23 Stewardship with Integrity

(2 Corinthians 8:10–9:5)

I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability. For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. For this is not for the ease of others and for your affliction, but by way of equality—at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; as it is written, “He who gathered much did not have too much, and he who gathered little had no lack.” But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, taking precaution so that no one will discredit us in our administration of this generous gift; for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men. We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you. For it is superfluous for me to write to you about this ministry to the saints; for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; otherwise if any Macedonians come with me and find you unprepared, we—not to speak of you—will be put to shame by this confidence. So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness. (8:10–9:5)

There are few topics in the church more sensitive than that of money. Any mention of giving, contributions, or fund-raising campaigns is sure to be perceived by some as inappropriate, intrusive, even offensive. Critics accuse church leaders of constantly appealing for money, and often of mishandling what they receive

Unfortunately, there is some truth to those accusations. Many leaders do seem to be preoccupied with raising money. Some are sincere but misguided individuals, who in their zeal (or desperation) resort to questionable fund-raising techniques. But some are outright hucksters, willfully, cynically, and unethically bilking even the poor and desperate to pad their own pockets and build their own empires. As a result of their aggressive, high-pressure tactics and slick campaigns, millions of dollars are siphoned off in schemes that do not advance God’s kingdom.

In the face of those abuses, some might think it wise to avoid the issue altogether. This cannot be the right solution. Every church and each believer must understand the divine will with regard to money, its use by believers and in the church. Giving in particular is a significant element in God’s design for the Christian life. Giving advances His kingdom, glorifies His name, meets the needs of others, and lays up treasure in heaven, bringing God’s blessing in this life and the next. It must be a regular feature of worship as the church comes together on the Lord’s Day.

Christians are to be careful stewards of the resources God has entrusted to them. They must be wise about earning, saving, investing, and spending money. And just as they are careful in those areas, so they must also be in how they give their money. This passage is a rich contribution to Scripture’s teaching about the privilege of giving. On the surface, the text appears to be nothing more than some passing notes about an event that took place two thousand years ago. Yet it contains timeless and practical principles that define stewardship for all believers. Through these verses, stewardship with integrity is defined as calling for giving that is voluntary, faithfulness to complete the project, amounts that are proportionate to what one has, giving that balances resources in the body of Christ, is in submission to pastoral leadership, is handled with accountability, is an expression of love, sets an example, and overcomes the sin of covetousness.

STEWARDSHIP WITH INTEGRITY CALLS FOR GIVING THAT IS VOLUNTARY

I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. (8:10)

Giving does not involve a fixed amount or percentage but is entirely voluntary. (For a discussion of tithing, see chapter 21 of this volume.) Paul did not pressure or even expect the Macedonians to give a specific percent but rather commended them because “they gave of their own accord” (8:3). Nor did he issue a command to the Corinthians in this text but instead gave them his opinion in this matter of giving.

It was, the apostle knew, to the Corinthians’ advantage to give sacrificially and generously. In 9:6 he wrote, “He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.” Jesus expressed the same principle in Luke 6:38: “Give, and it will be given to you. They will pour into your lap a good measure—pressed down, shaken together, and running over. For by your standard of measure it will be measured to you in return.” When believers give generously, God will bless them generously in return. Convinced of that truth, the Corinthians gave such a large offering that Paul referred to it as a “generous gift” (2 Cor. 8:20), capable of “fully supplying the needs of the saints” (9:12).

Stewardship programs with integrity do not pressure people to give. All too often, manipulative leaders coerce people into parting with their money—under wrong motivation from fear or selfishness. Any kind of compulsory giving to the Lord is not the biblical way. Stewardship with integrity involves people giving not from outward coercion, but from inward devotion.

Rather than demand a specific amount from the Corinthians, Paul motivated them by reminding them that they were the first to begin to give a year ago. The phrase a year ago could also be translated “last year,” allowing for more than twelve months to have passed. They were not only the first to begin to give, but also the first to desire to do it, which again reveals that they gave freely, not under compulsion.

