The Collection in Paul’s Letters as a Sign of

Unity

Joseph (Jody) Winston

April 24, 2006

1
1 Introduction
So we, who are many, are one body in Christ, and

individually we are members one of another.

ROMANS 12:5

Despite the division between Paul and the other apostles, his fellow workers, and
the super-apostles, Paul single-mindedly presents in his letters the message of
unity in Christ. On the one hand, to correctly describe the new relationship that
believers have with Christ, Paul uses such phrases as “one body” and “one in
Christ.”1 For Paul, these and other similar phrases are not analogies but instead
they are facts, which accurately describe the new creation that has been given
to the world.2 On the other hand, Paul knows of the limits of language and uses
other forms of communication so that we can see Christ’s body. Specifically, Paul
illustrates the thesis that we share one body with examples based on Baptism and
Holy Communion.3 In addition to these sacramentally based pictures, Paul also
uses the collection for the poor in Jerusalem as yet another way to show us that
we have been joined in Christ.
It seems as if the collection is always on Paul’s mind because he mentions the
1
One body – Romans 12:4-5; 1 Corinthians 10:17; 12:12-13; 12:20. One in Christ – Galatians
3:28.)
2
Jenson argues this point in his section on the resurrection. Robert W. Jenson, Systematic The-
ology: The Triune God, Volume 1, (New York, NY: Oxford University Press, 1997), p. 204 Nickle
takes these and other phrases literally because the believers are the body of Christ. Keith F. Nickle;
C. F. D. Moule et al., editors, The Collection: A study in Paul’s Strategy, Volume 48, Studies in
Biblical Theology, (Naperville, IL: Alec R. Allenson, Inc, 1966), p. 117. Paul argues that those
who are in Christ are in fact a new creation. 2 Corinthians 5:17.
3
Baptism – Romans 6:3-4; 1 Corinthians 1:13; 12:13; Galatians 3:27. Holy Communion – 1
Corinthians 10:16-17.

1
collection for Jerusalem in all of his major works.4 The collection is introduced in
the Epistle to the Galatians as a requirement that Paul supported from the council
of Jerusalem. In the First Epistle to the Corinthians, Paul informs the called out
ones at Corinth that they, like the Galatians, need to set aside offerings for the
poor.5 The Second Epistle to the Corinthians tells of the fund raising success of
the Macedonians, of Paul’s request that the Corinthians contribute to the collec-
tion, and how Titus along with two others were sent to Corinth. Because the city
of Rome is in communion with the congregations of Macedonia and Achaia, the
Romans are asked in the Epistle to the Romans to help with the collection. Fi-
nally, the Epistle to the Philippians has the story how the collection was given to
Epaphroditus so that Paul could bring it to Jerusalem.
The primary purpose of this paper is to look closely at Paul’s views on the
collection for Jerusalem and then to see how these ideas function. This will be
accomplished by looking in some detail at the collection texts in Galatians, 1
4
Despite this well known fact, there are paradoxically few detailed studies on the subject. In
1992, Georgi could find only three monographs on the collection: Nickle’s The Collection: A
study in Paul’s Strategy, Hans Dieter Betz’s commentary on 2 Corinthians 8 and 9, and his work,
Remembering The Poor: The History of Paul’s Collection for Jerusalem. Dieter Georgi, Remem-
bering The Poor: The History of Paul’s Collection for Jerusalem, (Nashville, TN: Abingdon Press,
1992), p. viii. This fact alone should raise our interest. It could be said that the subject of the col-
lection is unimportant to either Paul or us. However, this is not the case since the collection appears
in almost all of Paul’s letters. Perhaps one could argue that three major works on the collection are
enough to exhaust the collection’s theological importance. However, this assumption is patently
false since the collection has many practical applications not only for theology but also for our
understanding of the early church. It appears that we have ignored Paul’s writings on the collec-
tion since it is too painful for us to examine. The sources of this pain are outside the scope of this
paper.
5
Instead of using the word “church,” a word that is often used contradictorily as a way of
describing those who follow Jesus, I will use either Paul’s term ἐκκλησία or the literal translation
of ἐκκλησία, which is “called out.”

2
Corinthians, 2 Corinthians, and Romans.6 Following this discussion will be a short
discourse on the functions of the collection. Finally, the collection will be evalu-
ated as a model for Ecumenism.

2 Collection
They asked only one thing, that we remember the

poor, which was actually what I was eager to do.

G ALATIANS 2:10

As one surveys the commentaries on the undisputed Pauline corpus, one will soon
see that almost every commentary states that the collection functions as a sign
of Christian unity.7 Despite this most basic agreement on the collection, the ex-
perts disagree on many of the other details. Some authors think that Paul cannot
be trusted to tell the complete truth of what happened in Jerusalem and thus one
must use Acts as the definitive work on the issue of the collection.8 Others do not
trust the account of the Jerusalem council given in Acts.9 Disagreement can also
6
This order follows the approximate chronology of Paul’s seven undisputed letters.
7
Two examples will have to suffice on this point. Jan Lambrecht in his commentary on Second
Corinthians thinks the collection is a sign of unity. S.J. Jan Lambrecht; S.J. Daniel J. Harrington,
editor, Second Corinthians, Volume 8, Sacra Pagina Series, (Collegeville, MN: The Liturgical
Press, 1999), p. 142. Nickle in his monograph on the collection reports that the collection’s purpose
was to demonstrate the ἐκκλησία’s unity. Nickle, The Collection, p. 111.
8
Nickle is one of these individuals. Without almost any background arguments, he refuses to
look at Paul’s account of the collection in Galatians because the “collection project is contested.”
Ibid., p. 13.
9
Johnson is one of those authors. He writes that in almost every detail about the collection’s
“timing, motivation, and significance” the author of Luke/Acts disagrees with Paul. Luke Timothy
Johnson; S.J. Daniel J.Harrington, editor, The Acts of the Apostles, Volume 5, Sacra Pagina Series,
(Collegeville, MN: The Liturgical Press, 1992), p. 208. The version in Acts is suspect for Johnson

