2 Corinthians 8:1-7 meaning

In 2 Corinthians 8:1-7, Paul transitions to the topic of giving charitably to the Judean Christians. Paul has used the previous seven chapters of this letter to the Corinthian believers to refute charges made against him and defend the legitimacy of his apostleship and ministry. He also has declared his love and appreciation for the Corinthian church and for how they have responded to his previous letters.

Now, he changes the direction of this letter to the subject of raising a financial donation to aid suffering believers in Jerusalem. Chapters 8 and 9 can be viewed as parenthetical; in Chapter 10, Paul resumes his train of thought of the first seven chapters.

It would seem to follow that Paul’s plan to visit Corinth to gather a monetary offering would naturally be connected with the various accusations against him. Paul said in 2 Corinthians 2:17, “For we are not like many, peddling the word of God,” which infers that he had been accused of trying to make money off of his preaching. He will further distance himself from this notion by appointing a third party to oversee the gift collected from the Corinthians to ensure it is gathered and delivered as promised (2 Corinthians 8:18-19).

Also, Paul spoke in his letter to the church at Philippi of gospel preachers whose motivation was “selfish ambition” (Philippians 1:17). It would be typical for those actually ministering for selfish gain to accuse others of their own faults. It might also be the case that some had been taken advantage of by these sorts of unscrupulous “ministers,” so they were naturally suspicious of anyone collecting money.

Paul has taken seven chapters to distinguish himself and prove that he is who he has presented himself to be—a true apostle dedicated wholly to serving the gospel of Christ. He will resume that train of thought in Chapter 10. Now he revives an appeal to collect an offering that was begun earlier and was mentioned in his first letter to Corinth.

Accusations against Paul could be the reason this appeal to participate in a financial donation might be sandwiched between his overall defense of his apostleship and his exhortation to the Corinthians to grow spiritually. Chapters 8 and 9 might be viewed as a practical application for the admonitions that precede and follow. It also seems to be a primary driving force for Paul to have written the letter. So much of what comes before and goes after might be viewed as creating context for this admonition to spur the Corinthians to generosity.

Chapters 8 and 9 also provide insight as to how the young church was functioning together across Europe and Asia Minor. We will see that a broad vision for global missions was present at the very founding of the church. Sadly, there were also ministers prioritizing personal gain from the very outset of the Christian church.

While we are not given great detail of the financial need of the church in Jerusalem, there is some background in Romans 15:25-28 and 1 Corinthians 16:1-4. The Romans passage tells us that Paul had concern for the poor in Jerusalem. As we will see, Paul also had in mind the best interest of the Corinthians, as he will proclaim that they gain great blessings through exercising financial generosity (2 Corinthians 9:6).

We can reasonably consider that the New Testament church was established on the day of Pentecost when the Holy Spirit fell on those gathered in an upper room in Jerusalem (Acts 2:4). The initial believers grafted into the church by the Holy Spirit were Jewish. Later, Gentiles were added through the ministry of Peter, then later still by Paul (Acts 15:3, 8). It was at Antioch, the sending church for Paul’s missionary journeys, that we first learn of Jews and Gentiles teaming together in church fellowship (Acts 11:19-26).

We are not told whether Paul had a motivation for taking an offering from the Gentiles to benefit Jewish believers in Jerusalem and Judea beyond the expressed need. However, we know that the very-Jewish Paul deeply cared for his people and greatly desired for them to repent and turn to Jesus (Romans 9:1-3). We know Paul stated that God called the Gentiles to “make them [the Jews] jealous.”

Perhaps part of Paul’s motivation for collecting an offering to help the Judean believers was as a testimony to other Jews who had not believed in Jesus as their Messiah. We know that Paul had given the believers in Corinth and Galatia a directive to set aside an offering each week to send to Jerusalem, so this was part of a long-standing plan (1 Corinthians 16:1-4). Paul begins this new admonition regarding collection of an offering for believers in Jerusalem with an example of the Macedonian believers’ faithfulness in this matter of generosity:

Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia (v. 1). 

The grace of God which has been given in the churches of Macedonia refers here to the generous collection of an offering for needs of believers in Jerusalem made among those in the Macedonian church. His references to the churches of Macedonia could have included Berea, Thessalonica, Philippi, and Neapolis.

