2 Corinthians 8:5 - Homilies By D. Fraser

Praise from St. Paul was worth having. He was a serious man, who could not pay empty compliments, and having a high sense of the Christian calling, he would never think of praising a Church merely to please the people or ingratiate himself with them, if he had not judged it worthy of commendation. Here are two marks of a Church on which the grace of God has been bestowed.

I. CONSECRATION OF ITS MEMBERS TO THE LORD JESUS CHRIST . Before they made their contribution to the relief of the poor saints elsewhere, the Macedonian Christians "gave their own selves to the Lord." Though poor and afflicted, happy were they and generous, because their conversion was thorough, and their devotion to Christ hearty and unfeigned. By profession all Christians give themselves to the Lord; but alas! in some cases it is a mere profession. Not every one so believes and lives as to entitle him to say, "I am my Lord's, and he is mine." This, however, is the true ideal. "Thy people shall be freewill offerings in thy day of power." And without this spirit in its members no Church is strong or pleasing to Christ, no matter how venerable its history, how admirable its constitution, or how well conducted its services.

II. SUBJECTION TO APOSTOLIC GUIDANCE BY THE WILL OF GOD . Some of the Macedonian Christians gave themselves to St. Paul as his companions and assistants in missionary labour. Such were Sopater, Secundus, Aristarchus, and Epaphroditus; of whom the first was a Berean, the second and third were Thessalonians, and the fourth was a Philippian. But these choice men were only favourable specimens of the Churches to which they belonged, and which were pervaded by reverence for the apostle and gratitude for his labours. Every true Church of Christ must be apostolic. It must stand on the apostolic testimony and doctrine, follow apostolic direction and practice, and both inhale and exhale the spirit of apostolic devotion to Christ. Of the history and writings of the apostles enough is extant to guide and comfort every Church that is, like those of Macedonia, ready to learn of an apostle by the will of God. We are "built on the foundation of apostles and prophets." On the twelve foundations of the wall of the holy city are inscribed the names of the twelve apostles of the Lamb.

EXHORTATION . Follow those of Macedonia. Give yourselves to the Lord, and then to the apostolic word and fellowship. Present yourselves a living sacrifice.—F.

2 Corinthians 8:9 - Amazing love.

The insertion of this compact statement of our Saviour's love and self-devotion for our sakes into an exhortation to love and liberality in the Church, illustrates the habit of St. Paul's mind to revert often to central truths, and take his motives and arguments directly from Christ and the cross. "Ye know the grace of our Lord." But consider what you know, that it may influence your disposition and conduct; for nothing is more common than to hold known truth so loosely and carelessly in the mind that it is as though it had never been known or were quite forgotten.

I. THE SAVIOUR 'S WEALTH . Of the riches of his pre-existent glory who can adequately speak? Who can tell the wealth of Divine power and dignity and love in the Word which was with God and was God—all the angels of God his servants, all the works of God full of his praise? But this is not a subject on which to dilate. It is above the reach of our comments and illustrations. Read John 1:1-51 .; Colossians 1:1-29 .; Hebrews 1:1-14 .

II. THE SAVIOUR 'S IMPOVERISHMENT . (Comp. Philippians 2:5-11 .) Our Lord's participation of the Divine essence was not, could not, be surrendered. But the form of God could be and was laid aside. The form cannot be without the being and nature; but the being and nature may dispense with the form. So the Son of God in his grace toward us assumed the form of a man, and that in low estate—the form of a servant. He accepted a lowly human rank, with no attendants on his person but such as followed him in love, and no house of his own wherein to lay his head at night. In wisdom, indeed, and all that constitutes moral wealth and dignity, Jesus of Nazareth was rich; but in earthly station and treasure he was poor, and poor by choice. See him in youth in the carpenter's house, eating the bread of the working man with cheerfulness. In the little town there must have been many a piece of furniture, and on the farms and vineyards around many a tool, which had been under the human hands of the Son of God. See him on foot on the rough roads of Palestine, while others rode past on horses and mules. See him in the days of his ministry dependent on any who pleased to minister to his necessities; at last deserted by his friends and insulted by his foes—despised and rejected of men. Truly he became poor.

III. THE SAVIOUR 'S GRACE . "For your sakes he became poor, that ye through his poverty might be enriched." In this short statement the whole work of substitution and redemption is implied. You are enriched through his poverty, blessed because of his suffering, accepted by reason of his rejection, reconciled through his death. It is evident that the riches thus secured to those that believe are not treasures of this world, but of the same order with the riches which the Saviour laid aside for a season. They receive the privilege of sonship with God, and therefore also the heirship of all things with Christ Jesus. The Son of God became man, and a poor man, that they, being men, and poor men, might be owned as sons of God. Dwell upon the riches in redemption, regeneration, forgiveness, justification, adoption, sanctification, comfort, patience, the earnest of the inheritance now, and the inheritance itself at his coming. And all because he became poor for your sakes. You get sweetness out of sorrow, glory out of shame, strength from weakness, wealth through poverty, and life through death.

IV. THE PRACTICAL INFLUENCE OF CONSIDERING THE SAVIOUR 'S GRACE .

1 . Not to raise a foolish admiration of poverty for its own sake. At one time this text was cited in support of lazy beggary. The mendicant friars quoted it, insisting that the Lord himself was a mendicant, and that this must be the most holy and Christ-like state. Great schoolmen debated this, and papal bulls dealt with this notion. Such questions we can no longer discuss with seriousness. Property is not to be abandoned by Christians, but wisely administered. The rich and the poor are to continue together in the Church, each condition having its own duties and its own attendant temptations.

