Collection as a Mark of Righteousness: The Theological Significance of the Collection in Paul’s Ministry

The Significance of Charity in Psalm LXX 111.9 and Jewish Tradition

At the beginning of the final section of the collection chapters, 2 Corinthians 9.6–15, Paul draws on the wisdom tradition to emphasize God’s abundant blessings and the work of grace directed toward those who participate in the collection. This emphasis functions as a motivational strategy intended to ensure that the Corinthians’ giving is not done out of reluctance (ἐκ λύπης) or compulsion (ἐξ ἀνάγκης), but as a genuine and willing act of generosity (εὐλογία). In verse 6, Paul highlights the blessing associated with generous sowing; in verse 7, he reinforces the conviction that God loves a cheerful giver; and in verse 8, he underscores the abundant work of God’s grace, which enables believers to abound in every good work (ἔργον ἀγαθόν), including the collection. ¹⁷

In verse 9, Paul supports this emphasis on God’s abundant work of grace with a scriptural citation from Psalm LXX 111.9. The reference is not a mere allusion or parallel but a direct quotation, introduced with the formula καθὼς γέγραπται, which explicitly appeals to the authority of Scripture. Earlier, in 2 Corinthians 8.15, Paul likewise cited Scripture, referring to Exodus LXX 16.18. There, the citation served to underscore that the collection is not about self-impoverishment but about supplying the needs of others, thereby fostering a form of equality that the giver might also experience in the future. With the introduction of Psalm LXX 111.9, Paul adds a new scriptural reference to further emphasize that the collection is not only a mutual act of assistance in accordance with God’s will but also a participation in God’s work of grace.

However, when the quoted portion of Psalm LXX 111.9 is considered on its own, the connection between this passage and Paul’s earlier emphasis on God’s work of grace in verse 8 may appear less direct. The psalm does not explicitly refer to God’s grace as the source of increased abundance in good works. ¹⁸ Rather, it highlights God’s blessing upon the righteous person who distributes possessions to the poor, stressing that such actions are not forgotten but remembered forever. ¹⁹ Even if the link between the psalm and Paul’s statement about God’s grace in verse 8 is not immediately evident, the citation introduces an additional motivational dimension for the Corinthian believers. The assurance that assistance to the poor is not merely a transient act of kindness but one that is remembered forever adds a further theological significance to the collection, particularly with regard to reward and blessing. In this sense, the collection may be understood as an act that pleases God and is worthy of enduring remembrance.

Psalm 112 (111), which Paul cites, is a representative wisdom psalm that contrasts the actions and outcomes of the righteous and the wicked, thereby instructing readers on what it means to live a God-fearing life. The psalm characterizes the righteous as those who fear the Lord and delight in his commandments and repeatedly identifies charity as a defining feature of such individuals. The righteous person is described as one who shows grace (v. 5) ²⁰ and one who scatters wealth and gives to the needy (v. 9). In this way, Psalm 112 (111) presents charity as a key marker of faith and piety while also emphasizing God’s blessings upon those who give generously. These blessings include the flourishing of descendants (v. 2), wealth and riches (v. 3), the lasting remembrance of righteous deeds (vv. 3, 9), and God’s protection and salvation (vv. 6–10).

A particularly noteworthy aspect of the psalm’s language is the close connection it draws between righteousness and charity. The God-fearing individual is explicitly described as righteous (צַדִּיק, δίκαιος, vv. 4, 6), and his righteousness is expressed concretely through the sharing of possessions with the poor. Furthermore, the text Paul cites characterizes the charitable acts of the righteous as righteous deeds and affirms that such righteousness endures forever (vv. 3, 9). Here lies the background of the distinctive term tzedakah (צדקה), which in Jewish usage denotes charity. ²¹ Through its use of the concept of righteousness (Hebrew צדקה, Greek δικαιοσύνη), Psalm 112 (111) serves as a representative text of wisdom literature that provides theological grounding for charity as a central criterion of piety within Jewish faith. ²²

