IV. PAUL IN MACEDONIA: TITUS BRINGS NEWS FROM CORINTH (7:5–9:15)

The location of this section in the structure of the letter should be noted. These verses pick up the personal apologia broken off at Troas (2:12–13) to develop Paul’s lengthy excursus on his new covenant ministry (2:14–7:41). It is likely that Paul delayed the expression of confidence in 7:5–16 until he had completed the defense of his ministry in the extended excursus.

This passage resumes that personal apologia from Macedonia (2:12–13). It is not merely resumptive, however, but serves to lead into the remainder of the letter. In the latter part of the letter (chaps. 8–13) he repeatedly speaks of his intention to come to Corinth (9:4; 10:2, 6; 12:14, 20, 21; 13:1, 2, 10; cf. 11:9). The joyous confidence Paul expresses (7:5–16) at the Corinthians’ positive response to Paul and to Titus lays the pastoral foundation from which to address matters that the Corinthians must rectify (chaps. 8–13), regarding which he also expects and hopes for positive responses. The first of these is the collection, to which Titus, the bearer of this letter, must attend. Presumably it is for this reason that Paul’s references to Titus dominate the latter part of this section (vv. 13b-15), leading immediately into the subject of the collection, which Titus had come to Corinth to secure, as bearer of the present letter.

A. THE EFFECTS OF THE “SEVERE LETTER” (7:5–16)

Titus’s purpose in visiting Corinth had been to deliver the critical “Severe Letter,” now lost to us. From the earlier and parallel passage (2:1–11) it appears that Paul was not prepared to return to Corinth until the congregation had resolved their relationship with him. He would not make “another painful visit” to them (2:1).

During that visit the apostle had been “wronged” by an unnamed man (7:12; 2:5), who apparently had the ongoing support of a minority of the Corinthians (cf. 2:6). We conclude that the majority, while not disagreeing with Paul, had not actively supported him by taking disciplinary action against the offender, which the “Severe Letter” called upon them to do (2:9; 7:12). At stake, therefore, was the future of his apostolic relationships with this church. From the earlier passage we learn of their effective discipline of the man (2:6). From the present passage we discover the dramatic effects of the letter that led to their decisive action (vv. 7, 11).

That letter raised at least two problems for the Corinthians. The first, that he had written rather than come in person according to his previous arrangement with them, he answered earlier (1:12–24; see also 10:9–11). The second, that the letter was hurtful to them (v. 8), he answers within this section (vv. 8–12).

Paul begins by telling them of the difficulties he encountered upon coming to Macedonia (v. 5), in which, however, he was comforted by God at the arrival of Titus (v. 6), but more particularly by his announcement of their desire for restoration of relationships with Paul (v. 7).

He diplomatically acknowledges the hurtful effect of that letter upon them, revealing that, until now, he had regrets about writing it (v. 8). Now, however, he rejoices, not that they were “grieved” by the letter, but that, arising from it, their godly grief issued in repentance (v. 9). Godly grief brings repentance unto salvation, whereas the worldly kind produces death (v. 10). In that regard he points to the dramatic outcome of godly grief among them as expressed in such eagerness toward him (v. 11). Indeed, his real purpose in writing that letter was not to reckon with the wrongdoer or the wronged man (himself), but that by it the Corinthians might have revealed to them their true commitment to Paul (v. 12).

Besides his encouragement at the Corinthians’ reassurances toward him, Paul rejoices still more at Titus’s joy—such was his relief at their response to him (v. 13). Paul had expressed confidence to Titus about them beforehand (v. 14), and this had been vindicated by the positive response of the Corinthians to him (v. 15). Paul concludes by declaring his joyous confidence in them (v. 16).

Joy dominates this section. The last verse of the previous passage (v. 4) introduced joy, and it appears again at the end (v. 16) to form an inclusio. In each constituent passage joy is the dominant element—joy at the arrival and reports of Titus (vv. 5–7), joy that the Corinthians have repented (vv. 8–13a), and joy at Titus’s joy (vv. 13b-15).

1. Paul’s Joy at the Arrival of Titus (7:5–7)

5For when we came into Macedonia, this body of ours had no rest, but we were harassed at every turn—conflicts on the outside, fears within. 6But God, who comforts the downcast, comforted us by the coming of Titus, 7and not only by his coming but also by the comfort you had given him. He told us about your longing for me, your deep sorrow, your ardent concern for me, so that my joy was greater than ever.

Paul’s reference to “afflicted” (v. 5) immediately repeats his generalized “in all our affliction” of the previous verse, now indicating the problems he encountered upon arrival in Macedonia. But, as in the benediction (1:3–7), the God of comfort, true to his character, again comforted his servant, in this case by the return of Titus (v. 6). It was not merely his arrival, however. Titus brought news of the Corinthians’ encouragement of him from which Paul himself drew great encouragement. Paul rejoiced to hear of their longing for him, their regrets over what had happened, and their expression of loyalty to him (v. 7).

Although Paul had used the singular pronoun in the transitional passage 7:2–4, in 7:5–16 he reverts (with few exceptions) to the first person plural, the practice he had generally followed in 2:14–7:4.

5 The explanatory opening words, “for even,”1 which lead into his account of sufferings in Macedonia, catch up (1) the last words of the previous verse (“in all our affliction”), and beyond that—and more particularly—(2) the remote words “when I came to Troas … I still had no peace of mind” (2:12–13). His words in that distant verse are now almost precisely echoed.2 The lengthy excursus on new covenant ministry (2:14–7:4) is completed; Paul will now pick up the threads of his personal apologia begun at 1:12, which he broke off at 2:13.

Paul’s use of the word “afflicted”3 picks up the general reference “in all our afflictions” in the benediction (1:4), a concrete example of which is immediately given as occurring in Asia (1:8). Paul also writes of “much affliction” at the time he wrote the “Severe Letter” (2:4), which we think also occurred in Asia. Very significantly, the words “in all our afflictions”4 in the previous verse (7:4) exactly echo those of 1:4, thus forming an inclusio (1:4–7:4),5 independent of and overarching his excursus on the apostolic ministry of the new covenant (2:14–7:4).

It might be thought that the problems on the eastern side of the Aegean, whether the “afflictions” in Asia, the anguish in writing the “Severe Letter,” or the “mind” that could find “no peace” in Troas (1:8–10; 2:1–4, 12–13), would be left behind with the crossing of the waters. But difficulties also awaited Paul at Macedonia; Titus was not there either! Paul speaks of finding “no peace” and being “afflicted.”

The verse is in two parts. The first is introduced by an explanatory concessive clause (“for even6 when we came to Macedonia”), followed by a “no[t] … but” contrast (“our flesh found no rest, but7 we were afflicted in every way”). Paul’s sense of pain cries out through his text as follows: (1) the use of “flesh”8 signifying frailty, (2) the perfect tense verb “have”9 implying ongoing suffering from his arrival in Macedonia, (3) the intensive negative “not even any10 rest,” and (4) his verb “afflicted,” evocative of deep emotional suffering (see on 1:4, 8; 2:4, 12).

The second part, although composed of only four words, is powerfully rhetorical. Contrasted are the opposites “without … within,”11 and juxtaposed are “fightings … fears.”12 The problems Paul faced, both external to him and internal within him, supply the reason for the statement in the first sentence. As to his meaning, we can only speculate whether “fightings without” refers to a persecution of the church in Macedonia—from a Gentile or Jewish quarter13—or to quarrels among the Macedonian believers. The balance of probability suggests that persecution may be in mind.14 The Macedonian churches of the Philippians and Thessalonians, insofar as we know them from Paul’s letters, appear relatively united (but see, e.g., Phil 1:27–2:5; 4:2–3), though they did face hostility externally (see, e.g., 1 Thess 2:14–16; Phil 1:27–30).

Likewise, “fears within” is problematic. These could have arisen from “fightings without,” stated symmetrically and without specific additional content. More probably, however, they point to his as yet unresolved anxiety about the Corinthians’ reaction to the “Severe Letter.” Paul’s “fears within” in Macedonia appears to correspond with his “no peace of mind” in Troas and the nonreturn of Titus reassuring him of the Corinthians’ response (see on 2:13). Titus’s delay surely suggested a further deterioration in Corinth.

To which place in Macedonia did Paul now come? The strongest possibility is Philippi, just a few miles along the Egnatian way from Neapolis, the most probable port for arrival from northern Asia (see Acts 16:11–12). Three reasons make Philippi Paul’s likely15 place of sojourn in Macedonia: (1) the most probable rendezvous point with Titus, once the time to come to Troas had passed, was Philippi/Neapolis; (2) the church, which he established about six years earlier, had been especially caring toward him (Phil 4:14–16); and (3) given the problems of his initial visit, it would have been more difficult for Paul at Thessalonica, the other strategic possibility (Acts 16:35–40; 17:9; 1 Thess 2:18). If Philippi was the city in Macedonia to which Paul came, it is likely that he wrote this letter from that place. Nonetheless, it is evident that Paul had extensive contact with the Macedonian churches during this period (see on 8:1–6, 16–24; 9:2).

6 The grim words of suffering from the previous verse—focused on the word “afflicted”—are summed up here by one word, “downcast.”16 The opening contrastive “but” serves to set Paul’s disclosure in that verse as a somber backdrop for the bright words of deliverance that now follow. Paul reinforces this contrast by his word order: “but he who comforts the downcast … God,”17 which must be rendered: “but God,18 who comforts the downcast.”19

The pattern of teaching here replicates that of 1:3–11. There God “comforted” Paul “in all his afflictions” (1:4), specifically delivering him from the “affliction” in Asia, where he faced death (1:8–10). In the present verses God “comforts” Paul in Macedonia in his anguish through the arrival of Titus and the encouraging news of the Corinthians’ reaffirmation of their loyalty to him (v. 7).

God as the source of “comfort” for his people is critical within 2 Corinthians, appearing in the opening benediction and in many other places throughout the letter (see on 1:3). The vocabulary calls to mind God’s comfort of his people through the prophet Isaiah20 (LXX Isa 40:1; 49:13; 51:3, 12, 19; 52:9; 61:2; 66:13); the “consolation [i.e., comforting] of Israel” (Luke 2:25) described the long-awaited messianic age. Paul’s extensive use of such language within 2 Corinthians is taken to imply that this age has arrived, a view that is explicit elsewhere within the letter (see on 3:3, 6; 6:2). Thus the statement “God … comforts the downcast” is not merely an edifying reflection on the gracious character of God expressed in this action; it also symbolizes God’s action toward his people under the new covenant.

God’s instrument in his comfort of Paul was “the coming21 of Titus.”22 Titus was a regular delegate23 of Paul’s with the Corinthians.24 Loyal Titus (“my brother Titus”—2:13), Paul’s “partner and fellow-worker” (8:23), who was like-minded with the apostle (8:16), stood in welcome relief to the fickle, not to say capricious, Corinthians. Titus also appears to have been a man of some influence, as well as of affection for the Corinthians, who—to a significant degree—secured the Corinthians’ obedience to the “Severe Letter” (v. 15).

Titus’s reunion with Paul, at which various reports from Corinth were conveyed to the apostle, must have been critical to the writing of the present letter. Second Corinthians should be regarded as Paul’s response to the mixed reports Titus brought to Paul. To be sure, there is the good news of the positive response to the “Severe Letter” (2:5–10; 7:12). But along with that—apparently—Titus related the failure of the Corinthians to finalize the collection. Moreover, he relayed to Paul the negative attitudes and behavior of various factions in Corinth—whether in accusing Paul of being spiritually ineffective (10:1–7), or in regard to a continuing involvement of some in promiscuous (12:20–13:2) and cultic activities (6:14–7:1), or, paradoxically, in relation to others who had readily welcomed the newly arrived Jewish missionaries (11:1–4).

7 Two leading ideas of the previous verse—“comfort” and Titus’s “coming”—are now brought forward, so as to be qualified and elaborated upon.

The verse has a fourfold structure—(1) a negative clause (“not only by [Titus’] coming”), (2) a contrastive echo (“but also by the comfort with which he was comforted among you25 [Corinthians]”), followed by (3) an explanatory clause (“as [Titus] told26 us of your longing, your deep sorrow, your zeal for me”), and (4) a result clause (“so that27 I rejoiced still more”28).

Taken together, vv. 6 and 7 reflect Paul’s heartfelt relief that the Corinthians have become reconciled to the apostle as a result of Paul’s “Severe Letter,” as delivered and ministered by Titus. God has comforted Paul by the return of Titus, who was able to report on the Corinthians’29 “longing” (to see Paul again?), their “grief” (at their treatment of him during his recent visit?), and their “zeal”30 for him (as opposed to the “wrongdoer”—7:12).

These verses reveal (1) Paul’s approach to ministry, and (2) his temperament. In regard to (1), we observe a certain objectivity in Paul. Although—as the greater part of the letter indicates—the Corinthian church remained beset by problems of some magnitude, Paul is able to isolate this particular matter for rejoicing. Quite possibly such objectivity resulted from Paul’s theological perspective, whereby he is able to see this still-sinful church in its eschatological perfection, while being thankful at whatever signs of grace were to be seen. Paradoxically, however, and at the same time, we note, in regard to (2), Paul’s very human desire for warm personal relationships with this church (see 6:11–13; 7:2). In its relationships with people, the pastoral ministry can never be merely “objective.” Pastors, too, have feelings, and their ministry is exercised in the context of relationships.

2. Paul’s Joy at Their Reception of the Letter (7:8–12)

8Even if I caused you sorrow by my letter, I do not regret it. Though I did regret it—I see1 that my letter hurt you, but only for a little while—9yet now I am happy, not because you were made sorry, but because your sorrow led you to repentance. For you became sorrowful as God intended and so were not harmed in any way by us. 10Godly sorrow brings repentance that leads to salvation and leaves no regret, but worldly sorrow brings death. 11See what this godly sorrow has produced in you: what earnestness, what eagerness to clear yourselves, what indignation, what alarm, what longing, what concern, what readiness to see justice done. At every point you have proved yourselves to be innocent in this matter. 12So even though I wrote to you, it was not on account of the one who did the wrong or of the injured party, but rather that before God you could see for yourselves how devoted to us you are.

The now-lost “Severe Letter” arose from Paul’s second visit to Corinth when, so it appears, he suffered an act of injustice at the hands of another man (v. 12). In all probability Paul had been attempting to rectify a moral crisis in the congregation, perhaps connected with ongoing sexual and cultic involvement by some of the members (see on 6:14–7:1; 12:21–13:2). The failure of the church to support Paul the apostle in disciplining the offender meant that Paul’s future apostolic relationship with the church was in question. Paul’s “Severe Letter” sought to focus the attention of the Corinthians on this issue.

Although Paul’s “Severe Letter” caused them pain in the short term, something Paul diplomatically admits as a source of regret on his part (v. 8), he does not ultimately regret that letter because it has provoked “godly repentance” (vv. 9–10) as expressed in their desire for reconciliation with Paul (v. 11). Significantly, the Corinthians’ reaction to Paul in this matter is inextricably connected with their relationship with God and his salvation. To have rejected Paul’s authority in this matter would have been, in an ultimate sense, to have rejected their salvation. Their godly grief in response to the letter had immediate and dramatic effect upon their declaration of “eagerness” for the apostle (v. 11). Indeed, it was not on account of either wrongdoer or wronged that Paul wrote, but that the Corinthians’ genuine loyalty to Paul might be revealed to them (v. 12).

The passage that follows is deeply personal and revelatory of Paul’s inner feelings. He did regret the “grief” to them incurred by his letter, but in the light of Titus’s report of its good outcome, he no longer regrets it. Indeed, he rejoices, not that they were grieved but that their grief issued in repentance. Finally, he assures them that uppermost in his mind was the question of their “eagerness” toward him. A measure of the relational character of the passage may be seen in Paul’s use of pronouns: (1) alongside his more customary use (in the letter to this point) of the plural pronoun “we”/“us” (as in vv. 9 and 12), he employs the more personal singular “I”/“me”2 (vv. 8 [four times], 9, 12), and (2) he concentrates on “you” (Corinthians) pronouns (vv. 8 [twice], 11, 12 [three times]).

