2 Corinthians 8

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 �BiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardBiDiModervbdLeftToRightTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 35 2 8 0 0 8. The Collection, part 1) (8:1 24)) ) ) Outline) 8:1 9:15 III. The Collection ) 8:1 6 A. Generosity Shown ) 8:7 15 B. Advice Given ) 8:7 9 1. Excel in Giving ) 8:10 12 2.

Finish the Work ) 8:13 15 3. Strive for Equality ) 8:16 24 C. Visit of Titus ) 8:16 21 1. Avoiding Criticism ) 8:22 24 2. Sending Representatives ) ) ) ) III. The Collection) 8:1 9:15) 8 1 And we make known to you, brothers, the grace of God given to the churches of Macedonia, 2 that in much testing due to affliction, their abundant joy and their extreme poverty overflowed into their wealth of generosity. 3 Because I testify that they gave according to their means and beyond their means on their own accord 4 they begged us earnestly for the privilege of sharing in the service [of helping] the saints. 5 And not just as we had expected [did they do this], but they gave themselves first to the Lord and then to us through the will of God. 6 So we urged Titus that just as he had earlier begun this work of grace, so he might even bring it to completion for you.) 7 However, as you excel in everything in faith, in speech, in knowledge, in all diligence, and in our love for you see that you excel in this work of grace as well. 8 I do not say this as a command, but I am testing the genuineness of your love even by the diligence of other people. 9 For you know the grace of our Lord Jesus Christ, that though he was rich he became poor on account of you, so that you might become rich through his poverty.) 10 And so I am giving you my opinion in this matter, for this is beneficial to you.

Since last year you were not only the first to do so but even expressed the desire to do so. 11 But now also complete the work, so that your readiness to desire it may be matched by your completion of it, as your means allow. 12 For if the readiness is there, the gift is acceptable insofar as a person has it, not insofar as he does not have it. 13 For not that others should have relief and you be burdened, but that there be equality. 14 For the present time your surplus is for their deficiency, so that also their surplus is for your deficiency, that there may be equality. 15 Just as it is written, He who has increased much does not have too much, and he who has less does not have too little. ) 16 But I thank God who put into the heart of Titus the same eagerness that I have for you. 17 Because he not only accepted our appeal, but being very eager, he also is going out toward you on his own accord. 18 We are sending with him the brother who is praised by all the churches in the service of the gospel. 19 But not only this, he also has been appointed by the churches to be our traveling companion as we administer this gracious work to the glory of the Lord himself and to show our readiness to help. 20 I am trying to avoid this, namely, that anyone might blame us in the way we administer this lavish gift. 21 For we aim to do the right things not only before the Lord but also before men.) 22 We are also sending with them our brother whom we often have tested and found eager in many ways, but now much more eager because of his great confidence in you. 23 As for Titus, he is my partner and fellow worker for you. As for our brothers, they are delegates of the churches, [and] the glory of Christ. 24 Therefore, to these men in the presence of the churches, present proof of your love and our pride in you.) ) Many scholars regard this chapter and the next as two separate letters,��1�� and they do so on the basis of content: the ingathering of the gifts for the poor in Jerusalem. The one letter is addressed specifically to the church in Corinth, the other to Christians at large.) In the opinion of these scholars, the break between chapters 7 and 8 introduces an entirely new subject not discussed earlier. The link between chapter 8 and the preceding one, however, consists of similar vocabulary and theme. For instance, in both chapters Paul mentions) abundant joy (7:4, 7, 13; 8:2);) privilege, comfort, appeal (7:4, 7, 13; 8:4, 17);) earnestness, good will, readiness (7:11, 12; 8:7, 8, 16).) In both chapters, he refers to Titus (7:6, 13, 14; 8:6, 16, 23) and Macedonia (7:5; 8:1) and writes about encouraging one another (7:6, 7, 13; 8:6 [urged]).��2�� In addition, chapter 7 contains a number of allusions to the collection for the saints. Although they are not explicit, they are always near the surface (see the commentary on vv. 4, 5, 7, 16).

For a full discussion on the unity of II Corinthians, see the Introduction.) Paul had to deal with two sensitive issues: the matter of the offender and the donations to the church in Jerusalem. He wrote about the first issue in chapter 7 and the second one in chapter 8. Before he composed chapter 8, he judiciously laid the groundwork for it in the last segment of the preceding chapter. There Paul expressed his praise for the Corinthians in affectionate wording.��3�� The link between these two chapters, therefore, is undeniable as Paul moves from one related subject to another.) A. Generosity Shown) 8:1 6) 1. And we make known to you, brothers, the grace of God given to the churches of Macedonia.) 1 1 2 8 0 “tw://bible.?id=46.16.1-46.16.4|AUTODETECT|” a. And we make known to you, brothers. Whenever Paul discusses a sensitive issue with the Corinthians, he writes the word brothers, which in those days included the sisters in the congregation. The topic he wishes to discuss has to do with money. Apart from his remarks about the collection for the poor in Jerusalem in his first epistle 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.4|AUTODETECT|” I Cor. 16:1 4) 1 1 -1 9 0 0 ), Paul has not yet mentioned this matter again. No wonder! Matthew Henry rightfully observes, How cautious ministers should be, especially in money-matters, not to give occasion to those who seek occasion to speak reproachfully! ��4��) 1 1 2 8 0 “tw://bible.?id=19.16.11|AUTODETECT|” The act of making something known to the Corinthians in this instance is not a divine revelation but rather a report presented by the apostle. Elsewhere in the Old and New Testaments, the verb to make known discloses, a proclamation of God s will 7 1 -1 9 0 “tw://bible.?id=19.16.11|AUTODETECT|” Ps. 16:11) 1 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 0 ). But here Paul is about to begin a discussion on the matter of raising funds for the mother church in Jerusalem. The Corinthians were not unfamiliar with the issue, so the apostle reminds them of his earlier instructions and gives them further details.) 1 1 2 8 0 “tw://bible.?id=46.16.1|AUTODETECT|” Paul s instructions for the ingathering of money for the church in Jerusalem were not confined to a certain locale. They were made known to all the churches in Asia Minor, Macedonia, and Greece. For example, Paul gave the churches in Galatia the same directions that he gave in Corinth 7 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” I Cor. 16:1) 1 1 -1 9 0 “tw://bible.?id=45.15.25-45.15.26|AUTODETECT|” ). He informed the church in Rome that the churches in Macedonia and Achaia had donated money for the poor among the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=45.15.25-45.15.26|AUTODETECT|” Rom. 15:25 26) 1 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” ). And last, Paul revealed that he indeed delivered these gifts to the poor in that city 7 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” Acts 24:17) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 When Paul received Titus s positive report concerning the Corinthians attitude toward the apostle, he also heard that the church had not progressed at all in the matter of collecting gifts for the saints in Jerusalem. Time had slipped away because of the controversy about the offender. Also, false teachers were spreading rumors that Paul was using the collection for himself (2:17; 11:7; 12:14). The time had come to set the record straight, and thus Paul depicts the Macedonian churches as a model and an incentive for the Corinthians.) b. The grace of God given to the churches of Macedonia. In his letters to the church in Corinth, Paul frequently pens the phrase the grace of God (with variations).��5�� The phrase has various meanings that depend on the context in which it is used, and the setting here indicates that Paul is referring not to God s saving grace but to the consequence of that grace.

To be precise, he has in mind the willingness of the recipients of God s grace to give generously to alleviate the physical needs of fellow saints (vv. 2 9). Grace is God s gift that makes participation in the collection possible and real; and it results in a demonstration of Christian love as a response to Paul s ministry.��6�� Although helping the poor is commendable, not everyone is ready to do so, as John Calvin observes: All men do not consider it a gain to give, nor do they ascribe it to God s grace. ��7��) 1 1 2 8 0 “tw://bible.?id=44.16.12-44.16.40|AUTODETECT|” The three churches Paul founded in Macedonia were those in Philippi, Thessalonica, and Berea 7 1 -1 9 0 “tw://bible.?id=44.16.12-44.16.40|AUTODETECT|” Acts 16:12 40) 1 1 -1 9 0 “tw://bible.?id=44.17.1-44.17.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.17.1-44.17.12|AUTODETECT|” 17:1 12) 1 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.18|AUTODETECT|” ). Of these congregations, the one in Philippi repeatedly sent financial aid to Paul while he was in Thessalonica and later when he was under house arrest in Rome 7 1 -1 9 0 “tw://bible.?id=50.4.16-50.4.18|AUTODETECT|” Phil. 4:16 18) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ). Notice that Paul states that God had given his grace to the Macedonian churches to make them willing to help others in need. That is, not the churches but God receives the honor and praise. The churches merely do the work God requires of them. Through the apostolic preaching of the gospel, believers were exhorted to show Christian love to all people, especially to the members of God s household 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ). By making God the implied agent for the giving of grace, Paul skillfully avoids arousing intense competition between the churches in Macedonia and in Corinth. Yet he stirs them to action.) 1 1 2 8 0 “tw://bible.?id=50.4.17|AUTODETECT|” In the epistolary literature of the New Testament, writers never refer to money as a source of income for themselves. They mention gifts, but never in the form of silver or gold 7 1 -1 9 0 “tw://bible.?id=50.4.17|AUTODETECT|” Phil. 4:17) 1 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 “tw://bible.?id=40.10.9-40.10.10|AUTODETECT|” ). They comply with Jesus command: Do not take along any gold or silver or copper in your belts; & for the worker is worth his keep 7 1 -1 9 0 “tw://bible.?id=40.10.9-40.10.10|AUTODETECT|” Matt. 10:9 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 2. That in much testing due to affliction, their abundant joy and their extreme poverty overflowed into their wealth of generosity.) 1 1 2 8 0 “tw://bible.?id=44.17.1-44.17.9|AUTODETECT|” a. Trials. In much testing due to affliction. The emphasis in this clause is on the word affliction, and the New Testament relates some of the afflictions the churches in Macedonia had to endure. For example, Paul s preaching the gospel in Thessalonica stirred up the Jews against those who converted to Christianity. The Jews then dragged Jason and his fellow Christians before the city officials, who told the Christians to post bond 7 1 -1 9 0 “tw://bible.?id=44.17.1-44.17.9|AUTODETECT|” Acts 17:1 9) 1 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” ). In a subsequent letter to the believers in Thessalonica, Paul observes that they suffered from their own people, just as the churches in Judea suffered from the Jews 7 1 -1 9 0 “tw://bible.?id=52.2.14|AUTODETECT|” I Thess. 2:14) 1 1 -1 9 0 “tw://bible.?id=52.3.3-52.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.3-52.3.4|AUTODETECT|” 3:3 4) 1 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.1.4|AUTODETECT|” II Thess. 1:4) 1 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” ). But apart from Paul being dragged before the tribunal of Proconsul Gallio in Corinth 7 1 -1 9 0 “tw://bible.?id=44.18.12|AUTODETECT|” Acts 18:12) 1 1 -1 9 0 0 ), persecution of the Corinthians was unknown. Paul s words, therefore, convey a hint of comparison that should not have escaped the observant Corinthian readers.) 1 1 2 8 0 0 Even though persecution had not been the lot of the people in Corinth, they nonetheless had experienced a degree of testing. They were tested when an offender had insulted Paul and when the apostle s opponents were disseminating false rumors concerning his instructions. In an earlier chapter, Paul wanted to test the members of the church in Corinth to see whether they would be obedient in spiritual matters (2:9). Yet the affliction they endured derived more from moral problems than from brute force.) 1 1 2 8 0 “tw://bible.?id=52.1.6|AUTODETECT|” b. Contrast. Their abundant joy and their extreme poverty overflowed into their wealth of generosity. The Macedonians knew that during their severe suffering the Lord never failed them; as a result, their joy in him was boundless 7 1 -1 9 0 “tw://bible.?id=52.1.6|AUTODETECT|” I Thess. 1:6) 1 1 -1 9 0 “tw://bible.?id=44.5.41|AUTODETECT|” ). Suffering produces abundant joy, as the apostles were able to testify when they were flogged by order of the Sanhedrin 7 1 -1 9 0 “tw://bible.?id=44.5.41|AUTODETECT|” Acts 5:41) 1 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=40.5.12|AUTODETECT|” Matt. 5:12) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 The contrast that Paul introduces is not one of riches and poverty but rather one of abundant joy and extreme poverty. Affliction results in joy, and joy and poverty result in a wealth of generosity.) Two centuries before Paul came to Macedonia, gold mines in that province provided a measure of wealth for its population. But during the first century of the Christian era, the economy had deteriorated, and the province was brought to the depths of poverty. Wars, barbarian invasions, Roman settlement, and the restructuring of the province had contributed to a dismal financial status. Not only the countryside but also the urban centers, including the Romanized cities of Philippi, Thessalonica, and Beroea, were impoverished.��8�� Conversely, the city of Corinth flourished financially because of the volume of trade that its two harbors, Cenchrea and Lechaeum, generated. In brief, there was a distinct difference between Macedonia and Corinth in economic terms. Paul alludes to this contrast.) 1 1 2 8 0 “tw://bible.?id=45.12.8|AUTODETECT|” Despite their poverty, the Macedonians were lavish in their giving. To describe their giving, Paul uses the Greek word haplots, which is best translated generosity in the sense of reflecting the unity of the body of Christ 7 1 -1 9 0 “tw://bible.?id=45.12.8|AUTODETECT|” Rom. 12:8) 1 1 -1 9 0 0 ).��9�� The word portrays singleness of heart and undivided simplicity. In this context it expresses an overarching unity of the church: the churches in Macedonia are sending their gifts to the poverty-stricken saints in Jerusalem. With this Greek word, Paul verbalizes his joy in seeing the unity of the universal church in which Gentile Christians show their loving care to their Jewish counterparts in Jerusalem.) 1 1 2 8 0 0 When Paul writes the wealth of their generosity, he is not thinking of material riches. The word wealth should be understood spiritually, as a few verses taken from the Pauline epistolary show:) 1 1 2 8 0 “tw://bible.?id=45.2.4|AUTODETECT|” the riches of his kindness 7 1 -1 9 0 “tw://bible.?id=45.2.4|AUTODETECT|” Rom. 2:4) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=45.9.23|AUTODETECT|” the riches of his glory 7 1 -1 9 0 “tw://bible.?id=45.9.23|AUTODETECT|” Rom. 9:23) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=49.1.7|AUTODETECT|” the riches of God s grace 7 1 -1 9 0 “tw://bible.?id=49.1.7|AUTODETECT|” Eph. 1:7) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=51.2.2|AUTODETECT|” the full riches of complete understanding 7 1 -1 9 0 “tw://bible.?id=51.2.2|AUTODETECT|” Col. 2:2) 1 1 -1 9 0 0 )) 1 1 2 8 0 “tw://bible.?id=51.3.16|AUTODETECT|” Paul sees riches in relation to Jesus Christ and the work of redemption. He rejoices when the word of Christ dwells richly in the hearts and the lives of believers 7 1 -1 9 0 “tw://bible.?id=51.3.16|AUTODETECT|” Col. 3:16) 1 1 -1 9 0 0 ).��10�� And this is what he observed in the Macedonian churches.) 1 6 2 8 0 0 3. Because I testify that they gave according to their means and beyond their means on their own accord.) This short verse is incomplete because it lacks the main verb they gave; the verb must be taken from verse 5 to complement the clauses according to their means and beyond their means.) As is evident in many translations, the verse division is infelicitous. The phrase on their own accord stands between verses 3 and 4 as an aside, and the reader has the option to connect it with what precedes or follows. The words I testify are a parenthetical remark and make the sentence itself concise.) Paul indicates that he had observed the overwhelming generosity of the Macedonian Christians. He had acquainted them with the material needs of the believers in Jerusalem and they had responded enthusiastically to his report. As an eyewitness, he noticed their readiness to contribute to the funds set aside for the needs of the poor.

