Corinthians V

Money! The Grace of Christian Giving 2 Corinthians 8:1—9:15

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich (8:9 NIV).

A man will pay $20 for a $10 item he needs. A woman will pay $10 for a $20 item she doesn’t need.

A successful man is one who makes more money that his wife can spend. A successful woman is one who can find such a man.

Introduction

“Money” always gets our attention—little or much. Money is power, power over our own lives! The super-wealthy are not just after more money; they are after power, more power in the economic and political realms. Why does a multi-millionaire salaried baseball player always want as much as his equal on other teams? Ego-power? And why are we fascinated to read about their obscene salaries? Mariano Rivera, closer for the New York Yankees, has to live on $10,500,000 a year!

“Money” was the name of an entire section of the USA Today I picked up recently in Dayton, Ohio, waiting for long-time friends to arrive for lunch. Some of us like to read about money. I always read the “Business” section of the Union Tribune. And most of us like to talk about money—except in church! It is just not user-friendly for our pastor to talk about money from the sacred desk. Except our pastor! I am told that while we were away one of his sermon titles was “Money, Money, Money!” Yet it appears that he did not aim at our money-clips or purses. When (if?) he does, we don’t like it; you don’t like it; I don’t like it, for you and I just want to hear about the pure gospel! Strange, but the pocket-book was just Paul’s point:

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich (8:9).

The apostle believed that the gospel relates to our money. Penetratingly instructive is the language the Paul uses as he talks about money in the context of his ecclesiastical (political?) correctness with the Church at Corinth. Here in 2 Corinthians 8:1—9:15 he is encouraging the completion of the offering for the poor saints in Jerusalem. Although these two chapters may appear as a digression in the letter, they in fact express the practical point of the letter and as such are significant for Paul’s understanding of the gospel, that is, his theology. They constitute “a daring rhetorical move” as part of Paul’s defense of his apostolic integrity to the church at Corinth.

In these chapters Paul turns to the collection that he was promoting among his missionary churches in Galatia, Achaia, Asia, and Macedonia to relieve the economic situation in the Jerusalem Christian community (Rom 15:22-28; 1 Cor 16:1-4). This offering was very significant in Paul's apostolic ministry; he persisted in its personal delivery in spite of the dangers he knew awaited him in Jerusalem (see Acts 20:3, 23; 21:4, 10-15). Furthermore, it was accompanied by a delegation (2 Cor 8:16-24; 1 Cor 16:3) that probably outweighed the size of the offering.

Back to the terminology Paul uses to form his appeal for money to the church at Corinth. We start with a list of the words he employed with their basic definitions as found in the New Testament. [Re-count words below]

charis grace, graciousness, favor, gift, gratitude, thanks (10) haplotēs simplicity, sincerity, frankness, generosity, liberality (3) koinōnia association, fellowship, partnership, participation, contribution (2) diakonia service, ministry, aid, support (6) diakonein to wait on someone, serve, take care of, minister, support (2 ) hadrotēs abundance, generous amount (1) eulogia praise, fine speaking, blessing, generous gift (4) leitourgia service, service as priest in worship (1)

But before we take special note of Paul’s language as we read these chapters we reference what he wrote earlier in his first letter to Corinth about the approaching offering:

1Now about the collection [logeias] for God's people: Do what I told the Galatian churches to do. 2On the first day of every week, each one of you should set aside a sum of money in keeping with his income, saving it up, so that when I come no collections [logeiai] will have to be made. 3Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift [charin] to Jerusalem. 4If it seems advisable for me to go also, they will accompany me. (1 Cor 16:1-4).

Observe that in this letter Paul employs the ordinary secular word used for “collection” [logeia], a word that does not appear in 2 Corinthians 8:1—9:15. Significant on the one hand is this absence and on the other hand even more significant are the presence of the terms he does use—“why the preacher should know Greek!”

The Text

So our lesson is a lesson in Greek, as we examine the money-raising language of Paul as we simply read the NIV text of 2 Corinthians 8:1—9:15 in the framework of the commentary outline. [Read the commentary text before finalizing.]

A. Paul Encourages the Completion of the Offering (8:1-15)

The Liberality of the Macedonians (8:1-7)

1And now, brothers, we want you to know about the grace [tēn charin tou theou check Greek] that God has given the Macedonian churches. 2Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity [to ploutos tēs haplotētos]. 3For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, 4they urgently pleaded with us for the privilege of sharing in this service [tēn charin kai tēn koinōnian tēs diakonias] to the saints. 5And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God's will. 6So we urged Titus, since he had earlier made a beginning, to bring also to completion this act of grace [tēn charin tautēn] on your part. 7But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us—see that you also excel in this grace of giving [tautē tē chariti].

The Challenge of the Liberality of Christ (8:8-15

8I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. 9For you know the grace [tēn charin] of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.  10And here is my advice about what is best for you in this matter: Last year you were the first not only to give but also to have the desire to do so. 11Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. 12For if the willingness is there, the gift is acceptable according to what one has, not according to what he does not have.  13Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. 14At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, 15as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little."

B. Paul Chooses Messengers (8:16—9:15)

1. The Recommendation of Titus and his Companions (8:16-24)

16I thank God [Charis], who put into the heart of Titus the same concern I have for you. 17For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. 18And we are sending along with him the brother who is praised by all the churches for his service to the gospel. 19What is more, he was chosen by the churches to accompany us as we carry the offering, which we administer [tē chariti tautē tē diakonoumenē hyf’ hēmēn??] in order to honor the Lord himself and to show our eagerness to help. 20We want to avoid any criticism of the way we administer this liberal gift [en tē hadrotēti tautē tē diakonoumenē hyf’ hemōn]. 21For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men.  22In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. 24Therefore show these men the proof of your love and the reason for our pride in you, so that the churches can see it.

The Sending of the Brothers (9:1-5)

1There is no need for me to write to you about this service [tēs diakonias] to the saints. 2For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. 3But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. 4For if any Macedonians come with me and find you unprepared, we—not to say anything about you—would be ashamed of having been so confident?. 5So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift [eulogian] you had promised. Then it will be ready as a generous gift [eulogian], not as one grudgingly given.

3. The Blessings of Liberality (9:6-15)

6Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously [ep’ eulogiais] will also reap generously [ep’ eulogiais]. 7Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace [charin] abound to you, so that in all things at all times, having all that you need, you will abound in every good work. 9As it is written: 
   "He has scattered abroad his gifts to the poor; 
      his righteousness endures forever." 10Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. 11You will be made rich in every way so that you can be generous on every occasion [eis pasan haplotēta], and through us your generosity will result in thanksgiving to God.  12This service that you perform [hē diakonia tēs leitourgias tautēs] is not only supplying the needs of God's people but is also overflowing in many expressions of thanks to God. 13Because of the service [Greek? diakonias] by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing [haplotēti tēs koinōnias] with them and with everyone else. 14And in their prayers for you their hearts will go out to you, because of the surpassing grace [charin] God has given you. 15Thanks be [charis] to God for his indescribable gift! See Young & Ford, 64-69; O’Conner, 75-95

Conclusion

Later Paul wrote to the Romans concerning the offering which is now history (how much later?)

22This is why I have often been hindered from coming to you.   23But now that there is no more place for me to work in these regions, and since I have been longing for many years to see you, 24I plan to do so when I go to Spain. I hope to visit you while passing through and to have you assist me on my journey there, after I have enjoyed your company for a while. 25Now, however, I am on my way to Jerusalem in the service of the saints there. 26For Macedonia and Achaia were pleased to make a contribution [koinōnian] for the poor among the saints in Jerusalem. 27They were pleased to do it, and indeed they owe it to them. For if the Gentiles have shared in the Jews' spiritual blessings [tois pneumatikois autōn ekoinōnēsan], they owe it to the Jews to share with them their material blessings. 28So after I have completed this task and have made sure that they have received this fruit, I will go to Spain and visit you on the way. 29I know that when I come to you, I will come in the full measure of the blessing [eulogias] of Christ (Romans 15:22-29).

Commetary:

