Text -- 2 Corinthians 9:13 (NET)

9:13 Through the evidence of this service they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing with them and with everyone.

Commentary -- Word/Phrase Notes (per phrase)

Robertson: 2Co 9:13

Seeing that they glorify God ( doxazontes ton theon ).

Anacoluthon again. The nominative participle used independently like ploutizomenoi in 2Co 9:11.

Robertson: 2Co 9:13

Obedience ( hupotagēi ).

Late and rare word from hupotassō , to subject, middle to obey. Only in Paul in N.T.

Robertson: 2Co 9:13

Of your confession ( tēs homologias humōn ).

Old word from homologeō (homologos , homou , legō ), to say together. It is either to profess (Latin profiteor , to declare openly) or to confess (Latin confiteor , to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews.

Robertson: 2Co 9:13

For the liberality of your contribution ( haplotēti tēs Koinéōnias ).

This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2Co 8:4.

Vincent: 2Co 9:13

Experiment of this ministration ( δοκιμῆς τῆς διακονίας ταύτης ).

Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it: hence either " the proving of you by this ministration," as Rev., or the tried character of this ministration . Δοκιμή may mean, either the process of proving or the state of being approved , approvedness . The difference is immaterial.

Vincent: 2Co 9:13

Your professed subjection ( ὑποταγῇ τῆς ὁμολογίας ὑμῶν )

A vicious hendiadys. Lit., as Rev., the obedience of your confession ; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession , 1Ti 6:13; and elsewhere profession . Both renderings occur in 1Ti 6:12, 1Ti 6:13. Rev., in every case, confession . A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Mat 7:23; Tit 1:16, and changes to confess in 1Ti 6:12. In Mat 14:7, promised (A.V. and Rev., see note), and in Heb 13:15, giving thanks ; Rev., which make confession . Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together , λέγω to say ; con together , fateor to say . The fundamental idea is that of saying the same thing as another ; while profess ( pro forth , fateor to say ) is to declare openly . Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked " I never knew you" (" then will I profess , ὁμολογήσω " ), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess , since confess would be ambiguous. See, for example, Tit 1:16.

Vincent: 2Co 9:13

Liberal distribution ( ἁπλότητι τῆς κοινωνίας )

Rev., correctly, liberality of your contribution . Κοινωνία communion includes the idea of communication of material things, and hence sometimes means that which is communicated . See on Act 2:42; so Rom 15:26; Heb 13:16. Compare the similar use of κοινωνέω , Rom 12:13, distributing ; Phi 4:15, communicated .

Wesley: 2Co 9:13

Openly testified by your actions.

Wesley: 2Co 9:13

Who stand in need of it.

JFB: 2Co 9:13

Through occasion of.

JFB: 2Co 9:13

Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."

JFB: 2Co 9:13

The recipients.

JFB: 2Co 9:13

Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession.

JFB: 2Co 9:13

Greek, "the liberality of your contribution in relation to them," &c.

Clarke: 2Co 9:13

By the experiment of this ministration - In this, and in the preceding and following verses, the apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem

1.    The wants of the saints would be supplied

2.    Many thanksgivings would thereby be rendered unto God

3.    The Corinthians would thereby give proof of their subjection to the Gospel. And

4.    The prayers of those relieved will ascend up to God in the behalf of their benefactors.

Calvin: 2Co 9:13

13.By the experiment of that administration The term experiment here, as in a variety of other places, means proof or trial ⁷³³ For it was a sufficient token for bringing the love of the Corinthians to the test, — that they were so liberal to brethren that were at a great distance from them. Paul, however, extends it farther — to their concurrent obedience in the gospel. ⁷³⁴ For by such proofs we truly manifest, that we are obedient to the doctrine of the gospel. Now their concurrence appears from this — that alms are conferred with the common consent of all.

TSK: 2Co 9:13

they : Psa 50:23; Mat 5:16; Joh 15:8; Act 4:21, Act 11:18, Act 21:19, Act 21:20; Gal 1:24; 1Pe 2:9, 1Pe 4:11

professed : 2Co 10:5; Luk 6:46; Rom 10:16, Rom 16:26; Heb 5:9

and for : Heb 13:16

Commentary -- Word/Phrase Notes (per Verse)

Barnes: 2Co 9:13

Whiles by the experiment ... - Or rather, by the experience of this ministration; the proof ( δοκιμῆς dokimēs ), the evidence here furnished of your liberality. They shall in this ministration have experience or proof of your Christian principle.

They glorify God - They will praise God as the source of your liberality, as having given you the means of being liberal, and having inclined your hearts to it.

For your professed subjection ... - Literally, "For the obedience of your profession of the gospel."It does not imply merely that there was a profession of religion, but that there was a real subjection to the gospel which they professed. This is not clearly expressed in our translation. Tyndale has expressed it better, "Which praise God for your obedience in acknowledging the gospel of Christ."There was a real and sincere submission to the gospel of Christ, and that was manifested by their giving liberally to supply the needs of others. The doctrine is, that one evidence of true subjection to the gospel; one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the needs of the poor and afflicted friends of the Redeemer. And unto all people. That is, all others whom you may have the opportunity of relieving.

Poole: 2Co 9:13

Whiles by the experiment of this ministration upon their receiving of what you sent them,

they glorify God for your professed subjection unto the gospel of Christ they will see how ready you are to obey the gospel of Christ, (which hath in so many places called you to this duty), and this will give them occasion of blessing God, who in the day of his power hath made such a willing people, willing at God’ s command, and in consideration of the love of Christ, to strip themselves to clothe his naked members, to restrain their own appetites to feed them. The grace of God bestowed on others, is matter of great thanksgiving to every gracious heart.

And for your liberal distribution unto them, and unto all men: another cause of thanksgiving will be God’ s moving your hearts towards them; they will see reason to bless God, who hath raised them up such friends in their great straits; so as they will both bless God on your behalf, for his grace bestowed on you, that out of the Gentiles he hath picked out a people so subject to the law of his gospel; and also on their own behalf, that God hath stirred up a people to compassionate them in their deep distresses.

Haydock: 2Co 9:11-13

All bountifulness, [1] by which is signified, a sincere and free liberality, by giving with a sincere heart, and good intention. St. Paul encourages them to contribute willingly for God's sake, and out of a true charity for their indigent brethren, who will praise, and thank God, and pray for them, &c. (Witham)

Gill: 2Co 9:13

Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first,

they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly

for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him,

for your liberal distribution unto them, and unto all men; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.

Commentary -- Verse Notes / Footnotes

NET Notes: 2Co 9:13

¹ tn Or “proof,” or perhaps “testing” (NRSV).

² tn Or “ministry.”

³ tn Or “your partnership”; Grk “your fellowship.”

Geneva Bible: 2Co 9:13

Whiles by the ^{( k )} experiment of this ministration they glorify God for your ^{( l )} professed subjection unto the gospel of Christ, and for [your] liberal distribution unto them, and unto all [men];

^{( k )} By this proof of your liberality in this helping of them.

^{( l )} In showing with one consent that you acknowledge that Gospel alone which you have willingly submitted yourselves to, declaring by this that you agree with the church of Jerusalem.

Commentary -- Verse Range Notes

TSK Synopsis: 2Co 9:1-15

1 He yields the reason why, though he knew their forwardness, yet he sent Titus and his brethren beforehand.

6 And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed,

10 which shall return a great increase to them,

13 and occasion a great sacrifice of thanksgivings unto God.

MHCC: 2Co 9:6-15

Money bestowed in charity, may to the carnal mind seem thrown away, but when given from proper principles, it is seed sown, from which a valuable increase may be expected. It should be given carefully. Works of charity, like other good works, should be done with thought and design. Due thought, as to our circumstances, and those we are about to relieve, will direct our gifts for charitable uses. Help should be given freely, be it more or less; not grudgingly, but cheerfully. While some scatter, and yet increase; others withhold more than is meet, and it tends to poverty. If we had more faith and love, we should waste less on ourselves, and sow more in hope of a plentiful increase. Can a man lose by doing that with which God is pleased? He is able to make all grace abound towards us, and to abound in us; to give a large increase of spiritual and of temporal good things. He can make us to have enough in all things; and to be content with what we have. God gives not only enough for ourselves, but that also wherewith we may supply the wants of others, and this should be as seed to be sown. We must show the reality of our subjection to the gospel, by works of charity. This will be for the credit of our profession, and to the praise and glory of God. Let us endeavour to copy the example of Christ, being unwearied in doing good, and deeming it more blessed to give than to receive. Blessed be God for the unspeakable gift of his grace, whereby he enables and inclines some of his people to bestow upon others, and others to be grateful for it; and blessed be his glorious name to all eternity, for Jesus Christ, that inestimable gift of his love, through whom this and every other good thing, pertaining to life and godliness, are freely given unto us, beyond all expression, measure, or bounds.

Matthew Henry: 2Co 9:6-15

Here we have,

I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe, 1. It should be bountifully; this was intimated, 2Co 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, 2Co 9:6. 2. It should be deliberately Every man, according as he purposes in his heart, 2Co 9:7. Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses. 3. It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, 2Co 9:7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa 58:10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable.

II. Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians,

1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, 2Co 9:6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (2Co 9:7), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, 2Co 9:8. We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written (Psa 112:9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, 2Co 9:10, 2Co 9:11. Here observe, [1.] To whom the prayer is made - to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, - that God will multiply their seed sown, that they may still be able to do more good, - and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness (2Co 9:11), - that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich.

2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, 2Co 9:12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them.

3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, 2Co 9:11. These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, 2Co 9:13. Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God.

4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, 2Co 9:14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich.

Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, 2Co 9:15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.

Barclay: 2Co 9:6-15

This passage gives us an outline of the principles of generous giving.

(i) Paul insists that no man was ever the loser because he was generous. Giving is like sowing seed. The man who sows with a sparing hand cannot hope for anything but a meagre harvest, but the man who sows with a generous hand will in due time reap a generous return. The New Testament is an extremely practical book and one of its great features is that it is never afraid of the reward motive. It never says that goodness is all to no purpose. It never forgets that something new and wonderful enters into the life of the man who accepts God's commands as his law.

But the rewards that the New Testament envisages are never material. It promises not the wealth of things, but the wealth of the heart and of the spirit. What then can a generous man expect?

(a) He will be rich in love. This is a point to which we will return. It is always true that no one likes the mean man and generosity can cover a multitude of other sins. Men will always prefer the warm heart, even though its very warmth may lead it into excesses, to the cold rectitude of the calculating spirit.

(b) He will be rich in friends. "A man that has friends must show himself friendly." An unlovable man can never expect to be loved. The man whose heart runs out to others will always find that the hearts of others run out to him.

© He will be rich in help. The day always comes when we need the help which others can give, and, if we have been sparing in our help to them, the likelihood is that they will be sparing in their help to us. The measure we have used to others will determine the measure which is given to us.

(d) He will be rich towards God. Jesus taught us that what we do to others we do for God, and the day will come when every time we opened our heart and hand will stand to our favour, and every time we closed them will be a witness against us.

(ii) Paul insists that it is the happy giver whom God loves. Deu 15:7-11lays down the duty of generosity to the poor brother, and Deu 15:10has it, "Your heart shall not be grudging when you give to him." There was a rabbinic saying which said that to receive a friend with a cheerful countenance and to give him nothing is better than to give him everything with a gloomy countenance. Seneca said that to give with doubt and delay is almost worse than not to give at all.

Paul then quotes from Psa 112:3, Psa 112:9--verses which he takes to be a description of the good and generous man. He scatters his seed, that is he sows it not sparingly but generously; he gives to the poor; and his action is to his credit and joy forever. Carlyle tells how, when he was a boy, a beggar came to the door. His parents were out and he was alone in the house. On a boyish impulse he broke into his own savings-bank and gave the beggar all that was in it, and he tells us that never before or since did he know such sheer happiness as came to him in that moment. There is indeed a joy in giving.

(ii) Paul insists that God can give a man both the substance to give and the spirit in which to give it. In 2Co 9:8he speaks of the all-sufficiency which God gives us. The word he uses is autarkeia (841). This was a favourite Stoic word. It does not describe the sufficiency of the man who possesses all kinds of things in abundance. It means independence. It describes the state of the man who has directed life not to amassing possessions but to eliminating needs. It describes the man who has taught himself to be content with very little. It is obvious that such a man will be able to give far more to others because he wants so little for himself. It is so often true that we want so much for ourselves that there is nothing left to give to others.

Not only that, it is God who can give us the spirit in which to give. Robert Louis Stevenson's native servants loved him. His boy used to waken him every morning with a cup of tea. On one occasion his usual boy was off duty, and another had taken over. This boy woke him not only with a cup of tea but also with a beautifully cooked omelette. Stevenson thanked him and said, "Great is your forethought." "No, master," said the boy, "great is my love." It is God alone who can put into our hearts the love which is the essence of the generous spirit.

But in this passage Paul does more. If we read into its thought, we see that he holds that giving does wonderful things for three different persons.

(i) It does something for others. (a) It relieves their need. Many a time, when a man was at his wit's end, a gift from someone else has seemed nothing less than a gift from heaven. (b) It restores their faith in their fellow men. It often happens that, when a man is in need, he grows embittered and feels himself neglected. It is then that a gift shows him that love and kindness are not dead. © It makes them thank God. A gift in a time of need is something which brings not only our love but also God's love into the lives of others.

(ii) It does something for ourselves. (a) It guarantees our Christian profession. In the case of the Corinthians that was specially important. No doubt the Jerusalem Church, which was almost entirely Jewish, still regarded the Gentiles with suspicion and wondered in its heart of hearts if Christianity could be for them at all. The very fact of the gift of the Gentile Churches must have guaranteed to them the reality of Gentile Christianity. If a man is generous it enables others to see that he has turned his Christianity not only into words but into deeds as well. (b) It wins us both the love and the prayers of others. What is needed in this world more than anything else is something which will link a man to his fellow men. There is nothing so precious as fellowship, and generosity is an essential step on the way to real union between man and man.

(iii) It does something for God. It makes prayers of thanksgiving go up to him. Men see our good deeds and glorify not us but God. It is a tremendous thing that something we can do can turn men's hearts to God, for that means that something we can do can bring joy to him.

Finally, Paul turns the thoughts of the Corinthians to the gift of God in Jesus Christ, a gift whose wonder can never be exhausted and whose story can never be fully told; and, in so doing, he says to them, "Can you, who have been so generously treated by God, be anything else but generous to your fellow men?"

Before we go on to study 2Cor 10-13 of our letter, let us remember what we have already seen in the introduction. There is a most surprising break between 2Cor 9 and 2Cor 10 . Up to 2Cor 9 everything seems to be going well. The breach is healed and the quarrel is over. 2Cor 8-9 deal with the collection for the Church at Jerusalem, and, now that that practical matter is dealt with, we might expect Paul to draw to a close. Instead, we find four chapters which are the saddest and the sorest chapters Paul ever wrote. It makes us wonder how they got there.

Twice in 2 Corinthians Paul speaks of a severe letter that he had written, a letter so stern that at one time he almost regretted ever having written it (2Co 2:4; 2Co 7:8). That description does not at all fit 1 Corinthians. So we are left with two alternatives--either the severe letter is lost altogether or at least part of it is contained in these 2Cor 10-13. All the likelihood is that 2Cor 10-13 are the severe letter, and that, when Paul's letters were being collected, it was placed here by mistake. To get the right order of things we really ought to read 2Cor 10-13 before we read 2Cor 1-9. We may well believe that we are reading here the letter which it hurt Paul most of all to write, and which was written to try to mend a situation which came near to breaking his heart.

Constable: 2Co 8:1--10:1

III. INSTRUCTIONS CONCERNING THE COLLECTION FOR THE POOR SAINTS IN JUDEA 8:1--9:15

The New Testament reveals that Paul was actively collecting money for "the poor among the saints in Jerusalem" (Rom. 15:26) for about five years (52-57 A.D.). He solicited funds from the Christians in Galatia (Acts 18:23; 1 Cor. 16:1), Macedonia (Acts 19:22; 2 Cor. 8:1-5; 9:2, 4), Achaia (Rom. 15:26; 1 Cor. 16:1-4; 2 Cor. 8-9), and Asia Minor (Acts 20:35).²²⁰ Delegates from most of these regions accompanied Paul when he took the gift to Jerusalem (Acts 20:4).

The recipients were Hebrew Christians who were poor for several reasons. Conversion to Christianity and particularly baptism resulted in social and economic ostracism in Jerusalem's society where Judaism dominated all of life. The communal sharing of goods that the early Christians in Jerusalem practiced did not solve their economic problems (cf. Acts 2:44-45; 4:32, 34-35). All Palestinian residents suffered from lack of food due to a famine that descended during the reign of Emperor Claudius (46 A.D., Acts 11:27-30). As the mother church of Christianity, the Jerusalem church undoubtedly had a larger number of teachers, missionaries, and visitors to support than its daughter churches did. Finally, Jews, including Jewish Christians, who lived in Palestine had to pay double taxes, to Rome and to the Jewish authorities.

Why did Paul devote so much of his time and energy to raising and delivering this collection? Undoubtedly love for his needy Christian brethren was a primary motivation (Rom. 12:13; 13:8; Gal. 6:10). He also believed this gift would honor Jesus Christ (2 Cor. 8:19). It would help equalize God's provision for His people's physical needs too (2 Cor. 8:13-150. Moreover, it provided a visual demonstration of the equality that exists between Gentile and Jewish Christians (Eph. 2:11-22). It was something that God might use to allay Jewish suspicions of Christianity and of Paul's mission to the Gentiles (cf. Acts 11:2-3). It also illustrated the spiritual indebtedness that the Gentiles owed to their Jewish brethren (Rom. 15:19, 27; 1 Cor. 9:11). Personally it was one way that Paul could compensate in part for his earlier persecution of the Jerusalem saints (Acts 8:3; 9:1; 26:10-11; 1 Cor. 15:9; Gal. 1:13; 1 Tim. 1:13).

Paul wrote as he did in the following two chapters of 2 Corinthians to facilitate the collection and to set forth a philosophy of Christian stewardship. This is not the first that the Corinthians had heard about this collection. Paul's abrupt introduction of "the collection for the saints" in 1 Corinthians 16:1 and his subsequent discussion of it suggests that he had spoken to them about it previously. Evidently they began to participate but then dropped the project. Probably the controversy that developed concerning Paul contributed to that decision (2:5-11; 7:12). However now that Paul had learned that the Corinthian congregation was responding more positively to him again he could reintroduce the subject and press for its completion.

Constable: 2Co 9:6-15

E. The benefits of generous giving 9:6-15

Paul concluded his exhortation regarding the collection by reminding his readers of the benefits God inevitably bestows on those who give liberally. He did this so they would follow through with their purpose and believe that God would provide for the need that their sacrifice would create.

9:6 One of the great spiritual principles of life is that God blesses people in proportion to their blessing others (cf. Prov. 11:24-25; 19:17; 22:8-9; Luke 6:38; Gal. 6:7). Paul reminded his readers of this here by citing the example of the farmer. If he plants little, he harvests little; but if he plants much, he will harvest much. Giving to meet the needs of others is like sowing seed. It will yield fruit of the same kind in time.

"The important lesson which Paul is urging upon the Corinthians at this point is that to give is to sow. What is given is not lost, but, like the seed sown by the farmer, contrary to all appearances it possesses the potency of life and increase. At the same time it is important to remember that, as the whole context shows, the Apostle is speaking of the quality, not the quantity, of giving."²³⁷

Is a proper motive for giving to get something in return? Both Jesus and Paul urged us to lay up treasure in heaven, to make investments counting on the fact that they will yield eternal rewards (Luke 12:31-34; Matt. 6:19-21; 1 Tim. 6:18-19; cf. Prov. 19:17; Matt. 10:42; Luke 6:38). It is perfectly legitimate to remind people of the inevitable consequences of their actions to motivate them to do what is right, as Paul did here.

9:7 The example of the harvest suggests that the farmer has the freedom to plant as much or as little as he chooses (cf. Acts 11:29; 1 Cor. 16:2). We should give generously, freely, and deliberately. We should not give feeling that we hate to part with what we are giving. We should not give because we feel there is no alternative or because we think others will look down on us if we fail to give (cf. Acts 5:1-11). We should not give impulsively or thoughtlessly but with inward resolve. We should give cheerfully (Gr. hilaron), hilariously in the sense of very joyfully but not in the sense of thoughtlessly. Cheerful givers always receive God's loving approval.

"What makes a man a cheerful giver is the grace of our Lord Jesus Christ."²³⁸

9:8 Such giving need not produce anxiety in the giver even if he or she is giving away much. God demonstrates His love for cheerful givers by giving them more grace and more opportunity. He also makes us contented (Gr. autarkeia), sufficient in that sense (cf. Phil. 4:11; 1 Tim. 6:6). However, we always need to remember that God is the One from whom everything we have comes.

Notice the "able" in this verse. This should not lead to the conclusion that God can, but He may not (cf. 12:9). The righteous person who desires to give to the needs of others will not lack opportunity to do so because God will make this possible for him or her.

9:9 Psalm 112:9 supports Paul's point that God will provide grace (divine enablement) to givers. In this psalm the psalmist described the God-fearing man distributing material goods to the poor. The words read like the epitaph of a philanthropist. Consequently God will remember his benevolent acts, Paul said. "Righteousness" (v. 9) probably refers to benevolent acts here too (cf. Matt. 6:1). These are acts of giving for which God will reward the sacrificial donor with permanent benefits in this life plus an eternal reward. God will multiply His grace to those who bestow grace on others.

