2 Corinthians 7:12-16, 8:1-6 Bible Teaching

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2nd Corinthians 7.12-end/8.1-6
January 20th 2019
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So, we left off with Paul saying to the believers at Corinth who had responded to his advice to them with godly sorrow:

11 For behold this selfsame thing, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter.

This leads us to the remainder of chapter 7, and then – if you can believe it – I think we are going to plow through ALL of chapter 8 too.

The reason is Paul uses this space to do a lot of talking about Titus and the believers there at Corinth. Most of it has little impact on us today – and so we will treat the content accordingly.

So at verse 12 Paul continues now to speak to the Church there at Corinth, Titus, and His own feelings toward them, saying:

12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.
13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.
14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.
15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with fear and trembling ye received him.
16 I rejoice therefore that I have confidence in you in all things.

Let’s discuss these passages and move into chapter 8.

So, at verse 12 he says:

12 Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

At this point Paul is continuing to speak of the event in 1st Corinthians where he gave specific advice on how to address the problem of a man who got involved with his Dad’s wife.

Now, I say this because this is the information we have to go on – there is the believe that there is another epistle to the Corinthians (that has been lost) and that Paul is talking about things he wrote in it – and this could be true – but for our sake, and the fact that the subject of the man and his dad is all we have to resort to, that is what I will say he speaks about.

And so Paul says:

Wherefore, though I wrote unto you, I did it not for his cause that had done the wrong, nor for his cause that suffered wrong, but that our care for you in the sight of God might appear unto you.

In this verse Paul states the main reason why he had written to them on the subject that, as we read last week, he feared might have insulted them.

It was not principally on account of the man who had done the wrong, or of him who had been injured; but it was from tender anxiety for the whole church, and in order to show the deep interest which he had in their welfare.

13 Therefore we were comforted in your comfort: yea, and exceedingly the more joyed we for the joy of Titus, because his spirit was refreshed by you all.

Again, Paul is referencing the fact that it was the visit of Titus that brought much comfort to he and those he traveled with. We covered this last week. (verse 14)

14 For if I have boasted any thing to him of you, I am not ashamed; but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.

Because Paul has mentioned Titus I think the him here references Titus, and Paul seems to be saying that he was boasting of the character of the believers at Corinth to him and he is not ashamed of having done that.

Why?

Because it was the truth, or as Paul says it: but as we spake all things to you in truth, even so our boasting, which I made before Titus, is found a truth.” Verse 15

15 And his inward affection is more abundant toward you, whilst he remembereth the obedience of you all, how with “fear and trembling” ye received him.

Again, pretty self-explanatory – Titus was even more appreciative of them (in his inward affections, Paul adds, because they received him on his visit to them “with fear and trembling.”

As an aside, I have revisited Soren Kierkegaard’s book titled, fear and trembling. It was taken from Paul’s letter to the Philippians where he says:

Philippians 2:12-13 Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling.

Kierkegaard explores the ideas of making a philosophical choice for God in this book, rather than a leap of faith, and uses Abraham and the call for him to sacrifice Isaac as an example or illustration of what takes place in the decision to choose God over our own desires and will.

In Kierkegaard’s own life, he walked from a true love for a woman named Regina so he could fully pursue God – and it is believed that this fact undergirded his exploration of sacrificial obedience to God over our own desires – something that causes fear and trembling.

I cannot overstate the import of the fact that all human beings must choose to work out their own salvation with fear and trembling, as Kiekegaard so aptly describes.

It is for this reason that I have developed a new appreciation for those who seek God humbly and if you will, with fear and trembling; who submit to Him and His ways seriously and without cutting corners on what they believe is true.

Of course, in the midst of their oblations and material appeals to pleasing Him, I can’t help but mourn over the waste of time and resources, but nevertheless, I do appreciate their hearts to be and get right with God and to do so by conscience efforts.