Although like 6:14—7:1 these chapters appear to take the form of a digression, they express the practical point of the letter as a whole and as such are significant for Paul’s theology (Haffemann 2000, 358). More specifically, they are relevant to Paul’s relation to the church at Corinth as a part of his overall argument in defense of his integrity as an apostle—perhaps even “a daring rhetorical move” (Witherington 1995, 411). In these chapters Paul turns to the collection that he was promoting among his missionary churches in Galatia, Achaia, Asia, and Macedonia for the aid of the poor among or relief for the economic situation in the Jerusalem Christian community (Rom 15:22-28; 1 Cor 16:1-4; see Gal 2:10). This offering appears to have been very significant in Paul's apostolic ministry for he persisted in its personal delivery in spite of the dangers he knew awaited him in Jerusalem (see Acts 20:3, 23; 21:4, 10-15; Rom 15:30-32). Further, it was accompanied by a delegation (2 Cor 8:16-24; 1 Cor 16:3; see Acts 20:4) that probably outweighed the size of the offering. As Paul sought to fulfill his promise of financial aid to the mother church the collection project was in continuity with the OT covenant ethic (Lev 19:17-18 and Mic 6:8) and the practice of charity in Judaism (Matt 6:2; Acts 3:2). It was also in agreement with Jesus' teaching on assistance to the poor (Matt 5:42; 6:2; 25:43-46; Mark 10:21; Luke 19:2-9; John 13:29). Jesus’ teaching, along with the nature of the inner disciple relationship (Matt. 20:24-25; Mark 10:42-45; Luke 22:24-27), came to striking fruition in the "everything in common" spirit and action of the earliest church (Acts 2:44; 4:32; see 6:1-8). Such spontaneous brotherly love, effected by a new relation to God through the Holy Spirit, was kept by Paul at the heart of the Christian ethic (Rom 12:8-13; 13:8-10; Gal 6:6; Phil 4:14-17). For Paul, concern for the needs of fellow believers was an expression of the unique fellowship enjoyed “in Christ.” Beyond this basic significance the collection for Paul would be a demonstration theologically of the solidarity of the Church as made up of both Jewish and Gentile believers. Their interdependence, the spiritual indebtedness of the Gentiles to the church in Jerusalem, and thereby the unity and equality of Jew and Gentile in Christ would be concretely evidenced. Jewish suspicions concerning the Gentile mission would be allayed. Yet the collection was not a kind of Christian “temple tax” recognizing the superiority of the mother church. Neither was it primarily an eschatological pilgrimage of the Gentile Christians to Jerusalem to confront the unbelieving Jews with the reality of the divine gift of salvation to the Gentiles, and so move them through jealousy to accept the gospel (so Munck 1959, 303-308 and Nickle 1966, 129-142; but see Harris 2005, 87-101). But certainly, if the Gentiles who have shared in the spiritual blessings of the Jews sense an obligation to be of service to them in material blessings (Rom 15:26-29), the church in Jerusalem will be moved to glorify God (9:12-14) for the genuineness of the Gentiles' faith in Christ. They will see the reality of the bond of fellowship between them as equally privileged members of the body of Christ. Paul had asked the Romans to pray with him that the offering would be accepted in this spirit (Rom 15:30-31). Luke’s account in Acts 21:17-20 appears to indicate that it was (compare Acts 21:20a with 2 Cor 9:13). Instructions concerning the collection to be raised were given in 1 Corinthians 16:1-4 and it may have been mentioned in “the previous letter” (1 Cor 5:9, 11). Whether or not they had made any progress in raising the funds is not known, but if so, it no doubt ceased with Paul’s “painful visit” (2:1; 13:2) when apparently a ringleader in the church rose up in arrogant defiance against Paul (2:5-8; 7:12) with whom the church sided, and Paul returned to Ephesus. When Paul sent Titus with the “sorrowful letter” to correct the situation and perhaps restart the collection, Titus returned with news of his success in correcting the situation (7:6-16), so Paul returns to the issue again in these chapters, urging the soon completion of the collection, which was successful: “For Macedonia and Achia were pleased to make a contribution for the poor among the saints in Jerusalem” (Rom 15:26).

1And now, brothers, we want you to know about the grace that God has given the Macedonian churches. 2Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. 3For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, 4they urgently pleaded with us for the privilege of sharing in this service to the saints. 5And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God's will. 6So we urged Titus, since he had earlier made a beginning, to bring also to completion this act of grace on your part. 7But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your love for us—see that you also excel in this grace of giving.  8I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. 9For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.  10And here is my advice about what is best for you in this matter: Last year you were the first not only to give but also to have the desire to do so. 11Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. 12For if the willingness is there, the gift is acceptable according to what one has, not according to what he does not have.  13Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. 14At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, 15as it is written: "He who gathered much did not have too much, and he who gathered little did not have too little." Titus Sent to Corinth  16I thank God, who put into the heart of Titus the same concern I have for you. 17For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. 18And we are sending along with him the brother who is praised by all the churches for his service to the gospel. 19What is more, he was chosen by the churches to accompany us as we carry the offering, which we administer in order to honor the Lord himself and to show our eagerness to help. 20We want to avoid any criticism of the way we administer this liberal gift. 21For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men.  22In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. 24Therefore show these men the proof of your love and the reason for our pride in you, so that the churches can see it. 2 Corinthians 9  1There is no need for me to write to you about this service to the saints. 2For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. 3But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. 4For if any Macedonians come with me and find you unprepared, we—not to say anything about you—would be ashamed of having been so confident. 5So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given. Sowing Generously  6Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. 7Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work. 9As it is written: 
   "He has scattered abroad his gifts to the poor; 
      his righteousness endures forever." 10Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. 11You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God.  12This service that you perform is not only supplying the needs of God's people but is also overflowing in many expressions of thanks to God. 13Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. 14And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. 15Thanks be to God for his indescribable gift! Behind the Text Before finalizing this, read Martin & Betz. “Christianizing administrative language. Betz 46, Hafemann, 333. Check Hafemann, 330, n. 1 &Betz 132.

Caught up in the writer’s larger forensic purposes these two chapters are deliberative arguments, designed to call for a particular action on the part of the readers. The use of such arguments assumes that the credibility of one’s character is accepted by the recipients, a risk Paul is apparently willing to take. It also assumes that the recipients’ character is known, again a matter of some risk, for Paul’s refusal of patronage from the Corinthians appears to not have set well with them (11:7-11). The deliberative rhetoric then, although directed to the collection, is also in the interest of his credibility with the Corinthians, both Paul’s innocence and honesty and the Corinthians’ confidence and trust in Paul. The completion of the collection by the Corinthians would demonstrate both (Witherington 1995, 335-336, 411-413). In the social relationships of Paul’s day what was called patronage often took place between people of unequal social status because of financial need. By the giving and acceptance of a gift or favor, the recipient was placed in an inferior role and under obligation to respond with gratitude and honor. These were often called friendships, as if it were between equals, but it was often a polite covering for what was really a client-patron relationship. Paul must have felt that to take financial help from the Corinthians as he did from the Philippians (4:13-19) would have set up that kind of social power relationship. So he worked at his trade both in Corinth (1 Cor 9:12, 18; see 2 Cor 11:9; 12:14) and in Thessalonica (2:9). Issues of honor and shame were involved in the patronage relationship as well (Witherington 1995, 414-419). [Expand so pay attention to the latter in the “in the text” and come back to this pages there and especially before finalizing the above.] See Betz. . In the Text

On the basis of the reconciliation and personal warmth evidenced in 7:4-16 the apostle seeks to motivate the Corinthians’ completion of their part of the offering for the Jerusalem church. As Paul applies “the grace of Christian giving” to their situation, his plea can be divided into three phases. First, Paul subtly asks for the offering to be completed (8:1-15), second, he makes provision for the offering to be delivered to Jerusalem (8:16--9:5), and third, he sketches the blessings of such generosity (9:6-15). [Keep the adequacy of this analysis under observation] As part of his strategy Paul plays on the Greek word for grace [charis] throughout the two chapters with differing denotations as we shall note as we go (8:1, 4, 6, 7, 9; 16, 19; 9:8, 12, 14, 15). With it he forms an inclusio placing it both at 8:1 and 9:15. Significantly all of Paul’s letters include some form of charis at their beginning and ending. McCant notes that in this digression Paul bases his argument on the standard topics of honor and advantage in the culture (see 9:4; McCant 1999, 76ff).

A. Paul Encourages the Completion of the Offering (8:1-15)

When Paul's mission to the Gentiles had been recognized by the pillar apostles in Jerusalem as of equal validity with theirs to the Jews, he had been given "the right hand of fellowship" [koinonias] and asked only to "remember the poor" (Gal 2:9-10). Because of a famine in Jerusalem, Paul had already, along with Barnabas, brought a relief contribution from Antioch to Jerusalem (Acts 11:27-3). Now on his third journey Paul undertakes a much more widespread offering occasioned, though not solely motivated, by the need among the Christians in Judea. Among the probable factors in the need in Jerusalem as suggested by Harris were (1) the constant influx of Jewish converts who faced social ostrazing and economic persecution and thus needed care, (2) the continuing results of the famine that would affect the poor more than the rich for there were no doubt very few rich and many poor in the composition of the church, (3) the fact that the living in Jerusalem was expensive in the first century, (4) a crippling twofold taxation, civil by the Romans and religious by the Jews, (5) their dissipation of what capital resources they possessed possibly as a result of their voluntary sharing of goods and property (Acts 2:44-45; 4:34-35), and their support of a proportionately large number of teachers in the mother church (see Acts 6:4; 1 Cor 9:4-6) as well the obligation of extending hospitality to frequent Christian visitors to Jerusalem (see Rom 12:13 ;Heb 13:2;1 Pet 4:9; Harris 2005, 88-89). At least a year prior to the writing of this Epistle, Paul had asked the Corinthians to contribute to the offering week by week and to have delegates ready to accompany him to deliver the offering (1 Cor 16:1-4). Due to the difficulties between them, the church had not much more than made a start (8:10; 9:2), so Paul seeks to reactivate the project among them. As Paul begins his appeal he bases it on the example of other churches who " urgently pleaded with us for the privilege of sharing in this service to the saints" (vv 1-5), and on the example of their mutual Lord (v 9). Check Hafemann, 330, n. 1 &Betz 132.

