2 Corinthians 8:16-24 meaning

In 2 Corinthians 8:16-24, Paul shifts the subject from the Corinthians’ giving to the mechanism by which the collection will be prepared. The context for this shift begins by speaking about Titus. We can see where this is headed in later verses, such as 2 Corinthians 9:5 which asserts that Paul sent Titus and others “ahead to you and arrange beforehand your previously promised bountiful gift.”

Paul begins this new aspect of the conversation by giving thanks to God for the way Titus has been used in ministry among the Corinthians: But thanks be to God who puts the same earnestness on your behalf in the heart of Titus (v 16).

Paul had already introduced Titus and his ministry. He first mentioned Titus in Chapter 2:

• In 2 Corinthians 2:13, Paul mentioned his spirit being troubled because Titus was late in coming to him to bring news about the Corinthian church’s response to his corrective letter.
• In 2 Corinthians 7:6, Paul speaks about Titus finally arriving and bringing the news that the Corinthians had accepted the letter and repented with a godly repentance.
• In 2 Corinthians 7:13-14, Paul mentions that Titus was himself refreshed by the receptive spirit of the Corinthians during his visit with them.
• In 2 Corinthians 8:6, Paul says he urged Titus to complete what he began, inferring that Paul was asking Titus to return to Corinth and exhort them to prepare the offering for the needy saints in Judea.

Implied here is that Titus has had the same earnestness on your behalf as Paul himself. Just as Paul has been open and transparent in this letter about his concern and love for the people of the church at Corinth, he now wants them to know that he is sending someone who by the grace of God has the same heart for them as he does, the heart of Titus. 

We can infer from this and 2 Corinthians 8:6 that the letter of 2 Corinthians was delivered to Corinth by Titus at Paul’s invitation. And it appears that Paul’s invitation to Titus to return to Corinth was a formality, as that was Titus’s own desire: For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord (v 17).

In saying For he not only accepted our appeal (v. 17a), Paul wants the Corinthians to know that he exhorted Titus to come to them. Titus is someone he believes in and trusts. Paul makes clear here that Titus comes to them as his representative and at his invitation. However, Paul did not have to twist Titus’s arm; Titus wanted to go back to Corinth and minister to the saints there.

In that respect, Titus is not just obeying a directive from the Apostle Paul, but being himself very earnest he has gone to you of his own accord (v. 17b). Paul now shifts the tense (he has gone to you) to reflect that when the Corinthians read this letter Titus will be in their midst, having delivered the letter.

So while Titus is going at the request of Paul, he is going with the full apostolic support as well as going of his own initiative and desire. Paul now explains that he and the church are sending two other companions along with Titus to share this letter and to complete the collection. The purpose of sending along these companions is to ensure that there is complete integrity in the gathering and transmission of the offering.

This infers that part of the accusation against Paul was that he was pilfering the churches for financial gain for himself. Paul acknowledged that this was a practice of many when he asserted in 2 Corinthians 2:17, “For we are not like many, peddling the word of God.” Paul wants to make this collection above all reproach, both in reality as well as in appearance.

For whatever reason, Paul chooses to keep the fiduciary companions anonymous as far as their names in the writing of the letter. But it seems probable that they are now in Corinth, having accompanied Titus in bringing the letter. This letter would most likely be read in their presence, so the Corinthians would see with their own eyes who they were.

Apparently one brother would need no introduction, for he is a brother of fame. Paul says We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches (v. 18). 

Him here refers to Titus. Paul has sent along with Titus a brother who has fame that has spread through all the churches. 

We can speculate that this brother of fame could have been Luke, Timothy, Barnabas, or Apollos. But the reality is that we do not know, because he is not named. Perhaps Paul desired to keep him somewhat anonymous so that he does not inherit the target of accusation and persecution Paul has endured. If that is the case, then Paul is shielding him by keeping his name “out of print.” The point seems to be that the Corinthians would know who this person was and would be able to trust that he would have total fidelity in the gathering and dispersing of the financial gift.

That Paul names him as the brother indicates that he was a Christian believer. Further the brother’s fame was in the things of the gospel. Paul does not just say “the gospel” but rather the things of the gospel. The Greek word translated gospel means “glad tidings.” Paul infers that the phrase gospel spans a wide range of meaning. This is also how he uses “gospel” in the theme verse of Romans:

“For I am not ashamed of the gospel, for it is the power of God for salvation to everyone who believes, to the Jew first and also to the Greek. For in it the righteousness of God is revealed from faith to faith; as it is written, ‘BUT THE RIGHTEOUS man SHALL LIVE BY FAITH’”
(Romans 1:16-17).

