CALVIN'THEOLOGICAL'SEMINARY'

THE'JERUSALEM'COLLECTION'AS'CONSOLATION:' AN'ANALYSIS'OF'THE'THANKSGIVING'SECTION' IN'2'CORINTHIANS'1:3911'

SUBMITTED'TO' PROF.'PETER'T.'OBRIEN'

BY'MYUNGHOON'CHO

OCT'30,'2014'

TABLE'OF'CONTENTS'1. Introduction

2. The Neglected Theme of the Jerusalem Collection in the Thanksgiving Section of 2 Corinthians 2.1. Preliminary Considerations

2.1.1. Unity of 2 Corinthians 1-9

2.1.2. Length of 2 Corinthians 8-9

2.1.3. Relevant Historical Events

2.2. Lexical Parallel between 1:3-11 and 8:1-9:15

2.2.1. ()

2.2.2.

2.2.3. K

2.2.4.

2.2.5.

2.3. Thematic and Structural Parallel between 1:3-11 and 8:1-9:15

2.3.1. Example of Human Suffering (1:3-6 // 8:1-6)

2.3.2. Example of Jesus (1:5 // 8:9)

2.3.3. Descriptions of Mediators (1:4, 6 // 8:16-9:5)

2.3.4. Mutuality, Solidarity, and Thanksgiving to God (1:11 // 9:6-15)

3. Jerusalem Collection as Consolation: Three Implications

4. Conclusion

5. Bibliography

1. Introduction

There has been increasing recognition by scholars that Pauls epistolary thanksgiving section

introduces major themes that are developed in the body of the letter, and 2 Corinthians is no 1

exception. Several scholars have suggested some key motifs of the introductory thanksgiving section

by observing the repeated language and stylistic features occurring both in the thanksgiving section

and in the body of the letter. However, given the length (two chapters; 8-9) and the importance of 2

Pauls message about the Jerusalem collection in 2 Corinthians, it is surprising that the theme of Pauls

collection is hardly discussed in studies on the thanksgiving section. 3

Paul Schubert, Form and Function of the Pauline Thanksgivings (BZNW 20; Berlin: Alfred Tpelmann, 11939); Peter OBrien, Introductory Thanksgivings in the Letters of Paul (NovTSup 49; Leiden: Brill, 1977); Stanley Stowers, Letter-Writing in Graeco-Roman Antiquity (LEC 5; Philadelphia: Westminster, 1986), 21-22; Gordon P. Wiles, Pauls Intercessory Prayers: The Significance of the Intercessory Prayer Passages in the Letters of Paul (SNTSMS 24; Cambridge: University Press, 1974), 229; Jeffrey A. D. Weima, Preaching the Gospel in Rome: A Study of the Epistolary Framework of Romans, in Gospel in Paul: Studies on Corinthians, Galatians and Romans for Richard N. Longenecker (ed. L. A. Jervis and Richardson; Sheffield: Sheffield Academic Press, 1994), 344-53. E.g., Peter T. OBrien (Introductory Thanksgivings, 254-6) suggests six terms in the thanksgiving section 2reappearing in the letter body: (1) Pauls suffering and affliction (4:8; 7:5; 2:4; 4:17; 6:4; 7:4); (2) comfort (7:4, 7, 13; 4:8); (3) death and life (2:16; 3:7; 4:11, 12; 5:15; 6:9; 7:10); (4) the notions of abundance (3:9; 4:15; 8:2, 7; 9:8, 12); (5) participation (6:14; with a particular reference to the collection in 8:4, 23: 9:13); and (6) thanksgiving (2:14; 4:15; 9:11, 12). David E. Garland (2 Corinthians [NAC; Nashville: Broadman & Holman, 1999], 56-8) also gives four theological themes that stand out in the thanksgiving section of 2 Corinthians: (1) affliction and suffering (2:4; 4:8-10, 17; 6:4-5 7:4; 11:23-29; 12:7-9; see 8:2); (2) comfort (1:1-7:16; 7:4-16); (3) life and death (2:16; 4:10-12, 17; 5:1-2, 7; see 11:30; 12:5, 8-10; 13:2-9); and (4) interconnectedness between Paul and the Corinthians (4:14). Kar Young Lim (The Sufferings of Christ Are Abundant in Us [2 Corinthians 1.5]: A Narrative Dynamics Investigation of Paul 's Sufferings in 2 Corinthians [LNTS 399; London: T&T Clark, 2009], 28-63, esp., 32-35) similarly suggests five key motifs: (1) suffering (2:14-16; 4:7-12; 6:1-10; 13:4); (2) comfort and deliverance (5:17-21; 6:2); (3) life and death (2:14-16; 4:10-12; 5:14-15; 6:9; 13:4); (4) solidarity (1:24; 2:2-3, 103:2-3; 4:12, 15; 5:12-13; 6:11-13; 7:2-3, 12; 12:19; 13:4, 9); and (5) hyperbolic language (e.g., ; ). Collin G. Kruse (The Second Epistle of Paul to the Corinthians: An Introduction and Commentary [TNTC; Grand Rapids: Eerdmans, 1987], 58-9) proposes five passages that reflect some of the major themes in the thanksgiving section of 2 Corinthians: (1) 4:7-18; (2) 6:3-10; (3) 7:4-7; (4) 11:23-12:10; and (5) 13:3-4; see also Scott J. Hafemann, 2 Corinthians (NIVAC; Grand Rapids: Zondervan, 2000), 58-61; Frank J. Matera, II Corinthians: A Commentary (NTL; Louisville: Westminster/John Knox, 2003), 41. OBriens attention to the theme of the financial collection in the thanksgiving section is a notable 3exception. He mentions this theme with reference to the word in 1:7. Nevertheless, he does not develop the point in his book (OBrien, Introductory Thanksgivings, 254). The reason for this lack of attention probably stems from the following two reasons: (1) the extensive scholarly debate on the unity of the letter (esp., the unity of 2 Corinthians 8-9) results in the neglect of this theme in the thanksgiving section; (2) scholars seem to rely too much on the lexical investigation while putting less emphasis on the thematic, structural links.

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The thesis of this paper arises from four observations. First, in this thanksgiving section, Paul

uses the Jewish introductory berakah convention ( , Blessed be the God) instead of

normal thanksgiving formula ( , I give thanks to my God), and, through this 4

intentional switch, it appears that Paul tries to focus on himself (and his co-workers) rather than his

addressees and their particular situation. Second, after concentrating his readers attention on 5

himself, Paul then describes and emphasizes his mediating role for his readers by using the exceptional

repetition of the words suffering (, seven times) and consolation (, ten times) in

the thanksgiving section. It appears that he endeavors to establish a strong theological foundation for

his arguments of the letter. Third, Paul then exhorts his readers to participate in his ministry of

consolation (cf. 1:7, 11) by suggesting himself as a paradigm for the Corinthians. Fourth, most 6

significantly, there are lexical, structural, and thematic parallels between 1:3-11 and 8:1-9:15, which

show the underlying purpose of Pauls introductory thanksgiving section of 2 Corinthians.

The aim of this paper, therefore, is to investigate Pauls appeal to the Jerusalem collection as

An unusual feature of 2 Corinthians is that Paul begins this letter with an introductory berakah 4( , cf. Ephesus 1:3; 1 Peter 1:3; LXX: 1 Kings 1:48; 2 Chron 2:11; 6:4; Pss 40:14; 71:18) instead of the customary thanksgiving. For a brief explanation about an introductory berakah, see OBrien, Introductory Thanksgivings, 233-4. See also, Wiles, Pauls Intercessory Prayers, 227. Although Pauls use of the introductory berakah in 2 Corinthians seems to have a special purpose, I will use the term thanksgiving section in this paper in order to highlight the common epistolary function (or the foreshadowing function) of the Pauline letters. Cf. Garland, 2 Corinthians, 53: In 2 Corinthians, however, Paul does not give thanks for what God has 5accomplished for and through the church but offers praise to God for what God has accomplished for and through him. He focuses on himself, not his addressees. At the conclusion of this blessing period he asks them to join in giving prayers and thanks on his behalf for the blessing granted to him (1:11). Instead of giving thanks for the Corinthians, he hopes they will be giving thanks for him. See also Hafemann, 2 Corinthians, 59. For several reasons, see OBrien, Introductory Thanksgivings, 257; Margaret E. Thrall, A Critical and Exegetical Commentary on the Second Epistle to the Corinthians (ICC; Edinburgh: T&T Clark, 1994), 1:9899. As Wiles clearly points out, Pauls declaration of hopeful prayer in 1:7 is designed to serve a hortatory 6function, and by doing so he is preparing the ground to ask not only the Corinthians prayer for Paul and his ministry (1:11), but also the cultic activity of the collection (chapters 8-9). See, Wiles, Pauls Intercessory Prayers, 229.

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one of the key themes of the introductory thanksgiving section in 2 Corinthians 1:3-11. In the course of 7

this discussion, I will highlight that interpreting Pauls introductory thanksgiving as a theological basis

for his twofold overarching arguments that are developed in the body of the letter results in a more

coherent reading of 2 Corinthians 1-9: (1) a confirmation of the restored relationship between Paul

(also God) and the Corinthians (chapters 1-7); (2) an appeal to complete the collection for the

Jerusalem churches that manifests the relationship between the Gentiles and the Jews (chapters 8-9).

