Teks -- 2 Corinthians 9:1-13 (NET)

Preparing the Gift

9:1 For it is not necessary for me to write you about this service to the saints, 9:2 because I know your eagerness to help. I keep boasting to the Macedonians about this eagerness of yours, that Achaia has been ready to give since last year, and your zeal to participate has stirred up most of them. 9:3 But I am sending these brothers so that our boasting about you may not be empty in this case, so that you may be ready just as I kept telling them. 9:4 For if any of the Macedonians should come with me and find that you are not ready to give, we would be humiliated (not to mention you) by this confidence we had in you. 9:5 Therefore I thought it necessary to urge these brothers to go to you in advance and to arrange ahead of time the generous contribution you had promised, so this may be ready as a generous gift and not as something you feel forced to do. 9:6 My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. 9:7 Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver. 9:8 And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work. 9:9 Just as it is written, “He has scattered widely, he has given to the poor; his righteousness remains forever.” 9:10 Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow. 9:11 You will be enriched in every way so that you may be generous on every occasion, which is producing through us thanksgiving to God, 9:12 because the service of this ministry is not only providing for the needs of the saints but is also overflowing with many thanks to God. 9:13 Through the evidence of this service they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing with them and with everyone.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 2Co 9:1 - Superfluous

Superfluous ( perisson ).

All the same he does write. "The writing"(to graphein ) ought to be superfluous.

Robertson: 2Co 9:2 - I glory

I glory ( kauchōmai ).

Present middle indicative. I still am glorying, in spite of the poor performance of the Corinthians.

Robertson: 2Co 9:2 - Hath been prepared

Hath been prepared ( pareskeuastai ).

Perfect passive indicative of paraskeuazō , to make ready, "stands prepared."

Robertson: 2Co 9:2 - Stirred up

Stirred up ( ērethise ).

First aorist active indicative of erethizō (from erethō , to excite), to excite in a good sense here, in a bad sense in Col 3:21, the only N.T. examples.

Robertson: 2Co 9:2 - Very many of them

Very many of them ( tous pleionas ).

The more, the majority.

Robertson: 2Co 9:3 - I sent

I sent ( epempsa ).

Not literary plural with this epistolary aorist as in 18, 22.

Robertson: 2Co 9:3 - That ye may be prepared

That ye may be prepared ( hina pareskeuasmenoi ēte ).

Perfect passive subjunctive in the final clause, "that ye may really be prepared,""as I said"(kathōs elegon ) and not just say that ye are prepared. Paul’ s very syntax tells against them.

Robertson: 2Co 9:4 - If there come with me any of Macedonia and find you unprepared

If there come with me any of Macedonia and find you unprepared ( ean elthōsin sun emoi Makedones kai heurōsin humas aparaskeuastous ).

Condition of third class (undetermined, but stated as a lively possibility) with ean and the second aorist active subjunctive (elthōsin , heurōsin ), a bold and daring challenge. Aparaskeuastos is a late and rare verbal adjective from paraskeuazō with a privative, only here in the N.T.

Robertson: 2Co 9:4 - Lest by any means we should be put to shame

Lest by any means we should be put to shame ( mē pōs kataischunthōmen hēmeis ).

Negative purpose with first aorist passive subjunctive of kataischunō (see note on 2Co 7:14) in the literary plural.

Robertson: 2Co 9:4 - That we say not, ye

That we say not, ye ( hina mē legōmen humeis ).

A delicate syntactical turn for what he really has in mind. He does wish that they become ashamed of not paying their pledges.

Robertson: 2Co 9:4 - Confidence

Confidence ( hupostasei ).

This word, common from Aristotle on, comes from huphistēmi , to place under. It always has the notion of substratum or foundation as here; 2Co 11:17; Heb 1:3. The papyri give numerous examples (Moulton and Milligan’ s Vocabulary ) of the word for "property"in various aspects. So in Heb 11:1 "faith is the title-deed of things hoped for."In the lxx it represents fifteen different Hebrew words.

Robertson: 2Co 9:5 - I thought

I thought ( hegēsamēn ).

Epistolary aorist again. See note on Phi 2:25 for the expression here.

Robertson: 2Co 9:5 - Go before

Go before ( proelthōsin ).

Second aorist active of proerchomai . Go to you before I come.

Robertson: 2Co 9:5 - Make up beforehand

Make up beforehand ( prokatartisōsi ).

Late and rare double compound verb prokatartizō (in Hippocrates). Only here in N.T. See katartizō in 1Co 1:10.

Robertson: 2Co 9:5 - Your afore-promised bounty

Your afore-promised bounty ( tēn proepēggelmenēn eulogian humōn ).

"Blessing"(eulogia ) literally, but applied to good deeds also as well as good words (Gen 33:11). Note third use of "pro"before. He literally rubs it in that the pledge was overdue.

Robertson: 2Co 9:5 - That the same might be ready

That the same might be ready ( tautēn hetoimēn einai ).

Here the infinitive alone (einai ) is used to express purpose without hōste or eis to or pros to with the accusative of general reference (tautēn ). The feminine form hetoimēn is regular (1Pe 1:5) though hetoimos also occurs with the feminine like the masculine (Mat 25:10).

Robertson: 2Co 9:5 - And not of extortion

And not of extortion ( kai mē hōs pleonexian ).

"And not as covetousness."Some offerings exhibit covetousness on the part of the giver by their very niggardliness.

Robertson: 2Co 9:6 - Sparingly

Sparingly ( pheidomenōs ).

Late and rare adverb made from the present middle participle pheidomenos from pheidomai , to spare. It occurs in Plutarch (Alex. 25).

Robertson: 2Co 9:7 - He hath purposed

He hath purposed ( proēirētai ).

Perfect middle indicative of proaireomai , to choose beforehand, old verb, here only in N.T. Permanent purpose also.

Robertson: 2Co 9:7 - Not grudgingly

Not grudgingly ( mē ek lupēs ).

The use of mē rather than ou shows that the imperative poieitō (do) or didotō (give) is to be supplied. Not give as out of sorrow.

Robertson: 2Co 9:7 - Or of necessity

Or of necessity ( ē ex anagkēs ).

As if it were like pulling eye-teeth.

Robertson: 2Co 9:7 - For God loveth a cheerful giver

For God loveth a cheerful giver ( hilaron gar dotēn agapāi ho theos ).

