generosity. The paradox is striking: joy and poverty combined to produce liberality. This reflects the spiritual principle that material lack need not hinder spiritual fruit. As Paul will later remind the Corinthians, “God is able to make all grace abound toward you” (2 Corinthians 9:8).
The churches of Macedonia included Philippi, Thessalonica, and Berea. History records that Macedonia had been stripped of much of its wealth by Rome, yet these Christians became a model of generosity. Their example demonstrates that God measures giving not by the size of the gift, but by the sacrifice and the heart behind it.
Paul explains that they gave in two ways. First, they gave “according to their ability”—their contribution was small in financial terms. Yet they also gave “beyond their ability,” because they gave sacrificially and willingly, even to the point of self-denial. This principle recalls the account of the poor widow:
“And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, ‘Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.’” (Luke 21:1-4)
Just as the widow’s mite outweighed the gifts of the wealthy in the eyes of God, so too the Macedonians’ sacrificial giving was more precious than large sums given without sacrifice. As one commentator noted, “That poor widow’s mite was beyond the rich man’s magnificence, because it came out of a richer mind.” Their poverty did not hinder their liberality; rather, it magnified it.
Paul stresses further that they were “freely willing,” even “imploring us with much urgency” to receive their gift. Instead of Paul begging them to contribute, they begged him for the privilege of participating in “the fellowship of the ministering to the saints.” They considered giving not as a burden but as an honor. This is an important principle: true generosity flows from eagerness, not compulsion.
The most profound element of their example comes in verse 5: “they first gave themselves to the Lord, and then to us by the will of God.” Their financial generosity was an outflow of a deeper consecration. They had already surrendered themselves to the Lord, so their possessions naturally followed. Until the heart is yielded to God, offerings will always be reluctant and half-hearted. Once the heart is surrendered, the giving of resources follows joyfully and sacrificially.
This is the heart of Paul’s teaching: giving is not ultimately about money but about worship. The Macedonians teach us that when believers yield themselves first to the Lord, their open-handedness toward others becomes inevitable.
Encouragement and Examples in Giving
A. Examples and encouragement.
2. (2 Corinthians 8:6-8) Paul’s tender, wise encouragement in giving.
“So we urged Titus, that as he had begun, so he would also complete this grace in you as well. But as you abound in everything — in faith, in speech, in knowledge, in all diligence, and in your love for us — see that you abound in this grace also. I speak not by commandment, but I am testing the sincerity of your love by the diligence of others.”
Paul shifts from the example of the Macedonians to a direct exhortation to the Corinthians. He introduces Titus as the one sent to help them complete what they had started. This shows Paul’s pastoral wisdom: rather than berating the Corinthians for delay, he sends a trusted partner to encourage them and help ensure their intentions become reality.
a. “So we urged Titus, that as he had begun, so he would also complete this grace in you as well.”
Titus had been given the responsibility of making sure the Corinthians followed through on their earlier commitment to participate in the collection for the poor saints in Jerusalem (cf. 1 Corinthians 16:1-4). The Corinthians had promised, perhaps even enthusiastically, to support the effort, but relational tensions with Paul may have weakened their resolve. Paul therefore sends Titus to “complete this grace” in them, not merely to stir up emotion but to guide them into faithful action.
This reminds us of a timeless principle: good intentions without faithful completion are worthless. The Corinthians may have thought well of the idea, but Paul insists that generosity must be more than theory or sentiment—it must be practiced. As James would say, “But be doers of the word, and not hearers only, deceiving yourselves” (James 1:22).
b. “But as you abound in everything — in faith, in speech, in knowledge, in all diligence, and in your love for us — see that you abound in this grace also.”
Here Paul appeals to what the Corinthians prided themselves in. They believed themselves to be abounding in spiritual gifts and virtues—faith, eloquence, knowledge, diligence, and even love for Paul. Whether Paul is being slightly sarcastic or simply acknowledging their self-perception, he leverages their supposed strengths to direct them toward a greater test of spirituality: giving.
This is the fourth time in the chapter Paul uses the word charis (grace) to describe financial generosity. He deliberately elevates giving from mere philanthropy to a spiritual grace. By doing so, Paul lifts giving above legalistic duty and places it in the same sphere as faith and knowledge—it is an expression of God’s grace at work.