Even though they themselves belonged to the impoverished class of society, they gave as much as they were able, and even beyond. In his further instructions on this point, Paul writes: Let each one give as he has decided in his mind to give, not reluctantly or out of necessity. For God loves a cheerful giver (9:7).) Without any prompting by Paul or his associates, the Macedonians were ready to give. Spontaneity sparked both their desire to give and their plea to share in the service to the saints in Jerusalem. In a succeeding verse, Paul writes that what they did was in harmony with God s will (v. 5). By his Word and Spirit, God opened their hearts so that they reacted magnanimously.) 4.

They begged us earnestly for the privilege of sharing in the service [of helping] the saints. 5. And not just as we had expected [did they do this], but they gave themselves first to the Lord and then to us through the will of God.) 1 1 2 8 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” a. They begged us earnestly for the privilege of sharing in the service [of helping] the saints. We presume that Paul, knowing the poverty of the Macedonians, mentioned to them the dire needs of the church in Jerusalem. He also taught them that the saints in that city had shared spiritual blessings with them in the form of Christ s gospel. They were indebted to those saints who had sent Paul and others to them with the Good News 7 1 -1 9 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” Rom. 15:26 27) 1 1 -1 9 0 0 ).��11�� Their reaction an ardent plea to be allowed to share their material blessings with the needy people in Jerusalem touched Paul deeply. As recent converts to the Christian faith, the Macedonians responded beyond everyone s expectation.) 1 1 2 8 0 0 Note that verse 4 is composed of four theological concepts: privilege, sharing, service, and saints. These four concepts promote the unity of Christ s universal church in both the first century and our modern times. We shall examine and comment on each concept.) 1 1 2 8 0 “tw://bible.*?id=40.7.11|AUTODETECT|”

1. Privalege. Spiritual life in Christ motivated the churches in Macedonia to implore Paul and his associates for the privilege of giving from their material resources to the church in Jerusalem. The Greek word charis (privilege) refers to the act of giving, not to the gift itself.��12�� Just as God gives good gifts to his children 7 1 -1 9 0 “tw://bible.?id=40.7.11|AUTODETECT|” Matt. 7:11) 1 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.11.13|AUTODETECT|” Luke 11:13) 1 1 -1 9 0 0 ), so the Macedonians freely give of their possessions to the needy and consider their giving a privilege.) 1 1 2 8 0 “tw://bible.?id=45.15.27|AUTODETECT|”
2. Sharing. The act of giving is closely connected with sharing one s possessions, except for differences in nuance: sharing is the consequence of the privilege; sharing implies fellowship with Christ and one another; and sharing denotes unity and mutuality.��13�� Commenting on the collection that took place among the believers in Macedonia and Achaia, Paul writes that they owe it to the Jews [in Jerusalem] to share with them their material blessings 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Rom. 15:27) 1 1 -1 9 0 0 ). Sharing material and spiritual blessings is a mark of the true church and a vivid demonstration of living Christianity.) 1 1 2 8 0 “tw://bible.?id=43.13.14-43.13.17|AUTODETECT|”
3. Service. Paul uses the familiar Greek term diakonia for service. Being part of the church is neither having one s name on the roll nor attaining a perfect attendance record. It is participation by reaching out to others in Christian love and by helping each other in humble service to the Lord 7 1 -1 9 0 “tw://bible.?id=43.13.14-43.13.17|AUTODETECT|” John 13:14 17) 1 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” ). Helping a fellow human being promotes the unity of the church and illustrates the application of one of the Spirit s gifts 7 1 -1 9 0 “tw://bible.?id=46.12.28|AUTODETECT|” I Cor. 12:28) 1 1 -1 9 0 0 ).��14��) 1 1 2 8 0 “tw://bible.?id=44.8.1|AUTODETECT|”
4. Saints. The New Testament is replete with the expression saints; especially in Paul s epistles this word occurs frequently and applies to all Christians of both Jewish and Gentile origin. Here it applies to those Christians in Jerusalem who were living in abject poverty. They had endured persecution 7 1 -1 9 0 “tw://bible.?id=44.8.1|AUTODETECT|” Acts 8:1) 1 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” ), years of famine 7 1 -1 9 0 “tw://bible.?id=44.11.27-44.11.30|AUTODETECT|” Acts 11:27 30) 1 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” ), social turmoil, and political instability. All these factors had contributed directly and indirectly to the poverty of the saints in the mother church. Earlier Paul had explicitly noted that the collection was meant for Jerusalem 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” ), so that at present he has no need to mention the name of the city again.��15�� Also, caring for the poor, including those in Jerusalem, was an apostolic directive 7 1 -1 9 0 “tw://bible.*?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 0 ).) 1 8 2 8 0 0 b. And not just as we had expected [did they do this]. In this text we see a role reversal. We normally expect the person who solicits funds to plead with a prospective donor to support a cause. But here the donors were petitioning Paul to allow them to help the poor. This plea from the Macedonians demonstrates a genuine desire to help.) c.

But they gave themselves first to the Lord and then to us through the will of God. Had the Macedonians responded by donating a certain amount, Paul would have been thankful. But they went beyond all expectations. The enthusiasm that they displayed in their giving was directed first to the Lord. He was the recipient of their gratitude for the spiritual gifts they had received from him. Realizing that Paul and his co-workers had brought them Christ s gospel, the Macedonians directed their fervor also toward them.

They yielded themselves to the Lord and his servants. The apostle and his aides gave themselves completely to the Macedonians to present a perfect model of mutual service: the members dedicate themselves to serving the apostle, and he also gives himself to them without reserve.��16��) Paul writes, through the will of God. With this phrase, he expresses the thought that the Macedonians submitted themselves completely to the Lord and to the apostles.��17�� Nothing happens apart from God s will, so that the giving of gifts by the Macedonians was through his divine will. We know that God reveals his will through the Scriptures and the preaching of the gospel (compare 1:1). He is in full control as he leads and guides his people to live a life of thankfulness.) The closer in fellowship Christians are to the Lord, the more they show their love toward each other. They must make Jesus Christ central in their lives, so that he may receive honor, praise, and glory.

But is it correct for Paul to place himself and his colleagues on a level equal to that of the Lord? In a sense the apostle is correct. Christ performs his work through his servants who proclaim the gospel, and he does so by delegating his authority to them.) 6. So we urged Titus that just as he had earlier begun this work of grace, so he might even bring it to completion for you.) In the Greek, Paul writes one long sentence that comprises verses 3 through 6. For translation purposes, we divide the sentence into separate verses and are forced to add a word here and there (vv. 4 and 5) to achieve a smooth rendering.��18��) Translators also differ on paragraph divisions within this section. Older translations have no divisions at all; others place the break at the end of verse 7.

Still others begin a new paragraph at either verse 6 or verse 7. Because Paul ends his lengthy sentence at verse 6, I have chosen to bring the paragraph to a close at this text.) The information Paul provides is revealing. He tells his readers that when Titus visited them in Corinth, he had begun the work of the collection. And in a subsequent passage, the apostle notes that a year earlier the Corinthians were willing to give to this cause (v. 10). This information suggests that Titus had visited Corinth more than once. Prior to his peace-keeping mission, Titus must have been in Corinth to promote the cause of the collection.

In the interim, the matter of collecting money for the poverty-stricken saints in Jerusalem had come to a standstill (see the comments on v. 1).) 1 1 2 8 0 “tw://bible.?id=48.2.1|AUTODETECT|” Nowhere else do we read about the labors of Titus, yet we know that he was a long-time associate of Paul 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ) and an able assistant. He probably delivered I Corinthians and other letters to Corinth.��19��) 1 1 2 8 0 0 a. So we urged Titus. The verb to urge at times conveys a negative idea, which in this verse would mean that Titus was disheartened and needed to be prodded to action. But this is not the case, for Paul was greatly encouraged by Titus s report (7:4 7). Here the verb in question has a positive connotation. When Paul and Titus talked about the Corinthian church, they also touched on the collection for the saints.

Titus remarked that this matter had been shelved because of the turmoil in the congregation. But when peace had returned, Paul encouraged Titus to return to Corinth and advance the matter of giving. Pointing to the splendid example of the Macedonians, the apostle urged his colleague to take up the matter again with the Corinthians when he returned.) 1 1 2 8 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” b. Just as he had earlier begun this work of grace. We assume that the reference to an earlier occasion pertains to the time when the Corinthians read Paul s first major epistle, in which he instructs the people to set aside weekly their gifts for the poor 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 What is this work of grace ? Ralph P. Martin gives a succinct description by saying, Grace is the activity inspired by God s grace that leads to giving. ��20�� In this chapter, the act of giving is mentioned repeatedly (vv. 4, 6, 7, 19) and alludes to the collection.) c. So he might even bring it to completion for you. Paul encourages not only Titus but also the Corinthians to complete the task of giving. Paul writes literally, so he might also complete for you also this grace, a construction that is awkward in our parlance.

Even if we eliminate one also to achieve a smooth translation, we still have to provide an explanation for this word. In view of the word order in the Greek, we see that the emphasis is on this grace. Hence, the conjunction also is assensive and means even. That is, in addition to all the work Titus has performed in Corinth, he will even complete the task of gathering the gifts.) The wording for you does not mean that Titus will do all the work for the Corinthians, for they themselves are personally involved. Perhaps we should say, with reference to you, which then includes the people in Corinth.) One last remark. The Jewish religious hierarchy in Jerusalem levied a temple tax on all the Jews living in dispersion.

