THE THEOLOGICAL SIGNIFICANCE OF THE COLLECTION FOR THE POOR IN

1 COR 16

Floyd Schneider
Floydschneider24@gmail.com

Abstract

The pillars of leadership in JerusalemJames, Peter, Johntold Paul to remember the

poor, and Paul stated that he was already eager to do that (Gal 2:10). This paper will
attempt to answer the following questions about this exchange between those leaders and
Paul. Who are the poor in Gal 2:10? Why did the leaders and Paul believe that this
ministry was important? What are the theological ramifications of this command during
the Church age?

Keywords
Poor, collection, wealth, money, grace, giving

Good discussion.
You need to use Turabian more consistently. Use ibid where appropriate. Double-
space, etc.

Good work examining this topic and your bibliography is well done.

Grade: 195 Formatted: Font color: Red

 Introduction

Since Paul agreed with the leaders in Jerusalem on the importance of their wish
that he remember the poor, we can assume that this request to remember meant more to
both parties than just simple cognitive recognition or adding to an area-wide prayer list.
The leaders were asking Paul to do something that would help the poor in some way.
Pauls subsequent actions demonstrated that both parties understood this remembering
as some form of material help.

I. Who were the poor in Jerusalem?

First, who were the poor? Did Paul equate the poor with a group who were
lower on the economy ladder or was Paul referring to all the Jewish believers in
Jerusalem who had self-designated themselves poor as an enhanced spiritual status
before God?
Paul had already carried out a previous mission to help the believers in Judea.
This first collection had been initiated by the church in Antioch based on Agabus
prophecy of a coming famine that would consume the entire world. The saints in Antioch
took this coming event as an opportunity to help out the believers in Judea (Acts 11:27-
30). Luke states that Paul and Barnabas completed this mission in Jerusalem (Acts
12:25).
Galatians 2:10 mentions a second collection, initiated by the Jerusalem church,
asking Antioch to help the poor. When Paul received this mission, he had already planted
a number of churches and had needed to defend his apostleship to the leaders in
Jerusalem (Gal. 2:1-9). As Paul began to pull this collection together, he circumvented
Antioch, involving only those churches he had personally planted. What was Pauls Formatted: Not Highlight
motivation for this decision?
Clearly, Paul was not sure how the Jerusalem church would respond to receiving
help from Gentile churches. He even felt the need to request prayer for his safety from
those who are disobedient in Judea, and that my service for Jerusalem may prove
acceptable to the saints []1 Mark Laing suggests that Pauls collection was pregnant Formatted: Not Superscript/ Subscript
with symbolic significance: of the Gentiles spiritual indebtedness to the Jerusalem
church [].2 This possibility demands that we determine who the poor were in Formatted: Not Superscript/ Subscript
Jerusalem.