The Liberality of the Macedonians (8:1-7)

Delicately, the apostle moves [de] to the new and touchy subject of money. As we have seen, Paul’s perspective is that of grace ([charis], vv 1, 4, 6, 7; see vv 9, 16, 19; 9:8, 14, 15), his leitmotif in the discussion that follows (Matera 2003, 185). Paul is writing about the grace of God (a subjective or genitive of source) that had been given to them and was still fully operative as the perfect tense indicates (dedomenēn), and that evidenced by more than the collection. The churches in Macedonia--Philippi, Thessalonica, and Berea--had been enthusiastic in their giving and so ought the Corinthians to be: we want you to know (v 1). Paul wants the “brothers and sisters” (NRSV) in Corinth to understand and know in themselves the grace of God that motivated and enabled the churches of Macedonia to make their offering. This grace, or gracious saving favor from God in Christ granted to mankind (8:9; 9:8, 14; Rom 3:24), was at the heart of Paul's theology from which all else flows. Paul’s theology was above all a theology of grace, a theology that informed even the most practical of his writings. Paul’s greeting at the beginning of this letter included “grace . . . to you from God” (1:2) and his farewell prayer was in part “may the grace of our Lord Jesus Christ . . . be with you all” (13:14). After announcing this theme in vv 1, Paul goes on to explain how the working of grace was evident among the Macedonians in vv 2-4. Paul begins with the manner in which this grace was given to the churches in Macedonia (v 2). The Macedonian response was such that in the midst of a severe ordeal caused by affliction (see Phil 1:29-30; 1 Thess 1:6-7; 2:14; 2 Thess 1:4-10; Acts 16:11—17:15) the abundance of their joy and their extreme or “ deep poverty overflowed in the wealth of their liberality" (NASB) or welled up in rich generosity. Expressed in two paradoxes of grace (see v 9), persecution has produced joy (see 7:4) and poverty has produced generosity in the Macedonians, for another power, “grace,” is at work. The extent of the poverty of the Macedonians was due in part to the social ostracism and harassment they experienced on account of their Christian faith as well as the general economic condition of Macedonia (Betz 1985, 43, 50-51; Thrall 2004, 522-523). The translation of generosity for haplotetos here is an interpretation unique to some Pauline contexts (8:2, 9:11, 13; Rom 12:8). The normally attested meaning is that of “simplicity, sincerity” or “frankness” (BDAG 2000, 104) as in the only other NT passages (1:12; 11:3; Eph 6:5; Col 3:22). So to translate with generosity is at best an extended meaning (Thrall 2004, 523-524), perhaps here legitimate (Harris, 2005, 563). Arndt and Gingrich, however, see the sense of “sincere concern” as sufficient for this and similar Pauline contexts (BDAG 2000, 104). Certainly the reference is not to the size of their contribution, but to the attitude of concern that prompted their participation. It was the uncalculating spirit of their giving, as vv 3-5 indicate. Here was unquestionable evidence of the genuineness of grace at work producing in them a likeness to Christ (v 9; see Mark 12:41-44). The result of course was their generosity or liberality: “Simplicity renders men liberal.” The liberality of the Macedonians was evidenced in four ways as Paul testifies (vv 3-5). First, for, interpreting hoti in a causal sense, they gave as much as they were able, and even beyond their ability (v. 3). Although there is no verb in the original, gave [edōken] can be understood from v 5 even if it is not related syntactically. Again a element of paradox in Paul’s use here and the following terms from the language of official petitions (Betz 1985, 46). The Macedonians gave beyond what their limited resources would normally allow. Second, they did it entirely on their own or of their own accord (BDAG 2000, 250), understanding authairetoi independently as referring more to “giving” (NASB, NRSV) rather than to the “pleading” that follows (NIV, NEB) on contextual grounds. The word is used only by Paul, here and in 8:17 of Titus. Apart from any coercion on Paul’s part the Macedonians gave “voluntarily” (NRSV) in two senses, on their own initiative and of their own free will (see Rom 15:26-27). Third, the Macdonians had themselves urgently pleaded with Paul for the privilege of sharing in this service to the saints (v 4). Paul’s words are richly chosen, “dense but significant” (Matera 2003, 187). Urgently or “earnestly” (NRSV) is meta pollē parklēseōs using the “comfort” terminology that permeated 1:3-7 (see 7:4, 6-7; 13; 8:17). Appearing also is the term for “grace” [tēn charin] that appears in a second sense, now that of a privilege or “favor.” As Paul begins to define this ‘favor” it is first a sharing [koinonian] that carries with it the connotations of the common participation in the resurrection life of Christ that constitutes the Christian community (see 13:14; Acts 2:42; 1 Cor 1:9; 10:16; Phil 1:5; 3:10; Philem 6; 1 John l:3-7; see also koinonos in 2 Cor 1:7; Nickle 1966, 105-106, 122-125). As applied to the offering, tēn koinonian would indicate then, not only a common participation in the offering, but would imply as well their common relationship "in Christ," the latter motivating the former and giving it theological integrity. Added to this line of significant words [parklēseōs, charis, koinonia] that Paul relates to the collection is “this ministry” ( [tēs diakonias] NRSV), Paul's favorite designation for his own ministry of a “new covenant” (3:6; see 4:1; 5:18; 6:3-4; 11:8, 23; Mark 10:43-45). The term diakonia appears to have been used in the Early Church for their charitable work within and between congregations (Acts 6:1; 11:29; 12:25; Rom 15:31. Putting the two senses together Paul, by this service [tēs diakonias], was certainly regarding the collection for the saints in a deep spiritual sense as an act of Christian fellowship fulfilled in the service of the Lord (9:1, 12’ Nickle 1966, 106-109), indeed, a ministry, and thus an essential part of his apostolic ministry of the new covenant. The offering as designated for the saints (see 1:1) is best viewed as sent to the church at Jerusalem as a whole among whom there were those who were economically “poor” (Rom 15:26; Gal 2:10). That is, saints is not to be identified with “poor” in Romans 15:26 and Galatians 2:10 either as meaning “the poor among” or as a title synonymous with “poor” for the Jerusalem Christians (see Thrall 2000, 506-509; Harris 2005, 89-91), much less simply an “honorific religious title” given to those who surrendered their personal property for the sake of the early Christian community (Acts 2:44-45; 4:34-35; Schillington, 1998, 175). \

Sidebar on “poor” short, see Thrall & Harris above.

The fourth evidence of the Macedonian’s liberality was that they did more than Paul had expected ([ēlpisamen], BDAG 2000, 319) both in the amount and the manner of their contribution, for they gave themselves first to the Lord and then to us in keeping with God's will. The wording is literally first to the Lord and to us [prōton tō kyriou kai hēmin], making for an awkward but bold expression (Matera 2003, 187). The intention of the phrase is primarily that of priority in importance and only secondarily sequence of time. Both were by the instrumentality of the will of God as it is made known in. the grace of God in Christ (see 1:1, 9). The first “putting of themselves at the disposal of” was basic, their rededication to the Lord for the specific task of the offering, and the second was to the apostolic representative of Christ for its collection. Thus their spontaneous and generous response was the direct result of their commitment to Christ. Although it may be going too far to say that Paul’s lavish praise of the Macedonians (vv 1-5) was a deliberate use of an ethnic and political rivalry between the Corinthians and the Macedonians (Betz 1985, 48), yet the implications of Paul’s example of the Macedonians surely would have exerted subtle pressure on the Corinthians—that they too would allow this same grace its work in their lives and give themselves to the completion of the collection v 7). Paul’s appeal to the Corinthians is twofold, first is the example of the generosity of the Macedonians, and now his mention of his fervent request ([parakalesai]; see v 4) to Titus (see 7:13-15), that is, to bring also to completion this act of grace on your part (v 6). The word grace [charin] takes on its third sense as Paul now applies it directly to the offering itself. Interestingly Paul does not use the ordinary word for collection [logeia] in this letter as he did in the first (16:1). The various translations of tēn charin tautēn are instructive, "this gracious work” (NASB), act of grace (NIV), and “this generous undertaking” (NRSV). Titus had earlier made a beginning (see v 10, ) on the collection possibly with or after the delivery of 1 Corinthians (see 16:1-4) or less probable, when Titus was sent to Corinth with "the sorrowful letter" (2:3-10) to which success also probably refers. Impressive is how Paul uses all the resources of language to set the offering within his theological understanding of the gospel of Christ: to participate in the collection is a ministry that participates in God’s grace, a perspective that Paul will unfold clearly in 9:6-15. Since vv 1-6 are one sentence in Greek, the role of v 7 functions as a transition. It can be viewed as an appropriate conclusion making the main point of the example of the Macedonians explicit or as emphatically introducing an exhortation, thus strengthening the command that follows in v 8. As transitional it can be taken as fulfilling both functions. We prefer on grammatical and contextual ground to consider it primarily with vv 1-6 as Paul begins to urge the Corinthian’s response to what he has just written. The reason Paul gives is not only the example of the Macedonians, but more importantly that the Corinthians too are abundantly supplied with the gifts of divine grace (v 7; 9:14; 1 Cor 1:4-5; see chs 12—14): just as you excel in everything. Paul appeals to the gifts of faith, speech, knowledge, complete earnestness, and your love for us. The first three can be viewed as among the charismatic gifts of the spirit (1 Cor 1:5; 12:8-10; 13:2; see Rom 12:6-8) with the emphasis on faith being less on saving faith than on faith active in all of life, and speech and knowledge comprising the gifts that deal with the perception and declaration of the truth of the gospel. Yet Paul also sees earnestness as “put” by God “into the heart of Titus” (8:16). In complete earnestness (pasē spoudē) pasē can indicate either “every kind of” or all emphasizing degree as in “utmost earnestness” (NRSV). Their “eagerness, earnestness, diligence, willingness, zeal” (BGAD 2000, 939) are mentioned here no doubt because of the Corinthians recent favorable reception of Paul’s letter (7:11). The last mentioned endowment of grace has been rendered both by your love for us and as “our love for you” (NRSV) representing the variant readings of the Greek manuscripts, either hymōn or hēmōn, that is, the love from you [hymō]) in us or the love from us [hēmōn] in you. Is the meaning the love that the Corinthians inspired in Paul or the love that Paul inspired in the Corinthians (NASB)? Textual scholars and translators are evenly divided on the choice. In favor of the first reading is that Paul is listing spiritual qualities that the Corinthians possess. In favor of the second reading is that it makes more sense in the context of the letters to understand Paul as speaking of the “love which came from us and dwells in you” (Betz 1985, 37) than of “the love which came from you and dwells in us.” We take the Greek construction to mean that Paul's open affection to them found its answer in their own hearts (6:13; 7:2-7). The point remains that given the generous giftedness of the Corinthians, they should show themselves generous in the matter of the collection: just as you excel in every thing, . . . see that you also excel in this grace of giving. But does Paul say this as a wish or as a command? The NIV so that interprets the hina as an imperative as do many (Harris 2005, 575; see Turner 1963, 95), yet the beginning of v 8 along with the opening of v 7, where Paul encourages his readers by recognizing their spiritual graces, may be indicative of a wish. The grace of giving represents yet another meaning for the Greek charis as he describes the quality of the very act of participating in the offering. Even as the apostle writes about such a mundane matter as taking an offering in vv 1-7, he cannot get away from the comprehensive reality of grace as it penetrates his life and ministry and that of the church. The grace of God undergirds all, motivates and enables all, and defines the activity and concrete acts of the body of Christ. And Paul is not yet finished talking about grace in soaring theological terms [rethink phrasing] as he continues his appeal to grace in the lives of the Corinthians.