Our word "hilarious"comes from hilaron which is from hilaos (propitious), an old and common adjective, only here in N.T.

Robertson: 2Co 9:8 - Is able

Is able ( dunatei ).

Late verb, not found except here; 2Co 13:3; Rom 14:4. So far a Pauline word made from dunatos , able.

Robertson: 2Co 9:8 - All sufficiency

All sufficiency ( pāsan autarkeian ).

Old word from autarkēs (Phi 4:11), common word, in N.T. only here and 1Ti 6:6). The use of this word shows Paul’ s acquaintance with Stoicism. Paul takes this word of Greek philosophy and applies it to the Christian view of life as independent of circumstances. But he does not accept the view of the Cynics in the avoidance of society. Note threefold use of "all"here (en panti , pantote , pāsan , in everything, always, all sufficiency).

Robertson: 2Co 9:9 - As it is written

As it is written ( kathōs gegraptai ).

Psa 92:3, Psa 92:9. Picture of the beneficent man.

Robertson: 2Co 9:9 - He hath scattered abroad

He hath scattered abroad ( eskorpisen ).

First aorist active indicative of skorpizō , to scatter, Koiné[28928]š verb for skedannumi of the Attic. Probably akin to skorpios (scorpion) from root skarp , to cut asunder. See note on Mat 12:30. It is like sowing seed.

Robertson: 2Co 9:9 - To the poor

To the poor ( tois penēsin ).

Old word from penamai , to work for one’ s living. Latin penuria and Greek peinaō , to be hungry, are kin to it. Only N.T. instance and to be distinguished from ptōchos , beggar, abjectly poor.

Robertson: 2Co 9:10 - Supplieth

Supplieth ( epichorēgōn ).

Late Koiné[28928]š compound verb from epi and chorēgeō , just below (1Pe 4:11). Chorēgos is old word for leader of a chorus (choros , hēgeomai ) or chorus-leader. The verb means to furnish a chorus at one’ s own expense, then to supply in general. N.T. examples of epichorēgeō are 2Co 9:10; Gal 3:15; Col 2:19; 2Pe 1:5.

Robertson: 2Co 9:10 - Shall multiply

Shall multiply ( plēthunei ).

Future active indicative of plēthunō , old verb from plēthus , fulness. Cf. Act 6:1.

Robertson: 2Co 9:10 - Fruits

Fruits ( genēmata ).

Correct reading (from ginomai , to become) and not gennēmata (from gennaō , to beget). This spelling is supported by lxx where Thackeray shows that genēmata in lxx refers to vegetables and gennēmata to animals. The papyri support this distinction (Moulton and Milligan’ s Vocabulary ).

Robertson: 2Co 9:11 - Enriched

Enriched ( ploutizomenoi ).

Present passive participle of ploutizō for which see note on 1Co 1:5; note on 2Co 6:10; only other N.T. examples.

Robertson: 2Co 9:11 - Liberality

Liberality ( haplotēta ).

See note on 2Co 8:2. Anacoluthon with nominative participle too far from perisseuēte for agreement. More like the independent use of the participle.

Robertson: 2Co 9:12 - Service

Service ( leitourgias ).

Old word from leōs (people, laos ), leitos like dēmosios , public, and ergon , work. So public service either in worship to God (Luk 1:23) or benefaction to others (2Co 9:12; Phi 2:30). Our word liturgy is this word.

Robertson: 2Co 9:12 - Filleth up

Filleth up ( estin prosanaplērousa ).

Present active periphrastic indicative of double compound verb prosanaplēroō , Koiné[28928]š word, here and 2Co 11:9 only in N.T., to fill up by adding to. The Corinthians simply added to the total from others.

Robertson: 2Co 9:12 - Unto God

Unto God ( tōi theōi ).

Dative case and with a certain suddenness as at close of 2Co 11:11, really a parenthesis between in the somewhat tangled sentence.

Robertson: 2Co 9:13 - Seeing that they glorify God

Seeing that they glorify God ( doxazontes ton theon ).

Anacoluthon again. The nominative participle used independently like ploutizomenoi in 2Co 9:11.

Robertson: 2Co 9:13 - Obedience

Obedience ( hupotagēi ).

Late and rare word from hupotassō , to subject, middle to obey. Only in Paul in N.T.

Robertson: 2Co 9:13 - Of your confession

Of your confession ( tēs homologias humōn ).

Old word from homologeō (homologos , homou , legō ), to say together. It is either to profess (Latin profiteor , to declare openly) or to confess (Latin confiteor , to declare fully, to say the same thing as another). Both confess and profess are used to translate the verb and each idea is present in the substantive. Only the context can decide. Actions speak louder than words. The brethren in Jerusalem will know by this collection that Gentiles make as good Christians as Jews.

Robertson: 2Co 9:13 - For the liberality of your contribution

For the liberality of your contribution ( haplotēti tēs Koinéōnias ).

This is the point that matters just now. Paul drives it home. On this use of Koinéōnia see 2Co 8:4.

Vincent: 2Co 9:4 - Confident boasting

Confident boasting ( ὑποστάσει )

Primarily something put under , foundation , ground ; so substance ( sub , stans , standing under ), substantial quality : thence steadiness , confidence . Compare Heb 3:14; Heb 11:1. In the Septuagint the word represents fifteen different Hebrew words.

Vincent: 2Co 9:5 - Go before

Go before

Notice the thrice repeated before , emphasizing the injunction to have everything ready before Paul's arrival.

Vincent: 2Co 9:5 - Make up beforehand

Make up beforehand ( προκαταρτίσωσιν )

Adjust . See on Mat 4:21; see on Mat 21:16; see on Luk 6:40; see on 1Pe 5:10.

Vincent: 2Co 9:5 - Bounty

Bounty ( εὐλογίαν )

Lit., blessing . In this sense only here in the New Testament. In the Septuagint indifferently of gift or blessing . See Gen 33:11; Jdg 1:15; Eze 34:26. In Pro 11:25, liberal soul is rendered by Sept., εὐλογούμενη blessed .

Vincent: 2Co 9:5 - Whereof ye had notice before

Whereof ye had notice before ( προεπηγγελημένην )

Rev., better, your afore-promised bounty . The bounty promised by you, or by me on your behalf.