9:10-11 Paul applied this promise to his readers, and we can apply it to ourselves. However notice that what God promised is seed for sowing, the opportunities and resources to make further investments of good works. He did not promise wealth for our own consumption.

Preachers of "prosperity theology" have used these verses to support their contention that God will inevitably give you more material goods if you give what you presently have to Him. (They usually urge their hearers to give to God through their ministries.) However notice that Paul was comparing what God does on the physical plane with what He does spiritually. The farmer who plants a crop gets back more seed than he sowed. Similarly, Paul argued, those who sow spiritually by giving sacrificially to others will receive more spiritual seed, namely divine enablement to help more people (vv. 8-9). Moreover God will not just supply more spiritual seed, but He will multiply it.

Generally what we give away is what we get back. That is the principle in view. However this is not a promise that we will inevitably get more wealth if we give away our wealth.²³⁹ The opposite usually happens. "In everything" implies that God may give generous Christians more material resources that they can pass on to others. However, we should remember that the context is primarily dealing with righteousness that comes back to the person who sows righteous acts, not Rolls Royces and Rolex watches.²⁴⁰

"There is no hint here of a prosperity theology.' Enrichment, like overflowing' (v. 8), is metaphorical, and is not at all motivated by self-interest."²⁴¹

Another result of the Corinthians' benefaction would be that the Jerusalem saints would thank God when the gift came to them through Paul and his associates.

9:12 Their gift would not only meet the needs of their Jewish brethren and cause them to thank God (v. 11b), but it would also cause many other people to thank God. Paul viewed the benefits of their gift as spilling over onto others who would also praise God for the Corinthians' generosity. The abundant grace that God has given us will overflow into the lives of many others too if we pass it on.

9:13 The Jerusalem believers and others who heard about the Corinthians' gift would glorify God because it demonstrated the vitality of the donors' faith (cf. James 2:14-26 for the alternative). News of the Corinthians' former conduct probably raised some questions about their faith among the Christians in the other churches. All who confess the gospel imply that they follow the teachings of Jesus and His apostles who taught us to love the brethren (Rom. 12:13; et al.). Another reason these onlookers would thank God was that the Corinthians had been sacrificially generous (Gr. haplotes) in their giving. Paul apparently believed that there would be more thanksgiving for the virtues of the Corinthians than for their gift.

9:14 Another benefit of this gift that Paul foresaw was that those who received it and heard about it would reciprocate by interceding for the Corinthians. Moreover they would long to see and be with the Corinthians because of the grace that God had given them. There is something attractive about people on whom the grace of God obviously rests.

9:15 The "indescribable gift" to which Paul referred in closing is probably Jesus Christ, the "divine gift which inspires all gifts."²⁴² It is probably not the gift God would give the Corinthians because they were generous toward the Judeans to which Paul referred in the immediately preceding context. Only Christ qualifies as an "indescribable" gift (cf. Rom. 8:32). Furthermore reference to Him is appropriate and climactic at the end of this section of the epistle. Paul went back to the primary motivation for Christian giving again (cf. 8:9) for his final appeal to his readers.

The Corinthians did follow through and assemble their gift. It was only a few months after Paul penned 2 Corinthians that he wrote Romans. In it he said that the Christians of Macedonia and Achaia (including Corinth) had made a contribution to the poor saints in Jerusalem (Rom. 15:26-27). Paul and his delegation then travelled back to Jerusalem from Corinth through Macedonia and Asia Minor (Acts 20:3-21:19). The leaders of the Jerusalem church evidently received the gift gladly (Acts 21:17).

College: 2Co 9:1-15

2 CORINTHIANS 9

3. Follow Through on What Was Begun (9:1-5)

9:1 There is no need for me to write to you about this service to the saints.

Many versions, like the NIV, open chapter nine without translating the transition formula which links chapter nine back to what precedes in chapter eight. Admittedly, the NIV's "this" before "service" attempts to accomplish the same purpose. However, much scholarly ink has flowed in connection with this opening (periÉ meÉn gavr, peri men gar , "for, concerning"). As noted in the Introduction, some scholars take this as equivalent to peri de (periÉ dev, "concerning"), which Paul regularly uses to begin a new topic, and then take a further step to suggest that this is an opening for a letter which was initially separate from 2 Corinthians.

To be sure, this is only one part of the proposal, but it is crucial since the other arguments stem from this one. However, it doesn't take a Greek scholar to see that what appears here in 2 Cor 9:1 includes an additional word to the more common formula. It is, in fact, this word gar ("for") which establishes the link to what precedes in chapter eight.

A number of ideas in chapter eight may correlate in Paul's mind to his statement here in 9:1 that the Corinthians don't need Paul to say more about the collection. The most obvious is that they were the first to embrace the challenge (8:10), something he both boasts about (8:24) and again refers to in 9:3. Another may be the fact that the envoy of three is coming soon to represent Paul personally.

The word "no need" (perissov", perissos ) refers to going beyond what is necessary, something superfluous or unnecessary. It presumes that Paul recognizes he has to a certain extent said enough to the Corinthians on the matter of the collection. He does not wish to insult their intelligence. His whole statement becomes a kind of apology for repeating certain aspects of the collection while at the same time getting to more practical matters regarding the collection that they need to know about now.

Once again, as he did in 8:4, Paul uses the common term for "ministry" (diakoniva, diakonia ), translated "service" by the NIV, to refer to the collection. He employed the verb form, "administer," "serve," (diakonevw, diakoneô) in 8:19 and 8:20 to refer to his involvement in coordinating this financial effort to aid famine-struck Christians in Jerusalem. He calls these believers "the saints" (a{gio", hagios ), common NT terminology for Christians, consistent with his reference to them in 2 Cor 8:4. It should not be concluded that he considers these Jerusalem Christians more "holy" (a singular translation of the same word) than others since this expression is common NT terminology for Christians (for example, Rom 15:23; Eph 1:1; Phil 1:1; Col 1:12).

9:2 For I know your eagerness to help, and I have been boasting about it to the Macedonians,

Paul has referred to the Corinthians' initial enthusiasm for the project before in 8:11. Using the same word, "eagerness," (proqumiva, prothymia ), he reminds them once again of those earlier days. He also now tells them something new: he has been bragging about them. Since the Corinthians were the first to begin the collection (8:10), Paul has used their example to encourage the Macedonians to undertake the collection project as well. Having done so, the Macedonians have more than exceeded any expectations Paul may have had, as he so glowingly reported in 8:1-4.

telling them that since last year you in Achaia were ready to give;

The phrase "since last year" refers to the same point in time as when it was employed earlier in 8:10. As there, because the phrase refers simply to the previous calendar year, it could mean that the Corinthians began the collection project anywhere between a few months previous to almost two years previous. As noted in the comments on 8:10, probably it was about a year ago.

Paul says that he emphasized the Corinthians' readiness to participate in the collection, using a word which means "prepare" (paraskeuavzw, paraskeuazô). He probably meant the same in 8:10 when he commended the Corinthians' "desire to do so." The fact that the Corinthians have at some point stopped their collecting may or may not be something Paul wants to broadcast to the Macedonians. Obviously, the "praised" brother and the "proved" brother, both likely representatives of Macedonian churches, know since they are part of the envoy slated to help the Corinthians restart and complete their collection efforts. At any rate, it is the Corinthians' initial enthusiasm for the collection project that Paul kept pointing to.

Those who view chapter nine as a separate document sometimes point to Paul's use of Achaia as evidence it has different recipients than Corinth. More likely, Paul simply is balancing the regional reference of Macedonia with the region of which Corinth is the capital, as he does in Rom 15:26 (which also is about the collection).

and your enthusiasm has stirred most of them to action.

Paul reports that his tactic has been successful. The Macedonians have come through on behalf of the collection in an extraordinary fashion which has already been extolled in 8:1-4. Although this might come across as a jab at the Corinthians for halting the collection project, Paul may actually intend this as a point of well-deserved pride. It was their initial model which bore incredible fruit in the lives of the Macedonian believers.

Depending on the context, the word used for "enthusiasm" (zh'lo", zçlos) can have either a positive or negative sense. It refers to an emotional intensity which has been energized either to be "jealous," as in Acts 13:45, or "zealous," as here in 9:2. The word "stirred to action" (ejreqivzw, erethizô) usually carries with it the negative idea that people have been irritated or embittered in the process of provoking them to action. This is certainly not the case with the Macedonians. Thus, the NIV's translation is appropriate. The example of the Corinthians had the positive effect of arousing the Macedonians to give to the collection with genuine motives.

9:3 But I am sending the brothers in order that our boasting about you in this matter should not prove hollow,

Against those who view 2 Corinthians 9 as a separate letter, the mention of "the brothers" here presumes Paul's expanded introduction at least of the "praised" brother in 8:18-19 and the "proved" brother in 8:12. It probably also includes Titus, mentioned in 8:16-17 as leading the mission, even though he is not specifically called "brother" there. All three are mentioned together in 8:23 as forming the special collection envoy.

Paul reveals that at least one of his reasons for sending the envoy is to spare the Corinthians embarrassment. Certainly, he does not want to come off as a fool either. So, he phrases this concern from his perspective. Unless the Corinthians come through, his boasting will become mere braggadocio, words with no foundation, "hollow," as the NIV reads. The word this translates (kenovw, kenoô) is not used a great deal in the NT. However, it is a key word in Paul's hymn in Phil 2:7 praising Christ for willingly subjecting himself to incarnation. He "emptied himself," or "made himself nothing" as the NIV puts it.

but that you may be ready, as I said you would be.

The verb (actually a participle) "be ready" is the same word (paraskeuazô) used in 9:2. The tense of the verb "said" (levgw, legô) in Greek is called imperfect. In this tense, a verb describes something that occurred repeatedly in the past. A translation like "was saying" would convey this idea. The use of the imperfect here conveys that Paul's boasting about the Corinthians to the Macedonians did not just occur once. Paul must have harped on it many times. Such continual emphasis on the Corinthians as motivating models makes their failure to complete their collection sting all the more. It also makes seizing this last opportunity to come through absolutely vital to redeeming themselves and living up to their image.

9:4 For if any Macedonians come with me and find you unprepared,

Paul reveals, up to this point at least, that final preparations for bringing all the church collections together have not been made. Acts 20:4 lists three Macedonians of the eight named as being in the collection entourage: Sopater, Aristarchus, and Secundus. The Macedonians he has in mind might be among these three. However, if both the "praised" brother and the "proved" brother are from the Acts 20:4 list and are Macedonian, this would leave only one from the list left, since they are embarking early in this special envoy to Corinth.

The word "unprepared" (ajparaskeuvasto", aparaskeuastos) is the noun cognate with a negative prefix of the verb translated in both 9:2 and 9:3 as "be ready." In this context, it is being used to voice the unthinkable, that the Corinthians will reject the three-man envoy and refuse to make the necessary effort to collect a reasonable sum of money as their portion in the collection for the Jerusalem Christians.

we-not to say anything about you-would be ashamed of having been so confident.

As in Japanese culture, maintaining the respect and honor of one's peers was a crucial social dynamic of ancient Greek culture. Public shame, community disgrace, these were life-shattering experiences to avoid at all cost. Thus, Paul envisages the worst scenario, both for him and for the Corinthian church, humiliation far and wide throughout the churches. Of course, this can be avoided if the Corinthians take advantage of the extra special opportunity Paul is now giving them to avoid this.

Although questioned by nearly every contemporary commentary, "confident" (uJpovstasi", hypostasis ) remains the reigning translation in all versions, except for the NRSV. The challenge brought against this translation is that such a meaning for this word is not supported by usage either in the NT or in Greek literature outside of it. It is suggested that a more appropriate translation for this context is "undertaking," "venture," or "enterprise." This translation would yield the understanding that the whole enterprise of the collection would by badly damaged, "disgraced" by the Corinthians' lack of support. It would destroy Paul's desire that the Jerusalem Christians be impressed that the collection is a unified expression of love from the predominantly Gentile churches he had established. This would certainly be a deeper concern for Paul than his confidence in the Corinthians being shown to be unfounded.

9:5 So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised.

Paul reviews his reasons for sending the three-man envoy ahead of the official entourage of representatives who will eventually travel to Corinth before heading off to Jerusalem. As earlier, Paul does not speak in terms of commanding them to go but allows room for the truthful reality that they went agreeably. The word "necessary" (ajnagkai'o", anankaios ) signals that certainly in Paul's mind the trip is absolutely essential. He himself uses the word to refer to the indispensability of the "weaker" members of the church body in 1 Cor 12:22, and elsewhere in Greek literature it refers to someone being forced or constrained to do something as in slavery.

In three of the key words of this sentence, Paul cleverly employs three relatively rare words with the Greek prefix pro- ( pro- ) essentially equivalent to the English prefix "pre." By doing this with "visit in advance" (proevrcomai, proerchomai ), "finish the arrangements" (prokatartivzw, prokatartizô), and "had promised" (proepaggevllw, proepanggellô), he emphasizes that all of this extra effort is about them coming through on their previous commitment.

Paul uses the word normally translated "blessing" (eujlogiva, eulogia ) to refer to the Corinthian collection, which he will do once more in this verse as well as twice in 9:6. The NIV translates it appropriately enough as "generous gift." It can refer to something someone might give another as a token of their special relationship as when Acsah, Caleb's daughter, asked from him as a "special favor" springs of water to go along with the land he had apportioned to her upon her marriage. Indeed, the collection is all about demonstrating the kinship between Paul's churches and the Jerusalem Christians.

Then it will be ready as a generous gift, not as one grudgingly given.

The contrast is all important. If the Corinthians do not take the opportunity Paul is providing them to complete their offering now, whatever spiritual blessing they might have received from the effort will be lost. If they wait to complete their collection after the envoy of all the church representatives arrives, it will more likely be social pressure that has forced them to give. In that case, it is pointless.

The key word "grudgingly given" (pleonexiva, pleonexia ) in other contexts refers to greediness (Rom 1:29; Eph 5:3; Col 3:5; 1 Thess 2:5; 2 Pet 2:3,14). In this context, it allows for giving money but giving as little as possible and only to satisfy someone else's expectations. God never wants our money when motivated by this kind of attitude, for it turns what is supposed to be "blessing" into a self-condemning curse. God doesn't need our money as much as our hearts.

C. MORE INCENTIVES TO BE GENEROUS (9:6-15)

1. God Will Be Generous (9:6-11)

9:6 Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously.

After dwelling on the potential public shame of not completing their collection, Paul's third and final layer of motivation focuses on the positive benefits the Corinthians will reap from generously giving to the collection project. He kicks off the first benefit by citing a proverb generated from agriculture. This truism from farming is widespread in ancient cultures. Variations of the idea it expresses can be found Gal 6:7; Prov 11:24,25,26. The assumption that God blesses the harvest underlies the saying and allows it easily to be applied generally to a variety of situations, including giving money to a God-directed offering as is Paul's concern.

The proverb itself has not only a spiritual base but can be reckoned literally, at least in the agricultural sphere. Although a variety of factors such as soil quality, weather, and weeds can both hamper and benefit crop yield, one of the factors a farmer has control over is the amount of seed planted. One seed planted multiplies in terms of produce. Each seed added increases the yield exponentially.

As far as can be known, Paul was a city dweller and did not have personal experience with agricultural life. He grew up in a city, Tarsus, and as a Pharisee was stationed in Jerusalem. This agricultural truism is so obvious, though, that using it does not require personal observation.

The adverb "sparingly" (feidomevnw", pheidomenôs) is only used the two times found here in the NT. The verb form, however, is used ten times, three of which are in 2 Corinthians (1:23; 12:6; 13:2). It describes someone holding back from doing something. Obviously, in the context, it does not mean to refrain completely from the action but to undertake the action minimally.

As in 9:5, Paul twice more uses the normal word for "blessing" (eujlogiva, eulogia ) to refer to a generous offering of money for the Jerusalem-bound collection.

9:7 Each man should give what he has decided in his heart to give,

Paul utters what must be recognized as the foundational principle for giving in the church. This notion of freedom in giving stands in stark contrast to the OT principle of tithing, or giving the Lord ten percent of one's income. Though it runs the risk of some people giving less than ten percent, it also opens the doors for unlimited generosity well beyond ten percent. Rather than seeing a certain amount as owed to God, it measures giving in spiritual terms. The spiritual blessing from giving comes only from giving freely.

Paul alludes to this principle earlier when he describes the Macedonians as giving to the collection "entirely on their own" (8:3) after having given "themselves first to the Lord" (8:4). In addressing the Corinthians themselves, he has already called for their "eager willingness" (8:11) and their offering not to be done "grudgingly" (9:5).

The word "decided" (proaivrw, proairô) is only used here in the NT. It describes someone who, in weighing at least two options, makes up their mind to choose one over the other. As Paul sees it, at least two polar choices lay before the Corinthians with regard to this offering: give or not give. Once they decide to give, a wealth of options emerge between a low amount or a high amount. Paul's concern is to convey to the Corinthians that whatever choice is made, it should be made after careful reflection. They should feel settled and content that the amount is the right amount for them, at that particular time. If so, it will be pleasing to God, no matter how large or small.

not reluctantly or under compulsion,

The word translated "reluctantly" (luphv, lypç) normally refers to something that is emotionally painful, maybe bringing on a period of grief or sorrow. Paul uses the noun form six times and the verb form sixteen times just in 2 Corinthians alone. This is the word he uses in 2:1-6 to describe his disastrous visit to the Corinthians. Here, "reluctantly" may not be quite strong enough to convey the deep, emotional distress which can affect people as they part unwillingly with their money. It probably correlates best with the feeling involved in being robbed or cheated out of money, certainly no way to be thinking about God as one puts money in the offering plate.

The word "compulsion" (ajnagkhv, anankç) does not carry the emotional baggage of "reluctantly." It simply describes a difficult situation one is forced to endure. The NIV translates it in the plural as "hardships" in 2 Cor 6:4 and 12:10 when it appears listed among other difficulties people face. That one would view giving to God's work as a hardship certainly does God unearned disservice. It also cancels out any spiritual blessing God might bestow.

for God loves a cheerful giver.

Paul now describes the opposite demeanor from the previous phrase. It can also be seen as the result of the first phrase. A clear-cut decision about how much money will be given to the offering makes celebration at the moment of giving possible. Any pain or distress from letting go of the money is cancelled out by the decision to do so.

Paul's language here reflects influence from Prov 22:8 (9) as it appears in the Septuagint: "God blesses a cheerful and giving man." The Septuagint version's "blesses" denotes a tangible outpouring of God's love, whereas Paul's "loves" encompasses the wide expanse of God's relationship to a person who gives to him with a positive attitude. Paul's language does not exclude God's specific blessing for he will go on in 9:8 to describe this. However, he wishes to depict first God's broad acceptance of the gift and his pleasure in receiving it.

This is the only place Paul uses the adjective "cheerful" (iJlaro", hilaros ). Despite its similarity to "hilarious" in English, we should not picture Paul's ideal giver as overcome with giddy laughter as her offering hits the offering plate. Rather, it describes a joyful smile in the heart which comes from confidence that this gift will give God pleasure because it is being given freely.

9:8 And God is able to make all grace abound to you,

It is an axiom of NT thought that God's grace is in excess of whatever grace humankind needs. As Paul says in Rom 5:20, "Where sin increased, grace increased all the more." In this verse, Paul describes the bounty of God's grace which God can cause to overflow into the lives of the Corinthians. The word "abound" (perisseuvw, perisseuô) is the infinitive of a verb which refers to having more than enough, a surplus of something. He has used it numerous times in 2 Corinthians to depict among other things Christ's sufferings (1:5), Christian ministry (4:15), and of the Macedonians' poverty and their joy (8:2). In this verse, he will use it in two ways, of God's grace, and later of the Corinthians' good work.

Paul has used the word "grace" (cavri", charis ) to refer directly to the offering (8:19). Most poignantly, though, his glowing report of the Macedonians' generous offering for the collection opens by telling of "the grace God has given" them. Undoubtedly, Paul is expressing to the Corinthians in this verse that God will duplicate the effect in their lives if they open up their hearts and minds to desire to participate once again in the collection. It is his power at work in them which can make this happen. Not only is he capable, he is poised to do so.

so that in all things at all times, having all that you need, you will abound in every good work.

Paul believes that just as Jesus multiplied the loaves and the fish for 5,000 people with twelve baskets of surplus (Matt 14:15-21; Mark 6:35-44; 9:12-17; John 6:4-13), God will take care of those who give themselves over to his work. This includes supplying their material needs as well as their emotional and spiritual needs to remain steadfast. As one commentator says, "This verse makes God the creator of cheerful givers." Having confidence in God's provision is essential to giving liberally to his causes, whether this be Paul's collection or other Christian enterprises today.

Paul boldfaces the sufficiency of God in these ways by injecting his wording five times with the Greek stem translated "all" (pa'n, pan ). In Greek it first occurs modifying "grace" then three times in succession modifying "things . . . times . . . that you need," then again modifying "work," translated this fourth time as "every." Paul wishes to leave no doubt whatsoever regarding his conviction that God will supply the needs of his people.

The word translated "you need" (aujtavkreia, autakreia ) is a noun meaning "sufficient" or even "independence." Stoic and Cynic Greek philosophers commonly employ the word to indicate one of their goals, to be totally self-sufficient, not dependent upon circumstances or other people to be satisfied with life. Paul's idea is not for Christians to be self-sufficient but rather sufficient in God, and, thereby, sufficient enough to share resources with others for God's causes. The only other NT use of this word occurs in 1 Tim 6:6 in which it encapsulates the "contentment" believers should have, secure in the knowledge of God's provision for their material needs.