8 Paul now amplifies3 the joy he expressed at the end of the previous verse. In a problematic sentence4 he concedes that he may5 have grieved them by his letter, something he does not now regret, though he did regret it after he wrote it. As he explains,6 as a result of Titus’s report back to him, he realizes that the letter did grieve them, if only for a short time. Hints of apology may, perhaps, be heard here.

Paul now reintroduces the vocabulary of “grief”7 from an earlier passage (2:1–11 passim). Paul’s earlier visit had been characterized by the “grief” that the Corinthians suffered (2:1). Ultimately, however, the “grief” to the congregation had been caused by the wrongdoer himself, not by Paul (2:2, 5). Knowing through Titus’s report that the man had come to a better mind, the Corinthians were to restore the man lest he be overcome by “grief” (2:7). The follow-up letter was not written to incur more “grief,” but so that a further visit would not involve “grief” as the second visit had (2:3).

Paul declares outright that he does not now “regret”8 sending the letter because, as stated in the previous verse, it has resulted in restored relationships with him (“your longing for us, your deep sorrow, your zeal [for Paul]”). This is not because he is insensitive, nor because he enjoyed imposing “grief,” as some of them may have supposed (see 10:9–10; cf. 1:13–14). The fact is that after he dispatched the letter, he did regret sending it because he knew it would bring pain. But now he does not regret it because he is aware that the letter “grieved” them “only for a little while,” that is, relatively speaking.9 The outcome of their “grief,” as he has learned of it from Titus’s report, brought his regrets to an end.10 The letter—whose impact may have been intensified by the ministry of its bearer, Titus (v. 15)—has produced a dramatic and instant effect.

9 The net result, despite the momentary grief caused by this letter, is that now, at the writing of this letter, Paul rejoices—a note he picks up from the end of v. 7 and now sets out to explain vis-à-vis their sorrow. His present joy is not that they were “grieved”11 per se, but that they were “grieved” to repentance. For theirs was a “godly grief” (NIV, “godly sorrow”); they suffered no loss, only gain, from Paul’s imposition of it.

Thus Paul “rejoices now,” that is, in contrast with his sense of “regret” experienced during the period between sending the letter and hearing the Corinthians’ positive response to it. But in keeping with the delicate nature of their past relationships, he quickly qualifies that rejoicing. It was not because the Corinthians were “grieved” by his letter, but because their “grief” issued in “repentance.” Thus theirs was “grief” as “God intended,” or “a godlike grief,”12 in contrast with another form of “grief,” worldly grief, which he will mention in the next verse. Although they had been “grieved” by his pastoral discipline, they were not “harmed in any way”13 by Paul.14 On the contrary, as he will explain, the “repentance” arising out of their “grief” is the kind that leads to “salvation.”

Significantly, by his use of “repentance,”15 Paul employs one of the great biblical words for God’s call that humankind “turn” to him. The messengers of this repentance were first the prophets of the old covenant, but then more recently the Son of Man himself (Mark 1:15 pars.; cf., e.g., Amos 4:6, 8, 9, 10, and 11). Here, however, the messenger is Christ’s apostle, Paul. But the “repentance” called for by Paul in the “Severe Letter” is not directed to God but to Paul himself, specifically in regard to the Corinthians’ attitudes toward his authority (cf. vv. 7 and 11).

Striking as this focusing on Paul’s own ministry is,16 it is consistent with the teaching of the apostle elsewhere in 2 Corinthians. As an ambassador of Christ, as a fellow worker with God, and as one given the ministry/message of reconciliation to the world, the apostle called on the Corinthians not to receive the grace of God in vain in this the day of God’s favor, his day of salvation (5:18–6:2). But this is virtually equivalent to Paul’s closely connected call to them to “open wide [their] hearts to [Paul]” (6:13) himself—such is the closeness of relationship between God and his apostolic minister. Repentance toward God, like reconciliation with God, cannot be separated from reconciliation with and repentance toward his apostle. Nonetheless, Paul is not their “lord” (1:24) but their “slave” (4:5), whose lifestyle of sacrifice and suffering consistently reproduces and embodies the sacrifice and suffering of the Christ whose apostle Paul is (6:3–10). He exercises his ministry “by the meekness and gentleness of Christ” (10:1).

Hermeneutically, however, it is to be doubted whether Paul’s authority (10:8; 13:10) carries over in quite the same way to subsequent generations of ministers of the gospel. To be sure, a rejection of the word of God may involve rejection of the bearer of that message, as appears to be the case with the Corinthians. Let ministers and pastors be careful, however, that it is the word that is being rejected and not, in reality, some fault in them. Such rationalization is not unknown. In any case, Paul was an apostle of Christ (12:12), a revelator of the glory of God (4:2, 6), in a way that cannot be true of others outside that generation. A pastor’s authority is derived from the apostles, and qualified to that extent. Nor must a great Protestant insight be forgotten: the people, too, can read the word of God. Pastors are not infallible exegetes or interpreters.

10 The previous verse is now amplified, as signaled by the initial explanatory “For” (gar), followed by Paul’s much-quoted two-sentence proverb in which he contrasts “godly grief” with “worldly grief.” The one brings about repentance leading to salvation and brings no regrets; the other brings about death.

The first sentence gathers up the references from the previous two verses to “godly grief,” “repentance,” and “regret,” climaxing with a new phrase, “which leads to salvation.” The second sentence introduces the notion of “worldly” grief (in contrast with “godly” grief—v. 9), “which brings death.” The structure of Paul’s verse is:

For
	the grief
		that is according to God
			works repentance
				[that] leads to salvation,
			[which]		is without regret.
But
	the grief
		that is		of the world
			works
					death.

Looking closely at the second sentence, one can see that Paul omits certain elements from the first (in reverse form) that are nonetheless implied. Thus it is to be inferred that “grief that is of the world works [unrepentance, which leads to] death [and is with regret].”

Critical to this verse is the word ametamelēton,17 meaning “without regret” (“unregretted”),18 which deliberately reverses the twice-repeated verb “regret” (metamelomai) of v. 8, which contrasted how Paul felt when he first dispatched the letter with his present positive feelings in the light of their reported “repentance.”

“Repentance,” which issues from “godly grief”—not the kind that is “of the world,”19 a superficial kind—leads to and is a prerequisite to “salvation.”20 Continuance in unrepentance, characterized by nothing more than shallow remorse unaccompanied by positive action in disciplining the offender, could have spelled the end of Paul’s ministry to them and led, in time, to their spiritual “death.”21 But “godly grief,” expressed in “repentance” toward God—as declared practically in the reaffirmation of Paul’s authority in their disciplining of the offender—would mean their “salvation.”22

To be noted is Paul’s verb “works”23 (NIV, “brings”). The “Severe Letter,” as ministered by Titus, aroused “godly grief,” which “works repentance to salvation.” In the next verse he will write, “See what this godly grief has worked in you.” The Corinthians were a body in whom the Spirit of God was present (1:21–22; 3:2–3); Christ Jesus is “in” them (13:5). They have “received the grace of God” (6:1). Paul’s words remind us that God does “work” in such people (cf. Phil 4:13), despite their evident shortcomings.

Once again we are confronted with the closeness of relationship between the gospel and the apostle who proclaimed it (see on v. 9). Intrinsic to that gospel declared by the apostle was the eschatological reality that in the Son of God, whom Paul and his companions proclaimed in Corinth, the “day of salvation” had dawned, in fulfillment of the promises of God (1:18–20; 6:1–2; cf. 1:6).24 To reject the apostle—as the Corinthians were effectively doing by their passivity toward the offender—was nothing less than to live as if the “day of salvation” had not come. But repentance toward Paul, God’s coworker and Christ’s ambassador (5:20; 6:1), and therefore repentance toward God, confirmed the Corinthians in their salvation. In line with his pastoral method employed in this and other letters, Paul is, by this statement, reinforcing his readers in appropriate attitudes, in this case “godly grief.”

11 As with the previous verse, which amplified its predecessor, this verse commences with an explanatory “For” (gar). This is followed by the interjection, “look,”25 pointing to the very thing in question, their godly grieving, which has produced in them such a response, as in the seven reactions he lists. They have now commended themselves as blameless in this matter.

For the third time in successive verses Paul writes of “godly grief” (vv. 9, 10, and 11). Equally striking, for the second time in consecutive verses, “godly grief” is the subject of the same verb “worked,” which is translated in the NIV as “brings” (v. 10) and in this verse as “produced.”26 Such “godly grief,” so Titus had reported to Paul, had worked “earnestness … eagerness to clear [themselves] … indignation … alarm … longing … concern … readiness to see justice done.” The seven Greek words represent the specific expression of the Corinthians’ “repentance that leads to salvation,” more generally referred to in the previous verse.

Paul here conveys the powerful impression of a rapid and dramatic reaction in Corinth to his “Severe Letter,” as brought by Titus (cf. vv. 13–15). His interjection, “look,” suggests the liveliness of the imagined scene in the church. Then the first of the seven words is preceded by “what27 [earnestness],”28 the following six by “not only so but …” (on each occasion translating the single word “but,”29 thus creating an ascending climactic effect from the initial word. The significance of the word “earnestness,” or “eagerness,” is seen not only from its appearance as first in the list but also from its repetition in the next verse. Furthermore, each subsequent word is strong and vivid, painting its own picture of animated reactions among the Corinthians, whose force the NIV tends to blur.30

It appears that until the arrival of Titus and the “Severe Letter,” the Corinthians had not understood how serious the matter was from Paul’s perspective. Either he had not made the point at the time of his recent visit, or the Corinthians did not at that time apprehend it. While it is not altogether clear from this verse whether the offender was a member of the assembly or an outsider, the balance of probability is that he was a member of the church.31

By their response the Corinthians have now “commended”32 themselves “in every way” to be “innocent in this matter.”33 This is not to say that they protested innocence when they had been guilty, but rather that by their repentance they were now effectively blameless.34 Clearly, the Corinthian repentance was not so much for the wrong directly committed by them, but for their failure to rectify the wrong committed by the offending man against Paul (see 2:9; 7:12). By this powerfully stated verse Paul has reinforced the Corinthians in the stand that they have taken for him.

12 Paul now concludes his line of thought, begun at v. 8, with a sentence beginning with the inferential, “So then.”35 His following words, “even though I wrote to you,” appear to concede that the letter had caused “grief” among them (vv. 8–9), though that is at most implied, not stated. In any case, he did not write for the sake of either the wrongdoer or his victim (probably Paul), but for the sake of the relationship between the Corinthian church and Paul, that is, the revelation to them of their “eagerness” toward him in the presence of God.

Thus, for the last time in the present context, Paul refers to the “Severe Letter” (see on 2:5–11; cf. 1:13; 2:3; 10:9–11). His introductory syntax (“so then even though”36) serves to concede something to their criticism of (the severe tone of?) that letter.37 Three times he employs the word “on account of,”38 preceded diplomatically39 by the negatives “not … not even”40 before the positive adversative “but,”41 which introduces his purpose in writing: “that before God you could see for yourselves how devoted to us you are.” Here the writer brings into this verse the keyword “earnestness”42 of the previous verse.

Along with 2:5, this verse is critical in revealing the occasion of the “Severe Letter,” which was necessitated by the visit that had preceded it. By referring to “the [man] who did the wrong” and “the [man—probably Paul (see 2:5, 10)43—] who suffered the wrong,” Paul implies that at the time of the second visit to Corinth a man had acted unjustly against him.44

Many opinions have been expressed as to the identity of the wrongdoer and the nature of his act of injustice toward Paul.45 Most likely, in our view, is the suggestion that this event should be linked with a public disturbance during the second visit (12:20) when Paul confronted those who had not relinquished their former sexual practices (12:21–13:2), connected as these probably were with ongoing temple attendance (6:14–7:1). The most consistent reconstruction of Paul’s scattered remarks on the subject throughout 2 Corinthians is that this man publicly opposed, and to some degree thwarted, Paul’s attempt at discipline during that fateful visit. While the man was not actively supported by a majority of the Corinthians,46 nonetheless, he was not directly opposed by them nor subject to any expression of displeasure on their part, nor, least of all, the congregational discipline appropriate to the circumstances. In effect, so long as the Corinthians failed to act, the man’s continuing full participation in the life of their assembly stood as a symbol of the Corinthians’ failure to acknowledge the leadership of Paul the apostle. Paul’s position, therefore, was rendered impossible. He had no option but to withdraw from Corinth and communicate to the Corinthians by the now-lost letter that a further visit to the city could not occur unless and until they demonstrated their loyalty to him by taking appropriate disciplinary action against the man. This they have now done (2:5–11), though the tone of Paul’s “Severe Letter” has remained a point of criticism (vv. 8–11; cf. 10:9–10).

Paul labors the point that he did not write on account of the offending man, even less on his own account (see on 2:5). In any case, they have now dealt with the matter (2:6). What, above all, they must understand is that his real purpose in securing their action against the man was so that they might know, what he himself did know, namely, “how devoted to [him they] are.” This “earnestness” (so NIV, v. 11) now shown toward Paul is equivalent to the “[obedience] in everything” in the earlier, parallel passage (2:9), which the “Severe Letter” really sought to prove.

Lest this be seen as a form of authoritarianism, as Paul’s need to hold onto the leadership in Corinth at all costs, we should note the vital phrase “made known47 … before God48” (NRSV), which occurs at the end of the sentence for emphasis. This is one of a number of phrases used in 2 Corinthians that calls for appropriate actions in the present in the light of the great eschatological moment when all things will be revealed,49 including the true relationship between the apostle and his people (see comment on 1:14). At that time each will take pride in the other. The Corinthians (and other churches) will boast of his sacrificial ministry on their account, while Paul will boast of their obedience to his apostolic word. But this eschatological reality, which was in danger of being obscured in Corinth, is to be revealed to the Corinthians now, and it was to that end that Paul wrote the “Severe Letter.”

Paul’s actions have shown him to be a “paradigm” of the word of reconciliation50 proclaimed by him (5:18–20; see on 13:9). By his letter Paul has provoked the Corinthians to “turn back” to God as well as to Paul, their apostle (vv. 7–10). His forgiveness of the man who wronged him and his appeal that the Corinthians restore the man to the messianic fellowship (2:7–11) are a practical and pastoral demonstration of reconciliation.

3. Paul’s Confidence in Them (7:13–16)

13By all this we are encouraged. In addition to our own encouragement, we were especially delighted to see how happy Titus was, because his spirit has been refreshed by all of you. 14I had boasted to him about you, and you have not embarrassed me. But just as everything we said to you was true, so our boasting about you to Titus has proved to be true as well. 15And his affection for you is all the greater when he remembers that you were all obedient, receiving him with fear and trembling. 16I am glad I can have complete confidence in you.

Beyond his own encouragement at the outcome, Paul rejoices at the joy of Titus, refreshed as he was by the Corinthians (“from you all”—v. 13). Although, we infer, Titus had certain misgivings as he set out for Corinth as the bearer of Paul’s “Severe Letter,” Paul had been able to reassure him that the Corinthians would receive him favorably. On his return Paul was struck by the degree to which this conviction had proved to be true (v. 14). Titus’s affection for the Corinthians is the greater as he remembers their obedience, how with reverence they received him (v. 15). Thus Paul rejoices in his confidence in them (v. 16).

The Corinthian reassurances of loyalty to Paul in response to the “Severe Letter” and their evident welcome of Titus brought great joy and confidence to the apostle. To be sure, there were other and weighty matters to resolve in advance of the return of Titus, as bearer of this letter, and soon afterward of the apostle himself. Thus the collection with which Titus has a direct involvement must be dealt with immediately. For this reason Paul concludes the section by highlighting Titus’s positive relationships with the Corinthians (vv. 13–15).

Whereas the letter to this point sets out his apologia (1) for his actions (1:3–2:13) and (2) for his apostolic ministry (2:14–7:4), the remainder of the letter (chaps. 8–13) is focused on matters the Corinthians must set right before his return.

13 The first part of v. 13 is a short sentence (“For this reason1 we are encouraged”) that properly belongs to the previous verse as a concluding remark to that passage (vv. 8–13). Titus has brought a report of a positive response to the “Severe Letter,” and as a result Paul was and continues to be encouraged.2

The longer second sentence is in three parts: (1) A recapitulation of the previous sentence (“besides3 our encouragement”4), (2) a principal clause stated as a comparative (“we rejoiced still more5 at the joy of Titus”), and (3) its basis (“because6 [Titus’s] spirit7 was refreshed by all of you”).