Vincent: 2Co 9:6 - Bountifully

Bountifully ( ἐπ ' εὐλογίαις )

Lit., with blessings . Compare 1Co 9:10, " plow in hope (ἐπ ' ἐλπίδι )."

Vincent: 2Co 9:7 - Purposeth

Purposeth ( προαιρείται )

Read προῄρηται , perfect tense, hath purposed .

Vincent: 2Co 9:7 - Grudgingly

Grudgingly ( ἐκ λύπης )

Lit., out of sorrow .

Vincent: 2Co 9:7 - Cheerful

Cheerful ( ἱλαρὸν )

Only here in the New Testament. See on the kindred ἱλαρότης cheerfulness , note on Rom 12:8.

Vincent: 2Co 9:7 - God loveth, etc

God loveth, etc.

From Pro 22:9, where the Hebrew is, a kind man shall be blessed . Sept., God blesseth a man who is cheerful and a giver .

Vincent: 2Co 9:8 - Always - all - in everything

Always - all - in everything

Nearly reproducing the play on the word all in the Greek.

Vincent: 2Co 9:8 - Sufficiency

Sufficiency ( αὐτάρκειαν )

Only here and 1Ti 6:6. The kindred adjective αὐταρκης A.V., content , occurs Phi 4:11 (see note). The word properly means self-sufficiency , and is one of those which show Paul's acquaintance with Stoicism, and the influence of its vocabulary upon his own. It expressed the Stoic conception of the wise man as being sufficient in himself, wanting nothing and possessing everything. Here, not in the sense of sufficiency of worldly goods, but of that moral quality, bound up with self-consecration and faith, which renders the new self in Christ independent of external circumstances.

Vincent: 2Co 9:9 - He hath dispersed abroad

He hath dispersed abroad ( ἐσκόρπισεν )

As in sowing, 2Co 9:6. Psa 112:9. Almost literally after the Hebrew and Septuagint.

Vincent: 2Co 9:10 - Ministereth

Ministereth ( ἐπιχορηγῶν )

Rev., supplieth . See on add , 2Pe 1:5.

Vincent: 2Co 9:10 - Both minister bread, etc

Both minister bread, etc.

Construe bread with supplieth , as Rev., supplieth seed to the sow and bread for food .

Vincent: 2Co 9:10 - Minister and multiply

Minister and multiply ( χορηγήσαι καὶ πληθύναι )

The correct reading is the future, χορηγήσει καὶ πληθυνεῖ shall supply and multiply .

Vincent: 2Co 9:10 - The fruits

The fruits ( τὰ γενήματα )

Lit., what has been begotten or born . Used of men, Mat 3:7, A.V., generation , Rev., offspring . Elsewhere of fruits , as fruit of the vine , Mar 14:25.

Vincent: 2Co 9:11 - Liberality

Liberality ( ἁπλοτήτα )

Better singleness or simplicity of heart. See on Rom 12:8.

Vincent: 2Co 9:12 - Service

Service ( λειτουργίας )

Also rendered ministry or ministration (A.V. and Rev.), as Luk 1:23; Heb 8:6; Heb 9:21. See on Luk 1:23. The word is used of this same contribution, Rom 15:7.

Vincent: 2Co 9:12 - Supplieth

Supplieth ( ἐστὶν προσαναπληροῦσα )

Lit., fills up by adding to . Only here and 2Co 11:9. Supplementing what the saints lack. Through many thanksgivings. The need of the poor is filled, like an empty vessel, to the brim, and the supply overflows in the thanksgiving which it calls out. Thus christian beneficence does a double work, in giving relief and in generating thankfulness.

Vincent: 2Co 9:13 - Experiment of this ministration

Experiment of this ministration ( δοκιμῆς τῆς διακονίας ταύτης ).

Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it: hence either " the proving of you by this ministration," as Rev., or the tried character of this ministration . Δοκιμή may mean, either the process of proving or the state of being approved , approvedness . The difference is immaterial.

Vincent: 2Co 9:13 - Your professed subjection

Your professed subjection ( ὑποταγῇ τῆς ὁμολογίας ὑμῶν )

A vicious hendiadys. Lit., as Rev., the obedience of your confession ; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession , 1Ti 6:13; and elsewhere profession . Both renderings occur in 1Ti 6:12, 1Ti 6:13. Rev., in every case, confession . A similar variation occurs in the rendering of ὁμολογέω , though in all but five of the twenty-three instances confess is used. Rev. retains profess in Mat 7:23; Tit 1:16, and changes to confess in 1Ti 6:12. In Mat 14:7, promised (A.V. and Rev., see note), and in Heb 13:15, giving thanks ; Rev., which make confession . Etymologically, confession is the literal rendering of ὁμολογία , which is from ὁμόν together , λέγω to say ; con together , fateor to say . The fundamental idea is that of saying the same thing as another ; while profess ( pro forth , fateor to say ) is to declare openly . Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked " I never knew you" (" then will I profess , ὁμολογήσω " ), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess , since confess would be ambiguous. See, for example, Tit 1:16.

Vincent: 2Co 9:13 - Liberal distribution

Liberal distribution ( ἁπλότητι τῆς κοινωνίας )

Rev., correctly, liberality of your contribution . Κοινωνία communion includes the idea of communication of material things, and hence sometimes means that which is communicated . See on Act 2:42; so Rom 15:26; Heb 13:16. Compare the similar use of κοινωνέω , Rom 12:13, distributing ; Phi 4:15, communicated .

Wesley: 2Co 9:1 - To write to you

Largely.

Wesley: 2Co 9:2 - I boast to them of Macedonia

With whom he then was.

Wesley: 2Co 9:3

I have sent the above mentioned brethren before me.

Wesley: 2Co 9:5 - Spoken of before

By me, to the Macedonians.

Wesley: 2Co 9:5 - Not as a matter of covetousness

As wrung by importunity from covetous persons.

Wesley: 2Co 9:6 - He that soweth sparingly shall reap sparingly; he that soweth bountifully shall reap bountifully

A general rule. God will proportion the reward to the work, and the temper whence it proceeds.

Wesley: 2Co 9:7 - Of necessity

Because he cannot tell how to refuse.

Wesley: 2Co 9:8

How remarkable are these words! Each is loaded with matter and increases all the way it goes.