1
Rom. 15:31
2
Mark Laing, The Pauline Collection for the poor in Jerusalem, Bangalore Theological Forum
34 (June 2002): 84.
 Karl Holl presented the idea that the poor did not refer to physical poverty but to Formatted: Not Superscript/ Subscript
the Jerusalem church as a whole.3 He believed that Paul was using a technical term for Formatted: Not Superscript/ Subscript
the church, which referred to those who felt themselves especially close to God. Holl
further stated that Romans 15:26 agreed with his view because the quote the poor
among the saints in Jerusalem referred to equivalent self-designations among the Jewish
believers in Jerusalem.
A few commentators have offered various pieces of evidence in support of Holls Formatted: Not Superscript/ Subscript
position. Millar Burrows believes that the similar terms for poverty and spirituality were
used in Matthew in the same way by the Qumran sect. He wrote, Both groups call
themselves the poor, the elect, and the Saints or holy ones.4 Once this door was opened, Formatted: Not Superscript/ Subscript
it was easy to connect the Essenes with the Ebionites, who promoted poverty as a
lifestyle, and with the early church in Jerusalem.5
In refutation of the view that these terms were synonymous, commentators have Formatted: Not Superscript/ Subscript
pointed out the following objections. The word poor does not occur in Acts anywhere
as a designation for the entire Christian community, in Jerusalem or anywhere else. Luke
never uses the poor to designate a spiritually superior group. Leander Keck states that
the emphasis on poverty within the Christian community in Jerusalem does not fall on
holy poverty as a mark of the community but on a sharing of wealth for the sake of the
needy and for the sake of eschatological egalitarianism.6 The wealth were to use their Formatted: Not Superscript/ Subscript
resources to take care of the poor, not to raise them to a higher consciousness of God. Formatted: Not Superscript/ Subscript, Highlight
Holl believed that the offering for the Saints in Jerusalem was required by Gentile Formatted: Not Superscript/ Subscript
congregations to support the Jerusalem church. Although this offering was extremely Formatted: Not Superscript/ Subscript
important to Paul, no mention is made of this offering in the book of Acts. Keck makes it
clear that neither the wording in Acts, nor any self-designation of the earliest church, nor
the treatment of Paul's final visit to Jerusalem support the view that the term the poor
referred to the entire community of believers in Jerusalem.7 Quite to the contrary,, Luke Formatted: Not Superscript/ Subscript
used the term the poor to describe people who were actually poor. Luke is dealing with
actual, not ideological, poverty. He did not regard poverty per se as the ideal state.
Leander presents six points from the Gospel of Luke that clearly do not support the Formatted: Not Superscript/ Subscript
use of this term in this way.8 The Gospel of Matthew also presents no evidence for this Formatted: Not Superscript/ Subscript
view. Matthew uses the technical term church or gathering, not the poor, to
describe the Christian community. The Sermon on the Mount, which has a lot to say

3
Karl Holl, Der Kirchenbegriff des Paulus in seinem Verhaeltnis zu dem der Urgemeinde,
Stizungsbericht der Berliner Akademie 1921, 920-47, reprinted in Gesammelte Aufsaetze zur
Kirchengeschichte II, Tuebinger (1928): 44-67.
4
Millar Burrows, More Light on the Dead Sea Scrolls, New York: The Viking Press (1958): 112.
5
Hans Joachim Schoeps, Ebionite Christianity, JTS IV (1953): p223f.
6
Leander Keck, The Poor Among the Saints in the New Testament, Zeitschrift fuer die
neutestamentliche Wissenschaft und die Kinde des Urchristentums 56 (1965): 105.
7
Leander Keck, 108.
8
Leander Keck, 111. 1) In those sections that deal with wealth and poverty, the church does not call
itself the poor, but is actually a church composed of people of lower income whose economic level will
be improved with the second coming. 2) The church did not deliberately make itself poor in order to qualify
for God's blessings. 3) There are no signs in Luke that holy poverty was normal for the believers as a sign
of their Christianity. 4) The believers were never reprimanded for not becoming poor. 5) The warning
against loving money was never followed by the command to sell everything and become poor. 6) When
the Lord Jesus told the rich young ruler to sell everything, he followed up that story by stating that the
reward for sacrifice in following him would result in material blessings in this present time.
about material possessions, does not teach the need to be poor in order to receive God's
blessings. W. D. Davies states that nowhere does Matthew reveal any emphasis on
poverty and ascetic rejection of wealth.9 Although the apostle James identifies himself Formatted: Not Superscript/ Subscript
with the poor, there is no indication in his letter that the term the poor is used to
identify the entire Christian community.
Paul mentions the words the poor in Galatians 2:10 and Romans 15:26. Most Formatted: Not Superscript/ Subscript
translate this phrase in Romans 15:26 as for the poor among the saints in Jerusalem.
Holl attempts to claim that among the saints is a so-called appositional genitive and
should be translated the poor who are the saints, but Keck notes in a footnote that the
appositional genitive is a rather elusive phenomenon (if it exists at all!), largely because
it is difficult to distinguish it from it an exegetical genitive.10
Keck also notes that the Corinthians, who were being asked to give money to the Formatted: Not Superscript/ Subscript
saints in Jerusalem, would probably have rejected the request if the believers in Jerusalem
had considered themselves the poor for ideological reasons.11
Paul rejects the view that poverty results in a higher spiritual status. In the Formatted: Not Superscript/ Subscript
Thessalonians letters he condemns those who are poor because they are lazy and tells
them to find work (1 Thess. 4:11-12; 2 Thess. 3:6-12). He also praises the Macedonians
for their generosity, even though they were poor (2 Cor. 8:2).
If Paul did not feel obligated to carry out this collection because the Jewish believers Formatted: Not Superscript/ Subscript
were spiritually superior due to their poverty, why did Paul place so much emphasis on
completing this mission, and why did he take so long to do it?