This tax was collected annually and sent to the holy city. But we cannot equate the collection for the poor in Jerusalem with a temple tax, for we lack confirmation that the mother church initiated this collection. It was Paul s idea to raise the funds for the poor and thus strengthen and promote the unity of the Jewish and Gentile churches.) ) Practical Considerations in 8:3 5) 1 1 2 8 0 “tw://bible.?id=45.13.8|AUTODETECT|” Paul writes that the Christians in Macedonia were so generous that, even though they were extremely poor, they gave even beyond their ability (8:3). But elsewhere Paul says, Owe no one anything, except to love one another 7 1 -1 9 0 “tw://bible.?id=45.13.8|AUTODETECT|” Rom. 13:8) 1 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” , NRSV). Are his instructions to the Christians contradictory? No, not really, for the sentiment expressed harmonizes with what Jesus told the rich young ruler: If you want to be perfect, go, sell your possessions and give to the poor, and you will have treasure in heaven. Then come, follow me 7 1 -1 9 0 “tw://bible.?id=40.19.21|AUTODETECT|” Matt. 19:21) 1 1 -1 9 0 0 ). The words of Jesus do not mean that Christians are urged to give of their resources until they go into debt. The rich young ruler coveted material wealth more than spiritual riches. Thus, he went away sad because he chose money above following the Lord.) 1 22 2 8 0 0 The New Testament fails to mention tithing in Christian communities. No percentages are ever cited, for the Lord wants his people to show him their love and faithfulness. Giving must be an act of joyful gratitude to him, for God loves a cheerful giver (9:7). Our giving must be free from mechanical or obligatory rules. Instead, it should be characterized by generosity that emanates from our joy in the Lord. This is how the Christians in Macedonia demonstrated their love: by giving beyond their ability.) ) Greek Words, Phrases, and Constructions in 8:1 6) Verses 1 2) � ���� ��������� the preposition literally means in, but here it has the force of an indirect object with the translation to the churches.��21��) ������� this is the subjective genitive with a causal connotation: testing because of affliction. ) ���p ������ the preposition signifies down to the depth, that is, extreme poverty. ) Verses 3 4) �P�������� on their own accord.

The compound consists of the intensive pronoun �P��� (self) and �1��� (I choose); that is, I myself choose. The verbal adjective occurs only here in the New Testament and many times in other literature.) �0� ��z� ����� this phrase, to the saints, is supplemented with the words �������� !��� (that we might receive) in some minuscule manuscripts. The supplement is a gloss,��22�� yet it is part of two translations (KJV, NKJV).) Verses 5 6) ������ note the emphatic position of this personal pronoun in the setting of the sentence.) ������ first followed by ��� should be interpreted to mean first and foremost to the Lord and also to us. ) �0� �x ����������� the preposition with the articular infinitive conveys result instead of purpose.��23��) ) ) B. Advice Given) 8:7 15) Refusing even to be remunerated for his pastoral work in Corinth, Paul wanted to be free from any financial bonds. Being free, he was able to advise the Corinthians to give generously. Thus, he exhorted them to excel in giving spontaneously and to look to Jesus, who became poor so that they might become rich.) 1.

Excel in Giving) 8:7 9) 7. However, as you excel in everything in faith, in speech, in knowledge, in all diligence, and in our love for you see that you excel in this work of grace as well.) 1 1 2 8 0 “tw://bible.?id=46.1.4-46.1.7|AUTODETECT|” a. However, as you excel in everything. Pastoral care must be based on wisdom and tact, which Paul relies on as he seeks to encourage the recipients of this letter in their giving. He refrains from giving the impression that the Macedonians are superior to the Corinthians. He avoids commanding his readers to participate in the collection. Instead, he praises them for their record of excellence in many areas in fact, Paul purposely writes that they excelled in everything, so that also with respect to the collection they might excel. He demonstrates the art of motivating people by addressing them positively and by pointing out their virtues 7 1 -1 9 0 “tw://bible.?id=46.1.4-46.1.7|AUTODETECT|” I Cor. 1:4 7) 1 1 -1 9 0 0 ). He lists five areas in which the readers surpass others.) 1 1 2 8 0 “tw://bible.?id=46.12.8-46.12.10|AUTODETECT|” b. In faith, in speech, in knowledge. What comes to mind immediately is the list of spiritual gifts in Paul s first canonical letter to the Corinthians 7 1 -1 9 0 “tw://bible.?id=46.12.8-46.12.10|AUTODETECT|” I Cor. 12:8 10) 1 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” ). In this verse, however, faith is not a creedal statement but trust in God whereby proverbial mountains can be moved 7 1 -1 9 0 “tw://bible.?id=40.17.20|AUTODETECT|” Matt. 17:20) 1 1 -1 9 0 0 ). Faith that works miracles seems to have been more evident in Corinth than elsewhere.��24��) 1 1 2 8 0 “tw://bible.?id=46.1.5|AUTODETECT|” The Corinthians were also blessed with the gifts of speech and knowledge 7 1 -1 9 0 “tw://bible.?id=46.1.5|AUTODETECT|” I Cor. 1:5) 1 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” ) by which they demonstrated their faith. Indeed, the gifts of faith, speech, and knowledge form a triad. The Corinthians excelled in communicating the message of salvation as spiritual knowledge. With their mouths they proclaimed the spiritual knowledge that they believed in their hearts 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 c. In all diligence, and in our love for you. The Greek word is spoud, which I have translated diligence, occurs twice in Romans (12:8, 11) and five times in II Corinthians (7:11, 12; 8:7, 8, 16). With respect to this verse, Paul accentuates the word by modifying it with the adjective all.) 1 1 2 8 0 “tw://bible.?id=46.13.1-46.13.3|AUTODETECT|” The gifts of faith, speech, knowledge, and diligence are nothing without love, as Paul teaches in his letter of love 7 1 -1 9 0 “tw://bible.?id=46.13.1-46.13.3|AUTODETECT|” I Cor. 13:1 3) 1 1 -1 9 0 0 ). For this reason, love appears last in this series of five strengths. This, then, is a subtle reminder of the indispensability of love.) 1 3 2 8 0 0 The Greek text of verse 7 shows two readings, either in your love for us or in our love for you. Most translators adopt the first reading in view of the thought sequence within the verse. It is difficult to accept the second reading, for Paul cannot praise the Corinthians for love they have received from him. However, the second reading is the more difficult and is probably the original text. Some scholars, therefore, add a verb to the clause to clarify its meaning. For instance, one translation reads, in the love you learned from us (NCV).) d.

See that you excel in this work of grace as well. As a tactful pastor, Paul adds to the five qualities in which the readers excel the matter of the collection. He calls it this work of grace. And he wants his readers to remember that the Macedonians begged him for the privilege of participating in this work of grace (v. 4). So, the Corinthians also should see it as a privilege. The repetition of the verb to excel was not accidental; it was written for the purpose of stimulating the Corinthians to act.) 8.

I do not say this as a command, but I am testing the genuineness of your love even by the diligence of other people.) 1 1 2 8 0 “tw://bible.?id=46.7.6|AUTODETECT|” Apostolic authority, for Paul, was embodied in the Scriptures and Christ s gospel but was never exercised on the basis of his own opinion. Whenever the topic under discussion demands his personal response, he offers advice but never a command. To illustrate, I note Paul s discussion of the sensitive topic of conjugal relations. He writes that he makes a concession but does not command 7 1 -1 9 0 “tw://bible.?id=46.7.6|AUTODETECT|” I Cor. 7:6) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” , and see 25). Similarly, he now addresses the sensitive matter of the readers donating some of their resources. Thus he calls them to relinquish part of their earthly possessions. But he puts the Corinthians at ease when he openly states that he is not issuing a command. Nonetheless, Paul acts in accordance with a request of the apostles in Jerusalem to remember the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” In response to a question the Corinthians earlier asked in a letter to him, Paul instructed them how to arrange a schedule for the collection 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.3|AUTODETECT|” I Cor. 16:1 3) 1 1 -1 9 0 0 ). But even then he refused to command the Corinthians to donate money. He nowhere lays it down how much we ought to give, & but simply bids us be guided by the rule of love. ��25��) 1 1 2 8 0 “tw://bible.?id=46.13.4-46.13.5|AUTODETECT|” The apostle wants to ascertain that the readers conduct proves the genuineness of their love.��26�� He desires to be proud of the Corinthians, so that he can boast about them to the other churches. This genuine love is for Paul the norm that he sets for all the churches and that he expects the congregation in Corinth to follow. Although Paul deems comparison necessary, he excludes rivalry among the churches by adopting the genuineness of love as a norm. His letter of love speaks eloquently of love that bans all envy, boasting, pride, and self-seeking 7 1 -1 9 0 “tw://bible.?id=46.13.4-46.13.5|AUTODETECT|” I Cor. 13:4 5) 1 1 -1 9 0 0 ). Love is always positive and serves as a model to be emulated. Here Paul wants to give his approval to the Corinthians as they express their love not to him but to the needy saints in Jerusalem.) 1 4 2 8 0 0 There is a comparison in the phrases the genuineness of your love and the diligence of other people. Genuineness and diligence are the two sides of a coin that represent excellence; the first one is the norm and the second a striving to reach that norm. In addition, Paul s emphatic use of the pronoun your is contrasted with the term other. With this comparison, Paul is exhorting the Corinthians to prove genuine love by giving generously, just as others have demonstrated their love for poverty-stricken Christians.) 9. For you know the grace of our Lord Jesus Christ, that though he was rich he became poor on account of you, so that you might become rich through his poverty.) Note the following points:) a. Knowledge.

For you know the grace of our Lord Jesus Christ. The first word, for, links this verse to the preceding text and provides a clarification. Paul points his readers not to the churches in Macedonia but to Jesus Christ. He does so by saying, you know, which means that they had personally experienced and had come to know the grace that Jesus grants. Indeed, they were able to talk from experience and testify to that knowledge. They belonged to Jesus Christ and received from him untold spiritual and material blessings.) 1 1 2 8 0 “tw://bible.?id=40.28.20|AUTODETECT|” The grace of our Lord Jesus Christ is a liturgical formula that concludes many of Paul s epistles.��27�� Here the focus is on the word grace, which encompasses the full implication of our salvation (see 6:1) proclaimed in the Good News. Grace includes the message of Jesus death and resurrection, Christ s atoning work, peace with God, remission of sin, and the Lord s abiding presence 7 1 -1 9 0 “tw://bible.?id=40.28.20|AUTODETECT|” Matt. 28:20) 1 1 -1 9 0 0 ). Grace means that we can fully rely on Jesus Christ as our redeemer, brother, friend, and intercessor.) 1 9 2 8 0 0 As the Corinthians receive divine grace, so they ought to demonstrate grace to others. They must be a channel through which God s grace reaches others. They do so with respect to the grace of giving from their material resources to help the needy.) With the possessive personal pronoun our, Paul indicates that he and the readers are one in the Lord. Together they acknowledge him as their Lord and master in all areas of life. The divine names in the liturgical formula point, first, to Jesus earthly ministry and, next, to Christ s title and office in his redemptive task of prophet, priest, and king. The Lord Jesus Christ freely grants his grace to all his people, and he expects them to reflect his grace in their daily lives.) b.