Wesley: 2Co 9:8 - All grace

Every kind of blessing.

Wesley: 2Co 9:8 - That ye may abound to every good work

God gives us everything, that we may do good therewith, and so receive more blessings. All things in this life, even rewards, are, to the faithful, seeds in order to a future harvest. Pro 22:9

Wesley: 2Co 9:9 - He hath scattered abroad

(A generous word.) With a full hand, without any anxious thought which way each grain falls.

Wesley: 2Co 9:9 - His righteousness

His beneficence, with the blessed effects of it.

Wesley: 2Co 9:9 - Remaineth for ever

Unexhausted, God still renewing his store. Psa 112:9

Wesley: 2Co 9:10 - And he who supplieth seed

Opportunity and ability to help others.

Wesley: 2Co 9:10 - And bread

All things needful for your own souls and bodies. Will continually supply you with that seed, yea, multiply it to you more and more.

Wesley: 2Co 9:10 - And increase the fruits of your righteousness

The happy effects of your love to God and man. Isa 55:10

Wesley: 2Co 9:11 - Which worketh by us thanksgiving to God

Both from us who distribute, and them who receive, your bounty.

Wesley: 2Co 9:13 - Your avowed subjection

Openly testified by your actions.

Wesley: 2Co 9:13 - To all men

Who stand in need of it.

JFB: 2Co 9:1 - For

Connected with 2Co 8:16 : "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already."

JFB: 2Co 9:1 - write

Emphatical: It is superfluous to "write," for you will have witnesses present [BENGEL].

JFB: 2Co 9:2 - ready a year ago

To send off the money, owing to the apostle's former exhortation (1Co 16:1-2).

JFB: 2Co 9:2 - your zeal

Greek, "the zeal from you," that is, on your part; propagated from you to others.

JFB: 2Co 9:2 - provoked

That is, stimulated.

JFB: 2Co 9:2 - very many

Greek, "the greater number," namely, of the Macedonians.

JFB: 2Co 9:3 - have I sent

We should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived.

JFB: 2Co 9:3 - the brethren

(2Co 8:18, 2Co 8:22) --Titus and the two others.

JFB: 2Co 9:3 - should be in vain in this behalf

"should be proved futile in this particular," however true in general (2Co 7:4). A tacit compliment, softening the sharp monition.

JFB: 2Co 9:3 - as I said

As I was saying (2Co 9:2).

JFB: 2Co 9:4 - if they of Macedonia

Rather as Greek, "if Macedonians."

JFB: 2Co 9:4 - unprepared

With your collection; see 2Co 9:2, "ready," Greek, "prepared."

JFB: 2Co 9:4 - we, not to say ye

Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you.

JFB: 2Co 9:4 - confident boasting

The oldest manuscripts read simply "confidence," namely, in your liberality.

JFB: 2Co 9:5 - that they would go before

Translate, "that they should," &c.

JFB: 2Co 9:5 - whereof ye had notice before

Rather, "promised before"; "long announced by me to the Macedonians" (2Co 9:2) [BENGEL]. "Your promised bounty" [ELLICOTT and others].

JFB: 2Co 9:5 - not as of covetousness

Translate, "not as matter of covetousness," which it would be, if you gave niggardly.

JFB: 2Co 9:6 - I say

ELLICOTT and others supply the ellipsis thus: "But remember this."

JFB: 2Co 9:6 - bountifully

Literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Co 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [BENGEL]. Compare Eze 34:26, "Showers of blessing."

JFB: 2Co 9:7 - according as he purposeth in his heart

Let the full consent of the free will go with the gift [ALFORD]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Pro 22:9; Pro 11:25; Isa 32:8).

JFB: 2Co 9:8 - all grace

Even in external goods, and even while ye bestow on others [BENGEL].

JFB: 2Co 9:8 - that

"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.

JFB: 2Co 9:8 - sufficiency

So as not to need the help of others, having yourselves from God "bread for your food" (2Co 9:10).

JFB: 2Co 9:8 - in all things

Greek, "in everything."

JFB: 2Co 9:8 - every good work

Of charity to others, which will be "your seed sown" (2Co 9:10).

JFB: 2Co 9:9 - As it is written

Realizing the highly blessed character portrayed in Psa 112:9.

JFB: 2Co 9:9 - He

The "good man" (Psa 112:5).

JFB: 2Co 9:9 - dispersed

As seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [BENGEL]. So in Psa 112:9.

JFB: 2Co 9:9 - the poor

The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging."

JFB: 2Co 9:9 - his righteousness

Here "beneficence": the evidence of his being righteous before God and man. Compare Deu 24:13; Mat 6:1, "alms"; Greek, "righteousness."

JFB: 2Co 9:9 - remaineth

Unexhausted and unfailing.

JFB: 2Co 9:10

Translate, as in Isa 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating").

JFB: 2Co 9:10 - minister

Rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."

JFB: 2Co 9:10 - your seed

Your means for liberality.

JFB: 2Co 9:10 - the fruits of your righteousness

The heavenly rewards for your Christian charity (Mat 10:42). Righteousness shall be itself the reward, even as it is the thing rewarded (Hos 10:12; Mat 5:6; Mat 6:33).

JFB: 2Co 9:11

Compare 2Co 9:8.

JFB: 2Co 9:11 - bountifulness

Greek, "single-minded liberality." Translated "simplicity," Rom 12:8.

JFB: 2Co 9:11 - causeth through us

Literally, "worketh through us"; that is, through our instrumentality as the distributors.

JFB: 2Co 9:11 - thanksgiving

On the part of the recipients.

JFB: 2Co 9:12

Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."

JFB: 2Co 9:13 - by

Through occasion of.

JFB: 2Co 9:13 - experiment

Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."

JFB: 2Co 9:13 - they

The recipients.

JFB: 2Co 9:13 - for your professed subjection

Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession.

JFB: 2Co 9:13 - your liberal distribution

Greek, "the liberality of your contribution in relation to them," &c.

Clarke: 2Co 9:1 - It is superfluous for me to write to you

It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)).