We know that the church at Philippi was not only generous in taking up a collection for the needs of believers in Judea, but they were also the only church that sent financial support for Paul’s ministry (Philippians 4:15). So, while the churches in other cities of Macedonia could also be included, we can be confident that Paul had the Philippian church in mind in this example.

Grace in the phrase grace of God translates the Greek word “charis.” “Charis” means favor. Context determines who is favoring what and to what end or for what reason. God’s grace toward the Corinthian believers “in Christ Jesus” in 1 Corinthians 1:4 refers to God’s favor toward them (and any believer) in granting them eternal life simply through sufficient faith to look to Jesus on the cross hoping to be delivered from the poisonous venom of sin, the consequence of which is death (John 3:14-15).

Sometimes “charis” is translated “favor,” as in Luke 2:40 where the youthful Jesus is said to have grown in “favor” (“charis”) with God and man. This application of “charis” in Luke includes a reference to the favor of surrounding humans due to their observation of Jesus’s excellent behavior and character. “Charis” will also be translated “favor” in verse 4 of this chapter.

Here in verse 1, the grace of God refers to God’s favor in allowing the Macedonians the opportunity to donate funds to the needs of others. We might not naturally consider donating to others as a privileged opportunity given us by God. But Paul will present in these two chapters a biblical mental model for financial giving that we might find surprising, that it is a privilege and an amazing investment opportunity with an amazing return.

We are accustomed to thinking of the grace of God as referring to God’s favor upon us by granting eternal life to all who believe, which is how the phrase is often applied, as in passages like Ephesians 2:8-9 and 1 Corinthians 1:4. But here, context indicates that the expression grace of God refers to God’s favor toward the Macedonians for allowing them the privilege of donating money, of being His hands and feet in ministering to those in Jerusalem.

This is quite a different fundraising pitch than we might be accustomed to experiencing. We might be more familiar with a presentation that infers we are guilty of being a “bad person” if we don’t help someone by donating and will “feel good” about helping someone if we make a donation. But here, Paul will make a completely different argument. He will argue that the reason to donate to God’s kingdom purposes is because it is an amazing privilege and an outstanding investment.

In the original language of the New Testament, Greek, the root of “charis” appears in a family of words. The words include “chara” (joy), “charis” (grace or favor), “charizomai” (to give freely), and “charisma” (gift). All iterations have within them the element of experiencing, granting, or receiving favor. Paul asserts that the grace of God includes both God’s amazing grace toward us in giving His only Son to bear the sins of the world because of His love (John 3:16), as well as the grace of God toward allowing us the privilege of ministering to the needs of others and thereby laying up treasure in heaven. 

When Paul went to Jerusalem to meet with the leaders of the church, which included Peter, James, and John, the apostles recognized the validity of Paul’s calling to take the gospel to the Gentiles in the same manner they had recognized Peter’s call to the circumcised, the Jews (Acts 15:6-29). They asked Paul to “remember the poor” a condition to which he eagerly agreed (Galatians 2:9-10).

Paul had been directly involved in the relief offering for Jerusalem in Antioch (Acts 11:28-30). Now he was leading the effort for a collection among churches in Galatia, Achaia, and Asia as well as Macedonia to support relief to Jerusalem and the surrounding area.

He had begun the collection efforts on his visit to Corinth (1 Corinthians 16:1-4) and now he will admonish the Corinthians to renew and complete their collection. He will begin this admonition in 2 Corinthians 8:7. To motivate the Corinthian believers, he shares the experience of the churches in Macedonia in financial giving, which he refers to as the grace of God which has been given in the churches of Macedonia (v 1). 

The grace of God Paul refers to in verse 1 is God’s favor in providing the opportunity to give to the needs of others. Paul will note that God gave this grace or favor to the churches in Macedonia. In 2 Corinthians 8:7, he will admonish the Corinthians to also participate in this grace or favor of God. In verse 7, he will call it a “gracious work.”

Paul supplies the context for God’s grace or favor to grant to the Macedonian church the opportunity to donate to those in need. The invitation was given in a great ordeal of affliction (v. 2a). Some of the affliction shared among the churches is referenced in Philippians 1:29-30, 1 Thessalonians 1:6-7, 2:14, 2 Thessalonians 1:4-10, and Acts 16:11 - 17:15. The phrase in the churches is variously rendered in other translations as “bestowed on the churches,” “given to the churches,” and “shown in the churches.”

From context in these verses, we can reason both that the opportunity to give was an expression of God’s grace/favor, and the resulting blessing they received was also an expression of God’s grace/favor.