Cause. That though he was rich he became poor on account of you. Paul gives an explanation of the grace that the Lord Jesus Christ grants to his people. He presents this explanation as a creedal statement that belonged to the liturgy in a worship service. It also echoes Paul s wording of an early Christian hymn on the status and work of Christ Jesus:) Who, being in very nature God,) did not consider equality with God) something to be grasped,) but made himself nothing,) taking the very nature of a servant,) being made in human likeness.) 1 1 2 8 0 “tw://bible.?id=50.2.6-50.2.7|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.7|AUTODETECT|” Phil. 2:6 7) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=58.1.3|AUTODETECT|” With other New Testament writers, Paul teaches the pre-existence of Jesus Christ with the statement though he was rich. The riches of Christ point not to his earthly existence but to his pre-existent state: God s Son radiates divine glory, for he is the exact representation of God himself 7 1 -1 9 0 “tw://bible.?id=58.1.3|AUTODETECT|” Heb. 1:3) 1 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” ). In his high-priestly prayer, Jesus asked his Father to glorify him with the glory he had before the creation of the world 7 1 -1 9 0 “tw://bible.?id=43.17.5|AUTODETECT|” John 17:5) 1 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” ). Even in human form Jesus revealed his glory as the unique Son of God 7 1 -1 9 0 “tw://bible.?id=43.1.14|AUTODETECT|” John 1:14) 1 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.1.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.8.20|AUTODETECT|” Jesus Christ became poor because of you, writes Paul to the Corinthians. But what is the meaning of the expression he became poor? Did he identify with those who are economically deprived? Yes, he did with his statement, Foxes have holes and birds of the air have nests, but the Son of Man has no place to lay his head 7 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 1 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” ). But during his earthly ministry Jesus did not shun the rich. He dined in their homes, counseled the rich young ruler, and was with the rich in his death 7 1 -1 9 0 “tw://bible.?id=23.53.9|AUTODETECT|” Isa. 53:9) 1 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” ). Did he relate only to the poor in spirit, the meek who are called the blessed ones? No, because his disciples John and James, whom he called sons of thunder, were far from meek and lowly 7 1 -1 9 0 “tw://bible.?id=42.9.54|AUTODETECT|” Luke 9:54) 1 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” ). They wanted to sit at his left and right in the kingdom 7 1 -1 9 0 “tw://bible.?id=40.20.21|AUTODETECT|” Matt. 20:21) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Paul contrasts the riches of Christ before Jesus birth with the poverty of human existence during his earthly life. It is the dissimilarity of leaving the holiness and glory of heaven to enter the profanity and poverty of earth. It is God s indescribable gift (9:15) to send his Son to be born, suffer, and die for sinners.) Mild he lays his glory by,) Born that man no more may die,) Born to raise the sons of earth,) Born to give them second birth.) Charles Wesley) 1 1 2 8 0 “tw://bible.?id=45.1.3-45.1.4|AUTODETECT|” The writer of the Epistle to the Hebrews teaches that Jesus Christ partook of our humanity to destroy the devil and to deliver his people who were held in the bondage by the fear of death (2:14 15). Paul applies this same teaching directly to the Corinthians and states that Jesus became poor for them. Because of their sins and ours, Jesus voluntarily laid aside his heavenly glory. He became a human being while remaining divine 7 1 -1 9 0 “tw://bible.?id=45.1.3-45.1.4|AUTODETECT|” Rom. 1:3 4) 1 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” ). He became materially poor while he remained spiritually rich. He became a debtor to God by being our sinbearer 7 1 -1 9 0 “tw://bible.?id=23.53.6|AUTODETECT|” Isa. 53:6) 1 1 -1 9 0 “tw://bible.?id=46.15.21-46.15.22|AUTODETECT|” ), yet he himself remained sinless.��28�� He assumed our humanity to conquer death for us, and by his resurrection he promises us that we, too, will rise from the dead 7 1 -1 9 0 “tw://bible.?id=46.15.21-46.15.22|AUTODETECT|” I Cor. 15:21 22) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.2.11|AUTODETECT|” c. Result. So that you might become rich through his poverty. Paul s teaching is not meant to induce Christians to try to emulate Christ by giving up material possessions to gain spiritual riches. The redemptive work of Christ can never be duplicated, for if this were possible, Jesus would no longer be our Lord and Savior 7 1 -1 9 0 “tw://bible.?id=42.2.11|AUTODETECT|” Luke 2:11) 1 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” ). Through his suffering, death, and resurrection, we are heirs and co-heirs with him 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 0 ). We are children of the light, filled with joy and happiness, and partakers of his glory. Through Christ s death on the cross, we have become the righteousness of God (5:21). We already are spiritually rich in this life and rich beyond comparison in the world to come.) 1 3 2 8 0 0 If, then, the Corinthians are rich in Christ, they should express their love and thankfulness to him by helping the needy saints in Judea. Paul s theological message should inspire all believers everywhere to be generous in their giving to alleviate the needs of the poor.��29��) ) Practical Considerations in 8:7 9) 1 1 2 8 0 “tw://bible.?id=42.2.7|AUTODETECT|” The Gospels depict Jesus entering the world in abject poverty: in a stable because there was no room in the inn 7 1 -1 9 0 “tw://bible.?id=42.2.7|AUTODETECT|” Luke 2:7) 1 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” ). During his ministry he had no place to lay his head 7 1 -1 9 0 “tw://bible.?id=40.8.20|AUTODETECT|” Matt. 8:20) 1 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” ). He had to borrow material possessions for his own purposes: a boat, a donkey, and an upper room. Soldiers disrobed him at his crucifixion and divided his clothes by casting lots 7 1 -1 9 0 “tw://bible.?id=42.23.34|AUTODETECT|” Luke 23:34) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=40.2.11|AUTODETECT|” Conversely, wise men brought expensive gifts of gold, incense, and myrrh to Jesus 7 1 -1 9 0 “tw://bible.?id=40.2.11|AUTODETECT|” Matt. 2:11) 1 1 -1 9 0 “tw://bible.?id=42.8.3|AUTODETECT|” ). During his ministry, he received support from prominent women 7 1 -1 9 0 “tw://bible.?id=42.8.3|AUTODETECT|” Luke 8:3) 1 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” ), and he wore a seamless coat woven from top to bottom. At his death, he was embalmed with seventy-five pounds of spices and was buried in a new tomb 7 1 -1 9 0 “tw://bible.?id=43.19.23|AUTODETECT|” John 19:23) 1 1 -1 9 0 “tw://bible.?id=43.19.39-43.19.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.39-43.19.40|AUTODETECT|” 39 40) 1 1 -1 9 0 “tw://bible.?id=43.19.41|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.19.41|AUTODETECT|” 41) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=54.6.9|AUTODETECT|” Does Jesus teach that if we endure poverty, we are blessed, and if we possess riches, we are cursed? On the one hand, we answer this question in the affirmative. If we set our heart on earthly riches, our desires cause us to promote our ruin and destruction 7 1 -1 9 0 “tw://bible.?id=54.6.9|AUTODETECT|” I Tim. 6:9) 1 1 -1 9 0 “tw://bible.?id=42.1.53|AUTODETECT|” ). Luke stresses poverty instead of earthly riches. In the song of Mary we read that God has filled the hungry with good things, but has sent the rich away empty 7 1 -1 9 0 “tw://bible.?id=42.1.53|AUTODETECT|” Luke 1:53) 1 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” ). Jesus teaches a beatitude on the poor and, by contrast, a curse on the rich 7 1 -1 9 0 “tw://bible.?id=42.6.20|AUTODETECT|” Luke 6:20) 1 1 -1 9 0 “tw://bible.?id=42.6.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.6.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” ). And he portrays poor Lazarus at the side of Abraham in heaven and the rich man agonizing in hell 7 1 -1 9 0 “tw://bible.?id=42.16.19-42.16.31|AUTODETECT|” Luke 16:19 31) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.5.27-42.5.29|AUTODETECT|” On the other hand, the gospel is for all people: the rich and the poor alike. Joseph of Arimathea and Nicodemus, both prosperous, were among Jesus followers. Well-to-do tax collectors, Matthew and Zaccheus, were converted 7 1 -1 9 0 “tw://bible.?id=42.5.27-42.5.29|AUTODETECT|” Luke 5:27 29) 1 1 -1 9 0 “tw://bible.?id=42.19.1-42.19.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.19.1-42.19.9|AUTODETECT|” 19:1 9) 1 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” ), for Jesus came not to call the righteous but sinners to repentance. With the parable of the two debtors, he characterized Simon the Pharisee and the sinful woman as being indebted to God 7 1 -1 9 0 “tw://bible.?id=42.7.36-42.7.50|AUTODETECT|” Luke 7:36 50) 1 1 -1 9 0 0 ). Both the rich and the poor must accept Jesus Christ in repentance and faith and submit themselves to him in lifelong obedience.) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 8:7 9) Verse 7) !��� � Q��� from us in you. This reading has a C rating in UBS4 and the support of manuscripts including P46, B, 1739, and others. The variant Q��� � !��� (from you in us) has these witnesses: � C, D, and others. Writes Bruce M. Metzger, the reading & had very wide circulation in the early church. ��30��) 5�� & ����������� this purpose clause with 5�� and the present subjunctive is equivalent to an imperative, see that you excel. ��31��) Verses 8 9) ��������� the present participle denotes progressive action. The verb to test signifies proving or approving someone.) ��������� this verb form at the beginning of a sentence could be either indicative or imperative.

The context calls for the indicative. Also, the verb ��������� (to know) conveys experiential, not innate, knowledge.) ��������� the ingressive aorist points to Jesus humble birth: he became poor. Likewise, the aorist in ���������� (that you may become rich) is ingressive.) Q���� & ������ the use of these two pronouns means emphasis and contrast.) ) ) 2. Finish the Work) 8:10 12) 10. And so I am giving you my opinion in this matter, for this is beneficial to you. Since last year you were not only the first to do so but even expressed the desire to do so.) 1 1 2 8 0 “tw://bible.?id=46.7.25|AUTODETECT|” a. And so I am giving you my opinion in this matter. Dealing with the sensitive matter of giving, Paul refrains from issuing a command (see v. 8) but instead offers his own opinion while he is guided by the Holy Spirit. He does the same thing when he advises virgins and widows 7 1 -1 9 0 “tw://bible.?id=46.7.25|AUTODETECT|” I Cor. 7:25) 1 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.7.40|AUTODETECT|” 40) 1 1 -1 9 0 0 ). No one is able to accuse Paul of lacking tact, for on this topic his words are well chosen and wise.) 1 4 2 8 0 0 b. For this is beneficial to you. The question is whether Paul s opinion or the Corinthians participation in the collection is beneficial. The second option is preferred: When the people in Corinth take part in the ingathering, they will receive a rich blessing. Paul s advice is the means to the end, and the end is of greater importance than the means. Not the form of the advice but its content is significant.��32��) c.

Since last year you were not only the first to do so but even expressed the desire to do so. The grammar of the Greek text is involved, but its meaning is transparent. Paul mentions an indication of time (last year), an initial response (you were the first), a matter of involvement (to do), and a willingness to act (the desire to do so).) The reference to time presents a number of problems, because the words last year can mean no more than a few months. For instance, we use the term in the months of January or February of a given year for the month of December of the previous year. But we can use it also in December to refer to February of a year earlier. The time lapse, then, varies from a few months to nearly two years.) We are unable to determine what calendar both Paul and the Corinthians employed.

Ernest B. Allo has tabulated the various calendars and their beginnings that were in use at the time of Paul s writing: the Jewish cultic year (spring); the Olympiadic year (summer); the Macedonian year (autumn); the Jewish civil year (autumn); the Roman year (1 January).��33�� Because Corinth was a Roman colony, the assumption is tenable that the Roman calendar was in vogue and was used by Paul. Moreover, Paul was a Roman citizen and may have composed this letter in the Roman colony of Philippi.��34��) 1 1 2 8 0 “tw://bible.?id=46.16.1-46.16.8|AUTODETECT|” After his initial instructions for the ingathering of funds for the saints in Jerusalem, Paul told the Corinthians that he would travel from Ephesus to Macedonia and then go to Corinth to spend the winter 7 1 -1 9 0 “tw://bible.?id=46.16.1-46.16.8|AUTODETECT|” I Cor. 16:1 8) 1 1 -1 9 0 0 ). A change of plans caused a delay; Paul made a hasty visit to Corinth and wrote a painful letter (2:1 4); and Titus, who had been sent to Corinth with this letter, met Paul in Macedonia after some time had elapsed (2:13; 7:5 7). If Paul wrote his first canonical letter in the second half of 55, then we may infer that the second epistle was composed a year later, probably in the autumn of 56.) 1 1 2 8 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” When Paul mentioned to the Corinthians the matter of the collection, they responded favorably and were ready to give. They were among the first to do so. But after their initial response, which was exemplary and praiseworthy, the conflict with an offender in the church (2:5 11; 7:8 9) dampened their enthusiasm. Because of their difficulties they lagged, and others took the lead 7 1 -1 9 0 “tw://bible.?id=45.15.26-45.15.27|AUTODETECT|” Rom. 15:26 27) 1 1 -1 9 0 0 ). They had begun and even expressed the desire to do so. Therefore, the project in Corinth had to be reinitiated. Whenever a congregation exemplifies love, harmony, and unity, its giving to various causes increases. But discord hampers and even quells a desire to give.) 1 1 2 8 0 “tw://bible.?id=50.2.13|AUTODETECT|” Although the concepts to do and to will appear to be reversed 7 1 -1 9 0 “tw://bible.?id=50.2.13|AUTODETECT|” Phil. 2:13) 1 1 -1 9 0 0 ), Paul wants to remind his readers of their initial start and to rekindle within them their earlier desire to give.) 1 4 2 8 0 0 11. But now also complete the work, so that your readiness to desire it may be matched by your completion of it, as your means allow.) The expanded repetition of verse 6 is evident at first sight. Paul again urges the Corinthian church to finish the task it once set out to do. He uses a compound verb in the imperative: fully complete it once for all. The contrast is between what happened the previous year and what should happen now.) The Corinthians have the desire to give, but fulfillment is lacking. Thus, they need encouragement to take up where they left off and finish the work without delay.

Paul juxtaposes the verbs to desire and to complete and tells the readers: what you desire in your hearts should also be completed with your hands. He does not use the verb to do, because at one time the Corinthians were collecting funds to support the needy but never finished what they had begun. The time has come to complete the work, for the people show their readiness (see vv. 9, 12; 9:2).) To avoid any undue pressure in this matter Paul adds the phrase as your means allow. People should not be able to say that their resources are too scant. Calvin pertinently notes, If you offer a small gift from your slender resources, your intention is just as valuable in God s eyes as if a rich man had made a large gift out of his abundance. ��35�� Paul does not say that the Corinthians should give all they have to enrich the people in Jerusalem. Such advice would sow discord.