Clarke: 2Co 9:2 - I know the forwardness of your mind

I know the forwardness of your mind - You have already firmly purposed to contribute to the support of the poor and suffering saints

Clarke: 2Co 9:2 - That Achaia was ready a year ago

That Achaia was ready a year ago - The whole of the Morea was anciently called Achaia, the capital of which was Corinth. The apostle means, not only Corinth, but other Churches in different parts about Corinth; we know there was a Church at Cenchrea, one of the ports on the Corinthian Isthmus

Clarke: 2Co 9:2 - Your zeal hath provoked very many

Your zeal hath provoked very many - Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of Macedonia, came forward the more promptly and liberally.

Clarke: 2Co 9:3 - Yet have I sent the brethren

Yet have I sent the brethren - Titus and his companions, mentioned in the preceding chapter

Clarke: 2Co 9:3 - That, as I said, ye may be ready

That, as I said, ye may be ready - And he wished them to be ready, that they might preserve the good character he had given them: this was for their honor; and if they did not take care to do so, he might be reputed a liar; and thus both they and himself be ashamed before the Macedonians, should any of them at this time accompany him to Corinth.

Clarke: 2Co 9:5 - Whereof ye had notice before

Whereof ye had notice before - Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin

Clarke: 2Co 9:5 - Bounty, and not as of covetousness

Bounty, and not as of covetousness - Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift.

Clarke: 2Co 9:6 - He which soweth sparingly

He which soweth sparingly - This is a plain maxim: no man can expect to reap but in proportion as he has sowed. And here almsgiving is represented as a seed sown, which shall bring forth a crop. If the sowing be liberal, and the seed good, the crop shall be so too

Sowing is used among the Jews to express almsgiving: so they understand Isa 32:20 : Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And Hos 10:12, they interpret: Sow to yourselves almsgiving, and ye shall reap in mercy - if you show mercy to the poor, God will show mercy to you.

Clarke: 2Co 9:7 - Not grudgingly, or of necessity

Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was של תובה of what was necessary, i.e. what the law required, the other was של נרבה of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God

To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen.

Clarke: 2Co 9:8 - God is able to make all grace abound

God is able to make all grace abound - We have already seen, 2Co 8:1 that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously - they shall have an abundance of God’ s blessings.

Clarke: 2Co 9:9 - He hath dispersed abroad

He hath dispersed abroad - Here is still the allusion to the sower. He sows much; not at home merely, or among those with whom he is acquainted, but abroad - among the strangers, whether of his own or of another nation. The quotation is taken from Psa 112:9

Clarke: 2Co 9:9 - He hath given to the poor

He hath given to the poor - This is the interpretation of he hath scattered abroad; and therefore it is said, his righteousness remaineth for ever - his good work is had in remembrance before God. By righteousness we have already seen that the Jews understand almsgiving. See the note on Mat 6:1.

Clarke: 2Co 9:10 - Now he that ministereth seed to the sower

Now he that ministereth seed to the sower - The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best

The word ὁ - επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself

There is a fine exemplification of this in the same figure thus produced by the prophet. Hos 2:21, Hos 2:22 : I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note at Hos 2:21

Clarke: 2Co 9:10 - The fruits of your righteousness

The fruits of your righteousness - Your beneficence; for so δικαιοσυνη is here to be understood. See the note on Mat 6:1, already referred to.

Clarke: 2Co 9:11 - Being enriched in every thing

Being enriched in every thing - Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he increase riches? That those who have them may exercise all bountifulness. And if they be enriched in every thing, what will be the consequence if they do not exercise all bountifulness? Why, God will curse their blessings; the rust shall canker them, and the moth shall consume their garments. But if, on the other hand, they do thus apply them, then they cause thanksgiving to God. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the eighth.

Clarke: 2Co 9:12 - For the administration of this service

For the administration of this service - The poor are relieved, see the hand of God in this relief, and give God the glory of his grace.

Clarke: 2Co 9:13 - By the experiment of this ministration

By the experiment of this ministration - In this, and in the preceding and following verses, the apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem

1.    The wants of the saints would be supplied

2.    Many thanksgivings would thereby be rendered unto God

3.    The Corinthians would thereby give proof of their subjection to the Gospel. And

4.    The prayers of those relieved will ascend up to God in the behalf of their benefactors.

Calvin: 2Co 9:1 - Ministering

This statement may seem at first view to suit ill, or not sufficiently well, with what goes before; for he seems to speak of a new matter, that he had not previously touched upon, while in reality he is following out the same subject. Let the reader, however, observe, that Paul treats of the very same matter that he had been treating of before — that it was from no want of confidence that he exhorted the Corinthians, and that his admonition is not coupled with any reproof as to the past, but that he has particular reasons that influence him. The meaning, then, of what he says now is this: “I do not teach you that it is a duty to afford relief to the saints, for what need were there of this? For that is sufficiently well known to you, and you have given practical evidence that you are not prepared to be wanting to them; ⁷⁰⁴ but as I have, from boasting everywhere of your liberality, pledged my credit along with yours, this consideration will not allow me to refrain from speaking.” But for this, such anxious concern might have been somewhat offensive to the Corinthians, because they would have thought, either that they were reproached for their indolence, or that they were suspected by Paul. By bringing forward, however, a most, suitable apology, he secures for himself the liberty of not merely exhorting them, without giving offense, but even from time to time urging them.

Some one, however, may possibly suspect, that Paul here pretends what he does not really think. This were exceedingly absurd; for if he reckons them to be sufficiently prepared for doing their duty, why does he set himself so vigorously to admonish them? and, on the other hand, if he is in doubt as to their willingness, why does he declare it to be unnecessary to admonish them? Love carries with it these two things, — good hope, and anxious concern. Never would he have borne such a testimony in favor of the Corinthians, had he not been fully of the mind that he expresses. He had seen a happy commencement: he had hoped, that the farther progress of the matter would be corresponding; but as he was well aware of the unsteadiness of the human mind, he could not provide too carefully against their turning aside from their pious design.

1.Ministering This term seems not very applicable to those that give of their substance to the poor, inasmuch as liberality is deserving of a more splendid designation. ⁷⁰⁵ Paul, however, had in view, what believers owe to their fellowmembers. ⁷⁰⁶ For the members of Christ ought mutually to minister to each other. In this way, when we relieve the brethren, we do nothing more than discharge a ministry that is due to them. On the other hand, to neglect the saints, when they stand in need of our aid, is worse than inhuman, inasmuch as we defraud them of what is their due.