3
be found on the reason for the collection. One author argues that the collection
is a tax to help pay for the services in Jerusalem.10 Another author asserts that
the collection is what it says it is.11 Notwithstanding the overarching claim that
the collection symbols unity, the theological reasons for the collection differ also.
Talbert asserts that Paul has three theological reasons for the collection: visible
charity, visible unity, and an early glimpse of the eschaton.12 Hays thinks that
Paul provides only a minimal amount of theological detail on the collection and
that the collection was “likely” an “eschatological sign” of the “Gentiles’ recog-
nition of Israel’s God.”13 Because of these fundamental differences, the functions
since it appears to hide the true problems including the differences between Paul and the twelve.
Johnson, Acts, p. 208 Additionally Johnson argues, the author of Luke/Acts attempts to show that
every missionary respected the authority of the leaders in Jerusalem and so Paul also must be under
Jerusalem’s power. ibid., p. 209. An indication of Paul’s obligation to Jerusalem is found in Acts
12:25 where the author of Luke/Acts writes that Paul and Barnabas are returning from their service
to Jerusalem. According to Johnson, this attitude of servitude is in direct opposition to Paul’s view
that the collection is an act of fellowship between equals. ibid.
10
Nickle argues that the collection is really a “temple tax” because it appears to be one. Nickle
notes several characteristics of the temple tax and then he shows how they coincide with many
of the details associated with the traditional tax for the upkeep of the temple in Jerusalem. The
specific overlapping features include the destination of Jerusalem, the delivery date listed in Acts
20:16 of Pentecost falls close to the date of the Feast of the Tabernacles, and that men came
to represent their communities. Nickle, The Collection, p. 87-88. However, many of the other so
called parallels are much more difficult to see. For example, Nickle does not see how anyone
could travel with these kind of funds without protection from the Roman government. ibid., p. 88-
89. However, he does not give any examples on how normal trade functioned without government
protection. Additionally, Nickle forgets about the fact that it was common for Christians to travel
together. (1 Corinthians 16:11, 12, 17.) Raymond F. Collins; S.J. Daniel J. Harrington, editor,
First Corinthians, Volume 7, Sacra Pagina Series, (Collegeville, MN: The Liturgical Press, 1999),
p. 590.
11
Georgi notes two basic reasons why the collection is not a temple tax. First, unlike a tax
that would have been collected ever year, throughout Paul’s recorded ministry, he asked for only
one collection. Georgi, Remembering The Poor, p. 40. Second, Paul’s language, along with his
theological outlook, indicates that this collection is not a tax. ibid., p. 41.
12
Charles H. Talbert, Reading Corinthians: A Literary and Theological Commentary of 1 and 2
Corinthians, (New York, NY: Crossroad), p. 184.
13
Richard B. Hays; James Luther Mays, Jr. Patrick D. Miller and Paul J. Achtemeier, editors,

4
of this section are to critically look at the collection in Galatians, 1 Corinthians, 2
Corinthians, and Romans, to examine the issue of the “poor,” and then to analyze
the collection’s functions.14

2.1 Galatians 2:10

In Paul’s writings, Galatians 2:10 contains the first occurrence of the collection
for Jerusalem. In the preceding verses, Paul had arrived in Jerusalem with both
Barnabas and Titus so that Paul could verify with Jerusalem that his message was
correct. In the meeting(s) that followed, Paul presented his arguments that Gen-
tiles did not need circumcision.15 Given the discussions between Paul and Peter
afterwards, it could be assumed that the discussion also included Paul’s teaching
that the Gentiles did not have to follow the laws of Moses. For Paul, the funda-
mental result of the meeting was that he did not have to change his message.16 In
Galatians 2:10, we learn of Paul’s agreement with the pillars in Jerusalem that he
should recall the state of affairs in Jerusalem. The importance of this agreement
First Corinthians, (Louisville, KY: John Knox Press, 1997), Interpretation: A Bible Commentary
for Preaching and Teaching, p. 284.
14
In the undisputed letters of Paul, only 1 Thessalonians and Philemon have no details on the
collection for Jerusalem. It is possible the collection is missing from 1 Thessalonians because this
letter was written before Paul agreed to the collection. The last chronological letter, Philemon, has
no information on the collection. Perhaps the subject of the collection was not mentioned since
Paul’s concern was focused on the reunification of Onesimus with both Philemon and the ἐκκλησία
that met in Philemon’s house.
15
Georgi argues that Paul’s view of the Jerusalem council is the right version and the version
in Luke/Acts is not correct. Georgi’s argument is based on the assumption that the Epistle to
the Galatians would have been heard by those who opposed Paul and these individuals would
have reported back to Jerusalem the content of the letter. Georgi, Remembering The Poor, p. 30.
Therefore for Georgi, Paul’s recollection of the meeting is correct.
16
Frank J. Matera; S.J. Daniel J. Harrington, editor, Galatians, Volume 9, Sacra Pagina Series,
(Collegeville, MN: The Liturgical Press, 1992), p. 83.

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for Paul is much greater than any perceived financial gains for the circumcised
in Jerusalem because the cooperation of the Gentiles provides Paul with a mul-
tivalent sign of unity. The first meaning of this sign is the collection provides a
visible mark of unity. This occurs because the compact unifies both the circum-
cised and the Gentiles and can be seen in sharing not only financial resources but
also in prayers that the communities offer up to God for each other. Also the col-
lection shows how an individual communities is united behind a single cause. In
addition to crossing ethnic boundaries and showing internal unity, this agreement
also spans great distances and thus shows the similar form of the early âkklhsÐa.
Finally, these three messages of oneness point toward the real union of believers
with Christ.

2.1.1 Notes

Galatians 2:10. remember:17 Even though the verb mnhmoneÔw basically means
to recall, sometimes this verb contains a sense that one should also remem-
ber in prayer.18 If the second meaning is used here, it then would mean that
the council is asking for something completely unrelated to money. They
are requesting that the Gentiles both keep in mind the situation in Jerusalem
and that the Gentiles pray for the âkklhsÐa in Jerusalem.19

the poor: There is some evidence that Jerusalem was experiencing a famine
17
In the notes section, the italicized text refers to the NRSV translation.
18
The specific example of remembering in prayer is found in 1 Thessalonians 1:3. Walter
Bauer et al., editors, A Greek–English Lexicon Of The New Testament and Other Early Christian
Literature, (Chicago, IL: The University of Chicago Press, 1979), p. 525.
19
Georgi, Remembering The Poor, p. 41.