Nor does he challenge the church in Corinth to follow the example of the churches in Macedonia: to give beyond their ability. That action would create unwanted rivalry. Instead, he advises them to give as much as their means allow.) 1 1 2 8 0 “tw://bible.?id=41.12.43-41.12.44|AUTODETECT|” At the temple treasury, rich people threw in large amounts of money, but the poor widow put in two copper coins. Jesus said to his disciples, I tell you the truth, this poor widow has put more into the treasury than all the others. They gave out of their wealth, but she, out of her poverty, put in everything all she had to live on 7 1 -1 9 0 “tw://bible.?id=41.12.43-41.12.44|AUTODETECT|” Mark 12:43 44) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 12. For if the readiness is there, the gift is acceptable insofar as a person has it, not insofar as he does not have it.) This verse is incomplete when it is literally translated: For if the readiness is present, it is acceptable insofar as he has, not insofar as he does not have. Is the readiness of the Corinthians acceptable? Who is the subject of the verb to have? And what is the direct object of this verb?) 1 1 2 8 0 “tw://bible.?id=45.15.16|AUTODETECT|” The Corinthians demonstrated their continued readiness, and this fact pleased Paul. But their lack of action was unacceptable to him and to God 7 1 -1 9 0 “tw://bible.?id=45.15.16|AUTODETECT|” Rom. 15:16) 1 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.15.31|AUTODETECT|” 31) 1 1 -1 9 0 0 , where Paul uses the expression euprosdektos [acceptable, favor] with reference to God). It is not the readiness to give that is acceptable, for that is understood. The gift itself is the implied subject of the term acceptable and the direct object of the verb to have. We must also supply a subject for this verb in the singular, and do so with the word person. Hans Dieter Betz comments, Though willingness is basic to the act of gift-giving, even more important is the matter of the gift s acceptability to the recipient. ��36��) 1 17 2 8 0 0 Conclusively, Paul writes an abbreviated conditional sentence: For if indeed the readiness is there, the gift is acceptable. He continues and adds a stipulation: Insofar as a person has the resources to give a gift, not insofar as he does not have any assets. In the Apocrypha we find similar advice. Tobit instructs his son Tobias to be generous in giving alms, but to do so in accord with his means. Then he adds: If you have little, do not he ashamed to give the little you can afford (Tob. 4:8).) ) ) Greek Words, Phrases, and Constructions in 8:10 12) Verses 10 11) ����� this neuter demonstrative pronoun has its antecedent not in the form but in the content of the noun ������ (advice).) �5����� as subject of the main verb ������������, it means you who began beforehand. The indefinite pronoun appears to function as a relative pronoun.��37�� The verb occurs once in the New Testament.) E��� as a conjunction E��� needs the implied present subjunctive � (so that it may be).��38��) � ��� ���� here is the only occurrence of this formation in the New Testament.

The phrase is equivalent to ���x � �� (inasmuch as he has) of verse 12.��39��) Verse 12) �P���������� with the implied subject of this adjective, the word gift (the gift is acceptable), the clause is the apodosis in a true conditional sentence that begins with �0 ���.) ) ) 3. Strive for Equality) 8:13 15) 13. For not that others should have relief and you be burdened, but that there be equality.) Paul counsels moderation in giving. He is not displeased with the Macedonians, who gave more than they could afford, but he seeks to regulate the process. The recipients of gifts should not be living in luxury at the expense of the giver who, bereft of his possessions, faces severe poverty. This type of giving moves resources from giver to recipient and needs from recipient to giver.

But in the process nothing is solved.) 1 1 2 8 0 “tw://bible.?id=44.2.44-44.2.45|AUTODETECT|” This text and the next one teach a fundamental rule to abolish poverty. The rule was applied in the church of Jerusalem during the time following Pentecost. All the believers were together and had everything in common. Selling their possessions and goods, they gave to anyone as he had need 7 1 -1 9 0 “tw://bible.?id=44.2.44-44.2.45|AUTODETECT|” Acts 2:44 45) 1 1 -1 9 0 0 ; and see 4:32, 34). Paul seeks to apply this same rule in the universal church by asking the Gentile Christians abroad to help the needy Jewish Christians in Jerusalem. He stresses material equality, so that those believers who have been blessed with a surplus willingly share their goods with others who lack the necessities of life.��40��) 1 1 2 8 0 “tw://bible.?id=5.15.4|AUTODETECT|” Paul is not advocating that the rich divest themselves of all their possessions, that the poor be made rich by receiving gifts, and that economic equality be achieved. Indeed, he is not advocating abolition of ownership but abolition of poverty.��41�� He is mindful of the Old Testament instruction not to have any poor people in the land of Israel 7 1 -1 9 0 “tw://bible.?id=5.15.4|AUTODETECT|” Deut. 15:4) 1 1 -1 9 0 0 ). The principle for Paul is voluntary giving to strengthen the mutual fellowship of Christian churches.) 1 1 2 8 0 “tw://bible.?id=45.15.27|AUTODETECT|” God is pleased when we love our neighbor by relieving his or her monetary distress.��42�� The saints in Jerusalem will be able to acquire goods they have lacked but are unable to reciprocate except by means of spiritual blessings 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Rom. 15:27) 1 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” ). Yet Paul s efforts to unite the churches abroad with the mother church in Jerusalem fell short of expectations. With the help of fellow travelers, he delivered the gift to the poor in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.24.17|AUTODETECT|” Acts 24:17) 1 1 -1 9 0 0 ), but the effect was less than favorable. Luke s account in Acts fails to inform us whether Paul was able to unify the Jewish and Gentile churches during the time of his two-year imprisonment in Caesarea.) 1 1 2 8 0 0 14. For the present time your surplus is for their deficiency, so that also their surplus is for your deficiency, that there may be equality.) 1 1 2 8 0 “tw://bible.?id=44.11.29-44.11.30|AUTODETECT|” This text further elaborates on the previous one (v. 13). Paul encourages mutual concern among the Christian churches, so that the believers who have received material blessings may help those who are destitute. A decade earlier, when a severe famine struck many parts of the Roman Empire including Judea, the believers in Syrian Antioch sent Barnabas and Paul to alleviate the hunger of the Christians in Judea. These two carried a monetary gift to the Judean elders 7 1 -1 9 0 “tw://bible.?id=44.11.29-44.11.30|AUTODETECT|” Acts 11:29 30) 1 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” ). With their gift, the Antiochean believers showed their love to the Judean Christians, responded to a genuine need, and sought to break down the wall that separated Jews and Gentiles. The initiative came from the Gentile believers. In the case of the collection for the saints in Judea, the initiative came from Paul as leader of the Gentile churches. We have no indication that the elders in Jerusalem asked for financial support. Paul acted in obedience to the apostolic injunction to remember the poor 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 a. For the present time your surplus is for their deficiency. The collection for the poor in Jerusalem appears to be a one-time gift. At the moment, Paul is not asking the churches in Macedonia and Achaia to give continued support to the people in Jerusalem. He specifies that the giving is for the present time when the Corinthians have an abundance.��43�� Corinth prospered because of trade, commerce, and agriculture.) 1 1 2 8 0 “tw://bible.?id=53.3.10|AUTODETECT|” b. So that also their surplus is for your deficiency. This clause lacks clarity. The contrast between Corinth and Jerusalem is plain, but the words surplus and deficiency probably do not carry the same meaning here as they do in the preceding clause. It is hard to believe that a prosperous commercial center would be poor at a time when Jerusalem is rich. Paul is not interested in supporting people, be they fellow Christians, if they are unwilling to work. He himself labored with his own hands to meet his own needs and even those of others. He gave the Thessalonians this rule: If a man will not work, he shall not eat 7 1 -1 9 0 “tw://bible.?id=53.3.10|AUTODETECT|” II Thess. 3:10) 1 1 -1 9 0 0 ). God s kingdom has no room for drones, only for bees that gather nectar and produce honey. Writes Charles Hodge, [The Scriptures] inculcate on the poor the duty of self-support to the extent of their ability. ��44��) 1 2 2 8 0 0 c. That there may be equality. The Christian church has the sacred duty to care for the poor and to help them improve their lives. Those who have been blessed must thank the Lord for his bounties but at the same time must provide aid to the underprivileged people that they, too, may enjoy greater blessings. Paul places the term equality within the framework of reciprocity. He does not advocate undermining productivity.

Instead he seeks to raise the quality of life through reciprocal activity of both rich and poor. Brotherhood cannot be one-sided; it must be mutual, and in the interchange of services equality is the result. ��45��) 15. Just as it is written, He who has increased much does not have too much, and he who has less does not have too little. ) 1 1 2 8 0 “tw://bible.?id=55.3.16|AUTODETECT|” Throughout the epistle, Paul supports his discourses with quotations from the Old Testament. For him, the Scriptures are useful for teaching 7 1 -1 9 0 “tw://bible.?id=55.3.16|AUTODETECT|” II Tim. 3:16) 1 1 -1 9 0 “tw://bible.?id=2.16.18|AUTODETECT|” ). Nevertheless, he often takes a quote for the sake of its words and not its context. This is true here. Paul quotes ) 7 1 -1 9 0 “tw://bible.?id=2.16.18|AUTODETECT|” Exodus 16:18) 1 1 -1 9 0 0 from the Septuagint and uses the words as an illustration. This text may have been used more often,��46�� perhaps as a proverb.) 1 1 2 8 0 “tw://bible.?id=48.6.10|AUTODETECT|” With this reference, the apostle directs attention to God, who amply fulfilled the needs of everyone during the forty-year desert journey of the Israelites. Similarly, God still provides adequately for everyone by asking those who have abundance to share gladly with those who have need. The Christian church is characterized by liberality toward all people but especially to those who belong to the family of believers 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 0 ).) 1 26 2 8 0 0 ) ) Greek Words, Phrases, and Constructions in 8:13 15) Verse 13) 5�� with the present subjunctive �, which has been omitted, the clause expresses more result than purpose.��47��) Verses 14 15) Paul writes two purpose clauses, one with 5�� and the other with E��� as a linguistic variation.) �x ���� & �x @����� the neuter expresses an act performed by an individual. The Septuagint has the comparative adjective �x @������ (lesser) for the positive �x @�����.) ) ) C. Visit of Titus) 8:16 24) After an intermission in which Paul exhorted the Corinthians to contribute voluntarily to the fund for the poor in Jerusalem (vv. 7 15), the apostle turns his attention again to Titus. He knows that his helper has the ability to persuade the people in Corinth to return to their earlier zeal in giving to this cause (vv. 10 12). He now stresses the manner in which collection of the money is to be administered. Also, Titus is not going alone but in the company of others who are well known in the churches and even are chosen by them.) 1.

Avoiding Criticism) 8:16 21) 16. But I thank God who put into the heart of Titus the same eagerness that I have for you.) At the beginning of this chapter (vv. 1 5), Paul described his appreciation for the Macedonians, who demonstrated their generosity in the service to the saints. Now he expresses his thanks to God for Titus, who has labored and will continue to labor among the Corinthians. He mentioned Titus in verse 6 (refer also to 2:13), but here he presents further details. Before he continues he brings thanks to God, which in a literal rendering reads, But thanks be to God. This clause appears to have been a religious saying that often appears in Paul s major epistles.��48��) The apostle always recognizes God s hand in the lives of his people.

God gave the Macedonians grace to give (v. 1) and he put in Titus s heart an eagerness to serve the Corinthians (v. 16). This eagerness of Titus to return to Corinth and complete the task of giving can be favorably compared with the dedication of the Macedonians in their giving. Not only that, but also the Corinthians possessed such zeal a year earlier (vv. 11 12). The reason for their enthusiasm lies in their desire to please God and to devote their gifts to him. For Titus, this matter concerns not so much the recipients as the donors of these gifts. He longs to return to Corinth to complete the task of collecting the funds.

This task may prove to be rather arduous and troublesome in view of the opposition from the false apostles (see 12:14 18).) Last, Paul himself had a decided interest in the spiritual growth of the Corinthians. He indicates that he possessed the same eagerness that was present in Titus. Yet he himself remains behind in Macedonia while Titus travels to Achaia. He wants to remove himself from the handling of the gifts so that no one can say that he gained personal advantage.) 17. Because he not only accepted our appeal, but being very eager he also is going out toward you on his own accord.) With this verse Paul explains the preceding text, so that Titus s eagerness is revealed in both his welcoming Paul s appeal and his readiness to go to Corinth. Paul now resumes his urgent appeal to Titus to complete the matter of the collection (v. 6).��49�� After a slight digression, he uses similar wording that confirms continuity.

He appeals to Titus, who welcomes the challenge to do so, to finish the task. In fact, an appeal is not necessary, for God has put into Titus s heart the desire to travel to Corinth and to take the raising of funds in hand.) No one can accuse Paul of issuing highhanded commands, for the expression on his own accord speaks volumes. Paul has the same concern for the Corinthians as Titus has, so that there is no command but only advice. At the time when Paul writes this sentence, Titus is still with him, is ready to journey to Corinth, and is serving the apostle as letter carrier.��50�� In a way, Paul is sending Titus to the Corinthians with a letter of recommendation. Yet he and his workers are not in need of such letters, for the result of their ministry is written on the hearts of the people in Corinth (3:2 3).) 18. We are sending with him the brother who is praised by all the churches in the service of the gospel.) Since the days of the early church, the intriguing question has been: Who is this brother? ��51�� Numerous candidates have been mentioned, among whom are Luke, Barnabas, Timothy, Silas, Mark, Aristarchus, and Apollos, to mention no more.