Calvin: 2Co 9:2 - For which I have boasted

2.For which I have boasted He shows the good opinion that he had of them from this, that he had, in a manner, stood forward as their surety by asserting their readiness. But what if he rashly asserted more than the case warranted? For there is some appearance of this, inasmuch as he boasted, that they had been ready a year before with it, while he is still urging them to have it in readiness. I answer, that his words are not to be understood as though Paul had declared, that what they were to give was already laid aside in the chest, but he simply mentioned what had been resolved upon among them. This involves no blame in respect of fickleness or mistake. It was, then, of this promise that Paul spoke. ⁷⁰⁷

Calvin: 2Co 9:3 - But I have sent the brethren

3.But I have sent the brethren He now brings forward the reason — why it is that, while entertaining a favorable opinion as to their willingness, he, nevertheless, sets himself carefully to exhort them. “I consult,” says he, “my own good name and yours; for while I promised in your name, we would, both of us in common, incur disgrace, if words and deeds did not correspond. Hence you ought to take my fears in good part.”

Calvin: 2Co 9:4 - In this confidence

4.In this confidence The Greek term being ὑπόστασις the Old Interpreter has rendered it substantiam , ( substance.) ⁷⁰⁸ Erasmus renders it argumentum , ( subject-matter,) but neither is suitable. Budaeus, however, observes, that this term is sometimes taken to mean boldness, or confidence, as it is used by Polybius when he says, ὀυχ οὑτω την δύναμιν ὡς τὴν ὑπόστασιν καὶ τόλμαν αὐτοῦ καταπεπληγμένον τῶν εναντίων — “It was not so much his bodily strength, as his boldness and intrepidity, that proved confounding to the enemy.” ⁷⁰⁹ Hence ὑποτατικός sometimes means one that is bold and confident. ⁷¹⁰ Now every one must see, how well this meaning accords with Paul’s thread of discourse. Hence it appears, that other interpreters have, through inadvertency, fallen into a mistake.

Calvin: 2Co 9:5 - As a blessing, not in the way of niggardliness

5.As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה , ( beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. ⁷¹¹ The reason I reckon to be this, that it is in the first instance ascribed to God. ⁷¹² Now we know how God blesses us efficiently by his simple nod. ⁷¹³ When it is from this transferred to men, it retains the same meaning, — improperly, indeed, inasmuch as men have not the same efficacy in blessing, ⁷¹⁴ but yet not unsuitably by transference. ⁷¹⁵

To blessing Paul opposes πλεονεξίαν , ( grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. ⁷¹⁶ I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows.

Calvin: 2Co 9:6 - Now the case is this

6.Now the case is this ⁷¹⁹ He now commends alms-giving by a beautiful similitude, comparing it to sowing. For in sowing, the seed is cast forth by the hand, is scattered upon the ground on this side and on that, is harrowed, and at length rots; and thus it seems as good as lost. The case is similar as to alms-giving. What goes from you to some other quarter seems as if it were, diminishing of what you have, but the season of harvest will come, when the fruit will be gathered. For as the Lord reckons every thing that is laid out upon the poor as given to himself, so he afterwards requites it with large interest. (Pro 19:17.)

Now for Paul’s similitude. He that sows sparingly will have a poor harvest, corresponding to the sowing: he that sows bountifully and with a full hand, will reap a correspondingly bountiful harvest. Let this doctrine be deeply rooted in our minds, that, whenever carnal reason keeps us back from doing good through fear of loss, we may immediately defend ourselves with this shield — “But the Lord declares that we are sowing. ” The harvest, however, should be explained as referring to the spiritual recompense of eternal life, as well as to earthly blessings, which God confers upon the beneficent. For God requites, not only in heaven, but also in this world, the beneficence of believers. Hence it is as though he had said, “The more beneficent you are to your neighbors, you will find the blessing of God so much the more abundantly poured out upon you.” He again contrasts here blessing with sparing, as he had previously done with niggardliness. Hence it appears, that it is taken to mean — a large and bountiful liberality.

Calvin: 2Co 9:7 - Every one according to the purpose of his heart // For God loveth a cheerful giver

7.Every one according to the purpose of his heart As he had enjoined it upon them to give liberally, this, also, required to be added — that liberality is estimated by God, not so much from the sum, as from the disposition. He was desirous, it is true, to induce them to give largely, in order that the brethren might be the more abundantly aided; but he had no wish to extort any thing from them against their will. Hence he exhorts them to give willingly, whatever they might be prepared to give. He places purpose of heart in contrast with regret and constraint. For what we do, when compelled by necessity, is not done by us with purpose of heart, but with reluctance. ⁷²⁰ Now the necessity meant you must understand to be what is extrinsic, as it is called — that is, what springs from the influence of others. For we obey God, because it is necessary, and yet we do it willingly. We ourselves, accordingly, in that case impose a necessity of our own accord, and because the flesh is reluctant, we often even constrain ourselves to perform a duty that is necessary for us. But, when we are constrained from the influence of others, having in the mean time an inclination to avoid it, if by any means we could, we do nothing in that case with alacrity — nothing with cheerfulness, but every thing with reluctance or constraint of mind.

For God loveth a cheerful giver He calls us back to God, as I said in the outset, for alms are a sacrifice. Now no sacrifice is pleasing to God, if it is not voluntary. For when he teaches us, that God loveth a cheerful giver, he intimates that, on the other hand, the niggardly and reluctant are loathed by Him. For He does not wish to lord it over us, in the manner of a tyrant, but, as He acts towards us as a Father, so he requires from us the cheerful obedience of children. ⁷²¹

Calvin: 2Co 9:8 - And God is able // That having all sufficiency in all things

8.And God is able Again he provides against the base thought, which our infidelity constantly suggests to us. “What! will you not rather have a regard to your own interest? Do you not consider, that when this is taken away, there will be so much the less left for yourself?” With the view of driving away this, Paul arms us with a choice promise — that whatever we give away will turn out to our advantage. I have said already, that we are by nature excessively niggardly — because we are prone to distrust, which tempts every one to retain with eager grasp what belongs to him. For correcting this fault, we must lay hold of this promise — that those that do good to the poor do no less provide for their own interests than if they were watering their lands. For by alms-givings, like so many canals, they make the blessing of God flow forth towards themselves, so as to be enriched by it. What Paul means is this: “Such liberality will deprive you of nothing, but God will make it return to you in much greater abundance.” For he speaks of the power of God, not as the Poets do, but after the manner of Scripture, which ascribes to him a power put forth in action, the present efficacy of which we ourselves feel — not any inactive power that we merely imagine.