With the grace of God furnishing believers with their personal needs, Paul believes the overflow of God's bounty will fuel the activities of their lives to be pleasing to God. These activities, labeled "good work," include, at least for the Corinthians, generous participation in the collection. As so well illustrated by Jesus' parable of the rich farmer who built new barns to store his great harvest (Luke 12:13-21, surplus, assumed to come from God's blessing, is not to be hoarded. Rather, it should be used to benefit God's work.

Sharing material blessings with God's work, of course, is only one facet of "good work." As in the Pastoral epistles (1 Tim 2:10; 5:10; 2 Tim 2:21; 3:17; Titus 1:16; 3:1), it includes living with moral standards. Most likely, Paul would see it as also including personal participation in what God is doing to bring the gospel to the world through evangelism and also what God is doing to strengthen the church, the body of Christ.

9:9 As it is written: "He has scattered abroad his gifts to the poor; his righteousness endures forever." ^a

^a 9 Psalm 112:9

Psalm 112 extols the virtues and blessings of "the righteous man." Such a person, it emphasizes in verse five, is one "who is generous and lends freely, who conducts his affairs with justice." His blessings include "wealth and riches" (112:3), "no fear of bad news" (112:7), and the knowledge that he and his righteousness will be remembered forever (112:3,6,9). By quoting a key portion of it, Paul correlates the key principles of this psalm with the situation of the Corinthians and the collection. The "poor" are the economically strapped Jerusalem Christians. If they participate, the Corinthians will personify the righteous one and reap similar blessings.

Because the last antecedent to "he" in the context is God in 9:8, some are inclined to take the subject of the quotation, or at least the second half ("his righteousness") to refer to God. Although understandable, given the language employed in the quotation, there are a couple of reasons which rule against this. First, Psalm 112 itself, including the quoted portion, clearly describes a righteous man, not God. Second, when Paul goes on in 9:10-11 to extract his application of the quotation, his focus is on a person's generous giving, albeit, enabled by the generosity of God.

The fact that Paul presumes God's own righteousness and generosity to be stoking the fires of a righteous person's generosity does not lie in Psalm 112 itself but rather in the psalm previous to it. In Psalm 111, it is God who is extolled, for his material provision and for his faithfulness to the covenant. In fact, Ps 111:3 says exactly the same thing about him as the second half of Ps 112:9 says about the righteous man: "His righteousness endures forever."

Thus, Paul in quoting from Psalm 112 is able to kill two birds with one stone, so to speak. He draws on Psalm 112 to provide the Corinthians with a biblical model of giving, and he alludes to God's own righteous provision as the foundation for the righteous man to be generous. He will expand on both of these themes in the next two verses.

The word translated "poor" (pevnh", pençs) is only used here in the NT. It refers not to the destitute, since that is a different Greek word (ptwcov", ptôchos). Rather, it describes the day-laborer who earns just enough wage for each day.

The word "righteous" (dikaiosuvnh, dikaiosynç) is prominent in the NT, appearing 92 times. Often it refers to a person's high moral character, especially with reference to keeping God's statutes. With Paul, who uses the word 58 times, 34 times in Romans alone, the word becomes associated with salvation, particularly encompassing the legal innocence believers now have, despite their sin, because Christ suffered the penalty of death on the cross for the sins of the world. In 2 Cor 9:9, Paul has in mind a person's right moral character, evidenced in the long-term good effect of making financial contribution to the welfare of the struggling Jerusalem Christians.

9:10 Now he who supplies seed to the sower and bread for food

Paul adapts the language of Isa 55:10 to his needs in this context which in 9:6 introduced the idea of sowing seed as analogous to participating in the Jerusalem collection. This connection to sowing continued in 9:9 within the quotation of Ps 112:9 which refers to the righteous man scattering his gifts. Though not directly connecting to the farmer in the psalm, for Paul the language of scattering coincides with the common practice in Paul's time of sowing seed by broadcasting it by hand, then turning the ground over it.

Paul wishes to establish that the ability to give generously does not come from one's own resources but rather comes from resources initiated on behalf of the giver from God. Thus, the giver does not become self-righteous because he or she gives bountifully. Rather, the giver is humbled and thankful for the ability God has provided to be generous financially.

will also supply and increase your store of seed and will enlarge the harvest of your righteousness.

Conceptually, Paul's remarks fit with Jesus' parable of the talents (Matt 25:14-30; Luke 19:12-27). The one who doubled his ten talents was also given the one talent of the person who did not invest his. So, here, those who multiply their seed will receive yet more seed to multiply. As applied to the Corinthians, if they give generously now to the Jerusalem collection from what God has blessed them with, they can expect God's blessings to increase so that they can give even more to future Christian causes.

The phrase "harvest of your righteousness" are the last words of Hosea 10:12, which begins, "Sow for yourselves righteousness." Paul, it seems, has connected the language of Hosea 10:12 and Ps 112:9. The sower who broadcasts righteousness will make an abiding impact with this bountiful harvest of righteousness, a great harvest to share with others. However, this sower will also derive a bounty of seed for next year's planting far greater than originally planted. So, this increasing cycle of bounty and blessing Paul sees as applicable to the Corinthians if they begin now to share their material resources with fellow Jerusalem Christians in need.

9:11 You will be made rich in every way so that you can be generous on every occasion,

Paul applies his analogy of 9:10 to the Corinthian believers. Although the verbs are translated as future by the NIV, they are actually present tense. Paul looks on the bright side and envisages the Corinthians as heeding his advice and successfully completing the contribution to the Jerusalem collection. Having been generous with their money, Paul pictures God making them "rich in every way." "Every way" intentionally encompasses a far wider scope than simply material wealth. Indeed, if they give bountifully, God will entrust them with increased resources to be even more generous in the future. However, he will bless them in many other ways at his disposal, especially spiritually.

The word "generous" (aJplovth", haplotçs), Paul already used in 8:2 and will again employ in 9:13. Outside of contexts which involve money like this one, it refers to someone being single-minded, focused, or committed to something, as in 2 Cor 1:12 when Paul uses it to speak of his relationship to the Corinthians (actually translated "holiness" by the NIV). Paul views the generosity of the Corinthians regarding the collection being duplicated many times over out of God's blessings on them. "Every occasion" likely includes more than just situations of financial need. Generosity in giving up time to help people or generosity in sharing the gospel with others may well be included. Paul puts no restrictions on the varied ways in which this generosity may spill over from the lives of Christians onto others around them.

and through us your generosity will result in thanksgiving to God.

Paul pictures himself with the representatives of the collection, noted in Acts 20:4, presenting the collection, which includes a generous amount from the Corinthians, to the Jerusalem Christians. He imagines the Jerusalem Christians reacting with deep gratitude to the Gentile churches which have supplied their needs. But mostly he sees these grateful Christians recognizing their true benefactor as God himself and offering praise and thanksgiving to him. What more wonderful thing could the Corinthians, or any Christian, do than act in a way which causes another to glorify God who indeed deserves all glory. This is the ultimate reason for the Corinthians to give generously to the collection.

2. God Will Be Praised (9:12-15)

9:12 This service that you perform is not only supplying the needs of God's people but is also overflowing in many expressions of thanks to God.

This new paragraph expands on the final clause of 9:11. It explains just how it is that the Corinthians' "generosity will result in thanksgiving to God," concluding 9:15 with an outburst of praise to God from Paul himself.

Grammatically, 9:12 is connected to 9:11 by a conjunction indicating cause (o{ti, hoti ). Dropped off from the NIV translation to smooth out the formation of a new paragraph, it is rendered appropriately by the NASB as "because" and by the RSV as "for." Paul lists two reasons why thanksgiving will come from the collection enterprise: 1) it supplies a real need, 2) it will touch the hearts of many. As before, Paul, thinking positively, assumes the completed Corinthian offering will be part of the collection.

In the phrase "service that you perform." Paul employs two words which can both mean "service." The first, "service" (diakoniva, diakonia ), Paul has used in both 8:4 and 9:1 to refer to the collection but elsewhere to refer to the legitimate, apostolic ministry in which he serves (2 Cor 3:8,9; 4:1; 5:18; 6:3). The second word "perform" (leitourgiva, leitourgia ) has a long history. In ancient Greece, it referred to the funding of choruses and gymnasiums by wealthy citizens as required by law. Eventually, it came to refer to serving in public office, and in the Septuagint, it describes the duties of priests in the Jerusalem temple. Paul can use its verb form in Rom 15:27 to refer to the service Gentiles perform by sharing from their material blessings in the collection for the Jerusalem Christians. Literally, "this ministry of service," then, is a way of referring to the offering collection as a tangible expression of Christian ministry in which the Corinthian Christians need to participate as part of their own ministry.

The word "supplying" (prosanaplhrovw, prosanaplçroô) is only used twice in the NT, here and in 2 Cor 11:9. Literally, it means to fill up something which needs to be filled. The word "need" (uJstevrhma, hysterçma), used four times by Paul (8:14 - twice; 9:11), indicates something that has come up short. In 1 Cor 16:7; Col 1:24; and 1 Thess 3:10 the NIV appropriately renders it as something which is "lacking." These two words, then, fit together well. The collection fills up the material supply which is lacking among the Jerusalem Christians.

The word for "overflowing" (perisseuvw, perisseuô), used now for the tenth and last time in 2 Corinthians, Paul has employed in various ways in relation to the collection (8:2,7 - twice, 8 - twice). It makes a fitting progression from "lack" and "supply." Supplying what is lacking will result in an overflow of thanksgiving. The expression of exuberant thanksgiving Paul envisages as coming from the multitude of Jerusalem Christians who will be beneficiaries of the Gentile collection gift.

9:13 Because of the service by which you have proved yourselves,

Paul believes the challenge to contribute to the collection is a quality test of the Corinthians. Will the service they perform with reference to the offering measure up to their commitment to Christ? If so - and Paul assumes they will do so - then they will have demonstratively "proved" themselves. The word "proved," (dokimhv", dokimçs) used three other times in 2 Corinthians (2:9; 8:2; 13:3) can mean "test," "prove," or even "approved character" (Rom 5:4). The verb form of the word can refer to assaying the quality of mineral ore which is most poignantly drawn upon in 1 Pet 1:7.

men will praise God for the obedience that accompanies your confession of the gospel of Christ,

In 9:11 and 9:12, Paul has already said that God will be thanked because of the Jerusalem collection. Now, he subdivides this thanksgiving into two main divisions. One has to do with what an offering from the Corinthians and the other Gentile churches will say to the Jerusalem Christians about their genuine commitment to Christ. The other thanksgiving involves the generosity of the collection itself.

The word "confession" (oJmologiva, homologia ) means to acknowledge or agree to something. In most of the NT, as here, it and its verb cognate most commonly refer to a verbal profession of belief in Jesus Christ (Luke 12:8; John 9:22; Rom 10:9-10; 1 John 4:2). First Timothy 6:12 calls this the "good confession." When Paul adds the idea of "obedience" (uJpotaghv, hypotagç) to this Christian confession, he assumes it requires action in word and deed consistent with it. Such an action is wholehearted participation in the collection for the Jerusalem saints. To the Jerusalem Christians, who may have had their doubts about genuine Christian quality of life and faith among the Gentile churches planted by Paul, the presentation of a generous offering, Paul believed, would make a profound impact which would result in praise and thanksgiving to God.

The phrase "men will praise" is the NIV's attempt to render the participle "praising" or "glorifying" (doxavzonte", doxazontes ). As a participle, it has no subject. The NIV's "men" is an attempt to smooth out the language. Grammatically, there is some question as to whom Paul pictures doing the glorifying since the participle has no clear referent. The RSV's translation of "you will glorify God by your obedience" indicates that those glorifying God are the Corinthians. However, it is more logical to understand that Paul has in mind the Jerusalem Christians as the NIV translation assumes. This coincides with the "many" thanksgivings to which Paul refers in 9:12. It also fits with the reference to "them" in the expression "in sharing with them" which follows in the latter portion of 9:13.

and for your generosity in sharing with them and with everyone else.

Not only will the Jerusalem Christians praise God for quality of Christian life demonstrated by the Gentile offering, they will also glorify God for how a sizeable offering will help out their economic hardship. For "generosity" (aJplovth", haplotçs) Paul uses the same Greek word as in 9:11 and 8:2 which refers to "single-minded devotion" to something, in this case the offering. For "sharing" (koinwniva, koinônia) he uses the word which is translated "fellowship," even in 2 Corinthians (6:14; 13:14). But here, as in 2 Cor 8:4, the NIV's "sharing" is appropriate as it relates to the offering. Paul's word choice indicates that this offering in his mind is not as much about money as it is a positive step in bonding together the Gentile and Jewish elements of the church.

Whom Paul has in mind by "everyone else" is a matter of conjecture. One commentary suggests that Paul is indicating that the Jerusalem believers will in turn share the funds with others who are in need in the area. More likely is that Paul envisages the Jerusalem collection as just one of many other ways the Gentile churches can and will share their resources, both material and spiritual, with those in need, especially fellow believers.

9:14 And in their prayers for you their hearts will go out to you,

More than ever, Paul desires to create a true and deep appreciation in the Jerusalem Christians for the Gentile churches. He expects a generous offering from the Gentile churches at their time of need will do the trick. Paul believes that sincere prayers of thanksgiving to God for the collection on the part of the Jerusalem Christians will forge a bond of spiritual kinship that is so badly needed in order for Christ's church truly to be one.

because of the surpassing grace God has given you.

Since he first linked God's grace to the Macedonians' capacity to give abundantly to the collection project for the Jerusalem Christians in 2 Cor 8:1, Paul has consistently drawn on the word in varied connections to the collection (8:4,7; 9:8), including calling the collection itself a grace (8:6,19). Now, he visualizes that same abundance of God's grace at work in the Corinthians, manifesting itself in a large offering, and recognized as such by the Jerusalem Christians.

The word "surpassing" (uJperbavllw, hyperballô) is only used five times in the NT. Four of these uses refer to qualities connected to God, his glory (2 Cor 3:10), his great power (Eph 1:19), and, as here, his grace (Eph 3:19). Outside the NT, it can refer to overshooting a mark or even a pot boiling over. The NT consistently thinks of God's grace as more than enough for any need or occasion. It is in excess of human sin. It overflows the capacity of the Corinthians to give to the collection.

9:15 Thanks be to God for his indescribable gift!

It is not unusual for Paul to break into a doxology in the course of his letters, particularly when concluding an emotionally draining discourse. Just in 2 Corinthians he does so at 2:14 and 8:16, in other letters at 1 Cor 15:57 and Rom 6:17. In these other passages he clearly enunciates for what he is thankful. Here, it is not specifically stated; the "indescribable gift" is not specified. Some suppose it to be a reference to the collection itself. Others suggest the gift to be the bonding of Jewish and Greek believers through the collection. Still others suppose the gift to be God's grace or even the gospel. The most common suggestion is that the gift is Jesus Christ.

The addition of the adjective "indescribable" (ajnekdihvghto", anekdiçgçtos), itself possibly coined by Paul since this is the first known use of the word in Greek literature, lends toward the conclusion that he intends to move beyond grace itself into a particular, unparalleled expression of God's grace. The person of Jesus Christ and the salvation which accompanies him would seem the most likely possibility. The word "gift" (dwreav, dôrea) poignantly occurs in Rom 5:15 in just this sense: "How much more did the gift that came by the grace of the one man, Jesus Christ, overflow to the many."

As we come to the end of these two chapters, 2 Corinthians 8 and 9, one cannot help but ask the obvious question: Did the Corinthians avidly complete their collection in response to Paul's appeal and according to the mandate of the three-person envoy from Paul? The answer is that they probably did.

In Rom 15:26, written perhaps a year after 2 Corinthians in A.D. 57, while Paul stayed in Corinth for three months just prior to setting off with the collection to Jerusalem, Paul specifically mentions both the Macedonians and the Achaians as contributing to the famine collection for the Jerusalem Christians. Although it is true that no delegates representing the Corinthians are mentioned in Acts 20:4, perhaps Acts does not list all the delegates or maybe the Corinthians were content to let Paul represent them.

What about the collection itself? Did it reach the Jerusalem Christians? We can probably assume that it did, but, to be honest, nothing in the NT tells anything more about the collection after the delegates leave with Paul to Jerusalem (Acts 20:6). The only hint we have is that Acts 21:17 describes the Jerusalem Christians welcoming Paul's entourage "warmly." It also says that they "praised God" when they heard about the success of the gospel among the Gentiles. Could the presentation of the collection have precipitated these positive responses? Possibly, but we just don't know.

A week after Paul arrived in Jerusalem, Acts 21:27 says he was arrested for allegedly bringing Greek Gentiles further into the temple than the outer courtyard to which they were restricted. From that point, Paul spends two years imprisoned in Caesarea and a further two years imprisoned in Rome. Probably acquitted and released from that imprisonment, then freed for a short period, he is likely reimprisoned by the Roman authorities and executed. The story surrounding the offering, whether it was received, whether it had the positive effect Paul desired, is overwhelmed by these traumatic events, and unfortunately lost.

Whether or not Paul's massive, emotional, carefully-principled appeal in these two chapters regarding the offering collection was successful with the Corinthians, Paul's words are not a waste. They still have opportunity to challenge every generation of believers to share the blessings of God, both material and spiritual, especially with their fellow believers. The storybook ending we hope for concerning the Corinthians can be written in the lives of Christians who generously give out of the bountiful grace and provision of God.

-College Press New Testament Commentary: with the NIV

McGarvey: 2Co 9:13

seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them, and unto all ;

Lapide: 2Co 9:1-15

CHAPTER 9

SYNOPSIS OF THE CHAPTER

i. He proceeds to stimulate the Corinthians to almsgiving by motives of human shame and praise; he bids them not to be put to shame before the liberality of the Macedonians.

ii. He dwells (ver. 6) on the fruits of almsgiving, how it enriches those that give with good things, now and hereafter.

iii. He points (ver. 11) to the thanksgiving that flows from it to God, and the joy of the poor Christians, who are the recipients, and who will pray for their benefactors the Corinthians.

Ver. 1. — For as touching the ministering to the saints. At the end of the last chapter, Paul had commended to them Titus and his companions, but not their errand of collecting alms; for, as he says, it was superfluous for him to write about this, since they were of their own accord ready for it (Anselm). It is a politic device on the part of those that ask for alms to praise the liberality of the givers. Public beggars in the streets and churches are experts at this.

Ver. 2. — Achaia was ready a year ago.—I boast to the Macedonians that you, 0 Corinthians, and the rest of Achaia, have been long ready for this almsgiving; and this zeal of yours, being proclaimed by me, has stimulated others. See, then, by your action that my boasting of you be not in vain, lest we both be put to confusion.

Ver. 5. — As a matter of bounty. As a blessing (Latin version). That your beneficence may seem spontaneous and generous, not extorted from greedy persons (Anselm, Theophylact, Chrysostom). Why bounty is called a blessing is explained in the note to ver. 6. The Greek, ευ̉λογία denotes both blessing and a good and fruitful contribution or almsgiving (Erasmus). In 1Co 16:1, the Apostle called these contributions or collections ευ̉λογίαι. Both meanings have place here.  S. Paul is urging the Corinthians to spontaneous and cheerful (denoted by blessing), as well as to fruitful and liberal, contribution. He is engaged in describing the spirit that should animate the giver, viz., one ready and cheerful, unforced, unconstrained, unstained by covetousness or meanness.

Ver. 6. — He which soweth bountifully shall reap also bountifully. Literally, he which soweth in blessings, i.e., liberally scatters, as it were, seeds among the poor, shall reap of them again. For God, who reckons that to be done to Himself which is done to the poor, does not suffer Himself to be surpassed in liberality, but to the liberal is far more liberal, and repays them in greater abundance, both corporal and spiritual gifts. For parallel expressions, cf. Jos 15:19;  1Sa 25:27;  Gen 48:25. In this last passage, Jacob hints at the reason why the Hebrew calls beneficence blessing. It is because, by a pious form of speech, they wish to point out that the beneficence of God, which is the fount and origin of all ours, flows from His benediction. With God to bless is to do, and is the same as to benefit, and therefore God by His word alone bestows on us all good things. (2.) Another reason is that the Patriarchs and early Christians, such as the hermits and other Saints of the New Testament, were wont to distribute the gifts with solemn prayer and blessing, and for this reason to call them by the name of ευ̉λογία. (3.) A third reason is that it is pleasanter, both to giver and receiver, to call the gift an act of benediction rather than of beneficence. Hence poor honest men, when asking for alms, call them benedictions, extenuating their importance, and rich givers in their turn do the same. Theophylact adds that S. Paul by this word stimulates them to cheerful giving, reminding them by it that what they give is a blessing to him that gives and him that takes. No one is saddened by giving such a blessing, but cheerfully imparts it. Cf. also Pro 22:9; Ecc 11:1-3.

Notice also the use of the words "sow" and "reap." Almsgiving, like other good works, is a seed which produces a harvest of grace, and even of temporal good things, as is explained in vers. 8 and 10. Hence you may infer against Calvin that good works effect and merit a reward, for seed, by its natural powers, produces its proper fruit at harvest-time; therefore almsgiving produces truly its reward, not physically, as is evident, but meritoriously.

Ver. 7.— Not grudgingly or of necessity. Avarice makes reluctance, and regard for one's reputation induces constraint. Let each man give what he likes, not influenced or compelled by my authority or that of Titus, and not because regard for his honour makes him ashamed of giving less than others.