The chronology of Paul’s dealings with the Corinthians concerning the collection for the Jerusalem church may be reconstructed as follows. After founding the Corinthian church on his second missionary journey (Acts 18:1–10), Paul ministered there for about twenty months (Acts 18:11, 18). He then left Corinth and went to Ephesus, from where he wrote a corrective letter to the Corinthians (1 Cor. 5:9), probably carried to Corinth by Titus. By that time, Paul had formulated his plan for the offering to give to the poor Christians in Jerusalem, and Titus told the Corinthians about it. The church responded positively but had some questions, which Paul answered in 1 Corinthians (16:1–4). After false teachers arrived in Corinth and led a rebellion against Paul, the Corinthians temporarily halted their giving. Paul dealt sternly with this rebellion in his third letter, known as the severe letter (2 Cor. 2:3–4), which he wrote between 1 and 2 Corinthians. The apostle received the encouraging news from Titus (who had carried the severe letter to Corinth) that most of the Corinthians had repented of their disaffection toward him. Therefore when he wrote 2 Corinthians, his fourth letter to them, Paul urged them to resume collecting the offering (chaps. 8, 9). He did so in keeping with the principle noted in 1 Corinthians 16:2, that all their giving was to be voluntary, i.e., “as [each person] may prosper.”

STEWARDSHIP WITH INTEGRITY CALLS FOR FAITHFULNESS TO COMPLETE THE COMMITMENT

But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it (8:11a)

One of the most vexing aspects of the ministry is dealing with those who make a good beginning but never finish what they start. It is not easy to carry things through to completion; it takes discipline, devotion, and faithfulness. There are many who start, even make promises to give, but fail to complete that promise. All the Corinthians’ good intentions would have meant little had they failed to complete the collection, so Paul urged them to finish doing it. Their readiness to desire to give was meaningless apart from the completion of the project. The apostle was concerned that, though they were willing, they might fail to perform. At the end of 1 Corinthians (16:2) Paul instructed the Corinthians, “On the first day of every week each one of you is to put aside and save, as he may prosper, so that no collections be made when I come.” The giving was to be done in a systematic, orderly, routine manner on the Lord’s Day; Paul did not want hasty collections to be taken only when he arrived.

As noted above, the Corinthians’ giving was not halted by apathy or selfishness, but by the rebellion against Paul incited by the false apostles. One of their most devious lies about him was that he was in the ministry for the money; that he was “walking in craftiness” (2 Cor. 4:2). But unlike the false apostles, Paul was not guilty of “peddling the word of God” (2:17). Nevertheless, the false accusations against him had raised doubts about his integrity among the Corinthians, effectively halting the collection. Nothing cripples people’s willingness to give as much as a loss of confidence in their leaders. But since the relationship between the apostle and the Corinthians had been restored, it was time for them to complete what they had started.

STEWARDSHIP WITH INTEGRITY CALLS FOR AMOUNTS THAT ARE PROPORTIONATE TO WHAT ONE HAS

by your ability. For if the readiness is present, it is acceptable according to what a person has, not according to what he does not have. (8:11b–12)

Though Paul expected the Corinthians to give generously, he did not expect them to give beyond their means. The Greek phrase translated by your ability literally reads, “out of what you have.” As the apostle wrote in his first inspired letter to them, “Each one of you is to put aside and save, as he may prosper” (1 Cor. 16:2). Even the exemplary giving of the Macedonians was “according to their ability, and beyond their ability” (2 Cor. 8:3); that is, they gave out of what they had, but in sacrificial amounts, using money needed for the basic necessities of life. But if the readiness (prothumia; “willingness;” “eagerness;” “zeal”) to give sacrificially with unique generosity is present, it is acceptable to God for believers to give beyond what would be expected. But God expects giving according to what a person has, not according to what he does not have. Believers should not, however, borrow to give. Going into debt to give with no ability to repay is foolish.

When believers are moved to give beyond their ability, and make sacrifices to increase their ability to give, they are following the example of the poor widow, of whom Jesus said, “Truly I say to you, this poor widow put in more than all the contributors to the treasury; for they all put in out of their surplus, but she, out of her poverty, put in all she owned, all she had to live on” (Mark 12:43–44).