This last phrase is quite revealing. That Titus was “refreshed8 by all of you9” expresses the deep sense of relief felt by Titus, which he has conveyed to Paul (see on vv. 6–7). The present letter is witness to the confirmed confidence Paul now feels toward them, arising out of Titus’s evident relief felt at the time and shown to Paul on his return to him.

Is there something to be read between these lines? Is Paul implying that Titus has been overwhelmingly well received by the Corinthians (see also v. 7),10 whereas Paul’s letter has been somewhat less well-received (v. 8), though he is thankful enough for its effects? Perhaps Titus’s person was better received than the letter of Paul that he had come to deliver (cf. 10:9–11). Certainly Titus’s recent visit had been more successful than Paul’s second visit, which provoked contempt for him (10:10); but Paul reveals only thankfulness for Titus, with no trace of jealousy.

14 Paul now expands11 upon the joy he experienced at the joy of Titus. He had expressed pride to Titus about the Corinthians beforehand, and thus he was not embarrassed by what had happened. On the contrary,12 just as everything he had said to them was true, so too13 his pride14 in them to Titus has proved true.

Paul’s “if (ei) I had boasted about you to him …” continues the rather conditional tone evident in v. 8 (twice) and v. 12, suggesting that, although he mentions it, Paul does not want to make too much of it. Some tentativeness beforehand on Titus’s part is also to be inferred. Was Titus far less confident than Paul about the Corinthian prospective attitude to the “Severe Letter”? Nonetheless, because of the good result of the visit, Paul is not ashamed at having expressed this confidence to Titus. Rather, as everything he said15 to the Corinthians was true—a probable rebuttal of their questioning of his integrity relating to declared travel arrangements (see on 1:12, 15–18)—so his pride about them in the presence of Titus16 also had proved true.17

Thus the refreshment of spirit Titus recently experienced from the Corinthians (v. 13) is entirely in line with what Paul had led Titus to expect from them. Although, as it appears, Titus had undertaken this visit with misgivings, Paul had been confident that Titus would be well received by the Corinthians. This has, indeed, proved to be true. Paul’s assertion that he has in all things spoken the truth to them serves as a reminder how deeply they felt about his apparent vacillation over his travel plans.

How is Paul able to be confident about the Corinthian response to Titus’s visit? In our view it is because he knew that, because they had received the word of God, the Spirit of God was active in them (1:18–22; 3:2–3, 18), and that Christ Jesus was “in” them (13:5). They had “received the grace of God” (6:1). Paul’s confidence, then, was not in the Corinthians, but in God who was so evidently at work in their lives through the Spirit.

15 Paul continues18 to rehearse Titus’s account of his recent visit to the Corinthians, in particular—as from the previous verse—Titus’s own experiences among the Corinthians. His affection for them is all the greater as he remembers their obedience, how with fear and trembling they received him.

This verse has (1) a principal clause (“[Titus] feels the most abundant19 affection for you [Corinthians],” (2) a statement of attendant circumstances (“as he remembers the obedience of you all”), and (3) a further explanation (“how with20 fear and trembling you received him”).

Evidently Paul’s “Severe Letter” had been precise in its demands for the obedience of the Corinthians in regard to their disciplinary action against the wrongdoer (2:9; 7:12). As Paul had confidently predicted to Titus (v. 14), the Corinthians did, indeed, heed what was, apparently, his insistence that he would not return in the face of their failure to acknowledge his apostolic authority in this matter. This will account for their “fear and trembling,” a phrase derived from the OT (Exod 15:16; Deut 2:25; Isa 19:16) and used elsewhere by Paul in what are arguably contexts relating to eschatological salvation (1 Cor 2:3; Phil 2:12; Eph 6:5).

The phrase may imply an eschatological dread as the Corinthians heard the “Severe Letter” and faced the possibility of a final separation from Paul’s apostleship. It is clear enough that, though he was their “servant” (4:5) and one who did not “lord it over” them (1:24), nonetheless he expected obedience from the congregation in the face of apostolic ministry (2:9; 5:20–6:2; 6:11–13; 10:8; 13:10).

It seems likely that this “fear and trembling” is connected with earlier references to their “longing … mourning … zeal” (v. 7) and their “godly grief” that “worked repentance unto salvation” (v. 10), expressed as “earnestness … eagerness to clear [themselves] … indignation … alarm … longing … concern … readiness to see justice done” (v. 11). Paul, however, felt the need to acknowledge that his letter did impart “grief” (v. 8) and to explain that he did not intend to “frighten” them by sending it (10:9).

Once again Paul observes that “all” the Corinthians responded positively to Titus (see also v. 13). How, then, do we account for the indication made earlier that a “majority” took disciplinary action against the offender (2:6)? Has Paul’s enthusiasm at the broad thrust of Titus’s report overstated their response, something quite understandable in the circumstances? Or did the initial impulse of the whole congregation to the “Severe Letter” fail to translate into universal action against the wrongdoer? If Titus’s presence was more effective than Paul’s letter alone had been (see on v. 13; also vv. 8–12), the latter suggestion may be the more likely of the two.21

16 Paul rounds off the section (vv. 5–16) with this brief sentence of simple structure (“I rejoice that I have confidence in you22 in everything”). Syntactically, the sentence lacks any particle giving continuity with its predecessor (asyndeton), thus giving it the force of a freestanding statement.23

The “joy” expressed here by Paul has been much in evidence within this passage, whether as a verb (vv. 7, 9, 13) or as a noun (vv. 4,24 13). Beyond that, the expressions of “joy” earlier in the letter in a passage relating to the “Severe Letter” appear to have eschatological connotations (see on 2:3). As a consequence of the Corinthians’ positive response to Paul’s recent letter, as delivered and ministered by Titus, Paul is now able to return to Corinth in the confidence of a joyful reunion. It seems that, just as the eschatological reunion of apostle and people will be a matter of mutual pride (see on 1:14), so, too, Paul had hoped that his proposed reunion with the Corinthians in the near future—his final visit to them—would also be a time of “joy.” Paul’s “Severe Letter” held out the possibility of not returning to them and, therefore, of being cut off from them, unless he could envisage that his final visit with them would be joyous.

The “joy” introduced in v. 4 has now come full circle, forming an inclusio. Each of the three passages of which the section vv. 5–15 is composed is characterized by “joy”: (1) joy at the arrival and reports of Titus (vv. 5–7), (2) joy that the Corinthians have repented (vv. 8–12), and (3) joy at Titus’s joy (vv. 13–15).

Thankfully the Corinthians have heeded his admonitions and he is able to return in confidence.25 More immediately, Paul’s references to their positive response to Titus (vv. 13–15) create the context for Titus’s return visit, bearing the present letter (8:16–24). Thus he is able confidently to press the claims for the completion of the collection at the hand of Titus (8:6), the topic that follows next.

B. CALL TO COMPLETE THE COLLECTION (8:1–9:15)

In the previous major section (7:5–16) Paul described his arrival in Macedonia and the eventual return of Titus from Corinth for his reunion there with Paul. That section is dominated by Paul’s relief at Titus’s enthusiastic report of the positive reaction of the Corinthians to his delivery of Paul’s “Severe Letter” (7:7, 13b, 15, 16). Paul’s portrayal of Titus’s enthusiasm for the Corinthians in the immediately prior passage (7:13–15) prepares the ground for Paul’s admonitions about the collection, which he is now to make, and in which Titus will play a significant part now that he has arrived back in Corinth.

Titus’s report to Paul in Macedonia on the progress of the Corinthians’ collection for the Judaean believers was not encouraging. (Titus had initiated the collection in Corinth on Paul’s behalf during the previous calendar year—8:6, 10; 9:2; cf. 1 Cor 16:1–4.) Although Titus must have been the source of Paul’s knowledge of the collapse of the collection, Paul does not attribute this understanding to a report by Titus. This supposition has to be inferred. Paul’s silence about Titus at this point is probably diplomatic.

In the passage immediately following, Paul again retraces his steps to his arrival in Macedonia (cf. 7:5–6), now recounting the unexpected interest in and support for the collection from the Macedonian churches (8:1, 3, and 5a).

This turn of events has provided Paul with a point to make to the Corinthians over their failure with the collection. He will devote two chapters1 to the respective responses of the Macedonians and the Corinthians to this fund. Let the arrival of Titus, the bearer of the present letter to Corinth, with the two delegates from the Macedonian churches be the catalyst to bring the Corinthian collection to its conclusion. Indeed, he is sending them ahead that they “might rectify in advance”2 (9:5; 8:16–24) the problem. These “apostles,” specifically the renowned—but unnamed—brother, but in all probability the lesser delegate also, will later accompany Paul to Jerusalem with the collection after he, too, has come to Corinth (8:18–19, 23; Acts 20:3–4).

We assume Paul’s decision to send Titus back to Corinth to ensure the finalization of the collection (8:6, 16–9:5), along with that envoy’s good news of their positive response to the “Severe Letter” (7:7, 11–13), created the context in which Paul decided upon the writing of 2 Corinthians. This letter is the carefully written precursor to the apostle’s own visit (9:4), which he can now proceed with in the reasonable confidence of a broadly favorable response to him in Corinth. We view chapters 1–6 and 10–13 as fitting in with the central decisions that are reflected in chapters 7–9.

In our view, chapters 8–9 can be consistently viewed as having a coherent and consecutive argument.3 Based on the voluntariness of the Macedonians’ involvement in the collection and their sacrificial generosity, Paul calls on the Corinthians to complete their participation in it (8:1–7). These words, however, may lead to misunderstandings: (1) This is “advice,” not “command”; “grace” and “readiness” are their appropriate responses (8:8–11); (2) it is not a call to give more than they have, but for the completion of what was both desired and begun (8:11–12); and (3) the Jerusalemites’ relief is not at Corinthian impoverishment; it is for “equality” between the Jerusalemites and the Corinthians (8:13–15). In the light of the coming of Titus and two highly regarded Macedonians, let the Corinthians give proof of their love and of Paul’s pride in them (8:16–24). In particular, when Paul himself comes, with other Macedonians, let the Corinthians spare him and themselves the humiliation of being “unprepared” (9:1–5). Finally, as a theological consideration, let them note that God further blesses the generous giver and unites givers and receivers in spiritual fellowship (9:6–15).

Thus it is abundantly clear that Paul wants the Corinthians to complete the collection. But it is at least as clear that the doctrine of grace is to be upheld as they do so. Indeed, the most powerful impression these chapters have upon us is the centrality to the apostle of that doctrine. This emerges very strongly from the vocabulary he uses throughout these chapters, for example, (1) the keyword “grace”—charis4—whose overall impact is not softened by its use with different nuances (though it is not always translatable as “grace”); (2) a cluster of words pointing to the nature of acceptable response consistent with the principle of “grace”—“overflowing,”5 “generosity,”6 “voluntariness,”7 “willingness,”8 “eagerness,”9 and (3) contrastive references relative to the collection—not a “command” but “advice” (8:8, 10); “not an exaction but a willing gift” (9:5); “not reluctantly nor under compulsion but … cheerful[ly]” (9:7). Paul ends his exposition in keeping with this: “Thanks be to God for his inexpressible gift [of grace]!”10

1. The Grace of God Shown to the Macedonian Churches: A Basis of Appeal to the Corinthians (8:1–7)

1And now, brothers, we want you to know about the grace that God has given the Macedonian churches. 2Out of the most severe trial, their overflowing joy and their extreme1 poverty welled up in rich generosity. 3For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, 4they urgently pleaded with us for the privilege of sharing in this service to the saints. 5And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will. 6So we urged Titus, since he had earlier made a beginning, to bring also to completion this act of grace on your part. 7But just as you excel in everything—in faith, in speech, in knowledge, in complete earnestness and in your2 love for us—see that you also excel in this grace of giving.

It appears that when the collection was first mooted, Paul had not thought to include the churches of Macedonia in this “ministry” for the poor believers in Judaea, presumably on account of their own hardships. In consequence of gospel ministry among them since his return to Macedonia (7:5), the members of the Macedonians have given themselves to the Lord, and, in consequence, to Paul (v. 5).

As a result, despite their “rock bottom” poverty, they have begged Paul to allow them to be included in participation in the collection (v. 4). The grace of God has been given to them; they overflow in generosity (vv. 1–2). Paul has witnessed their generosity, which has been beyond their capacity (v. 3). Because of (1) their initiative (vv. 3b, 4a) and (2) their unexpected and sacrificial openhandedness (vv. 2, 3, 5a), Paul has urged Titus to go back to Corinth to bring to completion the collection that he had initiated earlier (v. 6). The point of appeal in the passage is found in its final verse: as the Corinthians overflow in other “graces,” let them overflow also in this “grace” (v. 7), generosity in regard to the collection.

These verses are dominated by the notion of “grace” (charis) (vv. 1, 4, 6, and 7). The primary meaning is that “grace” given by God in the afflicted and poverty-stricken Macedonian churches has overflowed in their generosity for the collection (vv. 1–2). The same word is repeated as the Macedonians beg Paul “for the favor” (charis) of sharing in this ministry (v. 4). In addressing the Corinthians Paul has urged Titus to return to complete among them this “grace,” that is, the now-lapsed collection (v. 6; cf. v. 4), which, however, is a proof of love, not a command—v. 8. Nonetheless, as they overflow in other “graces”—faith, speech, knowledge, eagerness, and Paul’s love for them—let them also over flow in this “grace” (v. 7).

1 A new subject is signaled3 by Paul’s address to his Corinthian readers as “Brothers [and sisters], we want you to know …”4 The “knowledge” Paul wishes to convey to the Corinthians is that “the grace of God has been given among the churches5 of Macedonia.”6 This is an introductory verse; Paul will explain what he means by “the grace of God” in vv. 2–4.

The grace of God7 is his attitude of unconditioned kindness shown toward us. This was manifested (1) in the incarnation of our Lord Jesus Christ (8:9), whom Paul also thinks of as God’s “gift” (dōrea—9:15; cf. Rom 5:15, 17), and (2) in the hearing of that word from God which reconciles men and women to God (6:1; cf. 5:20; see also 4:15). God’s invisible “grace” (charis), however, is also made visible and concrete in the “grace” God gives to members of churches, specifically their “faith,” “utterance,” “knowledge,” and “love” (v. 7). The “grace” that has been given to the Macedonian churches, and that Paul seeks in the church in Corinth, is sacrificial, freely given, generosity. “Grace” as meaning that graciousness which God shows toward us, as well those attitudes and ministries which, as a consequence, he produces in us, is roughly paralleled by Paul’s use elsewhere of charis/charisma (Rom 12:6).

The verb “given”8 is significant: (1) the passive voice (divine passive) indicates that God is the giver, and (2) the perfect tense is suggestive of a gift that, although given at a point in the past, continues to be given.

Paul’s words imply that, although he may have been primarily domiciled in one place (Philippi?—see on 7:5), nonetheless he was well aware of the circumstances of the Macedonian churches, through direct contact with them.9 This is to be inferred from his knowledge that “the grace of God” had been “given” and continued to be evident in these churches of northern Greece (cf. v. 3—“I testify”). Paul’s words give no clear indication as to the time this grace began to be manifest, but it is probable that it occurred in the period since he had returned to that region (cf. 7:5).10

Paul’s present words allow a hope of renewal or revival within congregations after they have been established for some time. These churches were and had been genuinely Christian for a number of years, as is evident from Paul’s letters to the Thessalonians and Philippians. Yet in the recent past God had “given” these believers his “grace,” which, in their case, was manifested in a remarkable and unanticipated generosity.

2 The initial “that”11 (untranslated) is a bridge from the previous verse introducing an explanation of “the grace of God given the Macedonian churches.” God’s grace to them is now revealed in their grace to others, shown in the midst of great affliction. Their overflowing joy and their rock-bottom poverty overflow in a wealth of generosity.

This two-part sentence is characterized by the antonyms affliction/joy and poverty/riches:12

	in great testing of	affliction13
	their overflowing14	joy15
and	the depth of their	poverty16
	overflowed
	in the	riches of their generosity.