II. Pauls Motivation for Remembering the Poor Formatted: Not Superscript/ Subscript

The apostle Paul states quite clearly that it is part of his commission to remember Formatted: Not Superscript/ Subscript
the poor (Gal. 2:10). He gives Timothy instructions about taking care of widows (1 Tim.
5:3-16). Laing lists six viable reasons why the saints in Jerusalem found themselves in a
state of extreme poverty.12
Laing proposes a number of possible reasons for why Paul handled the collection in Formatted: Not Superscript/ Subscript, Not Highlight
the way that he did.13 Perhaps the collection fit the concept of the temple tax. Paul might Formatted: Not Superscript/ Subscript
have had political reasons along the lines of the patron-client concept that was prevalent
at that time. Laing refutes both of these ideas later in his paper. Perhaps, Paul was
succumbing to the reciprocal pressure of the culture of his day. 14 Maybe Paul wanted to Formatted: Not Superscript/ Subscript
provoke the Jews to jealousy and bring them to their Savior. More probably, Paul was
using the collection as a peace offering to heal the division between the Gentile and
Jewish churches. Ian Elmer wrote, Paul most likely hoped that, despite the reservations
the Christian Jews at Jerusalem had concerning the Gentiles, the collection would serve
as tangible evidence of Christian solidarity [] [and] as irrefutable proof of the
genuineness of the Gentile faith.15

9
W. D. Davies, The Setting of the Sermon on the Mount, 213.
10
Leander Keck, 119, footnote 66.
11
Leander Keck, 121.
12
Mark Laing, 84.
13
Mark Laing, 84.
14
S. C. Mott, The power of giving and receiving: reciprocity in Hellenistic benevolence, Current
Issues in Biblical and Patristic Interpretation (1975): 60.
15
Ian J. Elmer, More than charity, Prayer and spirituality in the early church 5 (2009): 64.
 In this case, Pauls collection would serve to convince the Jewish believers that his Formatted: Not Superscript/ Subscript
ministry and his Gospel were equal to theirs (Rom 15:31). This collection would also
demonstrate that the Gentile faith was genuine (2 Cor. 8:11f). Pauls ministry focused on
the one and only Gospel for everyone and the resulting genuineness of the faith of both
Jews and Gentiles.
Laing believes that Pauls main motivation focused on the eschatological aspect Formatted: Not Superscript/ Subscript
of the event. Paul wanted to reach Jerusalem by Pentecost (Acts 20:16). Laing states that
Paul eagerly wanted to to offer up the first-fruits of the Gentile mission to Jerusalem
before he expands his mission westward. Pentecost was the festival of first-fruits.16 Formatted: Not Superscript/ Subscript
Laing notes that although a favorite word for the collection was fellowship, a word that
was not defined as sacrifice, Paul nevertheless used sacrificial language (service,
acceptable) when he spoke of the collection in Romans 15:31. We could draw the
conclusion that Paul saw the collection as an offering intended to be presented to the
church in Jerusalem, as well as to Jerusalem. Formatted: Not Superscript/ Subscript, Not Highlight

