The Jewish Annotated New Testament (269 page)

10
: This idea of repentance parallels the central theme of Yom Kippur, the Day of Atonement.

12
:
The one who did the wrong
, the offender of 2.6.
The one who was wronged
, Paul.

16
:
Confidence
concludes the narrative of vv. 5–16 and anticipates the appeal for the collection in chs 8–9.

8.1
–7: Letter for the collection.
The collection for the Jerusalem church was meant to bring economic relief and to show unity between it and the Gentile diaspora congregations; see Gal 2.10; 1 Cor 16.1–4; Rom 15.25–27. Acts does not mention the collection, and it is possible the Jerusalem church refused it. Chapters 8 and 9 are probably two separate letters to two different regions in Achaia; see 9.2n. The Macedonian churches are an example of generosity.

1
:
Grace
(Gk “charis”), used ten times in chs 8–9 to describe the collection, translated in 8.4 as “privilege”; in 8.6,7,19 as “generous undertaking”; in 8.9 as “generous act”; in 8.16 as “thanks”; in 9.8 as “blessing”; in 9.15 as “thanks.” Other words used in this connection: Gk “eulogia,” “bountiful gift” and “voluntary gift” (9.5); “bountifully” (9.6 twice); “ministry” (Gk “leitourgia”), 9.12; “sharing” (Gk “koinonia”), 8.4; 9.13. Paul thus attaches rich theological significance to the collection. Early Judaism understands support for the needy to be both an act of generosity (Heb “tzedekah,” righteousness) and an obligation based on recognition of dependence upon God for sustenance (e.g., Deut 11.13–15).
Macedonia
, 1.16n. Principally the Philippian and Thessalonian churches, but see 9.2.

2
:
Severe ordeal
, possibly the event as in Phil 1.29–30.

4
:
Sharing
(Gk “koinonia”), here describing the collection (9.13; Rom 15.26); the term also refers to participation in the Eucharist (1 Cor 10.16) and in Christ’s suffering (Phil 3.10); see 8.1n.
Saints
, here and in 9.1,12, refers to the Jerusalem believers.

6
:
Titus
, 2.13n.; 8.16–24.

8.8
–15: Generosity in relation to the collection. 9
: A close parallel of
though he was rich … he became poor
is 5.21, “He made him to be sin who knew no sin”; see also Phil 2.6–8.

11
:
Now finish doing it
, contrast
m. Avot
2.16: “It is not your job to finish the work, but neither are you free to walk away from it.”

12
:
According to what one has
, see Deut 16.17.

15
:
“The one … too little,”
Ex 16.18.

8.16
–24: The sending.
The sending of Titus and two
brothers
(vv. 18,22–23) might indicate that the collection is modeled after the Temple tax (Ex 30.13–15), the delivery of which, according to Philo,
Spec. Laws
1.76–78 (referring to “first fruits” and “ransom”), was carried out by “sacred ambassadors selected on account of their virtue.”

9.1
–15: A second letter concerning the collection. 1
: Ch 9 starts the appeal afresh.

2
:
Macedonia
, compared to 8.1, now hears Paul’s boasting that
Achaia has been ready since last year
.

3
:
Brothers
, also v. 5, are probably those mentioned in 8.18,22–23.

5
:
Bountiful gift
and
voluntary gift
both translate Gk “eulogia”; see 8.1n.

6
:
The one who sows bountifully will also reap bountifully
, cf. Hos 10.12; a similar idea appears throughout the rabbinic literature (see, e.g.,
b. Avodah Zara
5b,
b. Sukk
. 49b).

7
:
God loves a cheerful giver
, Prov 22.8.

8
: Abundance carries with it the responsibility of sharing.
Enough
(Gk “autarkeia”), see 1 Tim 6.6 (“contentment”). The word connotes the Hellenistic philosophical ideal of self-sufficiency. In contrast, Paul, taking up an idea familiar from Judaism (see 1.9n.), states that God is the basis for such sufficiency. See 12.9n.

9
: Ps 112.9.

10
:
Seed … food
, Isa 55.10.
Harvest of your righteousness
, Hos 10.12.

11
–12
: One possible motive for Paul’s working tirelessly on the collection is the apocalyptic vision of Gentiles pouring into Jerusalem (Isa 60.4–7; Mic 4.1–2), rendering overflowing
thanksgiving to God
.

10.1
–13.13: Defense of apostolic authority.
The ironic and polemical tone of chs 10–13 contrasts sharply with that of the preceding chapters. Paul no longer refers to his opponents indirectly (see 2.17n.; 5.12n.), but pointedly. For these reasons, many scholars think that chs 10–13 are from another letter (see Introduction).