Any one of these people will have to match the description Paul gives in this text and elsewhere. The interpretation of these verses also plays a significant role in identifying the names. I briefly list some positive and negative aspects for the names that have been mentioned.) 1. Luke. Throughout Acts, Luke never mentions Titus; and in this epistle Paul refers to Titus repeatedly but never to Luke. Is it possible that in the first century, writers would refrain from identifying close relatives?��52�� True, Paul, not Titus, is the author of II Corinthians.

In the company of Titus, Paul may have been obliged not to mention the name of a near relative of his companion. But this line of reasoning runs into the objection that the expression brother should refer to a brother in Christ rather than to a blood relative. The word brother here and in verse 22 appears to mean a spiritual brother.) Next, most writers understand the words the brother who is praised by all the churches in the service of the gospel to mean that this person proclaimed the gospel.��53�� The suggestion that Luke s Gospel circulated in the churches of the 50s cannot be proved.��54��) 1 1 2 8 0 “tw://bible.?id=44.20.4|AUTODETECT|” Last, in the list of fellow travelers who are in charge of safeguarding the collection, no one represents the church in Corinth. Yet, Luke accompanied Paul from Philippi to Jerusalem. Because nothing is said in ) 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 “tw://bible.?id=44.16.16-44.16.17|AUTODETECT|” about a representative of Corinth, may we assume that Luke is the brother who carried the Corinthians gift? Could Luke have been present with Paul at the writing of II Corinthians in Macedonia? Many Byzantine manuscripts feature an explanatory note at the end of this epistle that says: The second epistle to the Corinthians was written from Philippi through (dia) Titus and Luke. ��55�� This means that Luke visited Corinth and perhaps stayed there for some time. From Scripture and early Christian documents, we are unable to verify where Luke spent his time from 50 to 56 7 1 -1 9 0 “tw://bible.?id=44.16.16-44.16.17|AUTODETECT|” Acts 16:16 17) 1 1 -1 9 0 “tw://bible.?id=44.20.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.5|AUTODETECT|” 20:5) 1 1 -1 9 0 0 ). Yet many ancient and modern writers favorably support identifying the brother mentioned by Paul as Luke.��56��) 1 1 2 8 0 “tw://bible.?id=44.9.27|AUTODETECT|” 2. Barnabas. The relationship between Paul and Barnabas was intimate, for Barnabas introduced Paul to the apostles in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” Acts 9:27) 1 1 -1 9 0 0 ). But after the first missionary journey and the Jerusalem Council, the disagreement between these two was so sharp that they went their separate ways. Yet in I Corinthians, Paul mentions Barnabas and implies that a cordial relationship was restored between these two men (9:6).��57�� There is no evidence, however, that Barnabas was with Paul in Macedonia and was sent to Corinth. Why would Paul not use his name but allude to him as the brother ?) 1 1 2 8 0 “tw://bible.?id=46.4.17|AUTODETECT|” 3. Timothy. Paul writes the name of Timothy in the beginning of this epistle and identifies him as our brother, which in the original is the brother (1:1). He had sent Timothy to Corinth 7 1 -1 9 0 “tw://bible.?id=46.4.17|AUTODETECT|” I Cor. 4:17) 1 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.10|AUTODETECT|” 16:10) 1 1 -1 9 0 0 ) but had counseled the Corinthians to receive him graciously so that Timothy would not have to be afraid of them. Although the identification fits, we lack certainty that Timothy was sent once again to Corinth.) 1 1 2 8 0 “tw://bible.?id=44.18.5|AUTODETECT|” 4. Silas. The names of Silas and Timothy occur in the context of preaching the gospel message in Corinth (1:19). This happened when Paul first began his labors there and these two men came from Macedonia to assist him in founding the church 7 1 -1 9 0 “tw://bible.?id=44.18.5|AUTODETECT|” Acts 18:5) 1 1 -1 9 0 0 ). We have no further information about the ministry of Silas in Corinth.) 1 1 2 8 0 “tw://bible.?id=44.13.13|AUTODETECT|” 5. Mark. The altercation between Paul and Barnabas resulted from Mark s departure for Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.13.13|AUTODETECT|” Acts 13:13) 1 1 -1 9 0 “tw://bible.?id=44.15.37|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.15.37|AUTODETECT|” 15:37) 1 1 -1 9 0 “tw://bible.?id=44.15.39|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.15.39|AUTODETECT|” 39) 1 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” ). His name does not appear in the Corinthian correspondence. Later, Paul again notes his name in other contexts 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.4.11|AUTODETECT|” II Tim. 4:11) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 0 ), but Mark is not known in Corinth.) 1 1 2 8 0 “tw://bible.?id=44.19.29|AUTODETECT|” 6. Aristarchus. Luke relates that Aristarchus was Paul s traveling companion together with Gaius in Ephesus, to Jerusalem, and to Rome 7 1 -1 9 0 “tw://bible.?id=44.19.29|AUTODETECT|” Acts 19:29) 1 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 “tw://bible.?id=44.27.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.27.2|AUTODETECT|” 27:2) 1 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” ). Calling him my fellow prisoner 7 1 -1 9 0 “tw://bible.?id=51.4.10|AUTODETECT|” Col. 4:10) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ) and his fellow worker 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 24) 1 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” ), Paul must have highly regarded his friendship. But there is no evidence that the Corinthians knew him as their spiritual brother: Aristarchus represented the church of Thessalonica 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 0 ). The presence of a Macedonian in Corinth would cause dissatisfaction and hurtful rivalry in the matter of the collection. Also, his presence would be at odds with Paul s statement that he hoped he would not have to be ashamed of the Corinthians if Macedonians would accompany the apostle (9:4).) 1 1 2 8 0 “tw://bible.?id=46.16.12|AUTODETECT|” 7. Apollos. A faithful servant in the Corinthian church, Apollos was highly respected as an eloquent preacher.��58�� Paul calls him our [the] brother and states that Apollos was reluctant to return to Corinth. Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity 7 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” I Cor. 16:12) 1 1 -1 9 0 0 ). Indeed, Paul had to persuade him to go to Corinth, but he was confident that Apollos would go when possible. We have no knowledge about where Apollos may have served the churches after he left Corinth, but we conjecture that this skilled orator did visit the Corinthians again in the company of Titus. His name occurs often in I Corinthians but never in this epistle; he was away from Corinth for some time.) 1 1 2 8 0 0 After this brief survey, we suggest that either Luke or Apollos are likely candidates.��59�� But even Apollos is too well known to the Corinthians to be introduced without a name, which then leaves only Luke. Moreover, of these two persons, only Luke traveled with Paul to Jerusalem.) 1 1 2 8 0 “tw://bible.?id=50.4.3|AUTODETECT|” Although we wonder why Paul omits a name and merely says the brother, we know that the apostle often omits identifying details concerning people he discusses. They were known to the original readers but not to others; for instance, the offender (2:5 11; 7:12); our brother (8:22; 12:18); and a loyal yokefellow 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” Phil. 4:3) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0 19. But not only this, he also has been appointed by the churches to be our traveling companion as we administer this gracious work to the glory of the Lord himself and to show our readiness to help.) a. He also has been appointed by the churches. This is the second time in as many verses that Paul speaks of the churches (vv. 18, 19). These churches are widely representative, including those in Macedonia, because Paul speaks of all the churches. Not he but the congregations have taken the initiative, perhaps at Paul s suggestion, to appoint a person to accompany Titus.

The Greek text shows that the term appoint means the raising of hands in a congregational meeting. The people understood that not Paul but the churches should be involved in naming a person suitable to the task of collecting funds for the saints in Jerusalem. They chose a man who was well known by his preaching of the gospel in their churches. He had the confidence of the churches to fulfill the task to which they appointed him.) b. To be our traveling companion as we administer this gracious work. The words our traveling companion signify not only that this brother accompanies Titus to Corinth, but also that he is a member of the group that accompanies Paul to Jerusalem.

Thus, the possessive pronoun our receives full recognition. The man who is praised by all the churches is commissioned to go to Corinth for the collection of the gifts. Paul calls it gracious work, in the sense that giving to the Lord for the poor in Jerusalem is an act of grace (v. 6).) 1 1 2 8 0 “tw://bible.*?id=46.16.3-46.16.4|AUTODETECT|” c. To the glory of the Lord himself and to show our readiness to help. The mandate to gather funds has a twofold purpose. First, Paul points to the glory of the Lord and then adds the pronoun himself. C. K.

Barrett proposes that with the addition of this intensive pronoun Paul actually is saying, his glory I mean, the Lord s. ��60�� Throughout his epistles, Paul teaches the Old Testament tenet that all things must be done to the glory and honor of the Lord God. Next, he stresses human responsibility by noting the willingness of himself and others to help in this task that he initiated earlier. Paul, however, did not go to Corinth with Titus and his companions but arrived there much later. He did not involve himself in the actual handling of the funds. Initially, he wanted the men who had been approved for this task to travel to Jerusalem by themselves. But if they deemed that his presence was needed, he would be willing to accompany them 7 1 -1 9 0 “tw://bible.?id=46.16.3-46.16.4|AUTODETECT|” I Cor. 16:3 4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 20. I am trying to avoid this, namely, that anyone might blame us in the way we administer this lavish gift.) 1 1 2 8 0 “tw://bible.?id=52.5.22|AUTODETECT|” Paul often warns his readers to avoid even the appearance of evil 7 1 -1 9 0 “tw://bible.?id=52.5.22|AUTODETECT|” I Thess. 5:22) 1 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” ), and he applies this teaching to himself also. He is fully aware of his opponents in the church at Corinth who are ready to attack him. The gathering of gifts would give them an excellent opportunity to spread the rumor that Paul is using the funds for himself. The apostle is doing everything possible to circumvent any criticism that may reflect negatively on him and hinder his ministry. In both canonical epistles to the Corinthians, he repeatedly tells his readers that his labors among them are free of charge 7 1 -1 9 0 “tw://bible.?id=46.9.18|AUTODETECT|” I Cor. 9:18) 1 1 -1 9 0 “tw://bible.?id=47.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.17|AUTODETECT|” II Cor. 2:17) 1 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.7|AUTODETECT|” 11:7) 1 1 -1 9 0 “tw://bible.?id=47.11.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.11.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.13|AUTODETECT|” 12:13) 1 1 -1 9 0 0 ). He wants to avoid any and all criticism about finances.) 1 1 2 8 0 “tw://bible.?id=44.20.4-44.20.5|AUTODETECT|” Even though the gifts in Corinth still must be collected, Paul is confident that the total will amount to a lavish donation. In addition to the Corinthian donation, the amount of the gifts collected by the Macedonian churches and by the ones in Asia Minor must have been substantial. The delegation carrying and protecting this gift consisted of seven men in addition to Luke and Paul 7 1 -1 9 0 “tw://bible.?id=44.20.4-44.20.5|AUTODETECT|” Acts 20:4 5) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Twice in succession, Paul writes the words we administer (vv. 19, 20) to mark the importance of this work. Certainly, Paul had delegated this administrative task to his associates, but as their leader he is in charge and wants everything done properly. Karl Heinrich Rengstorf writes that Paul was concerned not merely to demonstrate his integrity but also so to act that no suspicion might even arise concerning it. ��61��) 21. For we aim to do the right things not only before the Lord but also before men.) 1 1 2 8 0 “tw://bible.?id=20.3.4|AUTODETECT|” As he does elsewhere, Paul strengthens his argument with a quotation from, and in this case an allusion to, the Old Testament. With a number of adaptations, this verse derives from the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=20.3.4|AUTODETECT|” Proverbs 3:4) 1 1 -1 9 0 “tw://bible.?id=45.12.17|AUTODETECT|” , to which Paul also alludes in ) 7 1 -1 9 0 “tw://bible.?id=45.12.17|AUTODETECT|” Romans 12:17) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 Paul s words are not spoken merely for the sake of himself or his co-workers; they are directed to every Christian. All of us are required to lead lives that are morally upright, praiseworthy, and contributing to a good reputation. The Old Testament wording is before God, and Paul writes, before the Lord. The difference is of no account, for the follower of the Lord must be honest and right before God and before men.) ) ) Practical Considerations in 8:20 21) 1 1 2 8 0 “tw://bible.?id=40.6.24|AUTODETECT|” The Bible has much to say about material possessions, for they belong to God, who entrusts them to us, his stewards. He blesses us with good things so that we may use them to glorify him and to extend the cause of his church and kingdom. Yet possessions are a snare when they possess us. Then they, instead of God, are the object of our devotion. Hence, Jesus teaches that we cannot serve both God and money 7 1 -1 9 0 “tw://bible.?id=40.6.24|AUTODETECT|” Matt. 6:24) 1 1 -1 9 0 “tw://bible.?id=42.16.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=42.16.13|AUTODETECT|” Luke 16:13) 1 1 -1 9 0 0 ).) 1 14 2 8 0 0 Pastors are particularly vulnerable, for they are leaders of God s people whom the Lord has entrusted to their care. They teach spiritual truths, but they are also asked to teach the people in their giving to the causes of the Lord. In this matter, they must exercise utmost caution.) Taking advantage of someone s trust is a lurking danger for any leader. As a rule, most people have great confidence in their own integrity; but in some cases, misplaced confidence has resulted in the downfall of great men. From Scripture we know that Satan is always looking for weaknesses to destroy our reputation (2:11). He aims for those who fill the highest positions in the church.) The apostle Paul was fully aware of Satan s cunning.