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 during this time. Acts 11:27–29 tells of Agabus and his prophecy of a
famine in the empire.20 Historically there seems to be a severe famine dur-
ing this period.21 Johnson reports external evidence from Suetonius’ Life of
Claudius, Tactius’ Annals, and Josephus’ Antiquities.22 One the one hand,
some authors think that the poor in the verse literally refers to those who
are without financial resources.23 On the other hand, others think that this
phrase describes the eschatological sign of the gathering in Jerusalem.24 If
the latter meaning is used, then remembering the poor is for all followers of
Jesus to recall those at Jerusalem who were waiting for the second coming
of Jesus.25 This would indicate that the concept of remembering the poor
is a link forged in prayer between these two groups and thus it is not a tax
20
One of the possible meanings for οἰκουμένη is the Roman Empire. Bauer et al., BAGD, p. 561.
It seems that οἰκουμένη should be translated this way instead of using the more inclusive word
“world” because this prevents the awkward discussion on how Agabus’ prophecy is not valid for
Antioch. Johnson, Acts, p. 206.
21
Ibid., p. 208.
22
Ibid., p. 206.
23
Nickle is one of these authors. He thinks that Paul is talking about a specific economic situ-
ation. Nickle, The Collection, p. 139. Despite this point of view, Nickle provides very little infor-
mation on how he came to such a conclusion.
24
Georgi writes that Karl Holl holds this opinion since in Der Kirchenbegriff des Paulus in
seinem Verhältnis zu dem der Urgemeinde Holl asserts that the terms “poor” and the “holy ones”
both describe the eschatology of the gathering in Jerusalem. Georgi, Remembering The Poor,
p. 17-18. Working from the premise that the lack of an explanation about the title “the poor”
means that the phrase was a well known way to address the followers of Jesus in Jerusalem,
Georgi also argues there was an eschatology to being poor. ibid., pp. 34, 36. In Georgi’s mind,
the poor are functioning as the “eschatological temple of God.” ibid., p. 42. Textual support for
Georgi includes Isaiah 14:30, 32 and Zephaniah 3:9–12. Brendan Byrne provides other references
including portions of Psalms 69 and Psalms 72. S.J. Brendan Byrne; S.J. Daniel J. Harrington,
editor, Romans, Volume 6, Sacra Pagina Series, (Collegeville, MN: The Liturgical Press, 1996),
p. 444.
25
Georgi, Remembering The Poor, p. 38.

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 from Jerusalem on the Gentiles.26

2.2 I Corinthians 16:1-4

The next recorded incident about the collection is found in the First Epistle to the
Corinthians, chapter sixteen. In these four short verses, Paul tells the Corinthians
that he would like them to participate with the Galatians in the collection and
then he gives the Corinthians practical instructions on handling the collection.
The briefness of the directions is striking.27 It seems that the Corinthians already
have an innate understanding of the project and its desired results. One possible
reason on why Paul gives such a brief theological background on the collection
is this action is nothing more than one concrete expression of the unity in Christ,
which Paul has been teaching the Corinthians. This viewpoint is supported in the
opening of First Epistle to the Corinthians. Here in 1 Corinthians 1:2, Paul calls
all of the followers of Christ to be one. This plea for unity continues throughout
the letter.28 Therefore, here in the letter’s closing, Paul feels that he no longer has
26
Georgi, Remembering The Poor, p. 33.
27
Both Hays and Nickle comment on the brevity. Hays notes that no explanation is given for
the project, that the recipients are not clearly identified, and that it appears that the Corinthians
already know something about this project. Hays, First Corinthians, p. 284. Nickle thinks that due
to the length of the passage, the Corinthians were already familiar with the collection. Nickle, The
Collection, p. 15.
28
The body of Christ determines everything in 1 Corinthians and thus the congregation at
Corinth needs to be concerned with the entire community not just selected individuals. Georgi,
Remembering The Poor, p. 51. This idea can be most clearly seen in the work of Robinson. He
asserts that Paul is the only New Testament writer that provides a doctrinal discussion of σῶμα
because Paul uses σῶμα in the major doctrines of the faith: humanity, sin, incarnation, atonement,
church, sacraments, sanctification, and eschatology. John A. T. Robinson, The Body: A Study in
Pauline Theology, (Chicago, IL: Henry Regnery Company, 1952), pp. 9, 10. For Paul, σῶμα is the
total person. ibid., p. 28. It is our body which binds people and creation together and thus our body
also binds each and every human to sin. ibid., pp. 28, 29, 30. Thus, the Pauline idea that all the

8
to repeat this point that the collection signifies the unity of all believers in Christ
one last time.

2.2.1 Notes

1 Corinthians 16:1. the collection: The term logeÐa is a technical term for col-
lection.29 Since Paul uses such a specialized term for the collection, it is
hard to believe that this use of logeÐa is either a permanent tax or a one
time fee that the Jerusalem council imposed on the Gentiles.

I gave to the churches of Galatia: This is the only verse in the Bible that
refers to Paul’s asking the Galatians for help in the collection. Paul does not
indicate if he is referring to the former Galatian kingdom or the province
of Galatia.30 From the context, it appears that Paul means the province and
those called out ones described in Acts 13; 14: Antioch, Iconium, Lystra,
and Derbe.31 Additionally, Paul never says anything about how well the
Galatians followed Paul’s request.32

the saints: In this letter, Paul uses the term “the saints” instead of “the poor.”
followers of Christ are to be as one only makes sense if we assert that Christians have fully partici-
pated in Christ’s death. Robinson, The Body, p. 47. This union occurs because believers have been
incorporated into His Body, that is the Body of the church. ibid.. Because of this union in Christ’s
body, we are freed from the σῶμα of sin and death, we join the σῶμα of the church, the σῶμα is
fed by the Eucharist, and the σῶμα will be changed into a new σῶμα. ibid., p. 9.
29
Collins, First Corinthians, p. 558.
30
Ibid., p. 588.
31
Ibid., p. 558.
32
Martyn thinks that the Galatians completely refused to participate in the collection efforts.
J. Louis Martyn, Galatians: A New Translation with Introduction and Commentary, (New York,
NY: Doubleday, 1997), p. 226. If this viewpoint is correct, then one can ask how well the Galatians
understood Paul’s theology of the oneness in Christ’s body at all.