This thesis will be developed and established in three stages. First, I will begin by offering

several preliminary considerations for the arguments of this paper. Second, I will establish the lexical,

thematic, and structural links between 1:3-11 and 8:1-9:15. Third, I will conclude by showing how this

interrelationship between the two sections functions as a hermeneutical key to understanding 2

Corinthians as a whole, especially Pauls appeal to the financial collection in chapters 8-9.

There is some uncertainty over the extent of the thanksgiving period in 2 Corinthians. While the 7majority support 1:3-11 as a coherent unit belonging to the epistolary thanksgiving section, some argue that 1:8-11 belongs to the body of the letter (Garland, 2 Corinthians, 72; Linda L. Belleville, A Letter of Apologetic Self-commendation: 2 Cor 1:8-7:16, NovT 31 (1989), 142-63). They put a major break between vv. 7 and 8, with the disclosure formula ( , For we do not want you to be unaware) introducing the next section (see John. L. White, Introductory Formulae in the Body of the Pauline Letter, JBL 90 [1971], 91-7). But Victor Paul Furnish is surely correct to argue that the disclosure formula does not necessarily indicate the beginning of the letter body (Victor Paul Furnish, II Corinthians [AB; New York: Doubleday, 1984], 122). In addition, as OBrien clearly argues, the presence of the conjunction indicates vv. 3-7 and 8-11 are closely conjoined with the preceding, and thus demands that they be kept together (OBrien, Introductory Thanksgivings, 235-6). Not only that, the facts that (1) v. 11 ends with a thanksgiving expression, and that (2) v. 12 has a clear thematic transition show 2 Corinthians 1:3-11 is a coherent unit belonging to the epistolary thanksgiving section. See also, Schubert, Form and Function of the Pauline Thanksgivings, 46-50; Lim, Sufferings of Christ, 41; Thrall, the Second Epistle to the Corinthians, 1:100; Ivar Vegge, 2 Corinthians - A Letter About Reconciliation: A Psychagogical, Epistolographical and Rhetorical Analysis (WUNT II 239; Tbingen: Mohr Siebeck, 2008), 150-2.

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2. The Neglected Theme of the Jerusalem Collectionin the Thanksgiving Section of 2 Corinthians

2.1. Preliminary Considerations

2.1.1. Unity of 2 Corinthians 1-9

Before investigating the relationship between 1:3-11 and chapters 8-9, it is necessary to consider briefly

the complicated issue about the literary unity of 2 Corinthians. However, because various theories on 8

this matter have been comprehensively argued by others, and also, unlike the issue of chapters 10-13, 9

the unity of chapters 1-9 is now widely accepted as a unified letter, I will offer only a brief sketch of the

position this paper takes rather than prove it.

(a) Chapters 8 and 9 were written as part of a single letter, rather than these two chapters were written independently of each other. 10

(b) 2 Corinthians 8-9 were written as part of a single letter together with chapters 1-7, and thus chapters 1-9

This is an important task, for if 2 Corinthians is a redactional composition, then we cannot interpret 8the letter as an integral whole. In particular, the epistolary function of the Pauline thanksgiving section thoroughly relies on the unity of the letter. But although this study is based on the premise of the letters integrity, our study, inversely, if established, will contribute to the unity of 2 Corinthians 1-9. For instance, Jewett acknowledges that the epistolary function of the Pauline thanksgiving section gives the most powerful evidence of the letters unity: Yet the most powerful indications of unity are found in the epistolary thanksgiving which, as Paul Schubert demonstrated, is a formal device serving to announce and introduce the topics of the letter. The epistolary thanksgiving in Phil 1:3-11 is intimately connected with each succeeding section of the letter (See, Robert Jewett, The Epistolary Thanksgiving and the Integrity of Philippians, NovT 12 [1970], 40-53). For unity, see Paul Barnett, The Second Epistle to the Corinthians (NICNT; Grand Rapids: Eerdmans, 91997), 1525; J.D.H. Amador, Revisiting 2 Corinthians: Rhetoric and the Case for Unity, NTS 46 (2000): 92111. For a collection of letters, see N.H. Taylor, The Composition and Chronology of Second Corinthians, JSNT 44 (1991): 6787; G. Bornkamm, The History of the Origin of the So-Called Second Letter to the Corinthians, NTS 8 (1962): 25864. For the most recent and extensive discussion of this issue, see Vegge, 2 Corinthians - A Letter About Reconciliation, 7-31; FredrikLindgard, Pauls Line of Thought in 2 Corinthians 4:16-5:10 (WUNT II 189; Tbingen: Mohr Siebeck, 2005), 28-62. For a sustained argument against unity, see H.D. Betz, 2 Corinthians 8 and 9: A Commentary on Two 10Administrative Letters of the Apostle Paul (Philadelphia: Fortress Press, 1985), 3-35. Betz argues that each of these two chapters displays a complete rhetorical structure similar to the Hellenistic administrative letters. However, Stanley K. Stowers convincingly disputes Betzs argument that the presence of ( , 9:1) means that the need not have a connection with what precedes ( and the Integrity of 2 Cor 8 and 9, NovT 32 [1990]: 34048). See further Furnish, II Corinthians, 428-33; Barnett, The Second Epistle to the Corinthians, 23.Thrall, A Critical and Exegetical Commentary on the Second Epistle to the Corinthians, 1:36-40.

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are a unified letter. 11(c) Although there are certainly good reasons to notice disjunction between chapters 1-9 and 10-13, it is

more plausible that Paul wrote chapters 10-13 after chapters 1-9. Nevertheless, the introductory 12thanksgiving section does not have a direct connection with chapters 10-13, since the latter chapters reflect a new situation where a new conflict has come to a head. 13

To summarize, this study will treat 2 Corinthians 1-9 as a unified letter to which the

thanksgiving section of 1:3-11 serves as an introduction. Assuming the unity of 2 Corinthians 1-9, thus,

there seems to be no reason to exclude the possibility that the theme of the monetary collection in the

thanksgiving section.

2.1.2. Length of 2 Corinthians 8-9

A second point to be considered is the length of the section that deals with the Jerusalem collection.

This letter provides us with the most extensive discussion about the monetary contribution (chapters

8-9), and this is unparalleled in Pauline letters (cf. 1 Corinthians 16:1-4; Romans 15:14-32; Galatians 2:10).

It seems obvious, therefore, that Paul had an apparent purpose and motivation in his mind behind his

appeal to the collection with lengthy comments. If this is the case, it also appears natural to infer 14

that Paul, as a skillful letter writer, carefully constructs and shapes his thanksgiving section (implicitly

Cf. David R. Hall, The Unity of the Corinthian Correspondence (JSNTSup 251; London: T & T Clark 11International, 2003), 113-23. Although the unity of the letter does not affect the argument here, I follow D. A. Cason and Douglas 12Moos position that Paul wrote 2 Corinthians 1-9 in advance, and afterward, 10-13 (D. A. Carson and Douglas J. Moo, An Introduction to the New Testament [Grand Rapids: Zondervan, 2005], 429-44). For the recent scholarly review of the unity of 2 Corinthians 10-13, see Marcin Kowalski, Transforming Boasting of Self into Boasting in the Lord: The Development of the Pauline Periautologia in 2 Cor 10-13 (Landam: University Press of America, 2013), 41-84. OBrien also points out: The tone, language and themes of chap. 1:3-11 do not point forward to chaps. 1310-13. These final chapters might have been appended by the apostle later (OBrien, Introductory Thanksgivings, 256, n. 133). Two reasons can be suggested why Paul deals with this theme so extensively in this letter: (1) Pauls 14somewhat negative relationship with the Corinthian churches leads him to enunciate to his readers the necessity of the financial aid with lengthy comments (for a negative relationship between Paul and the Corinthians in terms of Pauls financial policy, see, David E. Briones, Pauls Financial Policy: A Socio-Theological Approach [LNTS 272; London: T&T Clark International, 2013]); (2) more importantly, it is highly probable that one of the primary purposes of the letter (2 Corinthians 1-9), rather than merely an appendix of the letter, was to encourage the Corinthian believers to help the Jerusalem saints financially.

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or explicitly) in order to establish the theological basis for his appeal to the Jerusalem collection in

chapters 8-9.

2.1.3. Relevant Historical Events

The third aspect we must consider is the historical context of the letter, since it plays a crucial role to

understand this most intense and personal letter. But since a historical reconstruction of this letter is

not the main focus of this paper, I will briefly highlight selective historical events that influence Pauls

motivation for writing this letter: 15

(a) After the writing of 1 Corinthians, the relationship between the Corinthians and their apostle rapidly declined. At least three painful experiences occurred with regard to the Corinthian church: (1) Timothy returned from Corinth with bad news that caused Paul to make an emergency visit (the second of three visits [cf. 2:1; 12:14; 13:1-2]); (2) Paul eventually made a painful visit (2:1), where a member of the church acted defiantly against the apostles authority (2:3, 5); (3) in response, Paul composed a tearful letter (2:4; 7:8) that served to castigate the entire community (7:8-11).