That having all sufficiency in all things He mentions a twofold advantage arising from that grace, which he had promised to the Corinthians — that they should have what is enough for themselves, and would have something over and above for doing good. By the term sufficiency he points out the measure which the Lord knows to be useful for us, for it is not always profitable for us, to be filled to satiety. The Lord therefore, ministers to us according to the measure of our advantage, sometimes more, sometimes less, but in such a way that we are satisfied — which is much more, than if one had the whole world to luxuriate upon. In this sufficiency we must abound, for the purpose of doing good to others, for the reason why God does us good is — not that every one may keep to himself what he has received, but that there may be a mutual participation among us, according as necessity may require.

Calvin: 2Co 9:9 - As it is written, He hath dispersed

9.As it is written, He hath dispersed He brings forward a proof from Psa 112:9, where, along with other excellencies of the pious man, the Prophet mentions this, too, — that he will not be wanting in doing good, but as water flows forth incessantly from a perennial fountain, so the gushing forth of his liberality will be unceasing. Paul has an eye to this — that we be not weary in well doing, (Gal 6:9,) and this is also what the Prophet’s words mean. ⁷²²

Calvin: 2Co 9:10 - He that supplieth // Supply // Bread for food

10.He that supplieth A beautieth circumlocution, in place of the term God, and full of consolation. ⁷²⁴ For the person that sows seed in the proper season, appears when reaping to gather the fruit of his labor and industry, and sowing appears as though it were the fountainhead from which food flows forth to us. Paul opposes this idea, by maintaining that the seed is afforded and the food is furnished by the favor of God even to the husbandmen that sow, and who are looked upon as supporting themselves and others by their efforts. There is a similar statement in Deu 8:16 —

God fed thee with manna — food which thy fathers knew not: lest perhaps when thou hast come into the land which he shall give thee, thou shouldst say, My hand and my strength have gotten, me this wealth; for it is the Lord that giveth power to get wealth, etc.

Supply Here there are two different readings, even in the Greek versions. For some manuscripts render the three verbs in the future — will supply, will multiply, will increase. ⁷²⁵ In this way, there would be a confirmation of the foregoing statement, for it is no rare thing with Paul to repeat the same promise in different words, that it may be the better impressed upon men’s minds. In other manuscripts these words occur in the infinitive mood, and it is well known that the infinitive is sometimes used in place of the optative. I rather prefer this reading, both because it is the more generally received one, and because Paul is accustomed to follow up his exhortations with prayers, entreating from God what he had previously comprised in his doctrine; though at the same time the former reading would not be unsuitable.

Bread for food He mentions a two-fold fruit of the blessing of God upon us — first, that we have sufficiency for ourselves for the support of life; and, secondly, that we have something to lay up for relieving the necessities of others. For as we are not born for ourselves merely, ⁷²⁶ so a Christian man ought neither to live to himself, nor lay out what he has, merely for his own use.

Under the terms seed, and fruits of righteousness, he refers to alms. The fruits of righteousness he indirectly contrasts with those returns that the greater number lay up in cellars, barns, and keeping-places, that they may, every one of them, cram in whatever they can gather, nay, scrape together, so as to enrich themselves. By the former term he expresses the means of doing good; by the latter the work itself, or office of love; ⁷²⁷ for righteousness is taken here, by synecdoche, to mean beneficence. “May God not only supply you with what may be sufficient for every one’s private use, but also to such an extent, that the fountain of your liberality, ever flowing forth, may never be exhausted!” If, however, it is one department of righteousness — as assuredly it is not the least ⁷²⁸ — to relieve the necessities of neighbors, those must be unrighteous who neglect this department of duty.

Calvin: 2Co 9:11 - May be enriched unto all bountifulness // Which produces through you

11.May be enriched unto all bountifulness Again he makes use of the term bountifulness, to express the nature of true liberality — when,

casting all our care upon God, (1Pe 5:7,)

we cheerfully lay out what belongs to us for whatever purposes He directs. He teaches us ⁷²⁹ that these are the true riches of believers, when, relying upon the providence of God for the sufficiency of their support, they are not by distrust kept back from doing good. Nor is it without good reason, that he dignifies with the title of affluence the satisfying abundance of a mind that is simple, and contented with its moderate share; for nothing is more famished and starved than the distrustful, who are tormented with an anxious desire of having.

Which produces through you He commends, in consideration of another result, the alms which they were about to bestow — that they would tend to promote the glory of God. He afterwards, too, expresses this more distinctly, with amplification, in this way: “Besides the ordinary advantage of love, they will also produce thanksgiving.” Now he amplifies by saying, that thanks will be given to God by many, and that, not merely for the liberality itself, by which they have been helped, but also for the entire measure of piety among the Corinthians.

Calvin: 2Co 9:12 - NO PHRASE

By the term administration, he means what he had undertaken at the request of the Churches. Now what we render functionem ( service), is in the Greek λειτουργία term that sometimes denotes a sacrifice, sometimes any office that is publicly assigned. ⁷³⁰ Either of them will suit this passage well. For on the one hand, it is no unusual thing for alms to be termed sacrifices; and, on the other hand, as on occasion of offices being distributed among citizens, ⁷³¹ no one grudges to undertake the duty that has been assigned him, so in the Church, imparting to others ought to be looked upon as a necessary duty. ⁷³² The Corinthians, therefore, and others, by assisting the brethren at Jerusalem, presented a sacrifice to God, or they discharged a service that was proper, and one which they were bound to fulfill. Paul was the minister of that sacrifice, but the term ministry, or service, may also be viewed as referring to the Corinthians. It is, however, of no particular importance.

Calvin: 2Co 9:13 - By the experiment of that administration

13.By the experiment of that administration The term experiment here, as in a variety of other places, means proof or trial ⁷³³ For it was a sufficient token for bringing the love of the Corinthians to the test, — that they were so liberal to brethren that were at a great distance from them. Paul, however, extends it farther — to their concurrent obedience in the gospel. ⁷³⁴ For by such proofs we truly manifest, that we are obedient to the doctrine of the gospel. Now their concurrence appears from this — that alms are conferred with the common consent of all.