9
 Georgi asserts that the saints and the poor refer to the same group.33 Further-
more, Georgi argues that “the saints” refers to a true eschatological collec-
tion of believers and this phrase does not have the later meaning of Christ’s
followers.34 However, Georgi does not explain the use of this phrase in ei-
ther the openings of Paul’s letters nor in Paul’s greetings where this phrase
seems to indicate followers of Christ.

1 Corinthians 16:2. On the first day of every week: It would seem that the group
is meeting regularly, maybe once a week. The weekly offering makes it
appear that this fund raising would last several months.35 This opinion is
grounded in the idea that the community would need some time to raise
enough funds to make the trip worthwhile.

1 Corinthians 16:3. And when I arrive: Paul wanted to be at Corinth before the
collection was sent to Jerusalem so that he could prove to his detractors that
these congregations were true communities, an “ecumenical body” with the
rest of the believers, and not some random group of people.36

I will send any whom you approve: The use of at least one envoy shows
once again that the collection is a sign of unity both within the Corinthians
themselves and as a symbol of the unity between the Corinthians and those
believers in Jerusalem.37 When the group arrives in Jerusalem, they will be
33
Georgi, Remembering The Poor, p. 53.
34
Ibid.
35
Ibid., p. 56.
36
Ibid., p. 55.
37
Ibid.

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 able to show others what Paul has been teaching and they will be able to see
their brothers and sisters in Christ.

gift: Paul uses the term qˆric both in this letter and in 2 Corinthians (2
Corinthians 8:1, 4, 6, 7, 8, 19; 9:8, 14.) Not only is qˆric both grace and
goodwill but it is also a practical application of these ideas and how these
gifts from God become a blessing.38 If the second idea is used in conjunction
with Paul’s teaching on grace, then the collection for Jerusalem is not only
based on the practical needs of the congregation because qˆric is actually
an offering for God to thank God for the gifts of the Spirit that have been
given to Jerusalem.39

1 Corinthians 16:4. advisable: Paul writes that he will go if the collection is

advisable (Šxioc). In other words, Paul will go if it makes good sense.

2.3 II Corinthians 8

Paul starts this chapter on the collection by showing that God’s grace (qˆric) has
been given to the Macedonians. This theme of grace will continue throughout the
chapter.40 By using the Macedonians as an example, Paul gives the Corinthians
practical advice. The Corinthians should finish what they started. Building on this
illustration, Paul then describes the Macedonians as in communion with the saints
38
Bauer et al., BAGD, p. 877-878.
39
Georgi, Remembering The Poor, p. 53-54.
40
Unfortunately, this fundamental principle is almost impossible to see in the NSRV’s transla-
tion because they tend to choose synonyms for grace rather than using grace itself.

11
in Jerusalem.41 Paul next uses the example of Christ’s self emptying.42 Instead
of building on this rich theological image, Paul immediately switches the topic
to the subject of free will. Once again Paul is not satisfied with this image and
changes the argument two more times. The first change is that the Corinthians
should be giving within their ability. The second switch is to argue giving based on
equality. Paul closes the arguments with a reference to the collection of manna in
the wilderness. Paul finishes this section by providing a letter of recommendation
for Titus and two other brothers.

2.3.1 Notes

2 Corinthians 8:1. Macedonia: Here Paul introduces the Macedonians as a rhetor-

ical example for the people of Corinth.43 The probable called out ones in
Macedonia live in Thessalonica and Philippi.

2 Corinthians 8:2. generosity: Paul here uses the term plìthc, which means
generosity but this definition is in dispute because others think plìthc

actually means “sincere concern.”44 If the latter definition is used it then

appears that the Macedonians, in the middle of their suffering, gave out of
their sincere concern abundantly.
41
The collection in 2 Corinthians immediately follows Paul’s appeal for reunion. Does the lo-
cation of this chapter in the letter indicate that Paul is asking for two symbols of unity? One
reconciliation would be between Paul and the Corinthians and the other one would be among the
Jewish Christians and the Gentile Christians. Jan Lambrecht, Second Corinthians, p. 142.
42
2 Corinthians 8:9 has been a significant text for the church since it points to the pre-existence
of Jesus and this verse shows what Jesus does for those that follow him. Ibid., p. 142-142.
43
Collins, First Corinthians, p. 586.
44
Bauer et al., BAGD, p. 86.

12
2 Corinthians 8:4. privilege: The text qˆric should not be translated as privilege
but instead grace. The translation as privilege makes is difficult to see that
the underlying idea is grace.

sharing: In Romans 15:26, 2 Corinthians 8:4, and 2 Corinthians 9:13, Paul

uses the noun for communion (koinwnÐa) and the verb (koinwnèw) in Ro-
mans 15:27 and Philippians 4:15.45 His use of this word that indicates ex-
change can be placed into three different areas: participation, sharing, and
fellowship.46 Each of these relationships, communions, are only possible
because of Christ.47

ministry: Paul does not use a common vocabulary here and in 2 Corinthi-
ans 9:1, 12, 13 to describe the collection.48 Instead, Paul uses diakonÐa, a
term which means service, service in the preparation of a meal, the service
of prophets and apostles, and financial aid.49 We do not know what spe-
cific meaning Paul had in mind but it is interesting to note the association
between helping and feeding.50

2 Corinthians 8:6. we might urge Titus: Paul changed his mind about letting the
Corinthians collect the money by themselves and sent Titus. Perhaps Titus
was sent because the Corinthians wanted to help and they wanted Paul to
45
Κοινωνία appears to be Paul’s favorite phrase for describing the life together. Nickle, The
Collection, p. 105.
46
Ibid., p. 123.
47
1 Corinthians 1:9; 10:16; Philippians 3:10.
48
Georgi, Remembering The Poor, p. 80.
49
Bauer et al., BAGD, p. 184.
50
Georgi adds that διακονία also implies that all parties: the sender, the envoy, and the recipient
are bound together in one action. Georgi, Remembering The Poor, p. 81.