III. Theological Significance of Pauls Collection Formatted: Not Superscript/ Subscript

First, the major theological significance of Pauls collection surfaces through Formatted: Not Superscript/ Subscript
numerous word studies. (liberality, fellowship, service, grace), in which Keith
Nickle 17 demonstrates the theology of love that motivated Paul to fulfill his mission to Formatted: Not Superscript/ Subscript
remember the poor. C. W. Barrett views Pauls main motivation as humanitarian aid. He
writes, By far the most important point to Paul, and the only one that he himself makes
explicitly, is that the collection was an act of love for the benefit of those who were in
material need.18
Second, this love forms the basis of the unity among the Jewish and Gentile Formatted: Not Superscript/ Subscript
believers. Barnett sees the theological significance as focusing on a message to the
Gentiles. He remarks, The powerful appeal to complete the collections (chaps. 8-9) will
not allow the Corinthians to regard themselves as the only island in the sea [. . .]. It is,
indeed, a test of their grasp of the gospel that they recognize the need for equality in
material things among the farflung people of God [. . .].19 Nickle examines the various Formatted: Not Superscript/ Subscript
aspects that refer to this theological point: the Gentile indebtedness, but not
subordination,20 to the Jerusalem church, and the exercise of the Gentile freewill in their Formatted: Not Superscript/ Subscript
desire to support fellow Jewish believers.21
Third, in 1 Cor. 9:6-15, the theological significance of Gods grace is revealed Formatted: Not Superscript/ Subscript
when God blesses the generous giver and unites the givers and the recipients in spiritual
fellowship. The collection underscores the theological significance of Gods grace in
three ways. First, Paul refers to the grace of our Lord Jesus Christ in his generous

16
Mark Laing, 89.
17
Keith F. Nickle, The Collection: A Study in Pauls Strategy, London: W & J MacKay (1966): 103-
108.
18
C. W. Barrett, The Second Epistle to the Corinthians, London: A & C Black (1973): 26.
19
Paul Barnett, The 2nd Epistle to the Corinthians, Grand Rapids: Erdmanns Publishing Co. (1997):
48.
20
Although Paul stated in Romans 15:26-27 that the Gentile believers were indebted to the saints in
Jerusalem, he made it clear that this was not a legal or contractual request, but a moral one. He used the
same word obligation in referring to his own debt toward the Greeks and barbarians Romans 1:14.
21
Nickle, 119-135.
sacrifice (2 Cor. 8:9). Second, Paul uses it to describe the experience the Corinthians
have of that grace. They could, in fact, recall (8:1; 9:14) and expect it in the future (9:8).
Third, Paul labels the gift itself as grace, a gracious work or gift (16:3). The actual
character of grace reveals itself in generous action. Grace [. . .] had only been truly
experienced when it produced gracious people.22 The Macedonians had recognized the Formatted: Not Superscript/ Subscript
grace they had received from the Lord Jesus. This motivated them to give beyond their
means. They also received grace by accepting the privilege of taking part in the
collection. Giving beyond their means gave them a greater experience of grace. They
completed the circle by thanking God for His prompting in their hearts (2 Cor. 8:16) and
for His inexpressible gift (2 Cor. 9:15)from God as grace, to humans and through
humans as gracious action, and back to God as thanks.23 God wants believers to receive Formatted: Not Superscript/ Subscript
His grace, thank Him for it, and then give grace to others.
Fourth, Dieter Georgi believed that remembering the poor was a direct Formatted: Not Superscript/ Subscript
outworking of Paul's doctrine of justification.24 Jerusalem had a special dignity because Formatted: Not Superscript/ Subscript
of its eschatological importance and direct persecution from the unbelieving Jews. This
collection represented Paul's theology of money, which was grounded in his
understanding of God's grace. Georgi states it well, This justifying grace creates wise
and reasonable [. . .] praxis in which [. . .] the identity of persons is formed through [. . .]
concern for others. This praxis avoids the power that grows out of fear and leads to
exploitation and violence [. . .]. [It] affirms the power of [. . .] poverty [. . .] [and] will
instigate and invigorate closer personal relationships.25
And fifth, if Laings theory is correct, then Pauls collection would have been the Formatted: Not Superscript/ Subscript
fruit of his Aegean mission. Laing writes, This needed to be sealed in Jerusalem by
its presentation.26 Old Testament eschatological prophecies would support this thesis of Formatted: Not Superscript/ Subscript
the Gentiles bringing their offerings to Jerusalem (e.g. Isa. 2:2f, Micah 4:1f). Paul is
connecting the salvation of the Gentiles with Gods plan to save Israel (Rom. 11:15).
Isaiah 66:18-21 prophecies a detailed missionary outreach to the Gentiles sent out by
Jerusalem.

