2 Corinthians 8: The Gentile Collection

Introduction

At this point, Paul addresses the second major purpose for writing his epistle—namely, the collection of funds. These funds had been and were being specifically donated by various branches of the Church for the benefit of the poor among the Jewish members in and around Jerusalem. The nascent Church already had a working welfare system for taking care of the poor and the needy (Acts 6), and therefore, what Paul and others were doing would not have been new to them. “The giving of alms was an important aspect of first-century Judaism and had become a symbol among Christians of covenant faithfulness.”¹ The early Church seems to have accepted the scriptural mandate and enhanced it.² The initial efforts of the Twelve and others had brought thousands into the newly established kingdom. The leadership established an order in which “all who believed were together and had all things common; and they sold their possessions and goods and distributed them to all, as they had need” (Acts 2:44–45, our translation). The Gentile segments of the Church “were part of the program that continued from Pentecost, both in Jerusalem and Antioch. Considerable property was laid ‘at the apostles’ feet,’ with distribution continuing on the basis of need (Acts 4:35).”³

Unfortunately, circumstances beyond the Church’s control overwhelmed this system, thus demanding an infusion of funds from a wider area to sustain all these people. The exact cause is unknown,⁴ but Acts reports that around AD 46, the prophet Agabus foretold of a coming famine, and Luke informs us that this famine happened during the reign of Claudius Caesar (AD 41 to 54).⁵ Responding to the prophecy, the leadership of the Church began preparing to help the local Saints (Acts 11:27–29). The leading brethren gave Paul, along with other mission assignments, the charge to remember the poor (Gal. 2:10). Thus the Church’s welfare policy provides the background for the Apostle’s gentile contribution. Though the first mention of this aspect of Paul’s work appears in an oblique reference in 1 Corinthians 16:1–4 and in detail here in 2 Corinthians, clearly the actual work had begun some time before. Being yet in contact with the Galatian churches where he had proselyted a few years earlier, the Apostle asked them to also support the collection (1 Cor. 16:1). He was now moving the work toward completion, after which he would convey the funds to the Church leaders in Jerusalem (See 1 Cor. 16:1–4; Rom. 15:27–29).⁶ According to Acts 24:17, Paul successfully accomplished this assignment.⁷

From the Apostle’s point of view, there were several reasons for the collection. The more obvious reason was to give financial assistance to those Jewish Saints in need. But the underlying and more important reason was to, through this act of caring, unite the mostly gentile branches of the Church with the Jewish branches (8:14). An additional reason was to allow the Saints to follow the example of the Savior and thus demonstrate their Christianity (8:9). By connecting their giving with the downpouring of God’s grace (χάρις, charis) upon the Macedonians, Paul gives the donations a divine mandate (8:1). However, he does balance giving with the means that the Corinthian Saints currently had (8:11–15). Through Paul’s words, we see that the collection is emblematic of what the Corinthians should do to follow Christ. He emphasizes the idea of equality by insisting that the Corinthians give freely and lovingly according to God’s way. Thus Paul makes a Christological point through the collection for Judean Saints by asserting that, as the Corinthians do in fact give freely, they are imitating the Lord, who went so far as to empty himself in behalf of others.⁸

In 8:8, the Apostle clarifies his tone and identifies what motivates his exhortation.⁹ He then, in 8:16–17, announces Titus’s eager desire to return to Corinth. Paul notes that the missionary will be accompanied by two unnamed brethren acting as envoys from the churches in Macedonia (8:16–24).

In this portion of Paul’s letter, the Apostle chooses to downplay his stormy relationship with some members of the Corinthian church. His positive statements about the branches as a whole, though very likely sincere, should not be interpreted as his belief that all are now restored to full fellowship with him. They should, rather, be viewed as a rhetorical device designed to reduce stress as he moves both to encourage his readers to respond favorably to his request for assisting the Jerusalem Saints (8:6–9:15) and to accept the forceful defense of his actions with which he closes his letter (10:1–13:14).

Paul’s words make it clear that he is seeking to bind these people not to himself but to Christ. They must, however, recognize his apostolic authority if he is to have any cachet with them. His great desire is to motivate them to reach for a full fellowship with the Christian Church in general. He understands that it is through unity between all members that there can be a greater outpouring of God’s grace upon them all.¹⁰

The story of the Gentile collection is inspiring on several levels. For one, it shows that, despite long distances, the Church formed “a brotherhood of love in action. . . . [In] 2 Corinthians 8 and 9 . . . Christ’s second great commandment is so visible. Paul’s encouragement to generous giving recalls other ‘golden rules’ of the Lord: ‘It is more blessed to give than to receive’ (Acts 20:35)—‘Give, and it shall be given unto you’ (Luke 6:38). So Paul stresses the example of the giving Savior, who gave his spiritual riches to raise mankind from spiritual poverty [to heavenly treasures] (2 Cor. 8:9). The principle of sacrifice is clear.”¹¹

The Macedonian Church’s Abundance of Generosity (8:1–7)

Greek Text

1 Γνωρίζομεν δὲ ὑμῖν, ἀδελφοί, τὴν χάριν τοῦ θεοῦ τὴν δεδομένην ἐν ταῖς ἐκκλησίαις τῆς Μακεδονίας, 2 ὅτι ἐν πολλῇ δοκιμῇ θλίψεως ἡ περισσεία τῆς χαρᾶς αὐτῶν καὶ ἡ κατὰ βάθους πτωχεία αὐτῶν ἐπερίσσευσεν εἰς τὸ πλοῦτος τῆς ἁπλότητος αὐτῶν·3 ὅτι κατὰ δύναμιν, μαρτυρῶ, καὶ παρὰ δύναμιν, αὐθαίρετοι4 μετὰ πολλῆς παρακλήσεως δεόμενοι ἡμῶν, τὴν χάριν καὶ τὴν κοινωνίαν τῆς διακονίας τῆς εἰς τοὺς ἁγίους—5 καὶ οὐ καθὼς ἠλπίσαμεν ἀλλʼ ἑαυτοὺς ἔδωκαν πρῶτον τῷ κυρίῳ καὶ ἡμῖν διὰ θελήματος θεοῦ,6 εἰς τὸ παρακαλέσαι ἡμᾶς Τίτον ἵνα καθὼς προενήρξατο οὕτως καὶ ἐπιτελέσῃ εἰς ὑμᾶς καὶ τὴν χάριν ταύτην·7 ἀλλʼ ὥσπερ ἐν παντὶ περισσεύετε, πίστει καὶ λόγῳ καὶ γνώσει καὶ πάσῃ σπουδῇ καὶ τῇ ἐξ ἡμῶν ἐν ὑμῖν ἀγάπῃ, ἵνα καὶ ἐν ταύτῃ τῇ χάριτι περισσεύητε. [SBLGNT]

Translation Notes and Comment

8:1–7 All the material from 8:1 through 8:6 is one long sentence in the Greek text. For the sake of flow and ease of communicating Paul’s thoughts in English, we have broken it into four sentences. After the initial introduction (8:1), Paul uses two subordinate clauses as the framework for developing his thought. These clauses are introduced by the conjunction ὅτι (hoti), which acts as a marker of explanation.¹² In the first clause (8:2), Paul explains in some detail the difficult conditions under which the northern Saints had given so liberally to the welfare collection for the Jewish Saints. In the second (8:3–5), he identifies the breadth of their giving. In 8:6, he states the result.

By placing a period at the end of 8:5, a number of translations indicate that Paul’s thought ends there, with 8:6 beginning a new idea.¹³ Though we have, for the sake of flow, also placed a period at the end of 8:5, grammatically speaking Paul’s thought flows from 8:5 through 8:6. The latter is the result clause of the idea Paul began in the former clause. These people had given themselves to the Lord and to the cause of the missionaries, and as a result, as the text indicates in 8:6, Paul and others sent Titus to finish the collection for the poor. Thus, following the rules of grammar, the unit should extend through 8:6. That 8:7 begins with ἀλλʼ (all’), “but,” shows correctly that it is a new sentence. Even so, the motifs Paul uses in this verse suggest that 8:7 is actually an integral part of the thoughts contained in the first six verses. These motifs are χάρις (charis), “grace” (8:1, 4, 6, 7); δίδωμι (didōmi), “to give” (8:1, 5, and understood in 3, 7); and περισσεύω (perisseuō), “to abound” (8:2, 7a, 7d).¹⁴ Taken together, they give a high level of lexical cohesion to the whole of 8:1–7 that we follow in our Rendition.¹⁵ However, this verse does act in a transitional capacity to introduce the next subdivision that focuses on the Corinthians’ role in the collection process.

8:1 Moreover, brethren / Now brothers and sisters: The noun ἀδελφοί (adelphoi), literally “brothers,” in plural form, as here, refers to all members of the community, including women (see Translation Notes for 1:8).¹⁶

we do you to wit of the grace of God / we are making you aware of God’s grace: The KJV translates the Greek verb γνωρίζω (gnōrizō), “to make known,”¹⁷ as the now-obsolete verb “wit,” which means “to know.” We have rendered it as “making you aware.” The JST carries the same idea but with different words, stating, “We would have you to know.” On the noun χάρις (charis), “grace,” see Translation Notes for 1:2. Here the word denotes an outpouring of God’s beneficence such that it empowered the Macedonian Saints to freely give of their means.

bestowed on the churches of Macedonia / that has been given to the Macedonian churches: The verb δίδωμι (didōmi), “to give,”¹⁸ found here as a perfect passive participle, shows that God’s gift of grace, given in the past, still abides upon these faithful people. The preposition ἐν (en), usually translated as “in, among,”¹⁹ in this instance is equivalent to a simple dative case, “to,”²⁰ and points to the indwelling nature of the grace residing in the various branches. For Macedonia and Paul’s work in that area, see Translation Notes for 1:16.

8:2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality / that in the midst of a severe ordeal of affliction, their abundance of joy and their extreme poverty have produced an abundance of their generosity: Paul explains in detail how God’s grace was manifest among these faithful people. He notes three items that contributed to the Macedonian Saints’ generous liberality.

The first was the conditions under which they labored. The noun δοκιμή (dokimē), “trial, test, ordeal,” denotes a testing process that both “promotes and validates the character of the one [or in this case, the ones] undergoing it.”²¹ The adjective πολύς (polys), “great, extensive,” stresses the depth of the ordeal these people were going through, and the noun θλίψις (thlipsis), “affliction,”²² indicates an imposed suffering that could challenge the Saints’ endurance in their cause if they were weak in the faith.

The second item was what the gospel brought. The noun περισσεία (perisseia), “surplus, abundance,” denotes that which is beyond an expected amount but can also imply an excess.²³ That which the Saints held in richness Paul described with the noun χαρά (chara), “joy.” The word refers to what brings sustained pleasure and, more specifically, rejoicing.²⁴ Paul does not identify the source of that joy, but it seems to be due to their voluntary response to the request that they partner in giving to the poor Saints in Judea.

The final condition was their state of existence. The noun πτωχεία (ptōcheia), “poverty,” refers to a state of deficiency of means,²⁵ while the noun βάθος (bathos) usually refers figuratively to the depth of something.²⁶ In the prepositional phrase κατὰ βάθους (kata bathous), as here, it takes on the force of an adjectival phrase connoting “extreme poverty.”²⁷ Paul does not say how this contributed, but it was likely because they could sympathize with the distress of their Judean sisters and brothers.

He is clear on the result. The verb περισσεύω (perisseuō) means “to abound,” or “to be found in abundance” even beyond what is expected.²⁸ The noun πλοῦτος (ploutos), “wealth, riches,” denotes earthly goods.²⁹ Given that these people were experiencing a high degree of poverty themselves, the noun likely refers not so much to the amount given as to the purity of the motive that stood behind giving anything at all.

