1 Family, we want you to know about the generositya of God that was given through the Called Communitiesb in Macedonia. 2 During a severe test of oppression,c the abundance of their joy—even in the depth of their poverty—overflowed in the wealth of their openhanded giving. 3 I attest that they gave in line with what they could—and beyond what they could—and did so voluntarily. 4 They were pleading with us earnestly for the joy of shared participation in serving those who are designated for sacred purposes.d 5 It wasn’t that we were expecting it, but they gave themselves first to the Liberating Sovereigne and to us as God desired. 6 It led us to encourage Titus to complete what he started and foster the same generosity among you. 7 So then, as you grow in every way—in faithfulness, in speech, in knowledge, in wholehearted motivation, and in your love for usf—may you also grow in this generosity.
8 I’m not saying this as a command, but rather, I’m evaluating the genuineness of your love in light of other people’s eagerness. 9 You’re familiar withg the generosity of our Liberating Sovereign Jesus Christ, that while he was wealthy, he became poor for your sakes so that you could be wealthy with him. 10 I’ll share what I think about this since it benefits you: Last year, you already started this, not only wanting it but actually doing it. 11 Now, complete the action so that the accomplishment is proportionate to the eagerness of your desire to act and proportionate to what you have. 12 You see, if the eagerness is present, what’s acceptable is based on what someone has, not based on what they don’t have. 13 I’m not saying this so that it would be a relief for others and a burden for you but out of concern for what is equitable. 14 Right now, your abundance goes toward what they lack. That way, it may also happen that their abundance goes toward what you lack, so that it may become equitable. 15 As it is written, “The one who gathered much did not have excess, and the one who gathered little did not lack.”h
16 Thanks be to God, who inspired the same eagerness for you in Titus’ heart. 17 Not only did he accept our request, but he also began to be eager and is going to you of his own free choice. 18 We’ve sent along with him the Family memberi who is praised in connection with the triumphant messagej throughout all the Called Communities. 19 Not only that, but this same person was appointed by the Called Communities as our traveling companion as we attend to this gift for the renownk of the Liberating Sovereign himself and to satisfy our own passion. 20 This was arranged so that no one would find fault with us regarding how we’re attending to this generous gift. 21 You see, we’re thinking ahead about being honorable not only from the Sovereign One’s viewpoint but also from people’s viewpoint. 22 We’ve also sent with them our Family member, whom we have affirmed often, who is eager in many things but right now is even more eager in light of their immense confidence in you. 23 If anyone wants to know about Titus, he is my partner and fellow worker among you. If anyone wants to know about our Family members, they are commissioned by the Called Communities and a creditl to Christ. 24 Therefore, provide a demonstration for them of your love and the pride we take in you in view of the Called Communities.
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FOOTNOTES:
a Traditionally, ‘grace’
b Traditionally, ‘church’ or ‘assembly,’ the word ekklesia is about a community of people called from within a larger society to respond to the needs of that society, such as a neighborhood association.
c Or ‘hardship’
d Traditionally, ‘the holy ones’ or ‘the saints’
e Traditionally, ‘Lord.’ The Greek word kurios, when applied to Jesus, can be translated in several ways, including ‘sir,’ ‘master,’ or ‘sovereign.’ Rendering it as “Lord” reflects the feudal, patriarchal, and imperial assumptions embedded in early English translations, which often reinforced hierarchical power structures. In both Greco-Roman and American history, kurios and “lord” were titles used for slaveowners. As Rev. Dr. Wilda C. Gafney notes, “Lord is a slavery word,” and when used without theological and historical framing, it risks reinscribing the very systems of domination that Jesus came to upend (A Women’s Lectionary for the Whole Church: Year A, Introduction). In the Roman imperial context, kurios was also a title for Caesar—as was soter (‘savior’ or ‘liberator’). The New Testament’s application of kurios to Jesus is thus not only theological but also politically subversive. The Christ of the Christian scriptures is not an overlord but a radically different kind of sovereign—one who liberates through justice, solidarity, and self-giving love. Rendering kurios as “Liberating Sovereign” preserves the subversive edge of the title while resisting the hierarchical and enslaver connotations embedded in the English word “Lord.”
f Many ancient manuscripts read, “in our love for you.”
g Or ‘you know’
h Quotation of Exodus 16:18. This is not just a random passage about everyone magically getting what they needed, as if the extra disappeared and more miraculously appeared for those who gathered little. The Exodus story includes it being measured, implying that the people pooled what they gathered and measured it out fairly.
i The word adelphos, literally means ‘brother’ or ‘sibling.’ It was also frequently used to refer to ‘cousin’ or ‘relative,’ and even for members of the same ideological or ethnic group. With Jesus’ insistence on a radically inclusive understanding of God’s instruction, it is always pushing further than what already seems to be the most wide-sweeping view people hold. In the New Testament letters, it comes to be used of anyone who has joined the Christ community, regardless of gender.
j Traditionally, ‘gospel’ or ‘good news.’ The word ‘gospel’ comes from the Anglo-Saxon term god-spell, which means ‘good story.’ The Greek euangelion literally means ‘good message’ and was used specifically of a message announced publicly, which fits the use of the word ‘news.’ The historical context comes from when rulers and military leaders returned to a city after victory in battle, and a herald would be sent ahead to announce the victory and the ruler’s impending arrival. The writers of the Bible took this word and applied it to Jesus’ victory of a different kind. The use of “triumphant message’ here is intended to communicate the full meaning of the word in context and not the narrow dictionary definition.
k Traditionally, ‘glory’
l Traditionally, ‘a glory to Christ.’ The idea was they caused people to think well of Christ.