In a previous article ("God Loves a Cheerful Giver"), we gave the impression that 2 Cor. 8:7-15 was the "Introduction" to the whole of 2 Cor. 8-9. Actually, 2 Cor. 8:1-25 is part of a letter that Paul had written before the problem with the Corinthians was discovered. The sending of the letter was deferred; in its stead, Paul's letter of rebuke was sent. After the reconciliation with the Corinthians was effected, Paul resent the letter, probably with the addition of 2 Cor. 9. In other words, 2 Cor. 8:1-25 should be taken separately from 2 Cor. 9:1-15, a follow-up letter. 2 Cor. 8:1-15 is a letter that urges the Corinthians to make good their intent to contribute a year before, with 16-25 as the presentation of the team who would prepare the collection.
Outline of 2 Cor. 8:1-15
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Based on our reconstruction of the events that formed the context of the writing of the letters in the collection we call "2 Corinthians", 2 Corinthians 8-9 is what we would call a letter of solicitation where Paul prepares the Corinthians for the arrival of a team of collectors headed by Titus (2 Cor. 8:1-24). Paul himself, accompanied by Macedonians, will be coming next to make the collection (2 Cor. 9). These chapters do not show any signs of tension between Paul and the Corinthians, so it would be safe to conclude that both were written after 2 Cor. 10-13 and 2 Cor. 1-7.
God's grace among the Macedonians
2 Cor. 8:1-6 introduces the intent of the letter of solicitation. Here Paul, following common practise for raising funds, uses the rivalry between Macedonia and Achaia as a leverage for motivating the Corinthians -- the representatives of Achaia -- to be more generous in the collections (vv. 1-4). He also mentions Titus here (v. 6), anticipating the last part of the letter (16-25) where Paul gives a list of those who will be preparing the collections. Structurally then, vv. 1-4 opens up the discussion in vv. 7-15, the main content of the solicitation letter where Paul urges the Corinthians to (a) outdo the generosity of the Macedonians, and (b) respond to the the demands of an ideal: that there should be no one in need (cf. Acts 4:34).
Paul calls the generosity of the churches in Macedonia -- where the the Thessalonians and the Philippians are representatives -- as "grace of God" (8:1), for that is how their readiness to contribute despite hardships would have appeared to Paul. It is not just unaided human goodwill and eagerness for benefaction but something deriving from God's own "hesed", transforming men and women and making these expressions of that same "hesed". Paul mentions that in Macedonia "a severe ordeal of affliction" has produced for the disciples "abundant joy" and "extreme poverty" that has translated into "a wealth of generosity" (v. 2). In the Acts of the Apostles, we see Luke recounting to us how tribulations increase the joy of the disciples who see it as an opportunity to suffer for the sake of the Name (Acts 5:41). In Paul's estimation of what is happening in the churches of Macedonia, the affliction suffered has brought joy and "extreme poverty". The mention of "poverty" here anticipates the example from Christ that Paul refers to in 8:9; it is a poverty that makes others wealthy. Thus the overwhelming generosity flowing from the Macedonians (vv. 4-5). Paul too urges the well-to-do Corinthians (for that is what Corinth was in the first century, well-to-do, high in living standards) to show their love by the generosity of their collections (v. 7-8). For this, he employs the model of the poor Christ
though he was rich,
yet for your sakes
he became poor
so that by his poverty,
you may become rich (8:9)
The allussion to Christ on the cross is clear here, where the extreme poverty of the cross procured an abundance of gifts (that of the Spirit) for all.
Koinonia and Diakonia
In 8:4 Paul uses two words that need to be explained: koinonia and diakonia. "Koinonia" is translated "participation" or "sharing" and "fellowship" in our modern translations. It also carries the nuance of "partnership" as used in Greek business and the Roman "societas" which refers to the obligation of members to contribute all they have for the furtherance of a company's goal. The word also reminds us of the kind of "fellowship" the early Christians had as Luke describes it in Acts 2 and 4.
Together with koinonia, there is also diakonia. It is the translation of a Hebrew word that refers to "almsgiving". Thus when Paul reports how the Macedonians "kept begging us earnestly for the privilege of sharing (koinonia) in this ministry (diakonia) to the saints" inspite of their "extreme poverty", he is reporting something that can only be described as "generosity", hesed. The Macedonians wanted to be partners of Paul in alleviating the need of others. Paul uses this fact to remind the Corinthians that they too have shown their eagerness but have yet to to do something about it (8:10-11).
The Balance Required
Paul's explanation for the collection isn't about the need to show pity or compassion, but is a direct appeal to the kind of fellowship that should exist in the household of God. Just as in the community of believers "there is no needy person among them" (Acts 4:34), so too among and between the community of the churches.
It is a question of fair balance
between your present abundance
and their need
so that
their abundance
may also be for your need (8:14)
In order to illustrate this, Paul quotes from Exodus 16:18, drawn from the manna-incident. God "rained" manna in the desert, instructing the Israelites through Moses to get what was sufficient for their needs for that day; the measure of one omer was given (16:16). There were some who tried to get more than one omer while there others were able to get less. Yet when everyone tried to see how much they got, it was revealed that all got one omer each (16:18). Thus
those who gathered much had nothing over
and those who gathered little had no shortage
This quote explains how a community fed from the heavenly bread has sufficiency that fills up everyone's need. It should also become the kind of "balance" that exists in and among eucharistic communities. "Not one among them was in need" (Acts 4:34) translates into a "fair balance" among communities, where the need of one is filled up by the abundance of another.
A Note for the 13th Sunday in OT B
For the 13th Sunday in OT (Year B), passages from 2 Cor. 8 are read. Worth noting is that passages about the collection are suppressed so that those passages that urge generosity (hesed) may be highlighted. Thus, the reading from Paul may be taken also as an instance of "bearing one another's burdens". The contrast between "abundance" and "needs" keep us thinking of inequalities whether on the economic or psychological level. But it is clear that the motivation is directed towards those who having more should also be more generous.