The noun ἁπλότης (haplotēs), “simplicity, liberality, generosity,”³⁰ found here in the genitive case, carries with it the nuance of the sincere pureness of the motive that stands behind the giving.³¹ Its basic meaning, “simplicity,” denotes an absence of pretense or guile and, in its religious sense, describes the effect of God’s grace upon the soul that opens it up “to a receiving-and-giving in which the hidden and self-seeking motives are overcome.³²

8:3 For to their power, I bear record, yea, and beyond their power they were willing of themselves / For I testify that they voluntarily gave according to their means and even beyond their means: This is a very dense clause in the Greek, and the KJV’s attempt at a literal translation is confusing. One problem is that the clause lacks a verb, but from context the meaning “they gave” from 8:2 is to be understood; thus our Rendition uses “they . . . gave.” The verb μαρτυρέω (martyreō), “to bear witness, testify,” denotes attesting to something based on one’s personal knowledge.³³ That Paul personally attests to what he is about to say suggests he anticipated some incredulity on the part of his readers.³⁴ The noun δύναμις (dynamis) usually carries the idea of “power,”³⁵ but in the present context, it means “capacity, capability, means.”³⁶ Thus the prepositional phrase κατὰ δύναμιν (kata dynamin) denotes “according to their means,” and the phrase παρὰ δύναμιν (para dynamin) denotes “beyond their means.” Finally, the adjective αὐθαίρετοι (authairetoi) carries the idea “of their own accord, voluntarily,”³⁷ revealing the nature of their giving. In short, no one had to be coerced.

8:4 Praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints / urgently pleading with us for the privilege of participating in this ministry to the saints: This phrase makes clear what the Macedonians Saints were pleading for. The Greek translates literally as “for the grace and the fellowship of the ministry.” We have provided a more contemporary English rendering of the text.

The noun παράκλησις (paraklēsis) here refers to a strong request or an urgent appeal.³⁸ The adjective modifying it, πολύς (polys), means “much, many, great.”³⁹ Thus the prepositional phrase μετὰ πολλῆς παρακλήσεως (meta pollēs paraklēseōs) translates literally as “with much imploring.” We have rendered it with the adverb “urgently.” The verb δέομαι (deomai), found here as a circumstantial participle modifying the understood “they gave” in the preceding clause, means “to plead for something.”⁴⁰ The noun χάρις (charis), though often meaning “grace,”⁴¹ is rendered here as “privilege,” denoting the high value they placed on the being able to give. Even so, the idea of the theological nuance of a gracious act continues to play, even if it is in the background.⁴²

The noun κοινωνία (koinōnia), “fellowship, participation,” points to an association consistent with mutual interests and shared responsibilities that is generated through goodwill based on close relationships.⁴³ We have translated with the gerund “participating” in our Rendition. Its establishment results in a comfortable fellowship that is recognized and enjoyed by all participants. In the Greek world, the idea conveyed by the term had religious overtones. Many felt human beings could have fellowship with the gods, making intimate communion possible, via sacrifices and charitable works. It is in a religious sense that Paul always uses the term. As he sees it, a person can develop a partnership in the gospel through faithfulness (Philem. 1:5–6), yielding to fellowship with the Holy Spirit (2 Cor. 13:13) and unity with the Son of God (1 Cor. 1:9; 10:16). The force that creates this intimate relationship both between the Divine and the individual Saint and between the Saints themselves is the transformational power emanating from the Lord’s Atonement and the grace of God that flows from it. Through it, sin is forgiven, a spiritual rebirth takes place, and a unity is established between like souls and with the Divine.⁴⁴

The noun διακονία (diakonia), “serving” or “ministry,”⁴⁵ denotes “rendering specific assistance” to someone and carries an inference to giving funds to those in need, in this case the charitable collection for the Jerusalem Saints.⁴⁶

8:5 And this they did, not as we hoped / And not as we expected: The phrase καὶ οὐ καθὼς ἠλπίσαμεν (kai ou kathōs ēlpisamen), literally “and not as we expected,” contains an understood “they did not do as we expected.” The KJV adds, “This they did.” The JST reads, “And this they did, not as we required” (italics ours), thus pointing out that the act went beyond the usual obligation associated with charitable giving.

The verb ἐλπίζω (elpizō), “to expect, to hope,” in the present context refers to the anticipation of some benefit.⁴⁷ Its use suggests that the outpouring of giving from these branches went well beyond what the missionaries expected.

but first gave their own selves to the Lord / but they gave themselves first to the Lord: The verb δίδωμι (didōmi), “to give,”⁴⁸ here emphasizes the idea of “[dedicating] oneself for some purpose or cause,” and carries the nuance of “self-sacrifice.”⁴⁹ The verb shows that these people had given themselves to the task of bringing about the will of their Lord, Jesus Christ. The adverb πρῶτον (proton), “first,” like its English counterpart, has various senses, including “first in time, sequence or prominence.”⁵⁰ In our Rendition, we have preserved this ambiguity, noting that the important point is that these Saints considered dedicating themselves to the Lord their first priority.⁵¹

and unto us by the will of God / and also to us through God’s will: The giving, however, had not been to God alone. These people also gave themselves to the missionaries, or better, to their cause. This act, however, was motivated by the θελήματος θεοῦ (thelēmatos theou), “the will of God,” implying that the Saints’ strong desire to join the cause of the missionaries was divinely inspired and directed.

8:6 Insomuch that we desired Titus / So we encouraged Titus: The verb παρακαλέω (parakaleō), “to urge, encourage,”⁵² here carries the idea of an urgent appeal. It is found here as an aorist infinitive with a neuter definite article. An articular infinitive governed by the preposition εἰς (eis), “to, into,” can indicate purpose, result, or clarification.⁵³ In our translation we used the conjunction “so,” which can express either purpose or result, thus preserving the ambiguity of the Greek.

that as he had begun, so he would also finish in you the same grace also / to finish up the collection of this charitable offering with you just as he had already begun: The verb ἐπιτελέω (epiteleō), “to complete, to finish,” refers to successfully completing a task already begun,⁵⁴ but can also carry the nuance of doing so according to a predesigned plan.⁵⁵ The word can also carry the idea of religious obligation.⁵⁶ The noun χάρις (charis) is most often translated as “grace” in the New Testament, as in verse 8:1 above, but it has a variety of nuances depending on context.⁵⁷ In 8:4 above, it has the sense of “favor, privilege.” In this verse, however, it refers specifically to the money that Paul was collecting to help the needy Saints in Jerusalem, so in our Rendition we have translated it as a phrase—namely, “collection of this charitable offering”—to best convey the sense of the word in this context.⁵⁸ The adverb καθώς (kathōs), “just as,” with the verb προενάρχομαι (proenarchomai), “to begin,”⁵⁹ found here as an aorist, refers to a task already set in motion and references the work in which Titus had already been engaged.

8:7 Therefore, as ye abound in every thing / But just as you abound in everything: The verb περισσεύω (perisseuō) refers to having something in great, even overflowing, abundance (see 8:2),⁶⁰ but here it carries the nuance of reaching and even surpassing the demands of an accomplishment or achievement.⁶¹ Though Paul uses the phrase ἐν παντί (en panti), “in everything,⁶² he has in mind the specific characteristics associated with his readers that he lists next.

in faith, and utterance, and knowledge, and in all diligence, and in your love to us / in faith, in speech, in knowledge, in complete devotion, and in your love for us: The noun πίστις (pistis), “faith,” in the present context, refers to adherence to the whole of the gospel in principle and doctrine.⁶³ Though the noun λόγος (logos), “speech,”⁶⁴ again in the present context, could refer to such things as speaking in tongues or prophesying (see 1 Cor. 12:10), it more likely refers to speaking well or persuasively and may allude to defending the Church. The noun γνῶσις (gnosis), “knowledge,”⁶⁵ denotes the comprehension or grasp of ideas and teachings and suggests the depth of understanding of gospel doctrine some of these Saints possessed.⁶⁶ The noun σπουδή (spoudē), “diligence, eagerness, devotion,”⁶⁷ denotes an “earnest commitment in the discharge of an obligation.”⁶⁸ Paul stresses this particular characteristic by modifying it with the adjective πᾶς (pas), “full, complete.”⁶⁹ We translate the phrase as “complete earnestness” because it connotes a “seriousness of purpose as well as sincerity and, often, zealousness and enthusiasm” for a cause.⁷⁰ Given the context, that cause is likely the gospel. The noun ἀγάπη (agapē), “love,” carries the nuance of deep appreciation, concern for one’s well-being, and high regard for the person so loved.⁷¹

see that ye abound in this grace also / see that you also excel in this charitable offering: Paul again uses the verb περισσεύω (perisseuō), “abound” (see above), found here in the subjunctive mood, which with the conjunction ἵνα (hina) gives the phrase imperative force, thus “see that you excel.”⁷² For the translation of χάρις (charis) as “charitable offering,” see comments to 8:6 above. Paul’s use of καί (kai), “also,” is significant, pointing back as it does to the enviable attributes the Corinthian Saints have already displayed. The position of ἐν ταύτῃ τῇ χάριτι (en tautē tē chariti), “in this charitable offering,” is emphatically helping Paul stress his point. He is very anxious that the Saints do not perceive him as trying to find fault, but he also clearly wants to motivate them to immediate and heartfelt action.⁷³

Analysis and Summary

At this point, Paul transitions to the next reason he wrote to the Corinthian Saints. It is his desire to motivate them to contribute generously to the donations he and others are gathering to assist the impoverished and struggling Saints in Judea (Rom. 15:27–29).⁷⁴ This verse acts as an introduction to the next seven verses, which make up the first paragraph of this section of his epistle. We must stress here, however, that his major intent is neither to bind these people to himself nor to generate funds for the Jerusalem poor. It is to bind these Saints first to God and then to the rest of the Christian community. The charitable giving is but a means to that end.⁷⁵

In chapters 8 and 9, the Apostle engages in a calculated, daring, but risky move. “He concluded his previous argument by stating that he has complete confidence in the Corinthians. They have passed one test in regard to an isolated offender and he now offers them another chance to prove their genuineness and their confidence in him by following his exhortation to complete the collection for the poor Christians of Judea.”⁷⁶ To do so, he pushes them to prove themselves by freely and liberally donating to the cause. It is in that push where he takes the risk, for he could alienate some if they misread his intent. Though risky, this move was not inappropriate, for the text clearly shows that the reason he puts his readers on the defensive is because they had earlier committed to the cause but had not given themselves fully to it.⁷⁷ Here the Apostle “offers the Macedonians as an example of how God has manifested his grace by doing a great work in, but also through, their church.”⁷⁸ To do so, he not only emphasizes the overabundant generosity of the Saints in Macedonia but also stresses the hardships they themselves were going through while refusing to let such impede their abundant contribution to the collection.

In 8:2, he points out the condition under which these faithful Saints labored—namely, an extensive and ongoing “affliction” (θλίψις, thlipsis) that resulted from their religious observance.⁷⁹ This was a condition imposed by a less-than-sympathetic state that readily ostracized them from societal functions, employment, and other associations.⁸⁰ This condition, however, was offset due to an outpouring of divine grace or blessings that resulted in an abundance of joy (χαρά, chara). The noun refers not only to a state of sustained pleasure, yielding even to rejoicing among some,⁸¹ but also to a “saving gift from God, part of the new creation, and brought on through the Holy Spirit.”⁸² In this context then, the term “grace” points not just to God’s favor but also to “the concrete expression of that favor in the life of the Macedonian Church,” as made manifest in the generosity of their giving under very difficult circumstances.⁸³

Even so, Paul stresses that, though these people are spiritually rich, their financial status could be described as nothing less than deep poverty (πτωχεία, ptōcheia). Even so, they give not of their surplus or even limited means but beyond them.⁸⁴ Their station may have caused them to sympathize deeply with their Judean counterparts and, thus, provide a generous donation, one so great that it surprised Paul and his companions. Thus, it was easy for him to use these faith-filled Saints as an example for the better-off Corinthian brothers and sisters.