(b) In 2 Corinthians 1:8-10, Paul explains his near-death experience and Gods deliverance in Asia (1:8). 16Although Paul offers no details of his suffering and thus it is difficult to know the precise nature and character of his afflictions, it is significant that this hyperbolic language in describing his experience emphasizes his suffering for the Corinthians benefit and consolation. 17

(c) Titus arrived with good news about the repentance of the Corinthians, and this greatly comforted Paul (2:6; 7:6-7, 9, 11, 13, 15).

(d) After departing from Asia, Paul arrived in Macedonia, where he witnessed a remarkably generous response to raise a collection in that region (2:13; 7:5; 8:1-6). In particular, the Macedonians great effort for the Jerusalem poor, although they experienced an extreme poverty, makes a profound impression in Pauls mind. 18

The chronology of Pauls life and of his letters is a notoriously vexed question. For a brief chronology 15about the letters to the Corinthians, see Garland, 2 Corinthians, 26-30. For a close examination of the differing views on the events between 1 and 2 Corinthians, see Vegge, 2 Corinthians - A Letter About Reconciliation, 9-12. For the chronology of the collection, see A. J. M. Wedderburn, Paul's Collection: Chronology and History, NTS 48 (2002): 95-110; David J. Downs, The Offering of the Gentiles: Paul's Collection for Jerusalem in its Chronological, Cultural, and Cultic Contexts (WUNT II 248; Tbingen: Mohr Siebeck, 2008), 30-72. Cf. Roy J. Yates, Pauls Affliction in Asia: 2 Corinthians 1:8, EQ 53 (1981): 241-5 suggests six 16possibilities: (1) the Demetrius riot; (2) Fighting with wild beasts (1 Cor 15:32); (3) trial in a State Court; (4) flogging in a Jewish Court; (5) illness (6) trouble in the Churches (2 Cor 11:28). Lim, Sufferings of Christ, 59.17

Jerome Murphy-OConnor, The Theology of the Second Letter to the Corinthians (Cambridge: 18Cambridge University Press, 1991), 85.

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(e) Pauls continuous enthusiasm for the Jerusalem collection directly affects Pauls motivation to write 2 Corinthians. Paul invested a significant amount of time and energy in organizing a monetary collection for two primary reasons: (1) Pauls pure concern for the poor in Jerusalem (cf. Gal 6:10): the 19serious and urgent economic situation of the Jerusalem Christians causes Paul to have a strong motivation for appealing the monetary contribution; (2) the unity of the church: one of Pauls 20primary concerns was to connect the Gentiles in the Diaspora and the Jews in Jerusalem by means of financial help. But Pauls broken relationship with the Corinthians caused the halt of the 21Corinthians participation in the collection, and therefore the apostle urged them to resume the collection as soon as their relationship was restored.

In sum, the brief sketch about the historical situation of the letter shows Pauls recent experience

about suffering (a, b, d, e) and consolation (b, c, d), which dominates the line of thought of the

thanksgiving section of 2 Corinthians. In addition, this historical context highlights Pauls twofold

purpose of 2 Corinthians: (1) Paul, as an apostle to the Gentiles, tried to reestablish the relationship

between God and the Corinthians that was broken down; (2) Pauls desire for the unity of the church

that manifests the relationship between the Gentiles and Jews motivated him to complete his

collection project that was broken down. Accordingly, some dominant themes in the thanksgiving

section clearly reflect Pauls own historical situation that he faced when he wrote the letter, and it

provides us one further possibility that might be considered: the theme of the collection project in

the thanksgiving section.

2.2. Lexical Parallel between 1:3-11 and 8:1-9:15

The primary reason why many scholars fail to observe the theme of the Jerusalem collection in the

Cf. Scot McKnight, Collection for the Saints, in Dictionary of Paul and His Letters (ed. Gerald F. 19Hawthorne and Ralph P. Martin; Downers Grove: IVP, 1993), 143-7. As Murphy-OConnor rightly puts, the poor can only be a socio-economic group within the 20Jerusalem community, who lived precarious existence on large portion of the population of Jerusalem at the time of Jesus lived principally or exclusively on organized relief or individual alms. Murphy-OConnor, The Theology of the Second Letter to the Corinthians, 75. See also Joachim Jeremias, Jerusalem in the Time of Jesus (London: SCM, 1969), 87-114; Dieter Georgi, Remembering the Poor: The History of Paul's Collection for Jerusalem (Nashville: Abingdon, 1992), 17-8; David Horrell, Pauls Collection: Resources for a Materialist Theology, EpR 22 (1995): 74-83. Wayne A. Meeks, The First Urban Christians: The Social World of the Apostle Paul (New Haven and 21London: Yale University Press, 1983), 107-10.

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thanksgiving section is that there is a difficulty to find a strong verbal connection between 1:3-11 and

8:1-9:15. However, there exist a number of implicit or conceptual lexical parallels between both

sections.

2.2.1. ()

Discerning the connection between 1:3-11 and 8:1-9:15 and how these sections relate to each other is

largely dependent on grasping the use of the word suffering. As Kar young Lim properly points out,

the repetitive use of the word suffering (, vv. 4 [2x], 8; , vv. 5, 6, 7; , v. 6) in the

thanksgiving section signals the most important theme that Paul will develop in the rest of the letter. 22

While it is true that the motif of suffering is definitely Pauls major topic in the letter, and it is

developed throughout the letter in 2:14-16; 4:7-12; 6:1-10; 11:23-12:10 and 13:4, many scholars neglect to

consider an important link Paul makes between himself and the Macedonians in 8:1-5. Paul introduces

the situation of the Macedonian churches with two hyperbolic expressions: (1) a severe test of

affliction ( , 8:2a); (2) an extreme poverty ( ,

8:2b). By describing their financial situation in the same language as Pauls apostolic suffering in 1:3-11,

Paul presents the Macedonians as ones who have been suffering in order to benefit others (the

Jerusalem poor) that reflects Pauls image in the thanksgiving section.

This line of thought continues in 8:9, where Paul employs the example of Jesus: though he

was rich, yet for your sake he became poor, so that you by his poverty () might become rich

() (8:9, ESV). In 2 Corinthians, Paul describes the word poverty () as a type of

suffering, since not only he introduces the word suffering as a parallel to poverty in 8:2, but also

he presents himself as those who are poor (), but making many rich () in 6:10,

where he offers his hardship catalogue (cf. 4:8-9; 6:4-10; also 11:23-33; 12:10). Moreover, when Paul

explains the purpose of the monetary contribution to the Corinthians in 8:13, Paul also uses the words

your suffering ( ). Although Paul here explains the purpose of the collection which is not

Cf. Lim, Sufferings of Christ, 28-63.22

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intended for the Corinthians suffering, the underlying assumption is that the financial assistance

involves the suffering of the benefactors. By using the lexical parallel of suffering, there, Paul 23

establishes his argument for the collection in 8:1-15 with the same argument of the introductory

thanksgiving section in 1:3-11.

2.2.2.

Along with Pauls use of the word suffering, the word consolation also occurs most frequently in the

thanksgiving section (, vv. 3, 4, 5, 6 [2x], 7; , vv. 4 [3x], 6). The word consolation

() in this section is intriguing but difficult to interpret for two reasons: (1) in common

Greek usage the prevalent meanings of this word are firstly to exhort or urge in epistolary

exhortation, but in the thanksgiving section this word is used as a different meaning: consolation or

comfort (cf. Ro 15:4; Phil 2:1; Phlm 7; 2 Th 2:16; Ac 9:31); and (2) although this word occurs four times

in chapters 8-9 (8:4, 6, 17; 9:5), none of these instances have this sense. Thus, it is necessary to 24

investigate the exact meaning and purpose of the word , when Paul uses this word in his

thanksgiving section.

Three significant features can be found. First, in the context of 1:3-11, Pauls primary use of

refers to the eschatological salvation God will give to the Corinthians. This is supported by

The contrastive conjunction introduces (from equality) as the contrasting 23complement of the first half of 8:13, where Paul explains his desire that there would be relief for the Jerusalem saints while suffering for the Corinthians. In particular, it seems probable that the preposition (from) does not indicate that equality is the desired outcome of the action (that there should be equality), but instead that basis of the desired action is the principle of equality (according to equality). As Garland puts: Paul is not talking about the purpose for their givingto create equality but the ground of their givingfrom equality (Garland, 2 Corinthians, 382-3). Nevertheless, we should not understand this verse without considering its context. Namely, Pauls seemingly negative comments about the benefactors suffering in 8:13a is a rhetorical strategy that the Corinthians follow up to the example of the Macedonians who showed the sacrificial act of giving (cf. 8:2-3). In sum, Paul does not negate the benefactors sacrificial suffering in 8:13. Rather, he is referring to the reciprocity as equal sharing of financial burdens, while premising the benefactors financial difficulties. Reimund Bieringer, The Comforted Comforter: The Meaning of or 24Terminology in 2 Corinthians, HTS 67 (2011): 1-7. For an extensive investigation about the word , see Laura D. Alary, Good Grief: Paul as Sufferer and Consoler in 2 Corinthians 1:3-7. a Comparative Study (Ph.D. diss., University of St. Michael's College, 2003), 59-217.

