2 Corinthians 9

-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 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 27 2 8 0 0 9. The Collection, part 2) (9:1 15)) ) ) Outline (continued)) 9:1 5 D. Help for the Saints ) 9:6 11 E. Cheerful Giving ) 9:6 9 1. The Generous Giver ) 9:10 11 2. The Grateful Giver ) 9:12 15 F.

Surpassing Grace ) ) ) ) D. Help for the Saints) 9:1 5) 9 1 For it is not necessary for me to write to you concerning the service to the saints. 2 For I know your eagerness about which I boasted to the Macedonians, saying Achaia had been ready since last year, and your zeal aroused many people. 3 But I am sending the brothers, so that our boasting concerning you might not prove to be hollow in this case, and that you might be prepared, just as I said you would be. 4 For if any Macedonians come with me and find you unprepared, we are not to mention you put to shame in this situation. 5 Thus I thought it necessary to urge the brothers to go on to you ahead of me and to prepare in advance the generous gift you promised beforehand. So it will be ready as a generous gift and not as one that is torn away from greed.) 6 The point is this: he who sows sparingly will also reap sparingly, and he who sows generously will also reap generously. 7 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. 8 For God is able to make all grace abound toward you, so that in everything you may always have enough of everything and you may abound in every good work. 9 Just as it is written,) He has scattered, he has given to the poor,) his righteousness endures forever.) 10 Now he who provides seed to the sower and bread to the eater will provide and multiply your seed and will increase the harvest of your righteousness. 11 You will be made rich in every way to be altogether generous, and through us your generosity will produce thanksgiving to God. 12 For the ministry of this service not only is supplying the needs of the saints but also is overflowing through many expressions of thanks to God. 13 Through the testing of this service they will be glorifying God because of your submission to the confession that acknowledges the gospel of Christ and the generosity of your [proof of] partnership with them and everyone. 14 And in their prayers for you they will long for you because of the surpassing grace of God upon you. 15 Thanks be to God for his indescribable gift.) ) Some commentators allege that chapters 8 and 9 are two separate letters, because in 9:1 the apostle seems to introduce a fresh topic not yet dealt with. ��1�� In a sense this is true, but the evidence for the continuity and unity of these two chapters is solid. For instance, the assertion that the Greek introductory phrase peri men gar (for concerning) marks the beginning of a new letter at 9:1 lacks the evidence to make a convincing case. This phrase serves as a bridge that connects the preceding and the succeeding contexts.

In addition, 9:4 provides a warrant and explanation for Paul s exhortation in 8:24. ��2��) The vocabulary in both chapters is similar; for example, an acceptable explanation for the term the brothers (v. 3) can come only from the preceding chapter (8:18, 22, including Titus). The content of these chapters reveals undeniable parallels and features similar circumstances.) Furthermore, if chapters 8 and 9 were separate letters, we would expect some manuscript evidence and a possible discussion in the literature of the early church. But such sources are nonexistent, so that we do well to stay with the tradition and accept the basic unity of this epistle. When Paul wrote his letter, he did not indicate chapter divisions but continued a discussion to its conclusion. In fact, the New Testament appeared without chapter divisions until 1228, when Stephen Langton provided them and gave them to the church as a legacy.��3�� What would have happened if he had combined chapters 8 and 9 into a single unit? (See the Introduction for a discussion on the relationship between chapters 8 and 9.)) Nevertheless, the differences between these two chapters are pronounced. In chapter 8, the name of Titus occurs, but it does not in chapter 9.

Paul stresses thankfulness in the one chapter and generosity in the other. In passing, he introduces the administration of the collection in the eighth chapter. But in the next chapter he returns to this topic and addresses it in greater detail. And last, the tenor of chapter 9 differs from chapter 8. In the first one Paul is terse, but in the second he discusses the collection in a relaxed manner and provides rules that are valid for all churches everywhere. These two chapters definitely form a coherent unit; they follow the sections in which Paul expresses his great joy of meeting Titus in Macedonia (7:6 7, 13 16).) 1.

For it is not necessary for me to write to you concerning the service to the saints. 2. For I know your eagerness about which I boasted to the Macedonians, saying Achaia had been ready since last year, and your zeal aroused many people.) a. For it is not necessary for me to write to you concerning the service to the saints. A few items stand out and demand our attention in the first part of this sentence: the word for is the link between the last segment of the preceding chapter and this verse; verses 1 and 2 form the first point Paul wishes to discuss, namely, his boasting about the Corinthians; verses 3 and 4 deal with the effect this boasting may have on him and the Macedonians.) 1 1 2 8 0 “tw://bible.?id=46.16.1-46.16.4|AUTODETECT|” At first sight, the apostle s unwillingness to write about the service to the saints [in Jerusalem] seems to form a break with his earlier discussion. But this is not the case if we understand Paul to say that he is fully confident of the Corinthians desire to contribute to the collection for the poor in Jerusalem 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 “tw://bible.?id=46.16.3|AUTODETECT|” ). It is noteworthy that Paul mentions Jerusalem only once in his Corinthian correspondence 7 1 -1 9 0 “tw://bible.?id=46.16.3|AUTODETECT|” I Cor. 16:3) 1 1 -1 9 0 0 ). This leaves the distinct impression that no additional references to this city are needed.) 1 1 2 8 0 “tw://bible.?id=50.3.1|AUTODETECT|” Paul does not doubt the sincerity of the Corinthians, and therefore he is not interested in writing about their response to his call for giving to the collection. He wants to avoid the prospect of diminishing his readers eagerness if he should stress this matter once more. Because the three emissaries (Titus, who is called my brother [2:13], and the two brothers [v. 3]) will explain all the details to them, there is no need for Paul to be specific in print 7 1 -1 9 0 “tw://bible.?id=50.3.1|AUTODETECT|” Phil. 3:1) 1 1 -1 9 0 “tw://bible.?id=52.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.9|AUTODETECT|” I Thess. 4:9) 1 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.1|AUTODETECT|” 5:1) 1 1 -1 9 0 0 ).��4��) 1 1 2 8 0 0 b. For I know your eagerness about which I boasted to the Macedonians. Paul s admiration for their enthusiastic response to the collection is so great that he boasted about the Corinthians to the Macedonians. He compliments them and says, I know your eagerness. His tone of voice is much the same as that of Jesus, who uses similar words when he encouragingly addresses the seven churches in Asia Minor and says, I know your deeds. ��5�� Paul is not interested in exerting force; instead, he stimulates voluntary obedience to his call for action.��6��) 1 1 2 8 0 “tw://bible.?id=46.4.16|AUTODETECT|” The apostle is a man of word and deed, and he teaches his followers to imitate him 7 1 -1 9 0 “tw://bible.?id=46.4.16|AUTODETECT|” I Cor. 4:16) 1 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.1|AUTODETECT|” 11:1) 1 1 -1 9 0 0 ). Thus, he wants not merely words from the Corinthians but also deeds. Paul had used the members of the church in Corinth as an example for the churches in Macedonia: Philippi, Thessalonica, and Berea. He had been boasting repeatedly about the Corinthians during his stay in Macedonia and had praised them for their willingness to give.) 1 1 2 8 0 0 The Corinthian enthusiasm for the collection inspired the Macedonians to contribute generously to this cause (8:2). Paul attributes this not to his boasting but to the grace of God that worked in the hearts of the people in Macedonia (8:1). These people imitated the eagerness of the Corinthians and went further by translating words into deeds. Now these deeds have become an example to the Corinthians, so that the circle that Paul started is nearly complete.) 1 1 2 8 0 “tw://bible.?id=45.16.1|AUTODETECT|” c. [I was] saying Achaia had been ready since last year, and your zeal aroused many people. Paul is open and honest with his readers and reports the very words he has spoken to the Macedonians. Achaia was the Roman province that comprised all of southern Greece. The capital of this province was Corinth, which served as the mother church for the congregations in the surrounding area 7 1 -1 9 0 “tw://bible.?id=45.16.1|AUTODETECT|” Rom. 16:1) 1 1 -1 9 0 0 ). To be more inclusive, Paul mentions the province instead of the city.) 1 1 2 8 0 “tw://bible.?id=46.13.0|AUTODETECT|” The people in the church of Corinth and area congregations had been ready to give to the collection since the previous year (8:10). We should be careful not to say that more than a year had elapsed, for we do not know the month in which Paul wrote this chapter. The delay caused by the controversy with the offender (2:5 11; 7:8 9) had repressed the church s eagerness. The apostle who wrote his letter of love to these Corinthians 7 1 -1 9 0 “tw://bible.?id=46.13.0|AUTODETECT|” I Cor. 13) 1 1 -1 9 0 “tw://bible.?id=46.13.6-46.13.7|AUTODETECT|” ) was averse to ascribe even a hint of laxity to the recipients. He applies the words of his letter to himself: Love does not delight in evil but rejoices with the truth. It always protects, always trusts, always hopes, always perseveres 7 1 -1 9 0 “tw://bible.?id=46.13.6-46.13.7|AUTODETECT|” I Cor. 13:6 7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.16.1|AUTODETECT|” The positive note in Paul s words is that the Corinthians induced many people in Macedonia (Philippi, Thessalonica, and Berea) to donate funds to the collection. This project included all the Gentile churches that Paul had founded. When he first broached the subject to the church in Corinth, the Galatian churches (Derbe, Lystra) had already been approached and had been given instructions 7 1 -1 9 0 “tw://bible.?id=46.16.1|AUTODETECT|” I Cor. 16:1) 1 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” ). The churches in the province of Asia, including Ephesus, represented by Tychicus and Trophimus, are also mentioned 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” ). And last, Paul writes that Macedonia and Achaia were pleased to contribute to the collection for the saints in Jerusalem 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 0 ).��7�� Hence, Paul s confidence in the Corinthians had not been shaken, and he was gratified by the outcome of this undertaking.) 1 2 2 8 0 0 3. But I am sending the brothers, so that our boasting concerning you might not prove to be hollow in this case, and that you might be prepared, just as I said you would be.) This verse and the next one appear to contradict everything Paul stated in the previous two verses. Why is he sending the brothers if he is boasting about the Corinthians eagerness? Why does he fear that the Corinthians will fail him? Why is he casting doubts on their readiness?) 1 1 2 8 0 “tw://bible.?id=46.1.31|AUTODETECT|” The answers to these questions must be seen in the light of Paul s integrity and his honesty with the people in Corinth. He is sending the brothers to Corinth not to be administrators or controllers of the gifts that are to be collected, but rather to glorify God. Paul writes that his boasting about the Corinthians might not be in vain. For Paul, the word boast implies boasting in the Lord 7 1 -1 9 0 “tw://bible.?id=46.1.31|AUTODETECT|” I Cor. 1:31) 1 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.10.17|AUTODETECT|” II Cor. 10:17) 1 1 -1 9 0 0 ). He boasted of the eagerness the Corinthians have shown, just as he rejoiced in the generosity of the Macedonians. His boasting is directed first toward God to express his thankfulness and then toward the churches for their mutual edification. The brothers who are being sent to Corinth have heard Paul boasting about the Corinthians and rejoicing in the Macedonians. They now travel to Corinth to continue this boasting and rejoicing in the Lord. By sending the brothers, Paul wants them to see that the Corinthians are true to the words he has spoken.��8�� Therefore, delegates go to Corinth to bolster the eagerness of the Corinthians.) 1 1 2 8 0 0 Does Paul fear that the Corinthians will fail him? The apostle knows that all the other churches are also involved in the collection. But he does not want to see the Corinthians falling behind the others and failing to give leadership. He wants the Corinthians to take action and demonstrate their love to the church in Jerusalem and to the brothers sent by the Macedonian churches. Paul s words, then, should be understood positively as words of encouragement. He is not doubting the readiness of the Corinthians but wants their zeal translated into deeds.