We can see here in Romans 1 that the word “gospel” includes:

• God’s power within each believer,
• To save us from the penalty of sin through faith,
• For all who believe, Jew and Greek,
• To produce through believers a lifestyle of righteousness,
• When we walk and live by faith,
• Which also saves us from the power of sin and its adverse consequences.

Therefore when the famous brother Paul asked to accompany Titus ministers to others regarding the things of the gospel, this would on one end of the spectrum include initially introducing them to Jesus and leading them to believe in Him, so that they are born again and receive the gift of eternal life (John 3:3, 14-15, 2 Corinthians 5:17) Then on the other end of the spectrum it would include discipling and leading them to walk in the ways of righteousness. Walking in righteousness results in the fullest experience of eternal life, so that believers might receive a positive reward for deeds done while living here on earth (2 Corinthians 5:10). This entire spectrum is the good news meant by the things of the gospel. 

Paul says this brother he asked to help Titus has fame in the things of the gospel that has spread through all the churches. The Greek word translated fame occurs eleven times in the New Testament and all ten other occasions is translated “praise.” The idea seems to be that this brother has the admiration and approval of believers through all the churches. Since Paul was the agent of bringing the gospel to the Gentile world, it is reasonable to presume this would entail all known churches in Europe and Asia Minor.

The Greek word translated churches, “ekklesia,” was used by Greeks to refer to assemblies of people, such as the assembly of citizens to vote. It was adopted by believers to refer to those who assembled in fellowship for the purpose of stirring one another up to love and good works (Hebrews 10:25). Sometimes it refers to an assembly of believers in a city. Other times it refers to a subset of those believers, such as a group that met at someone’s house, as in Romans 16:5, 1 Corinthians 16:19, and Colossians 4:15.

So it would seem that this unnamed brother has the praise and confidence of churches spanning the entire area Paul had traveled. This would explain Paul’s next statement regarding this trusted brother: And not only this, but he has also been appointed by the churches to travel with us in this gracious work (v. 19a). 

The word translated as appointed can also carry with it the meaning of “chosen.” The original Greek word meant “to elect by a show of hands,” so in some manner the church chose this representative. Paul uses the plural the churches. Though we are not told what churches he is referring to it seems reasonable to presume it includes the churches within Paul’s sphere of influence. This would indicate this esteemed Apostle had in this case submitted to the authority of others to ensure the integrity of the financial enterprise of collecting an offering from the churches and seeing that it is delivered to those in need in Judea.

The term gracious work in the phrase stating that this esteemed but unnamed brother would travel with us in this gracious work once again translates a form of “charis,” the Greek word that means “favor.” The gracious work again refers to the collection of funds to help those in need in Judea.

This was also an integral part of the gospel. As previously covered, the “glad tidings” of salvation extends beyond the grace of being delivered from the penalty of sin and death (John 3:14-15, Ephesians 2:8-9). It also includes our deliverance from the power of sin through walking by the Spirit in faith.

Paul was eager for the church to participate in and experience this gracious work of giving. As he stated in 2 Corinthians 8:10, to join in this work was to their advantage. This gracious work, which is being administered by us is for the glory of the Lord Himself (v. 19c). 

The financial offering’s ultimate purpose is for the glory of the Lord Himself. As Paul said in 2 Corinthians 8:9, Jesus became poor that we might become rich. When believers give to others they are showing this characteristic of Jesus. When believers show Jesus’s essence through their obedient deeds they are showing Jesus to the world.

The Greek word translated glory refers to the essence of something or someone being observed by another. For example, in 1 Corinthians 15:40-41 Paul points out that the sun and moon have different types of “glory.” This is because they have a different sort of essence. The inference here is that when believers care for the needs of one another it reflects the essence of God to others (John 15:8). Walking in obedience glorifies God by showing Him to others.

To do good deeds as unto the Lord pleases Him. It is to the advantage of these believers, and for any believer, to do good deeds to please God. There are many passages that promise that God will greatly reward those who follow His ways, to serve and love others. In his first letter, Paul said that it is beyond our human ability to grasp the extent to which He will reward those who love Him (1 Corinthians 2:9). Jesus told His disciples that the way to love Him is to follow His commands (John 14:15).

The context of the “grace of giving” or this gracious work was not just an offering to be collected. This was, as Paul has explained, a way of life among the church in the world in which they lived. Equality, or fairness, as he explains in verses 13 and 14; sharing the load with fellow believers around the world.