13
 see this.51

generous: If a form of grace (qˆric) was used instead of the word generous,
it would be easier to see the association with Paul’s Greek.

2 Corinthians 8:9. for your sakes he became poor: Out of nowhere, Paul gives
this majestic example of how Jesus is not like the Greek gods.52 Jesus does
not desire wealth, instead His passion is for everyone to be like Him; One
who gives everything. If taken seriously and at face value, this verse is prob-
lematic for most Christians. As stated by one author, “How can a true Chris-
tian, how can the Church be rich or wealthy while the Lord became poor?”53
Others take this verse as describing what happens in heaven so that sacrifice
is not necessary to be a follower of Christ.54

2 Corinthians 8:10. began last year: This verse reminds the Corinthians that
the collection has been ongoing. Paul uses the word pèrusi to indicate the
length of time and this lemma is only used here and in 2 Corinthians 9:2.

2 Corinthians 8:11. readiness: Paul uses a rare word to indicate willingness.55 In

the LXX, projumÐa is only found in Sirach 45:23 and in the New Testament
projumÐa is found in Acts 17:11;2 Corinthians 8:11, 12, 19; 9:2.
51
Georgi, Remembering The Poor, p. 58.
52
This could be a possible allusion to the Christ Hymn found in Philippians. Jan Lambrecht,
Second Corinthians, p. 143.
53
Ibid.
54
Georgi states that the phrase “you might become rich” is an allusion to life in heaven. Georgi,
Remembering The Poor, p. 83.
55
Bauer et al., BAGD, p. 706.

14
2 Corinthians 8:12. the gift is acceptable according to what one has – not ac-
cording to what one does not have: Here Paul is asking for a fair balance
between what one person has and what the other person needs.56

2 Corinthians 8:13. fair balance: In this verse, Paul opens a discussion on equal-
ity (Êsìthc).57 By using this phrase, Paul associates equality with a divine
force that can also be thought of as God’s own self.58 The practical appli-
cation of this idea is that God’s actions that is grace, is the same for every
person in the world.59 God does not love one person more than another.

2 Corinthians 8:14. your present abundance: Paul can see the difference be-
tween the two groups. He is asking for a visible change so that the dif-
ferences will be minimized.

2 Corinthians 8:15. As it is written, “The one who had much did not have too
much, and the one who had little did not have too little.”: This quote is taken
from Exodus 16:18 and dove-tails with the discussion in 2 Corinthians 8:13.
Once again, God’s love is an equalizer since God loves all people.

2 Corinthians 8:16. But thanks be to God: In the preceding three verses, neither
56
Collins, First Corinthians, p. 587.
57
᾿Ισότης is a fundamental concept in Greek and Hellenistic thought and this power indicates
the equality of all citizens in the Greek democracy. Georgi, Remembering The Poor, p. 85. Georgi
states that Philo’s Quis Rerum Divinarum Heres 141-206 has six attributes of ἰσότης: ἰσότης is a
divine force, equality is cosmic in nature, righteousness δικαιοσύνη is seen as superior to ἰσότης,
this force is mystic in nature, using an example from Exodus 16:18, ἰσότης is identified as grace
from above, and when this force is used the identity of community is minimized. ibid., p. 86.
Georgi does not think that Paul was working from Philo’s works but that they were working from
a common tradition. ibid., p. 86-87.
58
Ibid., p. 88-89.
59
Ibid., p. 91.

15
 God nor Jesus appears. Thus on the first glance, this act of thanksgiving
seems to be out of place. However, if equality is an attribute of God like
grace, then this praise logically follows.60

Titus: In verses 16-24, Paul mentions three others who have left so that the
collection will be finished: Titus in verse 16, a brother in 18, and another in
verse 22.

sending the brother: Nickle asserts that the helpers are from the âkklhsÐa of
Jerusalem.61 We do not know why the names were removed. Perhaps these
brothers had problems in Corinth and the Corinthians removed the names
from the letter.62

2 Corinthians 8:19. generous: Once again the NRSV uses a word that makes it
difficult to see that Paul was referring to grace (qˆric). A better term would
to be to use the RSV’s gracious.

are sending our brother: The second companion on the trip from Corinth to
Jerusalem. Once again, we do not know this person’s name or if the name
was removed due to conflicts.

messengers of the churches: Paul uses the phrase ‚pìstoloi âkklhsiÀn

which normally would have been translated as apostles of the churches.

However the NRSV decided that ‚pìstoloc is actually a messenger.63
60
Georgi, Remembering The Poor, p. 92.
61
Nickle, The Collection, p. 19-20.
62
Ibid., p. 20.
63
Georgi thinks the term here and in Philippians 2:25 refers to a congregation’s delegate. Georgi,
Remembering The Poor, p. 63.

16
 the glory of Christ: Even though the names of the other two apostles have
been lost, they are highly regarded by Paul.

2 Corinthians 8:24. proof of your love: The collection is once again a visible
sign of Paul’s theology.

2.4 II Corinthians 9

Paul introduces this, his third collection letter to the Corinthians with what appears
to be a complement to the Corinthians. Paul states that the Corinthians not only
know what service to the saints means but also that the Corinthians are a positive
example to the Macedonians. In a quick change of direction, Paul then informs the
Corinthians that Paul is sending leaders to help with the blessing. This is the first
of the three ways that Paul describes the collection. The other two terms are grace
and service. One of the supporting arguments used by Paul on why the collection
must be pursued uses the image of planting. For Paul, God not only provides the
seed but God also blesses those who give in abundance by giving them more to
plant. The act of sharing is to be made freely. Of course, money will be given to
those in need. Paul argues that this is just a part of God’s blessings since prayers of
thanksgiving and prayers of hope will also be offered. These actions by the saints
will bring God glory.