Some of the Corinthians may have been using their lack of resources as an excuse not to give. It is true that those who, like the poor widow, have minimal resources can only give a little, while those with more substantial resources can give larger amounts. But with God the amount is not the issue but the attitude of the heart. He expects believers to give in proportion to their resources, not more, but also not less. Any ministry that attempts to pressure people to give beyond their resources is operating outside the bounds of biblical stewardship. So also are those who fail to give in proportion to their resources.

STEWARDSHIP WITH INTEGRITY CALLS FOR GIVING THAT BALANCES RESOURCES IN THE BODY OF CHRIST

For this is not for the ease of others and for your affliction, but by way of equality—at this present time your abundance being a supply for their need, so that their abundance also may become a supply for your need, that there may be equality; as it is written, “He who gathered much did not have too much, and he who gathered little had no lack.” (8:13–15)

Some of the Corinthians may also have been reluctant to give because of the charge of favoritism leveled against Paul by the false apostles. They accused him of being prejudiced in favor of the predominantly Jewish church at Jerusalem, since he also was Jewish. Thus, according to the anti-Paul faction, the apostle’s goal in collecting the offering was to prejudicially enrich his countrymen at the expense of the Corinthians’ deprivation.

Anticipating that objection, Paul assured the Corinthians that the collection was not for the ease of others. His goal was not to raise the Jerusalem saints’ comfort level by causing the Corinthians affliction and hardship. He was not out to make the rich poor and the poor rich. Instead, his goal was to oppose favoritism and instead to bring about some equality—not economic egalitarianism in a Marxist or socialist sense, but a balancing of resources. Paul wanted those with more than they needed to help those who had less than they needed. Such an attitude is the mark of a genuine believer. “Whoever has the world’s goods,” John wrote, “and sees his brother in need and closes his heart against him, how does the love of God abide in him?” (1 John 3:17). John rightly questions the salvation of such a person.

Paul expressed this same principle to Timothy, telling him to “instruct those who are rich in this present world not to be conceited or to fix their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy. Instruct them to do good, to be rich in good works, to be generous and ready to share” (1 Tim. 6:17–18). There is nothing wrong with being rich if God so blesses. But the rich are not to be conceited or to trust in their riches. Instead, they are “to be generous and ready to share.” There was nothing wrong with the Corinthians having more than the Jerusalem believers. But it would have been wrong for them to be unwilling to share. Christians are not isolated individuals but members of one body (Rom. 12:5). Therefore, they are responsible to meet one another’s needs.

That does not mean, of course, that the church is to support those who choose not to work. The Bible does not approve of indolence. In fact, Paul declared forcefully regarding those who refuse to work, “If anyone is not willing to work, then he is not to eat, either” (2 Thess. 3:10). The church’s responsibility is not to indulge laziness but to meet the basic needs of those unable to provide for themselves.

Though at the present time the Corinthians’ abundance was a supply for the Jerusalem saints’ need, that might not always be the case. The fortunes of life could change, and the time might come when persecution or disaster could impoverish the Corinthians. Should that happen, the Jerusalem saints’ abundance would then become a supply for the Corinthians’ need.

Paul illustrated his point with a quote from the Old Testament. He introduced it with the familiar phrase as it is written, the common New Testament way of introducing an Old Testament quote (cf. 2 Cor. 9:9; Mark 1:2; 7:6; Luke 2:23; 3:4; John 6:31; 12:14–15; Acts 7:42; 15:15; Rom. 1:17; 2:24; 3:4, 10; 4:17; 8:36; 9:13, 33; 10:15; 11:8, 26; 15:3, 9, 21; 1 Cor. 1:31; 2:9; 10:7). The quote, “He who gathered much did not have too much, and he who gathered little had no lack” comes from the account of Israel’s wilderness wanderings. In response to the people’s grumbling (Ex. 16:2–3), the Lord promised to send them bread from heaven (Ex. 16:4). When they gathered the manna, “some gathered much and some little” (Ex. 16:17). Yet “he who had gathered much had no excess, and he who had gathered little had no lack” (Ex. 16:18). Apparently, they shared what they gathered, so each person and family had enough to eat. So it is in the body of Christ; those who have an abundance share with those who are in need, so that everyone has enough.

