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Unit 5: The Concept of the Christian Community and Giving to the Gospel
115 Eschatological Concerns
A second theological foundation relates to the eschatological structure within which Paul operated.
Obviously, his understanding of the historical outworkings of God's redemptive plans formed the basis for much of his plea. Particularly, Paul saw a historical development in God's works. Some interpreters tie the offering to Rom 15:27 and the Christian obligation for those who profit spiritually to share their physical/material blessings with their spiritual benefactors. Others have a preference to make the situation theoretical, indicating that if the Jerusalem saints have the resources in the future they will, of course, be able to help Gentiles. The latter approach, however, fails to deal with the text at two crucial points: (1) the text says "their abundance" with no hypothetical element slotted in, (it is a given for Paul), and (2) the purpose clause moves to the point of equality (a true equality measures spiritual with spiritual and physical with physical). Both interpretations ignore the most obvious parallel earlier in Romans (11:12 specially, and the argument of 9-11 normally). In the past, God worked through Israel to accomplish his purposes. With the rejection of Christ, however, national Israel lost her Christological blessings (Romans 9-11). However, Paul expected a time in the future when God would again bless Israel. In Rom 11:11ff., Paul makes two points relating to Gentile and Jewish relations which have significance here. First, the fall of Israel was not chiefly punitive, but it provided for the salvation of the Gentiles. Second, God will restore Israel in the future. That, too, will have impact for the Gentiles (Rom 11:12) in bringing them even greater riches.
This eschatological structure finds expression in 2 Cor 8:14. The key to Pauline thought here is the term for time, which he employs. The "now time‖ contrasts with another time a typical Jewish and Pauline way of contrasting the present age with a future age. As a result, Paul urges involvement in the relief offering because of its eschatological significance.
The eschatological dimension takes us deeper into Paul's understanding. Here there are visibly two realms of blessing and responsibility: spiritual and physical. The spiritual situation of Israel past brought spiritual blessings to the Gentiles. The spiritual blessings projected in correlation with Israel's future will bring spiritual blessings to the Gentiles. The Gentiles, therefore, are to respond in providing physical blessings for the Jews who are in need. In this eschatological framework two ideas develop.
First, there is a close unity between the spiritual and physical realms, and Paul moves straightforwardly between them. The blessings of the present time engross principally the spiritual aspects of redemption. The future blessings, nevertheless, comprise the entrance into the environmental (physical) blessings connected with the Second Coming of Christ. The physical and spiritual unite in Paul's thought, since ultimately, at the return of Christ, both appear together for the enjoyment of Jews and Gentiles in Christ.
Second, the various churches acting constantly with the example of Christ must conduct themselves in light of the economy that characterizes the kingdom environment. Like Jesus, the Gentile Christians must give of their earthly environmental blessings, aggravated in part by the expectation that they will be recipients of the future spiritual environmental blessings of Israel. In a way, therefore, the work of Christ continues on earth through the work of the church. Christian people must pray and work for
"thy kingdom come on earth as it is in heaven."
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The eschatological significance of the offering, thus, goes beyond the immediately visible. Paul, the apostle to the Gentiles ―remembered the poor" as the Jerusalem apostles requested Gal 2:10). This was particularly significant to his ministry to the Gentiles since it symbolized the unity of the churches and his support of the Jewish Christian community. Paul understood full well that the future would be a time of unity of all persons in Christ and the complete satisfaction of every need. It was indispensable, therefore, for all Christians to share in anticipation of that great day.
One final portion of the collection requires awareness. Paul realized the OT predictions about the future relationships between Israel and the Gentiles. Many of them anticipated a time when the Gentiles would bring gifts to Jerusalem. Passages like Isa 60:5ff explain that in the last days Israel will enjoy the wealth of the world. Given that Paul expected this accomplishment in the future, perhaps he saw the offering prophetically as well. It was another step in the fulfillment realized through Christ.
Even more, when Gentiles gave to Jews, the gospel message reached maturity. Christian unity was confirmed. Paul could then go on with his expected mission to the West (Rom 15:24-26).Currently, however, he must holdup his trip to Rome (and the western mission) until he delivered the offering (Rom 15:28-29). The eschatological foundations of the collection were solid, and Paul's growing understanding of salvation history no doubt inspired him in his efforts.