For God loveth a cheerful giver. Quoted from Prov. xxii. 9, LXX. On cheerfulness in giving, see Rom 12:8.  S. Augustine ( Enarr. in Ps. xliii.) says beautifully: " If you give your bread grudgingly, you lose both your bread and your reward." And again ( Serm. 45): " If good works are good seeds, why are they sown in tears? " S. Chrysostom ( Hom. on 1Co 11:19) says: "If we give cheerfully, our reward will be twofold, one for giving and one for giving cheerfully." S. Gregory ( Morals, 21, c. 11, on Job 31:16) says: " Job thus acted that he might increase his merits, not only by giving but also by the promptitude with which he gave his good things." Cf. Pro 3:28, Ecclus 35:11. Alms then should be given with cheerful mind, not sadly, reluctantly, and tardily. Thus shall we imitate God, who cheerfully distributes His gifts.

The heathen depict the Graces as three sisters, embracing one another but looking in different directions. They meant by this to signify how gifts should be distributed. The first, named Aglaia, denotes generosity, it being better to give than to receive. "For he who receives a kindness sells his freedom," says the jester of P. Syrus. The second is called Thalia, i.e., flourishing in the midst of the course. The third is called Euphrosyne, or joy; for both he that gives and he that receives rejoice in the kindness done—God loveth a cheerful giver. Cf. Seneca ( de Beneficiis ).

Ver. 8. — And God is able to make all grace abound toward you. This is an answer to an objection: You will say to me, If I give much, I shall become poor, I shall be unable for the future to help my servants and others who are in more need (Theophylact). To this the Apostle answers: Do not be afraid of that; believe and hope in God, who is able to make all grace (or beneficence—Syriac) abound toward you, so that you shall always have a sufficiency of goods, out of which you may abound in every good work. God can and does enrich those that give alms, so that they have always means to spend, and so can abound in works of charity.

God is able denotes not only the power but also the act of God. The phrase is a meiosis. Similarly, a king might say to his commander-in-chief: "Go, end the war, spare no expense. I am able to bear it, and to enrich you as well."

In the Greek there is a beautiful use of the word all, which is three times repeated in the last clause of this verse, "always having all sufficiency in all things." Not in some particular necessity, but in all; not at one time, but always; not some sufficiency but all sufficiency will God give you, to enable you to succour others.

Again, S. Paul does not here speak of abundance, says Theophylact, but sufficiency, enough for one's self and one's own. Perhaps he means to imply that he who is content with his lot, and has enough for himself and his family, desires no more. God alone is properly said to be self-sufficient, being One who has no need of any one, and rests wholly in Himself. An almsgiver partakes of the same character. An avaricious man, on the other hand, is never satisfied—"the more that waters are drunk the more are they thirsted for;" and so it is with riches. Hence the avaricious man is always in need. But self-sufficiency, as Clement ( Pædag. lib. ii. c. 12) says, is a virtue which makes us contented; or it is a habit of mind that is content with such things as are needful, and which by itself acquires those things which belong to the life of bliss. Hippias (Suidas, sub Verbo Hippias ) made self-sufficiency or a contented mind the end of all good. Moreover, Epicurus used to say that "sufficiency is the richest possession" (Clement, Strom. lib. vi.). In the same sense Cicero said ( Paradox 1) that "to live happily, contentment was virtue enough." Socrates, too ( apud Plat. Dial 3 de Legibus ), thus prays: "Let me have as much gold as a temperate man can bear." For further notes on this subject, cf. 1Ti 6:6, and Phi 4:11.

Ver. 9. — As it is written, He hath dispersed abroad (Psa 112:9). In all necessities, in all places, and at all times, a merciful man, such as S. Laurence, of whom the Church sings, distributes his goods and his alms; in the same way he who sows scatters his seed. The Apostle wishes to prove that God makes all grace to abound towards almsgivers, and gives them full sufficiency for that grace (beneficence). He proves this from the fact that the giver of alms of his sufficiency distributes his alms, disperses them as seed on every side, not among his boon-companions or free-lovers, but among the poor. Œcumenius says that the word "dispersed" denotes the largeness of the alms given. It also implies that these alms are not wasted or thrown away.

His righteousness remaineth for ever. Remains in God's memory and in its eternal reward, as in its harvest. So, too, when the husbandman scatters his seed he does not lose it, but entrusts it to the ground, that he may receive a hundred-fold in return. Almsgiving, therefore, is everlasting, and blesses the giver with everlasting glory. Hence the Psalmist also says: "The righteous shall be in everlasting remembrance; he shall not be afraid of evil tidings; his horn" (his dignity, strength, and, as Theodoret says, his power) "shall be exalted with honour;" in other words, it shall daily increase until it be exalted in the highest in celestial glory.

His righteousness or his beneficence does not perish, but remains before God to be rewarded here and hereafter.  S. Chrysostom ( Hom. 9 de Pænit.) says: " Heaven is to be gained by merchandise and trafficking. Give bread and you will receive paradise; give a little and gain much; give what is mortal and you will receive what is immortal."

Observe that in Scripture almsgiving, which is an act of mercy, is called righteousness, both because it forms a large part of righteousness in general, which embraces all virtues, as also because it is a mark of righteousness and holiness. The Saints are merciful, "but the tender mercies of the wicked are cruel" (Pro 12:10). A third reason is that it disposes to righteousness, and merits it, firstly, de congruo, and secondly, de condigno, as increasing righteousness. Hence, it is to the merciful alone that Christ gives the crown of righteousness (S. Mat 25:35). Hence, too, those that are hardened in evil must be exhorted as a last remedy to give alms, as Daniel did Nebuchadnezzar (Dan 4:24).

Ver. 10 . — Now he that ministereth seed to the sower. This again is an answer to an objection which might be urged from the Psalm quoted. It might be said. You prove clearly enough, Paul, that alms remain in their heavenly reward, but I do not yet see how you prove from that that we ought not to impoverish ourselves. You have, therefore, given no answer to my first objection that if, I give alms liberally I shall make myself poor, and be unable for the future to give help to others.  S. Paul's answer to this is, that the contrary is implied in the verse of the Psalm he has just quoted. As a master who supplies his husbandman with seed to sow his field, provides him also with bread to eat, and multiplies his seed, that is the grain sown, at harvest times, so that for one bushel he receives three, which he can sow again, and receives still more at the next harvest, and so on from year to year—so much more shall God, who gives to almsgivers goods to disperse to the poor, give them bread and all other necessaries of life; nay, more, He shall multiply their seed or goods to sow again and disperse to the poor. For God is our Master; we are His husbandmen: His field is the poor, and alms are the seed. God, then, wishes us as His husbandmen, to scatter His seed (alms) over His field (the poor). Much more, if we do that, will He give us nourishment and a harvest of goods to sow again. Let rich men remember that their riches are given them as seed to disperse to the poor, not to store up in their coffers or to be spent on costly clothing or luxurious living. "It is," says Cicero, "a work of liberality to sow seeds of kindness, so as to be able to reap a harvest from them."

Gregory of Tours ( Hist. Gallic. lib . v. c. 38) highly praises the Christian Emperor Tiberius for his almsgiving, and says that he uttered the following words, worthy of an emperor: " There will be no deficiency in our treasury so long as the poor receive alms, and captives are redeemed. For if we do these things, great will be our treasure, according to the words of the Lord, 'Lay up for yourselves treasures in heaven.' Let us then lay up in store in heaven by the hands of the poor from what God has given us, that the Lord may vouchsafe to increase our goods on earth." No wonder that God increased his wealth. He saw one day a cross engraved on the pavement, and when, out of veneration for it, he ordered the stone to be taken up, he found under it a vast treasure, containing more than 100,000 pieces of gold. Then, when, according to his wont, he distributed of it largely to the poor, God gave him another treasure already amassed for him by Narsetes, Duke of Italy. This was found in a cistern, in which, when they opened it, they found so much gold and silver that it took several days to carry it away. Cf. Baronius ( Annals, A.D. 582).

Both minister. The Latin version with the Syriac gives the future, shall minister, instead of the optative. Theophylact, Erasmus, and Vatablus read the optative. The future is better, because, as I said, Paul is endeavouring to banish from their minds all fear of poverty. But this is not to be done by wishing, but by making assertions and promising bread, seed, and fruits.

Multiply your seed sown. Your temporal goods. S. Basil ( Hom. 13 de Eleemos. ) says: " As seed cast into the ground brings forth fruit an hundredfold, so do alms given to the poor. If you have then but one loaf, and it be asked for at the door, take it and lift up your hands to heaven and say, 'Of my little I give to my brother, and do Thou, 0 Lord, supply my want.' Then doubt not that the bread given out of your poverty will abundantly minister you seed for sowing." And again, commenting on S. Luk 12:18, he says: " As wells that are continuously drawn from send forth a sweeter and more copious supply of water, while if neglected and undisturbed they soon grow foul, so are riches when stored up useless, but when transferred to the poor they bring forth fruit." Clement of Alexandria ( Pædag. lib. iii. c. 7) uses this same simile of a well, and adds another. He says. " As milk commonly flows into those breasts that are sucked, so does wealth flow to those who spend it." S. Cyprian says the same ( Tract. de 0pere et Eleemos.), and adds that the best inheritance that parents can leave their children is alms given, and the more children there are the more liberal should the almsgiving be. He proves this by the example of the widow of Sarepta (1 Kings7) and from Tob. 4:7. Cf. Pro 28:27, and Psa 37:26.

Very many remarkable examples are given by Leontius, in his "Life of John the Almoner," who, like the Emperor Titus, bewailed that he had lost a day because he had given no alms. "Even if the world," he said, "were to come into Alexandria, it would not narrow my liberality and wealth." This he learnt from a vision he saw of a certain virgin named Mercy, who, standing before God, seemed to obtain from Him all that she asked for. Hence this holy man John, when he had nothing to spend, would frequently, in his love of almsgiving, change miraculously tin or honey into cold. The more he gave the more was brought to him to spend; and so he seemed to strive with God and God with him which should be the most bountiful. When he at length died, he had half a piece of money left, and he ordered this to be given to his brethren and masters, the poor, that all he had might be restored to Christ.

Sophronius, in his Pratum Spirituale, a work mentioned with approval by the Second Council of Nice ( Gen. Act. iv. c. 185), narrates that a wife gave to her husband, who wished to increase his wealth, the advice to sell what he had and give it to the poor, and he would find that he would receive it again with interest. He did so, and distributed his whole estate to the poor, and for fifty he received three hundred.

Sophronius has a still more beautiful example (c. 195) in the philosopher Evagrius, who, having heard in church that almsgiving was rewarded a hundredfold in heaven, gave £60 to the Bishop, Synesius, to be distributed among the poor, and received from him a written promise that for each he should receive a hundred in heaven. When he was dying, he ordered his sons to place this writing in his hand when he was buried. This having been done, Evagrius, on the third day after death, appeared to the Bishop in a dream, and said: "Go to my tomb and take back your handwriting, for I have received a hundredfold what I gave, according to Christ's promise and yours." In the morning the Bishop went with his clergy to the tomb, and took from the hand of Evagrius a letter, of which this was the tenor: "Evagrius the philosopher to his Bishop. I am unwilling for you, my father, to be ignorant that I have received according to your promise the money that I gave you in my lifetime, and received for it a hundredfold; therefore you are not bound to me by any debt."

Similar examples are found in the life of S. Liduina and other Saints. Hence Chrysostom says that "alms have the name of seed, because they are not so much expended as returned."  S. Deusdedit well understood this, for, as the Roman Martyrology records (Aug. 10th), although he was a poor man yet he gave to the poor every Saturday all that he had earned during the week, looking only to obtain the heavenly reward.

"If you have any care for your children, leave them a written deed in which you have God as your debtor," says S. Chrysostom, referring to money left for the poor by will. A famous example of this occurs in Sophronius (c. 201), in the case of a nobleman of Constantinople, who, when dying, left all his goods to the poor and his son to the care of Christ. Nor was he disappointed of his hope; for Christ gave his son a wife, who was at once noble, rich, and pious.  S. Chrysostom wrote at the head of his Thirty-third Homily to the people, "that almsgiving is the most profitable of all occupations." Cf. Pro 19:17.

And increase the fruits of your righteousness. God will increase the outgoings of your righteousness and charity, ie., He will give an increase of grace here and of glory hereafter (Theophylact). "By fruits," says Anselm, "he means God's eternal reward." The Apostle seems here to speak of three fruits of almsgiving: (1.) when he says, "Shall minister seed to the sower;" (2.) when he says, "And multiply your seed sown;" (3.) when he says, "And increase the fruits of your righteousness." In this sense S. Anselm, as related by Edinerus in his Life, when he entered Canterbury on a visit to Archbishop Lanfranc and was honourably and lovingly received by the citizens, said, when he was explaining to them the glory and merit of charity, that " those who do works of charity have something greater than those who are recipients of charity. For the one receives a temporal benefit only, but the other spiritual; and they look besides for eternal thanks from God." Christ said the same thing in His paradox on the rich of this world: "It is more blessed to give than to receive" (Act 20:35).

Anselm again understands this passage to refer simply to the fruits of temporal goods. God will make your fruits and riches to increase, that you may have ever more and more to give in alms, and He will increase the fruits of your righteousness. In other words, He will give much more abundant increase to those fruits of yours which your righteousness gains for you; for it is only just that, since God gives to man all that he has, man should from it give to him who is in need. If we do this, our fruits will he increased by God. Hence almsgiving is rightly called seed, because he who sows once will reap twice, once in earth and once in heaven. This is Anselm's comment, and he seems to be right; for the Apostle is explaining the words, "shall multiply your seed," and is impressing on the Corinthians that alms do not impoverish but enrich the giver, that so he may remove from their minds and from the minds of all Christians all fear of poverty, which so frequently deters men from almsgiving, and which is given as an objection so often to the admonitions of those who urge the duty.

Nevertheless, it is simpler to understand fruits of your righteousness of the wealth which God gives to the beneficent as a harvest for what they have sown. The increase of these fruits is nothing else but the harvest that follows on the seed. Since, therefore, it is evident that when the Apostle said, "shall multiply your seed sown," he meant by seed the money spent on the poor, it is also evident that here he means the same thing. As is the seed, so is the harvest. The one is correlative with the other, as are merit and reward. This, then, seems to be the drift of the Apostle's words.

Lastly, we should observe that he alludes to the fields and estates of the rich. Beneficence, he says, is like a field, or a very fertile farm, which brings forth to the almsgiver plentiful and never-failing fruits from the seed of his alms. (1.) It gives bread or food. (2.) It multiplies his seed, or money to be dispersed again among the poor. (3.) It also increases his fruits, and enriches his family. These three things a temporal lord gives to his husbandman if he is faithful and diligent; much more will God do the same.

Ver. 11 . — To all bountifulness. Or simplicity, or liberality. This simplicity or liberality of yours brings it to pass that I and all my companions, nay, all Christians amongst whom I speak of it, give thanks to God for having instilled into you such feelings of piety and mercy.

Ver. 12.— For the administration of this service not only supplieth the want of the saints. Ή διακονία τη̃ς λειτουργίας, literally, "the ministry of this liturgy." In this collection of alms there is, as it were, a liturgy, a mystic sacrifice of the Mass, in which the Corinthians, as offering the victim of alms, are the priests; the poor make the altar; the sacrifice is the alms. Paul may be the deacon, the minister exhorting, collecting, and distributing the alms, through whom the poor who receive and the rich who give, seeing and rejoicing at the grace of Christ, are stirred up to give thanks unto the Lord.  S. Cyprian says ( Tract. de 0pere et Eleemos.): " Since thanksgiving is directed to God in the prayers of the poor for our alms and good deeds, the total is increased by the reward given by God, who works in us." S. Chrysostom ( Hom. 20) says: " When you see a poor man, think that you see the body of Christ, the altar of Christ, and do reverence, and offer the sacrifice of alms, that from it there may ascend, like incense, to God glory and thanksgiving." Thus almsgiving is an Eucharist or thanksgiving, and an Eucharistic sacrifice, not properly, but metaphorically speaking. So, too, in Rom. xv. 16, the preaching of the Gospel and the conversion of the Gentiles are called a sacrifice. Nazianzen says beautifully ( Orat. de Cura Paup. ): " Out of all things none so honours God as mercy; for nothing is so peculiar to God as this is, before whose Face go mercy and truth. . . . Nothing is so Divine in a man as to do good. Learn, then, to open your heart to the needy. If you have nothing else to give, give your tears readily. Pity is a great solace to the afflicted."

Ver. 13 . — By the experiment of this ministration. This almsgiving of yours will induce men to glorify God in Christ and to give thanks to Him for the law of grace which has stirred you up to this liberality. They will glorify Him first for your obedience to the Gospel, and then that you so obey its precepts as to show such charity and mercy.

Ver. 14. — And by their prayer for you. The poor Saints of Jerusalem who receive your alms, while praying, for you, will also glorify God. This clause is to he connected with "they glorify God."

Ver. 15. — Thanks be unto God for His unspeakable gift. For the gift of your charity and almsgiving, from which flow so many good things and so many praises of God, that it may be well called unspeakable.

Introduction / Outline

Robertson: 2 Corinthians (Book Introduction)

Second Corinthians

From Macedonia a.d. 54 Or 55

By Way of Introduction

The Pauline authorship is admitted by all real scholars, though there is doubt by some as to the unity of the Epistle. J.H. Kennedy ( The Second and Third Letters of St. Paul to the Corinthians , 1900) has presented the arguments in a plausible, but not wholly convincing, manner for the plea that chapters 2 Corinthians 10-13 really represent a separate and earlier letter, the one referred to in 2Co_2:3, which was later tacked on to chapters 1-9 as part of the same Epistle. This theory does explain the difference in tone between chapters 1 to 7 and 10 to 13, but that fact is sufficiently clear from the stubborn minority against Paul in Corinth reported by Titus after the majority had been won to Paul by First Corinthians and by Titus (2Co_2:1-11). There are in fact three obvious divisions in the Epistle. Chapters 1 to 7 deal with the report of Titus about the victory in Corinth and Paul’s wonderful digression on the glory of the ministry in 2 Corinthians 2:12-6:10; chapters 8 and 2Co_9:1-15 discuss the collection for the poor saints in Jerusalem already mentioned in 1Co_16:1. and which Titus is to press to completion on his return to Corinth; chapters 10 to 13 deal sharply with the Judaizing minority who still oppose Paul’s leadership. These three subjects are in no sense inconsistent with each other. The letter is a unity. Nowhere do we gain so clear an insight into Paul’s own struggles and hopes as a preacher. It is a handbook for the modern minister of inestimable value. One can hear Paul’s heart throb through these chapters. The syntax is often broken by anacolutha. The sentences are sometimes disconnected. Grammatical agreements are overlooked. But there is power here, the grip of a great soul holding on to the highest ideals in the midst of manifold opposition and discouragements. Christ is Master of Paul at every turn.

The date of the Epistle is clearly after I Corinthians, for Paul has left Ephesus and is now in Macedonia (2Co_2:13), probably at Philippi, where he met Titus, though he had hoped to meet him at Troas on his return from Corinth. At a guess one may say that Paul wrote in the autumn of a.d. 54 or 55 of the same year in the spring of which he had written I Corinthians, and before he went on to Corinth himself where he wrote Romans (Act_20:1-3; Rom_16:1).

The occasion for writing is the return of Titus from Corinth with mixed news of the Pauline majority and the minority in opposition. So Titus is sent back with this Epistle to finish the task while Paul waits awhile for matters to clear up (2Co_13:1-10).

It is not certain whether the letter mentioned in 2Co_2:3 is our I Corinthians or a lost letter like the one alluded to in 1Co_5:9. If it is a lost one, we know of four Corinthian Epistles (the one in 1Co_5:9, our I Corinthians, the one in 2Co_2:3, our II Corinthians), assuming the unity of II Corinthians. Few things in Paul’s ministry gave him more concern than the troubles in Corinth. The modern city pastor finds little in his work that Paul has not faced and mastered. There is consolation and courage for the preacher in the conduct and counsels of this greatest of all preachers.

JFB: 2 Corinthians (Book Introduction)

THE following reasons seem to have induced Paul to write this Second Epistle to the Corinthians: (1) That he might explain the reasons for his having deferred to pay them his promised visit, by taking Corinth as his way to Macedonia (1Co 4:19; 2Co 1:15-16; compare 1Co 16:5); and so that he might set forth to them his apostolic walk in general (2Co 1:12, 2Co 1:24; 2Co 6:3-13; 2Co 7:2). (2) That he might commend their obedience in reference to the directions in his First Epistle, and at the same time direct them now to forgive the offender, as having been punished sufficiently (2Co 2:1-11; 2Co 7:6-16). (3) That he might urge them to collect for the poor saints at Jerusalem (2Co 8:1-9, 2Co 8:15). (4) That he might maintain his apostolic authority and reprove gainsayers.

The external testimonies for its genuineness are IRENÆUS [Against Heresies, 3,7,1]; ATHENAGORAS [Of the Resurrection of the Dead]; CLEMENT OF ALEXANDRIA [Miscellanies, 3, p. 94; 4, p. 101]; TERTULLIAN [On Modesty, 13].

The TIME OF WRITING was after Pentecost, A.D. 57, when Paul left Ephesus for Troas. Having stayed in the latter place for some time preaching the Gospel with effect (2Co 2:12), he went on to Macedonia, being eager to meet Titus there, having been disappointed in his not coming to Troas, as had been agreed on between them. Having heard from him the tidings he so much desired of the good effect produced on the Corinthians by his First Epistle, and after having tested the liberality of the Macedonian churches (2Co 8:1), he wrote this Second Epistle, and then went on to Greece, where he abode for three months; and then, after travelling by land, reached Philippi on his return at Passover or Easter, A.D. 58 (Act 20:1-6). So that this Epistle must have been written about autumn, A.D. 57.