Generosity has flowed out of poverty and joy. Critical to the present verse are the words “overflowing … overflowed” (“their overflowing joy … their deep poverty overflowed”). Thus “the grace of God,” now “given” in the Macedonian churches, may be seen in “their overflowing joy” in the midst of a “great trial of affliction,” a joy that, out of “their profound poverty,” has “overflowed” in “their rich generosity.”

Since the Macedonians were so poor, it is evident that their “generosity”17 must have been—like that of the poor widow18 whom Jesus commended—primarily qualitative rather than quantitative. In implied contrast with the laggardly Corinthians Paul is commending the Macedonians’ spirit of determination and sacrifice.

The present passage suggests that the Macedonian churches were poorer than the assembly in Corinth. This is understandable given the wealth of the Achaian capital, which was proverbial.19 Yet the northern cities of Philippi, Thessalonica, and Beroea where the Macedonian churches were located, though exploited by their Roman masters,20 were by no means indigent. This raises the question why Paul should speak of the “deep poverty” of these churches. The most likely explanation is probably to be found in the words “in great testing of [their] affliction,” which point to persecution of the believers in the the Macedonian churches.21 Local social ostracism with its accompanying economic disadvantages to believers perhaps best explains Paul’s reference to the Macedonians’ “great testing of affliction.”22

It is worth reflecting on the generosity of these Macedonian believers, as compared to their laggardly Achaian counterparts. It is quite likely that those who are poor on account of persecution will identify with and relate to others in similar circumstances. Perhaps the Macedonians who knew first-hand the pain of poverty through persecution felt a deep fraternal affinity with the persecuted Jewish believers in Judaea.23

3 As with v. 2, the initial “that”24 (NIV—“For”) introduces Paul’s explanation of the previous verse. Having declared that God’s grace was “given” in the churches of Macedonia (v. 1), that is, the members have overflowed in generosity despite their poverty (v. 2), Paul now explains that they have given not only according to, but beyond, their ability, and they have done so spontaneously.

Lacking any connecting particle, this verse is really in continuation of v. 2. Needing to be supplied is a verb (e.g., “they gave”) for the statements “according to [their] power” and “beyond [their] power.”25 Having asserted that [they gave] according to their power, Paul interjects a mild oath (“I testify”) followed by an intensifying, “even26 beyond [their] power,” which is then explained by “voluntarily.”

that
		according to	[their]	power,
	I testify27
		even beyond	[their]	power,
			[they gave]		voluntarily.28

This grace of God given in the Macedonian churches is expressed in their sacrificial and voluntary participation in the collection. This voluntariness mirrors (1) the grace of Christ toward humankind in his unconditioned impoverishment of himself in incarnation (v. 9), and (2) the grace of God in this the day of salvation, which has come to them in Paul’s ministry (6:1–2; cf. 5:20). Rather bluntly Paul is citing the Macedonian voluntariness to admonish the Corinthians voluntarily to renew their involvement in the collection.

Let the Corinthians note from this passage that the grace of God is (1) shown “voluntarily” by God (implied in v. 3), (2) works dynamically in those to whom it is shown (vv. 1–2), who (3) respond voluntarily in ministry to others (v. 4), and (4) is characterized by generous oversupply (“[they gave] beyond …”—v. 3).

The appropriate course of action open to the Corinthians is implicit in these none-too-subtle words of the apostle.

4 Paul’s words obliquely give an impression of what happened after Paul’s arrival in Macedonia. Evidently the churches raised with Paul the subject of the collection. It is not clear how or when this occurred. It seems likely that (1) Paul visited the churches (as we might conclude from 9:2; also 8:1, 4), and (2) that he met with delegates elected by those churches (as we might infer from 8:18–23).29 His opening words (lit. “with great appeal [= considerable urgency] they begged30 us …”) reflect animated conversation by Macedonian believers with Paul (cf. 9:2–3).

The Macedonians sought from Paul a “favor” (RSV, JB) or “privilege” (NIV). These words translate the keyword of the passage, charis (cf. vv. 1, 6, 7), which, although not bearing the meaning “grace,” here is used to reinforce the “grace”/“graciousness” behind their action. This “favor” he now specifies31 as

the participation
	in the ministry
		that is to the saints.

Each word here is important.

“Participation”32 (see also 9:13) relates to the sharing of the churches of various provinces in the “collection for the saints,”33 as Paul calls it in the First Letter (1 Cor 16:1). The failure of the Corinthians to complete the collection forms the background to the writing of chapters 8–9 in the present letter. These chapters are written in the expectation that the collection at Corinth will be completed in time for Paul’s impending final visit (8:11, 24; 9:4).

“The ministry34 for the saints”35 has a semiofficial ring to it (the phrase is reproduced exactly in 9:1 and in similar terms outside this letter36). A later reference will explain it as an activity that “supplies the needs of the saints” (9:12–13). It is that “service,” initiated by Paul, in which the members37 of the churches of Achaia, Galatia, Asia, and Macedonia38 participate by their contributions, for the sake of their brothers and sisters in Judaea, which will be taken by the delegates of the churches of these provinces to Jerusalem.39 Is this Paul’s “ministry” in which the people of the churches “participate,” or is it more generally a “ministry” of both Paul the initiator and those churches who are involved? In our view the various references to “ministry” in these chapters indicate that Paul is referring to his “ministry” and that the churches contribute toward it (see 9:1, 12, 13; in Rom 15:31 it is “my ministry for Jerusalem”).40

The “saints”41 (see on 1:1), though not further defined here (but see 9:1, 12), are identified more closely in Paul’s next letter as “the poor among the saints at Jerusalem” (Rom 15:26, RSV). This latter expression suggests that not all the “saints at Jerusalem” were “poor.”42 Nonetheless, that the collection is generally designated for the “saints” suggests that as a group they were for all practical purposes “poor.” It is likely that their poverty, like that of the Macedonians, was primarily caused by local social ostracism and its consequent financial disadvantage and difficulty.

5 The writer now expresses his surprise at the level of the Macedonians’ contribution to the collection. He notes, however, that first of all they had given themselves, that is, given themselves once more, to the Lord, and to his apostle, Paul.

Words must be supplied near the beginning of this sentence to complete its meaning. To “and” we add “they did so,” that is, participated in “the ministry to the saints” (as in the previous verse). Paul expresses this now-supplemented statement as a “not … but”43 contrast:

And	[they did so]
			not as we expected,
			but
	themselves44
	they	gave
			first to the	Lord
			also to	us
					through the will of God.

The first part of the contrast (“not as we expected”) picks up “they [gave] beyond their power” (v. 3). Their generosity exceeded Paul’s expectations. Evidently, the members of the Macedonian churches (or “most of them”—9:2) had begun to make their contributions at the time of writing, though it appears that these would not be completed until Paul finally left Macedonia for Corinth (9:4). These words imply a greater duration of ministry by Paul among the Macedonian churches than might be inferred by his earlier terse statement about his arrival in Macedonia (7:5).

The second part of the contrast is tangential45 (“but themselves they gave …”) to its predecessor. The surprisingly high level of their contribution and their gift of themselves to the Lord and to Paul appear to be unconnected. In reality, however, the two statements are connected; their surprising generosity is a direct result of their dedication of themselves to the Lord.

Paul earlier summarized his proclamation as “Jesus Christ as Lord” (4:5); here we are allowed to see the response of the Macedonians: “themselves they gave first46 to the Lord.” That earlier verse, when taken with this, gives a complete, if terse, picture of apostolic ministry, both as to message and to response.

What, then, is meant by “themselves they gave … also47 to us,48 through the will of God”? This could mean either (1) a general acknowledgment that all response to the Lord, with accompanying graciousness to others, is “through the will of God,” or (2) that the Macedonians specifically recognized Paul’s apostleship to them as being “through the will of God.” While option (1) fits in with the Macedonians’ generosity as in vv. 1–4, option (2) could point on to vv. 6–7, where Paul is calling for a Corinthian response of generosity. Moreover, option (2) is possible because the phrase “through the will of God”49 is generally restricted elsewhere to Paul’s apostleship, including the opening words of this letter (1:1). Here it would be a statement of some importance in the context of this letter, implying that, in giving themselves to the Lord, in response to Paul’s ministry, the Macedonians effectively reaffirmed Paul’s authority as an apostle to the Gentile churches, as “through the will of God” (cf. 10:8; 13:10).50 Given the ambiguity of the Achaian believers’ attitude to Paul in recent times, in regard to the collection (v. 6) as well as in their welcome to the false apostles (11:4, 13), Paul’s comment here for the benefit of the Corinthians may be quite pointed.

Paul’s office, however, is not separated from his person, as the words “themselves they gave … also to us” indicate (see also 6:11–13; 12:14). Gospel ministry is very personal, establishing a bond between the bearer of that word and those who respond to the Lord through it. Moreover, Paul’s words “they gave themselves” ward off in advance those Corinthians who suspect that, through the collection, he is really seeking their money (see also 12:14–18).

If the words “themselves they gave … also to us” relate to the recognition of Paul’s apostolicity, it is a point that should not be lost on modern (Gentile) Christian readers. Paul expected that recognition of the Lord’s authority meant, thereby, a recognition of his own apostleship. Many today—like the Corinthians then—are uncertain about the role of Paul’s letters in their consciences. In their gift of themselves “to the Lord also to” his apostle “through the will of God,” the Macedonians recognized Paul’s God-given authority over their attitudes and actions, specifically here in regard to the collection. Paradoxically, however, Paul’s high claims for his office and person are validated by his servant ministry (4:5), in imitation of the “meekness and gentleness of Christ” (cf. 10:1). Paul’s present comments support the canonical status of his writings in the lives of believers and churches (10:9–11). But they provide no basis for prelacy in ministers, whether Protestant or Roman Catholic.

6 This is an important statement in the flow of the letter. Now (at last!) Paul explains to the church in Corinth why he has sent Titus back to them. He had prepared the readers for this moment by his joyful account of Titus’s affection for the Corinthians when he was recently with them, which he gave at the close of the previous passage (7:13–15). Titus’s return to the Achaian capital was prompted by the Macedonian churches’ unanticipated interest in, and, indeed, their unexpected generosity toward, the collection (vv. 1–5). So, mindful that Titus had initiated the collection, Paul has urged51 him to return to Corinth to bring it to completion. In this verse Paul lays the foundation for his pointed appeal to them, which he will make in the next verse.

Paul spells out the content of his appeal to Titus

that52
	just as he previously	began	[this grace],
	so, too, he should	finalize	this grace
				among you.

Once again Paul uses his keyword from this passage, charis (cf. vv. 1, 4, and 7), here translated “act of grace” (NIV) or “gracious work” (RSV). Although Paul had taken the initiative in establishing the collection in various places, he regarded it as a free and gracious action on the part of those who responded. Paul, through Titus’s action during the previous year (see on v. 10), called upon the Corinthians to support the appeal; but they remain free to participate or not participate in it (cf. vv. 3, 8). Thus it remains (literally) “a grace.”

Now that Titus has returned from Corinth with good news of the discipline of the offender (7:6–12), Paul, further encouraged by Macedonian interest in the collection, but aware of the difficulties in Corinth on account of it, urges Titus to return to Achaia to bring it to finality. Titus would be the bearer of the present letter (cf. 8:16–17; 12:17–18), whose chapters 8–9 were devoted to the exhortation that the Corinthians bring it to completion. Let the Corinthians resolve this matter before the Macedonian representatives arrive, so as to be spared embarrassment (cf. 9:4).

Titus was eminently qualified for this task because (1) during the prior year (see on v. 10) he “began”53 the appeal in Corinth, (2) he knew the current situation, having just returned from Corinth, and (3) at that recent visit to Corinth Titus had been refreshed by and was affectionate toward the Corinthians (7:13–15). The “just as …” points to Titus’s initial visit to Corinth, when he “began” the collection, and the balancing “so, too” to a forthcoming visit in regard to which Paul had “urged” Titus to “finalize” the collection. This was, almost certainly, the occasion when Titus was to come to Corinth bearing the present letter, in company with “the brother” and “our brother” (8:18, 22; 9:3; cf. 12:18).54

7 This verse is the climax of vv. 1–6; Paul now faces the Corinthians, in effect, with the challenge to complete the collection. At v. 1 he introduced the “grace of God,” which, he said, had been “given in the Macedonian churches” (v. 1) and from whom it had “overflowed … in generosity” (v. 2). Now he addresses the gift-laden church in Corinth, where, however, the “grace” of generosity in the collection was not in evidence, calling on them to “overflow” in the same “grace” (i.e., as in v. 6).

The sentence (1) begins on a hortatory note, “but55 just as you overflow … ,” (2) lists some evidences of the grace of God among them,56 and (3) concludes “[may you]57 also overflow in this grace”58:

	But just as
		in	everything
you	overflow—
		[in]	faith
	and	[in]	speech,
	and	[in]	knowledge,
	and	[in]	all earnestness,
	and	[in]	our love for you—
[may you]	also overflow	in	this grace.

Critical to the verse is the verb “overflow,”59 which picks up the Macedonians’ overflowing joy, “which has overflowed in the riches of their generosity” (v. 2). In the present verse it occurs first as a present indicative (what is happening) among the Corinthians and then as a present subjunctive (what should happen). This verb is written to encourage and admonish the Corinthians. They overflow in other “graces”; let them also overflow in this.

The various catalogues of charismata in the First Letter60 do not appear to follow any logical system. This is not the case here. The first three—“faith” (to work miracles of healing?61), “speech” (teaching, glossolalia, and prophecy?62), and “knowledge” (an understanding of God and his ways?63)—relate to activities that are prized within the Corinthian assembly. To these he pointedly adds “all earnestness,” which in the context of this letter means “all earnestness” for Paul (so 7:12), something that has only now been shown. The last in the list is “in our love to you,”64 that is, the love that Paul has for them (see 6:11–12; 11:11; 12:15); there is no mention of their love for him.

The Corinthians were strong in activities that are local to and centered upon them (miracle-working faith, charismatic speech, and theological understanding), but weak on those that are for the benefit of those outside, in this case the “saints of Jerusalem.” As they overflow in other “graces,” let them also overflow in this.

Significantly, the grace of God is both (1) “given,” that is, by God (see on v. 1), and, (2) at the same time, actively overflowing from believers. This can only mean that believers are not passive in the experience and ministry of the gifts of God. Indeed, the apostle designates certain gifts that believers are to desire (1 Cor 14:5, 12–19) and for which they are to pray (1 Cor 14:13). Clearly the grace of giving is among these, and in this case the climactic point to which the previous six verses have been leading.

2. Possible Misunderstandings Anticipated (8:8–15)

8I am not commanding you, but I want to test the sincerity of your love by comparing it with the earnestness of others. 9For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, so that you through his poverty might become rich.

10And here is my advice about what is best for you in this matter: Last year you were the first not only to give but also to have the desire to do so. 11Now finish the work, so that your eager willingness to do it may be matched by your completion of it, according to your means. 12For if the willingness is there, the gift is acceptable according to what one has, not according to what he does not have.

13Our desire is not that others might be relieved while you are hard pressed, but that there might be equality. 14At the present time your plenty will supply what they need, so that in turn their plenty will supply what you need. Then there will be equality, 15as it is written: “He who gathered much did not have too much, and he who gathered little did not have too little.”

Paul has appealed to the Corinthians, on the basis of the “overflow” of generosity on the part of the Macedonian churches, to “overflow” in this grace of generous giving, that is, to renew their participation in the collection (vv. 1–7). In the verses following he reminds them of the desire they had demonstrated “last year” when the collection was initiated (v. 10), exhorting them to complete “now” what they had begun (v. 11). But at the same time he offers them theological (christological) and biblical reasons for it (vv. 9, 13–15).

Throughout this passage Paul is responding to three possible misunderstandings of his words. First, he is giving “advice,” not a “command”; their appropriate responses are “grace” and “willingness” (vv. 8–11). His method has been to point to the “eagerness of others”—the Macedonians (vv. 1–5), but now also the “grace of our Lord Jesus Christ” (v. 9)—to prove the genuineness of the Corinthians’ love (v. 8). Second, his words are not a call to give more than they have, but to complete from their existing resources what they have desired a year earlier and, indeed, had begun to do (vv. 12–13). Third, the relief of the Jerusalemites is not at the cost of Corinthian impoverishment; it is for “equality” between the Jerusalemites and the Corinthians (vv. 13–15), a case in which Paul reflects his own deep roots in the OT. The net result is a cluster of reasons for the Corinthians’ getting on with the collection.