Paul intimates that if they only show eagerness and nothing more, their words will be hollow sounds. Words and deeds must go together, and the apostle is confident that the recipients of his epistle will demonstrate this sequence to the churches. (Incidentally, Paul s message uttered in 8:24 is echoed in 9:3 and confirms the basic unity and continuity of chapters 8 and 9.)) 1 1 2 8 0 “tw://bible.?id=50.2.16|AUTODETECT|” Paul is using administrative language when he says in this case. ��9�� The case refers to his boasting, which in the Greek shows that he did so frequently. Also, with the use of the Greek present tense the writer indicates that the Corinthians were faithful and ready to give to the collection. Paul does not doubt their willingness. As with all the churches, he encourages the people with a negative word to elicit a positive response. He is asking them not to let his boasting be vain words 7 1 -1 9 0 “tw://bible.?id=50.2.16|AUTODETECT|” Phil. 2:16) 1 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.3.5|AUTODETECT|” I Thess. 3:5) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 4. For if any Macedonians come with me and find you unprepared, we are not to mention you put to shame in this situation.) 1 1 2 8 0 “tw://bible.?id=44.20.4|AUTODETECT|” a. Company. For if any Macedonians come with me and find you unprepared. This verse is a continuation of verse 3 and begins with words that express uncertainty. That is, at the moment of his writing, Paul is not certain who will accompany him on his journey from Macedonia to Corinth. Among the travel companions who eventually accompanied Paul, the Macedonians were Sopater from Berea and Aristarchus and Secundus from Thessalonica 7 1 -1 9 0 “tw://bible.?id=44.20.4|AUTODETECT|” Acts 20:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 If Macedonians escort Paul and find the Corinthians unprepared, blame would attach to that church. We infer from Paul s statement that the brothers Paul was sending to Corinth did not represent Macedonia (8:18, 22). If so, the apostle s escorts would have to place the blame, or at least part of it, on fellow Macedonians.��10��) 1 1 2 8 0 “tw://bible.?id=45.15.26|AUTODETECT|” Paul is striving to consolidate the unity and harmony of the church, so that the collection made by the Gentile churches for the saints in Jerusalem is a unified effort. He wanted the Corinthian and the Macedonian churches to give leadership in this project 7 1 -1 9 0 “tw://bible.?id=45.15.26|AUTODETECT|” Rom. 15:26) 1 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” ). If the church that he fathered 7 1 -1 9 0 “tw://bible.?id=46.4.15|AUTODETECT|” I Cor. 4:15) 1 1 -1 9 0 0 ) should lag behind by being unprepared, he would be greatly embarrassed. He wanted them to have the project completely finished by the time he and the Macedonians planned to arrive.) 1 6 2 8 0 0 b. Diplomacy. We are not to mention you put to shame in this situation. This is an example of dealing tactfully with a congregation when a sensitive matter is discussed. Should the people in Corinth be unprepared when Paul arrived, they would have to suffer blame and humiliation. But note, Paul himself is willing to be held accountable and, as an afterthought, he refers to the Corinthians as if they are guiltless.

The original readers would know that not Paul but they would be blameworthy.) There are two different translations of the last phrase that depend on the Greek word hypostasis. Nearly all the versions have the reading confident, sure, or trust. But the word can also mean situation, condition, or undertaking. ��11�� And this interpretation fits the context in which Paul is discussing his project of collecting funds for the poor in Jerusalem. He stresses not his confidence in the Corinthians, which he already did in the preceding verses, but their readiness for this undertaking.) 5. Thus I thought it necessary to urge the brothers to go on to you ahead of me and to prepare in advance the generous gift you promised beforehand. So it will be ready as a generous gift and not as one that is torn away from greed.) a.

Thus I thought it necessary to urge the brothers to go on to you ahead of me. On the basis of the preceding two verses (vv. 3 and 4), Paul writes that he had carefully thought about this matter and concluded that everything pointed to the necessity of sending the brothers (8:18, 20). He chooses his words carefully and says that he urges them to visit Corinth. The two unnamed brothers were commissioned not by Paul but by the churches and were to accompany Titus.) But why does the apostle send the threesome in advance of himself and others? Their task was to help the Corinthians in the joyous task of completing the collection, so that when Paul and the delegation from Macedonia were to arrive, everything would be ready.) b. And to prepare in advance the generous gift promised beforehand.