We must emphasize, however, that it is not the depth of the giving that is at the heart of Paul’s example. As we will show below, the Apostle stresses that he does not expect the Corinthian Saints to give as did the Macedonians (8:12–13). The example he sets up is, therefore, not the depth of the sacrifice of the giving but that the giving was a manifestation of the result of the downflow of divine grace upon these people. In doing so, Paul continues to highlight the importance and effect of the power of the Lord upon his people and, thus, keeps him at the center even in this seemingly mundane and temporal matter.⁸⁵

This section of the epistle shows that Paul’s understanding of generosity as a means of remembering the poor is not only the heart of his gospel but is also rooted in his understanding of the story of Jesus himself. It was the Master who insisted on a willingness to lower oneself temporally in order to care for the needy and open the gates to heavenly blessings (8:9).⁸⁶ For Paul, the poor, as mentioned in Galatians 2:10, are not geographically restricted. They are found both in Judea and in the local congregations that he established in the Mediterranean region. It would appear, however, that those hardest hit were in the Holy Land, and so the Apostle is asking those with more to give to those with less. Paul also expected the wealthier households to give a higher percentage of their means than poorer ones. For him, this was a means by which the confession of the gospel of Jesus Christ is authenticated through love in action.⁸⁷

In 8:2–5, the Apostle details the depth of the Macedonian Saints’ faithfulness by emphasizing the surprising amount of funds they raised for the Judean cause. His motive is clearly to encourage the Corinthian branches to also freely give to the collection. Given the shame/honor code at the basis of Greco-Roman society, reputation meant much to these people on both the individual and societal levels.⁸⁸ Few would accept being seen as less than others, on either the social or the personal plane. This predicament led, at times, to attempts to outdo others in a show of generosity.⁸⁹ In the Jewish world, the pious were expected to give in proportion to their means, but even this, at times, led to showing off (see Matt. 6:1–2; compare 3 Ne. 13:1–2), which was not helpful.⁹⁰

Given the context of chapter 8, it seems unlikely, however, that Paul is playing on these societal mores. Though there is no doubt he is encouraging the Corinthian members to reach deep into their pockets to assist the poor as had their northern neighbors, his greater desire is that they share in the abundant downflow of grace that made the depth of the giving of the Macedonian Saints possible. Thus he asks that his readers neither match nor outdo the contribution of their northern neighbors. In fact, he emphasizes that their gift is neither to be extraordinary nor to cause them affliction (8:12–13). They were not to play the competitive game so rife in their world.⁹¹

The idea Paul wanted to get across is that the northern Saints had gone beyond all normal expectation not only in their giving but also in their life orientation. The Macedonians, he insists, reflect God’s will in the way they gave both of themselves and of their resources.⁹² “In the upside-down world of God’s kingdom values, monetary help from the Macedonian churches flowed not from a reservoir of monetary wealth, but from joy-filled, integrity-infused, poverty. They were a ‘rich poor’ church that despite their impoverished condition refused to turn inward.”⁹³

Paul’s description of the conditions under which they so generously gave highlights the depth of their generosity. First, they gave voluntarily. There was no coercion or even light pressure. The missionaries presented the opportunity, and these grace-filled people immediately responded. Second, they not only gave, but considering the financial distress under which they lived, they gave beyond even what the missionaries expected. Third, the Apostle notes that they even begged for the opportunity to be involved in the grace offering. His words suggest that the missionaries may have tried to limit the amount that they were offering, but they would have none of it. The irony of this situation is that normally it is the “givers” who are begged for help, but here it is the “givers” who have turned into “beggars” in their desire to participate in the gift.⁹⁴ But such is the case when divine grace flows and conversion takes place.

Paul states that they gave of their “earthly goods” (πλοῦτος, ploutos). Given the high degree of poverty these people were experiencing, the noun likely refers not just to the amount they gave but also to the purity of the motive that stood behind it. The word Paul uses to describe their simple giving (ἁπλότης, haplotēs) can be understood as “generous liberality.” The word connotes the depth of their spirituality—a “faultless innocence” and an “uncompromising rectitude” reveling in “a deep-seated purpose, a condition of the soul” that brings the blessing of God by which they became spiritually rich.⁹⁵

This sincere outpouring of charity won a place in Paul’s affections. He honored these faith-filled Saints because of their “participation in the gospel from the first day until now” (Philip. 1:5, our translation). Their actions demonstrated that the transforming power of true conversion had become a real and vital force in their lives, their grace reflecting that of the Lord.⁹⁶ Paul’s goal is to have this same spiritual conversion happen to the Corinthian Saints. For him, it is more important that they open their hearts than their purses. Thus, later in his epistle, he can reveal to them that “I am not seeking [what is] yours, but you” (12:14), for he knew that if their hearts changed, their giving would be full and proper.⁹⁷

Noteworthy is that Paul goes to some length to show that even when authentic Christianity manifests the depth of its care of humankind through selfless service, it very often meets difficulty, suffering, and even persecution. The Apostle nowhere hints that the problems besetting the Macedonian branches were due to some impropriety or wrongdoing on the part of either the Church or individuals therein. He clearly understands that affliction is the mark of authenticity or, at the very least, the common situation in which the Christian cause moves forward.⁹⁸

Paul’s use of religious metaphors suggests that he views the contributions in terms of a sacred offering imitating the acts of the Savior. In doing so, he reframes gift giving as an act of religious devotion in which mutual obligation results not in the praise of human benefactors (the basis of the Greco-Roman practice) but of God as the source of all benefaction, rather than a social obligation. He strengthens his point with metaphors of harvest,⁹⁹ thus stressing his position that it is God who is the ultimate benefactor responsible for the workers reaping “bounteously” (9:6, NR). It is on this basis that he teaches that even this seemingly temporal act originates in “the grace of God” (χάρις τοῠ θεου, charis tou theou) and results in the “gift to God” (χάρις τῷ θεῷ, charis tō theō). Indeed, as the Apostle states in 8:5, these people had given themselves to the Lord and as a result could sense his will that they give to others. As a result, they gave themselves also to the cause of the collection.¹⁰⁰ In making this observation, Paul emphasizes that God, ever active and influential in human affairs, is the source that motivates and empowers these sincere actions of human benefaction.¹⁰¹

In 8:6, Paul notes the result of the wonderous giving of the Macedonian Saints. It inspired the leadership to encourage Titus (and it seem to have taken little) to go back to Corinth with the assignment to further the collection. The text suggests that Titus had already renewed the Corinthians’ efforts to this task because Paul had encouraged him to finish up the collection of this charitable offering just as he had already begun by returning to Corinth and pushing this ministry there.¹⁰²

In 8:7, Paul skillfully sets up the Corinthians for Titus’s success by pointing out that they already possessed many spiritual attributes and that the expression of one more is all that is necessary to accomplish the mission’s goal. Paul seems to be building on the pride they took in their spiritual gifts (χαρίσματα, charismata, see 1 Cor. 12:4–11; 14:1–9). His exhortation makes the need implicit in 8:6 now explicit. He has it rest on those items in which they excel—faith, speech, knowledge, heartfelt earnestness, and love for Paul and the other missionaries. Because they have excelled in these matters, he asks them to also excel in one more—that is, in the graciousness of giving. Thus he calls the contribution a “charitable offering” (χάρις, charis). In this way, he draws a parallel between the excellent qualities he has observed among them and the positive response to the plea he is now making. Paul is tacitly suggesting that by generously responding to the work now being rekindled by Titus, they would both build upon and continue the excellent manifestations of God’s grace the Apostle had already observed among them.¹⁰³

Encouragement to Be Generous (8:8–15)

Greek Text

8 Οὐ κατʼ ἐπιταγὴν λέγω ἀλλὰ διὰ τῆς ἑτέρων σπουδῆς καὶ τὸ τῆς ὑμετέρας ἀγάπης γνήσιον δοκιμάζων· 9 γινώσκετε γὰρ τὴν χάριν τοῦ κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὅτι διʼ ὑμᾶς ἐπτώχευσεν πλούσιος ὤν, ἵνα ὑμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσητε.10 καὶ γνώμην ἐν τούτῳ δίδωμι· τοῦτο γὰρ ὑμῖν συμφέρει, οἵτινες οὐ μόνον τὸ ποιῆσαι ἀλλὰ καὶ τὸ θέλειν προενήρξασθε ἀπὸ πέρυσι·11 νυνὶ δὲ καὶ τὸ ποιῆσαι ἐπιτελέσατε, ὅπως καθάπερ ἡ προθυμία τοῦ θέλειν οὕτως καὶ τὸ ἐπιτελέσαι ἐκ τοῦ ἔχειν.12 εἰ γὰρ ἡ προθυμία πρόκειται, καθὸ ἐὰν ἔχῃ εὐπρόσδεκτος, οὐ καθὸ οὐκ ἔχει.13 οὐ γὰρ ἵνα ἄλλοις ἄνεσις, ὑμῖν θλῖψις· ἀλλʼ ἐξ ἰσότητος.14 ἐν τῷ νῦν καιρῷ τὸ ὑμῶν περίσσευμα εἰς τὸ ἐκείνων ὑστέρημα, ἵνα καὶ τὸ ἐκείνων περίσσευμα γένηται εἰς τὸ ὑμῶν ὑστέρημα, ὅπως γένηται ἰσότης·15 καθὼς γέγραπται· Ὁ τὸ πολὺ οὐκ ἐπλεόνασεν, καὶ ὁ τὸ ὀλίγον οὐκ ἠλαττόνησεν. [SBLGNT]

Translation Notes and Comments

8:8 I speak not by commandment / I am not saying this as a command: The noun ἐπιταγή (epitagē), “order, command,” denotes a formal injunction and nuances the right of the authority to make the directive.¹⁰⁴ In Christian religious usage, it carries overtones of divine will promulgated by apostolic authority (Rom. 16:26; 1 Tim. 1:1; Titus 1:3). Paul assures his readers he is not trying to demand that they do anything. He appears to be protecting himself from being seen as a religious dictator, likely because some have accused him of that very thing.¹⁰⁵

but by occasion of the forwardness of others, and to prove the sincerity of your love / but I am testing the genuineness of your love through the eagerness of others: The verb δοκιμάζω (dokimazō), “examine, test,” found here as a present active participle, carries the idea of proving the genuineness or worth of something through testing.¹⁰⁶ The nominalized adjective γνήσιος (gnēsios) denotes “genuineness, sincerity.”¹⁰⁷ What is being tested is the Corinthians’ ἀγάπη (agapē), a term denoting their pure Christian “love” or “charity” that Paul describes so eloquently in 1 Cor. 13:1–13. The adverb καί (kai), “also,”¹⁰⁸ plays an important part here, showing that the Apostle is not testing the love of Corinthian Saints exclusively, but διὰ τῆς ἑτέρων σπουδῇ (dia tēs heterōn spoudē), where the preposition διά (dia) expresses the “instrumentality or circumstance by which something is accomplished.”¹⁰⁹ Thus our Rendition reads, “By means of (or by comparison with) the eagerness of others.” The basis of comparison is σπουδή (spoudē), “zeal, eagerness, devotion” of others (see 8:7 above).

8:9 For ye know the grace of our Lord Jesus Christ / For you know the grace of our Lord Jesus Christ: Using the causative conjunction γάρ (gar), “for,”¹¹⁰ Paul gives the reason he can test their faith. It is based on their knowledge of how the Savior acted. Here, as in 8:1, χάρις (charis) is translated “grace,” although in 8:6–7 we translated it “charitable offering.” For the meaning of the word in the present context, see the phrase below.

though he was rich, yet for your sakes he became poor / although he was rich, he impoverished himself for your sakes: Here Paul describes the specific aspect of the Lord’s grace that he wants his audience to focus on. In doing so, he “provides one of the earliest allusions to the premortal existence [of the Savior] in the New Testament.”¹¹¹

The adjective πλούσιος (plousios), “rich, wealthy,”¹¹² describes having an abundance of possessions, such as material wealth, but it can also include such things as character, virtue, honor, and high station. In Paul’s writings especially, it includes spiritual, godly gifts and attributes.¹¹³ To stress Christ’s voluntary willingness to leave his exalted position in heaven to enter into a lowly mortal state and suffer a brutal death by crucifixion διʼ ὑμᾶς (di’ hymas), “for your sakes,” Paul uses the verb πτωχεύω (ptōcheuō), “to become poor.”¹¹⁴ To bring out this emphasis, we translated this as “he impoverished himself” in our Rendition.

that ye through his poverty might be rich / so that you might be enriched by his poverty: The conjunction ἵνα (hina), “so that,” points to both the reason and result of an act.¹¹⁵ The verb πλουτέω (plouteō), “to be or become rich,” is found here as an aorist subjunctive.¹¹⁶ In the present context, it points to the blessings associated with coming under Christ’s grace. The noun πτωχεία (ptōcheia) refers to a “state of being deficient in means of support, poverty.”¹¹⁷ In the present context, both the verb and the noun refer to being rich or poor, either in status or in transcendent values.¹¹⁸ The Savior became poor by leaving his divine glory and taking upon himself full mortality, including suffering death. The Saints can become rich in two possible ways: first, by coming to possess what Paul describes as “the righteousness of God,” a condition he notes that comes through divine grace (5:12–16); and second, by sharing in an overflowing of grace as evidence in the gifts of the Spirit they enjoy (8:7). Given the context, the latter is more likely.¹¹⁹

8:10–11: These verses present an unusual translation challenge. The main reason is that herein Paul uses a grammatical construction in which a neuter definite article is prefixed to an infinitive. This articular infinitive takes on the character of a noun describing the action of the verb but still retains the functions of a verb.¹²⁰ In translating an articular infinitive into English, one can use either a gerund or an infinitive with the preposition “to.”¹²¹ We have rendered these with the latter.