8 Having exhorted the Corinthians to “overflow” also in the “grace” of generosity, Paul is quick to establish that his words are not given “as a command.” Rather, “through” the Macedonians’ “eagerness” the Corinthians would “prove the genuineness” of their own “love.”

Thus Paul secures this correct understanding of his meaning by a careful “not … but”1 statement.

	Not by a command
I2 speak,
	but … to prove the genuineness of your love.

Paul’s exhortation to the Corinthians in this matter is “not by a command.”3 By this Paul means (1) a “command” that issued from Christ to Paul as an apostle, which (2) Paul is to lay upon the churches. Paul uses this term in two ways. First, there is the command of the risen Christ that the gospel be proclaimed and obeyed.4 In this case the apostolic “command” should be seen as closely connected with “the will of God,” mentioned a few verses earlier, “through” which the Macedonians “gave themselves first to the Lord and to [his apostle]” (v. 5). The Macedonians obeyed the gospel that Christ commanded Paul to preach.5 Second, there are “commands”6 that emanated from the Lord, such as those relating to marriage (1 Cor 7:6, 25).

But Paul has no such “command” from the Lord in regard to the collection. Rather, his exhortation is for their sakes: the collection is “to prove”7 the genuineness8 of the Corinthians’ love. Such a “proving” has a positive intent, with the confident expectation of a good result. Although sharing in the collection is not a dominical command, it will serve to confirm and reinforce the reality of their love.

The instrument by which their love is “proved” is “the earnestness9 [cf. v. 7] of others.” Here Paul is referring—none too obliquely—to the earnestness and generosity of the Macedonians (vv. 2–5a).

Whereas obedience to a “command” of the Lord would be obligatory, participation in the collection is not. Rather, it is a free and spontaneous response (v. 3) to a situation of need, in demonstration of genuine love, an evidence of the “grace of God” toward and within the givers (vv. 1, 7).

9 The initial “For”10 (1) explains why the collection is not a “command” (v. 8a) but a “grace” (cf. vv. 1, 4, 6, 7), a “voluntary” action (v. 3), and (2) points to the “grace … of Christ” as the example of “genuine love” (v. 8b). That “grace of … Christ”11 the Corinthians already “know.”12 Paul states it as:

that
	for	you	he became	poor13	being rich
in order that
		you by	his	poverty might become rich.

The power of this highly figurative14 statement derives from Paul’s use of the antonyms poor/rich and from the exchange of Christ’s circumstances for the Corinthians’ (Christ’s poverty/your rich[es]).15 The result is that he picks up the theme of “grace” shown by the Macedonians in their poverty (vv. 1–5), but applies it to Christ’s incarnation and crucifixion, as the climax of his appeal to the Corinthians likewise to exhibit such grace.

Paul’s syntax is significant: (1) The word order gives priority to “for you” and juxtaposes “you by his poverty,” and thus is pointed toward the ungenerous Corinthians whom Christ, by his voluntary impoverishment, has made rich. The sentence taken as a whole is bracketed by “you know” and “you become rich.” (2) The verb tenses are expressive of both Christology and soteriology: “being rich”16 (present participle) indicates Christ’s “un-begun” preexistence,17 whereas the temporally contrastive “he became poor”18 (aorist) emphasizes his historic act of incarnation and—similarly—“that you might become rich”19 (aorist) stresses the benefits of his historic act of atonement.20 (3) The active voice “he became poor” teaches the Corinthians that Christ voluntarily—that is, by grace—impoverished himself to enrich them. Let them do likewise—for others!

If the poor Macedonians provided one canon by which the rich Corinthians could measure their lack of grace (vv. 1–7), they should know that there is an even greater one, the Lord Jesus Christ. By pointing the ungracious Corinthians to the “grace of our Lord Jesus Christ” in that rather mundane, now long-forgotten situation, Paul has given a statement about Jesus that has been treasured by readers in every generation since. By these words Paul teaches us that Jesus’ personal existence did not begin with his birth in Bethlehem in the last years of Herod the Great. Paul’s words “he was rich” indicate Jesus’ eternal preexistence, while the contrastive words “he became poor” speak of his entry into the stream of history at a particular time and place. The juxtaposition of his riches with his poverty is calculated to set in sharp relief21 the greatness of his wealth in that former existence with the depth of poverty in his incarnate life.22 Jesus’ poverty is apparent at every point—whether at his birth in Bethlehem, as the Son of Man with nowhere to lay his head, or, in particular, in his death by crucifixion when God “made him sin.”23 The poverty of his birth, life, and death is “an indissoluble unity.”24

What are these “riches” that Christ gives to his people? Two possibilities are suggested, one from an earlier passage, the other from this passage. In an earlier passage Paul also mentioned “grace,” namely:

in [Christ] we … become the righteousness of God …

do not receive the grace of God in vain … (5:21–6:1)

Most probably Paul would have the Corinthians and other readers understand that believers are “rich” in the “righteousness25 of God” through Jesus’ death for them, as proclaimed by the ministers of reconciliation. The possession of these riches is, by God’s promise, “now,” although their inheritance is physically entered into at the end time, the gift of the Holy Spirit being the “deposit” in the meantime of what is to come (5:5; cf. Gal 5:5; Rom 8:23–24).

But in the context of the present verse Paul has also referred to the “overflow” of “grace[s]” in regard to the gifts evident within the Corinthian church—speech, knowledge, earnestness, and Paul’s love for them (v. 7). There is a connection between the “grace” of God/Christ shown toward humankind and revealed in the saving work of Christ and the “gifts” manifest within the body of believers. As believers receive the one, so also they receive the others. In that sense all congregations of true belief are to be “charismatic.”26

Since we are made “rich” by Christ’s grace—in both salvation and gifts—the appropriate response can only be our generosity to others. This is the message of these two chapters. Grace begets grace!

Beyond that, however, this great text on the incarnation, life, and death of Jesus Christ is in line with Paul’s view of ministry as nontriumphalist and “slave”like, which is a major strand running through the entire letter. Christ’s sacrificial other-centeredness, as expressed in this verse, tells the story of Christianity itself, a story that was under assault in Corinth at that time through the self-centeredness of the “superlative” apostles.

10 Paul moves directly from the unusually powerful imagery—and thus theology—of v. 9 to a direct application of all of this to the Corinthians themselves. At the same time his opening “And so”27 sets the words following in contrast with v. 8. There he did not speak to them as by “a command” (v. 8); here he “give[s]” his “advice28—not command—in this”29 matter.

This “advice” is, he explains,30 “helpful for you,”31 an expression that stands in contrast with “what is lawful” in the First Letter (1 Cor 6:12; 10:23). Good ethical behavior in such a matter is responded to freely, in and by grace (see v. 3).32

But to what does the word “this” that is “helpful” refer? Is it (1) the liberal giving to the collection (vv. 6–7), or is it (2) the giving of “advice” rather than a “command”? The remainder of the verse suggests (2). Their “wanting” in regard to the collection was and is the important factor.

His address to the Corinthians as “you who,” followed by “not only … but also,”33 serves to make an ascending contrast between their “doing” and their “wanting.”34 Their doing is in abeyance, but their wanting to participate in the collection remains and is a point of Paul’s appeal to them.

Paul focuses on what happened “last year”35 when the Corinthians

previously	began36
	not only	to do
	but rather37	to want
			[this gracious work]—cf. v. 6).

Clearly Paul puts the wanting above the doing. Why is this? Most likely the wanting (1) reflected the voluntary manner in which the Corinthians agreed to contribute, and (2) was a present reality, something to appeal to. Their wanting was at that time the “proving” of a genuineness of love (see v. 8) that had been present for some time but that is not presently expressed in doing.38 Since participation is not a “command,” a willing desire must occur before any tangible action is taken.39 The point, of course, is that in v. 11 he will pick up these in reverse, appealing to their “willing” to bring the “doing” to completion.

Paul’s exhortations to resume the collection must preserve intact the doctrine of grace.

11 Paul’s opening words, “But now,”40 stand in contrast with the Corinthians’ known “want[ing] … last year” (v. 10). Let the Corinthians now complete the collection so that their initial eagerness in wanting to do so is matched by their completion of it, from what they have.

The first part of the verse is an imperative (“But now complete the doing”), while the second part gives the purpose41 of the first42:

in order	that
	even as there was the readiness in	wanting,
	so also there [will be readiness] in	completing
		out of what you have.

Critical to this verse and to those that succeed it (vv. 12, 19; 9:2) is the noun “willingness”43 (RSV, “readiness”), which is consistent with Paul’s emphasis on the need for a “voluntary” response (see vv. 3–4). Only on this basis can their action “prove” or “demonstrate” the “genuineness” of their “love” (v. 8).

Paul’s “the completion” in the second part picks up “but now complete” of the first part (cf. v. 6). This, however, is qualified by “out of what you have”44 (see also vv. 12–15). Although the Macedonians have given beyond their means (vv. 2–3, 5), Paul does not wish to imply that a similar course must be taken by the Corinthians. Possibly he is sensitive to the allegation that, in view of their past misdemeanors toward him, he may be attempting to gain some kind of moral advantage over them by pointing to the Macedonians’ sacrificial generosity. Paul is a pastor, not a manipulator. He will be content when their present “doing” matches their earlier “wanting.”

12 Having introduced the notion of “willingness,”45 Paul now explains46 that if there is “willingness,” it is “acceptable”47 in proportion to what one has, not to what one does not have.

But “acceptable” to whom? The cultic overtones of the word and its associations48 make it likely that it is to God that such “willingness”49 is “acceptable.” However, it is not the gift—neither the fact of it nor its amount—that is “acceptable” to God, but the sincere motive that inspires it, namely, “willingness.” Paul’s sentiment here is entirely in line with the OT prophets’ teaching that the right attitude to Yahweh is more important than the sacrifice itself.50

To reinforce the point that he is not seeking from the Corinthians a heroic sacrifice along the lines of the Macedonians, Paul adds that such contributions51 should be

in proportion to what52	[one] has,
not in proportion to what	[one] does not have.53

Let the Corinthians be quite clear that Paul is not implying that they should give in the way the Macedonians have. That would be to miss his point altogether. Rather, their proper course is to do what they said they would do, but which they have not yet done.54

At this point Paul switches his discussion from the Corinthians and the Macedonians (vv. 1–12) to the Corinthians and the Jerusalemites. Whereas the Macedonians had recently been spontaneously gracious and sacrificially generous, the Corinthians had allowed their original intention to participate in the collection to lapse. Now he anticipates55 a Corinthian question: Is it not unfair that the Jerusalemites should be relieved at the cost of our impoverishment?

13–14 The initial explanatory “For”56 springs from Paul’s assurance of the previous verse that he is not encouraging the Corinthians to give from what they do not have. This leads him to address another possible concern, that others be relieved at the cost of their own suffering.

For
	not that [there is to be] relief		for others
	[and]	hardship57 for you.

Not only is there not to be “hardship” for them (by giving from what they do not have—v. 12), but the relief that will be sent to “others” will not be at the cost of such “hardship.” These “others” in this case refer to the “saints” (see on v. 4), the poor among the believers in Jerusalem58 (cf. Rom 15:26).59

Thus, to the question, “Is Paul asking us to give beyond our means,” his reply is that they should do what they originally agreed to do (vv. 10–12; cf. 1 Cor 16:1–2). But, they inquire, “Will our relief to the Jerusalemites impoverish us”? Again, no. It will be a matter of “equality,” as Paul proceeds to explain by the following chiasmus60 (“your … their … their … your”).

13				… but according to	equality
14	At the present time
		your	surplus is			A
		for their	shortfall,			B
	that	their	surplus might be for			B
		your	shortfall,			A
	that			there might be	equality.

This chiasmus is introduced by “according to equality” and ended by “equality.”61 What does Paul mean by this principle62 of “equality”? Does he (1) anticipate that if the economic circumstances were reversed, the Jerusalemites would reciprocally relieve the Corinthians’ need,63 as perhaps the next verse implies? Or (2) will the Corinthians’ benefit be in the form of the Jerusalemites’ loving and prayerful fellowship64 with the Corinthians, as 9:14 implies? The most likely answer is that Paul teaches that (2) will definitely occur and that (1) would occur if reversed economic circumstances arose.

Critical to these verses is the phrase “at the present time,”65 which could point either to (1) their need to act “now” (v. 11) in contrast to wanting to do so “last year” (v. 10), or, in the light of similar references,66 could be taken (2) in an eschatological rather than a temporal sense. My preference67 is for (2). In this case it would refer to the era when the promises of God concerning the new covenant of righteousness and the Spirit and the long-awaited “day of salvation” have been fulfilled (see on 1:18–22; 3:3; 5:14–6:2). This is the “now”-time; the cosmos has been reconciled to God and a new covenant is in place.

As a consequence of this now-fulfilled eschatology there is a world-wide covenant people—“the household of faith,” as Paul calls it elsewhere (Gal 6:10; cf. John 21:23; 1 Pet 5:9). Within this international fraternity there is—and there is to be—“equality.” This is to be expressed in the first instance in a spiritual fellowship and unity among the ecumenical body of believers, but, where appropriate and necessary, it should issue in material assistance as well, as “each … may prosper.”68 Paul’s brief reference to “equality” within this fulfillment framework (“in this present time”) gives it a significance that is abiding and an application that is universal.69 The eschatological setting lifts the importance of the collection from the particular to the general, providing the basis for a theology of practical relief among “the Israel of God” (Gal 6:16) that will apply until the Parousia.

15 Paul illustrates the principle of “equality” (vv. 13–14) that is to apply between the churches—Jewish and Gentile, as it happens—by a quotation70 from the OT (LXX Exod 16:1871). In that text the Israelites gathered varying amounts of the manna, but they were to have access to only “an omer apiece.” Thus the one who had gathered much did not have too much, while the one who had gathered little did not have too little.

By his use of this scripture in a passage relating to Gentile believers helping Jewish believers (see on v. 14), Paul appears to be pointing to an ecumenism among believers. As God imposed “equality” within Israel during the wilderness pilgrimage, so at “the present time” under the “new covenant” (3:2–6; cf. 6:16), when there is, by fulfillment, an “Israel of God” (Gal 6:16), there is also to be “equality.” In this the time of God’s eschatological fulfillment (v. 14),72 that “equality” is to be voluntary (vv. 3, 8–9), joyous, and generous (v. 2).

3. Commendation of Three Men Paul Is Sending to Corinth (8:16–24)

16I thank God, who put1 into the heart of Titus the same concern I have for you. 17For Titus not only welcomed our appeal, but he is coming to you with much enthusiasm and on his own initiative. 18And we are sending along with him the brother who is praised by all the churches for his service to the gospel. 19What is more, he was chosen by the churches to accompany us2 as we carry the offering, which we administer in order to honor the Lord himself3 and to show our eagerness to help. 20We want to avoid any criticism of the way we administer this liberal gift. 21For we are taking pains to do what is right, not only in the eyes of the Lord but also in the eyes of men.

22In addition, we are sending with them our brother who has often proved to us in many ways that he is zealous, and now even more so because of his great confidence in you. 23As for Titus, he is my partner and fellow worker among you; as for our brothers, they are representatives of the churches and an honor to Christ. 24Therefore show4 these men the proof of your love and the reason for our pride in you, so that the churches can see it.

We sense that a critical point in the letter has now been reached. Having made his appeal to the Corinthians to complete the collection (vv. 1–7) and, further, having anticipated and responded to their misgivings (vv. 8–15), the apostle now—at last!—commends to the church Titus, his chief delegate (vv. 16–17), along with a brother renowned among the Macedonian churches (v. 18), and with them a third brother (v. 22). The three men are—almost certainly—the bearers of the letter.5 The finalization of the collection among the Corinthians is to be fulfilled prior to Paul’s arrival by the impact on the Corinthians of chapters 8–9 of this letter, as well as the ministry of these three men in Corinth.