The understanding of charity toward the poor as a core standard of faith and piety is widely attested in other Old Testament texts and Jewish literature. Representative examples include: Deut 10.18–19; Ps 82.2–4; 146.7–9; Prov 3.27–28; 11.24–25; 14.31; 17.5; 19.17; Isa 58.6–7; Dan 4.24; Zech 7.9–10; Tob 4.5–7, 14–16; 12.8–9; Sir 3.30–31; 29.1–2; 35.3–4, 14–26; Wis 2.10–14; 12.19; 4Q200 2.6–9 ²³ ; and 4Q424 3.9. Among these, texts that are particularly noteworthy for their use of the terms צדקה and δικαιοσύνη include Tobit 4.5–7, 12.8–9, and 4Q424 3.9. In Tobit 4.5–7, Tobit exhorts his son Tobias to live a pious and righteous life before God, with charity receiving particular emphasis within a broader wisdom framework. In Tobit 12.8–9, the angel Raphael explicitly identifies charity as a decisive expression of faith and piety. Similarly, 4Q424 3.9 outlines standards of conduct expected of the righteous in various relationships and presents acts of charity (צדקה) toward those in need as a defining characteristic of the God-fearing and the righteous. ²⁴

The Significance of the Citation of Psalm LXX 111.9

Paul’s use of Psalm LXX 111.9 to exhort the Corinthian believers to participate in the collection is of considerable significance. As discussed above, the psalm not only affirms that charity accords with God’s will but also presents it as a defining characteristic of genuine faith among God-fearing individuals, making it a representative text within Jewish wisdom tradition. As a Pharisee well acquainted with Jewish faith and tradition, Paul would have been aware of the weight this psalm carries in relation to charity. ²⁵ By citing Psalm LXX 111.9, he links the Jewish understanding of charity to the Corinthian believers’ collection. In this way, the collection for the believers in Jerusalem corresponds to the exemplary conduct of the righteous person depicted in the psalm. Those Corinthians who participate in the collection may therefore be understood as standing within the scope of the blessings promised to the righteous.

A notable linguistic feature is that, following the citation of Psalm LXX 111.9, Paul continues to describe the collection in terms of δικαιοσύνη. ²⁶ Having already employed agricultural imagery of sowing and reaping in verse 6, Paul returns to this imagery in verse 10. He expresses confidence that the God who supplies seed to the sower and bread for food will also provide the Corinthians with ‘seed to sow’—that is, material resources—and enable them to reap an abundant ‘harvest of righteousness’ (τὰ γενήματα τῆς δικαιοσύνης). Regardless of how the genitive construction in τὰ γενήματα τῆς δικαιοσύνης is interpreted, δικαιοσύνη is clearly associated with the collection. ²⁷ A comparable expression, καρπός δικαιοσύνης, appears in Philippians 1.11. While many commentators understand this phrase more generally as referring to a righteous life lived in faith, ²⁸ it may more plausibly be read as pointing to the Philippians’ participation in the work of the gospel (κοινωνία ὑμῶν εἰς τὸ εὐαγγέλιον; Phil 1.5), particularly through their material support. This reading is supported by the prominence in Philippians 1.3–11 of terms that frequently occur in 2 Corinthians 8–9 in connection with the collection, such as κοινωνία, ἔργον ἀγαθόν, χάρις, and ἀγάπη. ²⁹ These terms do not merely indicate general support for Paul’s gospel ministry but are closely tied to concrete material contributions. ³⁰

To better understand Paul’s distinctive use of δικαιοσύνη in relation to the collection, it is necessary to consider its broader usage in his letters. In Paul’s writings, δικαιοσύνη frequently denotes the believer’s new status before God, received through faith and grace (Rom 1.17; 3.21–22; 4.11; 9.30; 10.3–6, 10; 1 Cor 1.30). This righteousness is not grounded in works of the Law, such as circumcision. Both the circumcised and the uncircumcised are declared righteous through faith (Rom 3.28–30; Gal 2.16). In Galatians 3 and Romans 4, Paul reinterprets Abraham’s faith to demonstrate that circumcision cannot serve as a prerequisite for righteousness for either Jews or Gentiles; it is merely a seal of the righteousness that comes by faith (Rom 4.11). Paul intensifies this argument in Galatians 5.4 by warning that those who seek circumcision are ‘severed from Christ and have fallen away from grace’. For Paul, circumcision is entirely detached from righteousness and is regarded as a ‘personal and private issue’. ³¹