2 . To set our hearts on the true riches—faith and good works, a calm conscience, and affections set on things above. He is rich who has a patient spirit, a pure heart, a heavenly mind, and a hope of glory.

3 . To live and give that others may be blessed. Be generous in service and gifts to the Church and the poor. Be willing to communicate, ready to distribute. Otherwise do not allege that you have the grace of our Lord Jesus Christ. You have not felt the constraint of his love or the beauty of his example.—F.

2 Corinthians 8:12 - Readiness accepted.

It is characteristic of St. Paul that, when dealing with specific questions of duty, he laid down principles of much wider application. Thus, while the immediate topic was a collection for the relief of poor saints, and he acknowledges the liberality of the Corinthians, the apostle takes occasion to explain the value of "readiness," i.e. a disposition stretching forward to serve God and the Church, and not needing to be dragged forward by importunity. This is acceptable to God, the supreme Lover and spontaneous Giver of every good and perfect gift. What he regards is not the amount of the gift laid on his altar, but the disposition which gives promptly and gladly according to the resources at its command. Now, this principle is of wide application. It will prove all kinds of service. God is pleased with those servants of his who have a ready mind. An apt but misleading phrase is sometimes heard—"taking the will for the deed." Too often it is used as an excuse for shirking duty or withholding gifts. Two things must be kept in mind—

I. GOD DOES NOT ACCEPT INTENTION OR GOOD WILL INSTEAD OF THE DEED WHEN IT IS WITHIN ONE 'S POWER TO PERFORM . And God looks behind the excuses that a covetous or indolent heart puts forward, and knows the absolute fact regarding what each man has or has not, can or cannot do. In giving to the poor or for the propagation of the gospel, one may obtain praise of men by bestowing a large sum in answer to an urgent appeal; but he has no praise from God if his contribution has been reluctant, or if it does not bear a fair proportion to the resources at his disposal. Sometimes one cannot give as much as formerly or as much as his neighbours, and therefore prays to be excused from giving anything, expressing a hope that the will may be taken for the deed. But it will not be so taken. He is required to give according to what he has, not what he has not. And the willing offering is just as acceptable to God as a gift a thousand times as large from a man a thousand times as rich. So also in regard to personal service. How many who call Jesus "Lord," when any definite piece of Christian work is proposed to them, put it aside, alleging that they have no turn for it or no time for it! So they stand all the day idle. Because they cannot serve with great ability or in a conspicuous station, they do nothing, and simply wish well to the cause of God and of righteousness. But empty good wishes are cheap and little worth, and God will not in such cases take the will for the deed. He who employs two talents with a willing mind will be commended in exactly the same terms as his fellow servant who has had five. And let him who has only one beware of hiding it in the earth. Men are very apt to take gifts from Christ, but not the gift of his "yoke." They are also not unwilling to own their faults, but do not mend them—merely raise a sort of foolish protest against their own weakness. In like manner they hear with muck satisfaction of the efforts made to purify and reform society, but personally they take no trouble about it; devote no time or pains to such endeavours. The hard work of philanthropy they complacently leave to others. Many act in the same way in regard to the expense incurred in a good cause. They are quite proud of the large sums raised in their church, and of the free handedness of their country. But they do not give. They blandly wave their best wishes over the gifts of others. But where there is power to do something for the good cause, God will not accept a wish for the deed. Where there is power to give, he will not accept a smile for a gift.

II. WHERE GOOD WILL SHOWS ITSELF IN DEEDS OR GIFTS , GOD LOOKS NOT SO MUCH ON THE AMOUNT OF THE OFFERING AS ON THE HEART OF THE DOER OR GIVER . It is the prothumia, the readiness of disposition, which pleases him. He loves the earnest worker and the cheerful giver. He approves that doer of the Word who does not need to be coaxed and pressed to undertake some part of Christian service, and that giver who, instead of waiting to be solicited, seeks out the objects most worthy of help, and makes his offering with a simplicity and a spontaneousness which greatly enhance the gift. In fact, while God does not accept the will for the deed from those who are able to do, he always accepts the will in the deed, and is pleased with the evidence of a ready mind. King David was not permitted to build a temple to Jehovah; but it was well that it was in his heart to do so ( 1 Kings 8:18 ), and the preparations which he made for the work are recorded with honour ( 1 Chronicles 29:1-30 .). The women who prepared spices and ointments for the dead body of Jesus Christ were not allowed to carry out their purpose, for before they reached the sepulchre he had risen; but their readiness of mind was pleasing to the Lord, and they got something better to do than anoint a corpse. They were made the first preachers of his resurrection ( Luke 24:10 ). The men who had followed Jesus were more slow of heart. They brooded over the disappointment of their hopes about the Messiah's kingdom, and the dark storm of odium which had broken on their Master and on his cause. So they had no thought of an early visit to the sepulchre. But the women thought less of the cause and more of the Master. And so with their ready mind they got the highest honour. Learn that the secret of happiness and usefulness lies in having the same ready mind, fastened, not so much on this piece of work or that, as on the Lord himself, for or to whom all Christian work is to be done. You may not get outlet for your readiness in the way that you planned or expected, but you will get outlet and employment for it; and God will accept it according to what it is, not according to its apparent success. Man looks on the outward appearance, but the Lord looks upon the heart.—F.