The perseverance of the Macedonian church in giving financially even in the midst of this affliction produced in them the first benefit Paul cites as a reason to give: their abundance of joy (v. 2b). The word translated joy is “chara” in Greek, which shares the root of “charis” translated grace in verse 1. We can take from this a principle that a tangible way to experience an abundance of joy during difficult circumstances is to persist in focusing externally and to serve and give for the benefit of others.

We can make application from this that the abundance of joy we can experience during times of difficulty is directly proportional to the extent to which we practice liberality toward others. Greater giving means a greater abundance of joy. As Paul will later explain, it is not the size of the monetary collection that is the focus, but the motivation and attitude of the giver (2 Corinthians 9:7).

Thus, Paul begins his argument here that the prime motivation the Corinthians should have to be generous to those in need is that God has granted them a great favor (grace). The great favor is the opportunity to do something for Him that will create an immense benefit for themselves which begins with gaining an abundance of joy.

In addition to the ordeal of affliction the Macedonians had experienced, Paul calls attention to their deep poverty (v. 2c). Philippi, Macedonia is believed to have been a fairly prosperous place. So, it seems likely that the believers in Macedonia were facing economic hardships due to their faith in Christ. Unbelieving Macedonians may have avoided doing business with the Macedonian Christians. Remarkably, rather than despair or feel defeated, Paul says that the Macedonians overflowed in the wealth of their liberality (v. 2d).

We usually associate the term wealth with money accumulated and possessed. However, here Paul refers to a wealth that is measured by the degree of the Macedonians’ liberality. Paradoxically, their wealth was measured by what they were giving away. Because the Macedonians were poor and still giving beyond their ability, they were accumulating true wealth.

How might this be? It would seem to follow that it is because they are laying up treasure in heaven which is permanent. As Jesus stated in Matthew 6:19-20, the wealth of this world is fleeting and when we do good for others we lay up a permanent and lasting treasure in heaven. Further, Jesus asserted that when we focus on laying up treasure in heaven, our heart focuses on heaven. This leads to spiritual wealth during this life as well.

Paul then shares his own perspective of how their liberality was manifested, referring to the generosity of the Macedonian church: For I testify that according to their ability, and beyond their ability, they gave (v. 3a). 

Jesus said of the woman who spent lavishly to anoint Him with oil that she would be remembered for her generosity and service (Matthew 26:13). This shows God’s favor toward those who give to please Him. This understanding likely explains why the churches in Macedonia gave liberally though they were experiencing deep poverty. They gave as much to the collection for Jerusalem as they were able to give, plus some. It is inferred that they gave more than what was fiscally reasonable. Paul asserts that these churches gave beyond their ability. 

The giving here is inferred to be financial giving. It is likely the gifts were monetary in nature since the collection was to be carried a long distance. The Macedonians were not coerced in any way: They gave of their own accord (v. 3b).

Paul made the needs of the Jerusalem church known to the Macedonians and no doubt encouraged them, but they came to the point where it was their own decision. It was clearly the choice of the Macedonians to give. This is important, as Paul will soon assert that God desires to reward His people who give voluntarily with a cheerful heart (2 Corinthians 9:7).

The Macedonians were the opposite of begrudging in their giving. In fact, Paul says they were begging us with much urging to participate in giving (v. 4a). The Macedonian church apparently understood Paul’s teaching so well that they wanted to give as much as he would allow. There is an inference that Paul told them they were overdoing it, they needed to care adequately for themselves, and they responded by begging Paul to let them give beyond their ability. 

That would explain why Paul is using the Macedonians as an example. The Macedonian believers “got it” and realized that giving up fleeting earthly possessions for permanent treasure in heaven was an amazing deal and they wanted all they could get. They wanted to reap bountifully from God (2 Corinthians 9:6). The specific opportunity the Macedonians begged to over-commit toward was For the favor of participation in all the support of the saints (v. 4b). 

From context, this support of the saints is the gathering of an offering for the poor in Jerusalem and Judea (2 Corinthians 1:16). In verse 4, the word favor in the phrase for the favor of participation also translates “charis” which is translated as “grace” in verse 1. So verse 1 could be translated, “Now, brethren, we wish to make known to you the favor of God which has been given in the churches of Macedonia.” That favor was the privilege of providing financial support for those in need.