8:10 And herein I give my advice / And I am giving you my opinion on this matter: The noun γνώμη (gnōmē), “opinion, judgment,” here has the sense of “a declaration that expresses formal consideration of a matter,”¹²² hence our Rendition.¹²³ The prepositional phrase ἐν τούτῳ (en toutō), literally “in this,” we have translated as “on this matter” to better express the sense in contemporary English. But what is the matter Paul refers to? It could be the need to prove their love, or to donate to the collection, or to yield to the Apostles’ “considered opinion.” The context suggests the latter.¹²⁴

for this is expedient for you / because this is to your advantage: The conjunction γάρ (gar), “for, because,” in this context expresses the reason for an action.¹²⁵ The neuter pronoun τοῦτο (touto), “this,” refers to the Corinthians yielding to Paul’s considered opinion.¹²⁶ The verb συμφέρω (sympherō), “to be advantageous,” denotes not only something that is advantageous to another but also what confers a benefit that is either useful or profitable.¹²⁷

who have begun before, not only to do, but also to be forward a year ago / Last year you began not only to act but also to desire to act: The adverb πέρυσι (perysi) means “last year,”¹²⁸ not “a year ago” as the KJV translates it. The amount of time it entails depends on when the new year started and when the epistle was written. It could range, therefore, from just a few months up to twenty-three.¹²⁹ The verb ποιέω (poieō), “to do, make,”¹³⁰ and the verb θέλω (thelō), “to want, desire,”¹³¹ are both articular infinitives with a prefixed definite article (see the explanation that introduces 8:10–11 above).¹³² Both are grammatically direct objects of the verb προενάρχομαι (proenarchomai), “to begin previously,”¹³³ found here as an aorist, which denotes a simple past event. A literal translation of the phrase would be “You began last year not only the doing but also the desiring,” where both the “doing” and the “desiring” refer to participating in the charitable collection for the Saints in Jerusalem. However, this is a little awkward in English, so for clarity we translated τὸ ποιῆσαι (to poiēsai), “to give,” and τὸ θελεῖν (to thelein), “to desire to give,” in our Rendition.

8:11 Now therefore perform the doing of it / But now also finish what you started: With the opening adverbial phase νυνὶ δὲ καί (nyni de kai), “but now also,” Paul brings his audience back to the present but does so in such a way as to contrast the Saints’ earlier giving, as expressed by “last year,” with their current state of inaction. The phrase calls for action “right now,”¹³⁴ and the conjunction καί (kai), “also,” emphasizes the idea “that a present response needs to be added to the past acts and intentions.”¹³⁵ In this phrase, Paul once again uses an articular infinitive (see the explanation that introduces 8:10–11 above), τὸ ποιήσαι (to poiēsai), “the doing,” which he also used in the previous verse. We have translated it as “what you started” to clarify that it is referring to their contribution to the charitable collection. The verb ἐπιτελέω (epiteleō), found here as an aorist imperative, means “to complete” or “finish” a task that has an identified end result.¹³⁶ Importantly, it can also carry the nuance of discharging a religious duty.¹³⁷ The Apostle’s use of the word suggests that he conceives of this collection as a moral obligation,¹³⁸ and that may be a contributing reason why he is urging them to finish the job.

that as there was a readiness to will, so there may be a performance also out of that which ye have / so that your eager desire to do it is matched by your completion of it according to what you have: The Greek here is very compact, and translating it into English presents a definite challenge. The clause begins with the conjunction ὅπως (hopōs), “so that,” marking the purpose of an action.¹³⁹ The conjunction normally is followed by a finite verb in the subjunctive mood. However, there is no finite verb here. Instead there are three articular infinitives (see the explanation that introduces 8:10–11 above). Following the conjunction are the correlative adverbs καθάπερ . . . οὕτως καί (kathaper . . . houtōs kai), “just as . . . so also.”¹⁴⁰ The noun προθυμία (prothymia) expresses “being eager to be of service,”¹⁴¹ which is modified by the genitive articular infinitive τοῦ θέλειν (tou thelein), “of the desiring.”¹⁴² Following the second half of the correlative phrase “so also” is the articular infinitive τὸ ἐπιτελέσαι (to epitelesai), “the finishing.”¹⁴³ The clause closes with a third articular infinitive in τοῦ ἔχειν (tou echein), “the having,” governed by the preposition ἐκ (ek) “from.”¹⁴⁴ Putting this all together, we get a very unsatisfying literal translation: “so that just as the eagerness of the doing, so also the completion from the having.” In our Rendition, we have supplied the understood but unstated elements of this statement.

8:12 For if there be first a willing mind / For if the willingness is present: This verse is a conditional sentence that Paul skillfully creates to make his point. This construction imparts the idea that if or since something is true (and the inference is that it is; in this case, it is the willingness of the Saints to give), then what follows is also true (in this case, that their offering will be accepted).¹⁴⁵

The conjunction γάρ (gar), “for,” signals the explanation of an action. Many translations use the word “if,”¹⁴⁶ and we have as well in our Rendition. But Paul has clearly shown that, though the Saints’ giving has fallen off, their desire has not. The noun προθυμία (prothymia), “willingness,” denotes “an exceptional interest in being of service.”¹⁴⁷ The verb πρόκειμαι (prokeimai) means “to be present”¹⁴⁸ and carries the idea of being so with an openness so evident that all can see it.¹⁴⁹

it is accepted according to that a man hath, and not according to that he hath not / the act is acceptable according to whatever one might or might not have: The adjective εὐπροδεκτός (euprodektos), “acceptable,” denotes that which is truly favorable and pleasing¹⁵⁰ and, in this case, refers to the person’s willingness to give. But acceptable to whom? Though Paul does not say, his use of the term or its cognates elsewhere ties it to the Divine (Rom. 12:1; Philip. 4:18; compare Heb. 13:16). The adverb καθό (katho) refers to the degree to which something can be done or expected.¹⁵¹ It is followed by the particle ἐάν (ean)—that is, a “marker of condition, with probability of activity expressed in the verb left open and thereby suited esp. for generalized statements.”¹⁵² That condition is expressed by the verb ἔχω (echō), “to have,” found here with ἐάν (ean) in the subjunctive mood. Together they nuance what one might have. Though the phrase has no expressed subject, grammatically the verb implies an impersonal subject, which we have rendered as “one.”¹⁵³

In the following clause, the verb ἔχω (echō), “to have,” is in the present, indicative mood rather than the subjunctive found in the previous clause. There is a subtle nuance here. The subjunctive in the previous clause indicates that the amount a person might possess is indefinite, whereas the indicative found here implies that what she or he does not have is definite. With this caveat, Paul assures his audience that he does not expect them to borrow funds in order to contribute to the collection.

8:13 For I mean not that other men be eased, and ye burdened / For it is not that others should have relief and you be burdened: The conjunction γάρ (gar), “for,” ¹⁵⁴ signals the reason for an action and rests on Paul’s assurance that he is not asking them to borrow in order to give. The adjective ἄλλος (allos), “other,” acts here as a substantive referring to other people—namely, the Jerusalem Saints.¹⁵⁵ The clause has no verb, so we have supplied “should have” for clarity in English. The noun ἄνεσις (anesis), “relief,” denotes freedom from something “onerous or troublesome.”¹⁵⁶ The noun θλῖψις (thlipsis), “affliction, distress, burden,”¹⁵⁷ denotes the kind of trouble or worry that puts a person under a good deal of emotional or spiritual pressure.¹⁵⁸ In the LXX, it denotes the extreme misery or need felt at times for the people of Israel (Ex. 3:9; 4:31),¹⁵⁹ and Paul’s use of the term is a reminder of the circumstances of the Macedonian Saints.

8:13–14 But by an equality / but it is a matter of fairness: The KJV places this phrase at the beginning of 8:14, whereas the Greek text places it at the end of 8:13. The noun ἰσότης (isotēs) denotes a sense of “equality,” “in the sense of having equal features or characteristics,”¹⁶⁰ but here it has the extended meaning of “fairness.”¹⁶¹ We have rendered the prepositional phrase ἐξ ἰσότητος (ex isotētos), literally “out of fairness,” as above to better capture its sense in contemporary English.

8:14 But by an equality, that now at this time your abundance may be a supply for their want / At the present time, your abundance can meet their need: On the KJV phrase “but by an equality,” see 8:13–14 above. The prepositional phrase ἐν τῷ νῦν καιρῷ (en tō nyn kairō), “at the present time,” plays a key role in understanding Paul’s point but is a bit vague. On the one hand, it could suggest the need for immediate and full action in contrast to the slowdown that occurred over the previous year.¹⁶² On the other hand, it could carry a developmental nuance referring to the state of affairs that were developing in this “now time” when the kingdom of God had been restored and the new covenant established, with both moving forward.¹⁶³ Such an age demands equality and fairness among those who belong to the Christian community as a whole. “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,” allowing all to prosper.¹⁶⁴ Such a setting lifts the collection from a more commonplace and immediate effort to a general stance that provides the underpinnings for the theology of practical relief, appropriate to those who belong to “the Israel of God” (Gal. 6:16), which prepares all for the Second Coming.¹⁶⁵ Though this understanding is clearly possible and perhaps shades Paul’s intent here, especially in light of the Apostle’s use of the term in that context (see Rom. 3:26; 8:18), it does not fully work. This is because, as Paul notes in the phrase below, he fully anticipates a “future time” when the Jerusalem Saints would be called upon to give back to the Corinthian Saints. This attitude suggests that the Apostle is thinking of the near future, not the far.¹⁶⁶

The noun περίσσευμα (perisseuma), “abundance,” denotes having more than enough of something (see 8:2 above),¹⁶⁷ such that giving some of it up does not place an undue burden on the giver. The noun ὑστέρημα (hysterēma), “deficiency, want, need,” denotes a lack of what is desirable or essential.¹⁶⁸

that their abundance also may be a supply for your want / so that someday their abundance might meet your need: The adverb “someday” is not present in the Greek text, but we have added it to better convey the sense of the passage in English. On the nouns περίσσευμα (perisseuma), “abundance,” and ὑστέρημα (hysterēma), “need,” see above.

that there may be equality / so that there will be fairness: The conjunction ὅπως (hopōs) introduces a purpose clause rendered as “as that.” On the noun ἰσότης (isotēs), “equality, fairness,” see 8:13–14 above.

8:15 As it is written: With the use of this phrase, Paul alerts his audience that he will next quote or paraphrase scripture.

He that had gathered much had nothing over; and he that had gathered little had no lack / “The one who gathered much did not have too much, and the one who gathered little did not have too little”: To bolster his point, as the Apostle often does, he turns to the Old Testament. This verse is actually a paraphrase from LXX Exodus 16:18.¹⁶⁹ The reference is to Jehovah’s giving mana to the Israelites such that all had what they needed. The phrase provides a window into Paul’s understanding of equity: “no one ever going short in the Christian community.”¹⁷⁰

Analysis and Summary

In this section, Paul’s tone shows that he is appealing to the Corinthian Saints in a very loving familial way, motivated by his concern for their welfare. Although he asserts his authority tacitly, he still expects the Corinthians to respond to that authority exactly. In sum, Paul expects them, as his “brothers and sisters,” to conform to the obligations according to the conventions of gift-giving (χάρις, charis) that family members can expect from one another. By using this tone, Paul shies away from the forces of patronage and benefaction that drove much of Greco-Roman civic society. He was to be seen not as a patron or a client but as a loving brother at work for the benefit of his siblings. Even so, he does not allow them to forget that he has authority to advise and counsel.