The Challenge of the Liberality of Christ (8:8-15).

Paul’s challenge to the Corinthians to complete the offering to the church at Jerusalem continues. The apostle links the manner in which the apostle seeks to motivate their “grace of giving” (v 7) directly and intrinsically with the gospel he proclaims and as such presents us with the standard of all Christian giving. Paul does this with an appeal to a second and even more inspiring example of giving as he draws out its implications for the concrete task at hand. Paul is speaking, he writes, not as a command (v 8), but rather he has been using the earnestness (see v 7; 7:11-13) of the Macedonians in the matter to prove or stimulate the "genuineness" (NRSV) of the Corinthians’ love (see 8:24). Does the translation of prove [dokimazōn] as test by NIV and NRSV suggest with Matera (2003, 1910; see 1 Cor 11:28-29) that this is the second of three great tests in the letter that the Corinthians are to pass (see 2:9 and 13:1-2)? By virtue of his authority as an apostle (1:1), Paul apparently had the right to enforce the completion of the offering (see v 11). Although it is contextually questionable, the apostle may be saying here only that he does not have a direct command from the Lord concerning the offering (1 Cor 7:6, 25, see Rom 16:26) with possible alternative implications. One understanding would leave his apostolic right to command fully in force (Hafemann 2000, 336-337, 343-344); the other would remove all authoritative obligation but that of love as motivating their participation lest the nature of their giving as a response to grace be contradicted or at least compromised (Barnett 1997, 405-406). What is obvious is that Paul is not using dictatorial tactics (see 1:24) and is stressing the voluntary nature of Christian giving (see 8:3; 9:5, 7). Betz suggests that in the deliberative rhetoric that Paul is using in 8:1-15, commands would be out of order (Betz 1985, 59). Paul’s apostolic authority is not far off, however, for it finds its credibility in his message as the v 9 indicates. What Paul writes always carries with it the integrity and power of his gospel. Here Paul’s concern centers in the example of the Macedonians’ earnestness in order to activate the sincerity or genuinesss of the Corinthians’ love to get on with the task of the collection. The term gnēsios referred originally to the importance of “belonging to the race” [genos] and was used to indicate “born in wedlock” (BDAG 2000, 202), so Paul is talking about a love in action. By referring to the conduct of the Macedonians Paul is setting up an appeal to an even greater, indeed the ultimate, example that follows in v 9. No wonder that Paul feels no need to dictate, for he can crown all other incentives (vv 7-8) with an appeal to the very essence of the apostolic message (v 9). With for you know the grace of our Lord Jesus Christ “Paul’s key word charis reaches its apex of significance” (Schillington 1998, 178) as Paul “hammers” on the supreme reason [gar] that the Corinthians should “excel in this grace of giving” (v 7). As I once heard James Stewart remark, “Paul is using a sledgehammer to crack a nut!" The "grace of God" (v 1, NRSV) is now God’s lavish favor displayed in our Lord Jesus Christ who will enable their participation in the collection, for the subjective genitive [tou . . . ’iēsou] indicates that the Lord Jesus gives the grace. This charis is defined by all that follows: that though . . . become rich. And all this, the Corinthians know as Paul writes, was for your sakes, as he places di’ hymas in the emphatic first position in the clause. But what is the precise reference of Paul’s fascinating chiastic construction that frames Christ’s poverty first with his riches and then with riches of the Corinthians—rich . . . poor . . . poverty . . . rich? The final rich is obviously the spiritual enrichment of the Corinthians, but what about rich . . . poor . . . poverty as descriptive of Christ? Scholarly opinion is varied and some would exclude the pre-existence of Christ from Christ’s riches (see Dunn 1998, 291-292). The traditional view that though he was rich includes Christ’s heavenly preexistence and that he became poor . . . his poverty refers to the whole of Christ’s incarnation, life, crucifixion, and resurrection is the most compelling (see Thrall 2004, 532-534; Harris 2005, 578-580). The verse is a kind of summary variation of Phil 2:6-11 functioning here in the service of an exhortation. The “theology of the cross” has been translated “into the language of benevolence” (McCant 1999, 84). Our Lord’s descent from the height of riches to the depth of poverty (see Matt 8:20) was more than a general display of the essence of divine grace. It was a direct appeal to the Corinthians’ personal experience of Christ’s saving love that they through the poverty of that one [ekeinou] might become rich (1 Cor 1:5). Such grace of our Lord Jesus Christ, likewise at the heart of Paul's own ministry (see 6:10) and the sense in which Paul “becomes a second Christ to the Corinthians” (MCant 1999, 76), should certainly be an adequate motivation for the Corinthians. The challenge is in part thus to their honor. It is Christ's love that makes human love genuine in such a practical project. Paul as usual, unites theology and ethic; it is impossible for him to separate them. For him the most profound doctrines of all, the Incarnation and the Atonement, belong at the heart of the daily practice of every Christian. The center of our faith must be applied to its every circumference or we are unfaithful servants. Paul’s approach is thus to give advice [gnome], or better a “judgment” (BDAG 2000, 202) in the sense of “serious apostolic counsel” (Furnish 1984, 405) under the Spirit’s guidance for the matter at hand (v 10). For this [touto gar], Paul’s counsel, is what is best or appropriate (NRSV) for the Corinthians, since they began last year, perhaps over a year ago (see 1 Cor 16:1-4; Harris 2005, 582-583; Furnish 1984, 405-406). Paul describes their beginning as the kind of people who[(hoitines] were, not only in doing but also in willing, the first to begin the collection project. The present tense of the infinitive willing [to thelein] suggests the long standing desire of the Corinthians to participate in the offering, while the aorist tense of the infinitive doing [to poiēsai] points to the fact that they did begin, but the collection is now at a standstill. The unexpected word order, doing before willing, highlights the priority of motivation in both time and importance (Harris 2005, 582). So the appeal of Paul is to their already avowed determination to carry through on the offering (Martin 1986, 265). So now they should finish the work, bring their doing [to poiēsai] to its appropriate conclusion, in order that their original enthusiasm of which Paul had boasted to the Macedonians might be demonstrated by the completion the collection (v 11; see 9:2-5). [On “command” language related to vv 7 & 10, see Hafemann, 339] The NIV by so that . . . may be matched translates the intended sense of hopōs . . . houtōs kai (in order that . . . so also) for the Greek lacks the connecting verb. The expression of the Corinthians’ eager willingness or “readiness to desire” ( [prothumia tou thelein] NASB) is a Greek idiom in use since Plato (Laws 3.697d) with perhaps a flavor of intensity in a consecutive or final sense (Turner 1963, 141). To this Paul adds according to your means. The Corinthians are not asked to give as heroically as the Macedonians, "beyond their ability" (v 3), for Paul displays a pastoral sensitivity in relation to the situation at Corinth, not wanting to take any advantage of the Corinthians’ recent actions in relation to him. Important is that their willingness (v 12) be present, for that is what makes their contribution acceptable (6:2; Rom 15:16, 31; see 1 Pet 2:5) for God judges according to what one has, not according to what he does not have (see Mark 12:43-44). Thus in giving first, it is not the size of the gift that counts, but the sense of goodwill or eagerness to give from which it actually comes. Second, the amount of the gift is to be determined in proportion to one’s resources, not so much by a certain percentage or tithe of what is possessed, but according to the measure of God’s grace. The intent of the offering is not to ease others to the impoverishment of the Corinthians (vv 13-15), rather it is a matter of equality (vv 13-14). One section of the Church is not to be relieved leaving another section hard pressed. Paul appeals to the well-known principle of equality [isotētos] and fairness (see Col 1:4) in the world of that day to which the Corinthians were no doubt committed (see Furnish 1984, 407; Harris 2005, 590). The intent is that the Corinthians in the present time of their plenty are to supply the need of the Jerusalem Christians, for the time might come when the situation will be reversed and the Corinthians will be the ones in need (v 14). As with most translations the NIV adds to the Greek text the first supply, in line with the intended meaning. The obvious but not certain reference of the parallel construction, supply . . . need . . . supply . . . need, is to material resources. Other suggestions have been put forward such as spiritual benefits to be furnished by the Jerusalem Christians for the anticipated need of the Corinthians (see Rom 15:27; Hafemann 2000, 340; Matera 2003, 193). Martin’s hypothesis, interpreting through the lens of Romans 9-11 in reference to the reciprocity of both spiritual and material benefits between Gentile and Jewish Christians as such (Martin 1986, 267-270), has not met with general acceptance (Thrall 2004, 541-542). Again Paul emphasizes his concern for balance, he seeks to establish the equality of all Christians in all matters. Here the relief of want rather than any equalization of property is the issue on Paul’s mind.

Sidebar on isotētos in ancient Greek culture—short!