Paul not only had full confidence in the readers of his epistle, but also reminded them of their earlier enthusiasm and promise. Note the apostle s emphasis on the concept before that occurs three times in this verse: ahead of me, in advance, and beforehand. He places the burden on the Corinthians and is fully assured that they will complete what they had promised. He reminds them of a proverbial truth: A promise made is a debt unpaid. Paul seems to indicate that the people in Corinth were not unwilling to give but needed help in organizing the work of collecting the funds.��12��) 1 1 2 8 0 “tw://bible.?id=44.20.35|AUTODETECT|” The promise the Corinthians had made earlier related to a substantial gift that Paul describes with the Greek word eulogia. This term occurs twice in two successive clauses of this verse. We have the derivative eulogy, referring to praise, but in the Bible the word usually means blessing or the act of blessing. ��13�� The act of blessing signifies that the Corinthians through their generous gift to the church in Jerusalem will experience God s grace extended to both giver and receiver 7 1 -1 9 0 “tw://bible.?id=44.20.35|AUTODETECT|” Acts 20:35) 1 1 -1 9 0 0 ).��14��) 1 1 2 8 0 “tw://bible.?id=51.3.5|AUTODETECT|” c. So it will be ready as a generous gift and not as one that is torn away from greed. The purpose for the preliminary work of collecting the funds is that all will be ready when Paul and fellow travelers arrive in Corinth. And the result of this work will be the joyful experience of giving generously. Once more Paul writes the Greek word eulogia, now in contrast with greed. Giving that originates in a heart dedicated to God always results in a blessing, for the gift will bless the recipient and God will grant his favor to the giver. But giving with a heart ensnared by greed can never receive God s approval, for greed, which is idolatry, has taken God s rightful place 7 1 -1 9 0 “tw://bible.?id=51.3.5|AUTODETECT|” Col. 3:5) 1 1 -1 9 0 0 ). This is the contrast that Paul places before his readers, and he trusts that their financial gift may come forth from generosity rather than greed. Love for one s neighbor is an act of blessing, while greed motivates one to take advantage of one s neighbor.��15��) 1 18 2 8 0 0 Paul is not implying that the members of the Corinthian church were short on generosity and long on greed. On the contrary, he had commended them for their eagerness to help (8:11; 9:2), and he is confident that the people will respond well. In the last clause of this verse, Paul puts the emphasis on the grace of giving and thus his remark is positive, not negative.) ) Greek Words, Phrases, and Constructions in 9:1 5) Verses 1 2) ���v �r� ��� this expression differs from the repetitive ���v �� in I Corinthians (7:1; 8:1; 12:1; 16:1, 12), which refers to a letter addressed to Paul. Here the phrase is a continuation and an explanation of the preceding context, as is indicated by the particle ���. Also, the particle ��� is balanced by �� in verse 3, so that verses 1 and 2 are contrasted with verses 3 and 4.) �x ������� the present tense indicates continued action with the implication that Paul had written about the collection earlier.��16��) �x Q��� ����� instead of the masculine gender (7:7, 11), Paul uses the neuter and places the possessive pronoun between the article and the noun for emphasis.) Verses 3 4) ����� as in 8:17, 18, 22, this is the epistolary aorist that is translated as a present: I am sending. ) �x Q�r� Q��� the definite article with the prepositional phrase on your behalf is used to avoid any misunderstanding.) 5�� �t ���� Q���� this clause has two nominatives, I and you. Paul meant, to say, that you might not be put to shame, but that statement would be too direct.

He tactfully calls attention to himself by saying, I am not saying that you [would do this] and leaves the opposite impression. The singular ���� is preferred to the plural �������.) Verse 5) ���������� the repetition of the preposition ��� occurs three times in compound verbs. Also note the use of the Greek letter � in this verse for alliteration.) ������ ������ �6��� after the 5�� clause, these words express purpose or result. Perhaps both are meant.��17��) ) ) E. Cheerful Giving) 9:6 11) 1 1 2 8 0 “tw://bible.?id=59.1.17|AUTODETECT|” God takes great delight in giving gifts to his people. He favors them with spiritual and material blessings that cannot even be enumerated. He challenges his people to follow his example and wants them to realize that every good and perfect gift is from above, coming down from the Father of the heavenly lights, who does not change like shifting shadows 7 1 -1 9 0 “tw://bible.?id=59.1.17|AUTODETECT|” James 1:17) 1 1 -1 9 0 0 ). As the Father shows his generosity, so he expects his sons and daughters to be generous. And children of the heavenly Father should remember that they will never be able to rival God in his giving. No matter how charitable they are, much to their surprise they will experience that God is still more beneficent toward them.) 1 10 2 8 0 0 The next segment is closely connected with the preceding one, for Paul continues to expand the discussion on giving. He now features a proverbial saying, self-evident truths, and Scripture citations.) 1. The Generous Giver) 9:6 9) 6. The point is this: he who sows sparingly will also reap sparingly, and he who sows generously will also reap generously.) Translations of the first clause vary because Paul s statement is brief. It literally says, And this, so that we have to supply a word or phrase to complete the thought. Here are a few examples:) Remember or Remember this (NEB, REB, NCV)) But this I say (KJV, NKJV, NASB)) Let me say this much (NAB)) Do not forget (JB)) Although we do not doubt that Paul could have taught the truth of this verse at an earlier occasion, the present context suggests that we should state either this I say or the point is this (RSV, NRSV).

The stress falls on the following saying, of which the first part may have been an agricultural proverb in that day: He who sows sparingly will also reap sparingly, and he who sows generously will also reap generously. We do not know whether Paul was thinking of a verse in the Old Testament Book of Proverbs, One man gives freely, yet gains even more; another withholds unduly, but comes to poverty (11:24).) 1 1 2 8 0 “tw://bible.?id=40.13.3-40.13.9|AUTODETECT|” In the agricultural society of the first century, the activities of sowing and reaping lay close to the hearts of the people. The sower in Jesus parable 7 1 -1 9 0 “tw://bible.?id=40.13.3-40.13.9|AUTODETECT|” Matt. 13:3 9) 1 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” and parallels) did not close his hand when he saw that some kernels would fall on the beaten path, the rocky soil, and the briar patch. He sowed generously as with rhythmic walk he strode across the field. And just as the parable of the sower has a spiritual application, so the words of Paul are analogous to a spiritual truth. He writes elsewhere, A man reaps what he sows 7 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” Gal. 6:7) 1 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.6.38|AUTODETECT|” Luke 6:38) 1 1 -1 9 0 0 ), which is a law inherent in both physical and spiritual spheres.) 1 6 2 8 0 0 When seed falls to the ground, it decays while it germinates. In a sense, the farmer loses the seed he has scattered; he takes the risk of weather conditions, disease, or insects destroying much of the seed. But as he sows, he trusts that God will grant him the satisfaction of reaping a harvest. This is also true spiritually. Missionary James Elliot put it succinctly: He is no fool who gives up what he cannot keep to gain what he cannot lose. ��18�� Elliot was slain in an effort to evangelize the Auca Indians of Ecuador, but his death was instrumental in leading them to Christ.) The words of the proverbial saying reveal an inner symmetry that is striking:) he who sows sparingly,) sparingly he will also reap) he who sows blessings,) blessings he will also reap) 1 1 2 8 0 “tw://bible.?id=5.15.10|AUTODETECT|” The Greek text is more precise than our translations. Although the adverb sparingly occurs only here in the New Testament and is self-explanatory, the word blessings has spiritual overtones and without doubt was written by Paul. The second half of the proverbial saying literally reads: he who sows on the basis of blessings, on the basis of blessings he will also reap. That is, he who gives by praising God will in turn reap a harvest for which he thanks the Lord.��19�� The generous giver responds with thanks and praises to God for the numerous material and spiritual blessings he receives 7 1 -1 9 0 “tw://bible.?id=5.15.10|AUTODETECT|” Deut. 15:10) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 7. 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.) a. Let each one give as he has decided in his mind to give, not reluctantly or out of necessity. Paul issues no command, enacts no rule or regulation, and exercises no coercion. He gives the Corinthians complete freedom and tells them to decide in their own hearts what to give. He specifies, however, that the responsibility rests on the individual and not on the church as such. Each person must ponder this matter in his or her own heart and then decide, so that the entire congregation may be united in contributing to the collection.) 1 1 2 8 0 “tw://bible.?id=57.1.14|AUTODETECT|” Paul says that the act of giving must be accomplished neither reluctantly nor grudgingly. Reluctance implies a clinging to possessions that one hardly wants to give; and when they have been given, the giver grieves. Giving grudgingly denotes that external pressures compel one to conform to the rules of society; that is, necessity forces one to comply with the community s objective. Giving, however, must be voluntary and individually motivated 7 1 -1 9 0 “tw://bible.?id=57.1.14|AUTODETECT|” Philem. 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 By participating voluntarily, each person testifies to true faith in Jesus. Indeed, by voluntarily giving to the collection, Gentile Christians in Corinth demonstrate equality with the Jewish Christians in Jerusalem. They also authenticate their legitimate membership in Christ s universal church.��20��) 1 1 2 8 0 “tw://bible.?id=20.22.8|AUTODETECT|” b. For God loves a cheerful giver. Within the Christian community, this verse is most often quoted in connection with giving. The verse comes from the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=20.22.8|AUTODETECT|” Proverbs 22:8) 1 1 -1 9 0 0 a, God blesses a cheerful man and giver, from which Paul has deleted the words man and and has changed the verb blesses to loves. The Hebrew text lacks this verse; it is found only in the Greek text of the Septuagint. This saying probably circulated orally as a proverb that Paul quotes from memory.) 1 6 2 8 0 0 Why did the apostle write loves instead of blesses ? Did his memory fail him? While writing, could he have had access to a scroll of Proverbs? There are no specific answers, but there are at least two suggestions to explain the substitution. First, in Paul s epistle the concept love is much more prominent than the family of the word bless.��21�� Next, the force of the verb to love is all-encompassing, while that of the verb to bless connotes a beneficent act.��22��) From a theological perspective, Paul discerns the indescribable love that God the Father imparts to his children. Just as he loves them, they must love one another.