But their approach needs revisiting. Kierkegaard based his book on one passage, which ends with “work out your salvation with fear and trembling,” and took off from there, but to me he would have tapped into the way we do this had he also emphasized the verse that follows, which says:

“For it is God which worketh in you both to will and to do of his good pleasure.”

So where the choice to submit and sacrifice our will for his, and it is a philosophical decision to live this way, where most err is in thinking that THEY, on the two way street of the God/Man relationship, are doing the work.

Not so. Ever. Therefore, while the street is two way, and involves man and his decisions, the decision is to yield to God, to YIELD to the Spirit, is key. Not more goats, or blood – but to allow God to work.

Anyway, Paul ends chapter 7 with another affirmation to the believers at Corinth from him and says:

16 I rejoice therefore that I have confidence in you in all things.

These last words may prepare the hearts of the reader for what Paul was going to say next in chapter 8 – so let’s read that:

1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
3 For to their power, I bear record, yea, and beyond their power they were willing of themselves;
4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.
5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.
6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.
7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.
8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

In the previous chapter the apostle had expressed his entire confidence in the ready obedience of the Corinthians in all things.

At the close of 2nd Corinthians 7:1-16 he appears to be calling them to diligence for some reason or another. Here in chapter 8 the purpose of his encouragement appears – and it is a cause near and dear to his heart – donating to the suffering saints at Jerusalem.

Paul had given directions for taking up this collection in the first epistle (1st Corinthians 16:1-2).

This appeal is also given in Romans 15:26 and we will read what Paul says about it in chapter 8.

What we do know is in this chapter verses 10-11 it appears that the collection did not take place yet.

Why, we don’t know. But in order that the contribution might be made, and that it might be a liberal one, Paul seems to press here for them to give freely.

Now, many pastor and Christians use this chapter and the teachings herein, to promote the giving that churches request today.

I suggest that there are several reasons why this should not be done – and the primary reasons are these:

First, the church at Jerusalem were unlike ANY other church situation in the history of Christianity.

The faithful Jews in Jerusalem were the root that Christianity had sprouted from and the anger and hatred there for converts was palpable.

As a result, those who converted suffered at their hands – monetarily, emotionally, nationally, familially and physically – at the hands of many different factions.

In other words, their ability to make a living was radically curtailed. In other areas outside Jerusalem the pressures and pain were also present but typically not like in Jerusalem.

So that is one reason.

The second reason is that the Apostle headed the collection up. That was an apostolic right. And under that leadership, the saints should have taken the request into serious consideration.

We don’t have apostolic leadership. We have the holy Spirit, and when an individual is led to give to others, let it be.

Finally, it seems that there could have been some extenuating circumstances relative to the Saints at Jerusalem.

Our study of Acts helps explain them as it seems that there was a famine (which was predicted by Agabus in Acts 11) and that occurred in the time of Claudius Caesar. We also learn in Acts 11:30 that Barnabas was associated with Paul in conveying the contribution to Jerusalem as a result of this.

The point is I am just not so sure the letters of chapter 8 can be used to get others to give – that’s my point.

In any case, here, Paul urges upon the believers at Corinth the following considerations:

In verses 1-5 Paul appeals to the very liberal example of the churches of Macedonia, where, though they were exceedingly poor, they had contributed with great cheerfulness and liberality to the object.

From their example at Macedonia, Paul seems to have been move to get Titus to lay the subject before the church at Corinth, and to finish the collection which he had begun (verse 6).

In verse 7-8 Paul directs them to abound in this, not as a matter of commandment, but excited by the example of others. He does this by appealing to them by the love of the Savior and reminds them that though he was rich, yet he became poor, and that they were bound to imitate his example. (verse 9)

He reminds them of their former intention to make such a contribution, and of the effort which they had made a year before – and though they had been embarrassed in it, and might find it difficult still to give as much as they had intended, or as much as they would wish, still it would be acceptable to God. For if there was a willing mind, God would accept the offering, (verses 10-12).