This mutual reciprocity of resources, the “equality” that expresses the nature of the Christian Church, Paul illustrates by the Israelite’s daily gathering of the manna by the in the wilderness with a quotation from Exodus 16:18: He who gathered much did not have too much, and he who gathered little did not have too little (v 15). This is from a story no doubt familiar to the Corinthians. All the “abundance” (NRSV) of the churches is as was the manna from the Lord, intended for each to have enough for the relief of the necessities of their respective churches. Wealth enjoyed at the expense of those in real want can corrupt like hoarded manna and lead to inequalities that are contrary to the constitution of the Christian community. Dare one perhaps go so far as to say that there is no place for elegance in the fellowship of the church just as there is no room for hunger and nakedness that can be relieved (see Prov 3:27-28; Matt 25:31-46; Acts 4:34)? Once again, the main and probably single point of the quotation from Exodus is the principle of the “equality” of Christian communities as Paul seeks to motivate the completion of the offering for the Jerusalem church on the part of the Corinthians (see Ellis 1957, 134). Paul’s formula for the introduction of quotations from the OT, as it is written, is his favorite (4:13; 9:9), occurring twenty-nine times in his letters. [“Rhetoriclly, Paul’s command is sandwiched between the examples of the Macedonians and of Jesus on the one side (8:1-10), and Scripture on the other (vv 112-15).” Hafemann, 341]. "The Criteria of Christian Giving" that Paul applies in these verses include: (1) the magnitude of the grace of Christ, vv 1-9; (2) the extent of material blessing, vv 10-12; and (3) the measure of the needs of the body of Christ, vv 13-15.

B. Paul Chooses Messengers (8:16--9:15)

Paul continues to emphasize the spiritual nature of the offering as he develops his appeal for the grace of partaking in the ministry to the saints (8:4). Paul expands the basis of the request to the Corinthians now to include the plans for the organization of the collection (8:16—9:5), and the results of this gracious gift ([tē tautē charity]; v 19) for both the givers and the recipients (9:6-15). Is this last heading accurate??

The Recommendation of Titus and his Companions (8:16-24)

In this second part of the appeal Paul authorizes three men to go to Corinth to collect the offering, Titus and the two "brothers" (see vv 17, 22) who are to safeguard the integrity of the enterprise. Attention is called to the eagerness of Titus, followed by the introduction and commendation of the unnamed two who will travel with him. These verses constitute and function as a letter of commendation. Although Paul did not need such letters, his envoys did as they approached their delicate task (see 3:1). Paul gives thanks [charis] to God (see 2:14) for the extraordinary way in which God has used Titus in relation to the church at Corinth (v 16; see 2:13; 7:6, 13-16). Again, the apostle uses the “grace” word, charis (see vv 1, 4, 7, 9). God has graciously put the same concern [spoudēn] or “eagerness” (NRSV; see 7;11, 12; 8:7- 8) for the Corinthians into the heart of Titus as Paul himself felt. The NIV rightly interprets same to mean Paul’s I have rather than the Macedonians whose concern was for the Jerusalem Christians. Paul stresses the strong bond between himself and his principal representative to the church at Corinth. Like Paul, Titus' concern in coming to the Corinthians goes far beyond the material needs of the Jerusalem poor as shown by Paul’s statement of the twofold manifestation of their shared eagerness (v 17). First, Titus’ Spirit-motivated care was such that he welcomed the appeal [paraklēsin] of Paul. Second, Titus, being “more eager than ever, . . . is going to you of his own accord” (NRSV), or on his own initiative, in likeness to the Macedonians’ action (v 3)—implying that the Corinthians too should take part on their own initiative. Titus was going to Corinth both from his own choice and in response to Paul’s request and with full apostolic support. Paul continues here with his use of epistolary aorist verbs (see vv 16-24) that indicates the action as past at the time the letter is read (Turner 1963, 72-73). The apostle writes that we are sending along with him the brother (v 18; see 1:1), using in compound form his usual term [sunepepsamen] for sending a representative to the churches (see 1 Cor 4:17;16:3; 2 Cor 9:3). This brother, a term that can indicate both fellow Christian and colleague in ministry, probably more the latter here (Ellis 1971, 447, n 2), and whom he is sending along with Titus, is doubly qualified. First he is one already famous or praised by all the churches, as Paul expresses it, simply in the gospel [en tō euanggelō]. Although the reference is vague, it is most probably to “his proclaiming” (NRSV) of the gospel (see Rom 1:9; 1 Cor 9:18; 2 Cor 10:14; 1 Thess 3:2). One cannot be certain, however, that his good repute and respect, his praise [epainos] by all the churches, was any more specific than for his service to the gospel. Titus’ companion was further and perhaps more importantly ([ou monon de, alla], and not only that, but; see 8:10) qualified by the fact that he was chosen by the churches to accompany them in this grace (v 19). Here charis appears to designate the offering itself. To accompany translates the noun synekdēmos, “traveling companion” (BDAG 2000, 968), with the connotation of “fellow missionary” (Young and Ford 1987, 170). Which churches were involved in the election is uncertain, but most probably those in Macedonia, although Asian and even Judea have been suggested. The verb used for the election, chosen [cheirotonētheis], meaning originally "to elect by a show of hands" as in an assembly in Greek cities, came to mean only “to elect” by any means or “to appoint” as in the only other NT occurrence in Acts 14:23 (Furnish 1984, 422; Harris 2005 602). This offering that is being administered by Paul was twofold in purpose as the telic preposition pros (“for”) governs both the glory of the Lord himself and our eagerness to help [prothymian hēmōn)]. First, it was in order to honor the Lord himself for generous giving manifests the very glory of God (see v 9). Second, all of these arrangements were to show the eagerness or ready mind of Paul and his fellow workers themselves to help in the offering (see Gal. 2:10). This “brother” and the second one mentioned in v 22 are not named by Paul. Who they were and why their names were omitted is not known, but that fact has not precluded much scholarly speculation as to both who and why. For example, see Betz (1985, 73), Furnish (1984, 435), and Thrall (2004, 557-562). Luke has most frequently had the honor of being the first brother (v 18) in the minds of interpreters such as Hughes (1962, 312-316), but the reasons given are far from conclusive. Plummer wrote long ago that “Luke seems to be the best guess” (1915, 248). When it came to money, Paul was extremely careful as he shared with others the responsibility of the administration of the offering. This caution he expresses first negatively (v 20) and then in positive terms (v 21). First, is the negative form literally translated, “taking precaution so that no one will discredit us in our administration of this gracious gift” (NASB). A stronger translation of stellomenoi as in NIV, We want to avoid, is also supported (BDAG 2000, 942). Paul takes precaution to avoid criticism, that is, that no one should “blame” (NRSV) or discredit him in the administration of this liberal gift [hadrotēti]. [Anything more on this word?] It is not insignificant the Paul’s word here for adminster [diakonoumene] is his normal term for “ministry” (3:3; see 3:7-9; 4:1; 5:18). The offering was in itself a ministry, motivated by and partaking of the apostolic ministry of Paul and his associates. As one who asserts his financial independence from the Corinthians (11:9-12; see 1 Cor 9:12-18), Paul wants to forestall any possible accusation of personal gain from the project. Rather he calls the offering a liberal gift [hadrotētē] stressing its abundance in line with his expectation that their giving will be generous. Paul is both complimenting their intentions and indirectly motivating them not to disappoint him (see 8:2). Second, Paul expresses his precautionary concerns in a positive form, For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men (v 21). Paul’s language is now that of forethought, “thinking in advance” [pronooumen], as he cites the LXX text of Prov 3:4, pronoou kala enōpion kyriou kai anthrōpōn (“take thought for what is good in the sight of the Lord and human beings”; see Rom 12:17). Citing proverbial wisom Paul recognizes that in this situation it is not enough just to be right or honest [kala] in the presence of the Lord, but also to be known as honest or “honorable . . . in the sight of men” (NASB). Charles Hodge comments that "it is a foolish pride which leads to a disregard of public opinion” (1868, 210). The precautions that Paul was taking may well have been due at least in part to criticism from some in Corinth (see 12:16-18). The second delegate, our brother (v 22), whom Paul was sending to accompany Titus to Corinth, is less renowned than the one first named (v 18), but possibly is introduced as having a closer relationship with Paul as his use of the possessive pronoun, our, may indicate. This brother whom Paul had "often tested and found eager in many matters" (NRSV), was now [nyni de] even more eager [spoudaioteron]; see vv 7-8,16, 22; 7:11-12) in the face of his assignment in Corinth, due to his great confidence in the Corinthians. Perhaps this is results from having been with Paul during his difficult relations with the church at Corinth. This diligent brother, enthusiastic for the task at hand, like the first brother is not named, but he may be the one mentioned with Titus in 12:18. Whether he was chosen by the churches or appointed by Paul is not said. If the latter, then the brothers who are sent with Titus are a balanced delegation, one elected by the churches and the other a proven associate of Paul. Yet Paul purposely describes them both as “representatives of the churches” (v 23). As Paul sums up his recommendation of the three delegates with an introduction to his final appeal in v 24, he commends Titus as presumably the leader of the delegation (v 23). The Greek construction here, particularly the use of hyper, is similar to the authorization formula in legal and administrative texts of the day (Betz 1985, 79). Its presence with Titus and its absence from our brothers is taken by Schillington to indicate two kinds of authorization, with that of Titus being the higher (1998, 183). Clearly stated is that Paul names Titus as his partner and fellow worker among the Corinthians in distinction from the two brothers whom he describes as representatives of the churches. Titus is Paul’s full partner ([koinonos]; see on v 4) in the gospel ministry generally and fellow worker especially with Paul in his service to the Corinthians. The two whom Paul designates as our brothers, they are the apostles [apostoloi] or “messengers of the churches” (NRSV), not apostles of Christ in the sense that Paul was, among those who had seen the Lord (1:1; 1 Cor 9:1; 15:5-9; see Matt 10:2). Yet significant is the fact that they are sent with the full authority of those who commissioned them (see Phil 2:25). Not only were they official envoys of the churches, but also such to those who might raise a question. Paul presents them, secondly, as an honor to Christ, literally, the glory of Christ (4:4). The precise sense of the phrase is difficult to determine for the genitive construction [doxa cristou] is ambiguous. We interpret it to mean that the brothers are messengers through whose lives Christ shows his glory, and therefore their ministry is a reflection of or shows Christ’s glory (v 19; 4:6; see 2:15; 3:3-11, 18; 9:13); in short, they are recommended as fully a credit to Christ. In vv 16-23 those whom Paul is sending to Corinthian possess an authorization that is personal, ecclesial, and christological—Paul, the churches, and Christ himself (Harris 2005, 595-596). Having prepared the way by his summary commendation in v 23 (see vv 16-23), Paul now makes a concluding appeal to the Corinthians to complete their participation in the offering, renewing the appeal of vv 7-15 (v 24). Paul’s exhortation is twofold, carried by an imperatival participle [endeiknymenoi] translated simply as show. First, therefore [oun], they are to demonstrate to these messengers the proof [endeixin] of their love (see v 8), and second, to show the validity of Paul's reason for pride in or boasting about them (see 9:2). In view is no doubt the Corinthians’ warm and hospitable reception of the delegates and their positive response to their request concerning the collection. The twofold demonstration is to be so that the churches can see it, literally “in the face of the churches." Plummer suggests that it is as if the congregations to which they belong were present and overlooking their conduct, for the delegates will report back to their respective churches what they have seen and heard in Corinth (1915, 251). Not to be excluded is the Universal Church of that day: “it will be officially reported throughout Christendom” (Denney 1903, 784). Paul has encouraged the Corinthians to full participation in the offering (1) by his handling of the project in a manner that leaves no room for suspicion. This he did (2) by delegating a share of the responsibility for the collection and its oversight to others, (3) to spiritual men duly qualified to adequately represent Paul and the churches who sent them.