Motivations for Giving
Having seen two of the major theological foundations for giving, the motivations may be considered.
The discussion is suggestive rather than complete.
The Example of Others
The first motivation found in this section is the example of others. Paul includes two examples: the churches of Macedonia and the example of Christ. The Macedonian Christians keenly contributed in the offering for the saints. Paul founded the Macedonian churches, Philippi, Berea, and Thessalonica, on the second missionary journey. They had taken the same peninsula as Corinth in what is now Greece and were the nearest Christian neighbors to the north. Since little is known about Berea and Thessalonica, Philippi must stand for the situation there. The church had a troubled history, it was founded amid difficulties which Paul here identifies as tests. Their condition makes the gifts all the more impressive,
Two ostensibly contrary characteristics make them important. Foremost, they were poor. The term Paul uses to illustrate their poverty may well be translated "dirt poor." The reasons for their poverty are not lucid, even though their political history no doubt contributed. The church enclosed some wealthy and influential persons at its founding, such as Lydia and, probably, the influential Romans.
Their poverty, on the other hand, did not reduce their extreme joy, nor did it affect the size of their gift.
Paul identifies the gift as the "riches of single-mindedness." The expression suggests that their gift was (1) generous, and, (2) purposeful. As to the latter, they gave "single-mindedly." The term frequently is translated "liberally, generously," but conceivably it is better translated in this context as "focused."
They simply gave to meet the needs of others. That single-minded focus produced a generous gift.
Though the size of the gift is unknown, four elements in the text suggest it was considerable. First,
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Paul calls it "riches", an exceptional term to use in such a context. Second, it is illustrated as "to their capacity and beyond" (8:3-4), indicating the sacrificial nature of the gift. Their giving began with ability and moved to their inability ("beyond themselves"). Third, they begged Paul to allow them to give (8:4). This statement reflects both their persistence on giving and their situation. Maybe Paul thought the gift was more than they could really give, but they begged for the privilege of giving. Here again Paul uses the word "grace" to describe the gift. If Paul were troubled by the size of the gift, he received it because it came from the grace of God. Fourth, Paul took great care in the administration of the gift. With justification, some see a chief transfer of funds because of the size of the envoy chosen to accompany the gift to Jerusalem.
Each of these factors opines that generosity is not dependent on the possession of significant resources, but is a matter of the purposes of the heart. Paul says as much in his commendation of the Macedonians (8:5). They "gave themselves first to the Lord, and unto us by the will of God." Their giving was twofold: to the Lord and to us. Although many suggest a temporal argument here (that they gave themselves first in time to the Lord), the logical expression is more likely. The financial gift stood for a higher giving than was expressed. The actual issue was their relationship to the Lord and the personal implications it brought. The material gift was "natural" because they had already cared for the greater matter of presenting themselves to the Lord. That preceding obligation led them to commit themselves to Paul and the concerns he brought to their attention. Thus, the gift was truly Christian. It was an outworking of their relationship with Christ; it was a participation in the lives of other Christians, and it was sacrificial. The Macedonians were certainly exemplary in their giving.
The Continued Development of Christian Graces
A second motivation is the conclusion of the work of Christ in them. Here Paul builds on the desire of all mature Christians to grow in grace. In 8:7-9 Paul lists six virtues in two triads. The first triad includes faith, word, and knowledge. Even a cursory reading of the Corinthian mail reveals the significance of word and knowledge. First Corinthians 1:5 states that they were present in the church.
These two became the subjects of conflict in the church as well as the vehicles by which Paul answers the problems of divisiveness. The Corinthian correspondence, yet, does not reveal a church particularly known for its faith, yet Paul commends the church for these qualities, which were obviously prominent. The second triad commends the church for qualities, which are more unswervingly related to the offering. First, they possess great passion. The term frequents these chapters. Generally, it stands for zeal to do appropriately what is correct. If that meaning obtains here, Paul commends them for the desire and ability to implement the plans for the offering. Second, they are commended for their love.