The ability to give and the heart to give are themselves gifts of God’s grace. When a believer is generous, it is evidence that God has worked deeply in that person’s heart.
Our giving should reflect the character of God’s giving: free, generous, motivated by love rather than repayment. “Freely you have received, freely give” (Matthew 10:8).
True grace-giving removes all sense of compulsion or manipulation. It is no longer “fundraising,” but worship.
As Alan Redpath observed, “Once you see the matter of giving is centered in this lovely word grace, it lifts the whole act away from mechanics, from pressure and duty, from obligation and mere legalism. It lifts us up into the most lovely atmosphere of an activity which seeks by giving to convey to others all that is lovely, all that is beautiful, all that is good, and all that is glorious. For there is no area in the Christian life in which grace shines out so much, so beautifully, so delightfully, and so happily as when giving comes from the background of poverty.”
c. “I speak not by commandment, but I am testing the sincerity of your love by the diligence of others.”
Paul is careful to emphasize that he is not commanding them. He does not reduce Christian giving to compulsion or legalism, but he does present a test: their generosity, or lack thereof, will reveal whether their professed love is genuine. Love that costs nothing is suspect; love that sacrifices is credible. John teaches the same truth:
“But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.” (1 John 3:17-18)
Thus, Paul frames giving not as a financial issue but as a matter of the heart. The Corinthians claimed to abound in faith and love, but Paul says the proof of their love will be seen in their generosity toward others.
Encouragement and Examples in Giving
A. Examples and encouragement.
Continuation of 2 Corinthians 8:6-8
“So we urged Titus, that as he had begun, so he would also complete this grace in you as well. But as you abound in everything — in faith, in speech, in knowledge, in all diligence, and in your love for us — see that you abound in this grace also. I speak not by commandment, but I am testing the sincerity of your love by the diligence of others.”
c. “I speak not by commandment”
Paul makes it abundantly clear that he is not ordering the Corinthians to give. Christian generosity is never to be coerced. Compelled giving is not grace but taxation. When someone gives because they must, the act loses its essence as worship. Genuine giving flows out of the heart, not from external pressure. This distinction is critical in the New Testament view of stewardship. God loves a cheerful giver, not one who gives reluctantly or under compulsion (2 Corinthians 9:7).
Paul’s approach demonstrates pastoral wisdom. He knew that commanding them to give would only produce resentment or hollow compliance. Instead, he appealed to grace, allowing their generosity to be the fruit of their spiritual growth rather than the result of legalistic demand. This is the difference between Old Testament tithing under the Law and New Testament giving under grace: one is commanded obligation, the other is voluntary love expressed in worship.
d. “I am testing the sincerity of your love by the diligence of others”
Paul goes further to explain the purpose of his exhortation. He is testing, or proving, the genuineness of their professed love. Words of affection are easy to speak, but generosity is the tangible demonstration of love. By holding up the example of the Macedonians, Paul provides a mirror by which the Corinthians can measure themselves.
He is not setting up a contest between churches, but he is unashamed to use the diligence of others as a standard for encouragement. The Macedonians, who had so little, gave much. The Corinthians, who had much, were hesitant to give at all. This contrast exposed the weakness of their love.
Paul’s principle is timeless: what we do with our resources reveals the state of our heart. Jesus said, “For where your treasure is, there your heart will be also.” (Matthew 6:21). In the same way, the Apostle John wrote, “But whoever has this world’s goods, and sees his brother in need, and shuts up his heart from him, how does the love of God abide in him? My little children, let us not love in word or in tongue, but in deed and in truth.” (1 John 3:17-18). Both passages emphasize that true love cannot remain theoretical—it must be practical, expressed in sacrificial generosity.
i. Love requires giving
Paul’s point is unmistakable: we cannot claim to love and yet withhold help when it is within our means to give. To say “I love” without generosity is to cheapen the very meaning of the word. True love is costly; it invests itself in the needs of others.
ii. The fairness of comparison
Paul is not pitting churches against one another in competition. Instead, he is simply reminding the Corinthians that if the Macedonians—who lived in affliction and deep poverty—could abound in generosity, then the Corinthians, who lived in relative prosperity, had no excuse for withholding. Jesus Himself compared the giving of the poor widow to that of the wealthy (Luke 21:1-4), showing that such comparisons are legitimate when they expose the true spirit of giving.