He realized that even a mere semblance of dishonesty would destroy his ministry, so he protected himself by asking others to collect, carry, and distribute the funds.��62�� Calvin concludes, Thus the higher the position we occupy, the greater is our need to imitate carefully Paul s circumspection and modesty. ��63��) ) Greek Words, Phrases, and Constructions in 8:16 20) Verses 16 17) ����� this word means thanks, but elsewhere gracious work (v. 19).) ����� the aorist active participle denotes single action, but many manuscripts and Greek New Testament editions have the present participle ������� (giving). The harder reading is the aorist, and it is thus preferred.) � the preposition has the sense of �0� (into the heart of Titus).��64��) ��� & �� note the contrast in this sentence: not only & , but he also is setting out to you. The aorist tense of ������ is epistolary and must be seen not from the writer s point of view but from the reader s.) ������������� this comparative adjective is an elative superlative and signifies very eager. ��65��) Verses 18 19) ������������ once again the aorist is epistolary and must be understood from the recipients point of view (see vv. 17, 22).) � �� �P������� this expression means in the sphere of the gospel. ��66��) 1 1 2 8 0 “tw://bible.?id=44.14.23|AUTODETECT|” ������������� the aorist passive participle in the nominative is an anacoluthon. It relates to the brother, which is accusative. Compare ) 7 1 -1 9 0 “tw://bible.?id=44.14.23|AUTODETECT|” Acts 14:23) 1 1 -1 9 0 0 .) 1 13 2 8 0 0 ��� the reading of this preposition possibly is due to its association with the noun ���������� (traveling companion); many manuscripts read �, which may prove to be correct.��67��) �P��� the inclusion of this intensive pronoun is questionable. For this reason, editors have placed it in brackets. Its presence shows redundance.) Verse 20) ����������� the participle is too far removed from the main verb ������������ (v. 18) and thus is an anacoluthon. The present middle participle needs the verb ���� for a periphrastic construction: we are trying to avoid. ) ) ) 2. Sending Representatives) 8:22 24) 22. We are also sending with them our brother whom we often have tested and found eager in many ways, but now much more eager because of his great confidence in you.) If we were able to guess at the identity of the brother in verse 18, we admit we have no idea who this brother may have been.

Paul sends him along with Titus and the travel companion, but we surmise that the Corinthians are not acquainted with this person. The descriptive phrases relate that he had been in Paul s presence, for the apostle had often put him to the test and had done so in many ways. In contrast to the brother mentioned in verse 18, this man had not been appointed by the churches but had been under the tutelage of Paul. Yet the apostle writes that the brothers are sent out by the churches as their representatives (v. 23).) The list of Paul s co-workers is quite extensive; all these associates were given assignments and had to pass tests, but this person apparently was unknown to the Corinthians. If this is so, all Paul s associates who had labored in the church of Corinth are ruled out. We doubt whether this brother was one of the seven representatives who accompanied Paul to Jerusalem.

In short, we do not know.) The Greek text stresses the concept great, a concept that cannot be conveyed adequately in translation. Notice that we have four expressions that embellish this concept: often, in many ways, much more, great. Paul had worked with this brother for a long period, with the result that his co-worker displayed a great eagerness. The apostle had spoken positively about the Corinthians (7:14; 9:2), so that this person had gained great confidence in the believers there. He was ready to travel to and work in Corinth.) 23. As for Titus, he is my partner and fellow worker for you.

As for our brothers, they are delegates of the churches, [and] the glory of Christ.) 1 1 2 8 0 “tw://bible.?id=57.1.17|AUTODETECT|” a. As for Titus, he is my partner and fellow worker for you. At the end of this part of his discourse, Paul singles out Titus. The two other men are representatives of the churches that commissioned them to go to Corinth, but Titus is Paul s delegate. For this reason, Paul calls him my partner and fellow worker for you. In the Pauline letters, no other person receives the honor of being called my partner 7 1 -1 9 0 “tw://bible.?id=57.1.17|AUTODETECT|” Philem. 17) 1 1 -1 9 0 0 ). The expression implies that Titus completely shared Paul s life and mission. His life was the same as that of Paul being a servant of Christ for the benefit of the church. He also is described as fellow worker, which is a general term that Paul uses a number of times.��68�� Here it means that Titus has been the apostle s fellow helper in the Corinthian church, which cannot be said of the two brothers who are to accompany him to Corinth.) 1 1 2 8 0 0 b. As for our brothers, they are delegates of the churches, [and] the glory of Christ. We make subtle distinctions with respect to the word brother. In this context it cannot mean blood relatives, so it must have a spiritual connotation, that of fellow believer. But this interpretation is too general. Here we interpret the expression to mean a person who has received a special mandate by leaders of local churches.��69��) 1 1 2 8 0 “tw://bible.?id=50.2.25|AUTODETECT|” A literal translation of the Greek text reads, they are apostles of the churches. It is obvious that the word apostle has shades of meaning, for these brothers are not on the same level as Paul, who was appointed by Jesus. The Twelve and Paul served the entire church, wherever the Lord sent them. By contrast, the brothers were delegated by local churches to go to Corinth on a mission for a relatively brief period 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 0 ).��70��) 1 25 2 8 0 0 The brothers commissioned by the churches were a credit to Christ. These men had a sound reputation in their daily walk of life and would prove to be an asset to the Corinthian church. They reflected the Lord s glory in their lives and lived to please him. In fact, their commission through the churches came from Jesus Christ. There is one more consideration. As they honor their Lord, so the Corinthians ought to honor the brothers for their work.) 24.

Therefore, to these men in the presence of the churches, present proof of your love and our pride in you.) As this part of the discourse nears completion, Paul now directs his attention not so much to the delegates as to the Corinthians themselves. It is one thing for Paul to boast about liberality in giving; it is another thing for the church in Corinth to make this boasting a fact. It is one thing for the Christians in Corinth to receive a trio of helpers sent by Paul and the churches; it is another to work harmoniously with these men. Paul s time for testing their sincerity has now come (v. 8).) Paul, too, is being tested. He had expressed great confidence in the Corinthians and had boasted to Titus about them (7:4, 14). And when Titus returned from Corinth and reported to the apostle his positive experiences there, Paul was filled with great joy.

But now he hoped once more that the Corinthians would not turn his boasting into any embarrassment for him and the churches that sent the delegates.) The Corinthians need to understand that the brothers who are sent to them represent churches vitally interested in how the believers in Corinth respond to the collection for Jerusalem. Every eye, so to speak, is fixed on Corinth, because the universal church of Jesus Christ is one body. In both Old and New Testament the rule obtained of establishing proof on the testimony of two or three witnesses.��71�� Titus and the two brothers must be able to give a favorable report to Paul and the churches. Will the mother church of Achaia provide leadership in the matter of giving?) Last, giving ought never to be done under compulsion but always out of love (see 9:7). The Macedonian churches had demonstrated their love in a wealth of generosity (v. 2). Thus, Paul wants to see proof of the Corinthians love in concrete action, first by the reception of envoys, then by the collection for Jerusalem. ��72�� And Paul s second request is that the Corinthians authenticate his pride in them, so that neither he nor the churches at large would be disappointed.) ) Greek Words, Phrases, and Constructions in 8:22 24) Verse 22) The alliteration of the Greek letter � is evident in this verse, especially in the declined forms of the adjective ����.

This accusative adjective is used adverbially: much more. ) ���������� because this noun lacks a possessive pronoun, the interpretation could be either the confidence that Paul has in the Corinthians (KJV, NKJV) or the brother s confidence in them. The context favors the second option.) Verses 23 24) �4�� this particle occurs twice, once followed by Q��� and the accusative case (Titus) and once by the nominative case (brothers). The meaning is, Whether anyone asks about Titus, whether & the brothers. ) ���� ������� although the objective genitive is favored, the subjective genitive cannot be ruled out.) ������� & ������������ this is tautology in our usage but not in Semitic writing. Also, the Semitic custom of substituting the participle for the imperative is common.��73��) �������� this is a legal term that should be interpreted literally: before the face of. ) Summary of Chapter 8) The churches in Macedonia have shown an extraordinary measure of generosity by donating gifts for the poverty-stricken saints in Jerusalem. They gave even beyond what their resources allowed. Also, they pleaded with Paul to permit them to participate in the raising of funds to help the poor.

These people devoted themselves to serving the Lord by yielding themselves completely to Paul and his associates. While Titus was visiting the Corinthians, he implemented a similar undertaking, but it stagnated. Now Paul gives him the mandate to return and complete that project in Corinth. The apostle is not encouraging rivalry between the Macedonians and the Corinthians. Instead he directs attention to the Lord Jesus Christ, who, being rich in heavenly glory, became poor on earth to make poor sinners spiritually rich.) Paul counsels the Corinthians not only to give to the collection but also to have the desire to do so. He encourages them to complete the task and to demonstrate a willingness to help.

He is not asking them to give more than they are able to afford, but to give of their abundance. He is interested in sufficiency for all, much as the Israelites in the desert received sufficient food.) God gave Titus the desire to return to Corinth, and now on his own accord Paul s associate shows eagerness to go. Paul informs the Corinthians that a brother, known to the churches because of the gospel, will accompany Titus. Also, this brother, chosen by the churches, will be Paul s fellow traveler to Jerusalem. The apostle protects himself from any criticism that may arise because of the collection.) Paul sends one other brother with Titus to Corinth. This person has often been tested, is enthusiastic, and has a large measure of trust in the Corinthians.

Paul commends this trio to the believers in Corinth and pleads with the recipients of his letter to accept them in love and to prove to all the churches their eagerness to help.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 1 Among others, see Dieter Georgi, The Opponents of Paul in Second Corinthians (Philadelphia: Fortress, 1986), p. 17; Hans Dieter Betz, ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 0 and 9: A Commentary on Two Administrative Letters of the Apostle Paul, ed. George W. MacRae, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1985), pp. 35 36.) 1 3 2 8 0 0 2 Compare Nils A. Dahl, Studies in Paul: Theology for the Early Christian Message (Minneapolis: Augsburg, 1977), pp. 38 39.) 3 Refer to Hans Lietzmann, An die Korinther I/II, augmented by Werner G. K�mmel, Handbuch zum Neuen Testament 9 (T�bingen: Mohr, 1969), p. 133.) 4 Matthew Henry, Matthew Henry s Commentary on the Whole Bible, 6 vols., Acts to Revelation (New York: Revell, n.d.), vol. 6, p. 629.) 1 1 2 8 0 “tw://bible.?id=46.1.4|AUTODETECT|” 5 ) 7 1 -1 9 0 “tw://bible.?id=46.1.4|AUTODETECT|” I Cor. 1:4) 1 1 -1 9 0 “tw://bible.?id=46.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.10|AUTODETECT|” 15:10) 1 1 -1 9 0 “tw://bible.?id=47.1.12|AUTODETECT|” [three times]; 16:23; ) 7 1 -1 9 0 “tw://bible.?id=47.1.12|AUTODETECT|” II Cor. 1:12) 1 1 -1 9 0 “tw://bible.?id=47.6.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.1|AUTODETECT|” 6:1) 1 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.1|AUTODETECT|” 8:1) 1 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=47.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.14|AUTODETECT|” 9:14) 1 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.9|AUTODETECT|” 12:9) 1 1 -1 9 0 “tw://bible.?id=47.13.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.13|AUTODETECT|” 13:13) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 6 Consult Keith F. Nickle, The Collection: A Study in Paul s Strategy, SBT 48 (Naperville: Allenson, 1966), pp. 109 10.) 7 John Calvin, The Second Epistle of Paul the Apostle to the Corinthians and the Epistles to Timothy, Titus and Philemon, Calvin s Commentaries series, trans. T. A. Small (Grand Rapids: Eerdmans, 1964), p. 106.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 8 Betz, ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 0 and 9, p. 50.) 1 22 2 8 0 0 9 Otto Bauernfeind, TDNT, 1:387; Burkhard G�rtner, NIDNTT, 3:572.) 10 Refer to Friedrich Hauck and Wilhelm Kasch, TDNT, 6:328 29; Friedel Selter, NIDNTT, 2:844.) 11 Compare Simon J. Kistemaker, Exposition of the First Epistle to the Corinthians, New Testament Commentary series (Grand Rapids: Baker, 1993), p. 593.) 12 Consult Gordon D. Fee, ����� in II Corinthians I.15: Apostolic Parousia and Paul-Corinth Chronology, NTS 24 (1977 78): 536.) 13 Among others, consult Nickle, The Collection, pp. 105 6, 122 25.) 14 SB 3:316 18.) 15 Compare Hans Windisch, Der Zweite Korintherbrief, ed. Georg Strecker (1924; reprint ed., G�ttingen: Vandenhoeck und Ruprecht, 1970), p. 246.) 16 F. J. Pop, De Tweede Brief van Paulus aan de Corinthi�rs (Nijkerk: Callenbach, 1980), p. 241.) 17 Refer to Gottlob Schrenk, TDNT, 3:59.) 18 For a syntactical study of these verses, see Norbert Baumert, Br�che im paulinischen Satzbau, FilolNT 4 (1991): 5 7.) 19 Refer to Philip Edgcumbe Hughes, Paul s Second Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1962), pp. xvii, 293 94.) 20 Ralph P.