This short passage serves, in part, as a letter of commendation6 within the wider letter.7 Titus and the renowned brother—and with them, the other brother—are well qualified to bring the letter to Corinth. Titus and the lesser brother are “earnest for” the Corinthians (vv. 16, 22); the renowned brother has been appointed by the churches (vv. 18–19).

Paul’s commendation of them, however, also provides him with the opportunity to defend himself from possible criticism and misunderstanding in regard to the collection (vv. 19–21): (1) the collection gives expression to Paul’s “goodwill,” that is, for the needs of the saints in Jerusalem (v. 19); (2) he has taken forethought so as not to be blamed for its administration (v. 20), aiming (3), in particular, to do what is honorable before people (v. 21). Paul was conscious of Corinthian suspicion about him in relationship to money (4:2; 6:3; 7:2; 12:16–18).

The presence in Corinth of these three men, in particular the two Macedonians, will give the Corinthians the opportunity to complete the collection, thus demonstrating their love for the “saints” as well as their worthiness of the confidence Paul has expressed concerning them (v. 23)

16 This verse, a thanksgiving for Titus’ loyalty to the Corinthians, comes at an important point8 in Paul’s argument. Paul had challenged the Corinthians to “overflow” in regard to the collection (v. 7). Then he had anticipated various objections, that (1) the collection was a “command” (v. 8), (2) they were being asked to give beyond their means (vv. 12–13), and (3) the relief of the Jerusalemites would be at the cost of Corinthian impoverishment (vv. 13–15). Having pointed to Titus’s good relationships with the Corinthians during his recent visit (7:13–16), and on noting the Macedonian initiatives to participate in the collection (vv. 4–5), he had urged Titus to return to Corinth to finalize the collection (v. 6).

Now Paul begins a passage commending the three delegates to Corinth by directing his thanks to God for Titus,9 his “partner and fellow worker” (v. 23). It is a measure of Paul’s deep thankfulness for Titus that he uses such a thanksgiving formula10 for him. Titus will be critical in the success of this project. His special status in relationship to Paul is mentioned at v. 23. Since Titus had come from Corinth in fairly recent times, the Corinthians may have been surprised to see him so soon.

Thanks be to God,
	who gave11 the same earnestness
		for you
			in the heart of Titus.

The basis for Paul’s thanksgiving is that God has “given” to Titus “the same earnestness”12 that he has given to Paul. Just as God “gave grace” to the Macedonian churches to enable them to give generously to the collection (v. 1), so, too, God gave “earnest” care both to Paul and Titus, which, he pointedly adds, is “for you [Corinthians].” Tactfully, however, Paul does not immediately mention the collection (but see v. 24).

Like immature children who do not perceive their parents’ love for them, the Corinthians must be reminded of Christ’s “grace” toward them (see on v. 9) and of his servants’ “earnestness” toward them (cf. 6:11–13). Beyond that, as Plummer observes, “The Corinthians might think that the zeal of Titus for the relief fund was zeal on behalf of the Jerusalem poor; but it was really on behalf of the Corinthians. They would be the chief losers if a suitable sum was not raised in Corinth.”13 It is doubtful whether the Corinthians understood the word of the Lord, “It is more blessed to give than to receive” (Acts 20:35).

17 The evidence “for”14 the assertion of the previous verse—that God gave Titus “earnestness for [the Corinthians]”—is now given. It is in two connected parts, as indicated by the “on the one hand … on the other” construction.15

For,
	to be sure,	he	welcomed16 our appeal,17
	but		being very earnest of his own accord
		he	is going forth18 to you.19

Such is his characteristic “earnestness” that Paul did no more than make his appeal to Titus; his response was immediate and voluntary.20 Thus Titus is, with the Macedonians, an example to the Corinthians of unconditioned and voluntary response in godly behavior, which for them relates to the collection.

18 Titus does not come alone, however.21 Paul’s “with [Titus]22 we are sending23 …” signals (1) that Titus was the preeminent member of Paul’s delegation,24 but (2) another—“the brother,”25 famed in the work of the gospel among all the churches—has also been sent.

The names of “the brother” and of the other associate, “our brother” (v. 22), are not given (see on v. 19 for comment as to his possible identity); presumably Titus will introduce them in Corinth. As with Titus, Paul is careful to establish the good credentials of those he is sending. As to this first unnamed “brother,” his

praise

for proclaiming the gospel

rings through all the churches.26

Although the purpose of this visit was financial and administrative, Paul sends a man who is noted in the churches “in regard to the gospel.” He can think of no higher commendation.

But does Paul mean by “all the churches”27 (1) all the churches everywhere, (2) all the churches of Judaea (so Nickle), (3) all the churches raised up by his mission in Macedonia, Achaia, and Asia (supported by 11:28; 1 Cor 7:17; Acts 20:3–428), or (4) all the churches in Macedonia (so most commentators, but not Hughes)? The most likely option is (4) because both the antecedent reference (v. 1) and the succeeding (v. 19) reference to “churches” are in regard to Macedonia—the former explicit, the latter implicit.

19 Not only this, but29 “the brother” had also30 been “elected”31 by the Macedonian churches32 as Paul’s travel companion in company with the gracious gift that is being administered by33 Paul to the glory of the Lord and to show Paul’s goodwill.

Here we see a similar pattern to that in the First Letter: Paul will send to Jerusalem those whom the local church has approved (1 Cor 16:334). The assemblies will elect their delegates but the apostle will send them, thereby providing external and apostolic sanction of those chosen by the churches.

In the case of “the brother” the mission was not merely the immediate visit to the Achaian capital, nor, as in the case of Titus, is he coming at Paul’s urging. Paul is specific. The churches chose this man to be “our [Paul’s] traveling companion,”35 that is, to accompany Paul (and the other unnamed brother—v. 22?) to Jerusalem. This is further amplified by “with this gift which is being ministered by us,” a clear reference to the collection destined for Judaea (cf. 8:4, 6, 7; 9:12, 13; cf. 1 Cor 16:3). The visit to Corinth was but the first stage of a much longer journey. In Corinth he (and the other brother—v. 19?) would be joined by Paul and would travel with him by ship “to Syria”; Paul’s return to Macedonia was not part of the original plan, being necessitated by a Jewish plot against him.36 Although Paul is silent about the other “brother” (v. 22) in regard to the collection, we infer that since both are “apostles of the churches,” both were chosen not in the first instance to go to Corinth but to go all the way to Jerusalem with the collection, representing the believers of Macedonia (see on v. 23). This suggests that the Macedonians’ contributions were complete, or at least well advanced, adding considerable moral pressure on the Corinthians (see on 9:3).

Two purposes37 for “this gracious work”38 (RSV) are now briefly stated: it is (1) “for the glory of the Lord,”39 and (2) “[to show] our goodwill.”40 The latter states, without elaboration, Paul’s motivation in initiating and administering this project. Elsewhere the apostle declares that the Gentile believers are “in debt” to the “saints at Jerusalem” since they have come to “share in their spiritual blessings” (Rom 15:27). Paul’s creation of a collection by Gentiles for the Jerusalem believers demonstrates his own “goodwill” toward them. The former purpose—the “glory of the Lord”—relates to that Lord whose “grace” has made all believers, the Corinthians included, rich (v. 9). Their generosity will point to and glorify his. Subsidiary to this, it is possible that Paul’s own probity in the matter is an implied source of the glory of the Lord (see v. 21).

Who is this renowned brother? The Acts of the Apostles gives the names of those from the Macedonian churches who traveled with Paul from “Greece” to Jerusalem, after his final visit to Corinth: “Sopater of Berea … and of the Thessalonians Aristarchus and Secundus” (Acts 20:4). There is an ancient opinion (going back to Origen) that the renowned but unnamed brother of 2 Cor 8:18–19 is none other than the author of Luke-Acts.41 To be sure, the anonymous diarist from Troas had apparently spent the past seven (?) years in northern Macedonia (Acts 16:11–17). However, a major problem for this hypothesis is the unlikelihood, based on Acts 20:4–6, that the “we” passage recommences in “Greece” (i.e., Corinth); Philippi is more likely. Thus the renowned brother may have been one of the three persons named above; otherwise we are completely in the dark. If the diarist (Luke) joined the entourage only at Philippi, as appears to be the case, he would be automatically excluded from the reckoning. Because the text of Acts 20:3–5 is inconclusive, further speculation is pointless.

20 Paul now states his purpose in sending42 Titus and the representatives of the churches. It is

lest anyone blame43	us
	in this lavish [gift]44
		which is being administered
by	us.45

Unless his language is exaggerated or ironical, we must infer that the collection was of generous proportions, though details are lacking. When combined, the gifts of the members of the churches of Achaia, Galatia, Asia and Macedonia amounted to no small sum that would make its exit from the wharves of Cenchreae (Acts 20:3–4).

The large dimensions of a fund, which of necessity had to be physically conveyed from places so far away to Jerusalem, inevitably raised questions as to its vulnerability to misuse. Paul was deeply sensitive to any negative inferences in relationship to himself in this matter, as is clear from this verse.46 His decision that local church delegates must accompany the fund was his way of distancing himself from direct contact with the money and so protecting his own reputation. Indeed, in the First Letter, it was not yet established that he and the Corinthians delegates would even travel together (1 Cor 16:4). As to the sources of possible blame of Paul, we may only speculate whether he had particular persons in mind. There is no doubt, however, that money matters involving Paul were of deep sensitivity in Corinth (see on 2:17; 4:2; 7:2–4; 11:7–12; 12:14–18; cf. 6:3).

The hypothesis that representatives from the Gentile churches converging on Jerusalem with the collection had an eschatological significance so as to usher in the salvation of God’s historic people is not even hinted at in this verse (see on v. 4), where the purpose of such appointments is stated. It was to protect Paul’s good name and that of his apostolic ministry47 that Gentile delegates accompanied Paul with the collection to Jerusalem, as he proceeds to say in the next verse.

21 At the end of this subpassage Paul at last gives the reason48 for his action in the previous verses (vv. 18–20).

For
	we take forethought
		for what is good
			not only	before the	Lord
			but also	before	men.

Closely basing his words on LXX Prov 3:4,49 the apostle cites the important principle that his behavior in ministry must be open to the scrutiny of the Lord (i.e., of the Lord Jesus50), but particularly51 of people.52 He stated this requirement earlier in his own words, “we commend ourselves to every man’s conscience in the sight of God” (4:2; cf. 2:17; 5:11). It was Paul’s instinct, apparently, that few things would destroy his ministry so effectively as doubts cast about his uprightness in matters relating to financial administration. Hence everything must be “above board,” not only in the eyes of the Lord but particularly also before men.

With the citation of this important principle Paul concludes a passage (vv. 18–21) that, along with 1 Cor 16:1–4, as supplemented by Acts 20:4, provides illuminating insight into the physical arrangements for the collection as touching “the apostles of the churches” (v. 23).

22 Paul now mentions the third delegate—also unnamed53—to Corinth. Like the renowned “brother” (v. 18), he is an “apostle” of the churches,54 to accompany the collection on their behalf to Jerusalem. His location in the list—Paul “sends” him “with them,”55 that is, Titus and “the brother” (v. 18)—signifies his lesser seniority. Moreover, unlike that of the renowned brother, this brother’s appointment by the churches is not mentioned. He is well known to the apostle Paul, however, who declares that “he has often in many things56 proved57 him to be earnest.” This man has the same quality—“earnestness”58—that Paul finds in himself and in Titus (see on v. 16).

What commended him to the Macedonians, however, was that this “earnestness” was displayed in his considerable “confidence”59 toward the Corinthians. Possibly a measure of the Macedonians’ diplomacy—as well as Paul’s—is to be read between these lines. It would not have helped the Corinthians to complete their contributions if the Macedonians and Paul had sent one who was skeptical of even the possibility that the Corinthians might do so. Apparently this man was one of a number who accepted Paul’s presentation to the Macedonians that Corinth was, in principle, “eager,” “ready,” and “enthusiastic” to complete the collection (see on 9:2; 8:10–11).

23 Paul prepares to bring this passage commending these three men to its appropriate conclusion. There will be a strong appeal in the next verse, which is the climax of the passage to that point. But first he will sum up the qualifications of the three men whom he is sending. His manner of doing so suggests that he is replying to anticipated Corinthian questions about these men.

The sentence, which lacks a verb, is in two parts, each introduced by “whether.”60 In the first half the next words, “about Titus,”61 suggest that there should be added, “Whether [anyone asks about] Titus,” to be balanced in the second half by “whether our brothers [be asked about].”

Whether [anyone asks] about Titus,
			[he is] my	partner
			and	fellow worker
					toward you;62
whether		our	brothers
	[be asked about]
		[they are] apostles of		the churches,
				the glory of Christ.

In his statement of their various qualifications, the notion of representation is implicit. Titus is Paul’s “partner and fellow worker toward you [Corinthians]”63; the unnamed brothers are “apostles of the [Macedonian] churches.”64 The specific purpose for which these brothers were “elected” as “apostles” was to represent the churches of their province in escorting the collection—“this gift” (v. 19), “this lavish gift” (v. 20)—to Jerusalem (see on 8:19; also Acts 20:3–4).65 This is not necessarily to imply that the collection from the Macedonian churches had been finalized and was being brought by these “apostles” to Corinth preparatory to being transported to Jerusalem. The Macedonian contributions may have needed some extra time and would be taken to Corinth by the “Macedonians” who will accompany Paul (see 9:4).

It is noteworthy that by this early stage in Christian history such ministry titles were in use. Paul’s nomenclature for Titus is in keeping with his mode of reference to such colleagues as Timothy and Apollos (1 Cor 16:10, 12), who had a special place in his wider ministry to the churches.66 Titus, “my brother,” as Paul calls him, appears to have enjoyed particular esteem (see on 2:13). In the years to come Paul would refer to one Epaphroditus, an “apostle” of the church of Philippi, sent to his side in prison (Phil 2:25).

Paul adds a gratuitous comment about the churches: “[they are] the glory of Christ.”67 Later, Paul will tell one of the Macedonian churches, the Philippian, that its members shone “like lights in the world” (Phil 2:15). Perhaps the moral evil and the harsh intolerance of Christ and his people (see on 8:2; 7:5) in the Gentile cities in which these churches were located provided the dark backdrop against which the churches shone brightly, and so glorified Christ. A similar idea may be found in John’s vision of Christ holding in his right hand the “seven stars,” a probable reference to the seven churches of the Roman province of Asia (Rev 1:16). If this is a correct line of thought, we are to regard the local church as the source of brightness or glory of Christ (see also on 4:6), serving as a beacon to the truth of God in a darkened world.

24 The word “Therefore”68 with which this verse commences clinches the argument of the previous verses (vv. 16–23). The appeal Paul makes in this verse should be seen as the climax to this point of his exposition on the collection. Central to the thought here is Paul’s play on two words with a common root, which could be rendered “demonstrate the demonstration.”69 His concern, in light of the presence of the envoys from Paul and Macedonia, is that the Corinthians’ love will become evident (by their completion of the collection for the saints; thus Paul’s boast about them will also become evident.

This “demonstration” will be for the eyes of the Macedonians (lit. “to the face of the churches”70). Paul calls on the Corinthians to “demonstrate” before these watching northern congregations (1) “your love,” that is, for the saints in their need (8:4, 8, 14; 9:12), and (2) “our pride in you” to them, that is, Paul’s pride in the Corinthians expressed to the Macedonian churches (see 9:2–3). This twofold “demonstration” the church in Corinth will give by completing the collection—which is now in abeyance—in the presence of these newly arrived Macedonian “apostles.” Here, then, is a strong challenge to the church in Corinth, and there is much at stake if they fail.

The theme of “pride”71 is now introduced; it will be taken up and elaborated further in the next passage (9:2–3), which will lead into the ultimate challenge of Paul’s entire exposition (9:4–5). This is a strong argument in favor of the unity of chapters 8 and 9; the “pride” theme binds together the two parts (see on 9:1).

Paul’s qualities in Christian leadership are to be seen in these verses. In addition to his work as evangelist, pastor, and teacher, Paul exercised a significant role in planning and administration, in this case in regard to the collection. Duly concerned at the matter of probity, both real and in perception, Paul has gone to considerable lengths in providing for the appointment of delegates from the churches to accompany the collection on its long and dangerous journey to Judaea. Moreover, these verses indicate his concern that the Corinthians clearly understand how highly commended are the three men who have now come to Corinth to assist in the completion of the collection. Paul has prudently anticipated both their criticisms about the collection (vv. 8–15) and their questions about these men (vv. 16–24). This is instructive. While Paul leaves us in no doubt that new covenant ministry has evangelism, doctrinal teaching, and pastoral prayer as its chief priorities, this passage reveals that Paul also gave careful attention to thoughtful organization and prudent administration as fundamental to the apostolic enterprise.