“And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, ‘Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.’” (Luke 21:1-4)
In the same way, Paul uses the Macedonians’ example not to shame, but to inspire. Their diligence tested the sincerity of the Corinthians’ professed love.
iii. Greater wealth brings greater responsibility
John Calvin aptly comments on this principle: “Rich men owe God a large tribute and poor men have no reason to be ashamed if what they give is small.” God does not measure generosity by the size of the gift, but by the proportion and sacrifice. Those to whom much is given, much will be required (Luke 12:48). The Corinthians, being more prosperous than the Macedonians, ought to have given more.
Encouragement and Examples in Giving
A. Examples and encouragement.
3. (2 Corinthians 8:9) The second example of giving: our Lord Jesus.
“For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.”
a. “You know the grace of our Lord Jesus”
Paul appeals to the highest example possible: the self-giving of Jesus Christ. In this context, grace is used to describe His generosity. Just as Paul has spoken of the Macedonians’ generosity as grace, now he speaks of the gift of Christ Himself as the supreme act of grace. Believers already know this grace because it is the foundation of their salvation. Christ gave Himself freely, not out of compulsion, but out of love.
This sets the standard: Christian giving must reflect the heart of Christ’s giving. It is not a legal obligation or ritual, but a voluntary act of love flowing from grace.
b. “Though He was rich”
Paul affirms here the pre-existence and deity of Christ. Jesus was eternally rich before He entered the world through the incarnation. He did not begin His existence in Mary’s womb; rather, as the eternal Son of God, He enjoyed the full glory, majesty, and wealth of heaven.
The psalmist writes of Him in His exalted state: “All Your garments are scented with myrrh and aloes and cassia, out of the ivory palaces, by which they have made You glad.” (Psalm 45:8). These are descriptions of royal splendor, of the heavenly riches that belonged to Christ before He humbled Himself.
His riches were not simply material but eternal: infinite glory, the unceasing adoration of angels, omnipotent authority, and perfect fellowship within the Godhead. Compared to such riches, all earthly wealth is poverty.
As one commentator rightly noted, “He assumed poverty, yet did not lose His riches. Inwardly He was rich, outwardly poor. His deity was hidden in His riches, His manhood apparent in His poverty.” The incarnation was not a subtraction of deity but an addition of humanity and humiliation.
c. “Yet for your sakes He became poor”
Christ voluntarily embraced poverty—not because He was forced to, but for our sakes. His poverty was not absolute destitution, but it was a chosen simplicity and humility. He was born in a manger, not a palace. He worked with His hands as a carpenter. He lived without a home of His own, declaring: “Foxes have holes and birds of the air have nests, but the Son of Man has nowhere to lay His head.” (Matthew 8:20).
When we compare His earthly poverty with His heavenly riches, the contrast magnifies the wonder of His grace. For those who had never known riches, poverty is bearable. But for Christ, who had known the highest glory, to enter into such humility was an immeasurable act of giving.
He did this “for your sakes.” Every step of His humiliation was for the salvation of sinners. His chosen poverty teaches profound truths:
It reveals the giving heart of God, showing that divine love expresses itself through sacrifice.
It reminds us of the relative unimportance of material wealth in light of eternal riches.
It makes Christ accessible to all, rich or poor alike. No one can say Christ is too lofty to understand their condition.
It rebukes the pride of man, which might hesitate to receive from a humble Savior.
It provided others the privilege of ministering to Him (such as the women who supported His ministry, Luke 8:2-3).
Most importantly, it fulfilled the will of God, making our salvation possible.
This chosen poverty culminated at the cross, where He emptied Himself completely for us (Philippians 2:5-8).
d. “That you through His poverty might become rich”
Here Paul states the great exchange. Christ, though rich, became poor for our sake, so that we might become rich through Him. This is not a promise of earthly wealth but of eternal spiritual riches: forgiveness of sins, adoption as sons, the indwelling Holy Spirit, access to God, and an inheritance in glory.