For this reason, Paul told the Corinthians that he wanted to test the genuineness of their love by considering the grace of Jesus Christ (8:8 9).) 8. For God is able to make all grace abound toward you, so that in everything you may always have enough of everything and you may abound in every good work.) a. Power. For God is able to make all grace abound toward you. Here are two preliminary observations:) First, in the preceding verse Paul teaches that God is love, and in the present verse that God is all-powerful. That is, God expresses his love to his people through his power.) Next, throughout this verse the concept all appears five times: all, everything, always, everything, and every.

With this concept, Paul attempts to describe God s infinite goodness and greatness.) 1 1 2 8 0 “tw://bible.*?id=46.1.4-46.1.7|AUTODETECT|” The first item Paul discusses is that God has power to make all grace abound toward you. God is involved in all the intricacies of a person s life, even in the decision one makes to give for a certain cause. Paul wrote that the Macedonians received God s grace so that their decision to give resulted in a wealth of generosity (8:2). In the service of the Lord grace begets grace, although the believer s grace in joyful giving can hardly be compared with God s abounding grace to the believer. God showers his love on the joyful donor, who is unable to match God s grace. He grants the gift of salvation, spiritual gifts, the fruits of the Spirit, and innumerable material blessings.

In conclusion, all the spiritual and physical gifts are included in the word grace. The Corinthians were fully aware of Paul s teaching on this point 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 “tw://bible.?id=46.12.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.12.0|AUTODETECT|” 12) 1 1 -1 9 0 “tw://bible.?id=47.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.4.15|AUTODETECT|” II Cor. 4:15) 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 0 ).) 1 1 2 8 0 “tw://bible.?id=50.4.19|AUTODETECT|” b. Sufficiency. So that in everything you may always have enough of everything. If we take these words literally, they appear too good to be true. Does God give the joyful Christian everything to meet all his or her material needs 7 1 -1 9 0 “tw://bible.?id=50.4.19|AUTODETECT|” Phil. 4:19) 1 1 -1 9 0 0 )? True, God s grace is all-sufficient to meet our every need any time. But when he grants us his grace, it is always meant to glorify him in his church and kingdom on earth:) 1 1 2 8 0 0 It is given to us and we have it, not that we may have, but that we may do well therefore. All things in this life, even rewards, are seeds to believers for the future harvest.��23��) 1 1 2 8 0 “tw://bible.?id=54.6.6-54.6.8|AUTODETECT|” A Christian who because of God s grace always has enough of everything 7 1 -1 9 0 “tw://bible.?id=54.6.6-54.6.8|AUTODETECT|” I Tim. 6:6 8) 1 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” ) must give within the framework of loving God and neighbor 7 1 -1 9 0 “tw://bible.?id=40.22.37-40.22.40|AUTODETECT|” Matt. 22:37 40) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ). The spiritual and material flow of gifts coming from God to the believer may never stop with the recipient. It must be passed on to alleviate the needs of others in church and society 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” Gal. 6:10) 1 1 -1 9 0 “tw://bible.?id=54.6.17-54.6.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.6.17-54.6.18|AUTODETECT|” I Tim. 6:17 18) 1 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.*?id=55.3.17|AUTODETECT|” II Tim. 3:17) 1 1 -1 9 0 0 ). The believer must always be a human channel through which divine grace flows to enrich others.) 1 5 2 8 0 0 Paul writes the word autarkeia, which in this context means sufficiency. ��24�� This cannot be interpreted as self-sufficiency or self-reliance, for we are completely dependent on God to supply us in every need. God provides us sufficiency for the purpose of our dependence on him and the support of fellow human beings.) c. Service. And you may abound in every good work. Twice in this verse Paul relates the verb to abound to God and to us. God makes his grace abound so that we may abound in performing good deeds.��25�� Fully trusting God to provide the necessary means, we may support the causes that promote his message at worship on Sundays.

We support missions and evangelism, and in society we apply his divine message. God s grace (singular noun) appears in varied forms; similarly, our good work (also a singular noun) includes all our activities.��26��) 9. Just as it is written,) He has scattered, he has given to the poor,) his righteousness endures forever.) 1 1 2 8 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

As he has done all along, Paul strengthens his discourse by citing an Old Testament passage.��27�� He turns to the Psalter, and from its Greek translation he quotes ) 7 1 -1 9 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

Psalms 112:9) 1 1 -1 9 0 0

(111:9, LXX) with a slight omission. He wants to portray God s boundless goodness toward the poor and his everlasting righteousness.) 1 1 2 8 0 “tw://bible.*?id=19.112.0|AUTODETECT|”

The subject in ) 7 1 -1 9 0 “tw://bible.*?id=19.112.0|AUTODETECT|”

Psalms 112) 1 1 -1 9 0 “tw://bible.*?id=19.111.0|AUTODETECT|”

is the man who fears the Lord (v. 1). Paul omits any reference to man when he quotes this verse, yet in his discourse the preceding and the succeeding verses (9:8, 10) feature God as subject. This apparent inconsistency dissipates when we look at ) 7 1 -1 9 0 “tw://bible.*?id=19.111.0|AUTODETECT|”

Psalms 111) 1 1 -1 9 0 “tw://bible.*?id=19.111.0|AUTODETECT|”

and 112 as one unit. Note that God is the subject in the first Psalms 7 1 -1 9 0 “tw://bible.*?id=19.111.0|AUTODETECT|”

Ps. 111) 1 1 -1 9 0 “tw://bible.*?id=19.112.0|AUTODETECT|”

) and man in the second 7 1 -1 9 0 “tw://bible.*?id=19.112.0|AUTODETECT|”

Ps. 112) 1 1 -1 9 0 “tw://bible.*?id=19.111.3|AUTODETECT|”

). Also, both psalms have similar words and identical phrases, for example, his righteousness endures forever 7 1 -1 9 0 “tw://bible.*?id=19.111.3|AUTODETECT|”

Pss. 111:3) 1 1 -1 9 0 “tw://bible.*?id=19.112.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=19.112.3|AUTODETECT|”

112:3) 1 1 -1 9 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

9) 1 1 -1 9 0 “tw://bible.*?id=19.111.4|AUTODETECT|”

).��28�� And last, man is encouraged to live in conformity to God s commands. As God is gracious and compassionate 7 1 -1 9 0 “tw://bible.*?id=19.111.4|AUTODETECT|”

Ps. 111:4) 1 1 -1 9 0 “tw://bible.*?id=19.112.4|AUTODETECT|”

) so the righteous man should be 7 1 -1 9 0 “tw://bible.*?id=19.112.4|AUTODETECT|”

Ps. 112:4) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=19.112.3|AUTODETECT|”

The first line of the quotation states that a person liberally scatters his gifts to the poor, for he has been blessed with wealth and riches. Because he is generous and lends freely, he is the recipient of good will and high honor 7 1 -1 9 0 “tw://bible.*?id=19.112.3|AUTODETECT|”

Ps. 112:3) 1 1 -1 9 0 “tw://bible.*?id=19.112.5|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=19.112.5|AUTODETECT|”

5) 1 1 -1 9 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=19.112.9|AUTODETECT|”

9) 1 1 -1 9 0 0

).) 1 3 2 8 0 0

The second line repeats words that describe God; here they are applied to his child. The clause his righteousness endures forever depicts one of God s characteristics but hardly fits a mortal being in a sinful world. Nonetheless, both the Hebrew and the Greek word for righteousness may also mean kindness or mercy in the sense of charitable giving.��29�� And that connotation fits the psalm and Paul s context.) ) Doctrinal Considerations in 9:6) 1 1 2 8 0 “tw://bible.*?id=40.6.3-40.6.4|AUTODETECT|”

According to Jesus, giving should be done in secret and ought never to become a cause of boasting. When you give in secret, he says, your Father who sees in secret will reward you 7 1 -1 9 0 “tw://bible.*?id=40.6.3-40.6.4|AUTODETECT|”

Matt. 6:3 4) 1 1 -1 9 0 “tw://bible.*?id=40.25.37|AUTODETECT|”

). But does our giving obligate God to reward us? Is giving the same as investing our money to gain high returns? Certainly not, because God is not a bank. God wants giving to come out of hearts filled with love. Love keeps no record of good deeds that must be rewarded. On the judgment day, the righteous will ask: Lord, when did we see you hungry and feed you, or thirsty and give you something to drink? And then the King answers, Whatever you did for one of the least of these brothers of mine, you did for me 7 1 -1 9 0 “tw://bible.*?id=40.25.37|AUTODETECT|”

Matt. 25:37) 1 1 -1 9 0 “tw://bible.*?id=40.25.40|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=40.25.40|AUTODETECT|”

40) 1 1 -1 9 0 0

).) 1 1 2 8 0 “tw://bible.*?id=44.4.34|AUTODETECT|”

The cheerful giver opens his or her hand and freely gives to the needy. Certainly this does not mean that a person must give away everything. If Christians were to donate all their belongings to help the poor, their resources to generate additional income would be gone and they themselves would be poor. The members of the early church helped the poor by selling parcels of land or houses, but they did this only from time to time 7 1 -1 9 0 “tw://bible.*?id=44.4.34|AUTODETECT|”