The Sending of the Brethers (9:1-5)

Although the literary integrity of these verses in their present context has been questioned (see “Introduction”), they are connected closely both grammatically and in thought with the preceding verses (see Matera 2003, 199-200; Harris 2005, 617-618). The opening phrase, peri men gar (v 1), almost never functions in an introductory manner. The gar or for, omitted by NIV, looks back to 8:24, while the men anticipates the de in v 3 with the sense of “on the one hand, but on the other hand.” As Paul again expresses confidence in the Corinthians he appears somewhat apprehensive, explaining why the delegation is being sent and why Paul’s desire is that they go on ahead. Paul urges that the church respond positively to the delegation and have the collection ready for his next visit to Corinth. Paul wants that any reflection on the honor of both him and them be avoided as the reference to boasting in 8:24 implies (see v 4). There is no need (v 1), or it is superfluous [unnecessary?], for Paul to write more about this service or ministry [diakonias] to the saints (see 8:4); yet he proceeds to do just that (see Heb 11:32-38). Paul is employing a familiar epistolary or rhetorical device called a paraleipsis or “a passing over” used when a writer professes to pass over a subject only to mention it all the same (Blass-Debrunner 1961, 495; Betz 1985, 90-91). Paul may have thought his readers are becoming bored with the topic or that its resumption indicates that he lacks confidence in their generosity (Thrall 2004, 564). What the Corinthians need is to get on with the project (8:6). For Paul is aware of their willingness [prothumian], their eagerness to help (v 2; see 8:11-12)—for his boasting has been constant to the Macedonians. The boast is that since last year (8:6, 10) those in Achaia were ready or “prepared” (NASB). Since Achaia refers to the Roman province in the southern part of Greece that Paul included in his address of the letter to Corinth (1:1; see 11:10; 1 Cor 16:15), does Paul have in mind all the Christians in the province or just those in Corinth? Corinth was the capital of Achia and contained most of the believers. No doubt the church at Corinth was primarily in mind, but Paul appears to use Achia in parallel to his mention of the province of Macedonia (Matera 2003, 202; Rom 15:26), perhaps to flatter them by identifying the province with their city (Harris 2005, 619). Yet as indicated by the perfect tense of pareskeuastai (were ready) that normally suggests a “having been completed” present state, how prepared were the Corinthians? That they did not have the offering fully ready to send is obvious from vv 3-4, with its use of the cognate verb aparaskeuastous to designate their possible unpreparedness. The apparent discrepancy disappears if one can go with the NIV rendering, ready to give, with the meaning being consistent with that of 8:10-11. Thus the Corinthians’ enthusiasm [zēlos] or “zeal” (NRSV) with which they began to prepare the offering that had stirred most of them, the Macedonians, to action, is Paul’s meaning. As has already been noted the intended progress on the collection had been hindered by the conflict which had developed between Paul and the Corinthians. In one sentence (vv 3-4) with the first three of four purpose clauses [hina . . . hina . . . mē pōs ean . . . hina] Paul proceeds to give a negative, a positive, and then a second negative reason for sending (an epistolary aorist) the brothers (v 3; see v 5), Titus probably now included (see 2:15). The opening de links up with the mē that governs vv 1-2 indicating that Paul is now giving us the other side of the picture (Thrall 2004, 567). It is necessary that Paul broach the subject again first, in order that his boasting about the Corinthians to the Macedonians (see v 1) should not prove hollow or empty in this matter (kenōthē en tō merei toutō; see 6:1; 2 Cor 1:17; 9:15). Second, Paul is writing to ensure that, as Paul was saying (elegon), that the Corinthians would be fully prepared (pareskeuasmento; see v 2) with the offering ready to send when the delegation arrived. Third, Paul’s second negative and most significant reason, expressed in a tentative and apprehensive manner, is mē pōs ean, “so that (perhaps) not” or “lest somehow” (BDAG 2000, 901; see 2:7), when Paul arrives on this third visit with some Macedonians, he and the Corinthians (not to say anything about you) will not be mutually ashamed should they find the Corinthians unprepared [aparaskeuastous]. Significant is the fact that they lived in a shame and honor culture in which the failure to keep one’s word meant embarrassment and serious loss of esteem in the minds of others. Paul is sending “the brothers” to administer the details so that neither he nor the Corinthians will lose face “in this undertaking” (NRSV). This latter phrase, en tē hypostasei tautē, has also been translated as “by this confidence” (NASB), supporting the meaning of the NIV rendering, having been so confident. Of the meanings possible for hypostasis, substantial nature or essence, realization, plan or endeavor, situation or condition (see BDAG 2000, 1040), BDAG’s choice of “in connection with this undertaking” is supported by recent studies (see Furnish 1984, 427-428; Thrall 2004, 568-570; Harris 2005, 626). So the preferred translation should be “in this undertaking” (NRSV). Again, Paul avoids a monetary term for the offering. With so [oun] or therefore (v 5) Paul looks back to vv 3-4 and adds a further explanation to his reasons for sending the delegation on ahead to Corinth. Paul thought it necessary to conclude with an appeal to the brothers, again including Titus (see 8:6), to proceed to Corinth and finish the arrangements for the generous gift they had promised in advance of Paul’s arrival. The repetition of the three verbs with the alliterative use of the prefix pro [proelthōsin . . . prokatartisōsin . . . proepēngelmenēn] that embellishes Paul’s style stresses his coming arrival and subtly reminds the Corinthians of the threat to their honor; the fulfillment of promise was a primary responsibility in the Hellenic world (Thrall 2004, 570; McCant 1996, 91). The generous gift, or bountiful twice translates eulogia, yet another word Paul has applied to the collection, and perhaps a play on words by Paul from 1 Cor 16:1 where logia designated the collection itself. Now Paul calls it a eu-logia, a "really fine collection," that will be a blessing, that is, a love gift that will bless its recipients. The term ordinarily reflects the relationship between man and God (see Eph 1:3), but is directed here to human motivation, perhaps understood here as flowing from the experience of God’s blessing (Hafemann 2000, 365). Just so [houtōs] the apostle wants the offering to be ready as a generous gift, not as one grudgingly given [pleonexia]. The two words are used as direct opposites [eulogia . . . pleonexia], each involving the motives of the giver, are they giving generously or only out of avarice or greed, for only if their participation was a free act of Christian love could their gift be a vehicle for blessing: “Paul wants a blessing, not an extortion” (McCant 1999, 91). This is the thought that is developed in the next section paragraph (vv 9-15). Paul is seeking to insure the Corinthians’ appropriate response to the mission of the delegation (1) by reaffirming his confidence in their eagerness to participate, vv1-2, (2) by reminding them that he had staked the honor of his word—and theirs, on their performance, vv 3-4; and (2) by the use of terms that highlight the spiritual character of the undertaking, v 5. Read Betz on 1-5.

Somewhere there should be a sidebar on “boasting.”

3. The Blessings of Liberality (9:6-15)

“In 8:1—9:5, Paul dealt with the necessity of completing the collection; in 9:6-15, he addresses why this participation must be characterized by generosity and joy” Hafemann, 365]