4. Paul’s Own Impending Arrival in Corinth (9:1–5)

1There is no need for me to write to you about this service to the saints. 2For I know your eagerness to help, and I have been boasting about it to the Macedonians, telling them that since last year you in Achaia were ready to give; and your enthusiasm has stirred most of them to action. 3But I am sending the brothers in order that our boasting about you in this matter should not prove hollow, but that you may be ready, as I said you would be. 4For if any Macedonians come with me and find you unprepared, we—not to say1 anything about you—would be ashamed of having been so confident. 5So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given.

Paul’s words here follow directly from the previous paragraph (8:16–24), in which he had commended to the Corinthians both Titus and the two envoys from the Macedonian churches. He has enjoined the Corinthians to demonstrate to these men the validity of his “boasting” to them about the Corinthians’ support of the collection, a theme he picks up in vv. 2, 3, and 4. The unusual words, “It is superfluous for me to write to you … ,” with which this passage begins, however, signal the change of tack he is about to make. This is an awkward situation; Paul must choose his words diplomatically, but without loss of impact.2

From one viewpoint there is no need to write to them; he knows of their “willingness.” And he has been telling the Macedonians with pride since his arrival that the Corinthians have been “prepared” since “last year” (vv. 1–2). He has sent “the brothers” from the Macedonian churches, in order that his pride expressed to the Macedonians may not prove empty, that—even as he had said they were prepared—the Corinthians may, indeed, be prepared (v. 3). If this is not the case, how humiliating it will be for Paul, to say nothing of the Corinthians, if some Macedonians should accompany Paul to Corinth (v. 4), as they most likely will. It was for that reason that he had urged “the brothers” to go on ahead of Paul to “arrange in advance” this “gift” so that it would be the “free gift” it was meant to be, not as it would be if left to the time of Paul’s (and the other Macedonians’) coming, an “exaction” (v. 5).

1 Only for the second time in this letter (see 1:8) does Paul introduce a topic by “about,”3 though he often employs this method in the First Letter (cf. 1 Cor 7:1, 25; 8:1; 12:1; 16:1, 12). Although it is often thought to represent the beginning of an independent fragment,4 several matters make it more likely that Paul is now expanding upon his previous argument:5 (1) the explanatory resumptive “for”;6 (2) the exact reproduction of the words “the ministry to the saints” (from 8:4); (3) the repetition of his certainty about their “willingness” (from 8:11); (4) the picking up of such “willingness” from “last year” (8:10); (5) the further mention of the sending of the brothers;7 together with (6) the elaboration of the theme of “pride”8 from 8:24 in vv. 2–3.

The introductory (usually untranslated) particle introduces a note of contrast, which is picked up in v. 3 by an answering particle9:

For, on the one hand, concerning the ministry to the saints,

it is superfluous for me to write to you

(for I know your willingness, which I boast about to the people of Macedonia);

yet, on the other hand, I am sending the brothers …

The next verse explains why it is superfluous for Paul to write to the Corinthians about “the ministry to the saints” by reminding them what he has just said to them in 8:10–12.

2 The opening words “For I know”10 now supply the reason Paul does not need to write to them about this matter (v. 1). It is that

I know
	your willingness,
		about which
I have been proud11 to the Macedonians,
	that12Achaia has been prepared since last year.13

As a result, he adds,

and your zeal has stirred14 most of them.15

Here, then, is a situation of some sensitivity. During his period of ministry among the Macedonians,16 Paul had pointed with “pride” to the Corinthians’ “willingness” (8:11–12) in regard to the collection. He had told them that Achaia17 had been “prepared since last year.” “Your zeal,” he tells them, has “stirred” the Macedonians to respond generously, beyond his expectations (8:2, 5). But now Titus has come from Corinth with the discouraging report that the collection is in the doldrums. This, as he points out in vv. 3–5, could now be a cause of some embarassment to both him and them. This also now puts into perspective several matters in chapter 8.

Critical to this text is the phrase “prepared [since last year],” that is, from the time Titus initiated the collection. Paul picks up this word in the next two verses. He is sending “the brothers” on ahead from Macedonia (8:18, 22–23) so that the Corinthians will be “prepared” (v. 3) lest the Macedonians who will come with Paul find the Corinthians “unprepared” (v. 4).18

Thus, from one point of view it is unnecessary to write to them; he himself does know of their “willingness,” as he has just told them. Why, then, does Paul need to write these chapters, devoted as they are to this very subject? The answer is to be sought in Paul’s pastoral method. In that regard, Paul seeks to encourage them for their right attitudes, insofar as he is able to do so, but, then, from that plateau, to urge them on to greater heights to complete what they have begun (8:10–11).

3 Having reassured them that in terms of his own confidence in them he has no need to write about the collection, nonetheless he has written and now goes on to explain why. It has to do with boasting about them to Macedonia in light of Titus’s report as to present realities in Corinth. Thus the particle with which the verse begins19 answers that with which the passage began in v. 1.20 He is saying, “Yes, it is unnecessary for me to write … ; but I am sending the brothers …”21 Now, therefore—and we sense the delicacy of the situation—Paul must give his reason (as signaled by the purposive “that”22) for sending23 “the brothers” (8:18–24) to Corinth. It is

lest in this matter
	our pride in you
		might be made empty,24
that
	you may be prepared,
		as I repeatedly said.25

Paul’s “pride” in the Corinthians—often expressed—was that “the Achaians are prepared” (see on v. 2). But now the revelation of “unpreparedness” (v. 4) in the face of “the brothers” (vv. 18, 22) from the Macedonian churches, where the collection was complete, or at least well advanced, would make vacuous the apostle’s “pride” in them. The very thing that had “stirred” the Macedonians to respond, namely, the Corinthians’ “willingness” and “preparedness”—of which he had repeatedly told them—would have been “made empty.”26

4 With this verse, and the one following, Paul’s appeal to the Corinthians, begun at 8:1, reaches its climax.27 Paul now gives the further and ultimate reason for sending “the brothers” on ahead to Corinth.

Paul himself is coming to Corinth.28

It would be one thing for his “pride” to be revealed to be unfounded by the arrival in Corinth of the “brothers” he is now “sending” (8:18, 22). How much worse it will be when he, who had so often expressed his “pride” to the Macedonians (8:24; 9:2), must himself, perhaps29 with Macedonians by his side, arrive in Achaia to find the Corinthians “unprepared.” Thus he is sending the “brothers” (v. 3) on ahead (v. 5) that such an eventuality might not occur, “lest we be put to shame.”30 Then, to make the point even more painfully, he adds,

we, to say nothing of you,31

in this undertaking.32

Who are these “Macedonians” who may accompany Paul to Corinth? Does the juxtaposition “brothers” (v. 3) with “Macedonians” in this verse imply that the “brothers … apostles of the churches” (8:18, 22, 23b; 9:3) were not Macedonians? Since in the previous chapter “the churches” appear to be Macedonian churches,33 it is preferable to regard the unnamed “brothers” (8:18, 22; 9:3) as “apostles” of the Macedonian churches chosen to go to Corinth, but beyond there to Jerusalem with Paul, accompanying the collection. Because there is no evidence that the Macedonian collection was finalized at the time of writing this letter, the “Macedonians” of this verse may have included other “apostles” who would be “elected” to accompany the collection to Jerusalem (8:19; 23; cf. Acts 20:3–4). These had heard Paul say, “the Achaians have been prepared since last year … they are prepared” (vv. 2, 3). In the presence of Paul let not these Macedonians find the Corinthians “unprepared,” bringing “shame” to Paul and to them.34

5 Here, finally, Paul explains the motives (“therefore I thought it necessary …”) to “urge”35 “the brothers” to go ahead of his own coming to Corinth, where they would “rectify in advance”36 the “blessing”37 that they had “previously promised.”38 This is the practical end point of his entire argument to the Corinthians about the collection, begun at 8:1.

The arrival of the advance party of “the brothers” would give the Corinthians time freely to make their preparations so as to complete the collection before the arrival of Paul and the Macedonians. Paul’s coming with some Macedonians would, by contrast, create an impossible situation in Corinth. They would both lose face. Although Paul has applied a degree of moral pressure on the Corinthians by (1) holding up the example of the Macedonians (8:1–5), (2) by urgently reminding them of their own initial “desire” and “willingness” in the previous year (8:10–12), and (3) by telling them he had used their example of “willingness” and “preparedness” in promoting the appeal to the Macedonians (8:24; 9:2–3), nonetheless it was important that their response was “voluntary” (8:3), as appropriate to the “grace of God/Christ” (8:2, 9); Paul’s words are not “command” but “advice” (8:8, 10). Thus Paul wants their response to be “a free gift,” not “an exaction.”39 Let the Corinthians respond now, in freedom, in the presence of advance party of “the brothers,” not later when he comes, when it would be, in effect, “an exaction.”

Having given this specific and practical, not to say painful, “advice” to the Corinthians, the apostle turns now to give a lyrical account of the blessings associated with free and generous giving (vv. 6–15).

So far from opportunistically playing off one church against another, as is often concluded from this passage, Paul is, rather, seeking to preserve the reputation of the Corinthians in a situation of potential misunderstanding in which they would have lost face. Father-like (6:11–13; 11:2; 12:14–15), he expresses confidence in them, a confidence, he tells them, that he has expressed to others (8:24; 9:2, 3, 4). Moreover, he is aware of the interprovincial sensitivities that are likely to have existed between the Achaians and Macedonians. Shame in Corinth would do nothing to strengthen the bonds between them and the northern churches, but rather the contrary.

5. The Blessings of Generous Giving (9:6–15)

6Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. 7Each man should give what he has decided in his heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work. 9As it is written: “He has scattered abroad his gifts to the poor; his righteousness endures forever.” 10Now he who supplies seed to the sower and bread for food will also supply and increase1 your store of seed and will enlarge2 the harvest of your righteousness. 11You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. 12This service that you perform is not only supplying the needs of God’s people but is also overflowing in many expressions of thanks3 to God.13Because of the service by which you have proved yourselves, men will praise God for the obedience that accompanies your confession of the gospel of Christ, and for your generosity in sharing with them and with everyone else. 14And in their prayers for you their hearts will go out to you, because of the surpassing grace God has given you. 15Thanks be to God for his indescribable gift!

Having urged the Corinthians not to bring embarrassment to him—or them—over his confidence in their completion of the collection by the time he comes to Corinth (v. 4), Paul turns now—positively—to encourage their joyful and generous giving. He places two motives before them. (1) Using the analogy of generous sowing bringing a bountiful harvest (vv. 6–7), he points out that God is able amply to provide for those who give generously. As a result they lack nothing, but rather have further means of giving (vv. 8–10). By “blessing” (v. 5), they are “blessed” by God, so as to “bless” further. (2) Their generosity will relieve the needs of the “saints” in Jerusalem but more particularly inspire their thanksgiving to God. Thus they will long for and pray for the Corinthians, strengthening the bonds of the worldwide fellowship (vv. 11–15).

6 Paul’s initial emphatic “But this [I say4]” draws attention to what follows as a well-established and important principle. His proverblike statement is in the form of a complex double chiasmus:5

I	Whoever sows			A
		sparingly		B
		sparingly		B
			will reap	C
II	and whoever sows			A
		generously		D
		generously		D
			will reap.	C

Although the Corinthians were set in the major metropolis of the Aegean provinces, theirs was nonetheless an agricultural environment. Paul’s sowing-reaping image, with which he commences the new passage and which will control vv. 6–10, will have been readily comprehended by his readers. The lesser the sowing, the lesser the reaping; the greater the sowing, the greater the reaping.6

Critical to this verse are the contrastive adverbs “sparingly” and “generously.”7 While the former is found only here in the NT, the latter is deliberately repeated from the previous verse (“free gift”). There the meaning was to indicate that the contributions were “a free gift,” whereas here the nuance is that where contributing is done “generously” or “bountifully,”8 there will be a bountiful outcome. The one word maintains the symbolic continuity of the thought; the differing contexts of each verse give a different, yet closely connected flow of thought. Freely given, generous contributions produce a bountiful yield.

7 The challenge to the individual (“whoever sows …”) implicit in the previous verse is now made explicit: “Each [should give]9 as he [or she] has decided in [his or her] heart.” Paul’s advice is consistent with and in continuity with his instruction given in the First Letter: “… each of you is to put something aside … as he may prosper” (1 Cor 16:3, RSV).10 Careful prior deliberation by the giver is implied by these instructions.

But what criteria does Paul give to assist the Corinthian contributor in deciding the level of his gifts? Paul’s guiding principle is that such giving is not made “reluctantly or under compulsion.”11 Here the latter element would contribute to the former; contributions given “under compulsion” would be made “reluctantly.” (This would be to “sow reluctantly,” as in v. 6.) Such a compulsory contribution would indeed be an “exaction” (v. 5), which to preserve the precious doctrine of grace is the very thing Paul seeks to avoid. God’s grace is to be reciprocated “voluntarily” (8:3), “freely” (9:5), and “generously (9:6)”; any legalistic impost is inimical to this principle.12

The OT scripture (LXX Prov 22:8) now quoted (“for God loves13 a cheerful giver”14) is no merely pious adjunct to the above, but a solid reinforcement (“for”15) of the principle that giving, if it is to be true to “the grace of God,” can only be offered “graciously.” Giving that is “cheerful” or “glad,” which gives expression to the “generous sowing” from v. 6, is the opposite of that which is “reluctant or compulsory.”

In his strategic assault on their dilatoriness in giving Paul has, in these chapters, subjected the Corinthians to disadvantageous comparison, given them encouragement, and finally applied considerable moral pressure on them (see on 9:5). Nonetheless, through all this he has tenaciously upheld the doctrine that the grace of God can only be responded to in freedom and in grace.

8 Having exhorted the Corinthians to free and liberal giving (vv. 6–7), the apostle now allays their fears that such generosity will leave them impoverished (cf. 8:12–14). God is greater than either their needs or their fears. Paul’s word order is telling: “Able is God …”16 God’s power is seen not merely in providing, as if the provision narrowly met the need. Rather, God is powerful to make his grace17 overflow18 toward the Corinthians, so that they will have ample sufficiency.19 But even this, as good as it may be for the giver, is not an end in itself, but rather “that”20

having21 … sufficient22

you may overflow

in every good work.

By his power, God makes his grace overflow abundantly toward them so that, in turn, they may overflow in good works, such as in the collection for the poor saints of Jerusalem. The overflowing grace of God to them overflows from them to others (see on 1:5). It is one thing for God’s power to provide amply what is needed to his servants, but perhaps a greater outpouring of divine power is needed to impel those servants to overflow in generosity to others, as witnessed by the resistance of the Corinthians to be open-handed to others. There are few evidences of God’s power so impelling as the transformation from tightfisted meanness to openhanded generosity.

This great power of God is expressed in a string of universals: “God is able to make all grace overflow toward you so that, having sufficient in all things at all times, you might overflow for every good work.”23 This latter (“every good work”24) points primarily to what he refers to as the “sharing in this service to the saints” (8:4; cf. 9:1, 12, 13) or as “this liberal gift” (8:20; cf. 8:6) that “we administer” (8:19). The purpose underlying this considerable project was to observe the principle of “equality” among the international community of the churches (see on 8:13–15; 9:13).

It is worth noting that Paul wrote these words about God’s power to provide from Macedonia, where the people in the churches were characterized by “rock bottom” poverty. In our view, this poverty was in consequence of persecution (see on 8:2). In his power and faithfulness God was both providing for them and enabling them to give generously for the needs of other believers, whom they did not know and whom they would probably never meet (cf. Phil 4:18–19).

9 With this verse and the next Paul introduces the important vocabulary of “righteousness” into these chapters (see also 3:9; 5:21; 6:7; 11:15). First, God’s lavish provision of v. 8 is picked up here from LXX Ps 111:9, which he cites; God’s own righteousness is revealed in his giving to the poor. Second, in v. 10 Paul declares God to be the generous supplier of “seed” for their giving, thus enlarging the harvest of their righteousness.