In verse 13-15 he assures them that it was not his wish to burden or oppress them. All that he desired was that there should be an equality in all the churches.

To show them how much he was interested in this, he thanks God that he had put it into the heart of Titus to engage in it. And in order to more effectually secure it, he says that he had sent with Titus a brother who was well known, and whose praise was in all the churches.

He had done this in order that the churches might have entire confidence that the contribution would be properly distributed.

In other words, Paul did not wish it to be entrusted with the distribution himself. He would leave no room for suspicion in regard to his own character; he would furnish the utmost security to the churches that their wishes were complied with. (verses 16-21)

According to verse 22-24, and to secure the same object even more, Paul had sent another brother and these three brethren he felt willing to recommend as faithful and tried.

So let’s work through the passages realizing that this is the background story of what Paul writes:

1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

The phrase, “we do you to wit “ is a way of saying in Elizabethan English, “we make known to you or we inform you – we cause you to know.

We want you to know of the grace of God bestowed on the churches of Macedonia.

2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.

In other words,

(RSV) for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of liberality on their part.

Or in OTHER words . . .

For when they were really tried with affliction, their abundant joy mixed with their extreme poverty overflowed in a huge expression of generous giving on their part.

Verse 3 “For to their power, I bear record, yea, and beyond their power they were willing of themselves;”

Paul had founded those churches, and had spent much time with them and was in a place to witness to their liberality or giving hearts. (verse 4)

4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.

In other words,

They were (RSV) earnestly begging us to do them a favor and taking part in the relief of the saints.

Paul is saying that the saints as Macedonia had asked them to take part in the labor of conveying their donations to Jerusalem. It seems like Paul was unwilling to do this unless they really desired it and he seems to have insisted that someone other than himself should head this collection and its delivery up (we will get to that verse). At verse 5 he writes:

5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.

And this they did not as we hoped is not a negative but a positive. As in, “and this they did way beyond our expectations.”
“We knew their poverty, and we expected only a small sum from them – but they gave of their own selves to the Lord and unto us by the will of God.”

6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.

The sense of this passage seems to be this: “We were encouraged by this unexpected success among the Macedonians and were surprised at the extent of their generosity. Encouraged by this, we requested Titus to go among you and finish the collection which you had proposed and begun among yourselves.

Now the direct pitch (verse 7)

7 Therefore, as ye abound in everything, in faith, and utterance, and knowledge, and in all diligence, and in your love to us (you have excelled in the principle of the faith in so many ways), “see that ye abound in this grace also.”

After making the pitch, he steps back and says something important –

8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.

In 1st Corinthians 7:6 Paul gave some advice to couples about sexual abstinence, but added the same thing:

“I do not say this by commandment.” The word for commandment is often entole in the Record, but here in 2nd Corinthians the word is Epitagay – “I do not say this with any authority. I am not authorized to implement this upon you. In other words, God has not told me to tell you that you must do this.”

It doesn’t directly mean God would not approve of this activity but neither does it mean they had to do it compulsively.

It’s just that Paul is telling them that they are free to act in the matter, and he is NOT applying apostolic pressure for them to conform.

This fact is supported by the last line of this verse. But first he says:

“But by occasion of the forwardness of others.”

I don’t make this directive with any authority but, “I make use of the example of the churches of Macedonia as an argument to induce you to give liberally to the cause at hand.”

That make sense.

And then he adds an AND . . . and what he says in this and is so key to leading, and being a Christian.

Ready? He says, I have given these insights also so you can “to prove the sincerity of your love.”

The better Greek might say, and to test (dokimazo) the sincerity (gnesios – the legitimacy, the truth> of your agape love.

Paul does not say where the love spoke of is directed – to God, to Jesus, to their fellowman – but when we think about it, its ALLL . . . the same.

Those who truly love God WILL love their fellowman. And the one that is even more difficult to prove is that those who TRULY love their fellowman WILL also love God.