Paul wrote earlier: “that in the ages to come He might show the exceeding riches of His grace in His kindness toward us in Christ Jesus.” (Ephesians 2:7). Because Christ shared in our poverty, we share in His riches.
This is the essence of the gospel: Christ took our lowliness so that we might partake in His glory. Our material giving, then, becomes a reflection of that great exchange. If Christ could surrender the riches of heaven for our sake, how can we withhold our earthly resources for the sake of others?
Practical Words of Advice Regarding Giving
1. (2 Corinthians 8:10-12) Follow through on your previous willingness.
“And in this I give advice: It is to your advantage not only to be doing what you began and were desiring to do a year ago; but now you also must complete the doing of it; that as there was a readiness to desire it, so there also may be a completion out of what you have. For if there is first a willing mind, it is accepted according to what one has, and not according to what he does not have.”
a. “Now you also must complete the doing of it”
The Corinthians had shown an initial eagerness to give. They expressed a strong desire to participate in the collection for the saints in Jerusalem about a year earlier, but their zeal had cooled, and their intentions had not yet been fulfilled. Paul now calls them to finish what they started. Desire must be matched by action.
This illustrates a timeless danger in the Christian life: the gap between intention and execution. Many are stirred with high spiritual impulses, but they fail to carry them into practice. The enemy of our souls will gladly allow us to resolve, vow, and plan—so long as we never follow through. As Barclay aptly notes, “The tragedy of life so often is, not that we have no high impulses, but that we fail to turn them into actions.”
John Trapp, writing centuries ago, put it bluntly: “This age aboundeth with mouth-mercy, which is good cheap, and therefore like refuse fruit is found growing in every hedge. But a little handful were worth a great many such mouthfuls.” In other words, words of intent are worthless without deeds. This is even truer in our day, when promises and resolutions often far exceed real obedience.
b. “A completion out of what you have”
Paul emphasizes that God does not expect us to give beyond our means. Our giving must be based on what we actually have, not what we do not have. This removes excuse-making, for while God does not require the impossible, He does hold us accountable for how we steward what He has given.
If a believer overspends on self-indulgence and then claims to have nothing left to give, such reasoning is invalid before God. The issue is not merely how much we possess but how we manage what we have. Stewardship decisions in spending affect our ability to give. Thus, Paul urges them to complete their giving out of their present means, demonstrating faithful management.
c. “If there is first a willing mind”
God’s primary concern is not the size of the gift but the disposition of the heart. The measure of generosity is in the readiness and willingness of the giver. A poor believer may give little by earthly standards, yet be counted abundantly generous before God because of the sacrifice and joy with which the gift is offered.
This principle is consistent with what Jesus observed of the poor widow: “And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, ‘Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.’” (Luke 21:1-4).
The “willing mind” is the true measure of generosity. It is not wealth but willingness that God values.
d. “It is accepted according to what one has, and not according to what he does not have”
Paul closes this section with a principle of equity in giving. God does not expect believers to give what they do not have. This is not a call for reckless vows or promises of resources not yet in hand. True Christian giving is not measured by raw amounts but by faithfulness, proportion, and obedience.
A millionaire who gives a large sum may still give little in proportion to what he has, while a poor believer who gives a small sum may give far more in God’s eyes because it represents sacrifice.
This also addresses the common question, “How much am I supposed to give?” The New Testament does not command a specific percentage but gives guiding principles. Many point back to the Old Testament tithe (ten percent) as a benchmark. While tithing is not commanded in the New Testament, it is spoken of positively when done with the right heart (Luke 11:42). Paul instead emphasizes principles:
Giving should be regular, planned, proportional, and private (1 Corinthians 16:1-4).
Giving must be generous, free, and cheerful (2 Corinthians 9:6-7).
Giving reflects stewardship and spiritual priorities (Luke 16:11).
For some believers, ten percent is a beginning, not a ceiling. Their abundance should lead them to give far more. For others in difficult circumstances, five percent may represent a step of sacrificial faith. What matters is not legalistic calculation but the heart behind the gift.
The real question is not, “How little can I give and still please God?” but, “How much can I give as an expression of gratitude for all He has given me?” The early church often embraced this perspective, saying in effect, “We are not bound by the tithe—we are free to give more!”
