2 Corinthians 8:7-24

7 Is it not remarkable that Macedonia, poverty stricken, in the midst of extreme affliction, deterred from contributing by Paul, entreats for the privilege as a favor, while Corinth, undoubtedly far richer and more able to contribute, needs their example and all the urging and spurring which the apostle can bring to bear in order that they should not disgrace him by a meager contribution?

9 Paul begins his pleading by giving the true motive which should actuate us in our gifts to God's work: and to His poor saints. Christ was rich once beyond all our conceptions of wealth. The whole universe was created for Him (Col_1:16). He subsisted in the form of God

(Php_2:6). He had no peer on earth or in the heavens. All this He laid aside to enrich us. He emptied Himself, taking the form of a slave, coming to be in the likeness of humanity, and being found in fashion as a man, He humbled Himself, becoming obedient unto death, even the death of the cross (Php_2:7-8). What poverty can equal this? The highest in heaven becomes the outcast of earth. Who was ever impoverished as He was? He gave up all He had and all He was to enrich us. Now we are rich. But few of God's saints are rich in this world's goods, yet all are blessed with untold spiritual wealth. Such is the example He has set before us. If such was His disposition, it should be ours as well.

10 It is noteworthy that the apostle never commands them to give. He never forces them to be generous. It is no injunction. He gives his opinion. The tithe, which was regularly taken in Israel for the support of the Levites, is never applied to the nations, for it is a part of the law, and its spirit is entirely foreign to the spontaneous, hearty response which alone gives value to all donations.

13 It is evident that the Corinthians were blessed with more than sufficient for their wants or they could not have given of their superabundance.

18 It is probable that Titus' companion later returned with Paul when he conveyed the contribution to Jerusalem, and was one of the company which went with him into Asia (Act_20:4). These were Sopater of Berea" Aristarchus and Secundus of Thessalonica, Gaius of

Derbe, Tychicus and Trophimus of Asia. Timothy would have been mentioned by name. Luke also was with them. Trophimus, we know, went as far as Jerusalem. It would be especially fitting that he should be among the bearers of this offering to the saints at Jerusalem and that they should thus requite him for his kindness, for Paul's long imprisonment began as a result of Trophimus' presence in Jerusalem. The Jews thought that Paul had taken him into the sacred precincts of the temple.

20 It was necessary that one in whom they had implicit confidence should have a hand in the conveyance of the collection to Jerusalem, lest Paul should leave open any possibility for false suspicions.

22 This brother was probably another of those who accompanied Paul on his return to Asia, possibly Tychicus.

23 It is interesting to note the usage of the word apostles in this connection. The Authorized mVersion hides it by translating "messengers". The American Revision repeats this, but puts "apostles" at the foot of the page. Others render it "ambassadors". But this occurrence is by far the best example by which to define the true meaning of "apostle." Sopater, Aristarchus, Secundus, Gaius, Tychicus and Trophimus are not ordinarily rated as apostles. While they were not apostles of the Lord, they certainly were apostles of the ecclesias. They had been elected and commissioned by the eeclesias to represent them in this matter. This shows that an apostle is an official representative, bearing a commission.

4 The Macedonians had hurried their collection. The Corinthians had been preparing for it long before them. How would it appear if they should not be ready?