Although this imagery, with its inferred family nuances, could put a strain on the relationship, it rather serves to make the Apostle’s requests more amicable. His motivation derives from the Corinthian Saints’ insistence that they be involved in the collection, then their failure to follow through on their initial desire to help. Paul’s intent is to rectify that. There is little doubt that in response to his relating the gracious giving of the Macedonian Saints, his audience would have felt some conflict with their own behavior. On the other hand, there was likely a certain degree of identification with the conduct of their Macedonians sisters and brothers that would have gone a long way toward dissolving any dissonance they had experienced. That Paul frames the exemplary, natural conduct of the Macedonians with the downflow of heavenly grace (χάρις, charis), that God-given enabling power,¹⁷¹ also helps the Corinthians unite with the Macedonians on the basis that they themselves had also experienced such a downflow (8:7). This allows Paul to focus on how the Corinthians can now excel in their role of collection giving.¹⁷²

Though appealing to them on the basis of brotherhood and complimenting them on their admirable traits, he apparently feels free to admonish them (“see that you also excel in this charitable offering”) in 8:7b. He, however, refrains from using a more forceful imperative form so as not to alienate his audience. Thus, in 8:8, he assures his readers that his words should not be interpreted as a command, but he does admit that he is testing the genuineness of their love as his children. In doing so, he “brings the integrity of the readers to play as the onus is now placed on them to manifest their love for God and their fellow Christians in a concrete manner.”¹⁷³ In this, we do hear echoes of patronage in play that invite the Saints to make and keep covenants because of the graceful gifts God the Father bestowed upon them. But this condition “was not just a matter of economic and social power, but also a matter of honor and shame, and it is no accident that chs. 8–9 use the language of honor and shame.”¹⁷⁴

In linking the collection to the value system of his audience, the Apostle Paul skillfully places more pressure on them than any direct command would do.¹⁷⁵ On the other hand, by not commanding them to give, Paul allows their free-will offering to be an actual act of grace that reveals the depth of God’s love that abides in them.¹⁷⁶

In 8:9, Paul does not allow the generousness of the Macedonian Saints to stand as the greatest show of love. Instead, he has his audience look at one of the greatest of all acts of love that makes pale what the Macedonians did. This act is the condescension of Christ, in which he not only gave up his riches but also became poor in order to make the believers rich.¹⁷⁷ In giving them this reminder, the Apostle reaches back to the idea of the effects of divine grace (χάρις, charis) by holding Christ up as the exemplar gift-giver, whom we can have a relationship with in the new covenant through service. In doing so, the Apostle connects the kindness in giving back to the kindness of this Son of God in giving of himself. The Redeemer chose poverty by forsaking heavenly glory. It is the Apostle’s hope that the Lord’s love-filled action will stir his readers to also act out their faith (the center of their being rich; see 6:10; 9:11) by generously giving to the collection.

Paul’s example functions here in a rather intriguing way, for he is not asking his audience to become poor like Jesus. Rather he wants them to give out of concern for the sake of equity, due to their indebtedness to the Savior’s own lavish gift to them.¹⁷⁸ As they consider what Christ has done for them and how they themselves have come to him, they should respond appropriately to the Apostle’s imperative call: “This is what you should do” (8:10)—namely, as he notes in 8:11, “Complete your action.”¹⁷⁹

In 8:10, “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.”¹⁸⁰ Again he does not command the Corinthian Saints to act. Instead, he notes that he has carefully considered the matter and has determined the best course of action for them. Even so, there is no doubt that he is giving his request weight by placing it in the form of “serious, apostolic counsel” as directed by the Holy Spirit.¹⁸¹ Giving him energy to make his appeal is his belief that, though the actual giving to the Jewish Christian cause has slowed or ceased, the desire is still there. He plays on this but adds another reason why his audience should renew their giving: it will be to their advantage in that they themselves will receive some benefit from it. This benefit, as he notes in 8:11, is that their desires and acts will make them fully integrated into the charitable program and any current spiritual dissonance between their strong desire and charitable action will be eliminated.¹⁸²

His reference to how they had initiated the work “last year” (πέρυσι, perysi) suggests that they were the first church in the area introduced into the program and that they willingly accepted the opportunity.¹⁸³ In 8:11, he encourages them to finish it but adds the caveat “according to what you have.” By adding this phrase, he is not putting the Corinthian members in a position where they would need to compete with the overabundance of giving that the Macedonian Saints had exhibited. He is not lowering the bar but telling his audience that what he is asking them to do is immediately attainable.¹⁸⁴

In 8:12, Paul aligns the Christian understanding of giving with that of the Old Testament. What counts is not how much is given but the state of the giver’s heart (Isa. 1:10–15; 43:24–28; Amos 5:25–27; compare D&C 64:34). By this means, he defuses any concerns on the Corinthians’ part that he expects them to imitate the copious action of their northern sisters and brothers. Further, he mitigates any suspicions and perhaps actual accusations that he is attempting to gain some moral advantage by boasting of the Macedonians’ abundant giving. He clearly signals that he is a caregiver and protector, not some manipulator.¹⁸⁵

Paul references the idea of proportional giving based on what one has on hand through expressing a general truth in a condition (καθὸ ἐὰν ἔχῃ, katho ean echē), not on some speculation as to what one might have in the future. He clearly points out that as long as the reciprocal giving is in proportion to one’s means—but given with full heart—it is acceptable to the Lord, whatever the amount may be, large or small.¹⁸⁶ Some may have felt a need to compete with the northern Saints, given what they knew of the conditions in which the Macedonians lived. Though members of the upper echelon within the Macedonian cities were thriving at that time, that wealth was slow to reach the bottom levels of society. In Paul’s Mediterranean world, many of the very poor relied on a benefactor’s patronage to provide for them.¹⁸⁷ On the other hand, the wealth of Corinth, the provincial capital, had grown for decades, and much of the money was reaching the lower ranks. Even so, Paul may have been sensitive to the lower stratum of members. Slaves, particularly, would have had little to give, especially if they were saving toward their peculium as established by Roman law, which resulted in manumission.¹⁸⁸

Paul’s use of the idea of grace (χάρις, charis) falls within the Hellenistic reciprocity system, with its involvement in patronage and beneficiation, but he does not fully accept patronage as it usually works. In that system, to accept a gift involved one in “an inescapable train of obligations. . . . but to refuse a gift was no easier, for one then incurred the burden of enmity.”¹⁸⁹ Having suffered from the latter via the reproach and even slander he received, the Apostle here seeks to transform the system by extricating the Christians from the burdensome demands that this system—with its tyranny of a commensurate response—imposed. He did this in large part by allowing each Saint to choose how much to give according to her or his individual circumstances. Thus, his efforts worked toward a countercultural model of obligation and reciprocity derived from the teachings and acts of the Redeemer.¹⁹⁰ Here he forces “the Corinthians to rethink social relationships in the light of Christ. [The Apostle’s] rejection of personal patronage in Corinth is of a piece with his rejection of other status conventions of Greco-Roman antiquity. For the Corinthians to respond to what Paul says will involve them in seeing God in Christ as their ultimate patron or benefactor.”¹⁹¹

There is some speculation that Paul was motivated in this work due to some obligation he felt the Gentile Church had toward the Jewish. While it is true that he felt that the Gentiles converts did owe a debt to the Jews (Rom. 15:27), that debt was spiritual. Rather, Paul likely saw this action as an expression of solidarity between the two Christian communities that could act as a witness to non-Christian Jews that Old Testament prophecy was being fulfilled: Gentiles sending gifts to Jerusalem.¹⁹²

There is an important idea housed here that highlights the difference between the thinking of the Gentile world and that of the Christian community. It centers on Paul’s understanding of equality or fairness (ἰσότης, isotēs). His understanding does not appear to have been scripturally based¹⁹³ but rather derived from his reaction to the Greco-Roman world view vis-à-vis his Christian understanding. According to Gentile thinking, the idea of equality developed in three contexts: between friends, in the polis (that is, the community of citizens), and in the cosmos (that is, the world order in general).

In the context of friendship, Greek philosophy argued that true friends were equal and alike, while the Romans allowed for an unequal friendship that expressed itself through patronage. Both the Greek and Roman systems included an inverse relationship of equality, meaning that between unequal parties, all will “equally” receive benefits but according to their honors and merits. Paul challenges this system by inviting the Corinthians to give of their own means to the Jerusalem Saints, who were, at the time, in no position to reciprocate.

In the second context (that is, that of philosophy), the writings of the day viewed equality as the force that preserved the cosmos. Preserving equality, even a differentiated equality, conserved the civil order of the Greco-Roman world. Paul again challenges this idea through his system of voluntary self-impoverishment, in which the Divine opens a new space for human action that results in the improvement of society as a whole.¹⁹⁴

In 8:1–5, Paul ascribes this improvement within the Church to the empowering effects of the grace of God upon the Macedonian Saints. In 8:7, he tacitly notes that God’s grace is also at work among the Corinthian Saints by listing the spiritual values they continually excel in (compare 1 Cor. 1:4–5). However, he points out there is yet one more area they can shine in—namely, generously giving to the collection.

To emphasize his point, Paul figuratively uses the idea of poverty when he refers to the Savior’s actions in behalf of the Corinthian (and as a matter of fact, for all) Saints. The Apostle states that the Lord “impoverished himself” (ἐπτώχευσεν, eptōcheusen, 8:9). The Apostle had already addressed this idea in his letter to the Philippians. There he taught that the Savior, having “the very nature of God, . . . made himself nothing,” even taking “the form of a slave.” In doing so, he humbled himself. The depth of that humility expressed itself ultimately in his becoming “obedient to death—even death on the cross” (Philip. 2:6–8, our translation).

The Book of Mormon parallels this idea when speaking of “the condescension of God.” The term “condescension” denotes “the stooping of one who is actually exalted in power, rank, or dignity so as to accommodate [him- or herself] to intercourse with those who are his [or her] inferiors.”¹⁹⁵ In the Book of Mormon, however, it carries the idea of doing so with graciousness and courtesy motivated by love.¹⁹⁶ An angel taught Nephi that Christ condescended to be mortally born, be baptized, do the work of his ministry, be judged by mere mortals, and suffer death through crucifixion (1 Ne. 11:16–33). According to Abinadi, “God himself [would] come down among the children of men” and take upon himself “the form of a man.” He would also allow himself to be despised, rejected, “oppressed and afflicted” (Mosiah 13:33–35). In the process of his mortal sojourn, he would be wounded and bruised for other people’s transgressions. Further, he would be numbered with lawbreakers yet bear “the sins of many, and [make] intercession for the transgressors,” and finally pour “out his soul unto death” (Mosiah 14:3–5, 12; compare Mosiah 3:5–10 and Isa. 53).

This view shows that the condescension of the Savior consisted not only of his becoming mortal but also of his performing the Atonement.¹⁹⁷ Thus, as Paul clearly states, Jesus impoverished himself for a reason: “so that you might be enriched by his poverty” (8:9, NR). As the saying goes, “Christ . . . became what we are, that he might make us as he is himself.”¹⁹⁸ By impoverishing himself, he fully identified with humankind. Noteworthy is that Jesus was born and lived in very humble circumstances. The scriptures provide various hints about the family’s low financial state. For example, when Mary and Joseph brought Jesus to the temple for his redemption,¹⁹⁹ they offered the least costly of the acceptable sacrifices, that of “a pair of turtle doves” (Luke 2:22–24). In addition, their circumstances compelled them to live in Nazareth, a village of little regard (John 1:46), where both Jesus and Joseph held the less-than-prestigious position of a “carpenter” (τέκτων, tektōn; Matt. 13:55; Mark 6:3).²⁰⁰ Finally, during his ministry, the Lord himself noted his personal penury, stating that “foxes have holes, and birds of the air have nests, but the Son of man hath not where to lay his head” (Matt. 8:20; Luke 9:58).²⁰¹

Paul’s point in using the Savior as an example is that the Lord gives the opportunity for others to be made rich through his act of self-impoverishment. In doing so, Paul interweaves the idea of temporal poverty with spiritual riches.²⁰² He shows that the riches of the Macedonian Saints did not consist of material wealth but of their sincere generosity (8:2). In sum, God’s grace did not alleviate their temporal poverty, but it did make them abound in spiritual richness. That wealth allowed them to make an offering beyond what anyone would have expected of them. In their giving, we hear echoes of the widow’s mites (Mark 12:42–44; Luke 21:2–4).²⁰³ Given their circumstances, although what they gave may not have amounted to much, it was inestimable, for they gave beyond their means. Thus they proved that they themselves were the true riches. It is little wonder then that they experienced an abundance of joy manifest in the downflow of God’s grace (8:2).