17
2.4.1 Notes

2 Corinthians 9:1. ministry: A better translation of diakonÐa would be service.

See notes on 2 Corinthians 8:4.

2 Corinthians 9:2. Achaia has been ready: The province of Achaia, with Corinth
as its capital, is now the subject of Paul’s boast. This is a direct reversal from
chapter 8. Is Paul trying to motivate the Macedonians? Or is this chapter
from another letter written at a later date?64

2 Corinthians 9:3. sending the brothers: Paul does not indicate if this is the
group of three from the previous letter.

not prove to have been empty: Paul’s attitude changes dramatically from
verse 2. It now appears that the Corinthians are not ready.

2 Corinthians 9:5. So I thought it necessary to urge the brothers to go on ahead

to you: Paul backs away once again from the certainty that was seen in the
opening two verses. Paul’s envoy will come for the collection.

gift: In 2 Corinthians 9:5 and 6, Paul uses eÎlogÐa as gift.65 This term nor-
mally means praise, fine speech, blessing, consecration, or bounty.66 It is
also possible that the term has shades of meaning that refer to a communal
64
The idea that the letters in the eighth and ninth chapters of Second Corinthians are composed
from multiple sources is one of the major hypotheses found in Betz’s work. Hans Dieter Betz;
George W. MacRae, editor, 2 Corinthians 8 and 9: A Commentary on Two Administrative Letters
of the Apostle Paul, (Philadelphia, PA: Fortress Press, 1985), Hermeneia – A Critical and Historical
Commentary on the Bible, p. 3.
65
Georgi, Remembering The Poor, p. 93.
66
Bauer et al., BAGD, p. 322-323.

18
 relationship.67

extortion: Paul uses pleonexÐa, a term that means greediness.68 In context

of 9:5, the authors of BAGD suggest that avarice be used.69 It is difficult
to see why the NRSV used extortion since it is not the same as avarice or
greediness.

2 Corinthians 9:6. The point is this: Paul is not quoting the LXX. Maybe he had
Proverbs 11:18, 24–24 or Proverbs 22:8 in mind.

2 Corinthians 9:8. blessing: The NRSV uses blessing for qˆric. It would seem
that using grace would be a better choice because it would be easier to see
the “tie in” with Paul’s thoughts on God’s grace.

by always having enough of everything: Paul does not answer the obvious
question. Why do the Corinthians have enough to give but the saints in
Jerusalem do not have enough? Perhaps the reason is that the Corinthians
are to bring God glory by sharing with those in need.

having enough: Paul uses a word, aÎtˆrkeia, that is a favorite of the Cynics
and the Stoics.70 This word means self-sufficiency.71 It seems that God is
in control of the situation. Once again, the question of haves and have-nots
must be asked. If a collection is needed, how is God in control in Jerusalem?
67
Georgi, Remembering The Poor, p. 93.
68
Bauer et al., BAGD, p. 667.
69
Ibid.
70
Ibid., p. 122.
71
Ibid.

19
2 Corinthians 9:9. As it is written: Paul will quote from Psalms 112:9.

He scatters abroad, he gives to the poor; his righteousness endures forever.:

It is ambiguous who the pronoun “he” refers to. If the Psalm is used as a
reference, the pronoun refers to the righteous human.

2 Corinthians 9:10. He who supplies seed: Paul returns to the concepts found in
verse 6. The pronoun now clearly refers to God.

2 Corinthians 9:12. ministry: A translation closer to the Greek meaning of dia-

konÐa would be service. See notes on 2 Corinthians 8:4.

not only supplies the needs: This indicates that the collection for the saints
included money as well as prayers.

of the saints: The holy ones (tÀn gÐwn) could refer to the eschatological
community in Jerusalem. See comments on 1 Corinthians 16:1.

also overflows with many thanksgivings to God: Just like prayer is God
communing with God (Romans 8:26), so is the collection. God provided the
people with the means and materials for the donation. When the collection
is given to those in need, God will be praised. This offering of praise is then
returned to God.

2 Corinthians 9:13. ministry: Instead of ministry, service should be used to trans-

late diakonÐa.

2 Corinthians 9:14. pray for you: The saints in Jerusalem are offering prayers to
God so that the collection will be successful.

20
2 Corinthians 9:15. Thanks be to God: God, not Paul nor any other human, is
the agent that makes the collection possible.

2.5 Romans 15:25-28

In the Epistle to the Romans, Paul tells us that before he can come to Rome, he
must take the collection from Macedonia and Achaia to the saints in Jerusalem.
The prioritization of the trip to Jerusalem over that to Rome shows how impor-
tant the collection is for Paul. Paul, the appointed apostle to the Gentiles who has
not yet visited Rome, places his trip to Rome on hold so that he can deliver the
collection. Due to the affinity between Jerusalem and the communities in Mace-
donia and Achaia, the Gentiles have shared financially with the poor. This is a just
relationship because the Gentiles are indebted to the Jews because Christians are
grafted onto the roots of Israel. After the collection has been safely delivered, Paul
will then go to Rome and then Spain.

2.5.1 Notes

Romans 15:25. I am going to Jerusalem: Paul plans to deliver the collection even
though he has not yet been to Rome. This statement shows the collection’s
significance for Paul.

ministry: In this verse, Paul uses diakonèw, which means to wait on a table,
to serve, to take care of, to help, or to serve as a deacon.72 The editors of the
72
Bauer et al., BAGD, p. 184.

21
 BAGD suggest that in this context the phrase “help to support” be used to
translate diakonèw.73

Romans 15:26. Macedonia and Achaia: Paul is indicating that the regions of
Macedonia and Achaia have helped with the collection.

share: Instead of share, a better translation would be use the English translit-
eration communion (koinwnÐa) since this is what happens in the collection.74

with the poor among the saints at Jerusalem: Instead of using the phrase
remember the poor found in Galatians 2:10, Paul uses a different phrasing
in Romans 15:26. This use indicates that by the time Romans was written,
the poor are no longer the group of Christians in Jerusalem but instead they
are a portion of Christians in the larger body that have financial needs.75
Also see the discussion on “the saints” found in 1 Corinthians 16:1.