Conclusion Formatted: Not Superscript/ Subscript

Paul spent a large part of his ministry eagerly fulfilling the commission of the Formatted: Not Superscript/ Subscript
Jerusalem leaders to remember the poor. The reference to the poor in Gal 2:10 spoke to
the material position of the saints, not to their spiritual condition before God. The
theological ramifications of this commission encompasses the love that believers have for
other believerseach other who are from different social strata, the unity of all believers Formatted: Not Superscript/ Subscript, Not Highlight
regardless of their social status, the cycle of blessing that comes from giving to the poor,
the outworking of the believers justification through sanctification, and the fulfillment of
those prophecies connecting the salvation of the Gentiles with Gods plan to save Israel.

22
James G. Dunn, The Theology of Paul the Apostle, (2006): 707.
23
Dunn, 708.
24
Dieter Georgi, Remembering the Poor: The History of Pauls Collection for Jerusalem, English
translation, Nashville: Abingdon Press, (1992).
25
Dieter Georgi, 160. The reader should consult the quote directly to affirm the correctness of Formatted: Highlight
Georgis sentiment.
26
Mark Laing, 89.
Pauls fulfillment of this commission was not a side-show within his ministry. This
collection served as the culmination of it.27
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Annotated Bibliography for the Collection Superscript/ Subscript
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THEO 997 Formatted: Not Superscript/ Subscript
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Floyd Schneider Formatted: Not Superscript/ Subscript
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The following limited annotated bibliography contains material consulted, and focuses on
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the subject of The Theological Significance of the Collection for the Poor in 1 Cor 16.
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for the purpose of supporting the research carried out and presented in the paper of the Superscript/ Subscript
same title. Formatted: Font: (Default) Times New Roman
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Adams, Edward and Horrell, David G. Christianity at Corinth: The Quest for the Pauline Superscript/ Subscript
Church. Louisville: John Knox Press, 2004. Formatted: Font: (Default) Times New Roman
Good book on all aspects of the culture and religion at Corinth during Pauls time. Formatted: Indent: First line: 0.5"
Especially useful sections on social stratification and the rhetorical situation and
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historical reconstruction. Part Two focuses on methodological reflections. Superscript/ Subscript
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Barnett, Paul. The Second Epistle to the Corinthians. Grand Rapids: Erdmanns Formatted: Font: (Default) Times New Roman
Publishing Co., 1997.
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Excellent detailed commentary of 2nd Corinthians in the NICNT series. Superscript/ Subscript
His introduction encompasses the history of Corinth in the time of Paul, Formatted: Font: (Default) Times New Roman
Pauls relationship with the Christians in the city, his relationship with the Formatted: Not Superscript/ Subscript
Corinthians after he wrote the letter, and all of the major issues in the book:
Formatted: Not Superscript/ Subscript
literary, historical and theological.
Formatted: Indent: Left: 0.31", Tab stops: 0.31", Left +
Not at 0.5"
Barrett, C. W. The Second Epistle to the Corinthians. London: A & C Black, 1973. Formatted: Not Superscript/ Subscript
C. K. Barrett is emeritus professor of Divinity at the University of Durham,
Formatted: Not Superscript/ Subscript
England, and Vice President of the British and Foreign Bible Society. His
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commentary is one of the "standards" on 2 Corinthians. Should be consulted on at 0.5"
every part of the epistle. Formatted: Not Superscript/ Subscript
Formatted: Not Superscript/ Subscript
Davies, W. D. The Setting of the Sermon on the Mount. Cambridge: Cambridge
Formatted: Tab stops: 0.31", Left + Not at 0.5"
University Press, 1964.
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Places the sermon in its historical setting within the context of the world from
Formatted: Not Superscript/ Subscript
which it originated. Davies examines it in five settings: 1) how Matthew himself
intended the Sermon to be understood, 2) within the Gospel as a whole, 3) Formatted: Not Superscript/ Subscript

Matthew presented Jesus as a second Moses and lawgiver, 4) Jewish messianic Formatted: Not Superscript/ Subscript
Formatted: Not Superscript/ Subscript
27
Mark Laing, 90. Formatted: Not Superscript/ Subscript
 expectation, and 5) contemporary Judaism. He asks whether contemporary
Judaism or the early church determined Matthews interpretation, and whether
Matthew was departing from the mind of Jesus Himself.

