Giving Is in Concert with Other Christian Virtues
But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. (8:7)
Giving does not take place in a vacuum, isolated from other Christian virtues. It must not be done contrary to what is in the heart, for that would be hypocrisy.
Paul’s affirmation to the Corinthians, you abound in everything (cf. 1 Cor. 1:4–7), was an encouraging compliment to those vacillating believers. They abounded in saving, securing, sanctifying faith, having a strong trust in and reliance on the Lord. Logos (utterance) refers here not to speech, but to doctrine, the “word [logos] of truth” (2 Cor. 6:7; cf. Col. 1:5; 2 Tim. 2:15; James 1:18). Knowledge is the ability to apply doctrine to the issues of life. Earnestness (spoudē) means “eagerness,” “energy,” or “spiritual passion” (cf. 2 Cor. 7:11–12). Love (agapē) is the noble love of self-sacrifice Paul had inspired in the Corinthians through his example, teaching, and preaching.
Because of the spiritual virtues they possessed, Paul exhorted the Corinthians, See that you abound in this gracious work also. God’s grace had produced those virtues in them, and the apostle wanted it to flow out through their giving.[1]
7. But as. He had already been very careful to avoid giving offence, inasmuch as he said, that Titus had entreated them, not so much from his own inclination, as in consideration of the charge given him by the Macedonians. Now, however, he goes a step farther, by admonishing them, that they must not even wait for the message of the Macedonians being communicated to them; and that too, by commending their other virtues. “You ought not merely to associate yourselves as partners with the Macedonians, who require that; but surpass them in this respect, too, as you do in others.”
He makes a distinction between utterance and faith, because it is impossible that any one should have faith, and that, too, in an eminent degree, without being at the same time much exercised in the word of God. Knowledge I understand to mean, practice and skill, or prudence. He makes mention of their love to himself, that he may encourage them also from regard to himself personally, and in the mean time he gives up, with a view to the public advantage of the brethren, the personal affection with which they regarded him. Now in this way he lays a restraint upon himself in everything, that he may not seem to accuse them when exhorting them.[2]
7 Paul recognizes that a special visit from Titus would not in itself guarantee the success of the collection. So he appeals to the Corinthians’ desire to exhibit every sign of spirituality (cf. 1 Co 1:5, 7; 12:31; 14:37). By using the word charis (“grace,” GK 5921) of the virtue of giving (“grace of giving”), he makes it clear that generosity stands alongside faith, speech, knowledge, and love as an expression of divine grace in humans. Already excelling in Christian virtues and gifts of the Spirit, the Corinthians were to make sure they exhibited the grace of liberality as well.[3]
7 This verse is the climax of vv. 1–6; Paul now faces the Corinthians, in effect, with the challenge to complete the collection. At v. 1 he introduced the “grace of God,” which, he said, had been “given in the Macedonian churches” (v. 1) and from whom it had “overflowed … in generosity” (v. 2). Now he addresses the gift-laden church in Corinth, where, however, the “grace” of generosity in the collection was not in evidence, calling on them to “overflow” in the same “grace” (i.e., as in v. 6).
The sentence (1) begins on a hortatory note, “but just as you overflow …,” (2) lists some evidences of the grace of God among them,56 and (3) concludes “[may you] also overflow in this grace”58:
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But just as
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everything
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overflow—
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faith
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speech,
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knowledge,
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all earnestness,
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our love for you—
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also overflow
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this grace.
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Critical to the verse is the verb “overflow,” which picks up the Macedonians’ overflowing joy, “which has overflowed in the riches of their generosity” (v. 2). In the present verse it occurs first as a present indicative (what is happening) among the Corinthians and then as a present subjunctive (what should happen). This verb is written to encourage and admonish the Corinthians. They overflow in other “graces”; let them also overflow in this.
The various catalogues of charismata in the First Letter do not appear to follow any logical system. This is not the case here. The first three—“faith” (to work miracles of healing?61), “speech” (teaching, glossolalia, and prophecy?), and “knowledge” (an understanding of God and his ways?63)—relate to activities that are prized within the Corinthian assembly. To these he pointedly adds “all earnestness,” which in the context of this letter means “all earnestness” for Paul (so 7:12), something that has only now been shown. The last in the list is “in our love to you,” that is, the love that Paul has for them (see 6:11–12; 11:11; 12:15); there is no mention of their love for him.
The Corinthians were strong in activities that are local to and centered upon them (miracle-working faith, charismatic speech, and theological understanding), but weak on those that are for the benefit of those outside, in this case the “saints of Jerusalem.” As they overflow in other “graces,” let them also overflow in this.