The OT citation (LXX Ps 111:9) is introduced by “As it is written.”25

He has scattered abroad his gifts to the poor;

his righteousness endures forever.

But to whom do these words refer, (1) the righteous man of LXX Psalm 111 as originally written, or (2) God, who is the subject of the previous verse (“God is able … he scatters … he gives … his righteousness”) to which this quotation refers? Since the first part of the next verse, which gives a gloss on the citation, clearly has God as its subject (“He who supplies …”), we conclude that Paul intends us to understand that it is God who gives to the poor and that his righteousness endures forever.26

This “righteousness” of God is here taken to mean his covenantal loyalty,27 his faithfulness to his people (“God is faithful”—1:18), as evidenced in his watchful care over them and active generosity toward them. If the previous verse taught that God is powerful enough to make them overflow in generosity, this verse teaches that God will not abandon them, but remain true to them. Because God is both powerful and faithful, they are set free to be generous to others.

10 Paul now applies the citation directly to the present argument, that is, to the Corinthians’ need to follow through on their prior commitments, but to do so generously—in light of God’s own character. In some ways this verse repeats what is said in v. 8, but does so now by way of the citation in v. 9, so that the end result is God’s supply producing the same kind of righteousness in them.

God is the subject of this verse in terms of (1) what he characteristically does in nature (“who supplies seed to the sower and bread for food”28) and, therefore, (2) what he will29 do for readers (“who … will supply30 and increase your store of seed and will enlarge the harvest of your righteousness”31).

In regard to (2), Paul is really reinforcing the teaching of a previous verse. Thus

v. 8	v. 10
God is able	He …
to make every grace
overflow to you
that … having enough	will supply and
you may overflow	increase your store of seed and
to every good work.	will enlarge the harvest of your righteousness.

God gives “enough” (He “will supply … your store of seed”) so that “you may overflow” (He “will increase your store of seed”) “for every good work” (He “will … enlarge the harvest of your righteousness”).

Out of the provision God makes to him the recipient has the means of generous giving to those in need, that is, “for every good work.” In the process, God “will enlarge the harvest”32 of their “righteousness.” If “righteousness” in v. 9 referred to God’s covenantal faithfulness to his people, “righteousness” here is attributed to the people of God (“your righteousness”).

But what is this “righteousness”? Is it (1) the moral goodness of the godly man expressed in his almsgiving,33 or (2) “Christ’s righteousness in Christians”?34 In our view it not a matter of either/or, but of one thing issuing in another.35 God’s covenantal “righteousness” (as in v. 9) has bestowed his forensic righteousness upon his people in Christ (5:21; cf. 3:9), which in turn is to be expressed in the righteousness of generosity (“sow[ing] generously”—v. 6; “giv[ing] cheerful[ly]”—v. 7; “abound[ing] in every good work”—v. 8). In the people of the new covenant, to whom God has bound himself, whom God deems righteous in Christ, there is to be, as a demonstration of that “righteousness,” the generous sharing of goods in times of need so that there might be “equality” among God’s covenantal people (8:13–15).

Thus this “righteousness” is no merely nominal thing. Picking up God’s “righteousness” from v. 9, Paul here writes of “the harvest of your righteousness.” This harvest language echoes that of LXX Hos 10:12 (“Sow to yourselves for righteousness, gather in for the fruit of life … Seek the LORD till the fruits of righteousness come upon you”). Clearly the “righteousness” Paul calls for from Christians is dynamic and active, characterized by generosity. We take it that “the harvest of your righteousness” is the fruit of God’s justification of his people in Christ (5:21), expressed in their generosity toward needy saints. For Paul their participation in the collection is a “proof” of “love” (8:8; cf. a “demonstration”—8:24) and of “the obedience that accompanies your confession of the gospel” (9:13).

11 This verse is transitional as Paul moves from the assurance that God will both provide for the givers and enable them to be generous to those in need (vv. 6–10). Paul turns now to his second reason for contributing, the eucharistic (vv. 11b, 12)36 or the doxological (v. 13). Thus, the first part of the verse focuses on the Corinthians (“you are enriched”), whereas the second points to the Jerusalemites (i.e., their “thanksgiving to God”):

In everything
[you are] being enriched
	unto all generosity,
		which is being worked through us
		for thanksgiving to God.

As in vv. 8 and 10 there are the connected themes of (1) God’s provision (“in everything you are being enriched”37—i.e., by God) and (2) “all generosity”38 (see on 8:2). To these is added (3), for “thanksgiving to God,”39 that is, on the part of the recipients in Jerusalem. Again, as in v. 8, we note the universals “in everything … all generosity.”

Here Paul is the go-between. The Corinthian generosity, which is “for” the Jerusalemites’ thanksgiving, is “being worked through (through) us,” that is, through Paul.40 Paul initiated this ministry and is now engaged in reinvigorating it, and he will oversee its fruits to Judaea (cf. 8:19–20).

There is no hint here of a “prosperity theology.” Enrichment, like “overflowing” (v. 8), is metaphorical, and is not at all motivated by self-interest. This “ministry” is for the purpose of generosity, and that with a view to thanksgiving to God. All things are from God and for God: God enriches for generosity, which results in thanksgiving to God. Paul was devout toward his God. He preached the gospel that men and women might glorify him (4:15); his arrangements for the collection were to the same lofty end.

12 Paul immediately gives the basis for “thanksgiving to God,” taken from the previous verse and signaled by his introductory word “because” (hoti). He explains that “the ministry of this service,” as initiated by him and as participated in by them (8:4), not only meets the needs of the believers in Jerusalem, but also overflows “through many thanksgivings to God.”41 Thus Paul shifts the focus from the Corinthians in the first part of the verse to the Jerusalemites in the second. By structure the sentence turns on a “not only … but also” axis, giving two complementary rationales for the collection, the second even more important than the first42:

Because

the ministry

of this service

not only supplies43 the needs of the saints

but also overflows in many thanksgivings to God.

The first, the supply of the “needs of the saints,”44 had been signaled earlier when Paul referred to the “needs” of the recipients (8:14) and the desirability of “equality” among the people of God (8:13–15). Paul was concerned lest there be significant shortfall among the people of God (see on v. 13). The second, the theme of thanksgiving, had been introduced in the previous verse (see also on 1:11; 4:15). As he will go on to teach, the basis of this thanksgiving to God is the sense of “participation” or “sharing”45 (v. 13; cf. 8:4), that is, with Paul in his “ministry of service” for the one community of the world-wide fraternity of faith, spanning the gulfs of geography and culture between the Gentile churches and the church of Jerusalem.

As indicated in v. 12, Paul is the one through (dia) whom Corinthian generosity meets Jerusalem’s needs; he is the mediator. Here Paul portrays his role in initiating and completing this collection as “a ministry of priestly service.”46 This language has been understood by some in cultic terms, whether Jewish of Greco-Roman. The more literal understanding, however, appears improbable, whether Jewish or Gentile. On the one hand, having argued for the obsolescence of the old covenant (3:6–11), Paul would be unlikely now approvingly to reintroduce key elements of that covenant. On the other hand, it would be quite inconsistent for him to call for separation from the local Gentile cults (6:14–7:1) while endorsing the priestly activities of those cults. In our view Paul’s language is allusive and metaphorical.

13 Paul now turns his attention from the recipients of the collection in Palestine, who give thanks to God (vv. 11–12), back to the donors in Corinth. Having indicated earlier (8:8; cf. 8:24) that he was writing in this way so as to “prove” the sincerity of their love, he now returns to that theme, looking at it from the perspective of their expected resumption of “sharing” in the collection. The Corinthians will have “passed the test” not only through their own obedience but more particularly as that results in the Jerusalemites’ praise of God.

By their involvement in “this ministry”47 (an abbreviation of the longer title in v. 12) the Corinthians provide “proof” (see on 8:8, 24; cf. 2:9), “proof through which”48 they glorify God.49 He spells out this “proof” as occurring (1) “at”50 the obedience of their confession of the gospel of Christ,51 and (2) “at” the generosity of their sharing in this ministry.

Their “confession”—which is in regard to “the gospel of Christ”—calls for “obedience.” But to what is this obedience directed? The context suggests that it is their obedience in the “generosity of sharing” in the collection. Does this mean Paul has moved off his earlier point, that the collection is not a matter of “command,” that is, something to be obeyed (see on 8:10)? No, rather, Paul appears to be saying that their obedience, arising from a confession of Christ, which in turn arises from the gospel of Christ, is directed to Christ. Their generous sharing in the collection is an outcome of that obedience,52 which, however, is a matter of indirect rather than direct obedience. Contributing to “this ministry” is a God-glorifying “proof” that, therefore, expresses practical “obedience” to the believers’ gospel-inspired “confession” of Christ. Thus their gifts are “a harvest of righteousness” (see v. 9).53 Paul does not relinquish the doctrine of grace.

In the latter part of the verse Paul sets forth a second expression by which the Corinthians “glorify God”:

and at54 the generosity55 of [your] sharing with them

and everyone else.

Such “sharing”56 (see on 8:4), which is expressed by the gifts of money, implies commonality of an entity and the existence of bonds of relationship. This sharing is stated as being “to them [i.e., the Jerusalem “saints”] and to everyone else,”57 that is, “all believers” (“the household of faith”—Gal. 6:10).58 This latter phrase is easily missed; it points to a sharing with others, not only the saints in Judaea.59 Just as believers were to “participate in the needs of the saints”60 within a congregation, so these Gentiles were to “share” with “saints” elsewhere, especially at this time in Jerusalem. The vehicle of this sharing was the collection that Paul had established and that he is committed to bringing to Jerusalem. Thus Paul gives expression to his belief in a worldwide covenant fraternity, for which the constituent members had obligations of reciprocity (see on 8:12–14). Paul is not narrowly congregationalist nor individualistic in his outlook.

14 Paul’s phrase “the generosity of your sharing with [the Jerusalemites]” from the previous verse is completed by the opening words of this verse, “and [the Jerusalemites’] prayers for you, longing for you.” The recipients of the Corinthians’ “sharing” will in turn pray for the Corinthians with deep longing for them because of the abundant grace shown to them. With his use of the word “grace” (charis) Paul begins to round off the passage begun at 8:1, and which has been, despite various nuances, the keyword throughout these two chapters (8:1, 4, 6, 7, 9, 16, 19; 9:8, 15). These Jerusalem believers will pray for and long for the Corinthians on account of the surpassing grace of God that—he hopes and expects—will be shown to the Corinthians.

The worldwide commonality expressed by the pronouns, as in “[your] generosity toward them and everyone else” (v. 13), is now stated reciprocally as “their prayer for you, longing for you.”61 But the catalyst62 of this reciprocity will be “the surpassing63 grace God has given you [Corinthians64],” if only they will receive it (cf. on 6:1) and give expression to it as the Macedonians have (8:1)!

By this phrase Paul evokes the whole free and gracious movement of God toward humanity in its poverty before him by which, through the death and resurrection of Jesus and the dispatch of his apostolic herald, these Corinthians have been evangelized, declared righteous before God, reconciled to God, given the Spirit, and enabled to make their “confession” that “Jesus is Lord.”65 This “grace of God to [them]” is to stir up in them gracious and free generosity toward their brothers and sisters in distant places, expressed through the collection instituted by Paul. That bond, having been strengthened by the “fellowship” of money, is reciprocated by the Jerusalemites’ prayer and longing for these Gentiles in faraway Achaia.66

Clearly, Paul is deeply moved in spirit as he reflects upon this vision of the unity of God’s covenant people as he prepares to make the great exclamation of praise in the verse following.

15 And so Paul himself ends this appeal in the very way he indicates their response will be received in Jerusalem, with praise to God for his indescribable gift. Here, then, is the conclusion to the exposition of chapters 8–9. The word “grace” (charis—8:1), with which Paul began, he now uses symbolically in this final statement. To be sure, the meanings are different; at the beginning it means “grace,” while here it means “thanks.” Indeed, the word charis, although used with different nuances and meanings throughout this long passage,67 has served to give an overarching unity to the whole, thus forming an “elaborate inclusio.”68

It is, of course, “God” to whom the apostle expresses his “thanks”69 (see on 8:16; cf. 2:14). Thanksgiving—first by the “saints” of Jerusalem (vv. 11–12) and now by the apostle—has dominated these final verses of his exposition.70

What is “[God’s] indescribable71 gift” (dōrea72) for which Paul offers his thanks to God? It is “the surpassing grace of God to you,” as stated in the previous verse, which has sparked a chain reaction. What began in free, unconditioned generosity has issued in thankfulness and longing in the fellowship within the “household of faith … the Israel of God,” in which there can be “neither Jew nor Greek” because “all are one in Christ Jesus” (Gal 6:10, 16; 3:28). While the immediate context demands such an answer, a broader sweep of this passage hints that, ultimately, “God’s indescribable gift” can only be gracious Jesus himself, who, though rich, impoverished himself to make the poor rich (see on 8:9).73 Jesus Christ is “the divine gift which inspires all gifts” (so Tasker).

So conclude chapters 8–9, a remarkable and sustained exposition of the “grace of God” as applied to the historic situation in Corinth where the members of the church had allowed their contributions to Paul’s collection to fall into abeyance. Despite his powerful desire that the Corinthians complete the collection, at no point does Paul weaken his grip on this great truth of the gospel. As he began, so he ends, with “grace,” God’s “indescribable gift,” as he calls it, or rather him, Jesus Christ.

Paul’s words stand as a rebuke to the Corinthians’ myopic individualism and congregationalism (8:7). Paul’s emphasis is upon “equality” within the worldwide people of the new covenant and the mutual responsibility each member is to show to others, regardless of geographic separation or ethnic difference (8:13–15). The Corinthians displayed a lack of practical commitment to this reality as compared with the zeal and generosity of the very poor Macedonians. Paul presents these northern Greek believers, in whom the grace of God was at work, as a shining example of loving generosity to others in time of need, beyond their immediate circle.

Moreover, God’s righteousness, in covenantal fidelity (9:9) to the people to whom he has given his forensic righteousness (5:21), is to be expressed by them in the bountiful fruits of their righteousness (9:10), that is, in generous “sharing” with others (9:6–10) within the worldwide covenant people (9:13). God’s grace does not terminate in the recipient, but is to be reproduced in generosity. This is the “proof of love” (8:8, 24) and of obedience to the confession of Christ through the gospel (9:12). Sharing with others beyond the immediate congregation glorifies God and will be reciprocated by the recipients’ prayers for and longing toward the givers (9:13–14), the distant brothers and sisters in congregations beyond. Against Corinthian fears that their own needs would be unmet should they “share” in the collection (8:13–15), Paul gives assurances as to the power and faithfulness of God in providing for their own ongoing needs and for their own ongoing generosity toward others (9:6–10).

Various views have been expressed regarding Paul’s theological motivation in activating the collection. Prominent among these is that, in fulfillment of the promises of the prophets, the collection represents the ingathering of the Gentiles, which, in Paul’s view, would provoke a Jewish acceptance of the Messiah (as in Rom 9–11), thus hastening the Parousia. As noted earlier, we do not subscribe to this interesting view; Paul sets forth his own reasons for the collection, and the above hypothesis is not found among them (see Rom 15:15–33). Significantly, too, Paul states that the “sharing” is also for “everyone else” (v. 13), not only for the “saints” in Judaea.

Whatever the case, the collection was Paul’s. It was his “ministry of service … for the saints” (8:4; 9:1, 12, 13), in which the churches were asked to “share.” As such it was a merciful “ministry” (diakonia), which should be bracketed with the “ministry of reconciliation” that God had “given” him (5:18). Edifyingly, Paul’s exercise of the “ministry of service … for the saints” was conducted with careful forward planning (8:10; 1 Cor 16:1–4), with prudent attention to detail (8:16–24), with sensitivity to matters of probity (8:20), with perseverance in face of difficulty and disappointment (8:6–12), and, not least, in unswerving devotion of the doctrine to the grace of God (8:1–9:15 passim).

These chapters tell us that Paul was a visionary leader and statesman with a worldwide sphere of ministry.