Practical Words of Advice Regarding Giving
2. (2 Corinthians 8:13-15) Understand the cause you give to.
“For I do not mean that others should be eased and you burdened — but by an equality, that now at this time your abundance may supply their lack, that their abundance also may supply your lack — that there may be equality. As it is written, ‘He who gathered much had nothing left over, and he who gathered little had no lack.’”
a. “For I do not mean that others should be eased and you burdened”
Paul carefully explains his intent so the Corinthians do not misunderstand. He is not asking them to impoverish themselves so the saints in Jerusalem may live in comfort. The goal is not to make others rich while the givers are crushed by poverty. Rather, the purpose of the collection is to help the Jerusalem Christians survive in their desperate condition.
The principle here is that Christian giving should not create unnecessary affliction for the giver. God’s design is not “Give until you are miserable.” The objective is to display the love of Christ, not to force believers into destitution. This corrects both extremes: selfish stinginess on one hand, and fanatical self-imposed poverty on the other.
John Calvin wisely refuted such fanaticism: “This teaching is needed to refute fanatics who think that you have done nothing unless you strip yourself completely and put everything into a common fund.” Christian giving is sacrificial, but it is never designed to destroy the giver.
b. “But by an equality”
Paul now lays out the true principle. The believers in Jerusalem had shared their spiritual abundance with the Gentile world. From them came the Scriptures, the apostles, and ultimately the gospel itself. Now it was fitting that the Corinthians, blessed materially, should share with them in return. This was not a matter of compulsion, but of love and fairness.
The equality Paul envisions is not economic leveling or communism. He is not promoting a system where everyone must live at the same economic level. As Calvin explains, “I acknowledge indeed that we are not bound to such an equality as would make it wrong for the rich to live more elegantly than the poor; but there must be an equality that nobody starves and nobody hoards his abundance at another’s expense.”
Charles Hodge likewise balances the principle: “Thus do the Scriptures avoid, on the one hand, the injustice and destructive evils of agrarian communism, by recognizing the right of property and making all almsgiving optional; and on the other, the heartless disregard of the poor by inculcating the universal brotherhood of believers, and the consequent duty of each to contribute of his abundance to relieve the necessities of the poor. At the same time they inculcate on the poor the duty of self-support to the extent of their ability.”
Therefore, biblical equality is not forced redistribution, but loving generosity so that no one lacks the necessities of life.
c. “That now at this time”
Paul reminds them that this appeal is specific to the present situation. The Jerusalem saints were under unique hardship, and the Corinthians had the ability to meet that need. In another season, the situation might be reversed, and the abundance of Jerusalem might minister to Corinth. The body of Christ is designed for mutual support, not one-sided dependency.
Importantly, Paul is not suggesting that Jerusalem’s “spiritual” blessings are being sold in exchange for material relief. He rejects any notion of merit-transfer, as later found in Roman Catholic indulgence theology. As Bernard notes, “Such an idea as that of the transference of the merits of the saints is, of course, quite foreign to the context.” What Paul envisions is simply practical love in action.
d. “He who gathered much had nothing left over, and he who gathered little had no lack”
To illustrate his point, Paul quotes from Exodus 16:18 regarding the manna in the wilderness. When the Israelites gathered manna, each family took what they needed. Some gathered more, some less, but all shared so that no one went without. “So when they measured it by omers, he who gathered much had nothing left over, and he who gathered little had no lack. Every man had gathered according to each one’s need.” (Exodus 16:18).
The principle is clear: God provides enough for His people when they share with one another. Property and possessions, like manna, are not meant to be hoarded. Hodge comments, “Property is like manna, it will not bear hoarding.” Calvin adds that “riches which are heaped up at the expense of our brethren are accursed and will soon perish and their owner will be ruined with them.”
Thus Paul calls the Corinthians to embrace the lesson of the wilderness: gather faithfully, share generously, and trust God to provide. Wealth is a stewardship, not a treasure to rot in selfish storage.
Practical Words of Advice Regarding Giving
3. (2 Corinthians 8:16-24) How to receive Titus when he and his companions come for the collection.