STEWARDSHIP WITH INTEGRITY CALLS FOR SUBMISSION TO PASTORAL LEADERSHIP

But thanks be to God who puts the same earnestness on your behalf in the heart of Titus. For he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. (8:16–17)

Paul here anticipated and answered another potential objection to the offering, namely, that the project was his alone. But it was not just Paul’s passion; God had put the same earnestness for the project in the heart of Titus. Titus, who knew them so well and loved them so dearly (cf. 7:15), was also wholeheartedly committed to the relief effort for the Jerusalem saints. That God had so united the hearts of Paul and Titus further confirmed that the collection was His will. Nor could the anti-Paul faction accuse Titus of having a Jewish bias, since he was a Gentile.

Lest any should think that Paul coerced Titus into being involved with the program, the apostle noted that he not only accepted our appeal, but being himself very earnest, he has gone to you of his own accord. Paul did ask Titus to participate, and he accepted the apostle’s appeal. But so earnest was Titus’s support for the project that he went to Corinth of his own accord. His voluntary participation along with Paul was further evidence of the unanimity between the two.

Forceful, strong-willed leaders can often ram through their projects. But biblically sound stewardship programs will be led by a plurality of godly men. The church’s finances are to be overseen by wise, theologically sound, spiritually mature men who agree to seek the mind of God.

STEWARDSHIP WITH INTEGRITY CALLS FOR ACCOUNTABILITY

We have sent along with him the brother whose fame in the things of the gospel has spread through all the churches; and not only this, but he has also been appointed by the churches to travel with us in this gracious work, which is being administered by us for the glory of the Lord Himself, and to show our readiness, taking precaution so that no one will discredit us in our administration of this generous gift; for we have regard for what is honorable, not only in the sight of the Lord, but also in the sight of men. We have sent with them our brother, whom we have often tested and found diligent in many things, but now even more diligent because of his great confidence in you. As for Titus, he is my partner and fellow worker among you; as for our brethren, they are messengers of the churches, a glory to Christ. (8:18–23)

Not only was Titus, whom the Corinthians knew well and highly respected, involved in the collection, but so also was an unnamed brother whose fame in the things of the gospel had spread through all the churches. Paul had sent him along with Titus to Corinth to help with the collection. The inclusion of this highly regarded individual signaled Paul’s intention to handle matters with absolute honesty and integrity. It further deflected any possible criticism that he might misuse the money.

Some have speculated that the unnamed brother was Tychicus, others that he was Trophimus or Luke. But since his name is not given, such speculation is futile. The Corinthians would certainly recognize him, if for no other reason than that he would arrive with Titus. The implication of Paul’s words, however, is that they already knew him as a distinguished preacher of the gospel. Paul did not choose him to help with the collection because of his business acumen, but because of his spiritual maturity, unimpeachable character, and reputation for integrity. The involvement of another godly leader with the collection further enhanced the project’s credibility. It was also in keeping with the New Testament pattern of entrusting money to the spiritual leadership of the church (cf. Acts 4:37).

Not only had Paul and Titus chosen the unnamed brother to help oversee the collection, but he had also been appointed by the churches to travel with them in that gracious work. He was not just another of the apostle’s protégés who would be under his thumb. His appointment by the churches protected Paul and Titus from any false accusation that they were in collusion to mishandle the money. The reason for the apostle’s concern was not that he and Titus could not be trusted, but rather that Paul’s enemies at Corinth could not be trusted. They could not be allowed to make an accusation that would further confuse the already unsettled Corinthians.

The collection was being administered by Paul and his companions for the glory of the Lord Himself. They wanted to be absolutely certain that no reproach fell on the name of Christ. The unnamed preacher would act as an objective, outside auditor, ensuring that no valid criticism about the handling of the money could be made. They also wanted to show their readiness to help the poor, something Paul had always been eager to do (cf. Gal. 2:10).