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the pairing of the words and in 1:6, where he demonstrates his ministry of

consolation. Nevertheless, in the imminent context of the thanksgiving section as well as the border 25

context of 2 Corinthians 1-9, the word frequently denotes Gods present rescue from the

physical threats of life (1:8-10), broken relationships, and emotional distress and anxiety (7:4, 5-7, 13).

Consequently, the word consolation in the context of 2 Corinthians cannot be confined to the

spiritual sphere; rather, it encompasses all aspects of human experience of consolation by God.

Second, the notion of God as comforter and deliverer is a distinctively Jewish concept. 26

Namely, this notion is deeply embedded particularly in Isaiah (e.g., Isa 40:1; 49:13; 51:2-3, 12, 19; 52:9;

61:2; 66:13). Indeed, in the thanksgiving section, the apostle seems to portray himself as Israels 27

prophet who is the agency of God to proclaim the restoration of Gods people. This concept of

mediator becomes clear when Paul again uses with the same meaning in chapter 7: But

God, who comforts () the downcast, comforted () us by the coming of

Titus (7:6, also 7:4, 5-13). As Bieringer has ably argued, whereas the subject of comfort is always a

human person in Pauline letters, it is striking that, in both 1:3-7 and 7:4, 5-13, there is strong emphasis 28

on God as the one who comforts Paul with the uses of the preposition of God. Furthermore, 29

there also exist a clear emphasis on human mediators (Paul in 1:4, 6; Titus in 7:6-7, 13) as one who

comforts others. These two sections, therefore, seem to offer an important paradigm of consolation

along with his suffering.

Third, in the thanksgiving section in 1:3-11, Paul not only emphasizes his divine role as a the

comforted comforter, but also exhorts the Corinthians to participate in his mission of consolation:

Otto Schmitz, , , TDNT 5:798.25

Alary, Good Grief, 313 notes: Even though and are common Greek words 26and occur frequently in pagan writings, they are never used in this context to speak of God as the one who consoles; the description of God as consoler and source of in 2 Cor 1:3-7 almost certainly reveals that Paul is indebted here to his Jewish heritage and is thinking and writing at least in part within the framework created by the stories and scriptures of Israel and their development in subsequent writings. Barnett, The Second Epistle to the Corinthians, 68-73; Bieringer, The Comforted Comforter, 6-7.27

1 Thessalonians 3:2, 7; 4:18; 5:11; Philemon 7; Philippians 2:1; 1 Corinthians 14:3.28

Bieringer, The Comforted Comforter, 4.29

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Our hope for you is unshaken ( ), for we know that as you share in our

sufferings, you will also share in our comfort (1:7, ESV). While Paul does acknowledge that the

Corinthians participate in Christs sufferings ( , 1:5, 7), he also expresses his

confident hope that they will participate in Christs consolation as well. Although this hope, on the

fundamental level, certainly refers to the Corinthians participation in the resurrection of Christ,

Pauls ministry and his hope to the Corinthians seem to be intertwined in the thanksgiving section in

order to provide additional nuance to the practical and ethical ministry of consolation for the

Jerusalem poor.

In summary, Pauls repetitive and deliberate use of the words suffering and consolation in

the thanksgiving section forms a paradigm that connects God, Christ, Paul, and the Corinthians.

Furthermore, this paradigm expands by Pauls exhortation in 1:7, when he expresses his hope to the

Corinthians. If so, it seems unreasonable to deny that, although we cannot find the word consolation

in chapters 8-9, the paradigm of consolation frequently appears in these two chapters with equivalent

words of consolation (cf. 8:2-4; 8:9; 8:13-14), and thus forms a strong link between 1:3-11 and 8:1-9:15.

(Figure 1: The Paradigm of Suffering and Consolation in 1:3-11)

2.2.3. K

After Paul describes his participation both in Christs sufferings and in his grace (1:4-5), he then

expresses his hope to the Corinthians, who are connected with him, that they will also be

sharers (, 1:7) not only in Pauls sufferings but also in his consolation. Peter OBrien makes

mention of this word in the thanksgiving section as a particular reference to the collection in 8:4, 23;

1 God

through Christ (vv. 3-5)

2 Paul

(vv. 4-5, 6)

3 Corinthians

(vv. 6-7)

4

Jerusalem Churches

(v. 7; also chs 8-9)

11

9:13. Whereas he does not develop this point, he sees a significant lexical link between two sections. 30

In 1:7, Paul refers to the Corinthians participation () in his sufferings, and this word reappears

in 8:4 and 9:13, where Paul refers to the Macedonians participation () in the relief of the

saints (8:4) and Pauls hope of the generosity of the Corinthians participation () in the

financial contribution for the Jerusalem saints (9:13).

Interestingly, as many modern scholars agree, the (fellowship) word group not only

indicates (1) the believers sharing in spiritual realities (cf. 1 Cor 1:9; 9:23; 10:18-20, 16; 2 Cor 13:13; Phil 1:7;

2:1-4; 3:10; Rom 11:17), but also has (2) a strong economic sense in the Pauline letters (cf. Rom 12:13; Gal

6:6; Phil 4:15). In particular, the latter sense of the word is used by Paul in an active sense of sharing 31

with another person or group as a distinctively Christian way of life.

With regard to the word group, I argue, Pauls references in Philippians 1:5, 7; 2:1; 3:10;

4:14-15 is particularly significant because both senses of the word also appear frequently in this letter,

and it constitutes an important lexical and thematic parallel with the letter to the second Corinthians:

Philippians 2 Corinthians

A. Having

a Share In (Theological)

(a) So if there is any encouragement in Christ, any comfort from love, any participation () in the Spirit, any affection and sympathy (2:1)

(b) That I may know him and the power of his resurrection, and may share () his sufferings (), becoming like him in his death (3:10)

(a) Our hope for you is unshaken, for we know that as you share () in our sufferings (), you will also share in our comfort (1:7).

OBrien, Introductory Thanksgivings, 254.30

Peter OBrien, Fellowship, Communion, Sharing, in Dictionary of Paul and His Letters (ed. Gerald F. 31Hawthorne and Ralph P. Martin; Downers Grove: IVP, 1993), 293-5, esp., 294. As Peter OBrien rightly observes, the NT emphasis of the (fellowship) word groups is on the participation in something, rather than with something. See also, Julien M. Ogereau, The Jerusalem Collection as K: Paul's Global Politics of Socio-Economic Equality and Solidarity, NTS 58 (2012): 360-78; N. T. Wright, Paul and the Faithfulness of God (Minneapolis: Fortress Press, 2013), 11; Horrell, Pauls Collection, 74-83.

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(Table 1: The Parallels between 2 Corinthians and Philippians)

This parallel is significant for three reasons: (1) these two letters deal with the financial issue most

frequently among the Pauline letters; (2) Pauls use of in Philippians appears in a similar way

in 2 Corinthians with a special lexical link of the word suffering; and (3) most importantly, Pauls

financial comments appears both in the thanksgiving section and the end of the letter body. Moises

Silva argues that Pauls use of in the thanksgiving section of Philippians (1:5, 7) specifically

refers to the Philippians financial contributions:

It seems unreasonable to deny that the Philippians financial contributions, understood as concrete evidence of the genuineness of that response, must have been foremost in the Apostles mind. When speaking of the Macedonians contribution to the Jerusalem saints (Rom 15:26; 2 Cor 8:4; cf. 9:13), Paul uses the same noun, , with the preposition , though the construction is not exactly parallel. Moreover, Paul uses the verbal form with reference to financial contribution in Rom 12:13; Gal 6:6; and especially Phil 4:15, a passage strangely ignored by Panikulam and others in spite of the additional parallel to 1:5 in the phrase from the beginning of the gospel. 32

Silva seems to make his case because of the epistolary function of the Pauline introductory

thanksgiving section. Indeed, the word occurs one more time where Paul expresses his

thanksgiving to the Philippians for their financial support in 4:10-20, and Paul describes again their

sharing in his suffering: Yet it was kind of you to share () my trouble () (Phil

4:14, cf. 3:10). Interestingly, according to its context, Paul portrays the Philippians sharing of his

B. Giving

a Share In (Ethical and

Practical)

(a) Because of your partnership () in the gospel from the first day until now (1:5).

(b) For you are all partakers () with me of grace, both in my imprisonment and in the defense and confirmation of the gospel (1:7).

(c) Yet it was kind of you to share () my trouble (). And you Philippians yourselves know that in the beginning of the gospel, when I left Macedonia, no church entered into partnership with me in giving and receiving, except you only. Even in Thessalonica you sent me help for my needs once and again (4:14-16).

(a) Begging us earnestly for the favor of taking part in () the relief of the saints (8:4)

(b) By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your participation () in the contribution for them and for all others (9:13).