The collection for the poor, however, represents a different case. The citation and reinterpretation of Psalm LXX 111.9 in 2 Corinthians 9.9–10 indicate that, in continuity with Jewish tradition, Paul regards care for the poor as a central expression of faith and piety. Unlike circumcision, the collection remains closely linked to the expression of righteousness. ³² At the same time, the basis of this righteousness differs from that found in Jewish law observance. The collection does not signify the righteousness of one who relies on the Law—what Paul describes as ‘self-righteousness’ (Rom 10.3) ³³ —but rather the righteousness that comes through faith in Jesus Christ and is granted by grace. The collection also differs from circumcision in its relationship to grace. Whereas receiving circumcision signifies, for Paul, a falling away from grace, the collection is inseparable from grace itself. It constitutes participation in the work of God’s grace and serves as its manifestation. The collection thus bears witness to the fact that the giver has been saved by the grace of Jesus Christ, who became poor so that others might become rich, and now lives within that grace. By sharing their possessions with the poor, believers imitate the grace revealed in Jesus Christ. On this theological basis, the collection is no longer associated with works of the Law or obedience to it, but belongs instead to the sphere of righteousness grounded in grace. ³⁴

God’s Grace and Thanksgiving to God

In 2 Corinthians 9.6–10, the focus rests primarily on the actions of God; however, in verses 11–15, attention shifts to the responses of ‘us’—Paul, his coworkers, and the believers in Jerusalem. These responses may be broadly categorized into three theological dimensions: thanksgiving, the glorification of God, and prayer. This shift in emphasis indicates that the collection not only addresses material needs but also bears fruit in the believers’ relationship with God. Among these dimensions, thanksgiving emerges as the dominant theme, as reflected in its repeated appearance throughout the concluding section. Structurally, the theme of thanksgiving may be outlined as follows:

Paul begins in verse 11 by referring to the thanksgiving of ‘us’, a designation that includes himself and his coworkers. This reference to ‘our’ thanksgiving reappears in verse 15, forming an inclusio within the passage. Paul explains that the Corinthian believers will be enriched in every way, leading to generous giving (v. 11a), and that this generosity will, in turn, result in thanksgiving (εὐχαριστία) to God (v. 11b). ³⁵ In verse 12, he further clarifies the relationship between the collection and thanksgiving by expanding the subject beyond ‘us’ to include many others. The abundant thanksgiving (εὐχαριστία) mentioned here likely refers, above all, to the thanksgiving offered by the Jerusalem believers. This thanksgiving is then described in verse 13 as an act of glorifying God. ³⁶

The repeated use of εὐχαριστία in 2 Corinthians 9.11–12, together with χάρις in verse 15, sheds light on the ultimate purpose of the collection as Paul understands it. The collection, described as a service to the needs of the believers (διακονία τῆς λειτουργίας), ³⁷ not only meets the material needs of the poor but also results in abundant thanksgiving to God. This emphasis does not suggest that addressing material needs is subordinate to giving thanks; rather, it highlights the close interconnection of both dimensions within Paul’s theology of the collection. In addition to meeting concrete needs, the collection generates a vertical cycle of grace that culminates in thanksgiving to God. This vertical dimension becomes more clearly articulated in 2 Corinthians 9.14–15, where Paul refers to the χάρις and δωρεά received from God. ³⁸ He expresses confidence that the grace the Corinthian believers have received will be further enriched through the thanksgiving of the Jerusalem believers, ultimately leading to the glorification of God.

The thanksgiving elicited by the Corinthian believers’ collection may be compared with the notion of appropriate gratitude for gifts in Greco-Roman society. In that cultural context, proper gratitude for what one had received was considered essential for maintaining communal cohesion within the broader framework of patronage and reciprocity. ³⁹ The importance of gratitude in reciprocal relationships is particularly evident in Seneca’s De Beneficiis, where Seneca describes a natural cycle of giving grounded in good intentions and aimed at fostering healthy human relationships and social stability. Paul’s understanding of the collection shares certain points of contact with this perspective, especially in the emphasis placed on the disposition of the giver. ⁴⁰ Nevertheless, a significant difference remains. Whereas Seneca strongly emphasizes gratitude and honor directed toward the benefactor, the thanksgiving Paul describes is directed entirely toward God. ⁴¹ Furthermore, in Seneca’s writings, gratitude is largely grounded in the material benefit received, whereas the thanksgiving arising from the Corinthian believers’ collection is rooted more deeply in the recognition that they have come to faith in the gospel of Christ and are living in accordance with that faith. ⁴²