How can I say this?

First, those who love God will love their fellowman. That one is pretty easy.

1st John 4:20 says it

“If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother whom he hath seen, how can he love God whom he hath not seen?

To my wife Mary this passage is troubling because to her it is much easier to love a God that we cannot see than to love human beings who we can.

It’s a reasonable response. But the answer comes in the word love. Its Agapao love and that is selfless unconditional longsuffering difficult love – and which is constantly presented to us in the face of other people.

So, John’s point, rewritten is:

If a man says, I have sacrificial unconditional love for God (whom he has not seen) how on earth could he have the same sacrificial unconditional love for a God who never gets in his or her kitchen?!!

Make sense?

So, bottom line, if a person is able to actually love God with true agapeo love – whatever he does, however he is, whatever he says, they will love him with unconditional love, these will love others.

It’s a natural flow.

But what about the second principle? That if we love our fellow man we are loving God too, thus fulfilling the great commandment.

We then have to wonder if the atheist who loves and shows love to his or her fellowman loves God – and therefore everything is good because they have fulfilled the Great Law of Love.

Perhaps.

But I have to wonder if the non-God love expressed to others by atheists can be confirmed as agapao love?

The question then is, can a non-believer, a non Christian, possess agapao love and live by it to the same extent as the believer?

I don’t know, but I tend to believe that the answer is no – not when the rubber meets the road. Remember, “we love Him BECAUSE He first loved us.” The fact that the fruit of the Holy Spirit is agapao love, then it seems that to truly possess and live by it, one must possess it. And the possession of it appears to only come by faith in Jesus.

This is not to say that the love an atheist feels is not legitimate. But it is to suggest that such expressions will fail to meet the high quality of agape love, which are established and founded in

Selflessness
Suffering and long suffering
Forgiveness
Patience
And the like.

In other words, lacking the Spirit of Christ, the non-believer will in all probability fail to love as Christ loved – which is the essence of Agapao love.

In any case, back to the admission where Paul admits that he has not written the things he wrote with authority but so that they can

“prove (or test) the sincerity (or truthfulness) of your love.”

(Beat)

Over the years, due to the nature of the ministry, I have met a lot of people – probably more than the average person.

When I first was exposed to these meetings I would really put a lot of stock in the words people said to me.

“We LOVE your ministry.”

“We are behind you all the way.”

“I couldn’t have made it without your efforts.”

But as time moved on I have witnessed firsthand that words are as cheap as the air used to form them.

They really are. What speaks? What reveals the true heart of people?

Actions.

And this is what Paul is saying here. You claim to follow and love Jesus. You have shown faith and you have expressed love for God.

I am presenting you with this situation of helping the Saints at Jerusalem to test your stated faith.

Now, in our day and age I do NOT believe that any tests are required to be given by one party on another -ever.

No pastor should test the love of his or her congregates – life itself proves all things through the actions people take.

Bottom line.

In this particular case, Paul was asking the believers at Corinth to show or test or prove their true love by giving to the cause.

Those who would or would not give would prove or show that their agape (sacrificial, unconditional, selfless love) for the believers in Jerusalem would be seen as true or not.

What would prove their professions of love? Their actions.

Not their professions.

Actions. Not professions.

And I would suggest that every single individual truly proves their own heart and love for God and others – through the same and over the course of their lives.

God has reconciled the world to Himself in and through the life, death, resurrection and return of His Son to His own and the Bride.

Do we – and how do we – reconcile ourselves to Him. By faith in the finished work and then the love.

The real love. The actionable love. The Agapeo love.

There is ZERO need for us to try and influence or coerce this love out of people or to test them in it because LIFE gives us this test every single minute of every single day, right?

And everyday we prove the love and faith we profess by and through our actions.

In this each of us is wholly and totally responsible for our own salvation – our own profession, our own relationship with the living God.

And we will stop here.

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