Acts 4:34) 1 1 -1 9 0 0

). The apostles never coerced the rich to sell their property, but they expected that each person would give voluntarily from a cheerful heart.) 1 6 2 8 0 0

By distributing blessing upon blessing to our fellow human beings, we in turn will receive multitudes of unexpected blessings from God. Whatever one distributes bountifully will be returned eventually in even greater measure. Calvin paraphrases rightly the words of Paul and says, The more liberal you are to your neighbours, the more liberal you will find the blessing that God pours forth on you. ��30��) ) Greek Words, Phrases, and Constructions in 9:7 8) ��������� the perfect from ��������, which in the middle means I choose (for myself), decide. Once again (see v. 5), Paul uses a compound verb that features the preposition ��� (beforehand). The Majority Text has the present tense ����������� (see KJV, NKJV).) 1����� cheerful. Although we have the derivative hilarious, here the meaning of this word might easily pass over into kind, gracious. ��31��) ���� the present tense is timeless and states a self-evident truth. It is gnomic.��32��) 1 1 2 8 0 “tw://bible.*?id=45.14.4|AUTODETECT|”

������� occurring only three times in the New Testament 7 1 -1 9 0 “tw://bible.*?id=45.14.4|AUTODETECT|”

Rom. 14:4) 1 1 -1 9 0 “tw://bible.*?id=47.9.8|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.9.8|AUTODETECT|”

II Cor. 9:8) 1 1 -1 9 0 “tw://bible.*?id=47.13.3|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=47.13.3|AUTODETECT|”

13:3) 1 1 -1 9 0 0

), all referring to divinity, this verb signifies that God and Christ have power.) 1 6 2 8 0 0

Note the alliteration of ��� (four times), �������, and ��������� (twice). The noun �P�������� can mean either sufficiency or contentment. The first meaning is preferred.) ) ) 2. The Grateful Giver) 9:10 11) 10. Now he who provides seed to the sower and bread to the eater will provide and multiply your seed and will increase the harvest of your righteousness.) 1 1 2 8 0 “tw://bible.*?id=23.55.10|AUTODETECT|”

a. Scripture. Here is still another quotation from the Old Testament Scriptures, this time from ) 7 1 -1 9 0 “tw://bible.*?id=23.55.10|AUTODETECT|”

Isaiah 55:10) 1 1 -1 9 0 0

The rain and the snow come down from heaven, and do not return to it without watering the earth and making it bud and flourish, so that it yields seed for the sower and bread for the eater. The context of Isaiah s prophecy shows that God is the subject who provides the rain and the snow to function as his instruments to germinate the grain that was sown. Without even mentioning him, Paul makes God the subject of this prophecy.) 1 1 2 8 0 “tw://bible.?id=28.10.12|AUTODETECT|” This verse reveals still more Old Testament Scripture, for the phrase the harvest of your righteousness is an allusion that comes from ) 7 1 -1 9 0 “tw://bible.?id=28.10.12|AUTODETECT|” Hosea 10:12) 1 1 -1 9 0 0 . Plant righteousness, and reap the blessings that your devotion to me will produce (GNB). The prophet exhorts the people of Israel to abandon evil, repent, plant righteousness, and reap a harvest of blessings. Although Paul does not quote the prophet verbatim, his allusion is clear and fits the context of his discourse.) 1 3 2 8 0 0 b. Significance. After a devastating drought is over, the basic requirement of farmers is seed. When the task of plowing and sowing is completed, they wait for rain to germinate the seed and for growth to produce a harvest. They realize their inability to make the seed germinate and the plants grow. That is God s work.

But Paul says that God provides even the seed that is to be sown, so that farmers are dependent on God from beginning to end. If there is no seed, there is no crop.) The Corinthians had to understand that as seed and harvests come from God, so all their material and spiritual blessings originate in him and are multiplied by him. God dispenses seed for the benefit of his people. His people likewise should give of their possessions to benefit the poor, for then they will understand that the seed that they have sown God will turn into a harvest of righteousness. Notice that Paul does not say that God will bless the giver with a harvest of material good. Alluding to the prophecy of Hosea, Paul writes that for the giver God will increase a harvest of righteousness.) The kernels of seed that are sown are only a fraction, in comparison, of the seed the farmer reaps at harvest time.

The farmer sows the seed and leaves the growing and maturing process to God. Similarly, from God the believers receive material and spiritual gifts from which they must pass on gifts to those who are in need. But the increase and expansion of these gifts they leave to God, who will give them an abundant harvest of righteousness. Indeed, God will do this, and God s people can fully depend on him to keep his word.��33�� In turn, they become fountains of generosity and as such they reflect God s benevolence in their lives.) 1 1 2 8 0 “tw://bible.?id=20.19.17|AUTODETECT|” In this context, the term righteousness is another word for openhandedness (see the commentary on v. 9). It includes feeding and clothing the poor, lending money, showing kindness and mercy, and defending the rights of those who are disadvantaged. Paul chooses his words carefully and writes, your righteousness, to specify that it is personal. Wherever righteousness flourishes, there blessings abound as God causes the increase of more and more gifts on his people. He who is kind to the poor lends to the Lord, and he will reward him for what he has done 7 1 -1 9 0 “tw://bible.?id=20.19.17|AUTODETECT|” Prov. 19:17) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 11. You will be made rich in every way to be altogether generous, and through us your generosity will produce thanksgiving to God.) a. You will be made rich in every way to be altogether generous. When Paul writes about giving, he features the Greek adjective pas (all), as in verse 8 (where it occurs five times). The word pas appears here twice, in every way and altogether. This means that God s hand is never closed to persons who joyfully pass some of their resources to those who are impoverished, as in the case of the Macedonians (8:2).) The verb form to be made rich is in the passive and alludes to God as the agent who enriches the Corinthians.

God blesses the cheerful giver with riches in every respect: materially, economically, spiritually, intellectually, socially, temporally, and eternally. His blessings are imparted to the giver in various forms and often at different times. The verb also can be read as a middle, which then means enriching others. ��34�� However, the passive voice suits the context better and is preferred.) Let no one think that God makes people rich materially because they are Christians, for the contrary is frequently true. The concept to make rich does not signify that God showers us with material goods to satisfy our selfish desires. This verse clearly states that the enrichment is meant that we may be immeasurably generous. Most translators put the verb in the future to conform to the future tense in the preceding verse (v. 10).

But the Greek text has it in the present tense as an indication that God already is enriching the Corinthians to become extremely generous in their giving. They are a channel through which God s blessings flow to people in need.) b. And through us your generosity will produce thanksgiving to God. What an insightful comment! Paul is saying that he and his colleagues brought the gospel to the Corinthians so that they could be thankful believers not only in words but also in deeds. The Lord Jesus Christ sent to Corinth missionaries who sought to exalt God in their ministry.

God inspired Paul to speak and write about the collection for the poverty-stricken saints in Jerusalem. The result will be that the recipients of these gifts will express their thanks to God, and the givers in all the churches will be joyful and happy in the Lord (4:14). In short, the entire church rejoices and gives God the glory.) ) Practical Considerations in 9:10 11) 1 1 2 8 0 “tw://bible.?id=44.4.34|AUTODETECT|” Only twice in all of Scripture do we find times in which there were no poor among God s people. First, the Old Testament teaches that when the Israelites traveled through the desert from Egypt to Canaan, everybody had sufficient food, clothing, and the basic necessities of life. God provided for the daily needs of his people and there were neither rich nor poor in the camp of Israel. Next, in the early years of the Christian church in Jerusalem, the rich from time to time would sell a piece of property and present the revenue to the apostles for distribution among the poor. Luke writes this startling statement, There were no needy persons among them 7 1 -1 9 0 “tw://bible.?id=44.4.34|AUTODETECT|” Acts 4:34) 1 1 -1 9 0 0 a). During the springtime of the church, love for one another eliminated poverty.) 1 1 2 8 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” In later years, Paul set the example of helping others. He said that he worked with his own hands to meet his needs and those of his companions. Then he instructed the Ephesian elders to help the weak, to be generous, and to remember Jesus s words: It is more blessed to give than to receive 7 1 -1 9 0 “tw://bible.?id=44.20.34-44.20.35|AUTODETECT|” Acts 20:34 35) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.2.10|AUTODETECT|” And last, the apostolic command to take care of the poor remains a lasting imperative for the church 7 1 -1 9 0 “tw://bible.?id=48.2.10|AUTODETECT|” Gal. 2:10) 1 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.6.10|AUTODETECT|” 6:10) 1 1 -1 9 0 0 ). When Christians obey this command, they experience the love of Christ revealed in both the giving and the receiving of their gifts. And they reap a harvest of righteousness.) 1 20 2 8 0 0 ) Greek Words, Phrases, and Constructions in 9:10 11) ������ following the Septuagint, most editions of the Greek New Testament have the word ������. The two terms have the same meaning. The harder reading is ������, which has the support of some early witnesses (P46, B, D*).) �p �������� fruits. This noun derives from the verb ������� (I am, become), not from ������ (I beget).��35�� The plural is translated as a singular: harvest. ) ������������� Paul frequently writes a participle that is not connected with a main verb and in translation becomes a finite verb.��36�� The imperatival sense of the participle must be dismissed,��37�� for the context pleads for the future tense even though Paul writes the present tense.) ) ) F. Surpassing Grace) 9:12 15) 12. For the ministry of this service not only is supplying the needs of the saints but also is overflowing through many expressions of thanks to God.) a.