Romans 15:27. share: Paul uses the verbal form of communion (koinwnèw).76
Literally, they are in communion (koinwnÐa) with the congregations in Mace-
donia and Achaia.

owe: Paul uses the term for debtor (æfeilèthc). This word is an infrequently
used word in the Bible.77 Even though we do not know how much access
Paul had to the tradition that was used to develop the synoptic gospels, the
73
Bauer et al., BAGD, p. 184.
74
See the discussion on 2 Corinthians 8:4 for more details.
75
Both Georgi in Georgi, Remembering The Poor, p. 114 and Brendan Byrne in Brendan Byrne,
Romans, p. 444 agree with this view.
76
For more information see the discussion on 2 Corinthians 8:4.
77
᾿Οφειλέτης is only found in Matthew 6:12; 18:24; Luke 13:4; Romans 1:14; 8:12; 15:27; 5:3.

22
 similarity in the use of this word in Matthew is striking. Matthew 6:12 is
the verse inside the “Our Father” where we are told to forgive our debtor.
Matthew 18:24 is one of Jesus’ parables about the kingdom of heaven. In
this story, a king pardoned a debtor who owed ten thousand talents to the
king. The former debtor refused to forgive one hundred denarii owed by a
fellow slave. When the king heard what had happened, the king placed the
one who owed him ten thousand talents in prison to be tortured until the full
amount was paid.

2.6 Philippians 4:15-19

Philippians provides us with one last glance at the collection. Paul states that only
the Philippians have helped in the effort. However, it is unknown if the Philippians
knew the recipients of their collection.78 He continues to praise their work because
the Philippians have, despite their circumstances, helped Paul. Paul is not asking
for any more aid; the work of the Philippians is complete. He will however accept
aid if they give it to him. Finally, Paul informs the Philippians that God will give
them what they need.

2.6.1 Notes

Philippians 4:15. except you alone: This statement contradicts Romans 15:26since
Paul in Romans asserts that others have helped with the collection.
78
Georgi, Remembering The Poor, p. 63.

23
 shared: Paul is using koinwnèw, his common phrase for life together.79

2.7 The Collection’s Functions

In the final analysis, it does not matter if “the poor” in Jerusalem were actually
destitute or if they thought of themselves as the first gathering of the weak before
Christ’s second coming. Nor should we concern ourselves with the unanswerable
questions on why the pillars in Jerusalem requested the collection. What matters
are that the collection attempted to bridge the chasms between the Jew and the
Gentile and between the messages preached in Jerusalem and those by Paul.
There was a huge difference between the worldviews of the Jews and the
Greeks. The Jews viewed themselves as being called by a God who loved them and
the Greeks saw the gods as ones they had to serve. The Jews viewed themselves
only as people in relationship with God and their neighbors. The Greeks had a
different view of their relationships with others. This view was based on patron-
age and it held that an individual is the smallest element of a group. Additionally,
the Greeks had a different philosophy along with a language that expressed these
thoughts. The Jews had a unified view of self while the Greeks spoke of body,
mind, and soul.
Into this world of the Greeks, Paul was called to preach the message of God’s
saving actions. Given the dissimilarity between the Jews and the Greek, it was
only to be expected that the message needed to be adapted. Paul was willing to
remove one of the early attributes of those who followed Christ, the requirement
79
See 2 Corinthians 8:4 for more details.

24
that one must first become a Jew. However, not everyone agreed with him and his
call, but Paul persevered.
One of the nonnegotiable aspects of Christianity for Paul was the unity that
believers have in Christ. Using different metaphors, Paul preached this oneness, he
taught this oneness, and he wrote about this oneness. When he went to Jerusalem
to defend his changes, he was happy to add the collection as part of his work with
the Gentiles.80
Paul agreed to manage the collection for Jerusalem, not because this collection
for the poor added or subtracted anything from what he had been doing or say-
ing, but because the collection served as yet another way to make Christ’s Body
visible. The offering would serve as a clear reminder of the Body of Christ. The
circumcised Christians were joined in one body with the uncircumcised Chris-
tians. The collection shows this unity. Instead of being left out of Jerusalem af-
fairs, the Gentiles were let into the inner circle. The Gentiles’ work brought the
two communities together as one.
As Paul reflected on ways to teach the Gentiles about unity, he consistently
turned to the collection for a source of examples. Paul reminded the Gentile Chris-
tians that everything from God was a gift of grace. He taught them that when grace
is made visible, God is given the glory. He reinforced the role of prayer by pointing
out that believers pray before, after, and during the collection. When the believers
came together as one, they were providing the world a preview of the final event
80
A second attribute that was not open to discussion is that faith is a gift from God. The actions
of the collection did not grant God’s favor in Paul’s age nor do any works today make us acceptable
for God.

25
in God’s divine plan: the whole creation living in harmony and praising God.
Paul ascribed equity as a gift from God. In Paul’s mind, fairness shows the
unity that all Christians have and it also is a glimpse of the eschaton. Like grace,
where we do nothing to merit God’s gift, we also need to do nothing to have
fairness. Everyone is given this gift and God treats everyone in the same way.
The uniform treatment is an unwritten rule in most major faith traditions, for if
God does not uniformly deal with everyone, how then could anyone trust such a
capricious God? When humans show acts of grace to one another, we say that it
is God who is working through them. Likewise, when we equalize inequalities,
we have God working in us. Both actions of giving grace and equality proclaim
God’s name to all who will hear.
Paul gives the Christian community specific instructions on how they are to
remove the financial differences. First and foremost, Christians are not to act like
the rest of the world. Our wealth is a gift from God and it cannot be used as a
weapon against others. For if we act like this, we are breaking the greatest com-
mandment since we are neither loving our God nor our neighbors. Next, if any
member of the body is in pain, the entire body hurts. Salvation not only includes
God’s Word of grace for the world but salvation also includes taking care of those
immediate needs of the people who are around us. Thus, money must be brought
to those who need it. Finally, Christians are to pray for those in need and those
who receive the aid are to offer up prayers of thanksgiving because all of these
actions bring God the glory.
Paul does not directly answer the question on how some people have more and

26
others less. One possible answer based on Paul’s theology is that God allows the
present age to exist with its inequity. In this world of “haves and have-nots,” Paul
tells the community that everyone has been given gifts. Our job as members of the
body of Christ is to remove the imbalance because if we do not, the body will not
function at its highest capacity. When we do this work, God is blessed because
the rest of the world can clearly see Christ’s body in all of its glory. We also are
blessed because we are doing God’s will. Therefore, in the final analysis it does
not matter if God distributed financial resources in an unequal fashion or if this
inequity is a result of our sin, we are called to make everyone financially equal.