Macedonia was THE PLACE from which it was written (2Co 9:2, where the present tense, "I boast," or "am boasting," implies his presence then in Macedonia). In Asia (Lydian Asia) he had undergone some great peril of his life (2Co 1:8-9), whether the reference be [PALEY] to the tumult at Ephesus (Acts 19:23-41), or, as ALFORD thinks, to a dangerous illness in which he despaired of life. Thence he passed by Troas to Philippi, the first city which would meet him in entering Macedonia. The importance of the Philippian Church would induce him to stay there some time; as also his desire to collect contributions from the Macedonian churches for the poor saints at Jerusalem. His anxiety of mind is recorded (2Co 7:5) as occurring when he came into Macedonia, and therefore must have been at Philippi, which was the first city of Macedonia in coming from Troas; and here, too, from 2Co 7:6, compared with 2Co 7:5, must have been the scene of his receiving the comforting tidings from Titus. "Macedonia" is used for Philippi in 2Co 11:9, as is proved by comparison with Phi 4:15-16. So it is probably used here (2Co 7:5). ALFORD argues from 2Co 8:1, where he speaks of the "grace bestowed on the churches (plural) of Macedonia," that Paul must have visited other churches in Macedonia, besides Philippi, when he wrote, for example, Thessalonica, Berea, &c., and that Philippi, the first on his route, is less likely to have been the scene of his writing than the last on his route, whichever it was, perhaps Thessalonica. But Philippi, as being the chief town of the province, was probably the place to which all the collections of the churches were sent. Ancient tradition, too (as appears from the subscription to this Epistle), favors the view that Philippi was the place from which this Epistle was sent by the hands of Titus who received, besides, a charge to prosecute at Corinth the collection which he had begun at his first visit (2Co 8:6).

The STYLE is most varied, and passes rapidly from one phase of feeling to another; now joyous and consolatory, again severe and full of reproof; at one time gentle and affectionate, at another, sternly rebuking opponents and upholding his dignity as an apostle. This variety of style accords with the warm and earnest character of the apostle, which nowhere is manifested more beautifully than in this Epistle. His bodily frailty, and the chronic malady under which he suffered, and which is often alluded to (2Co 4:7; 2Co 5:1-4; 2Co 12:7-9; compare Note, see on 2Co 1:8), must have been especially trying to one of his ardent temperament. But besides this, was the more pressing anxiety of the "care of all the churches." At Corinth, as elsewhere, Judaizing emissaries wished to bind legal fetters of letter and form (compare 2Co. 3:3-18) on the freedom and catholicity of the Church. On the other hand, there were free thinkers who defended their immorality of practice by infidel theories (1Co 15:12, 1Co 15:32-36). These were the "fightings without," and "fears within" (2Co 7:5-6) which agitated the apostle's mind until Titus brought him comforting tidings from Corinth. Even then, while the majority at Corinth had testified their repentance, and, as Paul had desired, excommunicated the incestuous person, and contributed for the poor Christians of Judea, there was still a minority who, more contemptuously than ever, resisted the apostle. These accused him of crafty and mercenary motives, as if he had personal gain in view in the collection being made; and this, notwithstanding his scrupulous care to be above the possibility of reasonable suspicion, by having others besides himself to take charge of the money. This insinuation was palpably inconsistent with their other charge, that he could be no true apostle, as he did not claim maintenance from the churches which he founded. Another accusation they brought of cowardly weakness; that he was always threatening severe measures without daring to execute them (2Co 10:8-16; 2Co 13:2); and that he was vacillating in his teaching and practice, circumcising Timothy, and yet withholding circumcision from Titus; a Jew among the Jews, and a Greek among the Greeks. That most of these opponents were of the Judaizing party in the Church, appears from 2Co 11:22. They seem to have been headed by an emissary from Judea ("he that cometh," 2Co 11:4), who had brought "letters of commendation" (2Co 3:1) from members of the Church at Jerusalem, and who boasted of his purity of Hebrew descent, and his close connection with Christ Himself (2Co 11:13, 2Co 11:23). His partisans contrasted his high pretensions with the timid humility of Paul (1Co 2:3); and his rhetoric with the apostle's plain and unadorned style (2Co 11:6; 2Co 10:10, 2Co 10:13). It was this state of things at Corinth, reported by Titus, that caused Paul to send him back forthwith thither with this Second Epistle, which is addressed, not to Corinth only (1Co 1:2), but to all the churches also in Achaia (2Co 1:1), which had in some degree been affected by the same causes as affected the Corinthian Church. The widely different tone in different parts of the Epistle is due to the diversity which existed at Corinth between the penitent majority and the refractory minority. The former he addresses with the warmest affection; the latter with menace and warning. Two deputies, chosen by the churches to take charge of the contribution to be collected at Corinth, accompanied Titus (2Co 8:18-19, 2Co 8:22).

JFB: 2 Corinthians (Outline)

• THE HEADING; PAUL'S CONSOLATIONS IN RECENT TRIALS IN ASIA; HIS SINCERITY TOWARDS THE CORINTHIANS; EXPLANATION OF HIS NOT HAVING VISITED THEM AS HE HAD PURPOSED. (2Co. 1:1-24)
• REASON WHY HE HAD NOT VISITED THEM ON HIS WAY TO MACEDONIA; THE INCESTUOUS PERSON OUGHT NOW TO BE FORGIVEN; HIS ANXIETY TO HEAR TIDINGS OF THEIR STATE FROM TITUS, AND HIS JOY WHEN AT LAST THE GOOD NEWS REACHES HIM. (2Co. 2:1-17)
• THE SOLE COMMENDATION HE NEEDS TO PROVE GOD'S SANCTION OF HIS MINISTRY HE HAS IN HIS CORINTHIAN CONVERTS: HIS MINISTRY EXCELS THE MOSAIC, AS THE GOSPEL OF LIFE AND LIBERTY EXCELS THE LAW OF CONDEMNATION. (2Co. 3:1-18) Are we beginning again to recommend ourselves (2Co 5:12) (as some of them might say he had done in his first Epistle; or, a reproof to "some" who had begun doing so)!
• HIS PREACHING IS OPEN AND SINCERE, THOUGH TO MANY THE GOSPEL IS HIDDEN. (2Co. 4:1-18)
• THE HOPE (2Co 4:17-18) OF ETERNAL GLORY IN THE RESURRECTION BODY. (2Co. 5:1-21)
• HIS APOSTOLIC MINISTRY IS APPROVED BY FAITHFULNESS IN EXHORTATION, IN SUFFERINGS, IN EXHIBITION OF THE FRUITS OF THE HOLY GHOST: HIS LARGENESS OF HEART TO THEM CALLS FOR ENLARGEMENT OF THEIR HEART TO HIM. EXHORTATIONS TO SEPARATION FROM POLLUTION. (2Co. 6:1-18)
• SELF-PURIFICATION THEIR DUTY RESULTING FROM THE FOREGOING. HIS LOVE TO THEM, AND JOY AT THE GOOD EFFECTS ON THEM OF HIS FORMER EPISTLE, AS REPORTED BY TITUS. (2Co. 7:1-16)
• THE COLLECTION FOR THE SAINTS; THE READINESS OF THE MACEDONIANS A PATTERN TO THE CORINTHIANS; CHRIST THE HIGHEST PATTERN; EACH IS TO GIVE WILLINGLY AFTER HIS ABILITY; TITUS AND TWO OTHERS ARE THE AGENTS ACCREDITED TO COMPLETE THE COLLECTION. (2Co. 8:1-24)
• REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Co 9:1-15)
• HE VINDICATES HIS APOSTOLIC AUTHORITY AGAINST THOSE WHO DEPRECIATED HIM FOR HIS PERSONAL APPEARANCE. HE WILL MAKE HIS POWER FELT WHEN HE COMES. HE BOASTS NOT, AS THEY, BEYOND HIS MEASURE. (2Co. 10:1-18)
• THROUGH JEALOUSY OVER THE CORINTHIANS, WHO MADE MORE ACCOUNT OF THE FALSE APOSTLES THAN OF HIM, HE IS OBLIGED TO COMMEND HIMSELF AS IN MANY RESPECTS SUPERIOR. (2Co. 11:1-33)
• REVELATIONS IN WHICH HE MIGHT GLORY: BUT HE RATHER GLORIES IN INFIRMITIES, AS CALLING FORTH CHRIST'S POWER: SIGNS OF HIS APOSTLESHIP: HIS DISINTERESTEDNESS: NOT THAT HE IS EXCUSING HIMSELF TO THEM; BUT HE DOES ALL FOR THEIR GOOD, LEST HE SHOULD FIND THEM NOT SUCH AS HE DESIRED, AND SO SHOULD HAVE TO BE SEVERE AT HIS COMING. (2Co. 12:1-21) He proceeds to illustrate the "glorying in infirmities" (2Co 11:30). He gave one instance which might expose him to ridicule (2Co 11:33); he now gives another, but this one connected with a glorious revelation of which it was the sequel: but he dwells not on the glory done to himself, but on the infirmity which followed it, as displaying Christ's power. The oldest manuscripts read, "I MUST NEEDS boast (or glory) though it be not expedient; for I will come." The "for" gives a proof that it is "not expedient to boast": I will take the case of revelations, in which if anywhere boasting might be thought harmless. "Visions" refers to things seen: "revelations," to things heard (compare 1Sa 9:15) or revealed in any way. In "visions" their signification was not always vouchsafed; in "revelations" there was always an unveiling of truths before hidden (Dan 2:19, Dan 2:31). All parts of Scripture alike are matter of inspiration; but not all of revelation. There are degrees of revelation; but not of inspiration.
• HE THREATENS A SEVERE PROOF OF HIS APOSTOLIC AUTHORITY, BUT PREFERS THEY WOULD SPARE HIM THE NECESSITY FOR IT. (2Co 13:1-14)

TSK: 2 Corinthians (Book Introduction)

The most remarkable circumstance in this Epistle, observes Mr. Scott, is the confidence of the Apostle in the goodness of his cause, and in the power of God to bear him out in it. Opposed as he then was by a powerful and sagacious party, whose authority, reputation, and interest were deeply concerned, and who were ready to seize on every thing that could discredit him, it is wonderful to hear him so firmly insist upon his apostolical authority, and so unreservedly appeal to the miraculous power which he has exercised and conferred at Corinth. So far from shrinking from the contest, as afraid of some discovery being made, unfavourable to him and the common cause, he, with great modesty and meekness indeed, but with equal boldness and decision, expressly declares that his opposers and despisers were the ministers of Satan, and menaces them with miraculous judgments, when as many of their deluded hearers had been brought to repentance and re-established in the faith, as proper means could in a reasonable time effect. It is inconceivable that a stronger internal testimony, not only of integrity, but of divine inspiration, can exist. Had there been anything of imposture among the Christians, it was next to impossible but such a conduct must have occasioned a disclosure of it. Of the effects produced by this latter epistle we have no circumstantial account; for the journey which St. Paul took to Corinth, after he had written it, is mentioned by St. Luke only in a few words (Act 20:2, Act 20:3). We know, however, that St. Paul was there after he had written this Epistle; that the contributions for the poor brethren at Jerusalem were brought to him from different parts to that city (Rom 15:26); and that, after remaining there several months, he sent salutations from some of the principal members of that church, by whom he must have been greatly respected, to the church of Rome (Rom 16:22, Rom 16:23). From this time we hear no more of the false teacher and his party; and when Clement of Rome wrote his epistle to the Corinthians, St. Paul was considered by them as a divine apostle, to whose authority he might appeal without fear of contradiction. The false teacher, therefore, must either have been silenced by St. Paul, by virtue of his apostolical powers, and by an act of severity which he had threatened (2Co 13:2, 2Co 13:3); or this adversary of the apostle had, at that time, voluntarily quitted the place. Whichever was the cause, the effect produced must operate as a confirmation of our faith, and as a proof of St. Paul’s divine mission.

TSK: 2 Corinthians 9 (Chapter Introduction)

Overview

2Co 9:1, He yields the reason why, though he knew their forwardness, yet he sent Titus and his brethren beforehand; 2Co 9:6, And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed, 2Co 9:10. which shall return a great increase to them, 2Co 9:13. and occasion a great sacrifice of thanksgivings unto God.

Poole: 2 Corinthians 9 (Chapter Introduction)

CORINTHIANS CHAPTER 9

MHCC: 2 Corinthians (Book Introduction)

The second epistle to the Corinthians probably was written about a year after the first. Its contents are closely connected with those of the former epistle. The manner in which the letter St. Paul formerly wrote had been received, is particularly noticed; this was such as to fill his heart with gratitude to God, who enabled him fully to discharge his duty towards them. Many had shown marks of repentance, and amended their conduct, but others still followed their false teachers; and as the apostle delayed his visit, from his unwillingness to treat them with severity, they charged him with levity and change of conduct. Also, with pride, vain-glory, and severity, and they spake of him with contempt. In this epistle we find the same ardent affection towards the disciples at Corinth, as in the former, the same zeal for the honour of the gospel, and the same boldness in giving Christian reproof. The first six chapters are chiefly practical: the rest have more reference to the state of the Corinthian church, but they contain many rules of general application.

MHCC: 2 Corinthians 9 (Chapter Introduction)

(2Co 9:1-5) The reason for sending Titus to collect their alms.

(2Co 9:6-15) The Corinthians to be liberal and cheerful, The apostle thanks God for his unspeakable gift.

Matthew Henry: 2 Corinthians (Book Introduction)

An Exposition, with Practical Observations, of The Second Epistle of St. Paul to the Corinthians

In his former epistle the apostle had signified his intentions of coming to Corinth, as he passed through Macedonia (1Co 16:5), but, being providentially hindered for some time, he writes this second epistle to them about a year after the former; and there seem to be these two urgent occasions: - 1. The case of the incestuous person, who lay under censure, required that with all speed he should be restored and received again into communion. This therefore he gives directions about (ch. 2), and afterwards (ch. 7) he declares the satisfaction he had upon the intelligence he received of their good behaviour in that affair. 2. There was a contribution now making for the poor saints at Jerusalem, in which he exhorts the Corinthians to join (ch. 8, 2Co 9:1-15).

There are divers other things very observable in this epistle; for example, I. The account the apostle gives of his labours and success in preaching the gospel in several places, ch. 2. II. The comparison he makes between the Old and New Testament dispensation, ch. 3. III. The manifold sufferings that he and his fellow-labourers met with, and the motives and encouragements for their diligence and patience, ch. 4, 5. IV. The caution he gives the Corinthians against mingling with unbelievers, ch. 6. V. The way and manner in which he justifies himself and his apostleship from the opprobrious insinuations and accusations of false teachers, who endeavoured to ruin his reputation at Corinth, ch. 10-12, and throughout the whole epistle.

Matthew Henry: 2 Corinthians 9 (Chapter Introduction)

In this chapter the apostle seems to excuse his earnestness in pressing the Corinthians to the duty of charity (2Co 9:1-5), and proceeds to give directions about the acceptable way and manner of performing it, namely, bountifully, deliberately, and freely; and gives good encouragement for so doing (2Co 9:6 to the end).

Barclay: 2 Corinthians (Book Introduction)

INTRODUCTION TO THE LETTERS TO THE CORINTHIANS

The Greatness Of Corinth

A glance at the map will show that Corinth was made for greatness. The southern part of Greece is very nearly an island. On the west the Corinthian Gulf deeply indents the land and on the east the Saronic Gulf. All that is left to join the two parts of Greece together is a little isthmus only four miles across. On that narrow neck of land Corinth stands. Such a position made it inevitable that it should be one of the greatest trading and commercial centres of the ancient world. All traffic from Athens and the north of Greece to Sparta and the Peloponnese had to be routed through Corinth, because it stood on the little neck of land that connected the two.

Not only did the north to south traffic of Greece pass through Corinth of necessity, by far the greater part of the east to west traffic of the Mediterranean passed through her from choice. The extreme southern tip of Greece was known as Cape Malea (now called Cape Matapan). It was dangerous, and to round Cape Malea had much the same sound as to round Cape Horn had in later times. The Greeks had two sayings which showed what they thought of it--"Let him who sails round Malea forget his home," and, "Let him who sails round Malea first make his will."

The consequence was that mariners followed one of two courses. They sailed up the Saronic Gulf, and, if their ships were small enough, dragged them out of the water, set them on rollers, hauled them across the isthmus, and re-launched them on the other side. The isthmus was actually called the Diolkos, the place of dragging across. The idea is the same as that which is contained in the Scottish place name Tarbert, which means a place where the land is so narrow that a boat can be dragged from loch to loch. If that course was not possible because the ship was too large, the cargo was disembarked, carried by porters across the isthmus, and re-embarked on another ship at the other side. This four mile journey across the isthmus, where the Corinth Canal now runs, saved a journey of two hundred and two miles round Cape Malea, the most dangerous cape in the Mediterranean.

It is easy to see how great a commercial city Corinth must have been. The north to south traffic of Greece had no alternative but to pass through her; by far the greater part of the east to west trade of the Mediterranean world chose to pass through her. Round Corinth there clustered three other towns, Lechaeum at the west end of the isthmus, Cenchrea at the east end and Schoenus just a short distance away. Farrar writes, "Objects of luxury soon found their way to the markets which were visited by every nation in the civilized world--Arabian balsam, Phoenician dates, Libyan ivory, Babylonian carpets, Cilician goatsair, Lycaonian wool, Phrygian slaves."

Corinth, as Farrar calls her, was the Vanity Fair of the ancient world. Men called her The Bridge of Greece; one called her The Lounge of Greece. It has been said that if a man stands long enough in Piccadilly Circus he will in the end meet everyone in the country. Corinth was the Piccadilly Circus of the Mediterranean. To add to the concourse which came to it, Corinth was the place where the Isthmian Games were held, which were second only to the Olympics. Corinth was a rich and populous city with one of the greatest commercial trades in the ancient world.

The Wickedness Of Corinth

There was another side to Corinth. She had a reputation for commercial prosperity, but she was also a byword for evil living. The very word korinthiazesthai, to live like a Corinthian, had become a part of the Greek language, and meant to live with drunken and immoral debauchery. The word actually penetrated to the English language, and, in Regency times, a Corinthian was one of the wealthy young bucks who lived in reckless and riotous living. Aelian, the late Greek writer, tells us that if ever a Corinthian was shown upon the stage in a Greek play he was shown drunk. The very name Corinth was synonymous with debauchery and there was one source of evil in the city which was known all over the civilized world. Above the isthmus towered the hill of the Acropolis, and on it stood the great temple of Aphrodite, the goddess of love. To that temple there were attached one thousand priestesses who were sacred prostitutes, and in the evenings they descended from the Acropolis and plied their trade upon the streets of Corinth, until it became a Greek proverb, "It is not every man who can afford a journey to Corinth." In addition to these cruder sins, there flourished far more recondite vices, which had come in with the traders and the sailors from the ends of the earth, until Corinth became not only a synonym for wealth and luxury, drunkenness and debauchery, but also for filth.

The History Of Corinth

The history of Corinth falls into two parts. She was a very ancient city. Thucydides, the Greek historian, claims that it was in Corinth that the first triremes, the Greek battleships, were built. Legend has it that it was in Corinth that the Argo was built, the ship in which Jason sailed the seas, searching for the golden fleece. But in 146 B.C. disaster befell her. The Romans were engaged in conquering the world. When they sought to reduce Greece, Corinth was the leader of the opposition. But the Greeks could not stand against the disciplined Romans, and in 146 B.C. Lucius Mummius, the Roman general, captured Corinth and left her a desolate heap of ruins.

But any place with the geographical situation of Corinth could not remain a devastation. Almost exactly one hundred years later, in 46 B.C. Julius Caesar rebuilt her and she arose from her ruins. Now she became a Roman colony. More, she became a capital city, the metropolis of the Roman province of Achaea, which included practically all Greece.

In those days, which were the days of Paul, her population was very mixed. (i) There were the Roman veterans whom Julius Caesar had settled there. When a Roman soldier had served his time, he was granted the citizenship and was then sent out to some newly-founded city and given a grant of land so that he might become a settler there. These Roman colonies were planted all over the world, and always the backbone of them was the contingent of veteran regular soldiers whose faithful service had won them the citizenship. (ii) When Corinth was rebuilt the merchants came back, for her situation still gave her commercial supremacy. (iii) There were many Jews among the population. The rebuilt city offered them commercial opportunities which they were not slow to take. (iv) There was a sprinkling of Phoenicians and Phrygians and people from the east, with their exotic customs and their hysterical ways. Farrar speaks of "this mongrel and heterogeneous population of Greek adventurers and Roman bourgeois, with a tainting infusion of Phoenicians; this mass of Jews, ex-soldiers, philosophers, merchants, sailors, freedmen, slaves, trades-people, hucksters and agents of every form of vice." He characterizes her as a colony "without aristocracy, without traditions and without well-established citizens."

Remember the background of Corinth, remember its name for wealth and luxury, for drunkenness and immorality and vice, and then read 1Co_6:9-10 .

Are you not aware that the unrighteous will not inherit the

Kingdom of God? Make no mistake--neither fornicators, nor

idolaters, nor adulterers, nor sensualists, nor homosexuals, nor

thieves, nor rapacious men, nor drunkards, nor slanderers, nor

robbers shall inherit the Kingdom of God--and such were some of

you.

In this hotbed of vice, in the most unlikely place in all the Greek world, some of Paulgreatest work was done, and some of the mightiest triumphs of Christianity were won.