Dunn, James D. G. The Theology of Paul the Apostle. Grand Rapids: Wm. B. Eerdmans Formatted: Not Superscript/ Subscript
Publishing Co., 1998. Formatted: Not Superscript/ Subscript
Seems to present Paul as a 'victim' of the process of Judaization. Did Paul ever Formatted: Font: (Default) Times New Roman, Not
teach that Jesus was God? Little technical jargon, but doesn't quote in full the Superscript/ Subscript
passages he is analysing. Very practical and comprehensive systematic theology
of all the major themes of Pauline theology. Ends with a chapter on motivating
principles and ethics in practice. Lots of primary literature. Formatted: Font: (Default) Times New Roman

Engels, Donald. Roman Corinth: An Alternative Model for the Classical City. Chicago: Formatted: Not Superscript/ Subscript
University Of Chicago Press, 1 edition, May 29, 1990. Formatted: Not Superscript/ Subscript
Follows and adds to Meggitts work. Very thorough and detailed viewpoint. Other Formatted: Not Superscript/ Subscript
commentators quote this work often. Seems to be one of the standards in the field. Formatted: Not Superscript/ Subscript

Fee, Gordon D. Gods Empowering Presence: the Holy Spirit in the letters of Paul. Formatted: Not Superscript/ Subscript
Peabody: Hendrickson publishers, Inc., 1994. Formatted: Not Superscript/ Subscript
One of the most comprehensive treatments of Pauls understanding of the Holy Formatted: Not Superscript/ Subscript
Spirit. Fee analyzes Pauls statements about the holy spirit in each of the New
Testament letters and then synthesizes Pauls theology on the subject.

Fee, Gordon D. Paul, the Spirit, and the People of God. Peabody: Hendrickson Formatted: Not Superscript/ Subscript
publishers, Inc., 1996. Formatted: Not Superscript/ Subscript
Fees book, Gods empowering presence, is a comprehensive treatment on the Formatted: Not Superscript/ Subscript
topic of the Holy Spirit from a Pentecostal perspective. In Paul, the Spirit, and the
People of God, he eliminates the exegetical basis of the large textbook for the
purpose of making the material more accessible to a wider audience. Should be
consulted first, if sermon preparation time is short.

Fee, Gordon D. The First Epistle to the Corinthians (NICNT). Grand Rapids: Eerdmans Formatted: Not Superscript/ Subscript
Publishing Co., 1987. Formatted: Not Superscript/ Subscript
Thoroughly evangelical point of view. An in-depth understanding of the text Formatted: Not Superscript/ Subscript
while not bogging down in scholarly elements that are confusing. Clearly
Charismatic in his interpretation of chapters 12-14. Considers verses 14:34-35 to
be a scribal addition instead of part of the text. Regardless of ones
presuppositions, Fee is the ONLY Pentecostal theologian writing excellent,
exegetical commentaries today.

Furnish, Victor Paul. New Testament Theology: The Theology of the First Letter to the Formatted: Not Superscript/ Subscript
Corinthians. Cambridge: Cambridge University Press, 1999. Formatted: Not Superscript/ Subscript
I enjoyed this book. One of the first books Ive read that gives such a concise, yet Formatted: Not Superscript/ Subscript
detailed, description of the systematic theology of a New Testament Epistle. Want Formatted: Not Superscript/ Subscript
to read Furnishs commentary on Second Corinthians.
Georgi, Dieter. Remembering the Poor: The History of Pauls Collection for Jerusalem. Formatted: Not Superscript/ Subscript
English translation. Nashville: Abingdon, 1992. Formatted: Not Superscript/ Subscript
A very important and thorough text on the subject. It begins with the Jerusalem Formatted: Not Superscript/ Subscript
Council as the initial setting for the collection. Gives the start and temporary
cessation of the collection. Demonstrates the unity of Jewish and Gentile believers
as the eschatological people of God. Covers in detail the entire chronological
process of the collection, including everything about anybody who had to do with
the collection, and all of their motivations, along with the spiritual significance as
the collection related to justification, worship, God's sovereignty and eschatology. Formatted: Not Superscript/ Subscript

