These two chapters constitute what is in many ways a doublet, giving rise to various theories concerning the origin of its composition. The two most attractive choices are to either view these verses as a unity or treat ch. 9 as a separate message to the Corinthians written soon after ch. 8 was complete, perhaps to a slightly broader audience. There are able defenders of both positions as well as those scholars who feel that there is not enough evidence to decide between the two options. The analysis below supports the unity theory.
Perhaps this section’s most obvious common factor outside its main theme of the collection for the Jerusalem church is the repetition of key words and phrases to mark its borders. Some examples of these include: “the grace of God” (8:1; 9:14), “abundance/abound” (8:2; 9:12), “test” (8:2; 9:13), “generosity” (8:2; 9:11,13), “ministry” (8:4; 9:13), “to the saints” (8:4; 9:12) and “fellowship” (8:4; 9:13). The first cited example is important since it associates God’s grace with the willingness of Paul’s congregations to contribute to the needs of others. The last example above (koinonia) not only serves as an (set of bookends) for the center Section III, but also closes out the whole letter (13:13). The Greek word for “grace/gift” appears exactly ten times in Section III. Quotations from and allusions to the Book of Proverbs figure prominently in both these chapters.
The next factor to consider is the above-mentioned two-part nature of this section, divided along chapter lines. Both 8:1 and 9:1 have all the earmarks of opening remarks. II Corinthians 8 begins with an address to the “brethren” and the phrase “we want you to know.” Similarly, ch. 9 uses the key word “concerning” which also played a prominent role in delineating the divisions of the First Letter to the Corinthians. These two chapters also open with much of the same language – “brothers” (8:1; 9:3,5), “saints” (8:4; 9:1), “urge” (8:6; 9:5), and “Macedonia” (8:1; 9:2,4), as well as the common theme of a delayed collection (8:6; 9:2). Within this section, language unique to ch. 8 includes “Titus” (vv. 6,16,23), “earnestness” (vv. 6,16,23), “your love” (vv. 7,8,24), the noun “comfort” (vv. 4,17) and “churches” (vv. 1,18,19,23,24). The last example acts as an inclusio for ch. 8. “Ministry” and “saints” serve the same function for ch. 9 (see vv. 1 and 12-13).
“The structure of the two chapters is virtually the same: theological warrant, derived argument, practical directives, but it is varied in part by a chiastic arrangement.” (Childs) These perceptive words provide an excellent introduction to the treatment developed below. It is this combination of parallel and chiastic (mirror-image) elements which reinforces the thematic unity of this extended passage. In addition, chapters 8-9 are characterized by an alternation between subsections written in the singular and plural first person. These literary elements are all summarized below.
The Structure of II Corinthians 8-9
Plural Introduction: The Macedonians held up as an example (8:1-7)
Singular A. The Corinthians’ willingness to give, not by command (8:8-12)
B. God blesses those who give – “as it is written” (8:13-15)
C. “Thanks be to God” (8:16)
Plural D. Brothers sent to take up collection (8:17-23)
E. Paul’s “boasting” about the Corinthians (8:24)----------------------------------------------------
Singular E'. Paul’s “boasting” about the Corinthians (9:1-2)
D'. Brothers sent to take up collection (9:3-5a)
Plural A'. The Corinthians’ willingness to give, not by command (9:5b)
B'. God blesses those who give – “as it is written” (9:6-14)
C'. “Thanks be to God” (9:15)
Clines points out that the sections labeled B and B' above are important to Paul’s argument in that they lay out the general principles for Christian giving. The phrase “supply...want” appears in this epistle only in these two subsections (at 8:14 and 9:12). Each of these theological passages is appropriately followed by a doxology reminding the readers that we owe all things to God, even the generous promptings of our hearts. Martin notes that 8:16-24 and 9:1-5 (Sections D-E and E'-D', respectively) can be viewed as letters of recommendation for the prominent Christians Paul is sending to Corinth.
Below are some specific comments on individual verses within these two chapters:
II Corinthians 8
8:1-2 Paul expressed this same general idea earlier in I Thessalonians 4:9.
8:7 “Faith” in this verse does not refer to saving faith but to a special gift of the Spirit, as with speech and knowledge. (Hillyer)
8:8 Paul stresses here and in 8:24; 49:3,13 that action is the proof of their love. “Others” would include the Macedonians.
8:9 See Philippians 2:5-8.
8:10 “Apparently the Corinthians did not heed Paul's instructions given to them in I Corinthians 16:1-4 or he would not have needed to bring up the subject again,” according to Colin Brown.
8:10-11 “Began...finish” is equivalent to “beginning...complete” in 8:6.
8:13-14a See the example in Acts 4:32 for the sharing of available resources within the church. Bella points out that “one has to discern when to give help and when to receive it.” Both are important within the Christian community.
8:15 This is a quotation from the middle of Exodus 16:18. The context involved God's provision of manna to the Jews in the wilderness. Each person only gathered enough for his or her own family to eat that day. Furnish notes that Philo quotes the same OT verse to demonstrate that God distributes wisdom equally in his Word. See I Corinthians 4:7.
8:18 This mysterious “brother” is probably included with the equally anonymous “brothers” mentioned in 8:22 and 9:3. Hillyer notes that Luke is “a widely-held guess” as to the identity of this person. However, both Luther and Calvin thought that it was Barnabas instead.
8:20 Calvin: “There is nothing which is more apt to lay one open to sinister imputations than the handling of public money.”
8:21 “This verse is a free quotation from Proverbs 3:4.” (Hillyer)
8:23 The word apostoloi is usually translated as “messengers” here. Barnett explains that it is one of only two occasions when Paul used the term “apostle” in a non-technical sense, the other being in Philippians 2:25 referring to Epaphroditus.
II Corinthians 9
9:1 This verse “seems to be a new beginning, perhaps because this chapter was written somewhat later.” (Bella) Another theory is that ch. 9 actually comes from another letter of Paul that was included here by a later editor. A third possibility is that the duplications between chapters 8 and 9 were intended by Paul for literary reasons (as in the proposed structure shown above).
9:6 The “sowing and reaping” theme in v. 6 comes from Proverbs 22:8 as does the phrase “cheerful giver.” In the Hebrew, Proverb 22:8 reads “He who sows injustice will reap calamity and the rod of his fury will fail” while the Greek Septuagint adds “God blesses the cheerful and giving man, and he will end the futility of his deeds.” Paul borrows from both versions. (Bella)
9:8 Osborne points out that “all sufficiency in all things” is panti pantote pasan in the Greek, an example of paronomasia, “words chosen to catch the original readers' attention and drive home the point.”
9:9 This verse comes from Psalm 112:9. “His righteousness” can be the righteousness of a pious man or of God. Bella notes that “in the Old Testament context the main message of the text is about God's powerful, effective word which will make all his promises come true...through the forces of nature.”
9:10 is derived from Isaiah 55:10.
9:10-12 There is a divided opinion as to whether there is an eschatological meaning behind Paul's offering to the Jerusalem church. In other words, did he intend it to lead to the conversion of the Jews? Balla is doubtful, but S. McKnight feels it might be one of his motives.
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