Paul In Corinth

Paul stayed longer in Corinth than in any other city, with the single exception of Ephesus. He had left Macedonia with his life in peril and had crossed over to Athens. There he had had little success and had gone on to Corinth, and he remained there for eighteen months. We realize how little we really know of his work when we see that the whole story of that eighteen months is compressed by Luke into 17 verses (Act_18:1-17 ).

When Paul arrived in Corinth he took up residence with Aquila and Prisca. He preached in the synagogue with great success. With the arrival of Timothy and Silas from Macedonia, he redoubled his efforts, but the Jews were so stubbornly hostile that he had to leave the synagogue. He took up his residence with one Justus who lived next door to the synagogue. His most notable convert was Crispus, who was actually the ruler of the synagogue, and amongst the general public he had good success.

In the year A.D. 52 there came to Corinth as its new governor a Roman called Gallio. He was famous for his charm and gentleness. The Jews tried to take advantage of his newness and good nature and brought Paul to trial before him on a charge of teaching contrary to their law. But Gallio, with impartial Roman justice, refused to have anything to do with the case or to take any action. So Paul completed his work in Corinth and moved on to Syria.

The Correspondence With Corinth

It was when he was in Ephesus in the year A.D. 55 that Paul, learning that things were not all well in Corinth, wrote to the church there. There is every possibility that the Corinthian correspondence as we have it is out of order. We must remember that it was not until A.D. 90 or thereby that Paulcorrespondence was collected. In many churches it must have existed only on scraps of papyrus and the putting it together would be a problem: and it seems that, when the Corinthian letters were collected, they were not all discovered and were not arranged in the right order. Let us see if we can reconstruct what happened.

(i) There was a letter which preceded 1 Corinthians. In 1Co_5:9 Paul writes, "I wrote you a letter not to associate with immoral men." This obviously refers to some previous letter. Some scholars believe that letter is lost without trace. Others think it is contained in 2Co_6:14-18 and 2Co_7:1 . Certainly that passage suits what Paul said he wrote about. It occurs rather awkwardly in its context, and, if we take it out and read straight on from 2Co_6:13 to 2Co_7:2 , we get excellent sense and connection. Scholars call this letter The Previous Letter. (In the original letters there were no chapter or verse divisions. The chapters were not divided up until the thirteenth century and the verses not till the sixteenth, and because of that the arranging of the collection of letters would be much more difficult).

(ii) News came to Paul from various sources of trouble at Corinth. (a) News came from those who were of the household of Chloe (1Co_1:11 ). They brought news of the contentions with which the church was torn. (b) News came with the visit of Stephanas, Fortunatus and Achaicus to Ephesus. (1Co_16:17 ). By personal contact they were able to fill up the gaps in Paulinformation. (c) News came in a letter in which the Corinthian Church had asked Paul guidance on various problems. In 1Co_7:1 Paul begins, "Concerning the matters about which you wrote..." In answer to all this information Paul wrote 1 Corinthians and despatched it to Corinth apparently by the hand of Timothy (1Co_4:17 ).

(iii) The result of the letter was that things became worse than ever, and, although we have no direct record of it, we can deduce that Paul paid a personal visit to Corinth. In 2Co_12:14 he writes, "The third time I am ready to come to you." In 2Co_13:1-2 , he says again that he is coming to them for the third time. Now, if there was a third time, there must have been a second time. We have the record of only one visit, whose story is told in Act_18:1-17 . We have no record at all of the second, but Corinth was only two or three daysailing from Ephesus.

(iv) The visit did no good at all. Matters were only exacerbated and the result was an exceedingly severe letter. We learn about that letter from certain passages in 2 Corinthians. In 2Co_2:4 Paul writes, "I wrote to you out of much affliction and anguish of heart and with many tears." In 2Co_7:8 he writes, "For even if I made you sorry with my letter, I do not regret it though I did regret it; for I see that that letter has grieved you, though only for a while." It was a letter which was the product of anguish of mind, a letter so severe that Paul was almost sorry that he ever sent it.

Scholars call this The Severe Letter. Have we got it? It obviously cannot be I Corinthians, because it is not a tear-stained and anguished letter. When Paul wrote it, it is clear enough that things were under control. Now if we read through 2 Corinthians we find an odd circumstance. In 2Cor 1-9 everything is made up, there is complete reconciliation and all are friends again; but at 2Cor 10 comes the strangest break. 2Cor 10-13 are the most heartbroken cry Paul ever wrote. They show that he has been hurt and insulted as he never was before or afterwards by any church. His appearance, his speech, his apostleship, his honesty have all been under attack.

Most scholars believe that 2Cor 10-13 are the severe letter, and that they have become misplaced when Paulletters were put together. If we want the real chronological course of Paulcorrespondence with Corinth, we really ought to read 2Cor 10-13 before 2Cor 1-9. We do know that this letter was sent off with Titus. (2Co_2:13 ; 2Co_7:13 ).

(v) Paul was worried about this letter. He could not wait until Titus came back with an answer, so he set out to meet him (2Co_2:13 ; 2Co_7:5 , 2Co_7:13 ). Somewhere in Macedonia he met him and learned that all was well, and, probably at Philippi, he sat down and wrote 2Cor 1-9, the letter of reconciliation.

Stalker has said that the letters of Paul take the roof off the early churches and let us see what went on inside. Of none of them is that truer than the letters to Corinth. Here we see what "the care of all the churches" must have meant to Paul. Here we see the heart-breaks and the joys. Here we see Paul, the shepherd of his flock, bearing the sorrows and the problems of his people on his heart.

The Corinthian Correspondence

Before we read the letters in detail let us set down the progress of the Corinthian correspondence in tabular form.

(i) The Previous Letter, which may be contained in 2Co_6:14-18 and 2Co_7:1 .

(ii) The arrival of Chloepeople, of Stephanas, Fortunatus and Achaicus, and of the letter to Paul from the Corinthian Church.

(iii) 1 Corinthians is written in reply and is despatched with Timothy.

(iv) The situation grows worse and Paul pays a personal visit to Corinth, which is so complete a failure that it almost breaks his heart.

(v) The consequence is The Severe Letter, which is almost certainly contained in 2Cor 10-13, and which was despatched with Titus.

(vi) Unable to wait for an answer, Paul sets out to meet Titus. He meets him in Macedonia, learns that all is well and, probably from Philippi, writes 2Cor 1-9, The Letter of Reconciliation.

The first four chapters of 1 Corinthians deal with the divided state of the Church of God at Corinth. Instead of being a unity in Christ it was split into sects and parties, who had attached themselves to the names of various leaders and teachers. It is Paulteaching that these divisions had emerged because the Corinthians thought too much about human wisdom and knowledge and too little about the sheer grace of God. In fact, for all their so-called wisdom, they are really in a state of immaturity. They think that they are wise men, but really they are no better than babies.

FURTHER READING

2 Corinthians

F. F. Bruce, 1 and 2 Corinthians (NCB; E)

J. Hering, The Second Epistle of Paul to the Corinthians (translated by A. W. Heathcote and P. J. Allcock)

A. Plummer, 2 Corinthians (ICC; G)

R. V. G. Tasker, The Second Epistle of Paul to the Corinthians (TC; E)

Abbreviations

ICC: International Critical Commentary

MC: Moffatt Commentary

NCB: New Century Bible

TC: Tyndale Commentary

E: English Text

G: Greek Text

Barclay: 2 Corinthians 9 (Chapter Introduction)

The Willing Giver (2Co_9:1-5)

The Principles Of Generosity (2Co_9:6-15)

Constable: 2 Corinthians (Book Introduction)

Introduction

Historical background

First Corinthians did not dispel the problems in the church at Corinth completely. While it resolved some of these, opposition to the Apostle Paul persisted and Paul's critics continued to speak out against him in the church. One man in particular seems to have been the ringleader of the opposition (10:7). He had rallied the support of a significant minority. The issue was Paul's apostolic authority. His critics were claiming authority equal with Paul's. This was in effect a claim to apostolic authority on their part or a denial of the full apostolic authority of Paul.

News of continuing problems in Corinth reached Paul in Ephesus during his prolonged stay there during his third missionary journey. He then made a brief visit to Corinth. However his efforts to resolve the conflicts fell through (2:1; 12:14; 13:1-2). Paul apparently suffered insult and lost face during that visit (2:5-8; 7:12). Consequently this was a painful visit for Paul. He then returned to Ephesus.

Paul's next step in dealing with the situation in Corinth was to send a severe letter from Ephesus by the hand of Titus and another unnamed brother (2:3-4; 7:8-12; 12:18). He apparently directed this letter, now lost, at the party opposed to him and particularly its leader. Some commentators believe that 2 Corinthians 10-13 contains part of this letter, but the evidence for this is not convincing.¹

Paul evidently intended to receive Titus' report concerning the effects of this severe letter in Ephesus. However, persecution there made it expedient for Paul to leave that city earlier than he had anticipated (Acts 20:1). He found an open door for the gospel to the north in Troas. Eager to meet Titus who was taking the land route from Corinth back to Ephesus Paul moved west into Macedonia (2:12-13). There Titus met him and gave him an encouraging report (7:6-16). Most of the church had responded to Paul's directives and the church had disciplined the troublemakers (2:5-11). Unfortunately some in the congregation still refused to acknowledge Paul's authority over them (10:1-13:10).

Paul rejoiced at the repentance of the majority. However his concern for the unrepentant minority and his desire to pick up the money the Corinthians had begun to collect for their poorer brethren in Jerusalem led him to write 2 Corinthians. Along with these primary motives Paul also felt compelled to refute the charge of fickleness leveled at him by his critics. He had changed his travel plans and had not come to see them as he had said he would.

The whole situation provided him an opportunity to clarify the nature of Christian ministry.

Paul wrote the Second Epistle to the Corinthians from Macedonia, perhaps Philippi, Thessalonica, or Berea, probably in the fall or winter of 56 A.D. A date a year earlier or later is possible.

Some commentators believe Paul wrote 1 Corinthians after his painful visit and after he wrote the severe letter.² I believe it is more probable that he wrote 1 Corinthians before these two events.³ It is very difficult to reconstruct the details of Paul's activities since the data available to us is incomplete.

Paul's Corinthian Contacts
Paul's founding visit	His "former letter"	The Corin-thians' letter to him	First Corin-thians	Paul's "painful visit"	His "severe letter"	Second Corin-thians	Paul's antici-pated visit

"2 Corinthians is very different from the letters between which it was written, 1 Corinthians and Romans. Whereas each of those letters is, in its own way, systematic and orderly, 2 Corinthians is, on the face of it, uneven and digressive. It is no surprise, therefore, that many scholars have suggested that 2 Corinthians is really a collection of letters put together later as a single letter."⁴

"Second Corinthians presents many inspiring texts and passages to the reader and teacher of God's Word. A quick survey reveals approximately eighty individual verses lending themselves to extended meditation and exposition, apart from the sixty or so constituent paragraphs of the letter. This letter is a rich lode for the edification of God's people."⁵

Message⁶

The subject of 2 Corinthians is ministry, the church's work of service in the world. This is the central concept Paul dealt with in this epistle. What did he say about ministry?

He spoke of ministry in two ways. There is ministry per se (philosophy of ministry), and there is ministry to the world (practice of ministry).

Let's consider first what Paul revealed about the ministry of the church per se. This is the way Paul spoke of ministry most often in 2 Corinthians. In 1 Corinthians there is more emphasis on the practice of ministry than on the philosophy of ministry.

Paul had a lot to say about the authority of the church's ministry. Jesus Christ is the church's authority. He is the One who assigns each believer particular ministry within the body of Christ (cf. 1 Cor. 12:11, 18, 28; Eph. 4:11-13). The Corinthian church was having a major problem because some in its company were failing to accept Paul's appointment by Christ as an apostle and their own appointment as non-apostles. This was a practical repudiation of Jesus Christ's authority in the church. We must bow to the authority of Christ in the church by recognizing and responding appropriately to those He has appointed to various roles in the body. We identify these people by their gifts (divinely given abilities) and by their offices (divinely given positions).

Paul also had a lot to say in this epistle about the resources of the church's ministry. He emphasized three primarily.

One important resource is the encouragement of God. Paul spoke of this in the first part of the epistle especially. We read "comfort" in our texts, but the Greek word paraklesis means comfort through encouragement. The same Greek root describes the Holy Spirit as our Paraclete in John 14-16. Paul both taught and demonstrated in this letter that God's encouraging comfort always exceeds our discouragement and distress in ministry. The secret to finding it sufficient is taking God's view of how our ministry is really proceeding. This viewpoint Paul revealed, too.

A second resource is divine revelation. Paul did not preach himself or a message that he had concocted. He preached what God had revealed. Thus, revelation constituted both Paul's public message and his personal encouragement. We, too, have received the same message to communicate as ambassadors of Christ. It is a message of reconciliation, and it is the source of our encouragement.

A third resource is the prayers of the saints. Paul called for and counted on the prayers of God's people to bring God's power into play through him as he ministered (1:11). He realized that his own prayers would not move God to work as well as the concerted prayers of many of God's children (cf. James 4:2). Lack of prayer is often a sign of confidence in self rather than confidence in God.

In addition to the authority and resources of our ministry, Paul also had a lot to say in this epistle about experience in ministry. Three features mark experience in ministry.

First, one thing that marks ministry is tribulation. Paul spoke extensively in 2 Corinthians about the afflictions he experienced during his ministry. Furthermore he revealed that these are part of ministry, anyone's ministry who is carrying it out as God has directed. Some people do not welcome the gospel. To them it is a death scent. We should expect to experience tribulation in ministry. We have all experienced this in witnessing to some extent.

Second, another thing that should mark our ministry is hope. God has revealed the end of our ministry. We will all stand before Jesus Christ and receive a reward one day (5:10). This hope is a certainty. The Christian who loses sight of his or her hope is going to drift and suffer discouragement rather than press toward the mark. The end of our ministry is constantly in view in this epistle.

Third, a mark of Christian ministry is triumph. Paul revealed and illustrated by his own attitude that no matter how response to our ministry may appear to us our ministry is always triumphant. The reason for this is that God is at work through His ministers. One of the problems Paul's critics in Corinth had and that we have is that they were evaluating ministry superficially rather than realistically. We need to evaluate ministry on the basis of what God has revealed is happening, not what appears to be happening.

Paul not only revealed much about ministry per se in 2 Corinthians, he also revealed a lot about the ministry of the church to the world. Three emphases predominate.

First, Paul revealed what the message of the church is: the Word of God. Ours is a ministry of the Word. By "the Word" Paul meant the revelation God has given us. In his day it consisted of the Old Testament Scriptures plus the revelations that he and the other New Testament prophets had received that were for all Christians. Paul contrasted his message and ours with the message of Moses and exulted in its superiority. God has removed the veil and we can now see His glory clearly revealed in the face of Jesus Christ.

Second, Paul revealed the church's equipment to carry on its ministry to the world. We are ready to minister only when we separate from the world's sins and conform to God's will. Paul contrasts with his critics in this letter in all these respects. As these characteristics mark us we, too, will be ready to minister.

Third, Paul revealed the exercise of the church's ministry to the world. In exercising its ministry the church does three things according to this epistle.

1. It exercises discipline to restore the erring to effective ministry. Paul's great concern in this epistle was the restoration of the rebellious critics in the Corinthian church to unity and usefulness.

2. The church also is to give no occasion of stumbling to others. Paul's concern was that the behavior of the Corinthian Christians would be an encouragement to other believers and a base from which the gospel could proceed even farther into unevangelized regions beyond.

3. Third, the church exercises the grace of giving. It seeks to facilitate the principle of equality that God has demonstrated throughout history, namely that those who have should share with those who have not. This applies not only to the gospel message but to the physical necessities of life (chs. 8-9).

From these emphases the message of the book emerges. The church needs to submit to revealed authority, to draw upon supernatural resources and equipment, and to experience triumph through tribulation as it executes its mission. As it does so it will effectively carry out its ministry of proclaiming the message of reconciliation to the world.

Constable: 2 Corinthians (Outline)

Outline

I. Introduction 1:1-11

A. Salutation 1:1-2

B. Thanksgiving for comfort in affliction 1:3-11

1. Thanksgiving for comfort 1:3-7

2. Thanksgiving for deliverance 1:8-11

II. Answers to insinuations about the sincerity of Paul's commitment to the Corinthians and to the ministry 1:12-7:16

A. Defense of his conduct with regard to his promised visit and the offender 1:12-2:17

1. The postponement of the intended visit 1:12-2:4

2. The treatment of the offender and the result of the severe letter 2:5-17

B. Exposition of Paul's view of the ministry 3:1-6:10

1. The superiority of Christian ministry to Mosaic ministry 3:1-11

2. The great boldness of the new ministers 3:12-4:6

3. The sufferings and supports of a minister of the gospel 4:7-5:10

4. The life of a minister of Christ 5:11-6:10

C. Appeal for restoration of the Corinthians' confidence in him 6:11-7:16

1. An appeal for large-heartedness and consistency 6:11-7:4

2. The encouraging response of the Corinthians so far 7:5-16

III. Instructions concerning the collection for the poor saints in Judea 8:1-9:15

A. The example of the Macedonians 8:1-7

B. The supreme motive for giving 8:8-15

C. The delegates of the churches 8:16-24

D. The anticipated visit of Paul 9:1-5

E. The benefits of generous giving 9:6-15

IV. Appeals concerning Paul's apostolic authority 10:1-13:10

A. Replies to charges made against Paul 10:1-18

1. Reply to the charge of cowardice 10:1-6

2. Reply to the charge of weakness 10:7-11

3. Reply to the charge of intrusion 10:12-18

B. Claims made by Paul 11:1-12:18

1. Paul's reasons for making these claims 11:1-6

2. Freedom to minister without charge 11:7-15

3. Paul's service and sufferings 11:16-33

4. Special revelations Paul received 12:1-10

5. Paul's supernatural miracles and paternal love 12:11-18

C. Exhortations in view of Paul's approaching visit 12:19-13:10

1. Paul's concerns 12:19-21

2. Paul's warnings 13:1-10

V. Conclusion 13:11-14

A. The exhortation 13:11-12

B. The salutation 13:13

C. The benediction 13:14

Constable: 2 Corinthians

2 Corinthians

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_____. "The Negative Aspects of the Christian's Judgment." Bibliotheca Sacra 137:546 (April-June 1980):125-32.

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Copyright 2003 by Thomas L. Constable

Haydock: 2 Corinthians (Book Introduction)

THE SECOND

EPISTLE OF ST. PAUL, THE APOSTLE,

TO THE CORINTHIANS.

INTRODUCTION.

The subject and design of this second Epistle to the Corinthians, is much the same as of the former. He comforts and congratulates with those who were now reformed by his admonitions. He blames the faulty with apostolical liberty; and being forced to justify himself and his proceedings against the upstart false teachers, he gives an ample account of his sufferings, and also of the favours and graces, which God had bestowed upon him. This Epistle was written not long after the first, (an. 57. [in the year 57.]) some months before that to the Romans, from some place in Macedonia, perhaps from Philippi, as marked at the end of divers Greek copies, though it is observed, that those subscriptions are not much to be relied upon. (Witham) --- In this Epistle St. Paul comforts those who are now reformed by his admonitions to them in the former, and absolves the incestuous man on doing penance, whom he had before excommunicated for his crime. Hence he treats of true penance, and of the dignity of the ministers of the New Testament. He cautions the faithful against false teachers, and the society of infidels. He gives an account of his sufferings, and also of the favours and graces which God hath bestowed on him. (Challoner) --- St. Paul, not being able to come to the Corinthians as soon as he had promised, writes this Epistle to inform them, that it was not through inconstancy, but on account of several weighty reasons, which had hitherto hindered him. Several other reasons, likewise, compelled him to write. For during his absence, several false teachers of the Jews had come amongst them, teaching them that it was necessary to observe the law of Moses, in order to be saved. St. Paul, therefore, first excuses himself, by saying, that the afflictions and troubles he had met with, had hindered him from coming to them. He next orders the fornicator to be restored to favour; after which, he extols his apostleship, forming a comparison between the law of Christ, and of Moses, wherein he blames the false teachers. He then subjoins an exhortation to a pious and holy life, with liberality in their alms, after the example of the Macedonians. As the false teachers had been very industrious in establishing their own reputation, by detracting from that of St. Paul, he enumerates his own sufferings, and the favours he had received from God, shewing that he had much more reason to glory than they; and concludes by exhorting them to correct those faults with which they still remained infected. (Estius) --- This letter may be justly appreciated as a perfect masterpiece of that animated and solid eloquence, which all interpreters so much admire in St. Paul. (Bible de Vence)

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Gill: 2 Corinthians (Book Introduction)

INTRODUCTION TO 2 CORINTHIANS

This epistle, according to the subscription at the end of it, was written from Philippi of Macedonia; and though the subscriptions annexed to the epistles are not always to be depended on, yet it seems very likely that this was written from thence; for the apostle not finding Titus at Troas, as he expected, went into Macedonia, where he met with him, and had an account from him of the success of his first epistle; of the state and condition of the church, and of the temper and disposition of mind in which the members of it were, and which gave him great satisfaction; upon which he immediately wrote this second epistle, and sent it by the same person to them; see 2Co 2:12, 2Co 7:5. It is very probable it might be written the year after the former; and so it is placed by Dr. Lightfoot in the year 56, as the former is in the year 55; though some place this in the year 60, and the other in 59. The occasion of this epistle was partly to excuse his not coming to them according to promise, and to vindicate himself from the charge of unfaithfulness, levity, and inconstancy on that account; and partly, since what he had wrote about the incestuous person, had had a good effect both upon him and them, to direct them to take off the censure that had been laid upon him, and restore him to their communion, and comfort him; likewise to stir them up to finish the collection for the poor saints they had begun; as also to defend himself against the calumnies of the false teachers, who were very industrious to sink his character and credit in this church; which he does by observing the doctrines of the Gospel he preached, which were far more glorious than, and abundantly preferable to, the ministration of the law of Moses, which those men desired to be teachers of; as likewise the success of his ministry in every place; the many sufferings he had underwent for the sake of Christ, and his Gospel; the high favours and privileges he had received of the Lord, as well as the signs, wonders, and miracles done by him in proof of his apostleship; and in which are interspersed many things useful and instructive.