10.1
–18: Paul a`acks his opponents. 1–6
: Paul’s opponents criticize him for lack of power, but he insists on the ironic idea that power is demonstrated through weakness; see 4.7–12n.; 11.30 (summarizing 11.21b–29); 12.9–10 (summarizing 12.1–8); 1 Cor 1.17–25.

1
:
Meekness and gentleness of Christ
, see 8.9; Phil 2.6–8.
I who am … when I am away
, alludes to the charge against him; see also v. 10.
Humble
, lit., “base” or “humiliated,” see 11.7n.

2
:
Those who think
…, opponents Paul addresses throughout only in the third person; see 10.10–12; 11.5,12–15,22–23,26; 12.11.

3
–5
:
Not merely human, but … divine power
, Paul and those like him live as
human beings
, but his
weapons
have superhuman power.
We destroy arguments
, Paul characterizes his opponents as debaters; see 1 Cor 1.19–20.
Wage war … destroy
, and
take … captive
, warfare imagery applied to the religious debate.

6
: Paul hopes that the Corinthians’
obedience
may be
complete
. Paul’s threat of “punishment” contrasts with his commendation in 7.15 for obedience; this lends support to the idea that chs 10–13 belong to a different letter.

7
–11
: Paul answers specific charges.

7
:
Just as you belong to Christ, so also do we
, answers the opponents’ boasting that they “belong to Christ.”

8
:
Boast
, Paul normally boasts of the Corinthians; see 1.12n., 3.12n.; here he boasts of himself, only by claiming authority as their founder. The proper content of boasting is a matter of contention in chs 10–13.
Building you up … tearing you down
, cf. Jer 1.10; Eccl 3.3.

9
–11
:
Letters
answer direct charges by the opponents (v. 10) that his appearances and speech, unlike his
weighty
letters, are unimpressive.
His speech contemptible
, see 11.6.

12
–18
: The proper way to boast is within one’s territory.

12
:
We do not dare to classify or compare
, standard rhetorical device of calling attention to one’s praiseworthy acts in comparison with superior persons. Paul denounces the practice here but parodies it in his “fool’s speech”; see 11.21b–12.10.

13
–16
:
Field
(v. 13), lit., “(measure of) rule (Gk “kanon”)” (also vv. 15,16), probably refers to the proper jurisdiction, i.e., the Gentiles, assigned to Paul and Barnabas (Gal 2.9). Paul reminds readers that he founded the congregation legitimately,
without boasting of work already done in someone else’s sphere of action
. Paul thus accuses his opponents of overstepping their bounds.
In lands beyond you
, Paul wanted to use Corinth as a base for missionary work.

17
: Jer 9.23–24, also cited in 1 Cor 1.31.

18
:
It is not those who commend themselves that are approved
, see
m. Avot
2.8: “If you have learned much Torah, do not take credit for yourself, since for this purpose you were created.”

11.1
–12.10: A fool’s speech.
Paul parodies his opponents’ penchant for comparison after criticizing them for doing the same (10.12).

11.1
–15: Appeal to the Corinthians as a fool. 1
:
Foolishness
(Gk “aphrosynē”) is the opposite of “moderation” or “sober-mindedness” (Gk “sophrosynē”); see “madman” (Gk “paraphronōn”), 11.23; 1 Cor 1–3 uses different words for “foolishness” (Gk “mōria,” “mōros”), whose opposite is “wisdom” (Gk “sophia”).

2
:
I promised you in marriage
, Paul presents himself as father of the bride, that is, the founder of the congregation; see 1.19.

3
:
Serpent
, Satan; see 2.11; 11.14; 1 Cor 7.5.
Deceived Eve
, Gen 3.13. In connection with “marriage” and “virginity” (v. 2), Paul is probably thinking of the Jewish tradition that Satan sexually seduced Eve (see
2 En
. 31.6).

4
–5
:
Another Jesus … different spirit … different gospel
, reminiscent of Gal 1.6–9; see 10.13–16n. Cf. Deut 13.1–5.

6
:
Untrained in speech
, see 10.10.

7
:
Humbling
, lit., “debasing”; see also 12.21; Phil 4.12. The adjective is used in 10.1. Phil 2.8 describes the Christ as “debased.” Greco-Roman philosophers viewed craftsmen as debased, but the rabbis did not; the Talmudic literature contains no negative statements regarding craftsmen, and they are viewed positively at
b. Ber
. 58a,
b. Mo’ed Qat
. 13a, and
b. Arak
. 10b; craftsmen are, at the same time, in a different social class from rabbis, before whom they must stand and from whom they will remain separate even in the world-to-come (
b. Hul
. 54b,
Eccl. Rab
. 3.11); Paul’s use of the word may refer to his work in self-support (see 1 Cor 4.12; 1 Thess 2.9.