Closes with detailed discussions of the financial and spiritual ramifications of the Formatted: Not Superscript/ Subscript
study. May not agree with every conclusion, but thought-provoking. Murphy- Formatted: Not Superscript/ Subscript
OConnor lists this book as one of the two main writings on this subject. Formatted: Not Superscript/ Subscript
Formatted: Not Superscript/ Subscript
Harris, Murray J. The New International Greek Testament Commentary: The Second Formatted: Not Superscript/ Subscript
Epistle to the Corinthians. Grand Rapids: Eerdmans Publishing Company, 2005. Formatted: Font: (Default) Times New Roman, Not
I will use this commentary as my primary one when I begin a sermon series on Superscript/ Subscript
Second Corinthians. Deep, yet very understandable. Does not avoid the difficult Formatted: Font: (Default) Times New Roman
issues, and has very credible conclusions that often disagree with some Formatted: Font: (Default) Times New Roman, Not
mainstream viewpoints. Superscript/ Subscript
Formatted: Font: (Default) Times New Roman
Keck, Leander E. The Poor Among the Saints in the New Testament. Zeitschrift fuer Formatted: Font: (Default) Times New Roman, Not
die neutestamentliche Wissenschaft und die Kinde des Urchristentums 56 (1965): Superscript/ Subscript

100-159. Formatted: Font: (Default) Times New Roman

Journal article encompassing the entire range of viewpoints on who the poor Formatted: Indent: First line: 0.5"
were in Jerusalem during Pauls time. Excellent and thorough. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript

Kidd, Reggie M. Wealth and Beneficence in the Pastoral Epistles. Atlanta: Scholars Formatted: Font: (Default) Times New Roman
Press, 1990. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript
Asks and attempts to answer the question, Was there a middle class Christianity
during Pauls time? Describes the rich and shape of the community. Closes out Formatted: Font: (Default) Times New Roman

with a thorough discussion of the beneficence in the pastoral epistles. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript
Formatted: Font: (Default) Times New Roman
Laing, Mark. The Pauline Collection for the poor in Jerusalem. Bangalore
Theological Forum 34 (June 2002): 83-92. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript
Excellent, thorough treatment of the collection. Includes potential reasons for
Formatted: Font: (Default) Times New Roman
Jerusalem's poverty, a chronology of the collections, Paul's potential motivations
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for the collection, which include political, Jewish temple tax, humanitarian, Superscript/ Subscript
ecclesiological, and especially an eschatological motivation. Formatted: Font: (Default) Times New Roman
Formatted: Font: (Default) Times New Roman, Not
Longenecker, Bruce. Remember the Poor: Paul, Poverty, and the Greco-Roman World. Superscript/ Subscript
Grand Rapids: Wm. B. Eerdmans Publishing Company, November 12, 2010. Formatted: Indent: First line: 0.5"
Previously, scholars have suggested that Paul's request in Galatians to remember Formatted: Font: (Default) Times New Roman
the poor "was peripheral and secondary to the main issues of the Jerusalem" (p
Formatted: Font: (Default) Times New Roman, Not
157) council. Yet what does Paul mean in 1 Corinthians 12 and Romans 12 when Superscript/ Subscript
he passionately talks about Christians being one body? He insists we are all one Formatted: Font: (Default) Times New Roman
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Superscript/ Subscript
 body in Christ. It was "essential to the core identity of Jesus-followers" (p284) to Formatted: Font: (Default) Times New Roman
be generous and loving towards one another. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript

Marshall, Peter. Enmity in Corinth: Social Convention in Pauls Relations with the Formatted: Font: (Default) Times New Roman
Corinthians. Tuebinger: Mohr [Siebeck], Coronet Books, Inc., October, 1987. Formatted: Font: (Default) Times New Roman, Not
Superscript/ Subscript
Marshall uses social analysis to discover the social conventions of friendship. He
wants to determine if some current theological answers to unclear passages might Formatted: Indent: First line: 0.5"

better be answered with social responses, i.e., Pauls refusal to accept money in Formatted: Font: (Default) Times New Roman
some situations of ministry. A modern-day how-to-make-friends-and-keep-them Formatted: Font: (Default) Times New Roman, Not
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book during the time of Paul in Corinth. Gives more than plausible social answers
to shaky current theological ones. An original work with some material appearing Formatted: Font: (Default) Times New Roman