3 Model for Ecumenism

Because there is one bread, we who are many are

one body, for we all partake of the one bread.

1 C ORINTHIANS 10:17

Paul knows first hand how difficult it was to get the different groups to work
together. Some groups ignored his requests to participate in the collection for
Jerusalem, others had to be pushed and prodded before they would help, and yet
others brought in more financial resources and prays than was expected. Despite
the failures and successes of the collection, Paul pushed onwards with his theology
of one body in Christ.81
81
To correctly understand Paul’s teachings on the body of Christ, it must be emphasized that
when Paul states that we become one with Christ, this statement is neither a metaphor nor an
analogy but instead an indisputable fact.

27
 As people who live in the twenty-first century, we will find it hard to accept
this fact that we are in one body with Christ along with all the believers of every
time and every place. We will protest that a body cannot be made up of many
different individuals, from many different times. We will disapprove of the idea
that a body can be in many places at the same time. We will object to our perceived
loss of identity. Nevertheless, the reality Paul describes stares us in our faces. For
Paul, none of our objections are valid since God does what God says God will do.
Thus, a body can be composed of many distributed parts, which span both space
and time. Incorporation according to Paul does not cause one to be deprived of
personality, instead the body of Christ is who we were created to be.
To understand Paul’s views on the sacraments, on ethics, and most importantly
the gospel, we must wholeheartedly agree with Paul’s assertion that we become
one body and this body, like all others shares some common attributes. For exam-
ple, having a body indicates availability to others. The practical implementation
of this concept is that the body of Christ, the whole Christian assembly, must be
at creation’s disposal. In other words, the church must give herself away to the
world in the same manner that Christ gave himself away to the world. The self
giving for the church and her members is not in any way an attempt to earn righ-
teousness before God because Jesus has already completed this action but instead
this availability to all of creation allows the church to stand in union with those
who are suffering. In a very real way, when two bodies come together in love, this
companionship reduces pain’s hurt because the wound is shared. This is part of
the church’s mission to be Christ’s body in the world.

28
 Another example of a common feature shared by all bodies is that every body
has attributes. Some features of bodies such as color, shape, and size are seen by
all while others qualities like warmth, magnetism, and presence are hidden from
view. It has often been said by artists and poets that there is more to the body
than what meets the eye. The body of the church is no different. Some character-
istics of churches are visible while others are not. Theologically, we express this
understanding in the phrase that we walk by faith and not by sight.
It goes without saying, that in some instances our body just like the body of
Christ will be correctly used while at other times, the body will be abused. This
happened in Paul’s day and it will continue in our’s also. We cannot allow the
misuse of the one body that we share to prevent the body from being in and for
creation. For if we withdraw the church from the world, the body can then no
longer give itself to the world nor can the body participate in the world. Thus, the
church needs to be involved in the world and in all of its messes so that the church
may bring, through the Holy Spirit’s gifts, Christ’s light into the darkness that we
all find ourselves in.
All bodies can be used. This is another shared feature of our body and the
body of the church. It is clearly understood that use can be for either good or bad
and one often finds that it is difficult, if not impossible to distinguish between the
two uses. Our concern over proper use of Christ’s body cannot be our overriding
concern. Christ came into the world to save the world. This love for the entire
world must be our model and our driving force for engagement in the world.
Today, the church often finds herself being condemned as a society that is out of

29
touch with reality. For the most part, these charges assert that the church no longer
has something to say. This is society’s realistic judgment on how the church is
being used. To counteract this impression, the church needs to proclaim, by the
power of the Holy Spirit, God’s Word that Jesus used Himself up on the cross for
us. The amazing fact is that instead of condemning every one of us for Christ’s
self-emptying, God has given forgiveness and eternal life to all those who believe
in His Son’s name.
It is this model, with all of its weaknesses, that we can use for ecumenism.
Christ is not only calling us to live as one but He is also praying that we will be
one so that we can truly be His body in the world. We know that the body will be
treated with cruelty and the body will be assaulted. For our sakes, Christ’s body
has already been subjected to these and more pains. Because of His passion for the
entire creation, He suffered and died. This is our calling, to live as Christ lived and
to die as Christ died. God raised Him from the dead and we too will live because
He lives. The gift of the collection for Ecumenism is that the church can show its
unity with others.
Because of Paul’s real world experience with the collection, one can be con-
fident in saying that Paul did not have the “formula” for creating a utopia. Often
Paul’s work on the collection was frustrated. Even though he had hoped that the
collection would be seen as a visible sign of unity between the Jewish and Gen-
tile Christians, this vision never completely materialized. Instead, when he took
the collection to Jerusalem, the Jews placed him in prison. Our trials in the last
2000 years have shown us that we also do not have a perfect way to distribute

30
resources. These frustrations should not prevent us from trying to take care of the
entire body.

31
References
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Brendan Byrne, S.J.; Daniel J. Harrington, S.J., editor, Romans, Volume 6, Sacra
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Collins, Raymond F.; Daniel J. Harrington, S.J., editor, First Corinthians, Vol-
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Nickle, Keith F.; Moule, C. F. D. et al., editors, The Collection: A study in Paul’s
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Robinson, John A. T., The Body: A Study in Pauline Theology, (Chicago, IL:
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33