Collection as Evidence of Faith in Christ

The prepositional phrase in verse 13—ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ Χριστοῦ καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας—explains why the Jerusalem believers glorify God in response to the collection. Following verse 12, Paul again refers to the collection in verse 13 as a διακονία (cf. 8.4; 9.1; Romans 15.25). The collection is not merely a material act of giving but functions as evidence (δοκιμή τῆς διακονίας) that confirms two closely related realities. First, it affirms that the Corinthian believers live in obedience to faith in the gospel of Christ. Second, it demonstrates their unity with the Jerusalem believers and with all who confess faith in Christ.

It is particularly striking that, in connection with the meaning of charity highlighted through the citation of Psalm LXX 111.9, Paul characterizes the collection for the poor as ‘the obedience of confession to the gospel of Christ’. This expression indicates that the collection carried significant meaning as evidence of faith, not only within Jewish tradition but also in the context of early Christianity. The faith in view here is not simply faith in God in a general sense but specifically faith in ‘the gospel of Christ’ (τὸ εὐαγγέλιον τοῦ Χριστοῦ). Accordingly, the collection becomes an expression of faith in the gospel ⁴³ Paul proclaimed in Corinth and upon which the church was founded. Paul uses the term ὁμολογία to describe this faith, emphasizing its confessional character. ὁμολογία denotes a confession that is inseparably linked to belief in the heart (Rom 10.9–10). To confess is to believe, and belief is outwardly expressed through confession. By further qualifying this confession as ὑποταγή, Paul presents the collection as an act of obedience arising from this confession of faith. ⁴⁴ Thus, the collection goes beyond material assistance and functions as an act of obedience that manifests faith in the lived practice of believers.

In what sense, then, can the collection be understood as an expression of faith in the gospel of Christ? It has already been established that the collection for the poor is rooted in the Jewish tradition of charity and that, unlike circumcision, Paul continues to regard the collection as a demonstration of righteousness—serving as evidence of genuine righteousness. Yet Paul advances this understanding further by grounding the theology of the collection explicitly in the Christ-event. As articulated in 2 Corinthians 8.9, the decisive foundation of the collection lies not merely in divine grace in general but in the grace revealed through Christ. This christological grounding distinguishes Paul’s understanding of the collection from traditional Jewish conceptions of charity. ⁴⁵ The collection is ultimately rooted in the grace of Christ—his self-giving love demonstrated in coming into the world and giving himself for sinners (Rom 5.8, 15; 8.34–35; Gal 2.20; 2 Cor 5.14). ⁴⁶ As such, the collection reflects an experience of Christ’s self-giving love and faith in that love, while also serving as evidence of following Christ’s example (2 Corinthians 8.8, 24). ⁴⁷

As an expression of faith in Christ, the collection also serves as evidence of the Corinthian believers’ unity with all believers, including the Jerusalem community. The term κοινωνία, often translated as ‘fellowship’, more precisely denotes ‘participation’ or ‘solidarity’. ⁴⁸ In the context of the collection, κοινωνία signifies participation in the same faith—faith in the gospel of Christ. Paul anticipates that this shared faith will be made visible through the collection. It functions as tangible evidence to the Jerusalem believers that the Gentiles share the same confession of faith. ⁴⁹ This has already been exemplified by the Macedonian believers (2 Cor 8.4). If the Corinthian believers complete their collection willingly, as intended, the scope of the community defined by shared faith will be further expanded.

The response of the Jerusalem believers described in verse 14 can be fully understood only in light of this theological significance of the collection. Their deep affection and prayers for the Corinthian believers are not merely expressions of gratitude for material assistance but reflect joy and thanksgiving for the authenticity of the Corinthians’ faith in the gospel and for their unity with all believers. ⁵⁰