Third, they are to nurture the gift (grace) of giving. The argument is straightforward, yet demands responsible action. Since the church was spiritually rich and prided itself in the manifestations of spiritual gifts, they should bring that spiritual heritage to bear on the material and financial needs of other Christians. If they would devote themselves to the offering, it would provide an occasion for them to develop another Christian grace in their lives individually and corporately. If the argument of 1 Corinthians 12-14 applies here as well, the offering takes on more significance. In 1 Corinthians the evidence of the reality of these other gifts is the exercise of love. So here, the verification of their claim to these spiritual qualities depended upon the exercise of love shown in the offering. The motivation is twofold: (1) the development of the total person so every area of life falls under the
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lordship of Christ and the process of sanctification; and (2) the complete exercise of their spirituality calls for a substantial act of love.
The Completion of a Promise Made
The third motivating factor is the completion of a dedication made to the offering. This first appears in 1 Cor 16:1-4, where Paul opens his remarks in a way typical of the first Corinthian correspondence.
The phrase "now concerning" indicates that he was responding to questions from the church.
Therefore, there was a prior knowledge of the offering. Perhaps it was Titus who informed them of the offering and secured their initial participation (2 Cor 8:6). Following that, Paul wrote definite instructions in 1 Cor 16:1-4. They included (1) laying aside an offering on the first day of the week, (2) giving as God had prospered them, and (3) selecting some trusted persons to carry the offering to Jerusalem. The same instructions had been given to the churches of Galatia (1 Cor 16:1) at the beginning of Paul's third missionary journey. Clearly the project formed a major concern during this time of Paul's life.
The church at Corinth was the first of the churches to give, but a year had passed since Titus went to Corinth for Paul. Now Paul felt the need to address them again regarding the offering. Almost certainly, they had given instantly upon hearing of the need (2 Cor 8:10) and left Titus with the promise of more to come. Such passionate and spontaneous giving may with no trouble fall down into forgotten promises.
Paul's approach contains several elements. He first showed indisputable concern for their comfort in this undertaking (8:10). He stated what all should remember: it is in our best interests to keep our promises. He also called them to comprehend that the desire to perform will not reinstate the actual feat, and he continued by reminding them of the pressing need. They must complete the task. Second, he sought for Christian equality. Each person measured his giving in light of what he had, not what he did not have (8:12). Once more, the goal was not that others prosper at someone's expense, but that there would be equal sacrifice and equal supply of needs (8:13). The OT supports these ideas. Paul quotes the LXX of Exodus 16:18 (8:15) to tell the people again that when God supplied in the wilderness, he did it in a way that all would receive sufficiently and equitably. The situation applied to the Corinthians. If God were supervising the distribution of resources, as he was in the desert when he supernaturally supplied their needs, there would be sufficient supply for all and equitable distribution.
The Corinthians had the task of acting God-like in their stewardship of resources.
The Principle of the Harvest
The final key motivation is the principle of the harvest. The principle occurs in both natural and special revelation, coming from knowledge of farming and Scripture. Paul states it: "Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously" (9:6, NIV). Statements like this had become proverbial by the first century, occurring in both biblical and extra-biblical contexts. Perhaps Paul crystallizes such proverbs as Prov 11:24-25 and 22:9, which extol bounteousness in sharing with others. The form of the proverb, however, resembles that of Cicero who said, "As you sow, so shall you reap."Here Paul applies it to one's relationship to material things and makes it a normative Christian principle; Interestingly, the phrase translated "generously" is literally
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"upon blessings", stressing the principle of impartial giving. The Corinthians were to give according to how God blessed them.