Significantly, the grace of God is both (1) “given,” that is, by God (see on v. 1), and, (2) at the same time, actively overflowing from believers. This can only mean that believers are not passive in the experience and ministry of the gifts of God. Indeed, the apostle designates certain gifts that believers are to desire (1 Cor 14:5, 12–19) and for which they are to pray (1 Cor 14:13). Clearly the grace of giving is among these, and in this case the climactic point to which the previous six verses have been leading.[4]
8:7 / Paul exhorts the Corinthians to exceed in the matter of giving just as they have in other areas. The implication is that the Corinthians excel the Macedonians in many ways. In 1 Corinthians Paul had emphasized the richness of the Corinthians “in all things” in Christ, including all speech and knowledge (1:5). Here he adds several more items to that list, including earnestness and reconfirmed love for Paul (cf. 7:7, 11, 12). Of course, the rich possession of spiritual gifts had also led the Corinthians to a realized eschatology that evidently elevated such riches, including material wealth, in a presumptuous and self-contented way (cf. 1 Cor. 4:8–13). Perhaps it was difficult, therefore, for the Corinthians to donate to a cause with such future goals as the collection for Jerusalem. In any case, Paul exhorts the Corinthians to also excel in the grace of giving to the collection for Jerusalem. Everything that the Corinthians have is a gracious gift from God; therefore, they should give commensurately, particularly now in the matter of the collection.[5]
Ver. 7.—Therefore; rather, but. In the following verses to ver. 15 he tells them his wishes about this collection. He desires them to show generosity among their other graces (ver. 7), not by way of command, but that they may emulate others and show their love (ver. 8) by following the example of Christ (ver. 9). And by acting thus they would prove the sincerity of their former promises (vers. 10, 11), especially as he did not wish them to give more than they could justly spare by way of reciprocity (vers. 12–15). As ye abound in every thing, in faith, etc. Perhaps “by faith,” etc., “St. Paul,” says Grotius, “knew the art of the orators to move by praising.” This method of conciliating attention is technically called proparaitésis. The praise was, of course, sincere, though, no doubt, it was expressed with the generosity of love (see 1 Cor. 1:5). And in your love to us. The Greek is more emphatic, “and by the love from you in us;” i.e. by the love which streams from you, and which I feel in myself. In this grace also; namely, the grace of Christian liberality.[6]
7. However, as you excel in everything—in faith, in speech, in knowledge, in all diligence, and in our love for you—see that you excel in this work of grace as well.
- “However, as you excel in everything.” Pastoral care must be based on wisdom and tact, which Paul relies on as he seeks to encourage the recipients of this letter in their giving. He refrains from giving the impression that the Macedonians are superior to the Corinthians. He avoids commanding his readers to participate in the collection. Instead, he praises them for their record of excellence in many areas—in fact, Paul purposely writes that they excelled in everything, so that also with respect to the collection they might excel. He demonstrates the art of motivating people by addressing them positively and by pointing out their virtues (compare 1 Cor. 1:4–7). He lists five areas in which the readers surpass others.
- “In faith, in speech, in knowledge.” What comes to mind immediately is the list of spiritual gifts in Paul’s first canonical letter to the Corinthians (1 Cor. 12:8–10). In this verse, however, faith is not a creedal statement but trust in God whereby proverbial mountains can be moved (Matt. 17:20). Faith that works miracles seems to have been more evident in Corinth than elsewhere.
The Corinthians were also blessed with the gifts of speech and knowledge (1 Cor. 1:5) by which they demonstrated their faith. Indeed, the gifts of faith, speech, and knowledge form a triad. The Corinthians excelled in communicating the message of salvation as spiritual knowledge. With their mouths they proclaimed the spiritual knowledge that they believed in their hearts (see Rom. 10:10).
- “In all diligence, and in our love for you.” The Greek word is spoudē, which I have translated “diligence,” occurs twice in Romans (12:8, 11) and five times in II Corinthians (7:11, 12; 8:7, 8, 16). With respect to this verse, Paul accentuates the word by modifying it with the adjective all.
The gifts of faith, speech, knowledge, and diligence are nothing without love, as Paul teaches in his letter of love (1 Cor. 13:1–3). For this reason, love appears last in this series of five strengths. This, then, is a subtle reminder of the indispensability of love.
The Greek text of verse 7 shows two readings, either “in your love for us” or “in our love for you.” Most translators adopt the first reading in view of the thought sequence within the verse. It is difficult to accept the second reading, for Paul cannot praise the Corinthians for love they have received from him. However, the second reading is the more difficult and is probably the original text. Some scholars, therefore, add a verb to the clause to clarify its meaning. For instance, one translation reads, “in the love you learned from us” (NCV).
- “See that you excel in this work of grace as well.” As a tactful pastor, Paul adds to the five qualities in which the readers excel the matter of the collection. He calls it “this work of grace.” And he wants his readers to remember that the Macedonians begged him for the privilege of participating in this work of grace (v. 4). So, the Corinthians also should see it as a privilege. The repetition of the verb to excel was not accidental; it was written for the purpose of stimulating the Corinthians to act.[7]
[1] MacArthur, J. F., Jr. (2003). 2 Corinthians (pp. 285–286). Chicago: Moody Publishers.
[2] Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 2, pp. 288–289). Bellingham, WA: Logos Bible Software.
[3] Harris, M. J. (2008). 2 Corinthians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, p. 499). Grand Rapids, MI: Zondervan.
[4] Barnett, P. (1997). The Second Epistle to the Corinthians (pp. 402–404). Grand Rapids, MI: Wm. B. Eerdmans Publishing Co.
[5] Scott, J. M. (2011). 2 Corinthians (p. 178). Grand Rapids, MI: Baker Books.
[6] Spence-Jones, H. D. M. (Ed.). (1909). 2 Corinthians (pp. 195–196). London; New York: Funk & Wagnalls Company.
[7] Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the Second Epistle to the Corinthians (Vol. 19, pp. 279–280). Grand Rapids: Baker Book House.
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