Moises Silva, Philippians (BECNT; Grand Rapids: Baker Academic, 2005), 44.32

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suffering as a financial support for Pauls ministry. Similarly, when Paul urges his readers in 2

Corinthians 1:7, with the unique expression of sharer of suffering and consolation, it indicates not

only their participation in Jesus death and resurrection (cf. Phil 3:10), but also their participation in

Pauls ministry of suffering and consolation; namely, Pauls ministry of collecting financial support for

the Jerusalem poor.

In sum, Pauls use of in 1:3-11 and 8:1-9:15 and the intertextual investigation with

Philippians demonstrate that Pauls theological and ethical use of the word does not strictly

separate each other; instead, Paul seems to consider the financial support as a means of participation

in his suffering. Therefore, it seems reasonable to conclude that Paul establishes the theological basis

in his thanksgiving section of the letter for his further appeal to the Jerusalem collection in chapters

8-9.

2.2.4.

The exact meaning of the word (gracious gift; favor, 1:11) in the context of the thanksgiving

section is hard to determine because Paul does not offer additional explanation about it. But, as

Gordon D. Fee rightly argues, the word here refers to some concrete expression of grace received,

one specific event in Pauls life, perhaps the gift of life itself, when he recovered from his distress. 33

By using the word , therefore, Paul emphasizes Gods grace for Pauls physical rescue, which is

freely and graciously given. Then, it is also likely that the reason why Paul introduces his near-death

experience in Asia with the disclosure formula (1:8-10) is to highlight the word in 1:11 that

clearly shows Gods gift of salvation from a deadly peril (1:10).

The term , the cognate word of , reappears ten times in chapters 8-9 (cf. 8:1, 4, 6, 7,

9, 16, 19; 9:8, 14, 15), referring to the gracious act of giving to the Jerusalem saints. Pauls intended use 34

Gordon D. Fee, God's Empowering Presence (Peabody: Hendrickson, 1994), 286.33

For Pauls use of the word and its meaning in chapters 8-9, see Brad Eastman, The Significance 34of Grace in the Letters of Paul (SBL 11; New York: Peter Lang, 1999), 44-5; G. W. Griffith, Abounding in Generosity: A Study of Charis in 2 Corinthians 89 (Ph.D. diss., Durham University, 2005).

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of this word is important because, while grace is central to Pauls soteriology, Pauls use of this term in

chapters 8-9 does not seem to restrict this word to a spiritual or theological significance; rather it

accentuates the ethical meaning of human generosity for the Jerusalem poor who are suffering from

extreme poverty.

The motif of salvation from a physical crisis is identical conceptually in both sections with

Pauls use of the word in chapters 8-9 and its cognate word in 1:11. Indeed, Pauls request

of the Corinthians prayer for Pauls physical rescue in 1:11 forms a strong link to Pauls appeal to the

financial support for the Jerusalem poor who are suffering from serious physical poverty in chapters

8-9.

2.2.5.

Additional lexical evidence for a close link between two sections derives from the verb (to

be in abundance) in 1:5. While Pauls self-understanding as a mediator between God and the

Corinthians forms, as noted above, a paradigm of suffering and comfort, the concept of the verb

abundance () illustrates how it works. Since Gods grace through Christ is abundant in

Paul, his overflowing comfort flows to the Corinthians.

This verb and its subsequent motif also appears six times in chapters 8-9 (8:2, 7 [2x]; 9:8 [2x],

12): (1) the Macedonians abundance () of joy in 8:2; (2) the Corinthians abundance

() in faith, speech, knowledge, all earnestness, and love, as well as overflowing

() act of grace in 8:7; (3) Gods overflowing () grace for the Corinthians in order

to abound () in every good work in 9:8; (4) the Jerusalem saints overflowing

() thanksgivings to God as a result of the financial support in 9:12. Frequent use of this

word in chapter 8-9 heightens the impression created in the introductory thanksgiving section where

Paul serves as a channel for the overflowing blessings of God. The motif of abundance, therefore,

continues in chapters 8-9 to the Corinthians financial commitment for the Jerusalem church.

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2.3. Thematic and Structural Parallel between 1:3-11 and 8:1-9:15

Along with the lexical parallel between 2 Corinthians 1:3-11 and 8:1-9:15, these two sections display

remarkable similarities of plot and themes, the full extent of which has not been fully noted. The two

texts exhibit partly identical plot structures, both depicting the ministry of consolation. In both, there

exists (1) the example of human suffering and comfort; (2) the example of Jesus; (3) the description of

mediators; (4) the mutuality, solidarity, and thanksgiving to God. Several verbal parallels, synonyms,

and motifs found in the two sections at the same point in the context make it unlikely that these

similarities are coincidental.

2.3.1. Examples of Human Suffering (1:3-6 // 8:1-6)

Along with the several verbal parallels of the suffering (, 8:2[2x]), grace (, 8:1, 4, 6), and

abundance (, 8:2), the Macedonian churchs story suggests a very important thematic

resemblance with Pauls description of his apostolic role in 1:3-11: (1) Gods grace and consolation in

1:3-4 and 8:1; (2) Pauls suffering and the Macedonian churchs suffering in 1:6, 8-9 and 8:2; (3) Pauls

overflowing suffering and consolation and he Macedonian churchs abundant joy and poverty as well

as the overflowing generosity in 1:5 and 8:2; (4) Pauls act of giving and the Macedonian churchs act of

giving in 1:6 and 8:2-5; (5) Paul and the Macedonian churchs voluntary sacrifice in 1:6 and 8:3-4.

More specifically, in 8:1-6, as I noted above, Paul portrays the Macedonian churchs generous

act of giving as a paradigm for the Corinthian church, as he describes himself as a paradigm for the

Corinthians in the thanksgiving section. It is evident when Paul describes their commitment with a

number of hyperbolic expressions. In 2 Corinthians, Paul explains himself and his apostolic ministry

with similar language:

Macedonian Church Paul

16

(Table 2: Pauls Use of the Hyperbolic Languages in 1:3-11 and 8:1-5)

The use of Pauls language is intentional, and there are several purposes for these arrangements. One

the one hand, Paul finds out that the Macedonian believers, who have displayed overflowing

generosity even in the midst of affliction and poverty, are the most ideal model that manifest his own

apostolic ministry which is best described in the thanksgiving section. On the other hand, while it is

not clear why Paul nominates the Macedonians, rather than himself, as an ideal model for the 35

Corinthians in chapters 8-9, it seems probable that the addressees maybe noticed that Paul depicts the

Macedonians similar to himself as described in the letter by using these hyperbolic languages. It must

be a strong rhetorical effect that encourages the Corinthians believers to support the offering for

Suffering (a) in a severe test of affliction ( , 8:2a)

(a) in all our affliction ( , 1:4) (b) for as we share abundantly in Christs sufferings (

, 1:5) (c) much affliction ( , 2:4) (d) in all our affliction ( , 7:4)

Poverty (a) their extreme poverty ( , 8:2c)

(a) [much] hunger ( [], 6:5) (b) as poor, yet making many rich ( , 6:10)

Joy (a) their abundance of joy ( , 8:2b)

(a) In all our affliction, I am overflowing with joy ( , 7:4, see also 7:13)

(b) as sorrowful, yet always rejoicing ( , 6:10)

(c) so that I rejoiced still more ( , 7:7, see also 7:9)

Abundant Generosity

(a) it overflowed in a wealth of generosity ( , 8:2d)

(a) through Christ we share abundantly in comfort ( , 1:5)

Voluntary Earnestness

(a) begging us with great earnestness ( , 8:4a)

(a) the heart of Titus the same earnest care I have for youbut being himself very earnest he is going to you ( , 8:16-17)

Robert L. Plummer, Paul's Understanding of the Church's Mission: Did the Apostle Expect the Early 35Christian Communities to Evangelize? (Eugene: Wipf and Stock, 2006), 62, n. 70, seems to offer the best relevant explanation for this: As the apostolic example fades into the background, the example of the churches themselves and their leaders comes to the foreground (e.g., 1 Cor 1:2; 11:16; 14:13; 2 Cor 8-9; Phil 3:17; Thess 1:6; 2:14-16; 2 Thess 3:7-9; 1 Pet 5:3).

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Jerusalem. By emphasizing the Macedonian church as a magnificent follower of Pauls own 36

paradigm, therefore, Paul urges the Corinthian church to participate in his ministry of consolation as

the Macedonian church did.

2.3.2. Example of Jesus (1:5 // 8:9)

After presenting the example of the Macedonian church, Paul gives another example of generosity for

the Corinthians. In 8:9, Paul introduces Jesus Christ, who gave up privilege and accepted poverty and

affliction for the benefit of others, as the ultimate paradigm for the Corinthians. Not surprisingly, 37

with the example of the Macedonian church, there is a clear similarity between Christ and Paul, since

Paul portrays himself as one who is afflicted for the consolation of others which is best described in 2

Corinthians 1:5. Therefore, it constitutes a significant thematic parallel between two verses:

It becomes clear when Paul expresses his own apostolic ministry with the exact same vocabulary that

is used to describe Jesus Christ in 6:10: as poor, yet making many rich (

). Pauls paradigm of consolation that is established in the thanksgiving section, therefore,

is applied to Pauls appeal to the collection project in an identical way in 8:1-9. For Paul, this

christological statement is very relevant as a motivation for Christians act of giving in material

matters. In sum, by juxtaposing the example of the Macedonians and that of Christ, Paul successfully

1:5 For as we share abundantly in Christs sufferings (), so through Christ we share abundantly in comfort () too.