Paul provides a commentary on the last two portions of the proverb, "He that soweth bountifully shall reap bountifully" (9:6). Rather than warn of the repercussions of stinginess, which Paul assumes are self-evident, he urges them positively toward the rewards of giving. The commentary provided expands "soweth bountifully" and "reapeth bountifully." On the subject of sowing bountifully, God loves a cheerful giver. Two guidelines put in plain words cheerfulness. First, the gift must be in relation to conviction ―every man according as he purposeth in his heart‖). Rather than exterior motivation or standards, possibly imposed by the collector of the gifts, each one is to react to the promptings of the Holy Spirit in light of his own personal situation. A unique joy and contentment come from following through on what God has placed in the mind and heart. Since it is constantly easier to purpose than to do, and the remoteness between the obligation and the follow-through constitutes the amount of irritation one will experience, Paul urges them to submit with the Holy Spirit and happily follow God's promptings. Second, the gift is not to be given reluctantly. The similar words
―not out of regret‖ and ―not out of necessity‖ imply that one should not yield to the external pressures imposed on him. ―Regret‖ means literally ―out of sorrow‖. Possibly Paul has in mind the grief that comes from mishandling material possessions and learning this significant principle of stewardship after many difficulties. The expression ―necessity‖ speaks to the possibility of being pushed (by God) into a situation of giving.To shun these erroneous motives for giving, the giver should give out of a free enactment of a prearranged commitment. Not only does this supply the best condition for the conscience, the burden of this piece, but it places one in an environment of God's special love since God loves a cheerful giver. Accordingly, sowing generously means responding constantly to the promptings of the Lord to give according to what God has laid on the heart.
The second piece of the commentary addresses the matter of reaping generously (9:9-11). Those who sow will receive. This passage has given rise to the idea of ―seed faith ‖ i.e. that God will make available more to those who give. The context, though, speaks against this idea. First, Paul states that God can make all grace flourish. Once more he prefers to use the term ―grace‖ for this type of giving (typical of this context), and thus the grace God will provide must refer to some gift received in return.
As the Corinthians are to be the vehicle of God's grace to the Jews, so God is able to work so his grace comes to them through some suitable vehicle in their time of need. Note that Paul does not guarantee a great influx of financial provision, but reminds them that God can remember them. Since God placed the Jewish condition on Paul's heart, resulting in a generous gift for them, so God can place anyone on another's heart with the same result.
Again, Paul designates that this grace accomplishes "good work." Two statements crystallize this teaching. In v 9:8 the goal of God's provision is that they "might abound to every good work". This proclamation is further explained by 9:10, where Paul states that God may "increase the fruits of your righteousness." Some have taken these to mean that God will supply financial blessing because of the righteousness (or good work). Taken in this sense, the gift becomes a means of securing bigger financial blessings. The troubles with this interpretation are: this represents a non-Pauline use of the term "righteousness," and this makes giving a way of receiving rather than the single-minded giving that Paul has spoken of earlier. Christian giving is never to be a means of receiving material things. To a certain extent, Paul states that God is able to expand the gift given so that the giver may be able to engage in greater generosity ("every good work," v 8), and that the gifts given will generate fruit. The
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latter phrase, found in verse 10, teaches that the actual benefits of giving are the spiritual blessings that accumulate because of the righteous state of the giver (i.e., that he is saved), and because he has spent in the work of God as a result of that state of grace.
The critical goal is "thanksgiving to God," expressed here in vv.11 and 12. Distant from being a promise that one who gives will at all times receive more fiscally, this suggests that the giver will receive, in that he will appreciate the workings of God better and be in a better position to trust his own needs to God who can supply grace to those in need even as he did through the giver to another's needs, and the results of a gift driven by the Spirit and given for the work of God will be that God is glorified in new ways by broader circles of people. The inspiration from the principle of the harvest, thus, is that God will do more with a gift given (sown) than the palpable. The act of giving cheerfully will place the giver in a unique milieu of God's love, and the gift will at last bring praise to God. There is no assurance that God is bound to enlarge the resources of the giver, nor is there a promise that God
"must" meet the needs of one who gives. The matter is a matter of God's grace, not of law.
Administrative Responsibilities
Susceptible to the charges of abuse in this area, Paul noticeably sets forth responsibilities in the physical matters. The responsibilities are two-dimensional, surrounding both the giver and the collector of funds. The main focal point of these chapters is on the giver and his responsibility before God. A summing up statement will be adequate to review to this point. The giver is: (1) to be insightful to the promptings of God in his life; (2) to be familiar with the fact that giving is an expression of the grace of God and brings with it a responsibility of stewardship; (3) to find out for himself what amount is proper; (4) to follow through on his commitments, giving cheerfully; (5) to give single-mindedly, with a focus just on being faithful to God's prompting to give; and (6) to give expecting that God will use the gift beyond what can be imagined to bring praise to himself.