“But thanks be to God who puts the same earnest care for you into the heart of Titus. For he not only accepted the exhortation, but being more diligent, he went to you of his own accord. And we have sent with him the brother whose praise is in the gospel throughout all the churches, and not only that, but who was also chosen by the churches to travel with us with this gift, which is administered by us to the glory of the Lord Himself and to show your ready mind, avoiding this: that anyone should blame us in this lavish gift which is administered by us — providing honorable things, 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 often proved diligent in many things, but now much more diligent, because of the great confidence which we have in you. If anyone inquires about Titus, he is my partner and fellow worker concerning you. Or if our brethren are inquired about, they are messengers of the churches, the glory of Christ. Therefore show to them, and before the churches the proof of your love and of our boasting on your behalf.”
a. “But thanks be to God who puts the same earnest care for you into the heart of Titus”
Paul begins by commending Titus, who shared Paul’s deep concern for the Corinthians. Titus was not merely a courier but a man of pastoral love and spiritual zeal. His care for them was ultimately God-given, a reminder that genuine love for the church is placed in the heart by the Lord Himself. Paul is essentially saying, “You can trust Titus because his love for you comes from God, not from mere obligation.”
This commendation also strengthens Titus’ authority. Paul wanted the Corinthians to know that Titus’ visit was not his personal idea alone but a work of God’s providence.
b. “And we have sent with him the brother whose praise is in the gospel throughout all the churches”
Paul introduces another unnamed companion traveling with Titus. This man’s identity is uncertain—some have suggested Luke, Barnabas, Silas, Timothy, or others. Yet Scripture deliberately leaves him unnamed, which signals that the point is not his identity but his character.
From Paul’s description, we know:
He was well known and “praised in the gospel” among the churches, meaning his life and ministry commended him as faithful.
He was chosen by the churches themselves to accompany the collection, ensuring accountability.
He traveled with Titus to Corinth and would later journey with Paul to deliver the offering.
By highlighting this brother’s reputation, Paul strengthens the legitimacy of the collection. The Corinthians could be assured that their contribution was being handled by men of proven integrity.
c. “Avoiding this: that anyone should blame us in this lavish gift”
Paul explains his precautionary measures. He intentionally involved multiple trusted men in the administration of the offering to avoid any suspicion of financial misconduct. Even though Paul was trustworthy, he refused to act alone when handling large sums of money. This was both wise and necessary.
He adds, “providing honorable things, not only in the sight of the Lord, but also in the sight of men.” Financial matters in the church must be conducted transparently, so that God is honored and accusations are prevented. Paul exemplified accountability, integrity, and diligence, showing that leaders in ministry must not only be above reproach but also appear above reproach.
This principle applies to the modern church: financial stewardship must be meticulous, transparent, and subject to accountability structures. Integrity in handling money is as much a part of ministry as preaching or teaching.
d. “And we have sent with them our brother whom we have often proved diligent in many things”
Paul adds mention of yet another unnamed brother who had shown diligence and faithfulness in many tasks. He is now even more eager because of his confidence in the Corinthians. The delegation, therefore, was not just Titus, but a team of men whose integrity was known.
This demonstrates the seriousness with which Paul approached the collection. By involving multiple men of character, he ensured fairness, transparency, and accountability.
e. “If anyone inquires about Titus, he is my partner and fellow worker concerning you”
Paul concludes by affirming Titus’ close partnership with him. He is not merely an assistant but a true coworker. Paul elevates Titus before the Corinthians, reminding them that to receive Titus is to receive Paul’s partner in ministry.
He also refers to the other men as “messengers of the churches, the glory of Christ.” This remarkable phrase shows the honor that belongs to faithful servants of the gospel. They represent the churches, and in doing so, they reflect the glory of Christ Himself.
f. “Therefore show to them, and before the churches the proof of your love and of our boasting on your behalf”
Paul ends with a direct appeal: when Titus and his companions arrive, the Corinthians should demonstrate their love by giving generously. Their offering would:
Testify before the messengers of the churches that their love was genuine.
Confirm Paul’s boasting that the Corinthians were faithful givers.
Bring thanksgiving and glory to God.
The implication is clear: Paul has spoken highly of them, now it is time for them to live up to that reputation. Their response would either validate or discredit his confidence in them.