8:9 For you know the grace of our Lord Jesus Christ, that though he was rich (), yet for your sake he became poor (), so that you by his poverty () might become rich ().

Meeks, The First Urban Christians, 66.36

There is some scholarly debate whether Paul here refers to the incarnation (Furnish, II Corinthians, 37417) or to the form of death which Christ accepted (Murphy-OConnor, The Theology of the Second Letter to the Corinthians, 83). But as C. E. B. Cranfield puts: But Paul focuses attention here specially on the downward movement, the condescension, because he wants to bring out the self-sacrificing generosity of Christ as the stupendous example for the Christians of Corinth to be thankful for and in their own small way to try to follow (The Grace of our Lord Jesus Christ: 2 Corinthians 8:1-9, CV 32 [1989]: 106-7). See also, Wright, Paul and the Faithfulness of God, 688-9. Thus, the reality of the incarnation is expressed in 8:9 in terms of the contrast between riches and poverty (cf. Phil 2:6-8).

18

establishes his theological foundation of plea for material generosity, just the same as in the

thanksgiving section.

2.3.3. Descriptions of Mediators (1:4, 6 // 8:16-9:5)

In 2 Corinthians 1:3-11, the apostle uses the personal pronoun plural (we, us, our), instead of

singular (I, me), when he describes their divine role as mediators for the Corinthians. Even though

there are extensive debates surrounding Pauls use of personal pronouns throughout 1 and 2

Corinthians, it seems more plausible that Paul describes his co-workers with a certain purpose in his 38

letter. Laura Dawn Alary rightly insists as below:

Use of the phrase and his colleagues is quite intentional. Although Paul appears to be the primary author of 2 Corinthians (hence the many I passages), two senders (Paul and Timothy) are identified at the outset (1:1) and it is evident throughout that Paul writes as a representative of a larger group of preachers and apostles (e.g., 4:1-18; 5:11-20; 6:1; 6:3-10). After all, he uses the first person singular elsewhere in 2 Corinthians 1-9 to describe his own experiences or state of mind. As we have seen, in the benediction, Paul carefully distinguishes between the first person plural and the second person plural. 39

By means of this intentional use of the first person plural in 1:3-11, I argue, Paul prepares his further

arguments in the body of the letter, especially in Pauls appeal to the monetary collection in chapters

8-9.

In 8:16-24, Paul introduces Titus and two unnamed brothers to the Corinthians. Interestingly,

Pauls use of the first persona plural pronouns us, our, and we in 2 Corinthians 1:3-11 is part of a 38much larger debate surrounding the apostle's use of personal pronouns throughout 1 and 2 Corinthians (Cf. Jerome Murphy-OConnor, Co-Authorship in the Corinthians Correspondence, RB 100 [1993]: 562-79; E. Verhoef, The Senders of the Letters to the Corinthians and the Use of I and we in The Corinthians Correspondence [ed. R. Bieringer; Leuven: University Press, 1996], 417-425). Three suggestions exist: (1) it is an epistolary plural and Paul is referring to himself; (2) it is an exclusive plural: Paul is referring to himself and his colleagues in ministry, but not the Corinthians; (3) it is inclusive plural and Paul is referring to himself as well as the Corinthians. In 2 Corinthians, as Linda L. Belleville argues, the first explanation seems incorrect considering Pauls careful use of the personal pronoun throughout his letter (1:3-14, we; 1:15-17, I; 1:18-22, we; 1:23-2:13, I; 2:14-6:12, we; 6:13, I; 7:2, we; 7:3-4, I; 7:5-7, we; 7:8-12, I; 7:13, we; 7:14a, I; 7:14b-15, we; 7:16, I; Belleville, A Letter of Apologetic Self-commendation, 161-2). The third option appears also implausible because the apostle carefully distinguishes the Corinthians from him and his co-workers by using the second plural pronoun in the thanksgiving section (e.g., 1:6, 7, 11). See also, Plummer, Paul's Understanding of the Church's Mission, 129-30. Alary, Good Grief, 260, n. 143.39

19

as Raymond F. Collins puts it, Paul does not identify the traveling companion by name but

commends him in laudatory and almost hyperbolic terms. While it is not clear why Paul does not 40

mention the two brothers names, Paul highly recommends them as his partners and fellow workers

for the Corinthians benefit (8:23; cf. 8:19). More specifically, Paul puts great emphasis on their

characteristic role as mediators between the Corinthians and the Jerusalem church, just as he tried to

establish in the thanksgiving section.

To sum up, both the thanksgiving section and chapters 8-9 focus on the human mediators.

Paul not only emphasizes his and his co-workers mediating role, by using the personal pronoun plural

in 1:3-11, that links God and the Corinthians, but also highlights their unique task as human mediators

that connect the Corinthians and the Jerusalem church in terms of the financial benefaction.

2.3.4. Mutuality, Solidarity, and Thanksgiving to God (1:11 // 9:6-15)

The last thematic parallel involves three different but interrelated issues between 1:11 and 9:6-15. First,

the mutual relationship between Paul and the Corinthians is one of the key features in the

thanksgiving section of 2 Corinthians. David Briones notes, one of the most noteworthy outcomes of

the mutual brokerage relationship in 2 Corinthians 1:3-11 is that each participant in this economy

depends upon the other to receive grace from God. This theme also can be found in 9:6-15, where 41

Paul explains the relationship between the Corinthians, as a financial benefactor, and the Jerusalem

saints, as a beneficiary. In chapters 8-9, as many scholars have shown, Paul draws heavily on ancient

Raymond F. Collins, Second Corinthians (Grand Rapids: Baker Academic, 2013), 173. While Paul refers 40to Titus by name three times in chapter 8 (vv. 6, 16, 23), it appears somewhat strange that the two brothers who are to accompany Titus are not also identified by name. Murray J. Harrison argues that Paul deliberately omitted the names, perhaps in order to defend the primacy of Titus in the delegation and ensure the limited role of the two brothers (Murray J. Harris, The Second Epistle to the Corinthians [NIGTC; Grand Rapids: Eerdmans, 2005], 601; see also Betz, 2 Corinthians 8 and 9, 73-4). David Briones, Mutual Brokers of Grace: A Study in 2 Corinthians 1.3-11, NTS (2010), 554. Briones 41introduces the ancient brokerage system: By possessing strategic contact with the wealthy, the broker bridges the social chasm between patron and client in a way that is profitable for both parties. See also, Jeremy Boissevain, Friends of Friends: Networks, Manipulators and Coalitions (Oxford: Blackwell, 1974), 148;

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systems of reciprocity, especially in 9:6-15. By using this giving and receiving benefaction system, 42

which was an extremely important component of the ancient social structure, Paul tries to explain to

his readers how their act of giving results in mutuality with the Jerusalem church (cf. 9:14).

Second, Pauls description about the intimate mutuality between Paul and the Corinthians

expressed in the thanksgiving section (1:6) functions to build a firm solidarity with the Corinthians, as

evidenced in the letter of the body (1:24; 2:2-3, 10; 3:2-3; 4:12, 15; 5:12-13; 6:11-13; 7:2-3, 12). However, as his

hope to the Corinthian believers shows in 1:7, Paul extends this solidarity to the relationship between

the Gentile church and the Jewish church. Paul zealouslyfinds a way of demonstrating the

fundamental unity of the two branches of the church of Christ, and this church unity consists in one

of Pauls primary motivations for the Jerusalem collection. 43

Third, Pauls ultimate goal for the financial collection not only forms human mutuality and

solidarity, but also, most importantly, generates thanksgiving to God. David Pao clearly points out the

links of 1:11 and 9:6-15 with the theme of thanksgiving:

In 2 Corinthians 1:11, Paul mentions that others will give thanks to God on account of what God had done for Paul and his co-workers. Later in the same epistle, Paul calls the Corinthians to give to the Jerusalem church. Paul notes that the reception of the gifts by the Jerusalem apostles will result in thanksgiving to God (9:11). In this context, the wider theological basis can also be detected. The gift that the Jerusalem church is expected to receive is given in response ultimately to the salvific acts of God and the surpassing grace from God (9:14). Both the Corinthians and the Jerusalem church therefore are to give thanks to God himself. 44

Because my thesis deals with the thematic parallels between 1:11 and 9:6-15, a detailed discussion of 42the ancient systems of reciprocity is beyond the scope of this work. A few short comments, however, are in order. In recent years, scholars have used systems of reciprocity as interpretive frameworks to analyze and explain gift-exchange relationships in the Mediterranean world (John H. Elliot, Patronage and Clientage, in The Social Sciences and New Testament Interpretation [ed., R. Rohrbaugh; Peabody: Hendrickson, 1996], 150). Briones clearly explains three characteristics of a Roman patronage system (Mutual Brokers of Grace, 540-1): (1) Patronclient relationships are comprised of individuals possessing unequal social statuses and degrees of power; (2) Patronclient relationships entail an exchange of different types of resources; (3) Patronclient relationships are bound by social obligation and the inner force of honour, which may have been viewed as an exploitative transaction couched in terms of personal loyalty or reciprocity. Murphy-OConnor, The Theology of the Second Letter to the Corinthians, 94: Not only will the 43Corinthians be inspired to an expression of authentic Christianity, but the Jerusalemites will recognize that Gods grace is active in those who come from another racial stock, and whose attitude towards the Mosaic Law differed radically from theirs. David W. Pao, Thanksgiving: An Investigation of a Pauline Theme (NSBT 13; Downers Grove: 44InterVarsity Press, 2002), 38.