Having explained that he is sending the delegates ahead to ensure that the offering will be ready when he arrives, Paul, still seeking to motivate his readers, expands on the theme touched on in the last clause of v 5, that of generosity in giving. As Paul exhorts to the expected liberality of the Corinthians in the collection he gives expression to the benefits of liberality first, in God’s enrichment of the givers (vv 6-11), and second, in its impact on the recipients (vv 12-15). Present in Paul’s mind as he uses the theological language of benevolence is the issue of the Corinthians’ loyalty to their apostle: “through the testing of this ministry” (9:13; NRSV). McCant identifies five theological affirmations in these verses underling the practice of generous giving: (1) one should give from the heart, 9:7; (2) God is the source of all giving, 9;8; (3) giving enriches the giver, 9:9-11; (4) giving evokes the worship of thanksgiving to God, 9:12; and (5) giving gives honor to God, 9:13-15 (1999, 93-98). Later? Now to follow Paul’s logic as he proceeds carefully, effectively, and perhaps even subtly, to construct the exhortation to generosity. Remember this (v 6) is simply now this [touto de], an elliptical linking and introductory expression (see 1 Cor 7:29; 15;50; Gal 3:17), that can be variously translated such as “the point is this” (NRSV) or “now this I say” (NASB). Introduced is an agricultural proverb or maxim that picks up the concluding idea of v 5, an image familiar from Jewish wisdom tradition and in the Graeco-Roman culture of Paul’s time (see Harris 2005, 634; Thrall 2004, 574-575; Furnish 1984, 440). Prov 11:24-25 is a most helpful example of this wisdom principle, "Some give freely, yet grow all the richer; others withhold what is due, and only suffer want. A generous person will be enriched, and one who gives water will get water" (NRSV; see 19:17; Job 4:8; Gal 6:7-10). Paul crafts his axiom in the form of a double chiasm (abba . . . abba), sows sparingly sparingly reaps and sows generously generously reaps [speirōn pheidomenōs pheidomenōs … therise and speirōn ep’ eulogiais ep’ eulogiais . . therisei]. Note the linguistic link to the twice mentioned “generous gift” [eulogian] of v 5. To sow expects a harvest in kind. As applied to the Corinthian situation the reaping is the harvest, not that at the end of the age, but in the present hearts and lives of those in the church in terms of spiritual and perhaps even material blessings. One who sows generously is sowing on the principle of blessings and on this basis reaps (see Luke 6:38). Consistent with and basic to this principle is another with its biblical and cultural precedents. This kind of giving is done only as each one (v 7) individually, freely, and privately has decided or determined from the heart ahead of time (8:3; see Acts 4:32). Therefore giving is not to be done either reluctantly or under compulsion. The first term, reluctantly [ek lypus], is literally from pain or sorrow (see 2:1-3; LXX Deut 15:10 on this see Hafemann, 366) suggesting inward sorrow due to loss. The second term, under compulsion [ex anankēs], indicates pressure stemming from the inherent nature of things, perhaps here a logical or social necessity (BDAG 2000, 60-61). Rather, it is the cheerful giver that God loves, alluding to Prov. 22:8 (LXX; see v 11) where God blesses [eulogei] the man [andra] who is both a giver and cheerful about it. [not in Hebrew?] It is helpful to note here that it is from cheerful [hilaron] that we get our English word "hilarious." That Paul apparently intentionally employs loves [agapa] in place of LXX “blesses” suggests more than just God “approves” or “values,” but indicates God’s love for the cheerful giver in some special sense. Supporting this is the fact that the Greek places both cheerful and God in the emphatic position, that is, as first and last in the sentence. Christian giving is thus giving that is adequately motivated, a giving stemming ultimately from grace (8:1; 9:8) and aims at blessing. Although vv 8-9 pick up the whole of the preceding exhortation and begin Paul’s commentary on v 6b (vv 8-14), they also connect directly to v 7c: And or Now [de] God. Why does God love the “cheerful giver”? The literary construction of v 8 is fascinating. As McCant notes, alliteration, paronomasia (word play), and anaphora (repetition) characterize its rhetoric with attractive style and resultant emphasis (1999, 94). Most striking are the “all” words beginning with pan(s): pasan . . . panti pantote pasan . . . pan that are set within the resumptive repetition of the verb abound [perisseuō]. Paul’s key word is again grace [charin]: God is able to make all grace abound to you (v 8). The meaning first connotes the motivating concept that underlies Paul's entire treatment of the collection (8:1, 9; see 8: 4, 6, 7, 9, 16, 19; 9:14,15; 1 Cor 16:3) and then reaches out to encompass both spiritual and material benefits (Harris 2005, 637). The idea is probably not that of recompense, but more simply harvest or reward (Thrall 2004, 577-578). The result of the Corinthians’ generosity in the context of the grace of God is that in all things at all times, they will have all that they need in order to provide for others. Paul’s words here are more literally translated “always having all sufficiency in everything” (NASB). “Sufficiency” is autarkeian, a favorite virtue among the Stoic and Cynic philosophers indicating inner self-sufficiency or contentment. The only other occurrence of the term is in 1 Tim. 6:6 where it means contentment (see Phil 4:ll; autarkes; BDAG 2000, 152). But here Paul’s use of “sufficiency” includes the resources that God will supply to the Corinthians enabling them to abound in every good work. In view is not “good works” generally but the continuing work of generosity to which Paul is exhorting the Corinthians. The “cheerful giver” not only may have the grace to get along with less but is divinely resourced with more for others. Paul seems to be saying in effect that God by his gifts of divine grace will supply all that is needed—spiritual and material—for the generous to continue to be a blessing to others. God's grace is a giving grace, able to fatten the leanest and meanest of souls. Paul resumes the agricultural metaphor of “sowing” from v 6 as he illustrates his point with a scriptural citation (v 9). As it is written (see 8:15) introduces Paul’s quotation of Ps. 112:9 (LXX 111:9), where those who serve the Lord scatter [eskorpisen] their wealth, like the farmer scatters seed, by giving to the poor. The Psalm describes the person “who fears the LORD” and delights “in his commands” (v 1), who prospers (vv 2-3), is “gracious and compassionate and righteous” (v 4), who is just and stable (vv 5-8), and who lavishes gifts on the poor (v 9). As a result, this kind of person is honored and remembered (vv 6, 9), and is emphatically one whose righteousness endures forever (vv 3, 6, 9). Although some interpreters hold that Paul’s use of this quotation implies that God is the subject as in v 8 (Betz 1984, 111-112, check out BDAG, Hanson, Christ? Thrall, 81), the contexts of both the Psalm and the passage at hand favor the Corinthian giver. Thus the righteousness that endures forever does not refer primarily to God’s faithful character; rather it belongs to the human giver. In the light of the Psalm, righteousness most probably to the moral character of the Corinthian givers as expressed in their generosity. That it endures forever can best be understood in the biblical sense of “remembered” (Ps. 112.3) in that it parallels “forever” in vv 6 and 9 of the Psalm, meaning that it continues as a reality in the present and future. Such can stand the test of judgment. Paul is making the point from Scripture that the Corinthians’ “good work,” in every sense will continue and they will never lack the resources for it. God will see to that (v 8; see vv 10-11). Check out Chrysostom (XII.369; McCant 95 has it) Paul’s thought in vv 6-9 comes to clear expression in v 10 as it expands on v 8 employing the farming imagery introduced in vv 6 and 9. Having reinforced his point by scripture (v 9), Paul now nails it down as he calls attention to God as the primary actor with descriptive words taken from the prophet Isaiah (55:10; see v 11):

As the rain and the snow come down from heaven, 
 and do not return to it without watering the earth 
and making it bud and flourish, 
 so that it yields seed for the sower and bread for the eater.