But the Savior’s story does not end with his poverty. There was far more to his mission than becoming mortal just to understand the delights, difficulties, challenges, joys, and heartaches of earth life. He came to make others rich. Indeed, his objective is to share with them the richness of the glory he enjoyed before he descended into mortality (John 17:5, 22). Thus, through the power of the Atonement, the true believer will share in his eternal riches. Because these abound, there is no need for competition between the branches.

By noting this, Paul addresses another concern that some of the Corinthian Saints may have had—namely, that he is demanding more than they can really give. His boasting of the abundant, even awe-inspiring, donations given by the Macedonian Saints likely led to this concern. He assures his audience that this is not the case, for they are not to give what they do not have (8:12). Thus the nature of their giving should not produce any real hardship (ὑστέρημα, hysterēma) for them. He assures them here that he is asking them to do no more than what they originally agreed to do (see 1 Cor. 16:1–2). That agreement, as he notes in 8:13, assured that fairness (ἰσότης, isotēs) would govern all transactions.²⁰⁴

In 8:14, Paul states what he means by fairness and how it works.²⁰⁵ Given the distress the Jewish Saints are presently under, the Corinthians’ giving of their abundance (περίσσευμα, perriseuma), while placing no great hardship on them, could alleviate the great need (ὑστέρημα, hysterēma) of their eastern sisters and brothers. In this act, a kind of fairness was assured.

But what kind of fairness does Paul have in mind? Two possibilities come to mind. He could be thinking of a hypothetical future reversal in economic conditions, in which the Jerusalem Saints would return the benefaction,²⁰⁶ or he could have in mind a more immediate reciprocation, in that the Jerusalem Saints, by receiving the goods, would generate a loving and prayerful fellowship with these giving western members, as 8:14 implies.²⁰⁷ He could actually have both ideas in mind, feeling that the loving relationship will definitely occur, while the reversal of economic fortune might occur.²⁰⁸

The Mission of Titus (8:16–24)

Greek Text

16 Χάρις δὲ τῷ θεῷ τῷ διδόντι τὴν αὐτὴν σπουδὴν ὑπὲρ ὑμῶν ἐν τῇ καρδίᾳ Τίτου, 17 ὅτι τὴν μὲν παράκλησιν ἐδέξατο, σπουδαιότερος δὲ ὑπάρχων αὐθαίρετος ἐξῆλθεν πρὸς ὑμᾶς.18 συνεπέμψαμεν δὲ μετʼ αὐτοῦ τὸν ἀδελφὸν οὗ ὁ ἔπαινος ἐν τῷ εὐαγγελίῳ διὰ πασῶν τῶν ἐκκλησιῶν—19 οὐ μόνον δὲ ἀλλὰ καὶ χειροτονηθεὶς ὑπὸ τῶν ἐκκλησιῶν συνέκδημος ἡμῶν σὺν τῇ χάριτι ταύτῃ τῇ διακονουμένῃ ὑφʼ ἡμῶν πρὸς τὴν αὐτοῦ τοῦ κυρίου δόξαν καὶ προθυμίαν ἡμῶν—20 στελλόμενοι τοῦτο μή τις ἡμᾶς μωμήσηται ἐν τῇ ἁδρότητι ταύτῃ τῇ διακονουμένῃ ὑφʼ ἡμῶν,21 προνοοῦμεν γὰρ καλὰ οὐ μόνον ἐνώπιον κυρίου ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.22 συνεπέμψαμεν δὲ αὐτοῖς τὸν ἀδελφὸν ἡμῶν ὃν ἐδοκιμάσαμεν ἐν πολλοῖς πολλάκις σπουδαῖον ὄντα, νυνὶ δὲ πολὺ σπουδαιότερον πεποιθήσει πολλῇ τῇ εἰς ὑμᾶς.23 εἴτε ὑπὲρ Τίτου, κοινωνὸς ἐμὸς καὶ εἰς ὑμᾶς συνεργός· εἴτε ἀδελφοὶ ἡμῶν, ἀπόστολοι ἐκκλησιῶν, δόξα Χριστοῦ.24 τὴν οὖν ἔνδειξιν τῆς ἀγάπης ὑμῶν καὶ ἡμῶν καυχήσεως ὑπὲρ ὑμῶν εἰς αὐτοὺς ἐνδεικνύμενοι εἰς πρόσωπον τῶν ἐκκλησιῶν. [SBLGNT]

Translation Notes and Comments

8:16 But thanks be to God, which put the same earnest care into the heart of Titus for you / But thanks be to God, who put the same devotion I have for you into the heart of Titus: With the particle δέ (de), “but,” Paul signals he is moving to his next point. His first statement, χάρις δὲ τῷ θεῳ (charis de tō theō), “thanks be to God,” is a formal expression of gratitude that he often uses to denote direct and current divine action (2:14; 9:15; Rom. 6:17; 1 Cor. 15:57). The verb δίδωμι (didōmi), literally “to give,”²⁰⁹ found here as an aorist participle, can carry certain financial overtones, such as depositing funds with the intent of earning interest.²¹⁰ The inference is that by the prior action of divine grace, God gave Titus sincere caring as a motivation to finish the charitable work. The aorist tense “reflects Titus’s decision in the (recent) past to return to Corinth.”²¹¹ For the noun σπουδή (spoudē), “earnestness, eagerness, devotion,” see 8:7 above. Here, the phrase τὴν αὐτὴν σπουδὴν (tēn autēn spoudēn), “the same devotion,” captures the idea of gratitude or sincere caring for others, “the proper response to God, who is the ultimate benefactor.”²¹² It could, however, refer to the zeal the Corinthians had for Paul. It is more likely, given the context, that this refers to his urgent desire for these people’s welfare.

The phrase ὑπὲρ ὑμῶν (hyper hymōn), “on account of” or “for you,” confirms that the eagerness expressed by Titus has nothing to do with the funds being raised but is for the people themselves.²¹³ There is no profit motive driving either him or Paul. The clause “I have” is not in the Greek text but is implied by Paul’s use of the preposition ὑπέρ (hyper).²¹⁴ The prepositional phrase ἐν τῇ καρδίᾳ Τίτου (en tē kardia Titou), “into the heart of Titus,” evidences the depth of the feelings shared by these two brethren toward the Corinthian Saints. For Titus, see Translation Notes for 2:13 and associated Analysis.

8:17 For indeed he accepted the exhortation / Because he not only accepted my appeal: The conjunction ὅτι (hoti), “for, because,” acts here as a marker of causality,²¹⁵ thus evidencing the godly grace acting upon Titus to encourage him to take the assignment. The noun παράκλησις (paraklēsis), “exhortation, appeal,” denotes both the act of emboldening another to a course of action and making a strong request.²¹⁶ Since Titus was already disposed to the work, the latter seems the best translation.

but being more forward, of his own accord he went unto you / but also, being even more eager, he is coming to you on his own initiative: The adjective σπουδαῖος (spoudaios), “zealous, diligent, eager”—here in the comparative—denotes consciousness in discharging an obligation or duty²¹⁷ but can also carry the nuance of being extremely earnest or eager.²¹⁸ The verb ἔρχομαι (exerchomai), “to come,” is found here as an epistolary aorist in which a writer puts himself in the position of his audience who would view a present action as past; thus we have rendered the verb as “is coming.”²¹⁹ This interpretation makes sense because Titus had not yet left Macedonia. The adjective αὐθαίρετος (authairetos), “voluntarily, of one’s own accord” denotes more than a willingness to act; the person does so as a personal choice.²²⁰ Thus, we have translated the word as “on his own initiative.”²²¹

8:18 And we have sent with him the brother, whose praise is in the gospel throughout all the churches / And we sent with him the brother whose fame in connection with the gospel has spread through all the churches. The verb συμπέμπω (sympempō), “to send with or at the same time,” is also an epistolary aorist (see the phrase above) and so is translated as “are sending.” The noun ἀδελφός (adelphos), “brother,” denotes a male kinsman and but can also refer to one engaged with others in a common interest or cause;²²² thus, in this context, the person is a fellow believer. The phrase “the brother” could carry a more technical inference, pointing to a Christian who has been set apart for the ministry. The latter idea is supported by the sense that the person is “sent,” suggesting that apostolic authority stands behind him. ²²³

The noun ἔπαινος (epainos), “praise, fame,” denotes “that which is worthy of or deserves praise,”²²⁴ but, in the present context, the word points more to the good reputation of this person and so is translated as “fame” in our Rendition.²²⁵ For the noun εὐαγγέλιον (euangellion), “gospel,” see Translation Notes for 4:4 with related Analysis.²²⁶ The preposition ἐν (en), “in,” here acts as a marker by which something shows itself.²²⁷ Hence, we have translated it as “in connection with.” In this case, it shows that the brother’s fame is tied to either his preaching of the gospel or his devotion to it.²²⁸ The phrase διὰ πασῶν τῶν ἐκκλησιῶν (dia pasōn tōn ekklēsiōn), “throughout all the churches,” shows the breadth of the person’s reputation. That breadth, however, would seem to be limited to the Macedonian Saints, since the brother is unknown to the Corinthian members.²²⁹

8:19 not that only but . . . also / not only that, but . . . also: The phrase οὐ μόνον δὲ ἀλλὰ καὶ (ou monon de alla kai), “and not only but also,” indicates “something important contrasted with something even more important.”²³⁰ That more important item Paul identifies in the next phrase.

who was also chosen of the churches to travel with us with this grace, which is administered by us / he was also chosen by the churches to be our traveling companion in connection with this charitable offering that is administered by us: The verb χειροτονέω (cheirotoneō), literally “to stretch out the hand,” carries two meanings: first for the purpose of giving one’s vote and then more generally “to appoint, choose.”²³¹ In at least one passage, the verb refers to ordaining an elder (πρεσβύτερος, presbyteros) by the laying on of hands.²³² It seems reasonable that the leadership would have selected the individual, and then the congregations agreed to the appointment. That would mean, in Latter-day Saint parlance, that the person was sustained to perform the task at hand. The noun συνέκδημος (synekdēmos) denotes “a traveling companion” and carries the weight of one appointed to an official assignment.²³³ On the noun χάρις (charis), “grace,” translated as “charitable offering,” see 8:6 above. The verb διακονέω (diakoneō), “to minister, administer,” found here as a passive participle, refers “to the function of an intermediary” assigned to a task,²³⁴ in this case collecting the offering for the Jerusalem poor. By use of the participle, Paul clearly indicates that his role and that of the others is strictly that of administrator, with no authority to use the offering for themselves.

to the glory of the same Lord / for the glory of the Lord himself: The preposition πρός (pros), “for,” indicates the purpose for which something is done;²³⁵ in this case, it shows the contribution is for the Lord’s “glory.” The noun δόξα (doxa), “glory,” in the present context denotes “renown, fame, honor.”²³⁶ The noun κύριος (kyrios), “lord,”²³⁷ is a term of honor that in the present context could refer to either God or Christ.²³⁸ Given, however, that the gracious act is to benefit members of his Church, Jesus seems the more likely candidate.²³⁹

and declaration of your ready mind / as well to show our willingness to help: This phrase is very short, consisting of but three words: καὶ προθυμίαν ἡμῶν (kai prothymian hēmon), literally “and our willingness.” The noun προθυμία (prothymia), “willingness,” denotes “exceptional interest in being of service”²⁴⁰ and stresses the eagerness that drives the willingness.²⁴¹

The phrase can be taken in three ways depending on how the governing preposition πρός (pros; see above) is nuanced. First, it can indicate “in accordance with,” showing that Paul’s willingness is on the same level as that which motivated the appointment of “the brother.” Second, it can indicate result. The appointment of the brother resulted in the heightening of Paul’s zeal toward the project.²⁴² Third, it could show purpose. Just as the purpose of the mission is to manifest the glory of the Lord, so too it manifests the Apostle’s willingness to show his readiness to help. Although any of these are possible, given that a preposition normally governs both nouns in the same way in such a construction,²⁴³ we feel it would do the same here. Since it clearly refers to “purpose” in the first phrase, it should do so in the second. Thus it shows Paul’s purpose—that is, his willingness to help.²⁴⁴

8:20 Avoiding this, that no man should blame us / We did this to prevent anyone from finding fault with us: The verb στέλλω (stellō), “to avoid doing,”²⁴⁵ is found here as a present middle participle used circumstantially with the understood subject being “we.”²⁴⁶ We have rendered it as a finite verb to better express the sense in contemporary English. The verb μωμάομαι (mōmaomai), found here as an aorist middle subjunctive, means “to find fault with, to criticize.”²⁴⁷ It is governed by the conjunction μή (mē), “lest, so that not.” A literal translation of the phrase would be “[We are] avoiding this, lest anyone find fault with us.” Our Rendition expresses the same sense in contemporary English. The nuance is that Paul is here buttressing the probity of the cause by detailing how the funds will be looked after and finally delivered to Jerusalem.²⁴⁸

in this abundance which is administered by us / in this liberal gift that we are administering: The noun ἁδρότης (hadrotēs), “abundance, generous gift,” denotes “an abundant amount with the implication of generosity.”²⁴⁹ We have rendered it as an adjective and supplied the word “gift” for clarity. The phrase suggests that the collected amount of funds was considerable. On the verb διακονέω (diakoneō), “to administer,” see 8:19 above.