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In 1:11, Paul urges the Corinthians to help them by prayer in order to be granted the gracious gift from

God, because his ministry eventually results in thanksgiving to God. In particular, his remark of the 45

word many () occurs several times with the theme of thanksgiving, and thus constitutes

Pauls unique conception in this letter. The thanksgiving to God, namely, may be Pauls final purpose

of his ministry of suffering and consolation. Undoubtedly, this key theme in 1:11 is addressed in the

body of the letter with similar thematic and lexical parallels:

On the one hand, in 4:15, Paul highlights himself as Gods agent for the Corinthians spiritual welfare,

and it generates many thanksgiving to God. On the other hand, in 9:11:15, Paul emphasizes the

Corinthians as financial benefactors for the Jerusalem poor.

In summary, the themes of mutuality, solidarity, and thanksgiving are demonstrated in both

sections, and these themes constitute a firm fourfold relationship among God, Paul (and his co-

workers), Corinthians, and the Jerusalem church (see figure 2 on the following page). This apparent

pattern and parallels confirm the fact that the theme of the Jerusalem collection is one of the key

themes of the introductory thanksgiving section.

1:11 As you also join in helping () us by prayer, so that for the gift () bestowed upon us through many people ( ), thanks may be given from many persons ( ) on our behalf ( ).

[4:15] All this is for your benefit, so that the grace () that is increasing more and more people may cause thanksgiving ( ) to overflow () to the glory () of God.

9:11-15 You will be enriched in every way to be generous in every way, which through us ( ) will produce thanksgiving to God ( ). For the ministry of this service () is not only supplying the needs of the saints but is also overflowing () in many thanksgivings to God ( ). By their approval of this service (), they will glorify God ( ) because of your submission that comes from your confession of the gospel of Christ, and the generosity of your participation () for them and for all others ( ), while they long for you and pray for you ( ), because of the surpassing grace () of God upon you. Thanks be to God for his inexpressible gift ().

Cf. Jan-Maarten Bremer, The Reciprocity of Giving and Thanksgiving in Greek Worship, in 45Reciprocity in Ancient Greece (ed. Christopher Gill, Norman Postlethwaite, and Richard Seaford; Oxford: Oxford University Press, 1998), 127-37.

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3. Jerusalem Collection as Consolation: Three Implications

What, then, is the implication when Paul referred indirectly to the theme of the Jerusalem collection

in the thanksgiving section of 2 Corinthians? I believe that Pauls deliberate arrangement of the

lexical, thematic, and structural parallels between the thanksgiving section and chapters 8-9 provides

us with a hermeneutical key not only for understanding each section but also for interpreting the

letter as a whole. I highlight, therefore, three implications of this study.

First, Pauls self understanding of Gods agent of consolation for His people can be applied as

an interpretive key for understanding 2 Corinthians 8-9. It is certainly the case that Pauls argument in

2 Corinthians 8-9 is deeply rooted in his theological convictions. Indeed, Pauls ministerial paradigm

of self-giving that is established in 1:3-11 gives a significant theological basis for his moral exhortation

that will be demonstrated in chapters 8-9. David G. Horrell rightly observes:

The various examples surveyed have illustrated how centrally Christ functions as an ethical exemplar in Pauls letters, specifically as a paradigm of self-giving for others Indeed, the appeal to conform to the pattern of Christs story of humiliation for the sake of others through to vindication is often conveyed indirectly, through the example of Paul, who considers his own life and practice to mirror this christological paradigm. 46

In addition, since Pauls thanksgiving section, as noted above, is filled with Jewish conceptions,

especially Pauls self understanding as a consoled consoler that is inspired by the scripture of Isaiah,

the underlying conception for his appeal to the Jerusalem collection is primarily a Jewish conception

rather than a Hellenistic or Greco-Roman idea. This means that, although Pauls argument for the 47

financial contribution in 8:1-9:15 abounds with the ancient systems of reciprocity (Greek benefaction

David G. Horrell, Solidarity and Difference: A Contemporary Reading of Paul's Ethics (London: T&T 46Clark International, 2005), 235. Against the thesis of Stephan Joubert, Paul as Benefactor: Reciprocity, Strategy and Theological 47Reflection in Paul's Collection (WUNT II 124; Tbingen: Mohr Siebeck, 2000), 5. In his book, Joubert suggests Greco-Roman forms of social exchange as an interpretive framework. In contrast to Jouberts argument, David W. Pao rightly contends that the lack of an ethical focus shows the Pauline thanksgiving is better understood within an OT covenantal traditions rather than Greco-Roman patronage system (Pao, Thanksgiving, 171). Therefore, it seems appropriate to understand Pauls appeal to the Jerusalem collection in chapters 8-9 primarily within the paradigm of suffering and consolation that is established in the introductory thanksgiving section of 2 Corinthians.

23

24

GOD

CORINTHIANSPAUL(& CO-WORKERS)

(1:11)

/ (1:6)[]

/

(1

:4-6,

11) ( , 1:11)

( , 1:4-6)

2 Corinthians 1:3-11

GOD

JERUSALEM SAINTS (JEWS)

/ (9:11-15)

[/] (cf. 9:12)

(9:8)

( , 9:14)

human & generosity (9:11)CORINTHIANS

(GENTILES)

[/

]

2 Corinthians 9:11-15

(Figure 2: The Relational Patterns of 1:3-11 and 9:11-5)

25

Table 3: Verbal and Them

atic Parallel between 1:3-11 and chapters 8-9

2 Corinthians 1:3-112 Corinthians 8-9

1. Pauls apostolic suffering (1:3-6) (a)

Gods consolation (vv. 3-4)

(b)Exam

ple of Pauls suffering (vv. 6, 8-9)

(c)O

verflowing Pauls suffering and consolation (v. 5)

(d)Pauls act of giving (v. 6)

(e)Voluntary sacrifice (v. 6)

1. Macedonian Churchs suffering (8:1-6)

(a)G

ods grace (v. 1)

(b)M

acedonian churches suffering (v. 2)

(c)Abundant joy and extrem

e poverty have overflowed in the wealth of generosity (v. 2)

(d)M

acedonian churches act of giving (vv. 2-5)

(e)Voluntary sacrifice (vv. 3-4)

2. Example of Jesus (suffering and consolation, 1:5)

For as we share abundantly in Christs sufferings, so through Christ we share abundantly in com

fort too

2. Example of Jesus (poor and rich, 8:9)

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became

poor, so that you by his poverty might becom

e rich.

3. Motif of abundance in suffering and consolation (1:5-6)

3. Motif of abundance (8:2, 7; 9:8, 12)

(a)M

acedonian churches abundance in joy and poverty (paradoxical, 8:2)

(b)Corinthian churches abundance in faith, speech, knowledge, eagerness, and love (8:7)

(c)O

verflowing grace of God (9:8)

(d)O

verflowing with many thanks to G

od (9:12)

4. Appeal to in suffering and consolation (1:7)4. Appeal to in m

onetary aid (8:4; 9:13)

(a)M

acedonian churchs begging for the favor of participating in the relief of the saints (8:4)

(b)G

enerosity of sharing with the Jerusalem churches (9:13)

5. Paul (and other co-workers) as mediator(s) (1:4, 6)

5. Titus and other two brothers as mediators (8:6, 16-24; 9:3-5)

6. Reciprocity between Paul and the Corinthians (1:6, 11)6. Reciprocity between the Corinthians and the Jews in the Jerusalem

(8:14; 9:11-14)

7. The ultim

ate goal of Pauls ministry: thanksgiving to G

od (1:11) (a)

Appeal to joining in helping (, v. 11a)

(b)G

ods grace (v. 11c)

(c)Prayer (v. 11b)

(d)M

any thanksgiving to God (v. 11d)

7. The ultim

ate goal of the Jerusalem collection: thanksgiving to G

od (9:6-15) (a)

Appeal to joining in giving ( , v. 7)

(b)G

ods grace (vv. 8, 14, 15)

(c)Prayer (v. 14)

(d)M

any thanksgiving to God (vv. 11, 12)

25

system or Roman patronage system), the Jewish concept of consolation that is developed in the OT, 48

especially from Isaiah, should be considered as the chief backdrop for Pauls argument in chapters