In addition to showing the glory of the Lord Himself, Paul highlights a second purpose for the offering’s collection, that is to show our readiness taking precaution so that no one will discredit us in our administration of this generous gift (v. 19d-20). 

Paul is taking precaution to avoid his or his ministry team from being discredited. It would seem in context that allowing this offering to be discredited would do the opposite of bringing glory to God. Therefore taking such a precaution is a part of collecting this offering for the glory of the Lord Himself. We can take from this a principle that ministries should go to great lengths to ensure financial transparency and fidelity in all their financial dealings.

It seems reasonable to infer this precaution is not only to secure the offering but also to prevent someone from claiming Paul or his ministry team pilfered the money for themselves. Such fraud was apparently not that uncommon, and Paul wanted to avoid both the appearance and the reality of such mismanagement (2 Corinthians 2:17).

The Greek word translated readiness can also be translated “eagerness.” The idea seems to be that Paul is not submitting to financial accountability with reluctance. Rather he is eager to ensure that the gift is handled properly. As he has already insisted, this is not for him. The primary beneficiaries of this gift will be the givers, the Corinthians themselves, as he has already stated and will soon assert (2 Corinthians 8:10, 9:6).

The phrase taking precaution in the phrase taking precaution so that no one will discredit us in our administration of this generous gift also carries with it the sense of avoiding. Administration comes from the same word as “ministry” or “service.” This gracious work of gathering an offering for the needs of the saints in Judea was a ministry as Paul has emphasized continually in this letter. And he was anxious that no one will discredit us in the ministry of this collection. The us would include his ministry team, which at a minimum consisted of himself as well as Timothy, Silvanus, and Titus (2 Corinthians 1:1, 19).

Paul wanted to be certain that no one could criticize or implicate him or the others on his team as trying to seek any personal gain from this offering. He speaks of this generous gift even before the collection is completed. He is complimenting the Corinthians on their generosity while at the same time indirectly motivating them to give generously. After what might seem to be the negative side of precaution, Paul now gives this precautionary directive in a more positive form: For we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men (v.21).

He wants to be open and transparent before the Lord. We might think this would seem to go without saying. However, transparency is not always as easy as it sounds. In some instances, our willingness to be honorable...in the sight of the Lord is made complete when we act honorably in the sight of men. 

In order to continue in this direction, Paul now mentions another who will be involved in maintaining accountability over the collection in Corinth. In addition to the unnamed but famous brother, Paul says: We have sent with them our brother (v. 22a). 

As with the famous brother, Paul does not name this second person. But it would seem he is also a trusted colleague in the work of the ministry of the gospel. Though the party is unnamed, his credential is noted: whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you (v. 22b). 

This second brother perhaps does not have the fame of the brother mentioned in verse 18, but he has been tested as a worthy colleague of Paul in the ministry of the gospel because of his diligence in ministering.

The Greek word translated as diligent in the phrase diligent in many things is the same word translated “earnestness” in 2 Corinthians 8:7. It can also be rendered “to make haste,” “zeal,” or “eagerness.” Paul’s description of this brother is one who has demonstrated this characteristic of diligence for the sake of the gospel in many things. This would indicate that he has been found dependable over a span of time, making him qualified to serve as overseer of the offering.

Now the brother is expressing this earnestness or eagerness toward the Corinthians, as he has great confidence in them. That makes him even more diligent in his ministry, and further qualifies him to serve as a trustee for the offering to be taken among the Corinthians.

Paul adds Titus to the representation along with these two brothers: as for Titus, he is my partner and fellow worker among you (v. 23a). Paul has already described Titus as having the same heart of care for the Corinthians (2 Corinthians 7:14-15). Now he is adding to Titus two brothers who will together serve to guard the integrity of the offering: as for our brethren, they are messengers of the churches, a glory to Christ (v. 23b). 

Titus is Paul’s partner and fellow worker, which are designations that he does not give to the other two brethren. It might appear to the Corinthians that Titus would be leading this team. Paul calls the two brethren who will accompany Titus messengers of the churches. Thus it seems that the collection and accountability team has a member from Team Paul (Titus) and two trusted brethren appointed by the churches. Thus, this team of men would ensure the integrity of the offering.