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study of friendship and patronage during Pauls time. A necessary contribution for
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insights into Pauls actions and relationships with the people in the church in
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Meeks, Wayne A. The First Urban Christians: The Social World of the Apostle Paul.
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New Haven: Yale University Press. 2nd Edition. 2003.
Handles the question what was it like to become and be an ordinary Christian in Formatted: Font: (Default) Times New Roman, Not
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the first century. The approach is that of "social history" applied to the New
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Testament, a cooperative movement across several academic disciplines. Meeks
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with the urban environment, the social level of believers, forming and governing Formatted: Font: (Default) Times New Roman
of the church, rituals and patterns of belief and life. Moves from external issues of
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dealing with church conflicts. Bought the book. Formatted: Font: (Default) Times New Roman
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Meggitt, J. J. Paul, Poverty and Survival. Studies Of The New Testament And Its World
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(SNTW). Edinburgh: T. & T. Clark, Nov. 14, 2000.
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This social history of earliest Christianity radically re-evaluates both the methods
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and models of other studies. Justin Meggitt draws on the most recent research in
classical studies on the economy and society of the Roman Empire. He examines Formatted: Font: (Default) Times New Roman

the economic experiences of the Pauline churches, and locates Paul and the Formatted: Not Superscript/ Subscript
members of his communities within the context of the first century Roman Formatted: Not Superscript/ Subscript
economy. He explores their experiences of employment, nutrition and housing. Formatted: Font: (Default) Times New Roman
He uncovers and describes the unique responses that they made to such a harsh Formatted ...
environment. And he questions whether, from the outset, Christianity included a Formatted: Font: (Default) Times New Roman
number of affluent individuals. A thoroughly researched and ground-breaking Formatted ...
study. Formatted: Font: (Default) Times New Roman
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Mott, S. C. The power of giving and receiving: reciprocity in Hellenistic benevolence.
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Current Issues in Biblical and Patristic Interpretation (1975): 60.
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Journal. Good support material for the concept of reciprocity in Pauls time.
Could be compared with other cultures in anthropology research. Formatted ...
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Murphy-OConnor, Jerome, OP. New Testament Theology: The Theology of the Second Formatted ...
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 Letter to the Corinthians. Cambridge: Cambridge University Press, 1991.
Interesting. Loved his use of English to express his views. Begins with the
supposition that two opposite groups, the Judaisers and the Spirit-People, came
together to oppose Paul. Attempts to be consistent in interpreting every text
within the framework of his assumptions. Not sure I agree with his assumptions,
but thought-provoking. Seems to have a very low view of verbal, plenary
inspiration.
Nickle, Keith F. The Collection: A Study in Pauls Strategy. London: W & J MacKay,
1966.
Older, but thorough treatment of the subject. Begins with the chronological
history of the collection. Covers the analogies to contemporary Judaism: temple
tax, charity, Qumran sources. Excellent chapter on the theological significance of
the collection. Closes with the history of events after the collection. Murphy-
OConnor lists this book as one of the two main writings on this subject.
Witherington, Ben. Conflict and Commentary in Corinth: A Socio-Rhetorical
Commentary on 1 and 2 Corinthians. Grand Rapids: Eerdmans Publishing Co.,
1995.
Examines the social and Greco-Roman rhetorical contexts of the Corinthian
correspondence. Witherington defines rhetoric as the "art of persuasion" and
believes that "particular literary devices and forms were used in antiquity to
persuade a hearer or reader to some position regarding the issue that the speaker
or writer was addressing" (xii). Takes advantage of the extensive social science
research of New Testament times that has emerged in recent years. Applies
rhetorical criticism to New Testament study. He abandons the traditional
methods of exegesis such as form and redaction criticism and believes that First
and Second Corinthians must be studied in their final forms. He rejects the view
that 1 Corinthians 14:33b-36 are a post-Pauline interpolation and believes they
were part of the original letter. Witherington breaks new ground by applying a
rhetorical critical analysis to both 1 and 2 Corinthians. Liked the book so much, I
bought it.
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