For the ministry of this service. In this epistle, Paul makes use of the word group diakonia more than in any other letter.��38�� The word relates to Paul s ministry, especially where it pertained to the Corinthians. Here, however, the focus is on the Jewish Christians in Jerusalem, who now will be served by the Gentile churches. Not the word ministry but the phrase of this service needs a lucid interpretation.) There are three different explanations: First, the two words ministry and service are synonyms. But if this is true, why would Paul indulge in redundancy and why would he use the demonstrative pronoun this to modify ministry ? Next, secular usage of the word ministry connotes public distribution of funds to the people in Jerusalem.

But it is unlikely that in this setting Paul had in mind strictly public service. Last, ministry is a word that describes the religious service of Gentile Christians to the Jewish Christians in the capital of Israel. And this interpretation seems to fit the context and does justice to those terms, including gift, grace of giving, and blessing. It refers to the harvest of righteousness that the Gentile churches reap.��39��) This last interpretation describes the people who obey God, give thanks to him for Christian fellowship, and help one another by participating in the collection.��40�� Their offerings should be interpreted as sacrifices, and the distribution of these gifts is a true ministry to the saints.) b. [This ministry] not only is supplying the needs of the saints but also is overflowing through many expressions of thanks to God. In the second part of this verse, Paul stresses two verbs that are written in the progressive tense: is supplying and is overflowing. In view of the protracted time during which the giving and the receiving occurred, Paul appropriately writes the progressive tense.) Believers throughout Achaia, Macedonia, and Asia Minor contributed monetary gifts that delegates carried to Judea and distributed to the needy in Jerusalem.

In all these places, both Jewish and Gentile Christians, united in heart and soul, were expressing joyful praises to God. As the needs of the poor in Jerusalem were met, God was glorified through the many words of thanks that were uttered.) Some forty years after Paul penned this epistle, Clement of Rome uttered a faint echo of verse 12, Let the rich man bestow help on the poor and let the poor give thanks to God, that he gave him one to supply his needs. ��41�� The vocabulary (rich, supply, need, thanks, God) is similar in both documents. Both writers teach the truth of alleviating the needs of the poor, who return thanks to God for the giver and the gift (see 1:11; 4:15). The characteristics of genuine love toward the needy are revealed in words of praise to God.��42��) 13. Through the testing of this service they will be glorifying God because of your submission to the confession that acknowledges the gospel of Christ and the generosity of your [proof of] partnership with them and everyone.) a. Through the testing of this service they will be glorifying God.

Who are the people that are being tested? Who is doing the testing? And who are those that will glorify God? The service of the ministry is performed by the donors; in this text, the Corinthians. The recipients of their gifts are the saints in Jerusalem, who will test the genuine love of the Gentile churches. As a result of this testing, the people in Jerusalem will magnify God s name.) Paul knew the mind and heart of the believers in Macedonia and Achaia.

He had positive proof of the genuine love demonstrated by the Macedonian churches: their collection. He also was confident that the Corinthians would not disappoint him in showing their tangible love. But with respect to the Jewish Christians in Jerusalem, he had to have complete trust. Would they respond positively and spiritually to the lavish donation from the Gentile churches? The translation will be glorifying God looks confidently to the future and is more appropriate than the present tense, they are glorifying. Incidentally, the Greek text has only the reading glorifying and does not provide a subject.) Another translation is you glorify God. ��43�� Proponents of this reading assert that because of the lack of a subject in the Greek, the second person pronoun you fits the preceding and the succeeding contexts.

But if we put the pronoun you in this clause, the verse applies only to the Corinthians. Paul, however, intends to underscore the unity of the churches in Judea and Achaia. Hence, scholars prefer the translation they will be [are] glorifying God and apply it to the saints in Jerusalem.) 1 1 2 8 0 “tw://bible.?id=44.21.17-44.21.25|AUTODETECT|” b. Because of your submission to the confession that acknowledges the gospel of Christ. Among the believers in the mother church of Jerusalem were some who prayerfully supported Paul, his fellow workers, and the Gentile believers. Yet many others were distrustfully awaiting the results of Paul s missionary work among the Gentiles 7 1 -1 9 0 “tw://bible.?id=44.21.17-44.21.25|AUTODETECT|” Acts 21:17 25) 1 1 -1 9 0 0 ). Now Paul wants the Corinthians to know that the Judean churches will be praising God for the confession of faith coming from the lips of the Corinthians. Admittedly, not everyone in the Christian community of Corinth is fully submissive to Christ s gospel. These words of Paul, then, serve as a stimulus for the Corinthians to attain a higher degree of obedience to Christ. Nevertheless, Paul is confident that the saints in Jerusalem glorify God because the Gentiles believe and are obeying the gospel proclamation.) 1 1 2 8 0 “tw://bible.?id=46.12.3|AUTODETECT|” The good news came to the Corinthians not in written form but as an oral proclamation. It was delivered by human messengers: the apostles Paul and Peter, with the apostolic helpers Silas, Timothy, Apollos, and Titus. The response to the preaching of the gospel came in both the words and the deeds of the Corinthians. When Paul writes the term confession, then, we ought not to think in terms of a creedal statement 7 1 -1 9 0 “tw://bible.?id=46.12.3|AUTODETECT|” I Cor. 12:3) 1 1 -1 9 0 0 ). Rather, he has in mind actions by which believers exhibit daily obedience to Christ s gospel. The Corinthians acknowledge the truths of that message when they hear and obey the voice of Christ.) 1 1 2 8 0 0 c. And the generosity of your [proof of] partnership with them and everyone. Paul has complete confidence that the collection in the Christian community at Corinth will be an indication of generosity toward the people in Jerusalem (v. 11). According to Paul, this deed of charity will strengthen the bond of fellowship between the Jewish and the Gentile churches. He wants to see the unity of all the churches as they share possessions with one another (compare 8:2 4).) 1 1 2 8 0 “tw://bible.?id=44.21.19-44.21.20|AUTODETECT|” The Gentile believers generously shared their material resources with the Jewish saints in Jerusalem as a demonstration of a bond of mutual fellowship.��44�� Their act of sharing resulted in God being praised by the recipients of these gifts 7 1 -1 9 0 “tw://bible.?id=44.21.19-44.21.20|AUTODETECT|” Acts 21:19 20) 1 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” a). And Paul does not limit the proof of partnership to Corinth and Jerusalem but includes all Christians everywhere. We assume that whenever the need arose, the Gentile churches would help others. They knew that the church of Jesus Christ is one body with many members 7 1 -1 9 0 “tw://bible.?id=46.12.27|AUTODETECT|” I Cor. 12:27) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 14. And in their prayers for you they will long for you because of the surpassing grace of God upon you.) Paul knew that the church in Jerusalem, and especially James and the elders, supported him in prayer. These saints also prayed fervently for the Corinthian congregation. Paul could confidently write to the church in Corinth that the saints in Jerusalem expressed unity with them in Christ by praying for their spiritual needs. Christians fervently intercede for one another because of the bond of fellowship they have in common.��45��) 1 1 2 8 0 “tw://bible.?id=45.15.27|AUTODETECT|” The members of the church in Jerusalem voice to God their heartfelt yearning for the Corinthians. This does not mean that they would travel to Achaia the extreme poverty of the saints in Judea made it financially impossible to travel long distances. Rather, they had a spiritual longing for both the Gentile and the Jewish Christians in Corinth. They wished to edify them in their faith 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Rom. 15:27) 1 1 -1 9 0 0 ). They could satisfy their longing for the Corinthians only through intercessory prayer to God and beseech him to strengthen the unity of the universal church.) 1 6 2 8 0 0 Why do the believers in Jerusalem pray earnestly for the Corinthians? Paul answers, Because of the surpassing grace of God upon you. Throughout chapters 8 and 9, the apostle has written about the collection, which he often described with the Greek word charis (grace, favor, gracious deed or gift). Here the word points to God and thus must be understood in an all-embracing sense. That is, Paul adorns the noun grace with the adjective surpassing to indicate that God dispenses his grace to numerous people.) In the middle of the first century, would Jewish people ever have predicted that a predominantly Gentile church in Corinth would voluntarily gather gifts for the poor in Jerusalem?��46�� Hardly, for although gifts from well-to-do Jews in dispersion were frequently sent to relatives and friends in Judea, donations from Greeks to barbarians would never be collected and sent. But now Gentile believers show their loving concern for the poor in another country and city.