Gill: 2 Corinthians 9 (Chapter Introduction)

INTRODUCTION TO 2 CORINTHIANS 9

The apostle proceeds in this chapter upon the same subject, the making a collection for the poor saints; gives the reason why he sent the brethren to them on this account; directs to the manner in which this service should be performed, and subjoins some fresh arguments to encourage them to it. As for the ministration itself, he suggests, it might seem needless to say any more about it, since he had said so much already in the preceding chapter, 2Co 9:1 and especially seeing they were so forward to it, and were even prepared for it a year ago; of which the apostle had boasted to the Macedonian churches, 2Co 9:2 and whereas it might be objected, that since there was such an inclination in them to this good work, why did he send these brethren to them? the reason of this he gives, 2Co 9:3 that they might get their collection ready against the time he came, lest should any of the Macedonians come along with him, and this collection not be made, his glorying of them would be in vain, and both he and they would be ashamed; wherefore he sent them before hand to prevent everything of this kind, and that their collection might appear to be not done in a covetous niggardly way, but bountifully and cheerfully, 2Co 9:5 which manner he directs unto, and encourages from the advantages of it, under the metaphorical phrases of sowing and reaping, intimating, that as a man sows, so he reaps; or in proportion to his giving, is he blessed, 2Co 9:6 wherefore he advises to give heartily, freely, and cheerfully, and that from this consideration, because cheerful giving is acceptable to God, being like himself, 2Co 9:7 who, as he loves, so he rewards the cheerful giver; and as he is able to give him abundance, so he does, whereby he is more qualified and fitted for such liberal service, 2Co 9:8. And this is confirmed by a passage of Scripture cited out of Psa 112:9 showing, that he that gives bountifully to the poor is ever regarded by the Lord, 2Co 9:9 and which is further proved from the general course of Providence, which so multiplies and increases the seed sown in the earth, that it usually ministers seed to the sower, and bread to the eater; to which the apostle had alluded in the use of these metaphorical expressions; or he puts up a prayer that there might, or delivers out a promise that there would be a like increase in giving liberally, as in sowing plentifully, 2Co 9:10. And then he makes use of a new argument, stirring up to bountifulness, taken from the glory which is brought to God through thanksgiving to him, from the poor and needy, supplied by the liberality of those whose hearts he had opened, 2Co 9:11. On which argument he enlarges, showing, that not only by this bounty the wants of the poor are supplied, and thanksgivings offered up to God on that account; but also the poor saints are led to glorify God for sending his Gospel to these their benefactors, and giving them his grace to submit unto it, which had had such an influence upon them as to cause them to communicate to their necessities in such a generous manner, 2Co 9:12. To which he adds another argument, taken from the prayers of the poor saints, for those who liberally contributed to them, that they might prosper in body and soul, in things temporal and spiritual, 2Co 9:14. And the chapter is concluded with a thanksgiving to God for the grace bestowed upon all the churches, and particularly for the gift of Christ to the sons of men; which contains in it another argument for beneficence and liberality, 2Co 9:15.

College: 2 Corinthians (Book Introduction)

INTRODUCTION

Studying 2 Corinthians plunges the modern reader back to the real, tumultuous world of early Christianity. The simple ideals of sharing and goodwill described in Acts 2:42-47 seem to have little place among the diverse converts from this boomtown of Corinth where Paul chooses to anchor his Greek mission. Rather, this microcosm of the early church bickers and accuses, revels in disorder and confusion, reeks of unrenounced pagan practices, and uncritically pursues self-promotion and even disloyalty to Paul, its founder.

When we speak of restoring the NT church, the Corinthian church is not what we have in mind. But maybe this is where we should really start: a real community of believers struggling to understand and implement their Christian faith against the helter-skelter backdrop of values and principles they desired to leave behind. As we understand what Paul teaches this troubled church, we will learn badly needed principles to help bring to maturity our own, real churches which inherit the same struggle.

Second Corinthians stands in stark contrast to Paul's other NT writings in a number of ways. Other letters, like 1 Corinthians, Romans, Galatians, and Colossians are carefully ordered, easily outlined, logical, controlled, as Paul confidently responds to carefully gauged concerns. Methodically, he establishes crucial, theological principles as the basis for practical, behavioral appeals.

By contrast, 2 Corinthians is chaotic and disjointed. Digressions lead the reader far afield before returning to the point. So uneven is 2 Corinthians, that many scholars suggest it is a composite of four or five writings, even a number of conservative scholars admitting two. Intensity, emotion, defensiveness, and second-guessing rather than controlled reasoning bind this epistle together. We see Paul at his weakest, basest, most human. Yet seeing him work through the truth of the gospel in the midst of exasperating difficulties is enlightening.

To a certain extent, it is healthy for our lofty ideals of this giant to be punctured and brought down to reality, even as the Corinthian church does so for our view of the early church. Paul's relationship with the Corinthians at this historical juncture is ugly, and readers deserve to be warned about how disconcerting seeing this can be.

These features of 2 Corinthians make studying and understanding the text much more dependent than usual on grasping the historical circumstances behind and leading up to its writing. Without a clear grasp of the historic story, hopeless confusion will engulf efforts to interpret the text at a number of points.

So, study of 2 Corinthians must begin by seeking to understand the Corinth of Paul's day and Paul's relationship to the local church there before preceding to a reliable interpretation of the text.

THE CITY OF CORINTH

Fortunately, Corinth is a NT city we know a great deal about. It has been heavily excavated and was minutely described by classical writers like Strabo and Dio Chrysostom.

The city that Paul entered in A.D. 50 had been resurrected from the ashes of the old city burned to the ground by the Romans in 146 B.C. Having laid in ruins for 100 years, two years before his death in 44 B.C., Julius Caesar decreed that Corinth (and also Carthage) should be rebuilt. Although located just 60 miles from Athens on the narrow isthmus strategically joining the Greek mainland to the Peloponnesus, the new Corinth was built and organized as a Roman city. Its colonists were gleaned from freedmen, former slaves originating from Syria, Egypt, Judea, Greece, and from retiring Roman soldiers.

The city's layout and its buildings were Roman, as was its governmental organization and law. Its official language was Latin, although Greek was the common language for business and conversation. The people prized Roman articles, importing them in great quantities. In addition to the four magistrates elected each year and its city council, it was administrated by a proconsul appointed annually by the Roman senate.

Corinth's dominance over the five-mile wide isthmus insured economic vitality. Ships traveling between Italy and Asia Minor were happy to pay the fee to cross the isthmus rather than sail the extra 200 miles south around treacherous Cape Malae. Besides, Corinth had even constructed a grooved pavement, called the Diolkos, between the ports on either side of the isthmus on which smaller ships could be hauled in wheeled vehicles. For a larger ship, the goods were loaded on transport carts and reloaded onto another ship waiting at the other harbor.

Julius Caesar dreamed of increasing Corinth's stock by constructing a canal across the isthmus. Not until Nero, A.D. 67., was such a project begun. Actual completion, however was not achieved until modern times, in 1893.

With the two ports, Laechaeum, on the Corinthian Gulf, and Cenchraea, on the Saronic Gulf, Corinth thrived as a center for trade. The major land route between the Greek mainland and the Peloponnesus also went through it. Besides shipbuilding and repair, it hosted bronze, tile, and pottery factories, as well as the necessary warehousing for transportable goods. Corinth's market areas boasted hundreds of stalls filled with craftsmen plying their trade, locals selling merchandise and food, as well as visitors from throughout the empire hawking imported items. They even had places which sold drinks cooled by underground water systems. Paul himself, we know, took up a leather-working stall in this area for eighteen months (Acts 18:1-3).

New Corinth was an eclectic, international city from its inception. In Paul's day, it was a bustling, wide open, boomtown, with over 80,000 inhabitants, and growing every day. It had already outstripped Athens politically, replacing it as the capital of Achaia.

Corinth's prestige was further enhanced by its hosting of the Isthmian Games, second only in significance to the Olympics. Held every two years in Corinth since A.D. 3, these games drew thousands of tourists and lots of business. The city's most prestigious political official was the one responsible for administering the games, occupying a prominent year-round governmental office. The games were dedicated to the Greek sea god, Poseidon, and featured oratory, music, and drama, as well as athletic contests. A dramatic theater as well as a 20,000 seat stadium were used for these events.

Corinth's eclecticism revealed itself in an array of religious choices established by its multicultural inhabitants. Egyptians promoted the cults of Isis and Osiris. Isis was worshiped as a god for sailors because the myth tells of her enduring search on the seas for her betrayed and lost husband Osiris. Osiris is a god of afterlife, who after his death was resurrected to become head of the underworld.

Greeks and Romans honored Poseidon, god of the sea; Athena, goddess of war, the sea, cities and the arts; Aphrodite, goddess of love and fertility; Apollo, god of prophecy; Asklepios, god of healing; and emperors beginning with Julius Caesar. Prominent temples and statues are dedicated to all of these. Apollos often features prominently in colonized cities as an ode of good fortune. His famous Delphic oracle is only some 30 miles from Corinth. The much publicized report that Old Corinth's temple to Aphrodite housed over 1,000 sacred prostitutes is regarded as Athenian slander and is not so certain to still be functioning this way in Paul's day, although this does not mean to imply that Corinth was any more sexually pristine than any other seaport.

One of the busiest religious centers in Paul's day was the Asklepium. Comparable to a modern-day health club, people came here to bathe in its fountain, sleep (healing in their dreams), excercise, read, and dine (on sacrificial meat, cf. 1 Cor 8:10; 10:21). Replicas of body parts found in excavations were offered to the Asklepios by thankful beneficiaries of his healing.

Though not a god, Sisyphus, was considered one of the founding kings of ancient Corinth. Noted for his craftiness, in Greek mythology he was banished to Hades with the everlasting task of pushing a rock up a hill only to have it slip back down. For the Corinthian in Paul's day, he stands for successful cunning in business, but behind the temporary luster, perhaps, he signifies the emptiness of life's ambitions that lurked in the background of people's thoughts.

Judaism came with the early Jewish colonists and seems to have thrived. A dynamic synagogue certainly was functioning when Paul arrived, according to Acts 18:4-17. Also, a building inscription reading "Synagogue of the Hebrews" has been found by archaeologists along the Lechaeum road. Although the inscription is somewhat later than Paul's day, its location in the city center suggests the prominence of Judaism from the early days of New Corinth. Significant increases to the Jewish population likely occurred in A.D. 19 and in the late 40s when Tiberius and then Claudius expelled Jews from Rome. According to Acts 18:2, the latter purge is what brought Aquila and Priscilla and their tentmaking business to Corinth for the eighteen months Paul evangelized there. As Acts 18:8,17 indicate, the Jewish community probably had a certain amount of freedom to manage its own affairs and to appoint its own officials.

Due to Roman influence, Corinthians banded together into self-governing clubs and societies of 10 to 15 people which met in homes around the city. These clubs were delineated by individual trades or professions. Something like small unions, they provided vital social interaction and shared meals but even underwrote members' burial expenses from their kitty of dues. Although each had its sponsoring god, they were not religious in nature.

Most likely, the Corinthian church of Paul's day took on the pattern of these clubs as they met in various homes throughout the city. This helps explain the household factions decried in 1 Cor 1:10-12 and even the food-related problems of 1 Corinthians 8 and 11:17-34.

Corinth in the time of Paul was a city of wealth and prosperity. The families who had come a generation or two previously had worked hard. They had carved out successful lives by their own sweat and ingenuity. Like American immigrants, they were proud of their accomplishments, which they demonstrated in their proliferation of self-commending inscriptions around the city. But like the grandchildren of immigrants today, the Corinthians of Paul's day were noted for their superficial materialism and moral perversity. Such traits are epitomized by the fact that before the century was over, Corinth would become the first Greek city in the Roman Empire to hold bloodthirsty gladiatorial shows.

PAUL AND THE CORINTHIANS

Paul's rocky, seven-year relationship with the Corinthians begins in the fall of A.D. 50 as he enters Corinth on what becomes the last stop of his second missionary journey. Already on the road for a year, he had established churches in Philippi, Thessalonica, Berea, and Athens, despite opposition from Gentiles, Jews, and intellectuals (Acts 16-17). As Acts 18 describes, he enters the din of Corinth alone but is quickly befriended by Aquila and Priscilla, who were probably already Christians when they came to Corinth from Rome. For eighteen months the three of them lived, worked, and spread the gospel together there, eventually joined by Silas and Timothy.

At first, Paul shared the gospel and fielded questions in the Jewish synagogue. It wasn't too long, however, before stiff opposition to his presence arose, and he was ejected. However, he took with him many new Christians from among the God-fearing Gentiles who attended the synagogue, as well as Jews including the head of the synagogue, Crispus. Boldly, they set up shop for the first church right next door in the home of Titius Justus. Presumably, they continued to meet there and in other homes around the city for the next eighteen months, since God had instructed Paul to remain in Corinth despite the risks of conflict.

Sparks did fly, and at one point the Jews pressed charges against Paul for breaking Jewish law before Gallio, the Roman proconsul. Quite rightly, Gallio rebuffed the Jewish accusations as being outside any Roman concern. Although this may seem like a relatively minor incident in the life of Paul, the mention of Gallio in Acts 18:14 emerges as the single most important event enabling us to date Paul's life with accuracy. The reason for this is that archaeologists have discovered a datable inscription about a boundary dispute from Emperor Claudius to Gallio which places Gallio's one-year term between A.D. 51 and 52. Anchored by Paul's encounter with Gallio being A.D. 51, the rest of Paul's life can be dated backward and forward from time periods provided in the Acts and his letters.

Upon leaving Corinth, Paul sailed to Syria, probably Antioch, before quickly setting out over land to revisit the previously established churches in Asia Minor and then settling in Ephesus for three years. While in Ephesus, he sent the Corinthians three letters and slipped across the Aegean Sea in a vessel for a brief, surprise visit.

The first letter, commonly known as the "previous letter," is mentioned in 1 Cor 5:9-11. Given the wild immorality of Corinth, it is not surprising that Paul emphasized separation from such people in this letter. However, it has never been found, although a few scholars believe 2 Cor 6:14-7:1 may have originally been part of it.

Next, Paul received a letter from the Corinthians asking various specific questions about Christian life and practice. He is also informed verbally from members of Chloe's household (1 Cor 1:11) about the factionalism that is hurting the church's witness. He responded with the letter we know of as 1 Corinthians. During this period, Timothy was dispatched to Corinth for a brief time (1 Cor 4:17; 16:10) as Paul's personal ambassador, perhaps to give further voice to Paul's teaching in 1 Corinthians or to other issues Paul anticipated. We have no indication as to how long Timothy stayed.

Paul's brief trip to Corinth in A.D. 54 and the letter on its heels upon his return are chief events which underlie Paul's writing of 2 Corinthians in A.D. 56. We don't know why Paul went. Maybe Timothy reported that Paul's personal presence was needed. Possibly, conservative agitators had followed Paul to Corinth as they previously had to Galatia and were stirring up trouble, causing the Corinthians to second-guess Paul's credibility (2 Cor 11:13). What we do know is that this trip, usually described as "the painful visit" (2 Cor 2:1), was a complete disaster. Paul left angry and humiliated. Apparently, he confronted the ringleader of the trouble (perhaps someone in the church who had been influenced by the outsiders) face to face but when the man insulted him, no one in the church came to Paul's defense.

Speculation regarding the accusations hurled at Paul include the illegitimacy of his authority over the Corinthians and his misuse of funds collected for the Jerusalem offering (1 Cor 16:1-4; 2 Cor 7:2; 8:11). This was not a theological issue so much as one of personal integrity. Paul speaks of his being hurt emotionally most by the fact that the church did not side with him (2 Cor 2:5-11).

Upon his return, Paul wrote a third letter to the Corinthians, "the severe letter" (2 Cor 2:4; 7:8). Although not existing today, as described in 2 Cor 2:4-11 and 7:5-13, it was undoubtedly the most emotional and strident of any of Paul's letters. Apparently, he unleashed his anger and disappointment, scolding the church for not supporting him and demanding that the majority of the church take charge and discipline the offender as well as apologize to him. The letter is so harsh that Paul seems genuinely afraid ("fears within" - 2 Cor 7:5) that it will drive the church farther away from him and from Christ. But he sees no choice; this situation can't be left like it is.

Titus received the formidable task of delivering this explosive letter into the charged atmosphere of the Corinthian church and carrying out its demands. Paul's anxieties over Titus's success seem to overwhelm him as he waits for news. Apparently, the arrangements with Titus were that they would meet in Troas after a set period of time, maybe as long as six months. Second Corinthians 2:12 tells us that Paul went by land up to Troas, probably in A.D. 55 but was crushed to find Titus was not there. Remaining for some time evangelizing, maybe a month or so, he crossed over to Macedonia, probably Philippi, desperate to find Titus there. Finally, Titus arrived with the great news that the Corinthians - or most of them - were back in the fold. Genuinely remorseful over their hurtful behavior toward Paul, they had, indeed, dealt with the offender and expressed their renewed devotion to him (2 Cor 7:7,11,12).

The letter we call 2 Corinthians historically comes as Paul's fourth letter to Corinth. Buoyed by Titus's positive report, Paul writes this highly emotional letter, sending it back with Titus (2 Cor 7:17), probably A.D. 56. The letter interacts over and over with the events of the Painful Visit and the Severe Letter. Paul gushes with joy over the Corinthians' response (2 Cor 7:7,13-16), even recommending that they lift the punishment on the person who offended him (2 Cor 2:7). However, the tone of the letter is extremely defensive as Paul squirms under pressure from the Corinthians (most likely as advised by Titus) to toot his own horn regarding his own apostolic credentials. Out of his love for them, but against his own convictions against boasting, he is willing to explain the superiority of his apostleship in terms the Corinthians seem to require. These terms - such as providing letters of recommendation (2 Cor 3:1) and lists of accomplishments (2 Cor 6:3-13; 11:16-12:10) - Paul regards as superficial and unnecessary (2 Cor 3:2-3; 10:7) and probably reflect the influence of the conservative agitators upon the Corinthians. Paul seems to know he must respond, however uncomfortable it is for him, in order to block any further inroads from these outsiders and thus reinforce his renewed relationship with the Corinthians.

Titus brought 2 Corinthians to Corinth armed with Paul's commendation within the letter to spur the church to complete its collection of the offering for the Jerusalem Christians (1 Cor 16:1-4; 2 Cor 8:10-24). Paul followed a few months later (2 Cor 12:14; Acts 20:3) and remained in Corinth three months. During this period, he wrote Romans, but we know nothing of his interaction with the Corinthian church. Presumably, he finalized the Corinthian offering, but he must have worked diligently to solidify this troubled church and contend personally with the outside agitators and their remaining pockets of influence. At any rate, once the various representatives from the Greek and Asian churches arrived in Corinth with their offerings (Acts 20:1-6), he tried to set sail with them to Syria but, discovering treachery from the Jewish community in Corinth, he and the others traveled first to Troas, and, then, set sail from there.

We have no certainty of further communication or visitation between Paul and the Corinthian church after this. Possibly, following release from his first Roman imprisonment, he returned to Corinth and other churches in Greece and Asia Minor, as the Pastoral epistles suggest (1 Tim. 1:3; 2 Tim. 4:20).

THE UNITY OF 2 CORINTHIANS

One may rightly comment that the literary unity of 2 Corinthians "cannot just be presupposed." Analyses which question whether various sections of 2 Corinthians are original to it have come long and hard during the past two centuries of critical scholarship. Second Corinthian's sharp shifts in content and uneven tone make it the most susceptible of all the NT books to patchwork theories despite the fact that none of the Greek manuscripts (dating back to the third century) give the slightest hint that 2 Corinthians was ever anything different than what we read today. Although the ebb and flow of research has sidelined many conjectures, questions still remain regarding some parts of 2 Corinthians. As many as nine sections of 2 Corinthians have been scrutinized. However, just five will be discussed here.

First, 2 Cor 2:14-7:4 has been noted as at one time existing separately from 2 Corinthians. Even a casual reader is jolted at the jump between the travelogue commentary in 2:12-13 and the military parade description of the gospel in 2:13-17 which opens a five-chapter philosophy of apostolic ministry. It is all the more noticeable when, beginning at 7:5, the travelogue picks up again and continues on until 7:16. However, upon closer perusal, scholars are increasingly reluctant to name this as part of a separate letter. Despite the abruptness between 2:13 and 2:14, the theme of human weakness and divine power in 2:12-17 connects to 1:8-10, and the theme of divine ownership connects 1:22 and 2:14. Despite the change of subject between 7:4 and 7:5, the verbal links supplied by "encouragement" (7:4,13), "joy" (7:4,7) and "troubles" (7:4,5) supply sturdy connections. Besides, the efforts to postulate yet another letter between 1 and 2 Corinthians or to connect this to the Severe Letter are unwarranted. More recent efforts to anaylze 2 Corinthians 1-7 through the eyes of Roman rhetoric as well as chiastic structure loudly confirm separation of 2:14-7:4 as ill-conceived. Certainly, it is a digression but not without purpose and point to the context as a whole.