So, anticipating his enemies’ attacks on his credibility, Paul took the precaution of involving the godly preacher who would accompany Titus so that no one would discredit him in his administration of the Corinthians’ generous gift. It was a wise safeguard, since his enemies at Corinth had accused him of being in the ministry for money. Defending his rights and privileges as an apostle, Paul wrote in 1 Corinthians 9:3–15,

My defense to those who examine me is this: Do we not have a right to eat and drink? Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas? Or do only Barnabas and I not have a right to refrain from working? Who at any time serves as a soldier at his own expense? Who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock? I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses, “You shall not muzzle the ox while he is threshing.” God is not concerned about oxen, is He? Or is He speaking altogether for our sake? Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops. If we sowed spiritual things in you, is it too much if we reap material things from you? If others share the right over you, do we not more? Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ. Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? So also the Lord directed those who proclaim the gospel to get their living from the gospel. But I have used none of these things. And I am not writing these things so that it will be done so in my case; for it would be better for me to die than have any man make my boast an empty one.

Though Paul had every right to receive support from the Corinthians, he did not take it. He wanted to avoid lending credence to the false accusation that he was in the ministry for the money. Later in 2 Corinthians he wrote,

Or did I commit a sin in humbling myself so that you might be exalted, because I preached the gospel of God to you without charge? I robbed other churches by taking wages from them to serve you; and when I was present with you and was in need, I was not a burden to anyone; for when the brethren came from Macedonia they fully supplied my need, and in everything I kept myself from being a burden to you, and will continue to do so. (11:7–9; cf. 12:14–18)

Paul’s caution was all the more justified because he expected the Corinthians’ gift to be a large one. Hadrotēs (generous gift), which appears only here in the New Testament, refers to an abundance. It would have been a tempting target had Paul really been the embezzler his enemies falsely accused him of being.

Paul had regard for what is honorable, not only in the sight of the Lord (cf. the discussion of v. 19 above), but also in the sight of men. Some might wonder why Paul should care what men thought, as long as he acted appropriately in the sight of the Lord. He was no man pleaser (cf. 1 Cor. 9:22; Gal. 1:10; 1 Thess. 2:4). But neither was he unconcerned about what men thought; after all, they were the ones he was trying to reach with the gospel. He could not allow his enemies to make any false accusations that might discredit and bring suspicion on him before the watching world and hinder his preaching of the gospel (cf. Prov. 3:4; Rom. 12:17; 14:16; 1 Cor. 9:22; 10:32–33).

Further underscoring his concern to handle the collection with integrity, Paul sent with Titus and the unnamed preacher another unnamed brother. Once again, it is futile to speculate about his identity; like the famous preacher mentioned above, the Corinthians knew and respected him. Though he is not named, he is highly commended; Paul described him as one whom we have often tested (from dokimaz?; to approve after testing) and found diligent in many things. His diligence or zeal was enhanced because of his great confidence in the Corinthians. He had heard of their repentance and renewed loyalty to Paul, which made him all the more eager to be involved.

Then Paul summarized the members of what amounted to his financial committee, reemphasizing their noble, unimpeachable character. Titus was not only Paul’s partner (koinōnos) in ministry, but also a fellow worker (sunergos; cf. Rom. 16:3, 9, 21; Phil. 2:25; Col. 4:11; Philem. 1, 24) among the Corinthians. And as for the two unnamed brethren, they were messengers (lit., “apostles”) of the churches. That phrase, occurring only here in the New Testament, designates them as officially authorized representatives of the churches. They were not apostles of Christ, as were the Twelve and Paul. They were not eyewitnesses of the risen Lord, chosen and commissioned by Him, either directly (Mark 3:13–19; Acts 9:15) or through those whom He had previously commissioned (Acts 1:21–22). These two faithful brothers were sent by the churches to help with the collection. Showing the high caliber of men to which the early church entrusted money, Paul called the three a glory to Christ. There could be no higher commendation, and those who lived to bring glory to Christ would not bring shame to His name and His church.