8-9. 49

Second, the close interrelationship between 1:3-11 and chapters 8-9 provides an important clue

for understanding Pauls main motivations for the Jerusalem collection, which is one of the most

extensive scholarly debates in 2 Corinthians. In the thanksgiving section, Paul demonstrates the 50

purpose for this ministry: (1) Pauls ministry comforts those in any trouble (1:4) and he urges the

Corinthians to participate in his ministry of suffering and consolation (1:7); (2) Pauls ministry for the

Corinthians and his request of their prayer establish the mutuality and solidarity between Paul and

the Corinthians (1:6, 11a); and (3) his ministry eventually generates thanksgiving to God (1:11b). If Paul

did indeed expect his audience to understand his message in the thanksgiving section as a

hermeneutical key for his further argument in the body of the letter, then we would have a better

understanding about his motivation for the Jerusalem collection in the apostles explicit exhortation

of 2 Corinthians 8-9. First of all, Pauls paradigm of a consoled consoler that is highlighted in the

thanksgiving section confirms Pauls primary intentions for his financial project. The theme of

consolation for those who have suffered from the physical suffering in the thanksgiving section

strongly support the view that Pauls primary objective of his financial project was the material relief

Cf. Stephan Joubert, One Form of Social Exchange or Two? Euergetism, Patronage, and New 48Testament Studies, BTB 31 (2001): 17-25. David W. Paos criticism against the Greco-Roman benefaction system in terms of Pauline 49thanksgiving is especially important in this respect. See, Pao, Thanksgiving, 165-73. Pauls motivation for the Jerusalem collection appears to be a significant issue in Pauline studies by a 50recent released movie A Polite Bride. In this movie, the director Robert Orlando argues that Paul attempts to use the generosity of the Gentile churches (Jerusalem collection) as a way to get approval from the Jerusalem authorities for his Gentile mission. This movie features a wide selection of New Testament scholars from across the theological spectrum such as N. T. Wright, Paul Achtemeier, Douglas Campbell, Victor Paul Furnish, Robert Jewett, Richard Horsley, Bruce Longenecker, Dale Martin, Ben Witherington, and Dominic Crossan (See, online: http://apolitebribe.com/). For a brief introduction, see Larry Hurtados blog article: A Polite Bribe?: Paul and the Jerusalem Collection, n.p. [cited 5 Jan 2014]. Online: http:// larryhurtado.wordpress.com/2013/08/13/a-polite-bribe-paul-and-the-jerusalem-collection.

26

of the Jerusalem poor. Not only that, for Paul, as the apostle to the Gentiles, his concern for mutuality 51

and solidarity between the Corinthians (the Gentiles) and the Jerusalem saints (the Jews) enables him

to invest a significant amount of time and energy in organizing a monetary collection for the unity of

God church. In addition, Pauls special emphasis on thanksgiving to God both in 1:11 and 9:6-15 clearly

shows that, for Paul, thanksgiving to God is one of the most important motivations for the Jerusalem

collection. 52

Third, by using the outcome of this study, we may outline the overarching structure of 2

Corinthians 1-9. In the introductory thanksgiving, as we have seen, Paul emphasizes his mediating role

that connects God with the Corinthians. Significantly, this theological claim that is made in 1:3-11 is

developed by twofold coherent messages in the body of the letter. Frank Thielman rightly observes 53

this:

In this opening benediction Paul had laid the theological foundation for everything that he says to the Corinthians in the letter. (1) In 1:12-7:16 he describes how God has brought repentance out of sorrow and life out of death in the way that he has comforted Paul both in his relationship with the Corinthians and in his difficult ministry generally. As a result of the way God has worked in the difficulties of his life, thanksgiving [will] overflow to the glory of God (4:15), just as Paul says in 1:11. (2) In 8:1-9:15 Paul appeals to the Corinthians to renew their interest in his collection for their poor fellow believers in Jerusalem on the basis that physical poverty

Against the thesis of Joubert (Paul as Benefactor, 1-16) who emphasizes theological significance of the 51Jerusalem collection and motivations over against its material and social dimensions, Horrell convincingly argues that the reason which emerges most explicitly as Pauls fundamental motivation for the collection is the desire to relieve the poverty of the poor among the saints in Jerusalem (Horrell, Solidarity and Difference, 235). It seems also important to note that the recent studies about the economic situation of the Jerusalem in the first century confirm the life-threatening poverty of the Jerusalem poor (cf. David J. Downs, Economics, in Dictionary of Jesus and Gospels [ed., Joel B. Green, Jeannine K. Brown, Nicholas Perrin; Downers Grove: IVP Academic, 2013]: 220, see esp., the table that shows the seven-tiered poverty scale in the Greco-Roman world). This historical context, I argue, clearly demonstrates why Paul illustrates his physical affliction in the thanksgiving section (1:8-10). Scholars have recognized that Pauls collection was motivated by four main purposes: (1) material 52relief; (2) eschatological event; (3) ecumenical offering; (4) mutual obligation (McKnight, Collection for the Saints, 143-7; Downs, The Offering of the Gentiles, 3-26). A close investigation of 2 Corinthians, however, shows that the thanksgiving to God is Pauls ultimate motivation, rather than result of it, for his financial project. Hafemann, 2 Corinthians, 358: Those Corinthians who have not accepted the grace of God in vain 53(6:1-2), as evidenced by their repentance (7:9-11), are to prepare for Pauls third visit (cf. 13:1) by purifying the church (6:14-7:1) and by completing the collection (8:1-9:15).

27

provides the opportunity for Gods grace to work in powerful ways. The result, once again, will be thanksgiving to God (9:11-15). 54

After establishing the theological ground for his entire message of 2 Corinthians in his thanksgiving

section, on the one hand, Paul tries to confirm the full reconciliation with the Corinthians that was

once broken down, and on the other hand, he desires to resume the collection project that may also

have broken down in Corinth, perhaps because of the conflict in which this letter is embroiled (2:1-11;

8:6, 10-11). The Corinthians willingness to participate in the collection project, therefore, is the most 55

visible and concrete way for the Corinthians to demonstrate their reconciliation with Paul (also with

God). Also, willing participation in the collection project is a concrete manifestation of the restored

relationship between the Corinthian believers (Gentiles) and the Judean Christians (Jews).

Consequently, we can outline Pauls twofold ministry as follows:

(Figure 3: Two Ways of Reconciliation in 2 Corinthians)

The introductory thanksgiving Section (2 Corinthians 1:3-11)

1. Reconciliation with Paul (also with God) that was broken down 2 Corinthians 1-7

(Apostle and Corinthians)

2. Resume the monetary collection that was broken down 2 Corinthians 8-9

(Corinthians [Gentile] and Judeans [Jews])

Frank Thielman, Theology of the New Testament: A Canonical and Synthetic Approach (Grand Rapids, 54Zondervan, 2005), 328. Vegge, 2 Corinthians - A Letter About Reconciliation, 5. He notes: The background for both chs. 8 and 559 is the Corinthians' suspension of the collection, which they had earlier begun (1 Cor 16:1-4). It is reasonable to assume that the Corinthians have suspended the collection as a result of the conflict between them and Paul. Paul asks them now to complete the collection (8:6, 11; 9: 1-5).

28

4. CONCLUSION

This paper has attempted to investigate the neglected theme of the Jerusalem collection in the

thanksgiving section of 2 Corinthians, and the significant lexical, thematic, structural parallels

between 1:3-11 and chapters 8-9. This analysis has led to the following observations:

(a) The epistolary function (or foreshadowing function) of Pauls introductory thanksgiving section offers

a basic logical ground for the thesis of this paper that the motif of the Jerusalem collection is one of

the key themes of the thanksgiving section (1:3-11) of 2 Corinthians.

(b) The literary integrity, the unparalleled length of chapters 8-9, and the historical context of the letter

provide the possibility that Paul may have carefully constructed and shaped his remarks in the

thanksgiving section in order to make a clear link between 1:3-11 and chapters 8-9.

(c) The lexical parallels of the major words (), , K, , and

between 1:3-11 and 8:1-9:15 show that the use of Pauls language and its relevant meaning in

the context are quite intentional. In particular, the paradigm of suffering and consolation that is

clearly established in 1:3-11 functions as a theological basis for his appeal to the financial project for the

Jerusalem church in chapters 8-9.

(d) The two sections exhibit remarkable thematic and structural parallels: (1) the example of human

suffering and comfort (1:3-6 and 8:1-6); (2) the example of Jesus (1:5 and 8:9); (3) the description of

mediators (1:4, 6 and 8:16-9:5); and (4) the mutuality, solidarity, and thanksgiving to God (1:11 and

9:6-15). These evidences strongly confirm the thematic link between 1:3-11 and chapters 8-9.

(e) The link between two sections and several findings of this paper bear direct relevance to three

implications: (1) the dominant theme of consolation in the thanksgiving section offers an interpretive

key for understanding Pauls overall argument for the collection project; (2) it also provides important

clues for understanding Pauls motivation for the Jerusalem collection, which is one of the most

extensive scholarly debates in 2 Corinthians; and (3) this result allows us to have a better

understanding about the purpose of the second letter to the Corinthians, and consequently enables us

to outline the overarching structure of 2 Corinthians 1-9.

29

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