The Ignatius Catholic Study Bible New Testament (203 page)

8:18 the brother who is famous:
Unidentified, but apparently well-known.
preaching of the gospel:
The Greek is simply "in the gospel". Some ancient writers identified this "famous" brother with the evangelist Luke and the "gospel" in question with the Gospel of Luke. This is uncertain, and to an extent improbable, since in Paul's letters the word "gospel" refers to the message of salvation, not to a written narration of Jesus' life and ministry. It is true, in any case, that Luke was one of Paul's missionary associates (2 Tim 4:11; Philem 24). 
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8:19 appointed:
Delegates were specially commissioned to deliver the charitable donations of the Gentile Churches to the poor of Jerusalem. The Jewish theologian Philo uses this same Greek expression for the appointment of envoys to deliver the firstfruits offering of the Diaspora synagogues to the Jerusalem Temple (
Special Laws
1, 78). For the possibility that Paul viewed the relief offering in a similar way,
see note on Acts 20:16
. 
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8:21 what is honorable:
Paul sends a delegation of trusted men to manage the Jerusalem collection in Corinth (Titus and two unnamed brothers; see 8:16-18, 22). This strategy is meant to eliminate suspicions that Paul had initiated the collection because of greed or selfish motives. Entrusting the task to men of proven character ensures that the money will be collected properly, handled honestly, and delivered safely. 
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8:22 sending our brother:
Another anonymous companion of Paul (8:18). 
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9:1-5
Paul challenges the Corinthians to uphold their previous commitment to his collection (9:2). He has already boasted to others of their zeal and readiness to be generous. Should they fall short of his expectations, they will humiliate Paul for being so confident and especially themselves for being stingy and double-minded (9:4). 
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9:6 reap bountifully:
An agricultural analogy. It illustrates that a direct relationship exists between our present efforts and the future rewards that will accrue to them. Heroic generosity in this case will produce an abundant harvest of blessings, while minimal giving will yield minimal blessings (Prov 22:8-9; Gal 6:7-9). 
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9:7 God loves a cheerful giver:
Charitable gifts must flow from a joyful heart (Sir 35:9; Rom 12:8), not one that hesitates or begrudges the gift (Deut 15:10). Reluctant givers show themselves to be attached to their wealth; their donations, sizable or not, are thus empty before God. • Almsgiving rejoices the giver and renews the receiver. Joyful and cheerful, then, is the one who attends to the poor, for he acquires heavenly treasures by a few small coins; and unlike the taxpayer, who is compelled by penalties, he is urged by love and invited by rewards (Maximus of Turin,
Sermons
71). 
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9:9 He scatters abroad:
A citation from Ps 112:9. • The Psalmist is celebrating the greatness of the righteous man. Because he is just and generous toward his neighbor (Ps 112:5), he will be blessed by the Lord and stand secure for ever. 
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9:10 supplies seed
 . . .
and bread:
An allusion to Is 55:10. • Isaiah praises God as the source of every blessing. He is the One who sends rain to awaken life in the fields and provide food for the world. These natural blessings are an image of the spiritual blessings that God rains down upon the generous heart. 
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9:11 You will be enriched:
Sacrificial generosity is richly rewarded by God, who outmatches our earthly gifts with blessings that are lasting and heavenly (Tob 4:7-11; Mt 19:29; Lk 6:38). 
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9:12 many thanksgivings:
As a result of Paul's collection,
(1)
the poor will receive aid,
(2)
God will be praised and thanked, and
(3)
the Corinthians will be greatly blessed. 
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9:15 his inexpressible gift!:
Probably the "surpassing grace" of 9:14. 
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10:1-13:14
Paul spends the final chapters of the letter aggressively defending his apostleship. While he earlier (chaps. 1-9) addressed the
majority
of the Corinthians who still support him, he turns now to confront the impenitent
minority
who have embraced the "false apostles" (11:13). Throughout this section, Paul unmasks the illegitimacy of these "superlative apostles" (11:5; 12:11) and even threatens to discipline members who refuse to separate from them (10:6; 13:2). This shift of focus between the earlier and latter parts of the letter accounts for the change in Paul's tone, from conciliatory (chaps. 1-9) to confrontational (chaps. 10-13). 