The Macedonians recognized that the favor of participation in financially supporting the needs of the saints in Judea was a favor (“grace”) granted them by God. Paul uses the Macedonians as an example of what the Corinthians should do. In verse 7, Paul will exhort the Corinthians to also participate in this “gracious work.”

Participation in the phrase favor of participation is from the word “koinonia” in Greek, which we often know as “fellowship.” As used in the early church, “koinonia” always communicated the bigger picture of walking in the fellowship of the death and resurrection of Jesus Christ. The Christian community, the church, was only possible because of Christ and was experienced by those “in Christ.”

So, the Macedonian church saw this collection as being not just about money, but fellowship also. The fellowship would include community/teamwork with other believers as well as with the Holy Spirit.

Support in the phrase support of the saints comes from the Greek word “diakonias,” which is often translated as “service” or “ministry” throughout the New Testament. The Macedonians saw the “grace of giving” as a ministry or service in the church, the body of Christ. The word translated saints refers to those set apart. In this context, it would refer to any believers, specifically the believers in need of financial support.

And this, not as we had expected (v. 5a). The this here likely refers back to the Macedonian church begging to be allowed to give more than they could afford. Paul is declaring that they have gone far beyond his expectations (not as we expected). This is not only in how much they had given, but in their own expression of how and why they had given with such liberality. And they did so out of the proper motive. We know this because Paul says: But they first gave themselves to the Lord and to us by the will of God (v. 5b). 

The Macedonian church’s motivation was to serve God. They gave themselves to the Lord. We can reason that they understood Paul’s teaching to them to have the same attitude Jesus had (Philippians 2:5-10). Jesus gave up a comfortable abode in heaven to do the will of His Father. As a result of emptying Himself and learning obedience, even to death on a cross, His name was lifted above every name. Just as Jesus sowed liberally and reaped liberally, so the Macedonians desired to do. Paul will exhort the Corinthians to follow their example (2 Corinthians 9:6).

The Macedonians put themselves at the Lord’s disposal for Him to do through them what was His will and direction. Since it was Paul who had called on them to participate in this collection and had given them the awareness of what needed to be given, they gave themselves also to Paul’s direction. So Paul states that they not only gave themselves to the Lord but also to us by the will of God. The us probably refers to Paul and his ministry team, which would have included Titus, Timothy, and Silvanus (2 Corinthians 1:1, 19, 8:23).

It would seem that Titus was the messenger who delivered the letter of 2 Corinthians back to the church at Corinth. Paul now says So we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well (v 6).

We know from the previous chapter that Titus had taken the letter lost to us that produced sorrow to Corinth. He then journeyed to meet Paul and tell him the good news that the Corinthians had repented (2 Corinthians 7:6-13). It would seem now that Paul is explaining in this letter which we call 2 Corinthians that it was he who commissioned Titus to return with this letter and make ready the offering from the Corinthians to help the saints in Judea, just as the church of Macedonia had helped.

The opportunity to help the poor came to Macedonia through an invitation. Likewise it came to Corinth. In this case, Paul had commissioned his ministry partner Titus to make the invitation: So we urged Titus that as he had previously made a beginning, so he would complete in you this gracious work as well (v 6). The gracious work refers to the planned offering of funds for the needs of the saints in Jerusalem and Judea.

The phrase made a beginning likely refers to the initial appeal for the Corinthians to set aside an offering the first day of each week and begin to save up to give a bountiful gift when Paul arrived to collect the money and deliver it to Judea (1 Corinthians 16:1-2). It is inferred that Titus had begun this collection at the time he delivered to Corinth the letter we know as 1 Corinthians. It seems likely that he had used this occasion, through the direction of Paul, to teach and inform them of the grace of giving.

As Paul references in 2 Corinthians 8:10, it was the prior year that they had begun accumulating the collection. Apparently the matter had later been put on hold as they worked through the charges against Paul which were later resolved by Paul’s letter that led to sorrow (2 Corinthians 7:8).

Paul’s had urged Titus to instruct the Corinthians So he would also complete in you this gracious work as well (v.6b). 

This gracious work refers back to verses 1-4: the generosity of the Macedonians in donating to minister to the Judean saints in need. The Corinthians had begun collecting an offering, now Paul urged Titus to lead them to complete the full measure of that offering. The term gracious work translates a single Greek word, which again is “charis.”