This is God s grace at work in the hearts of both the donors and recipients to bring them together as one united and universal body of Christ.) Three brief comments. First, Paul ascribes to God the glory and honor for putting in the hearts of the Corinthians a desire to contribute to the collection. Next, his faith in God is unwavering, because he knows that God s grace will surpass all expectations to bring the collection to its destined and multiple end. Last, Paul puts complete confidence in the church at Corinth and trusts that the members will respond enthusiastically to his appeal. And he counts on the church at Jerusalem for sustained prayer support.) 15. Thanks be to God for his indescribable gift.) This text often appears on Christmas cards with the message that God has given us the gift of his Son.

No one questions the truth of this message, but those readers who take the time to look at the context of this verse immediately notice that Paul says nothing about Jesus birth.) What is Paul trying to convey? With the words of a prayer, Thanks be to God, ��47�� he introduces a doxology, which is a fitting conclusion to the preceding reference to God s surpassing grace. God receives the tribute that is due him for his providence to make the collection a blessing to the entire church.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” Paul expresses his gratitude to God for his indescribable gift of Jesus Christ. The apostle John writes about the unfathomable love of God 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.9|AUTODETECT|” I John 4:9) 1 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” ), but Paul notes the gift of God. This gift of God to the world is the birth, ministry, suffering, death, resurrection, ascension, and eventual return of his Son. For Paul, the thought of God giving his Son to mankind is astounding. He sees the glorious results in the faith both Jew and Gentile place in Jesus Christ, in the breaking down of racial barriers, and in the unity of the Christian church. Presently the church of Jesus Christ is spanning the globe, so that everywhere Christians gather and worship the Lord. Believers meet in cathedrals, churches, chapels, private homes, a variety of other buildings, forests, caves, and hidden places. By means of the airwaves, the printed page, and the spoken word, the gospel goes forth throughout the world and accomplishes the purpose for which God has sent it 7 1 -1 9 0 “tw://bible.?id=23.55.11|AUTODETECT|” Isa. 55:11) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 We see God s indescribable gift, namely, his Son Jesus Christ, in the development and progress of the church. In his lifetime, Paul saw God s kingdom advancing from Jerusalem to Rome and parts of the Roman Empire. In our times we witness its worldwide growth, power, and influence. Paul called attention to God s inexpressible gift of salvation and gave thanks. With him, we too express our gratitude to God for the coming of his Son. On this earth we will never be able to fathom the depth of God s love for us, the infinite value of our salvation, and the gift of eternal life. God s gift indeed is indescribable!) ) Greek Words, Phrases, and Constructions in 9:12 15) Verse 12) E�� most translations make this conjunction causal (NASB, NRSV), while others omit it for stylistic reasons (NAB, NCV, NIV).) 1 1 2 8 0 “tw://bible.?id=50.2.17|AUTODETECT|” ����������� this noun appears six times in the New Testament, of which three are in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=50.2.17|AUTODETECT|” Phil. 2:17) 1 1 -1 9 0 “tw://bible.?id=50.2.30|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=50.2.30|AUTODETECT|” 30) 1 1 -1 9 0 0 ). It describes services rendered to God or to his people, such as acts of Christian love and mercy.) 1 1 2 8 0 “tw://bible.?id=45.15.27|AUTODETECT|” The related verb ���������� appears in ) 7 1 -1 9 0 “tw://bible.?id=45.15.27|AUTODETECT|” Romans 15:27) 1 1 -1 9 0 0 in the context of the collection for the saints in Jerusalem.) 1 15 2 8 0 0 Verses 13 14) ���������� this participle must be interpreted as a finite verb similar to ������������� in verse 11. Note the present tense that has a future connotation, because of the eventual delivery of the collection.��48��) �� translations of this preposition vary: for, by, because. The causal interpretation has merit as it relates to verbs that express feelings and opinions, which in this case is the verb to glorify.��49��) ����������� the present tense of this participle denotes continued activity; the case is the genitive absolute. The participle should be construed with the pronoun �P��� as its subject: they are longing. ) Verse 15) �� the preposition imparts a causal connotation, for or because of. ��50��) ���������� a compound, this verbal adjective expresses both a passive sense and an inability: the privative , the preposition �, and the verb ��������� (I describe), it cannot be described. ) Summary of Chapter 9) The chapter begins with a positive note of assurance. Paul is sure of the zeal the Corinthians have demonstrated with regard to the collection. He has even boasted to the Macedonians about this zeal and enthusiasm of the Corinthians.

He also explains the reason for sending the brothers to Corinth: to have everything ready and complete by the time he arrives there.) The apostle teaches that a gift should always be generous. He uses a proverbial saying current in an agricultural setting: Sow sparingly, reap sparingly; sow generously, reap generously. Giving should never be done reluctantly or under duress. When giving stems from a cheerful heart, the giver becomes the recipient of God s bountiful blessings. Paul quotes from the Psalter and from the prophecy of Isaiah to prove that God provides gifts and causes their increase. He notes that God provides seed that, when it is sown, returns to the sower a harvest of righteousness.

Generosity results in thanksgiving to God.) Supplying the needs of God s people generates gratitude to God. The name of God is praised and prayers are offered to him for the donors of the material gifts. These prayers unify the giver and the recipient as they experience God s surpassing grace. Paul concludes with a doxology in which he utters thanks to God for his indescribable gift.) ) ) ) ) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 1 Jean H�ring adds, One cannot get rid of the impression that 9 does not form the natural sequence to 8 (The Second Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P. J. Allcock [London: Epworth, 1967], p. 65). See also the commentaries of Rudolf Bultmann, The Second Letter to the Corinthians, trans. Roy A. Harrisville (Minneapolis: Augsburg, 1985), p. 256; Hans Windisch, Der Zweite Korintherbrief, ed. Georg Strecker (1924; reprint ed., G�ttingen: Vandenhoeck und Ruprecht, 1970), pp. 268 69; 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. 90 91, 129 44.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 2 Stanley K. Stowers, Peri men gar and the Integrity of ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Cor. 8) 1 1 -1 9 0 0 and 9, NovT 32 (1990): 348. Victor Paul Furnish also defends the interpretation of a close relationship between 8:16 24 and 9:1 5 in II Corinthians: Translation with Introduction, Notes and Commentary, Anchor Bible 32A (Garden City, N.Y:. Doubleday, 1984), pp. 432 33, 438 39. But Ralph P. Martin sees the chapters as separate compositions (II Corinthians, Word Biblical Commentary 40 [Waco: Word, 1986], p. 250).) 1 2 2 8 0 0 3 William Hendriksen, Bible Survey: A Treasury of Bible Information (Grand Rapids: Baker, 1953), p. 16.) 4 Translating verse 1, James Denney correctly expands on the meaning of the verb to write, For as for the ministering to the saints, it is superfluous for me to be writing to you as I do. The Second Epistle to the Corinthians, 2d ed., The Expositor s Bible series (New York: Armstrong, 1900), p. 280.) 1 1 2 8 0 “tw://bible.?id=66.2.2|AUTODETECT|” 5 ) 7 1 -1 9 0 “tw://bible.?id=66.2.2|AUTODETECT|” Rev. 2:2) 1 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.13|AUTODETECT|” 13) 1 1 -1 9 0 “tw://bible.?id=66.2.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.2.19|AUTODETECT|” 19) 1 1 -1 9 0 “tw://bible.?id=66.3.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.1|AUTODETECT|” 3:1) 1 1 -1 9 0 “tw://bible.?id=66.3.8|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.3.8|AUTODETECT|” 8) 1 1 -1 9 0 “tw://bible.?id=66.3.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=66.3.15|AUTODETECT|” 15) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 6 Consult Karl Heinrich Rengstorf, TDNT, 6:700.) 7 Refer to Keith F. Nickle, The Collection: A Study in Paul s Strategy, SBT 48 (Naperville: Allenson, 1966), pp. 68 69.) 8 Compare 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. 315.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 9 Bauer, p. 506; 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. 94 n. 35.) 1 1 2 8 0 0 10 Compare 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), p. 326; Alfred Plummer, A Critical and Exegetical Commentary on the Second Epistle of St Paul to the Corinthians, International Critical Commentary (1915; Edinburgh: Clark, 1975), p. 255; Henry Alford, Alford s Greek Testament: An Exegetical and Critical Commentary, 7th ed., 4 vols. (1852; reprint ed., Grand Rapids: Guardian, 1976), vol. 2, p. 686.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 11 Bauer adds, The sense of confidence, assurance must be eliminated, since examples of it cannot be found (p. 846). See Helmut K�ster, TDNT, 8:584 85; Betz, ) 7 1 -1 9 0 “tw://bible.?id=47.8.0|AUTODETECT|” II Corinthians 8) 1 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” and 9, p. 95. The NRSV has undertaking. Consult Harm W. Hollander, EDNT, 3:407. Compare also 11:17; ) 7 1 -1 9 0 “tw://bible.?id=58.3.14|AUTODETECT|” Heb. 3:14) 1 1 -1 9 0 0 .) 1 17 2 8 0 0 12 Refer to Hughes, Second Epistle to the Corinthians, p. 327 n. 58.) 13 Bauer, p. 322.) 14 Consult Hans-Georg Link, NIDNTT, 1:214. John Calvin relates the word blessing to God, and from God it is transferred to human beings without losing its divine connection. 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. 121.