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10:1 I who am humble:
Opponents charged Paul with being bold at a distance but mild and even timid in their presence. This alleged inconsistency was especially true of his discipline: they felt that his written threats were never matched with decisive action in person (1 Cor 4:18-21). Paul, however, imitates the
gentleness of Christ
by reserving severity and discipline as a last resort; he threatens punishment in his letters to avert the need for it when he visits (10:6; 13:2, 10). 
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10:3-6
Behind Paul's visible opponents in Corinth lurk powers that are invisible and demonic. He is confident, however, that his ministry leads
divine power
to the world through weapons of spiritual warfare: preaching, prayer, Scripture, and the Sacraments. Not even the
proud
and sophisticated arguments of his rivals can withstand the truth of his gospel, which alone brings
every thought
of man under the Lordship of Christ.
See note on 2 Cor 6:7
. • There is no excuse for thinking that some sins are punished while others go unpunished. The apostle says
every proud obstacle
will be punished; and every sin, because it expresses contempt for the divine law, is a proud height that exalts itself against the knowledge of God (St. Basil,
On the Judgment of God
). 
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10:8 our authority:
Paul's apostleship is a constructive mission, not a destructive one. The only reason he defends his authority so vigorously is that his rivals deny it so emphatically. 
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10:10 His letters
 . . .
his speech:
Critics charged that Paul was an assertive and forceful writer but an unimpressive speaker. See word study:
Unskilled
at 2 Cor 11. 
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10:12 compare themselves:
The false apostles not only discredit Paul, they compete with one another for prestige in the Corinthian Church. They have to
commend themselves
with letters of recommendation (3:1) because, unlike Paul, they are not commissioned by God (1:21; 2:17; 10:18). 
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10:13-18
Paul accuses the false teachers of trespassing into his own missionary territory and taking credit for the spiritual growth of the Corinthians. Whatever the claims of these troublemakers, Paul is the true "father" of the Corinthians (1 Cor 4:15) since he was the first to bring them new life in the gospel (2 Cor 10:14; Acts 18:1-18). 
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10:13 boast beyond limit:
This probably has two, interrelated, meanings.
(1)
Paul and his companions do not invade mission fields for which others are responsible. That is, they stay within the territorial limits assigned to them without taking credit for labors done in "another's field" (10:16; Rom 15:20).
(2)
Paul and company do not boast beyond the acceptable limits of humility but give the Lord full credit for their successful ministry (10:17).
See note on 1 Cor 4:6
. 
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10:16 lands beyond you:
Paul aspires to carry the gospel to Rome and as far west as Spain (Acts 19:21; Rom 15:24, 28). 
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10:17 boast of the Lord:
A paraphrase of the Greek rendition of Jer 9:24. • Jeremiah warns Israel not to boast of its wisdom, might, or riches (9:23). The Israelites should delight only in the Lord, from whom all these blessings flow.
See note on 1 Cor 1:31
. 
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11:1 bear with me:
Paul asks readers to tolerate a little boasting on his part, even though he dislikes it and knows it is foolish. It is because the Corinthians have failed to support him in the face of criticisms that he is forced to defend himself (12:11). Several times he apologizes for engaging in such folly (11:1618, 21, 23; 12:1, 6). 
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11:2 I betrothed you to Christ:
Paul is the "father" (1 Cor 4:15) of the Corinthians and thus in charge of safeguarding their purity before marriage. He is preserving them for Christ, the
husband,
who is already betrothed to them by covenant but who waits to receive them into his home as a chaste
bride
(literally, "virgin"). This marital imagery is frequent in the NT (Mt 25:1-13; Eph 5:23-32; Rev 19:7) (CCC 505, 796). 
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