• In verse 1, “charis” (grace) refers to the favor God granted the Macedonian churches to participate in giving financially to minister to the needs of others,
• In verse 4, “charis” (favor) refers to the same thing; in that instance it is the Macedonian church’s recognition that their opportunity to give was a great favor from God,
• Here in verse 6, “charis” (gracious work) refers to the same opportunity, but in this case is used in context of an invitation to the Corinthian church to join their Macedonian brethren in providing a bountiful financial gift to minister to the saints in need.

It seems as if Titus had established a good relationship with the Corinthians and he was well received, so he would be the appropriate one to complete in you this gracious work as well. 

The work of accumulating the gift to minister to the Judean saints in need had begun but apparently paused. Paul urged Titus to return to Corinth and exhort the Corinthians to complete accumulating their gift. Perhaps they had established a financial goal and were yet to reach it. Or perhaps they had established a period of time in which to collect funds. Whatever the case, it seems there was some sort of tangible result they had established that would allow them to determine when the gathering of the financial offering was complete. 

Paul now makes a slight shift in his approach to their completion of the collection as he praises them for who they are and what they have done in other areas of ministry: But just as you abound in everything (v. 7a). 

To say the Corinthians abound in everything seems a surprising statement to make in light of their recent relationship and the charges that had been made against Paul. But Paul has fully accepted Titus’s report of their repentance and holds no grudges. He is letting them know that he really does love them and thinks highly of their commitment to Christ, the church, and him.

He goes on to provide an example of what he means by abound in everything. Paul says the Corinthians abound in faith and utterance and knowledge and in all earnestness and in the love we inspired in you (v. 7b).

Faith is the first area of specific mention in which the Corinthians have abounded. In 2 Corinthians 5:7, Paul mentioned faith as the manner in which believers should walk, as opposed to sight. Only a few verses later, in 2 Corinthians 5:10, Paul admonishes all believers to live for the rewards of Christ on the day of judgment rather than the rewards of the world. To live for a future reward requires faith in God’s promises. This statement infers that Paul is confident the Corinthian believers are walking by faith.

The second specific mention of abounding is in utterance. Utterance translates the Greek word “logos” which occurs nine times in 2 Corinthians. Six times it is translated as “word” and twice as “speech.” “Logos” is translated as “word” in John 1:1, where John calls Jesus the “Word” who was in the beginning, Who was and is God. “Logos” infers not only words but also understanding. Three times in this letter, “logos” refers to God’s word and once to the “word of reconciliation.” It seems Paul is commending the Corinthians for rightly dividing and speaking the word of truth and its power to reconcile people to God (2 Timothy 2:15).

The third specific mention of a manner in which the Corinthians were abounding was in the area of knowledge. The Greek word translated as knowledge occurs six times in 2 Corinthians and mainly refers to the knowledge of God. Paul likely has this usage in mind here as well. Paul is commending the Corinthians in their command and application of living God’s word by faith. This would certainly seem to be bolstered by the message Paul received from Titus of their faithful receipt of his letter of admonition that led them to repentance that we read about in the previous chapter (2 Corinthians 7:6-9)

Earnestness is their zeal, eagerness, and faithfulness for the gospel and the mission of the church. Specifically in context, it would refer to their earnestness in seeking to understand and faithfully apply God’s word in their daily lives.

Paul ends his list of some specific ways in which the Corinthians abounded in everything. He adds and in the love we inspired in you. The Greek word translated as in the love here is from “agape.” Paul calls God the “God of love” (“agape”) in 2 Corinthians 13:11. “Agape” love is treating others as God treats us. Paul set forth in his first letter a description of “agape” love, in 1 Corinthians 13:1-13. We can see from that passage that “agape” love is choosing actions that align with God’s commands.

The last part of verse 7 connects with the first part: see that you also complete in you this gracious work as well. The phrase gracious work again translates a single word “charis.” This again refers to the “charis” in verses 1, 4, and 6, all of which refer to the favor God granted of allowing His people to participate in ministering to His people.

Paul admonished the Corinthians to follow the example of their Macedonian brethren to participate in giving to the needs of the saints in Judea. Now he urges them that to participate in this work is an integral part and consistent action that attends abounding in faith and utterance and knowledge and in all earnestness and in the love we inspired in you. 

Paul will emphasize that it is their choice, and their choice alone. He will stress that they should give only that amount which they can give cheerfully (2 Corinthians 9:7).

However, he also emphasizes that to give is an integral part of living faithfully. To give is to lay up treasure in heaven; to sow an abundance of joy.