Refer also to SB 3:524.) 15 Compare Gerhard Delling, TDNT, 6:273.) 16 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), #399.2.) 17 Robert Hanna, A Grammatical Aid to the Greek New Testament (Grand Rapids: Baker, 1983), p. 327.) NEB New English Bible) REB Revised English Bible) NCV New Century Version (The Everday Bible)) KJV King James Version (= Authorized Version)) NKJV New King James Version) NASB New American Standard Bible) NAB New American Bible) JB Jerusalem Bible) RSV Revised Standard Version) NRSV New Revised Standard Version) 18 Elisabeth Elliot, Shadow of the Almighty (New York: Harper and Brothers, 1958), p. 15.) 1 1 2 8 0 “tw://bible.?id=47.8.0|AUTODETECT|” 19 Consult R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (Columbus: Wartburg, 1946), p. 1170. Compare 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. 103.) 1 5 2 8 0 0 20 Nickle, The Collection, p. 127.) 21 The word group love occurs 136 times in Paul s epistles (consult Gerhard Schneider, EDNT, 1:9), and that of bless 20 times. God s love is the atmosphere in which the giver lives. See Dieter Georgi, Der Armen zu Gedenken: Die Geschichte der Kollekte des Paulus f�r Jerusalem, 2d rev. and expanded ed. (Neukirchen-Vluyn: Neukirchener Verlag, 1994), p. 70; the English translation is Remembering the Poor: The History of Paul s Collection for Jerusalem (Nashville: Abingdon, 1992), p. 96.) 22 In their respective commentaries, Plummer (p. 259) remarks that Paul would not deliberately have changed the text. But Paul s quotations often show changes. And Hughes (p. 331 n. 65) asserts that the reading loves was in the manuscript Paul knew. This is a guess.) 23 John Albert Bengel, New Testament Commentary, trans.

Charlton T. Lewis and Marvin R. Vincent, 2 vols. (Grand Rapids: Kregel, 1981), vol. 2, p. 316.) 24 Gerhard Kittel, TDNT, 1:467; Burghard Siede, NIDNTT, 3:728.) 1 1 2 8 0 “tw://bible.?id=49.2.10|AUTODETECT|” 25 Refer to ) 7 1 -1 9 0 “tw://bible.?id=49.2.10|AUTODETECT|” Eph. 2:10) 1 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.10|AUTODETECT|” Col. 1:10) 1 1 -1 9 0 “tw://bible.?id=53.2.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.17|AUTODETECT|” II Thess. 2:17) 1 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=55.3.17|AUTODETECT|” II Tim. 3:17) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 26 Georgi (Remembering the Poor, p. 97) notes, Only when the rule of divine grace is not given recognition does Paul feel justified in speaking of works in the plural. ) 1 1 2 8 0 “tw://bible.?id=19.116.10|AUTODETECT|” 27 Second Corinthians has eleven quotations: ) 7 1 -1 9 0 “tw://bible.?id=19.116.10|AUTODETECT|” Ps. 116:10) 1 1 -1 9 0 “tw://bible.?id=23.49.8|AUTODETECT|” (4:13); ) 7 1 -1 9 0 “tw://bible.?id=23.49.8|AUTODETECT|” Isa. 49:8) 1 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” (6:2); ) 7 1 -1 9 0 “tw://bible.?id=3.26.12|AUTODETECT|” Lev. 26:12) 1 1 -1 9 0 “tw://bible.?id=26.37.27|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=26.37.27|AUTODETECT|” Ezek. 37:27) 1 1 -1 9 0 “tw://bible.?id=23.52.11|AUTODETECT|” (6:16); ) 7 1 -1 9 0 “tw://bible.?id=23.52.11|AUTODETECT|” Isa. 52:11) 1 1 -1 9 0 “tw://bible.?id=26.20.34|AUTODETECT|” (6:17a); ) 7 1 -1 9 0 “tw://bible.?id=26.20.34|AUTODETECT|” Ezek. 20:34) 1 1 -1 9 0 “tw://bible.?id=10.7.8|AUTODETECT|” [LXX] (6:17b); ) 7 1 -1 9 0 “tw://bible.?id=10.7.8|AUTODETECT|” II Sam. 7:8) 1 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=10.7.14|AUTODETECT|” 14) 1 1 -1 9 0 “tw://bible.?id=2.16.18|AUTODETECT|” (6:18); ) 7 1 -1 9 0 “tw://bible.?id=2.16.18|AUTODETECT|” Exod. 16:18) 1 1 -1 9 0 “tw://bible.?id=19.112.9|AUTODETECT|” (8:15); ) 7 1 -1 9 0 “tw://bible.?id=19.112.9|AUTODETECT|” Ps. 112:9) 1 1 -1 9 0 “tw://bible.?id=24.9.24|AUTODETECT|” (9:9); ) 7 1 -1 9 0 “tw://bible.?id=24.9.24|AUTODETECT|” Jer. 9:24) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” (10:17); ) 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 1 1 -1 9 0 0 (13:1).) 1 10 2 8 0 0 LXX Septuagint) 28 Willem A. VanGemeren, Psalms, in vol. 5 of The Expositor s Bible Commentary, 12 vols., ed. Frank E. Gaebelein (Grand Rapids: Zondervan, 1991), p. 706.) 29 Bauer, p. 196.) 30 Calvin, II Corinthians, p. 121.) 31 Bauer, p. 375.) 32 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 8.) GNB Good News Bible) 33 Compare Lenski, Second Corinthians, p. 1179.) 34 H�ring, Second Epistle of Paul, p. 67.) 35 Bauer, p. 155.) 1 1 2 8 0 “tw://bible.?id=47.1.7|AUTODETECT|” 36 See the Greek text of ) 7 1 -1 9 0 “tw://bible.?id=47.1.7|AUTODETECT|” II Cor. 1:7) 1 1 -1 9 0 “tw://bible.?id=47.7.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.5|AUTODETECT|” 7:5) 1 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.19|AUTODETECT|” 8:19) 1 1 -1 9 0 “tw://bible.?id=47.8.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.8.20|AUTODETECT|” 20) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 37 Moule (Idiom-Book, pp. 31, 179) suggests the possibility of an imperatival interpretation. C. K. Barrett favors the present tense; see The Second Epistle to the Corinthians, Harper s New Testament Commentaries series (New York: Harper and Row, 1973), p. 237.) 38 The noun diakonia occurs twelve times: 3:7, 8, 9 [twice]; 4:1; 5:18; 6:3; 8:4; 9:1, 12, 13; 11:8. The noun diakonos appears four times: 3:6; 6:4; 11:15, 23. And the participial forms of the verb diakonein occurs three times: 3:3; 8:19, 20.) 39 Compare Klaus Hess, NIDNTT, 3:552 53.

The word ministry can refer also to priestly ceremonies at religious temples. But this meaning is unsuitable in Paul s discussion.) 40 Georgi, Remembering the Poor, p. 103; Horst Balz, EDNT, 2:349.) 41 I Clem. 38.2 (LCL). See also the commentaries of Windisch, p. 281; Furnish, p. 451.) 42 Consult Denney, Second Corinthians, pp. 284 85.) 43 RSV, NRSV; F. F. Bruce, 1 and 2 Corinthians, New Century Bible (London: Oliphants, 1971), p. 228.) 44 Josef Hainz, EDNT, 2:305.) 45 Hans Sch�nweiss, NIDNTT, 2:861; Ulrich Schoenborn, EDNT, 1:287.) 46 Compare Grosheide, Tweede Brief aan Korinthe, p. 333.) 1 1 2 8 0 “tw://bible.?id=45.6.17|AUTODETECT|” 47 See also ) 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=47.8.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.16|AUTODETECT|” II Cor. 8:16) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 NIV New International Version) 48 Interpreting the participle as an imperative, glorify God, hardly fits the context. Moule (Idiom-Book, pp. 31, 179) suggests the possibility of a Semitic idiom.) 49 Bauer, p. 287.) 50 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 605.)