The word messengers in the phrase describing the two brethren as messengers of the churches is the same Greek word translated “apostle.” Paul uses the word to describe his own ministry role for Christ, as in Romans 1:1, 1 Corinthians 1:1, 2 Corinthians 1:1, and Ephesians 1:1. The word is also rendered to English as “messenger” in Philippians 2:25 where Paul refers to Epaphroditus as an “apostolos.”

This tells us that the context determines what sort of “apostolos” a person is. Ephesians 4:11 says God gives to the church people with different gifting, one of which is “apostolos.” Epaphroditus and the unnamed brother in verse 23 might be examples of the general gifting of “apostolos” apart from the special gifting of being an apostle directly appointed by Jesus, as Paul was.

Paul adds that these messengers were of the churches. These were not just Paul’s handpicked men. Were that the case, people could still have accused Paul of collusion and perpetuated the claim of impropriety against him in the taking of the offering. But these men were well known and highly thought of in the churches and in Corinth.

However, the highest recommendation he could give was that our brethren are a glory to Christ in their faithful administration of being messengers (“apostolos”) of the churches. The Greek word translated glory (“doxa”) means the essence of something or someone being observed by another, as in 1 Corinthians 15:40-41 where the sun and moon are said to have a different sort of “glory” because they have a different sort of essence.

That these men are a glory to Christ in their diligent manifestation of their gifting as “apostolos” means they are exhibiting the essence of Christ in their walk and faithful administration of their gifting to the church. We might infer that the Ephesians 4:11 spiritual gift of being an “apostolos” would include being dispatched for special service to oversee projects on behalf of the church.

Paul closes Chapter 8 with an admonition to the church at Corinth: Therefore openly before the churches show them the proof of your love and of our reason for boasting about you (v. 24b). 

The proof of your love would be a warm and hospitable reception given by the Corinthians to the messengers. Presumably then, this letter also serves as an introduction to these two brethren and an admonition to accept them as aligned team-members.

Paul’s desire is for the Corinthians to respond eagerly and with earnestness to complete the collection for the church in Jerusalem. Completing their collection of the offering would show proof of your love by exercising care for fellow believers in need. It would verify or validate our reason for boasting about you to the other churches. These other churches likely include the other churches Paul wrote letters to, such as his letters to the Thessalonians, Ephesians, Philippians, and Colossians.

Paul was confident that the Corinthians would manifest their love for Titus and the brethren, for the Jerusalem church, for Paul, and most of all for Christ Himself. The Greek word translated love is “agape.” Paul used this word fourteen times in his first letter to the Corinthians and nine times in this letter. In the first letter, Paul described what “agape” love looked like. In 1 Corinthians 13:4-7 Paul describes “agape” love as actions stemming from making an active choice to follow Christ’s commands.

An example of this sort of love from 1 Corinthians 13 is Paul’s description of “agape” love as patience. Patience requires enduring annoyance. When there is annoyance we endure feelings of being annoyed. Patience is choosing a path of behavior that goes against our natural feelings in order to benefit someone else. Thus, “agape” love is others-focused. Accordingly, when the Corinthians complete their gift to the Judean saints in need they will be showing proof of your (“apage”) love. 

By completing their offering, the Corinthians would show proof of your love in a manner that is openly before the churches. Because their collection would be known and attested to by the two brethren representing the churches, their faithfulness and love would be proved to the churches.

The word translated proof carries the idea of making an open demonstration. Unlike a love based on feelings, “agape” love requires action. Paul is asking the Corinthian church to take an action to complete their gift and demonstrate their love toward others through financial giving.

It seems from context that these visiting brothers were to prepare the offering, and the final collection would be made when Paul arrived (2 Corinthians 9:4-5). So perhaps they were helping them plan to accumulate an amount toward the goal originally pledged (2 Corinthians 8:11). That way, when Paul arrived, perhaps with some Macedonians, the pledge would be met and they would not be embarrassed.

It seems since this gift was to be given openly before the churches, that the amount was to be disclosed. This shows us that there is a time and place for public giving. Jesus instructed His followers to give in secret rather than show off our giving to earn the approval of men. By giving in secret, we gain rewards from God, which will be vastly superior to rewards given by men (Matthew 6:3-4).

In the case of the Corinthian church, it appears there is another principle that takes precedence. In this instance there is a public manifestation of giving. The primary reason seems to be a) for transparency and accountability and b) as an example, to spur others on to give. However, what we do not see is any hint of elevating particular persons due to the amount of their giving. So it seems that this principle of giving openly could still be done in a manner where there is not undue attention given to particular persons.

In the next chapter, Paul will continue this train of thought and further develop some major principles of Christian stewardship and generosity.