Criswell Theological Review 4.1 (1989) 97-117. Copyright © 1989 by The Criswell College. Cited with permission. THE COLLECTION FOR THE SAINTS: 2 CORINTHIANS 8-9 RICHARD R. MELICK, JR. Mid-America Baptist Theological Seminary Memphis, TN 38104Christian stewardship occupies a major place in contemporaryChristian thought. Through the various media, including the pulpit,many Christian spokespersons call for Christians to give of materialresources for the advancement of their ministries. Often 2 Corinthians8-9 forms the biblical basis for giving.The Scriptures speak often of material possessions. They warnabout misuse of what God has provided, about the acquiring of thingsas a life goal, and about the necessity of using material things toproduce spiritual blessings and eternal rewards. The foundation forthis occurs in the OT, and Jesus himself taught that we should "lay uptreasures in heaven" (Matt 6:20). The irony of this teaching is thatlaying up treasures in heaven involves a wise spending of the treasuresof earth. This passage speaks indirectly to that issue.At a deeper level, however, Paul speaks here of Christian brother-hood. While ostensibly the relief offering occupies the prominentplace, the passage concerns the well-being of Christian brothers andsisters. It speaks to a Christian's world and life view, the reality of aspiritual tie that transcends physical dimensions, and the fulfilling ofOT prophetic expectations. The literature on this section of Scriptureis extensive,l and at least one major commentary concerns these twochapters alone.21 See for example the bibliographic entries in H. D. Betz, 2 Corinthians 8 and 9; ACommentary on Two Administrative Letters of the Apostle Paul (Hermeneia; Phila-delphia: Fortress, 1985) xix-xxv and 146-53, and R. Martin, 2 Corinthians (WBC 10;Waco, TX: Word, 1986) 248, 286-87. These two commentaries are the most significantrecent works on the subject.2 H. D. Betz, 2 Corinthians.98 CRISWELL THEOLOGICAL REVIEWI. The OccasionThese two chapters focus on the grace of giving. Written whilePaul was on his third missionary journey, they reflect one of his majorconcerns: a collection for the saints at Jerusalem which Paul hoped todeliver at the Passover celebration. This special offering helped pro-vide for the financial needs of Christians from another ethnic andnational background. The monies were neither the tithe nor the giftsgiven for the functions of the church. This was a truly benevolentoffering.The early church took seriously the social and economic condi-tions of fellow believers. Many different Scriptures urge care for thosewho have endured difficulties. These include widows and orphans(Jas 1:27), natural disasters (famines, Acts 11:27-30), and persecution.The most likely immediate concern was for the financial loss sufferedin Jerusalem because of a famine which came in the mid-40s of thefirst century. It left many, including Christians, in dire straits.Before turning to the content of these chapters, two introductorycomments demand attention. The first relates to the purpose of thecollection for the saints. Obviously Paul considered it a significantpart of his ministry, devoting a seemingly inordinate amount of timeand energy to help those in need. Many have suggested reasons forthe offering, most of which expand the significant work of D. Georgi,Die Geschichte der Kollekte des Paulus fur Jerusalem.3 R. Martinreduces these to four: (1) Paul was remembering the poor as hepromised the "pillar apostles" of Jerusalem; (2) he was conveyinggenuine concern by the Gentile congregations; (3) he was seeking tounite the two diverse elements in the early Christian community; and(4) he was cooperating in the eschatological fulfillment of Israel'sconversion.4 No doubt each of these deserves legitimate discussion.Beyond it all, however, the words of E. Best serve as a good re-minder. They are based upon the character of the apostle himself."Paul probably initially accepted the obligation to raise the moneybecause he saw the need in Jerusalem and was inspired by the love ofJesus to respond. Other reasons might have come to his mind as timewent by."53 D. Georgi, Die Geschichte der Kollekte des Paulus fur Jerusalem (TF 38;Hamburg-Bergstedt: H. Reich, 1965). Other works which detail and expand thesearguments are: K. F. Nickle, The Collection: A Study in Paul’s Strategy (SBT 48;London: SCM, 1966); B. Holmberg, Paul and Power: The Structure of Authority in thePrimitive Church as Reflected in the Pauline Epistles (ConB. New Testament Series 11;Philadelphia: Fortress, 1979); and R. Martin, The Worship of God: Some Theological,Pastoral and Practical Reflections (Grand Rapids: Eerdmans, 1982).4 Martin, 2 Corinthians, 251.5 E. Best, Second Corinthians in Interpretation: A Bible Commentary for Teachingand Preaching (ed. James Luther Mays; Atlanta: John Knox, 1987) 76.Melick: COLLECTION FOR THE SAINTS 99The second introductory comment relates to the unity of the twochapters. Many interpreters assume Paul wrote the two chapters atdifferent times and, perhaps, to different churches (see n. 7 below).Others have argued for their unity. Recently C. Talbert supported theunity of the section based on a perceptive literary and thematicanalysis.6 The objections are not insuperable. Concerning the relation-ship of chaps. 8 and 9, C. K. Barrett concludes that "the transition isnot as sharp as is sometimes supposed. . . . It is therefore best to treatit as a continuation of chapter viii, and as belonging to the same letteras chapters i-viii."7II. Theological FoundationsTypically, Paul's Christian ethic emerges from theological convic-tion calling for a life lived reflectively and purposely. There are manysuggested theological underpinnings. Some interpreters see ecclesias-tical concerns in the forefront of the passage while others see abroader theological foundation. Talbert sees a threefold theologicalsignificance: "(a) it would be a realization of Christian charity (Gal2:10; 2 Cor 8:14; 9:12; Rom 15:25); (b) it would be an expression ofChristian unity (2 Cor 9:13-14; Rom 15:27); and (c) it would be ananticipation of Christian eschatology (Romans 9-11 . . . )."8 The eccle-siastical argument assumes that the collection is from churches tochurch. For them the project demonstrates a strong ecclesiastical tie.The passage, however, neither asserts nor assumes that. Here at