Second, perhaps less obvious to the casual reader because it is such a short section is 2 Cor 6:14-7:1. Here, again, though, the careful reader observes an interruption between 6:13 ("Open wide your hearts also") and 7:2 ("Make room for us in your hearts"). Scholarly analysis of these six verses suggests that not only are they out of place, they don't sound like Paul, using six words he never uses elsewhere in his writings nor used by anyone else in the NT ( hapax legomenae ). Is this a snippet of something someone else said or wrote that Paul has adapted into his material, or is it something Paul wrote or spoke at another time and place that he decides to use here?

Despite some of the unusual language, Pauline themes do appear here: the church as the temple of God, the polarization of righteousness and unrighteousness as well as between light and dark. Also, plenty of characteristic Pauline language occurs: "living God" (2 Cor 3:3; 1 Thess 1:9), "unbeliever" (twelve other occurrences in 1 and 2 Cor), and "holiness" (Rom 1:4; 1 Thess 3:13). Although conclusions vary, many today incline toward this section being from Paul.

Eyeing the language of separation from unrighteousness, some have been tempted to conclude that 6:14-7:1 is part of the "previous" letter mentioned in 1 Cor 5:9. However, the point is explicitly different. Paul emphasizes that in the previous letter he urged separation from the immorality of believers not dissociation from unbelievers as emphasized in 6:14-7:1.

Most likely, then, Paul himself has inserted this pre-formed, self-contained unit of material from previous teaching, either oral or written, perhaps influenced by others. Interesting comparisons to Qumran materials as well as writings of Philo have been made. The placement exactly here in 2 Corinthians is so awkward as to be unlikely to come from anyone other than Paul. However, two points should be kept in mind. One is that Paul dictated this letter as he did all his letters. This fact enhances the potential for distraction, interruption, and loose digressions such as this. A second point is that although the section's relationship to the immediately previous verses is not obvious, as one backs up to 6:1 and reads of Paul's concern about receiving "God's grace in vain" or to 5:19 to see Paul's emphasis on people "no longer living for themselves but for him who died for them," Paul's emphasis on separation and holiness in 6:14-7:1 fits well.

Probably inconceivable to the casual reader is the suggestion that 2 Corinthians 8 and 2 Corinthians 9 both were not originally part of 2 Corinthians. Arguments regarding 2 Corinthians 8 - repetition of information about Titus (7:13-15; 8:16-17), presumption of knowledge about the two brothers coming with him (8:18,22), or even evidence that 2 Corinthians 8 as well as 2 Corinthians 9 are formal business letters - do not convince many. Arguments regarding 2 Corinthians 9, first proposed by Semler 200 years ago, that 2 Corinthians 9 was originally a letter sent to Christians outside Corinth, are more formidable, and give scholars more pause.

What pulls them up short is the language Paul uses to refer to the collection ("service") in 9:1, which, in Greek, reads like a first mention of the collection. In addition to that, the regional reference to Achaia in 9:2 and the repetition of information from chapter 8 in chapter 9 regarding the collection give added support to the idea of chapter 9 being originally independent.

On the other side of the question is the fact that Paul's reference to the collection in 9:1 is modified by ( men gar , "and for") which suggests a resumption of a previous subject perhaps after a brief pause in dictation. The repetition of details regarding the collection is probably emphatic, and the regional reference to Achaia seems unlikely to exclude Corinth. Tipping the scale against an independent chapter 9, as noted by Furnish, are two references in chapter 9 which presume information from chapter 8: the mention of the brothers (9:3; 8:18) and the emphasis on their completing the collection (9:4-5; 8:7-15).

Admittedly, this is a close call. However, the evidence does not demand that chapters 8 and 9 are two separate letters about the collection, one to Corinth, and one to Achaia. Rather, these are interdependent chapters in 2 Corinthians, chapter 8 dealing with the details of the collection project and chapter 9 emphasizing motivation for the project, as noted by Danker.

Fourth, without a doubt the most serious challenge to the unity of 2 Corinthians comes from chapters 10-13. As long ago as 1870, Hausrath broadcast his belief that in these chapters, he had discovered the missing "severe" letter to the Corinthians. No doubt, in chapters 10-13 Paul erupts into harsh tones of anger and disappointment which seem to undercut completely the exuberance and joy which he builds up to by chapters 7, 8, and 9.

But Hausrath looked closer and pointed to evidence that chapters 10-13 were written previous to chapters 1-9. Particularly he saw passages in chapters 1-9 written in the past tense which appear to allude to passages from chapters 10-13 written in future tenses, such as 1:23 which says that Paul "did not return" to them in order to spare them, corresponding to 13:2 in which Paul asserts that he "will not return" in order to spare them or when Paul says in 2:3-4 that he "wrote" them out of great distress and in 13:10 when he says "I write" so that I may not have to be harsh. Hausrath also contends that Paul's reference to Rome (west of Corinth) as "regions beyond you" in 2 Cor 10:16 makes much better sense if he is in Ephesus (east of Corinth), where he wrote the Severe Letter, rather than Macedonia (north of Corinth), where he wrote 2 Corinthians.

Criticism against Hausrath's identification of 2 Cor 10-13 with the "severe" letter has withered its persuasiveness among scholars. Primarily, chapters 10-13 do not contain something we know specifically was in the Severe Letter: Paul's demand that an individual who offended him be punished (2:5-6; 7:12). Also, chapters 10-13 promise a visit (12:14; 13:1), but the Severe Letter was sent in place of a Painful Visit (1:23; 2:1). Regarding "regions beyond you," the language need not be taken so literally and the Macedonian region should be recognized as much more culturally distinct from Achaia than it looks like on a map.

More appealing to scholars of all stripes, including many conservatives, is to view 2 Cor 10-13 as a separate, fifth letter, written after Titus returns with new, bad news after delivering 2 Corinthians 1-9. This position still takes into account Hausrath's future tense passages. It helps make sense of 2 Cor 12:18 which refers to Titus's visit in the past tense when it was in the planning stage in 2 Corinthians 7-9. Also, it explains the increased strident tones of chapters 10-13 as Paul's response to new, outside influences claiming some kind of rival apostolic authority to Paul's (11:13; 12:11) rather than to internal problems which seem to be his concern in chapters 1-9.

This way of viewing chapters 10-13 is attractive but is not demanded by the evidence. As Witherington points out, the past (aorist) tenses describing Titus's visit in 12:17-18 need not be real. Especially as Paul reaches the end of the book, they could well be epistolary (spoken from the standpoint of the audience reading the letter). The mention of the unnamed brother traveling with Titus does correspond with 2 Cor 8:18,22. Reading 12:17-18 this way opens up the very real possibility that Paul could have received new information about problems in Corinth before sending 2 Corinthians but after writing chapters 1-9. This could explain the gulf between chapters 10-13 as well as an entirely separate letter.

Other ways which account for the change of tone in chapter 10-13 have to do with how one reads the letter. Perhaps chapters 1-9 are directed to the majority of the church which has fallen into line with Paul after the Painful Visit, the Severe Letter, and Titus's hard work while chapters 10-13 are to the minority who are still under the sway of outside opposition to Paul. After all, 2 Cor 2:6 does speak of "the majority" which imposed discipline upon the offender named in the Severe Letter.

Perhaps, as a growing group of scholars are showing, Paul's heightened criticism of the Corinthians in chapters 10-13 concludes a calculated rhetorical plan employing counterattack ( synkrisis ) or strong emotional appeal ( peroratio ) to win his defense against the charges being leveled at him by the Corinthians. One must admit that Paul never relaxes from a defensive posture in 2 Corinthians from the beginning to the end. While Paul's harsh tones in chapters 10-13 following the lead up in chapters 7, 8, and 9 may seem abrupt, his concerns from early in the letter haven't really changed, just his emotionalism. The issue of his character raised in chapter 1 and of the legitimacy of his apostleship raised in chapter 3 remain the object of his defense in chapters 10-13.

The correspondence of these issues is enough to suggest that even though outside influence of "false apostles" (11:13) is not named earlier, they influence the minority of the Corinthian church and provide the ammunition against Paul observed in the earlier chapters. Who else would have brandished "letters of recommendation" (3:1)? Their earliest influences could even be in the background of Paul's problems associated with the Painful Visit.

As evident from 2 Cor 7:8-13, the offending individual merely became the pretext for the whole church failing to rally behind Paul until after the Severe Letter. Although Paul can be ecstatic that most of the church has recommitted themselves to him and to the gospel by the time he writes 2 Corinthians, nevertheless, pockets of opposition likely remain under the growing influence of the outside agitators. With chapters 10-13 Paul intends to level a decisive blow against this opposition not only to bring the remainder of the church back to the true gospel but also to shore up any lingering doubts from those who have pledged their loyalty.

Paul's transition to chapter 10 indeed is rocky but, as Danker points out, no more so than Phil 3 or Rom 9. In this commentary, therefore, we will treat 2 Corinthians as a unity and will treat chapters 10-13 as primarily aimed at responding to a vocal minority of the church who remain mesmerized by the outsiders' criticisms of Paul.

PAUL'S OPPONENTS

Second Corinthians resounds with the echo of outside voices filling the Corinthians' heads with notions geared to sever their relationship with Paul. Since Paul originally brought the gospel to Corinth and made it possible for people there to be reconciled with God through Christ and begin a vibrant church meeting in homes throughout the city, others have come to Corinth presenting themselves as superior in authority to the apostle Paul himself. Presuming the opponents in 2 Cor 10-13 and 1-9 are the same, they supposedly have letters of authentication from Jerusalem (3:1-3), Paul blasts them as "false apostles" (11:13) and sarcastically as "super apostles" in 12:11. Nevertheless, they have influenced and confused the Corinthians enough to force Paul to write 2 Corinthians and fill it with self-commendation regarding his integrity and his "superior" apostolic credentials over theirs. He does this because he feels he must in order to win the Corinthians back, but he finds doing so personally disturbing and repugnant.

Whereas Paul finds it difficult to boast about himself, self-commendation seems to be the chief characteristic of these outsiders. Clues from 2 Corinthians indicate that they were proud of their Jewish heritage (11:22), their "Christian" service (11:23), their oratorical skill (11:6), their self-confidence (1:15-17), and their charismatic experiences (12:12). They preached a different gospel than Paul's (11:4). They also accepted money from the Corinthians, unlike Paul who refused it (12:16). They may have viewed Paul's effort to collect money from the Corinthians for the Jerusalem Christians as cutting off their own purse strings and threatening their prosperity in Corinth.

Their heated, personalized efforts to undercut Paul sound like Paul's opposition in Galatians, commonly called Judaizers (Gal 4:17). However, no mention of the law or circumcision in 2 Corinthians clouds this identification and requires that, if these are the same people, they have changed their tune considerably since Galatians. The fact that they tout letters of recommendation - where else but from Jerusalem - makes it difficult to lay aside the picture of a band of renegade, conservative Jewish Christians who first followed Paul to Galatia and now to Corinth with the expressed purpose of replacing Paul's gospel and his authority to represent true Christianity (Gal 1:6-7).

It is going too far to say that their credentials were currently legitimate or that they were actual apostles since Acts 15:24 reports that a faction of Jewish Christians had gone out falsely representing the church to new, Gentile congregations. It is possible, though, that they do have apostolic credentials - perhaps even knew Jesus before his crucifixion - but now are misusing these credentials to subvert Paul's successful mission to Gentiles in Galatia and now also in Corinth and other churches as well.

The picture of these Corinthian opponents as ultraconservative Jewish Christians clashes with a considerable amount of the evidence which points to their Greek or even gnostic origins. Their connection to revelations and wonders, rhetorical skills, "worldly" wisdom, and just their overall egotistical posture must be reckoned with. Undermining at least the gnostic element is the positive use of "knowledge" in 2 Corinthians. Nevertheless, a typical result when these ingredients are combined emerges with a conclusion that they were "Hellenistic Jews who were propagating . . . a 'spiritual gnosticism.'"

However, it seems inconceivable that ultraconservative Jewish Christians coming out of Jerusalem could be pushing a gospel so infiltrated with Greek ideas as to be outside the bounds of Paul's own radicalized message which had stripped unnecessary Jewish elements. Could these Jewish agitators be so clever as to be able to manipulate the Corinthians against Paul by successfully incorporating elements from Greek culture into their opposition to Paul which they themselves don't believe? It doesn't seem likely, but then no identification satisfactorily combines the paradoxical elements of these opponents as currently gleaned from the information we have from 2 Corinthians and the first century. As one commentator astutely points out, any final resolution is also hampered considerably by the fact that 2 Corinthians provides no information about the doctrine or theology of these opponents. Most current discussion recognizes the limitations involved in this discussion and offers no more than conjectures as has been done here.

It's best, then, to keep in mind the characteristics of Paul's opponents available from reading 2 Corinthians without any adamant historical identification until better information becomes available. They were Jewish. They were Greek. They considered themselves Christians. They hated Paul. They hurt Paul, and he feared what more they could do. It was up to him to marshal all the strength and the skills he had to prevent them from doing any further damage. They had backed him into a corner, and he responds with ferocity and emotion in 2 Corinthians, compelled out of his deep love for the Corinthians and his commitment to true, saving Christianity and humble, self-sacrificing leadership.

RELEVANCE

Christians treat 2 Corinthians like the ugly twin sister of 1 Corinthians. First Corinthian's poignant theology about challenging issues attracts everyone's constant attention. Meanwhile, 2 Corinthians sits in the corner waiting for someone to ask it to dance. Yet, once we make some effort to get to know 2 Corinthians, we will be pleasantly surprised.

Today, as in the days of the early church, various outside forces threaten to sever people's loyalty to Christ and cut away at the fabric of the church. It might be a cult like Mormons or Jehovah's Witnesses. It might be cultural forces like the challenges of postmodernism or the mind-set of the so-called Generation X which questions absolutes like God and salvation in Christ alone. It might just be an obstinate person who envies the authority of the minister, elders, or deacons and questions their integrity and decision-making at every turn and who draws around him or her an anti-faction.

If you are someone who cares deeply about your local church and would do almost anything to maintain its success and its integrity as a body of Christian believers, then 2 Corinthians will speak to your heart and nourish your soul. You will relate to Paul's agony over this church , feel his compassion, and be engulfed by his intense emotion in this letter. You will take in the principles of genuine church leadership and apply them to your life responsibly to enable you to enrich the quality of your local church.

The comments which follow are intended to help you both to understand 2 Corinthians in its own historical context and to apply its key principles to your own personal context in the church today.

-College Press New Testament Commentary: with the NIV

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-College Press New Testament Commentary: with the NIV

ABBREVIATIONS

1 Clem 1 Clement

1QH The Thanksgiving Hymns (Dead Sea Scroll)

1QM The War Scroll (Dead Sea Scroll)

1QS Rule of the Community (Dead Sea Scroll)

2 Clem 2 Clement

AJP American Journal of Philology

ANRW Aufstieg und Niedergang der römishen Welt, ed. Temporini and Haase

AusBR Australian Biblical Review

AUSS Andrews University Seminary Studies

BA Biblical Archaeologist

BBR Bulletin for Biblical Research

BSac Bibliotheca Sacra

BT Bible Translator

BTB Biblical Theology Bulletin

CBQ Catholic Biblical Quarterly

CD The Damascus Document (Dead Sea Scroll)

DPL Dictionary of Paul and His Letters, ed. Hawthorne, Martin, and Reid

Ebr. De Ebrietate (Philo)

EvQ Evangelical Quarterly

ExpTim Expository Times

HBT Horizons in Biblical Theology

Heres Qui Rerum Divinarum Heres sit (Philo)

HTR Harvard Theological Review

ICC International Critical Commentary

Int Interpretation

JB Jerusalem Bible

JBL Journal of Biblical Literature

JRH Journal of Religious History

JSNT Journal for the Study of the New Testament

JSOT Journal for the Study of the Old Testament

JTS Journal of Theological Studies

LB Living Bible

NAB New American Bible

NASB New American Standard Bible

NEB New English Bible

Neot Neotestamentica

NICNT New International Commentary on the New Testament

NIDNTT New International Dictionary of New Testament Theology, ed. Brown

NIV New International Version

NLT New Living Translation

NovT Novum Testamentum

NovTSupp Novum Testamentum Supplements

NRSV New Revised Standard Version

NTS New Testament Studies

RB Revue Biblique

ResQ Restoration Quarterly

RSV Revised Standard Version

SCJ Stone-Campbell Journal

SJT Scottish Journal of Theology

Spec.Leg. Philo, De Specialibus Legibus

TDNT Theological Dictionary of the New Testament, ed. Kittel and Friedrich

TEV Today's English Version

T.Jos Testament of Joseph

T.Levi Testament of Levi

T.Naph Testament of Naphtali

TS Theological Studies

TynBul Tyndale Bulletin

WW Word and World

ZNW Zeitschrift für die neutestamentliche Wissenshaft

-College Press New Testament Commentary: with the NIV

College: 2 Corinthians (Outline)

OUTLINE

I. OPENING - 1:1-2

II. THANKSGIVING - 1:3-11

A. GOD COMFORTS - 1:3-7

B. GOD DELIVERS - 1:8-11

III. DEFENSE OF INTEGRITY - 1:12-2:13

A. CLARITY SOUGHT - 1:12-14

B. SECOND TRAVEL ITINERARY EXPLAINED - 1:15-17

C. CANDOR DEMANDED - 1:18-22

D. THIRD TRAVEL ITINERARY DEFENDED - 1:23-2:4

E. THE OFFENDER FORGIVEN - 2:5-11

F. ACTUAL TRAVEL DESCRIBED - 2:12-13

IV. DEFENSE OF APOSTOLIC MINISTRY IN PRINCIPLE - 2:14-7:4

A. SUFFICIENT FOR MINISTRY - 2:14-3:6

1. The Aroma of Christ Spread - 2:14-17

2. A Living Letter of Recommendation Sent - 3:1-3

3. A Personal Reference Provided - 3:4-6

B. SUPERIOR TO THE OLD COVENANT - 3:7-18

1. Glory Unsurpassed 3:7-11

2. Glory Unobstructed 3:12-18

C. TENACIOUS DESPITE SHORTCOMINGS - 4:1-5:10

1. Christ Preached Plainly - 4:1-6

2. Hardships Overcome because of Jesus' Death - 4:7-12

3. Increasing Multitudes Brought to Life - 4:13-15

4. Driven by Unseen, Eternal Reward - 4:16-18

5. Confident in Eternal Home - 5:1-10

a) Permanent Home Guaranteed - 5:1-5

b) Pleasing the Lord Prioritizes Life - 5:6-10

D. PREACHING RECONCILIATION THROUGH CHRIST - 5:11-6:2

1. Motivated by Christ's Love - 5:11-15

2. Christ's Message of Reconciliation Delivered - 5:16-6:2

E. HARDSHIPS IN MINISTRY - 6:3-10

F. AN APPEAL FOR OPENNESS AND RECONCILIATION - 6:11-7:4

1. Paul's Heart Opened - 6:11-13

2. Holiness Demanded - 6:14-7:1

3. Paul's Trust Expressed - 7:2-4

V. ENCOURAGING NEWS: RELATIONSHIP FULLY RESTORED - 7:5-16

A. TITUS REPORTS LOVE FOR PAUL - 7:5-7

B. TRUE REPENTANCE DEMONSTRATES INNOCENCE - 7:8-13a

C. TITUS EXPRESSED DEEP AFFECTION - 7:13b-16

VI. PREPARATION FOR THE COLLECTION - 8:1-9:15

A. INCENTIVES TOWARD GENEROSITY - 8:1-15

1. Excel Like the Macedonians - 8:1-7

2. Give Like Christ - 8:8-9

3. Complete Your Offering - 8:10-12

4. Achieve Equity - 8:13-15

B. TITUS PLUS TWO OTHERS SENT TO CORINTH TO HELP - 8:16-9:5

1. Criticism to Be Thwarted - 8:16-21

2. Measure Up to Expectations - 8:22-24

3. Follow Through on What Was Begun - 9:1-5

C. MORE INCENTIVE TO BE GENEROUS - 9:6-15

1. God Will Be Generous - 9:6-11

2. God Will Be Praised - 9:12-15

VII. FINAL DEFENSE OF MINISTRY - 10:1-13:10

A. LAUNCH OF A MASSIVE COUNTERATTACK - 10:1-18

1. Powerful Weapons Employed - 10:1-6

2. Forceful Personal Presence Warned - 10:7-10

3. God's Expansion of the Gospel Boasted - 10:12-18

B. COMPARISON TO FALSE APOSTLES MADE - 11:1-15

1. True Message of Jesus Preached - 11:1-6

2. No Money Accepted - 11:7-12

3. The False Apostles Serve Satan - 11:13-15

C. BOASTING AS A "FOOL" - 11:16-33

1. Rationale Provided - 11:16-21a

2. Ancestry and Hardships Listed - 11:21b-29

3. Weakness Boasted - 11:30-33

D. MORE BOASTING - 12:1-10

1. A Vision Divulged - 12:1-6

2. An Irremovable Thorn Remains - 12:7-10

E. "BOASTING" RETROSPECTIVE - 12:11-13

F. PREPARATION FOR THE THIRD VISIT - 12:14-13:10

1. No Exploitation Tactics Employed - 12:14-18

2. More Trouble Feared - 12:19-21

3. Harsh Treatment for Sinners Warned - 13:1-4

4. Faith-testing Evidences Paul's Strength - 13:5-10

VIII. CLOSING REMARKS - 13:11-14

-College Press New Testament Commentary: with the NIV