8:21 Providing for honest things, not only in the sight of the Lord, but also in the sight of men. / For we are concerned about doing what is right not only in the Lord’s sight but also in the sight of men: In writing this phrase, Paul appears have in mind a passage from LXX Proverbs 3:4, which states, “Be concerned about what is morally proper in the eyes of the Lord and the eyes of men.”²⁵⁰

The verb προνοέω (pronoeō), found here as an imperative, means “to take careful thought for.”²⁵¹ The object of the verb is the nominalized neuter plural adjective καλά (kala), here with the sense “morally good things.”²⁵² The preposition ἐνώπιον (enōpion), “before, in the sight of,” carries the nuance of being in a position so that a person can make an evaluation.²⁵³ Thus we have rendered the phrase as above.

Paul’s reconstruction of the scripture differs from the biblical text in that he adds οὐ μόνον (ou monon), “not only,” and ἀλλά (alla), “but also.” He uses this construction to emphasize one part of the text over the other,²⁵⁴ and in doing so he stresses his deeply felt need to be particularly transparent with his fellow Saints.²⁵⁵ That he repeats the idea in Romans 12:17 and 1 Timothy 5:8 suggests this need is ever on his mind.

8:22 And we have sent with them our brother / And with them we sent our brother: Here Paul introduces a second church member who will assist in the final arrangements and transport of the collection for the Jewish poor. The plural pronoun αὐτοῖς (autois), “them,” refers to Titus and the unnamed brother mentioned in 8:18. On the verb συμπέμπω (sympempō), “to send,” and the noun ἀδελφός (adelphos), “brother,” see 8:18 above.

whom we have oftentimes proved diligent in many things / whose diligence we have often tested and proved in many ways: The verb δοκιμάζω (dokimazō) has the sense of drawing “a conclusion about worth on the basis of testing.”²⁵⁶ When it comes to people, it denotes finding out the worthiness or genuineness of people by proving them in the required position. The word carries a positive overtone of trying someone with the intent of approval.²⁵⁷ To express the full sense of the verb, we have rendered the phrase with two English verbs, “tested and proved.”

On the adjective σπουδαῖος (spoudaios), “eager, diligent,” see 8:17 above. In the present context, it denotes a “steady, earnest, and energetic effort,” thus favoring the translation “diligence.”²⁵⁸ Here it is modified by the participial ὤν (ōn), “being,” which supplements the action of the verb δοκιμάζω (dokimazō). Thus the Greek reads, “being diligent.”²⁵⁹ For flow in English, we have rendered it as “whose diligence” and moved it to the front of the phrase. The adjective πολύς (polys) denotes “much, many.” It is governed by the preposition ἐν (en), “in,” and denotes “in many things.” However, given that the related adverb πολλάκις (pollakis), here modifying polys, means “many times, often, frequently,” we have rendered the phrase as “in many ways.”²⁶⁰

but now much more diligent, upon the great confidence which I have in you / but now is even more diligent because of his confidence in you: The adverb νυνί (nyni), “now,”²⁶¹ references the current mental state of this brother. The adjective σπουδαῖος (spoudaios), translated as “diligence” above, is here found as a comparative and therefore rendered as “even more diligent.”²⁶² The phrase points out that something has energized his desire to be involved. The next phrase shows what did it. The noun πεποίθησις (pepoithēsis), “confidence, trust,” denotes a certainty that allows one to rely fully upon another.²⁶³ Here it is in the form of an instrumental dative, thus denoting “through” or “by whom” something happens. In this case, it is through the way the Corinthian Saints have responded to Titus. In our Rendition, we have tried to capture the sense in English.

8:23 This verse has several ellipses that require the addition of words in English that are not present but understood in the Greek. For this reason, we provide more information as to why we translate a phrase the way we do. Further, the sentence breaks down into two clauses, both beginning with the coordinating conjunction εἴτε (eite).²⁶⁴ In this construction, the term is usually translated as “if . . . if” and is used to set in contrast two elements,²⁶⁵ in this case, Titus with the two brothers. Also, the preposition ὑπέρ (hyper), usually denoting “for, on behalf of,”²⁶⁶ in this construction coordinates with περί (peri) and means “concerning, about.”²⁶⁷

Whether any do inquire of Titus, he is my partner and fellowhelper concerning you / As for Titus, he is my partner and also a fellow worker for you: The first phrase, εἴτε ὑπὲρ Τίτου (eite hyper Titou), literally “if about Titus,” means something like “if [there is a question] about Titus.”²⁶⁸ We have translated this as “As for Titus,” for better flow in contemporary English. The next phrase, κοινωνὸς ἐμός (koinōos emos), literally “partner mine,” is missing a form of the verb “to be,” which is understood in Greek but must be supplied in English. The noun κοινωνός (koinōnos), “companion, partner,”²⁶⁹ denotes someone who takes part with another in an enterprise or activity.²⁷⁰ The form of the pronoun, ἐμός (emos), “my,” is emphatic. By using it rather than the normal form μού (mou), Paul emphasizes his personal and close relationship with Titus, thus he “is my partner.”

The next phrase, καὶ εἰς ὑμᾶς συνεργός (kai eis hymas synergos), translates literally as “and also to you[, a] fellow-worker.” Here the conjunction καί (kai), usually translated as “and,” is used in its emphatic sense “and also,”²⁷¹ thus stressing the connection between two ideas or objects. Here it connects “partner” with “fellow worker.” The noun συνεργός (synergos) denotes someone who labors with another. Though it can nuance a state of inequality and thus be translated as “helper,” here it nuances a state of equality and is thus translated as “fellow worker.”²⁷² The preposition εἰς (eis), which has the general sense of “motion into a thing” or “relation to something,”²⁷³ is here used likely to replace a dative of advantage²⁷⁴ and thus shows that Titus is a fellow worker “for the benefit” of the Corinthian Saints.

or our brethren be inquired of, they are the messengers of the churches, and the glory of Christ / As for our brothers, they are envoys of the churches, a glory of Christ: On the translation of the conjunction εἴτε (eite), see above. The phrase εἴτε ἀδελφοὶ ἡμῶν (eite adelphoi hēmōn) translates literally as “if the brothers of us.” It can be translated as “and if [there is a question about] our brothers.” We have rendered it “as for our brothers” for better flow in English. The “brothers” are Titus and his two unnamed companions earlier referred to. Paul calls these men ἀπόστολοι (apostoloi), “apostles.” The title, in its general meaning, designates one who is sent in behalf of another.²⁷⁵ In secular Greek, the noun denoted an agent who worked in the full authority of another. The Cynics gave it a religious cast, using it to denote an official representative of the gods. In Judaism, the term carried both financial and religious overtones, being used to denote persons assigned to bring offerings from the Diaspora to the temple in Jerusalem.²⁷⁶ The primary use of the noun in the New Testament refers to the twelve men Jesus chose as the primary officers in his Church. It is, however, used for others who act in authoritative positions in the work of the ministry.²⁷⁷ Although the noun often means “messenger,” the English term that best translates the context here is “envoy,” denoting as it does an office of second rank given to a representative of one party in its dealings with another party.²⁷⁸ As one scholar has noted, “By using the term ἀπόστολος [apostle] of these two Christian brothers, Paul is not suggesting that they shared his status as ἀπόστολος Χριστοῦ Ἰησοῦ [Apostle of Jesus Christ] (1:1), someone who, like the Twelve (Matt. 10:2; 1 Cor. 15:5, 7), had seen the risen Lord (1 Cor. 9:1) and had been commissioned directly by Christ to exercise a distinctive leadership role within the church (1 Cor. 15:9–11; Gal. 1:1). Rather than being ἀπόστολοι Χριστοῦ [apostles of Christ] (11:13; cf. 1 Thess. 2:7 [2:6]; Jude 17), these men were ἀπόστολοι ἐκκλησιῶν [apostles of the church,] ‘envoys belonging to, sent by, and representing the churches.’”²⁷⁹

The phrase δόξα Χριστοῦ (doxa Christou), “a glory of Christ,” denotes a title of high honor. The object of the phrase is ambiguous. Although it could refer to the Church, the context leans toward the chosen brethren.²⁸⁰

The JST makes substantial changes to this section of Paul’s letter. It reads, “Therefore we send him unto you, in consequence of the great confidence we have in you, that you will receive the things concerning you to the glory of Christ; whether we send by the hand of Titus, my partner and fellow-laborer, or our brethren, the messengers of the churches.” In doing so, it combines and leaves out elements of 8:22 and 23. In its deviation from the KJV, the text properly picks up that the act of sending the brother is current, not past. It leaves out any testing of the individual on the part of Paul and others. Further, it shifts the confidence in the Corinthian Saints from the brother to Paul and his associates. Finally, it defines wherein that confidence lies—namely, in Paul’s belief that the Corinthians will do what will bring them divine approbation.

8:24 Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf / so show them proof of your love and of our boasting about you before the churches: Paul uses the conjunction οὖν (oun), “so, then, therefore” to indicate he is clinching the argument he has been making in 8:16–23 and is setting his readers up for what he wants them to do in light of what he has said. The pronoun αὑτούς (autous), “them,” refers to Titus and the unnamed brothers. The verb ἐνδείκνυμι (endeiknymi) means “to demonstrate, show, prove,”²⁸¹ and although it is found here as a present middle participle, it is used as an imperative.²⁸² The direct object of this verb is the noun ἔνδειξις (endeixis), “demonstration, proof,”²⁸³ and is a cognate of the above verb.

The “proving” involves two activities. The first is expressed by the phrase τῆς ἀγάπης ὑμῶν (tēs agapēs hymōn), “your love,” the noun ἀγάπη (agapē) denoting a very deep, warm, and accepting affection.²⁸⁴ The second is expressed by the phrase ἡμῶν καυχήσεως ὑπὲρ ὑμῶν (hēmōn kauchēseōs hyper hymōn), “our boasting about you.” The noun καύχησις (kauchēsis), “boasting,” denotes “the act of taking pride in something” or someone.²⁸⁵ Here it refers to the Corinthian Saints’ acceptance of Titus and their willingness to reengage in the collection. The phrase εἰς πρόσωπον τῶν ἐκκλησιῶν (eis prosōpon tōn ekklēsiōn), literally “in the face of the churches” expresses the reason and nature of the proving. It is to disclose, on a large and conspicuous level, why the Apostle has pride in the entire congregation. We have translated it as “before the churches” to better convey its sense in English.

Analysis and Summary

We have now come to a critical point in this epistle. “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).”²⁸⁶ So important is his mission that he is not coming alone. Two other agents will attend with him. One is well-known among the branches of the Macedonian Churches (8:18); the other is less well-known, but still respected (8:22). Both are coming to support Titus. The impetus for getting the work finished on behalf of the suffering Jerusalem Saints is the hopeful and encouraging nature of this letter.