But instead of the earth as in Isaiah, Paul names God as the one who supplies seed to the sower and bread for food, that is, for the act of eating (BDAG 2000, 184) in parallel to the one who sows [tō speironti]. As Paul continues to lay a biblical foundation for generosity, such a God who in nature furnishes even the seed and the strength to sow will supply and increase the Corinthians store of seed, that is, their resources for giving (see Prov 11:24). Paul’s reference twice to seed [sporon] is first literal, and then figurative—seed . . . store of seed. God is the source of their liberal giving. Then picking up the word “righteousness” from his quotation of Ps 112:19 Paul expands the divine promise to the Corinthians adding that God will enlarge the harvest of your righteousness. Again there is a scriptural allusion, this time to Hos 10:12 where the LXX uses the word translated as harvest [yenēmata]: “Sow for yourselves righteousness, reap the fruit [yenēmata] of unfailing love.” Paul’s meaning is that the “fruits” or “results” of the Corinthians’ righteousness as manifested in their generosity will be both material and spiritual blessings for both them and the saints in Jerusalem. God will enlarge the harvest of the Corinthians’ generosity as he continues to supply them with the means to give and through them the needs of the recipients. God is able to make every grace abound in and through the Corinthians (v 8). The apostle has painted the generosity of Christians with a vivid picture of the farmer as he plants and harvests in dependence on the God of nature. [Is there any need to mention Hafemann’s constant concern that “the Corinthians’ righteousness is the manifestation of God;s righteousness? 370, 368ff. connects it to leitougia] Paul sums what he is saying in a verse that functions as a transition (v 11). The Corinthians will be made rich in every way for every kind of generosity [haploteta; see on 8:2]. The present participle ploutizomenoi can be considered a divine passive referring to either present or future time, that is, the same grace of God will enrich them, or is enriching them even as Paul writes, as it did the Macedonians (8:1), enabling them to great [pasan] liberality. Perhaps Paul is accenting the present as a motivating factor for the Corinthians. For Paul goes on to say that this kind of selfless giving for the needs of others in the concrete form of the collection being raised and delivered through Paul and his helpers to the saints in Jerusalem is producing [katergazetai, present tense] or will result in thanksgiving to God (see NASB; NRSV). Is Paul saying that the greatest benefit of the Corinthians’’ giving is the thanksgiving to God by the saints in Jerusalem for the gift? Paul’s main point, however, is that the collection is indeed God’s work from start to finish, beginning with God’s grace and ending in thanksgiving to God (Matera 2002, 208). Is it worthy of note that thanksgiving [eucharistian] has grace [charis] at the heart of it? As Paul expands on v 11, for [hoti], he restates the twofold reason for and result of the offering (v 12). By his construction, not only . . . but also [ou monon . . . alla kai] Paul indicates the greater significance of the second purpose for the collection. The first reason has an historical purpose, supplying the needs of God's people [tōn hagiōn], and the second reason, overflowing in many expressions of thanks to God, has a distinctly theological aim (Harris 2005, 650). Paul interestingly uses a new description for the collection, literally, the ministry of this service [diakonia tēs leitourgias tautēs] rendered by the NIV as this service that you perform. The first term, diakonia, we have seen before in connection with the offering (8:4; 9:1, see v 13), but leitourgia occurs in Paul’s letters only here and in Phil. 2:17 and 30. As both terms carry the general meaning of “service,” two issues face us: first, what kind of relation between the two terms is indicated by the genitive case, and second, is the sense intended nontechnical/popular or religious/cultic? Scholarly opinion, naturally differs. If tēs leitourgias were an epexegetic genitive, then it would define diakonia more precisely with a meaning like “the charitable act of this public service” (Betz 1985, 87). But if it were an objective genitive with the first term performing the second, it has the meaning of “the execution of this act of public service” (Barrett 1973, 239; see Martin 1986), which is the force of the genitive chosen by NIV and NRSV and probably to be preferred because the emphasis appears to fall on tēs leitourgias. NIV translates tēs leitourgias tautēs simply as this service that can be taken in one of three senses, “public service” performed for the community in mind, a priestly (liturgical) or “holy service,” or just “service” in a popular sense. The term as used in NT suggests an aura of high status for those who render such service (BDAG 2000, 591). In LXX leitourgia/leitourgeō appears for the cultic service of priests and Levites (Num 8:22, 1 Chron 16:4, 37; see Luke :23; Heb 8:2). . Paul uses the term in this religious sense in Phil. 2:17 along with “sacrifice” [thysia], but apparently only in reference to personal financial help in Phil. 2:30. In the light also of the language Paul uses throughout ch 8-9 for the collection (see Rom 15:27 [leitourgō]), it seems plausible to affirm that the connation of his use of the phrase diakonia tēs leitourgias tautēs is at least more than just popular and every day: the collection is a public service with cultic overtones (Matera 2003, 209; see Furnish 1984, 451). For Paul, here as elsewhere, the inference is that what is done for the sake of the gospel and the church, that what is done in the name of Christ, partakes of the character of Christ’s own sacrificial service. [See Hafemann, 370] Not only will the offering be filling up [prosanaplērousa], including the sense of “adding to” for other churches were contributing as well, the needs of the saints in Jerusalem, but more importantly it will also will overflow in many expressions of thanks to God. The two participles, supplying and overflowing are quantitative suggesting sufficiency or excess. God blesses the givers and the recipients and others in turn “bless” God! In vv 13-14 Paul elaborates “the why” and “the how” the many thanksgivings to God will take place. Verses 13-14 contain many of the spiritually “loaded” terms Paul has been using throughout chs 8-9 in relation to the offering—dokimēs, diakonias, haplotēti, koinōnias, charin. A new combination of terms appears in the obedience that accompanies your confession [tē hypotagē tēs homologias hymōn], a phrase crucial to the meaning of the verses. The central thought of v 13 is carried by the participial expression doxazontes ton theon best translated in context with the sense of people will glorify God. Some see the Corinthians as the subject as in the participial expression in v 11 (NRSV, see Matera 2003, 210). The focus, however, has changed to the recipients of the offering. The reason [dia] for the glorification or praise of God in Paul’s words is the service by which you have proved yourselves, or more literally, the proof of this ministry [tēs dokimēs tēs diakonias tautes]. NRSV renders dokimēs here as “testing” (see 8:2), but as in 13:3 it is best taken as “approved character” (BDAG 2000, 356). The successful completion of the offering by the Corinthians will give the Jerusalem Christians evidence of the Corinthians genuineness as Christians, the specific twofold nature of which is defined by what follows [epi . . . kai = for . . . for]. The first basis or content of the proof is the obedience that accompanies the Corinthians’ confession of the gospel of Christ. If we take the genitive tēs homologias as subjective then it is their confession of the gospel of Christ that produces their obedience. The confession appears obviously to be that of the call and claims of the gospel whose source and content is Christ. Betz, however, sees here a reference to a legal or contractual agreement (document?) that in essence would consist of the Corinthians’ submission to the Jerusalem church as demonstrated by their offering for them (Betz 1985 122-124). This view has been argued against effectively (see Thrall 2004, 589-590, and Harris 2005, 654). Although the expression of the Corinthians’ obedience is here specifically in the offering, the sense of this first proof is that their “confessing the gospel finds expression in obedient subjection to its requirements” (BGAD 2000, 709). Since we have discussed its terms as used before, the second basis or content of their proof to the Jerusalem church is adequately rendered by the NIV as your generosity in sharing with them and with everyone else [haplotēti tēs koinōnias eis autous kai eis pantas]. In view by everyone else is simply the needs of others (see Gal 6:10). Although “contribution” (NASB; see Rom 15:26) is not the best translation here, koinonia could include the sense of the full “partnership” that Paul seeks with the Jerusalem church. Paul continues to stress his concern for the ties of mutual recognition and love between Gentile Christians and the believers in Jerusalem as he turns to their response as recipients to the donors in Corinth (v 14). Paul’s expectation is that the Jerusalem Christians in their prayers [deēsei] for the Corinthians their hearts will go out to them. If we take the construction [autōn . .. epipothountōn] as a genitive absolute, that is it is a new assertion [kai] independent of v 13, the recipients will “long” (NRSV) or “yearn” (NASB) for the Corinthians. The dative deēsei as well as in their prayer signifying location, can also be taken as means, by praying, or as attendant circumstances, “as they pray” (Harris 2005, 657). Paul is confident of such a positive outcome for the reception of the offering because of the surpassing [see 3:10, Haffemann, 371] grace God has given you, he assures the Corinthians. Grace [charin], the grace of God, has now enclosed the entire discussion of the collection (8:1; 9:14). Here it is no doubt grace as God’s gracious action in inspiring and in providing the resources for the offering. It is a long way from Jerusalem to Corinth, but the distance can be spanned by prayer and intercession. All this is of course intended by the apostle to encourage the completion of the collection by the Corinthians. As we indicated as we began the discussion of these chapters some sense an eschatological vision on Paul’s part that anticipates a profound unity between the Gentile congregations of his mission and the Jewish church of Jerusalem (Matera 2003, 209; so Munck 1959, 303-308 and Nickle 1966, 129-142; but see Harris 2005, 87-101). Paul brings the subject of the collection to a close with a liturgical or prayerful outburst of gratefulness: Thanks (charis) be to God for his indescribable gift (v 15) implying “let us all give thanks to God.” Note another use of our word for grace (8:16; see Rom 6:17; 7:25; 1 Cor 15:57). But what is the nature of the gift (dorea)? Is it the grace of God as operative in the collection as the context might suggest? Is it the whole redemptive work of God as in Rom. 5:15-17 (see Eph 3:7 and 4:7)? Or is it simply God's gift of himself in the person of his Son? The latter is certainly feasible as the adjective indescribable [anekdiēgētō, occurring only here in NT] appears to imply (see 8:9; Rom 8:32) and as the supreme motivation for Paul’s long appeal to the Corinthians. Verses 1-15, as Matera suggests, “present an exalted vision of the collection.” (2003, 207). The apostle's grand appeal proved successful, for a few months later he wrote from Corinth to the Romans: "Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem" (15:26). In vv 6-15 Paul gives us three valid motives for generous and joyous giving: (1) to give with a right spirit is a sowing that ensures a harvest, vv 6-7; (2) God is able and willing to grant all that one needs within and without for a loving sharing with others, vv 8-10; (3) what is given does more than meet material needs; it can have thrilling spiritual implications—blessings all around, vv 11-15 (Plummer 1915, 257). If one puts together all the significant terms that Paul applies to the collection in ch 8-9, Christian giving is (1) an expression of grace [charis, 8:1, 4, 6-7, 9; 9:8, 14]; (2) sincerely motivated generosity [haplotetos, 8:2; 9:11, 13]; (3) the implementation of Christian fellowship and partnership [koinonia, 8:4; 9:13-15; Rom 15:26-27]; (4) an indispensable part of Christian ministry [diakonia, 8:4, 19-20; 9:1, 12-13]; (5) a liberal gift [hadrotes, 8:20]; (6) a means of spiritual blessing [eulogia, 9:5-6]; and (7) a sacred service [leitourgia, 9:12]. Using these pregnant terms Paul has expressed a profound theology of giving, providing as well a theology of grace, the grace of the God revealed in Jesus Christ who “graces” people to be gracious and generous to one another in his name.

Received from Maurice Hall 3/23/06. An Apostolic Introduction, 1:1-11 The Apostolic Ministry, 1:12—7:16: The Grace of Christian Giving, 8:1—9:15 A. Paul Encourages the Completion of the Offering (8:1-15) The Liberality of the Macedonians (8:1-7) The Challenge of the Liberality of Christ (8:8-15) B. Paul Chooses Messengers (8:16—9:15) 1. The Recommendation of Titus and his Companions (8:16-24) 2. The Sending of the Brothers (9:1-5) 3. The Blessings of Liberality (9:6-15) Vindication of Paul’s Authority, 10:1—13:14 8:1, 4, 6, 7, 9, 16, 19; 9:8, 14, 15. 8:2; 9:11, 13. 8:4; 9:13 8:4; 9:1, 12, 13 8:19, 20 8:2 9:5, 5, 6, 6 9:12 NASB: “the grace of God” NASB: “the wealth of their [check Greek] liberality” NRSV: “a wealth of generosity” NASB: “The favor of participation in the support” NRSV: “the privilege of sharing in this ministry” NASB: “this gracious work” NRSV: “this generous undertaking” NASB: “this gracious work” NRSV: “this generous undertaking” NRSV: “this generous act” NASB: “Thanks be” NASB” “this gracious work, which is being administered by us” NRSV “we are administering this generous undertaking” NASB: “in our administration of this generous gift” NRSV “this generous gift that we are administering” NRSN: “the ministry” NASB & NRSV: “bountiful gift” NASB: “bountiful gift” NRSV: “voluntary gift” NASB & NRSV: “bountifully” NASB & NRSV: “bountifully” NRSV: “every blessing” NASB: “for all liberality” NRSV: “great generosity” “your generosity will result” translates a phrase meaning “which is producing” [hētis katergazetai]. NASB: “the ministry of this service” NASB & NRSV: “this ministry” NASB: “the liberality of your contribution” NRSV: “the generosity of your sharing” Bengel, 399. See Thornton, 5-33. Class notes taken at New College, University of Edinburgh, 1959.

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