Martin, II Corinthians, Word Biblical Commentary 40 (Waco: Word, 1986), p. 255.) NRSV New Revised Standard Version) 21 Consult C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 76.) 22 See Bruce M. Metzger, The Text of the New Testament: Its Transmission, Corruption, and Restoration (New York and London: Oxford University Press, 1964), p. 194.) KJV King James Version (= Authorized Version)) NKJV New King James Version) 23 Richard A. Young, Intermediate New Testament Greek: A Linguistic and Exegetical Approach (Nashville: Broadman and Holman, 1994), p. 171; A.

T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), pp. 1003, 1072, 1090; Moule, Idiom-Book, p. 141.) 24 Compare Hughes, Second Epistle to the Corinthians, p. 296.) NCV New Century Version (The Everday Bible)) 25 Calvin, II Corinthians, p. 110.) 26 Bauer, p. 202; Walter Grundmann, TDNT, 2:259.) 1 1 2 8 0 “tw://bible.?id=45.16.20|AUTODETECT|” 27 See ) 7 1 -1 9 0 “tw://bible.?id=45.16.20|AUTODETECT|” Rom. 16:20) 1 1 -1 9 0 “tw://bible.?id=45.16.24|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.24|AUTODETECT|” 24) 1 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.23|AUTODETECT|” I Cor. 16:23) 1 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.14|AUTODETECT|” II Cor. 13:14) 1 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.18|AUTODETECT|” Gal. 6:18) 1 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.23|AUTODETECT|” Phil. 4:23) 1 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.28|AUTODETECT|” I Thess. 5:28) 1 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.3.18|AUTODETECT|” II Thess. 3:18) 1 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.25|AUTODETECT|” Philem. 25) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 28 William Hendriksen, Exposition of Philippians, New Testament Commentary series (Grand Rapids: Baker, 1962), p. 108; Jerome Murphy-O Connor, The Theology of the Second Letter to the Corinthians, New Testament Theology series (Cambridge: Cambridge University Press, 1991), p. 83.) 1 1 2 8 0 “tw://bible.?id=47.8.9|AUTODETECT|” 29 Refer to Fred B. Craddock, The Poverty of Christ: An Investigation of ) 7 1 -1 9 0 “tw://bible.?id=47.8.9|AUTODETECT|” II Corinthians 8:9) 1 1 -1 9 0 0 , Interp 22 (1968): 158 70; Eduard Lohse, Das Evangelium f�r die Armen, ZNTW 72 (1981): 51 64; David Murchie, The New Testament View of Wealth Accumulation, JETS 21 (1978): 335 44.) 1 7 2 8 0 0 UBS United Bible Societies, 4th rev. ed.) 30 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 2d ed. (Stuttgart and New York: United Bible Societies, 1994), pp. 512 13.) 31 Consult Moule, Idiom-Book, p. 144.) 32 See Windisch, Der Zweite Korintherbrief, p. 254.) 33 Ernest B. Allo, Saint Paul Seconde �p�tre aux Corinthiens, 2d ed. (Paris: Gabalda, 1956), p. 218.) 34 Victor Paul Furnish, II Corinthians: Translated with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y.: Doubleday, 1984), p. 406.) 35 Calvin, II Corinthians, p. 112.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 36 Betz, ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 0 and 9, p. 66.) 1 11 2 8 0 0 37 Moule (Idiom-Book, p. 124) argues that a distinction certainly improves the sense and may have been intended. ) 38 Robertson, Grammar, p. 395.) 39 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #403.) 40 Compare Erich Beyreuther, NIDNTT, 2:499.) 41 Consult Simon J. Kistemaker, Exposition of the Acts of the Apostles, New Testament Commentary series (Grand Rapids: Baker, 1990), pp. 112 13, 173 74.) 42 Dieter Georgi wants to equate the terms equality and God, but it is doubtful whether the Corinthians understood that Paul wanted to convey this equation to them. Der Armen zu Gedenken: Die Geschichte der Kollekte des Paulus f�r Jerusalem, 2d rev. and expanded ed. (Neukirchen-Vluyn: Neukirchener Verlag, 1994), p. 64; English translation, Remembering the Poor: The History of Paul s Collection for Jerusalem (Nashville: Abingdon, 1992), pp. 88 89.) 43 By contrast, Jean H�ring asserts that the church in Corinth endured relative poverty. The Second Epistle of Saint Paul to the Corinthians, trans. A.

W. Heathcote and P. J. Allcock (London: Epworth, 1967), p. 59 n. 4.) 44 Charles Hodge, An Exposition of the Second Epistle to the Corinthians (1891; Edinburgh: Banner of Truth, 1959), p. 206.) 45 James Denney, The Second Epistle to the Corinthians, 2d ed., The Expositor s Bible series (New York: Armstrong, 1900), p. 272.) 46 F. W. Grosheide, De Tweede Brief van den Apostel Paulus aan de Kerk te Korinthe, Kommentaar op het Nieuwe Testament series (Amsterdam: Van Bottenburg, 1939), p. 300.) 47 To interpret the 5�� construction as an imperative is questionable.

Contra Moule, Idiom-Book, p. 145.) 1 1 2 8 0 “tw://bible.?id=45.6.17|AUTODETECT|” 48 See the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=45.6.17|AUTODETECT|” Rom. 6:17) 1 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.25|AUTODETECT|” 7:25) 1 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.57|AUTODETECT|” I Cor. 15:57) 1 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.2.14|AUTODETECT|” II Cor. 2:14) 1 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.15|AUTODETECT|” 9:15) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 49 Betz 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 0 and 9, p. 70) comments that the commendation of Titus in v[erses] 16 17 is formulated without regard to v[erse] 6, as if v[erse] 6 had not been written. But Paul uses the same Greek vocabulary in verses 1 6 and verses 16 17; �����, ������, �P��������, ����������, �����. The link between the two segments is undeniable. Windisch (p. 260) thinks that verses 16 24 may have been interchanged with verses 7 15 in a mix-up of pages. We have difficulty believing that Paul wrote on separate pages; rather, he used a continuous scroll. Also, interruptions and digressions are part of Paul s epistolary style.) 1 8 2 8 0 0 50 C. K. Barrett, Titus, in Neotestamentica et Semitica: Studies in Honour of Matthew Black, ed. E. Earle Ellis and Max Wilcox (Edinburgh; Clark, 1969); also in Essays on Paul (Philadelphia: Westminster, 1982), p. 126.) 51 In their commentaries, Lietzmann (pp. 136 37), Windisch (p. 262), and H�ring (p. 62) suggest that Paul originally supplied the names of the brothers (vv. 18, 22), but that someone erased them. The hypothesis is purely imaginative, according to Allo (p. 224).) 52 Consult Alexander Souter, A Suggested Relationship between Titus and Luke, ExpT 18 (1906 1907): 285; and The Relationship between Titus and Luke, ExpT 18 (1906 7): 335 36.) 53 Representatives are Michael Wilcock, The Saviour of the World: The Message of Luke s Gospel, The Bible Speaks Today series (Leicester and Downers Grove: InterVarsity, 1979), p. 20; John E. Morgan-Wynne, II Corinthians VIII. 18f. and the Question of a Traditionsgrundlage for Acts, JTS 30 (1979): 172 73; and the commentaries of Martin, p. 274; Furnish, p. 422; and Hughes, p. 312.) 54 Nevertheless, consult John Wenham, Redating Matthew, Mark and Luke: A Fresh Assault on the Synoptic Problem (London: Hodder and Stoughton, 1991), pp. 234 38.) 55 Nes-Al27; see also Wenham, Redating Matthew, Mark and Luke, p. 231; Hughes, Second Epistle to the Corinthians, p. 312.) 56 Among ancient writers are Origen, Ephraem, Eusebius, Jerome, Ambrose, and Anselm; modern writers are Olshausen, Wordworth, Plummer, Bachmann, Strachan, Rendall, Hughes, and Wenham.) 57 Refer to Kistemaker, I Corinthians, p. 289.) 1 1 2 8 0 “tw://bible.?id=44.19.1|AUTODETECT|” 58 ) 7 1 -1 9 0 “tw://bible.?id=44.19.1|AUTODETECT|” Acts 19:1) 1 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.1.12|AUTODETECT|” I Cor. 1:12) 1 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.4|AUTODETECT|” 3:4) 1 1 -1 9 0 “tw://bible.?id=46.3.5|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.5|AUTODETECT|” 5) 1 1 -1 9 0 “tw://bible.?id=46.3.6|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.6|AUTODETECT|” 6) 1 1 -1 9 0 “tw://bible.?id=46.3.22|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.3.22|AUTODETECT|” 22) 1 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.4.6|AUTODETECT|” 4:6) 1 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.12|AUTODETECT|” 16:12) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=44.15.22|AUTODETECT|” 59 Nickle (The Collection, pp. 21 22) identifies the two brothers as Judas (v. 18) and Silas (v. 22) because they were appointed by the Jerusalem Council 7 1 -1 9 0 “tw://bible.?id=44.15.22|AUTODETECT|” Acts 15:22) 1 1 -1 9 0 0 ). The council s mandate, however, is entirely different from that of the churches at hand.) 1 8 2 8 0 0 60 C. K. Barrett, The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 217 n. 2.) 61 Karl Heinrich Rengstorf, TDNT, 7:590.) 62 The Roman author Cicero (De officiis 2.21.75) wrote: But the chief thing in all public administration and public service is to avoid even the slightest suspicion of self-seeking. Refer to the commentaries of Betz, p. 77 n. 308; Martin, p. 279; Plummer, p. 250; Windisch, p. 266.) 63 Calvin, II Corinthians, p. 116.) 64 Moule, Idiom-Book, pp. 75 76.) 65 Blass and Debrunner, Greek Grammar, #244.2.) 66 J. H. Moulton, A Grammar of New Testament Greek, 3d ed. (Edinburgh: Clark, 1908), vol. 1, Prolegomena, p. 68.) 67 Consult Metzger, Textual Commentary, p. 513, for the reasons pro and con.) 1 1 2 8 0 “tw://bible.?id=45.16.3|AUTODETECT|” 68 ) 7 1 -1 9 0 “tw://bible.?id=45.16.3|AUTODETECT|” Rom. 16:3) 1 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.16.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.3.9|AUTODETECT|” I Cor. 3:9) 1 1 -1 9 0 “tw://bible.?id=47.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.1.24|AUTODETECT|” II Cor. 1:24) 1 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.23|AUTODETECT|” 8:23) 1 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.2.25|AUTODETECT|” Phil. 2:25) 1 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=50.4.3|AUTODETECT|” 4:3) 1 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.4.11|AUTODETECT|” Col. 4:11) 1 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.2|AUTODETECT|” I Thess. 3:2) 1 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=57.1.24|AUTODETECT|” Philem. 1, 24) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 69 Consult E. Earle Ellis, Paul and His Co-Workers, in Prophecy and Hermeneutics in Early Christianity: New Testament Essays (Grand Rapids: Eerdmans, 1978), p. 16.) 70 Refer to C. K. Barrett, The Signs of an Apostle (Philadelphia: Fortress, 1972), p. 73; F. Agnew, On the Origin of the Term Apostolos, CBQ 38 (1976): 49 53; J. E. Young, That some should be Apostles, EvQ 48 (1976): 96 104.) 1 1 2 8 0 “tw://bible.?id=4.35.30|AUTODETECT|” 71 ) 7 1 -1 9 0 “tw://bible.?id=4.35.30|AUTODETECT|” Num. 35:30) 1 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.17.6|AUTODETECT|” Deut. 17:6) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” 19:15) 1 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.8.17|AUTODETECT|” John 8:17) 1 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.13.1|AUTODETECT|” II Cor. 13:1) 1 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.5.19|AUTODETECT|” I Tim. 5:19) 1 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.10.28|AUTODETECT|” Heb. 10:28) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 72 Betz, ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 0 and 9, p. 85.) 1 1 2 8 0 0 73 Metzger, Textual Commentary, pp. 513 14.)