By sending these men, known to be honorable, as the ones who will be with Paul at all times, he protects himself from certain misunderstandings and possible criticism regarding his intent so far as the collection is concerned (8:19–21).²⁸⁷ This move shows he has given forethought so that he will be clear of any suspicion of using the collection to enrich himself (8:20).²⁸⁸ Not only that, but it also allows him to show his goodwill toward the needy Jerusalem Saints (8:19) and his desire to do what is honorable before all (8:21). Conversely, by working with the three agents, the Corinthians will be able to demonstrate their love for both the Saints abroad and the Apostle himself.

The opening verse for this section (8:16) comes at an important intersection in Paul’s appeal. Having established that his injunction is not a command and that he is not asking these Saints to give more than they can, he has met most of the serious concerns about the collection. He can now address the last by introducing those who would oversee and bring the collection to a close. Before doing so, however, he first assures his audience of the care that he and Titus have for them. The implication is that the major purpose for the collection is not driven by the missionaries’ concern for the Jerusalem Saints, though that is there, but for the welfare of the Corinthians. It is they, Paul points out here, who will greatly benefit from this charitable action.²⁸⁹

In 8:17, he emphasizes in two ways Titus’s very positive attitude in assisting Paul in this work. First, with reference to a discussion the two had had (8:6), Paul had made a request (παράκλησις, paraklēsis) of his companion, who had accepted it readily. Given the tension between Paul and some, if not many, of those in the Corinthian house churches, the request was no small matter. Titus’s willingness certainly enhanced Paul’s delight in and deep appreciation for the young man.²⁹⁰ There is little doubt that the Saints’ positive and heartfelt response to the harsh letter that Titus had delivered had developed in him a deep fondness for them and contributed to his willingness to take on the bigger assignment of completing the collection. Second, Paul now notes that Titus is not only willing to do as Paul asked but is, of his own accord (αὐθαίρετος, authairetos), very eager (σπουδαιότερος, spoudaioteros) to do so. Indeed, he is voluntarily leaving his associates to take on this task. This act, with the enthusiasm that stands behind it, would likely endear Paul’s emissary even more to the Corinthian Saints. But Paul’s request of him would have enhanced the trip’s importance, giving it an apostolic endorsement.²⁹¹

In 8:18, Paul informs his audience that Titus will not be coming alone. He will be accompanied by two “brethren,” albeit the second is not introduced until 8:22. Here Paul introduces the first. The title could be a general designation for a fellow member of the Church, but Paul’s note that he is “sent” (συμπέμπω, sympempō) suggests the title carries priesthood authority.²⁹² The Apostle focuses on the broad and very positive reputation this individual has among the various house churches in the Macedonian Province.²⁹³ Either his preaching of or devotion to the gospel, or both, appear to have made him praiseworthy (ἔπαινος, epainos) in the eyes of many. This virtue would likely, if tacitly, suggest to the Corinthians members that, since he is honorable in all things, he can be trusted and that his added presence will act as a surety that the collection will be properly managed. For a study of whom this brother could be, see Analysis of 8:22 below.

To add to the high praise with which the Apostle introduced him, Paul goes on to note that—more importantly²⁹⁴—the brother was sustained to this post by the Macedonian branches of the Church. The Greek word (χειροτονέω, cheirotoneō) shows that the person was appointed and sustained by the group possibly by “raising of the hand.”²⁹⁵ The reason this appointment eclipses the respect this brother has is that it gives him priesthood authority to assist in conducting the Church’s business.

Paul next lists two additional reasons for the collection (8:19). The first is for the “glory of the Lord himself.” Due to Paul’s reverence for the Savior, it is little wonder he places this glory in first position. To bring glory to the Lord, the Apostle felt, is the ultimate purpose of the new covenant (3:7–11, 18; 4:6, 15). Once again, we see expressed Paul’s theology of giving. Its center is in the downflow of the transforming and empowering effect of grace (χάρις, charis), God’s gift. That gift allows a person to give his or her own gift but from the heart. As Paul sees it, “In giving we receive. Only in this way can it be that the collection is for the Lord’s glory, and not that of the human participants.”²⁹⁶

But there was something else at play here. The phrase stresses that Paul’s intentions for and motives behind the collection are pure. He was not working to get anything personally out of it.²⁹⁷ This brings us to his second expressed reason for the collection: it allows Paul and the other missionaries to indicate their eager willingness (προθυμία, prothymia) to assist in the work. Taking the verse altogether, it defuses any idea that Paul’s motives were anything more than those of assisting the poor and glorifying the Lord.²⁹⁸

In 8:20, what Paul tacitly indicated before he now states openly. Clearly, his detractors have already accused him of being deceitful and motivated by financial gain.²⁹⁹ Here, he continues to build a case against these accusations by explaining to the Corinthian Saints that he is not going to administer the charitable offering by himself but will be assisted by Titus as well as by a well-respected brother.³⁰⁰ It is little wonder that some with a suspicious mindset might question the administration of the funds. That Paul refers to collection as a generous even liberal (ἁδότης, hadotēs) amount suggests that by this time the collection had grown into a very large sum. Thus, Paul has so arranged the circumstances of the final collection and its transportation to Jerusalem, not only to make sure the donation got to its destination but also to protect his good name and that of the apostolic ministry.³⁰¹

The latter point he makes clear in 8:21. He does this by closely paraphrasing scripture (LXX Prov. 3:4) that teaches that a leader’s actions “must be open to . . . scrutiny” not only before God but more especially before the people.³⁰² Every action done, every deed accomplished, every movement attempted must be transparent so that the people can not only judge the leaders’ intent but also feel confident in following them. Paul has already appealed to his own transparency in 4:2 (compare 2:17; 5:11). This condition, he stresses here, is especially so when it comes to financial administration, where the greatest temptation lies to violate a trust.³⁰³

In that light, in 8:22, he introduces yet another assistant who will help gather, guard, and transport the funds. It is also possible that this man servers as a third witness who confirms, according the law of Moses, the propriety and rightness of an action (Deut. 19:15). In that case he would be here “confirming the integrity of the collection.”³⁰⁴

The Apostle Paul recommends this individual based on three criteria. First, he is “our brother” (ἡμῶν ἀδελφόν, hēmōn adelphon)—that is, he is in full fellowship with the Saints. Second, the individual has been tried “often and in many ways” (ἐν πολλοῖς πολλάκις, en pollois pollakis) through being assigned to various responsibilities, in which he has proved himself fully diligent (σπουδαῖος, spoudaios). Finally, he is now diligent (σπουδαῖος, spoudaios) in taking up the task, as displayed by an energetic, even zealous effort for the cause due to the reported goodness of the Corinthians and their own reported enthusiasm for finishing the collection.³⁰⁵ It is likely that this brother was well aware of the tension that had existed between the members of the Corinthian house churches and the Apostle and this may have made him initially reluctant to get involved. The positive report of Titus energized him to bring his proven talents to assist the cause.

All this leads to the questions “Who are these men?” and “Why does Paul not name them?” On these subjects there has been a great deal of scholarly speculation. Suggestions on whom these men might be range from Luke,³⁰⁶ through Apollos and Timothy,³⁰⁷ to Sopater, Aristarchus, Secundus, and Gaius,³⁰⁸ all known associates of Paul. The Apostle provides two particular qualifications for the first brother: first, that throughout the churches (at least in Macedonia), people respect him and second, that the churches in the region had appointed him to this task.³⁰⁹ For the second brother, the Apostle notes but one (albeit a very important) attribute: he has proved himself diligent in all assignments given him. These three qualifications do not narrow the field because all the men mentioned above seem to meet them. That the men were most likely from Macedonia helps narrow the field, only three being from that province. Sopater was from Berea, while Aristarchus and Secundus were from Thessalonica (Acts 20:4). As a result, support for any two of these three seems cautiously warranted.³¹⁰

In setting up this delegation, Paul and the Church are following a long-established Jewish practice. The Diaspora Jews chose men of highest repute to gather the annual temple tax and escort it safely to Jerusalem.³¹¹

The question still remains why Paul did not name these men, since he is quite liberal in mentioning those who assist him. Speculation ranges widely. Among the suggestions are that these men were totally unknown to any of the Corinthian Saints and, therefore, naming them would have meant nothing to Paul’s target audience. Conversely, these men were well-known to the Corinthians and, therefore, mentioning them was superfluous. Going on, since Paul regularly names those whom he appoints, he left the names of these men out because he did not appoint them. And again, naming them would have given them a status Paul did not want them to have, fearing it would dilute Titus’s influence. Finally, their names were in the original letter but later removed by an overzealous scribe because he felt they had become associated with heresy.³¹² Of these, the idea that they were unknown to the Corinthian members of the Church seems the best choice because it seems the most logical.³¹³

In 8:23, Paul gives the status of the men both he and the Macedonian Churches are sending to assist in the fundraising. He declares Titus to be both his partner (κοινωνός, koinōnos) and his “fellow worker” (συνεργός, synergos). The way Paul structures his wording emphasizes that Titus is his full partner in this enterprise. Both titles highlight a state of equality between the two men and thus stress Titus’s authority to act. However, as Paul notes, he is to use that authority only to benefit the Corinthian Saints. The two accompanying brethren Paul refers to as “envoys” (ἀπόστολοι, apostoloi), men having full authority to act but in a secondary position. He enhances their status, however, by stating that they are “reflections of the splendor of Christ” (δόξα Χριστοῦ, doxa Christou).³¹⁴ This designation bestows upon them a sense of the divine that gives purity to their character and a pure quality to the motive behind their mission. And it does more. The phrase echoes scriptures that state that Jehovah will make his servants a covenant to God’s people and a “light of the Gentiles” (Isa. 42:6; 49:6; compare Col. 1:27).³¹⁵ Certainly, the faithfulness of these men is setting an example for others that both Jew and Gentile can follow.

By highlighting their authority and character in glowing terms, Paul confirms, if not elevates, their status before his target audience and thereby, hopefully, makes these emissaries men whom the Corinthians would be willing to accept and assist. In 8:24, he exhorts his audience as to how to do so. It is by proving (ἐνδείκνυμι, endeiknymi) themselves in two ways. First, they must express a deep, warm, and sincere love (ἀγάπη, agapē). ³¹⁶ Though Paul does not state specifically what the object of that love should be, the tacit implication is that it is Titus and his companions. Based on his statement in 8:8, connecting love with the collection, the Corinthians were to express their love by following the example of the Macedonian Saints in freely giving to the collection. Second, they must confirm the propriety of Paul’s bragging (καύχησις, kauchēsis) about the virtues of the Corinthian Saints to these men. Paul then exhorts these Saints to express their love and confirming actions so conspicuously that the entire family of Saints in the area will be aware of and hopefully positively influenced by it.

There is little wonder he desires a show of acceptance and support for these agents. Based on the last three chapters of the epistle, it is evident that pockets of opposition continue to linger in Corinth. The terms Paul uses to describe his relationship with Titus, as noted, carry a tone of intimacy and familiarity. Thus, he makes very clear to the Corinthians the standing that Titus has with him. In addition, not only is Titus Paul’s delegate, but the two accompanying brethren are the northern Church’s envoys;³¹⁷ thus, all three are fully empowered to do as assigned. By highlighting the authority and quality of their characters, the Apostle assures the southern Saints that the collection will be well monitored. Further, by having the faithful Saints openly and enthusiastically display their love and support for them and the project, Paul anticipates and blunts any opposition his envoys may face.

For the Apostle, however, it is not primarily for self-protection that he sets up the conditions the way he does. The key motives of the project appear to rest on the socioeconomic dimensions of equality (ἰσότης, isotēs) and fellowship (κοινωνία, koinōnia). Paul’s intentions seem to have extended beyond the mere alleviation of poverty by means of charitable giving. He aimed at reforming the structural inequalities of Greco-Roman society that were also, unfortunately, becoming apparent in the early church. He does so in two ways. First, by fostering socioeconomic “equality” between Jewish and Gentile members and, second, by establishing a global, socially, and ethnically inclusive fellowship among them. Although it is true that as the early Church lost its moorings it moved into apostasy, in theory and in practice, for a short while at first, it brought Jews and Gentiles together into a global community of faith in an unprecedented way. Furthermore, as Paul’s collection exemplifies, it fostered socioeconomic equality and solidarity across sociocultural and ethnic divides in a manner that no Greek sociopolitical utopia had ever dared to envisage.³¹⁸