Obviously, Paul conceived of stewardship as necessary in the lives of believers and as unique proof that the grace of God was operative in their lives.
Paul in addition defined responsibilities for the collectors of the monies, sometimes by command and sometimes by example. Though the offering was of tremendous importance to Paul as a justification and achievement of his own ministry, he recognized the higher magnitude of his calling to spread the gospel to the world. His main mission was the ministry of the Word, and not even the offering could discourage him. He chose to make the most of Titus as the conciliator. Possibly he learned from the early church that while "waiting on tables" is significant, there is a higher calling of "giving oneself to teaching" (Acts 6). Paul understood himself as plainly in the line of the apostles both by spreading the gospel and by his participation in the Gentile mission, which was a ministry and insight distinctive to Paul (Eph 3:1-10). Whether or not this was his motivation, Paul chose not to involve in the "hands-on"
aspect of the offering. Firstly, he did not even intend to escort it to Jerusalem, but later appreciated the importance of this gift and changed his mind. The procedures for the collection are, thus, instructive.
Paul assigned the work to trained brethren. He addressed their character and their concern in 8:16-9:5.
The Character of the Men
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The most outstanding of the men chosen was Titus, Paul's trusted companion. Considerably, he is the only one named in this passage, a fact which suggests that Paul wanted Titus to be famous because of his relationship to both Paul and the Corinthians. Having been sent to Corinth as Paul's messenger, he had made the preliminary arrangements for the offering. Apparently, he also bore the major accountability for it. Three statements disclose Titus' fitness for the mission he undertook. First, he devotedly cooperated with the promptings of God in this service (8:16). Once more, Paul thanked God for so moving in Titus' life. His "natural" concern for them and the collection qualified him for this vital position. Possibly Titus bore this burden from the onset, since he heard the apostles advised Paul to "remember the poor" (Gal 2:1-10). Second, Titus was approachable. He "accepted the exhortation"
from Paul. Third, he was concerned to go. Paul indicates that he was eager of going to the church to see them again, a fact, which evidences the unique relationship God had given to Titus and Corinth (8:17). Paul's major representative, thus, had an enthusiastic dedication to the project, knew the theological significance of the offering, and enjoyed the trust and respect of the church at Corinth.
Another Christian brother accompanied Titus. Undisclosed by Paul, this man also had the reverence of the Gentile Christian community. His status in the work of the gospel was renowned (8:18). The churches chose him for this mission (8:19). Paul seemed concerned to have this man because he wanted to do things correctly in the sight of the Lord and in the sight of men (8:21). The distress for good manners before the Lord suggests that Paul lived with the awareness that God watches each person and action. In actuality, Paul did not need a delegation to safeguard his character, as 1 Thessalonians 1-2 reveals. Nonetheless, the group would produce an added accountability, which would be praiseworthy to the Lord as well as convince human expectations. Paul had settled financial matters at the outset of the ministry, preferring not to be supported by others. However, this procedure would ease the minds of those who gave, as well as provide an objective protection for the administration of funds.
A third brother, also anonymous, accompanied the two (8:22). Portrayed by a proven sincerity, which now was at its height,and no doubt equally well known to the churches, this brother would lend his trustworthiness to the offering. If Acts 20:4 speaks of the same delegation, it is considerably larger than these three because it included local representatives consisting of Asians, Europeans (Macedonians), and Romans. The offering encompassed many nationalities and was delivered by a composite group.
The Concern of These Men
The volume of the group and its mode of choice further stress the significance of the offering to Paul.
Nothing was to obstruct with their expression of love, and the three men were to secure it. The group had an extra role, however, that of appropriately overseeing the matters so there would be no reproach brought to the name of the Lord or to Paul and his ministry. If there would be opposition to Paul, it would be on spiritual/theological grounds, not on financial matter. The group functioned also in other ways. First, it was to help in the collection of the offering. Paul planned a coming at Jerusalem at Passover. The feast was not only the proper time for all Jewish men to emerge at Jerusalem, but was also the time of the festivity of redemption, sacred to the Jews because of Egyptian bondage, and consecrated to Christians because it pictured the salvation accomplished in Christ. The gifts from the Gentiles received at the feast of redemption were, in a sense, the last fruit of redemption. Therefore,