STEWARDSHIP WITH INTEGRITY CALLS FOR GIVING THAT IS AN EXPRESSION OF LOVE

Therefore openly before the churches, show them the proof of your love and of our reason for boasting about you. (8:24)

Paul had instructed the Corinthians about the importance and procedure of making their contribution. He had taken every reasonable precaution to avoid any appearance of impropriety. Now it was time for the Corinthians to give openly before the churches (lit., “before the face of the churches”) so that all would clearly see their generosity. By so doing, they would show them the proof of their love; as Jesus said, “A new commandment I give to you, that you love one another, even as I have loved you, that you also love one another. By this all men will know that you are My disciples, if you have love for one another” (John 13:34–35). A loving church is a generous church, and the Corinthians’ generous love would validate Paul’s boasting about the work of Christ in them.

STEWARDSHIP WITH INTEGRITY CALLS FOR GIVING THAT SETS AN EXAMPLE

For it is superfluous for me to write to you about this ministry to the saints; for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared; otherwise if any Macedonians come with me and find you unprepared, we—not to speak of you—will be put to shame by this confidence. (9:1–4)

The chapter break here in the text is unfortunate, for these verses continue the thought expressed at the end of chapter 8. So confident was Paul in the Corinthians that he felt it was superfluous for him to write to them about the ministry (offering) to the saints in Jerusalem. He knew of their readiness, of the eagerness and zeal of their original response. That prompted the apostle to boast about them to the Macedonians, namely, that Achaia (the province in which Corinth was located) had been prepared since the previous year. In fact, as noted in chapter 21 of this volume, it was the example of the Corinthians’ original zeal that stirred up most of the Macedonians to contribute so sacrificially to the project.

But as noted above, the rebellion against Paul incited by the false teachers had apparently halted their giving. He therefore sent the brethren (Titus and the two unnamed brothers) in order that his boasting about them may not be made empty in this case; in other words, so that they would have the offering prepared. Paul was concerned that if any Macedonians came with him to Corinth (as in fact some did; cf. Acts 20:2–4), they might find them unprepared. Should that happen, both Paul and the Corinthians would be put to shame by his false confidence that they had the offering ready. To forestall such embarrassment, the apostle called upon the Corinthians to finish what they had started. As their example had originally prompted the Macedonians to give, so the completion of their giving would also set an example. God desires giving that is not marginal, but exemplary.

STEWARDSHIP WITH INTEGRITY CALLS FOR GIVING THAT HAS OVERCOME THE SIN OF COVETOUSNESS

So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness. (9:5)

For the reasons noted above, Paul thought it necessary to urge the brethren (Titus and the two unnamed brothers) that they would go on ahead to Corinth and arrange beforehand the Corinthians’ previously promised bountiful gift. Evidently, they had promised a specific, large amount, and Paul wanted to make certain they had it ready when he arrived.

Then Paul warned of the one sin that could keep the Corinthians from meeting their commitment: covetousness—the sin that is the greatest hindrance to giving. Since the Corinthians knew that the collection for the Jerusalem saints was God’s work, and that it was being done in God’s way, and since they had previously committed to be involved in it, to fail to keep that commitment was sinful covetousness.

Few sins are as ugly as covetousness; few sins manifest selfishness and pride so graphically as grasping for more at the expense of others. Covetousness is built into the very fabric of depraved human nature. “For from within, out of the heart of men,” declared Jesus, “proceed … deeds of coveting” (Mark 7:21–22). Sinners covet because they have “a heart trained in greed” (2 Peter 2:14). Covetousness (greed) is idolatry (Eph. 5:5; Col. 3:5), and those who habitually practice it will not inherit the kingdom of God (1 Cor. 6:10; Eph. 5:5). Covetousness or greed characterizes a depraved mind (Rom. 1:28–29), leads people to oppress others (Mic. 2:2), and spurn the Lord (Ps. 10:3). Christians are “not to associate with any so-called brother if he is … covetous” (1 Cor. 5:11).

Stewardship with integrity, then, is marked by voluntary, faithful giving, proportionate to what one has, in submission to godly pastors who silence the critics by handling the money faithfully. It is motivated by exemplary love for God and others, and is completely free from selfish greed and covetousness. All giving must be measured by those noble standards.