Defender: 2Co 9:6 - reap

"For whatsoever a man soweth, that shall he also reap" (Gal 6:7). Note also Psa 126:5, Psa 126:6. The bountiful return promised by God for generous giving is not necessarily (though possibly it is in some cases) to be measured in material plenty (Pro 3:9, Pro 3:10; Mal 3:10-12). He does, indeed, promise to supply our need (Phi 4:19), but perhaps more commonly the rewards are spiritual, which in terms of eternity are far more valuable (2Co 9:8-14). Therefore, when we give with abundance, we are not really "giving," but "sowing.""

Defender: 2Co 9:8 - all grace

God promises an abundance of "all grace" to those who learn the grace of giving and exercise it "cheerfully" (the Greek word in 2Co 9:7 is that from which we derive our word "hilarious"). Note the frequent use of superlatives in this verse - "all grace," "always," "all sufficiency," "all things," "every good work," with "abound" occurring twice."

Defender: 2Co 9:9 - it is written

This testimony is found in Psa 112:9, where it is describing "the man that feareth the Lord, that delighteth greatly in his commandments" (Psa 112:1)."

TSK: 2Co 9:1 - touching // the ministering // it is

touching : Gen 27:42; 1Sa 20:23; 2Ki 22:18; Job 37:23; Psa 45:1; Mat 22:31; Rom 11:28; Phi 3:5, Phi 3:6

the ministering : 2Co 9:12-14, 2Co 8:4-15; Gal 2:10, Gal 6:10

it is : 1Th 4:9, 1Th 4:10, 1Th 5:1; 1Jo 2:27

TSK: 2Co 9:2 - the forwardness // I boast // that // provoked

the forwardness : 2Co 8:8, 2Co 8:10,2Co 8:19; 1Th 1:7

I boast : 2Co 8:24

that : 2Co 1:1, 2Co 8:10; 1Co 16:15

provoked : 2Co 8:8; Heb 10:24

TSK: 2Co 9:3 - have // ye may

have : 2Co 9:4, 2Co 7:14, 2Co 8:6, 2Co 8:17-24

ye may : 2Co 9:5; 1Co 16:1-4; Tit 3:1

TSK: 2Co 9:4 - they // be ashamed

they : 2Co 9:2, 2Co 8:1-5

be ashamed : 2Co 8:24, 2Co 11:17

TSK: 2Co 9:5 - and make // bounty // whereof ye had notice before

and make : 2Co 8:6; 1Co 16:2

bounty : Gr. blessing, Gen 33:11; 1Sa 25:27, 1Sa 30:26 *marg. 2Ki 5:15

whereof ye had notice before : or, which hath been so much spoken of before

TSK: 2Co 9:6 - I say // He which soweth sparingly

I say : 1Co 1:12, 1Co 7:29, 1Co 15:20; Gal 3:17, Gal 5:16; Eph 4:17; Col 2:4

He which soweth sparingly : 2Co 9:10; Psa 41:1-3; Pro 11:18, Pro 11:24, Pro 19:17, Pro 22:9; Ecc 11:1, Ecc 11:6; Luk 6:38; Luk 19:16-26; Gal 6:7-9; Heb 6:10

TSK: 2Co 9:7 - not // God

not : Deu 15:7-11, Deu 15:14; Pro 23:6-8; Isa 32:5, Isa 32:8; Jam 5:9; 1Pe 4:9

God : 2Co 8:12; Exo 25:2, Exo 35:5; 1Ch 29:17; Pro 11:25, Pro 22:9; Act 20:35; Rom 12:8

TSK: 2Co 9:8 - God // all grace // always // may

God : 2Ch 25:9; Psa 84:11; Pro 3:9, Pro 10:22, Pro 11:24, Pro 28:27; Hag 2:8; Mal 3:10; Phi 4:18

all grace : 2Co 8:19; 1Pe 4:10

always : 2Co 9:11; 1Ch 29:12-14

may : 2Co 8:2, 2Co 8:7; Act 9:36; 1Co 15:58; Eph 2:10; Col 1:10; 2Th 2:17; 2Ti 3:17; Tit 2:14, Tit 3:8, Tit 3:14

TSK: 2Co 9:9 - He hath dispersed // his

He hath dispersed : Psa 112:9

his : Psa 112:3; Pro 8:18, Pro 21:21; Isa 51:8; 1Co 13:13; Gal 5:5, Gal 5:6

TSK: 2Co 9:10 - he // multiply // increase

he : Gen 1:11, Gen 1:12, Gen 47:19, Gen 47:23, Gen 47:24; Isa 55:10

multiply : 2Co 9:6; Pro 11:18; Ecc 11:6; Phi 4:17

increase : Hos 10:12; Mat 6:1; Eph 5:9; Phi 1:11; 1Th 3:12, 1Th 4:10

TSK: 2Co 9:11 - enriched // bountifulness // which

enriched : 2Co 8:2, 2Co 8:3; 1Ch 29:12-14; 2Ch 31:10; Pro 3:9, Pro 3:10; Mal 3:10,Mal 3:11; 1Ti 6:17, 1Ti 6:18

bountifulness : or, liberality, Gr. simplicity, 2Co 8:2 *Gr: Rom 12:8

which : 2Co 9:12, 2Co 1:11, 2Co 4:15, 2Co 8:16, 2Co 8:19

TSK: 2Co 9:12 - the administration // only

the administration : 2Co 9:1, 2Co 8:4

only : 2Co 8:14, 2Co 8:15; Phi 2:25, Phi 4:18, Phi 4:19; Phm 1:4-7; Jam 2:14-16; 1Jo 3:17

TSK: 2Co 9:13 - they // professed // and for

they : Psa 50:23; Mat 5:16; Joh 15:8; Act 4:21, Act 11:18, Act 21:19, Act 21:20; Gal 1:24; 1Pe 2:9, 1Pe 4:11

professed : 2Co 10:5; Luk 6:46; Rom 10:16, Rom 16:26; Heb 5:9

and for : Heb 13:16

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: 2Co 9:1

2Co 9:1-5 Paul showeth the reason why, though he knew the

forwardness of the Corinthians, he had sent the

brethren before hand to make up their collections

against his coming.

2Co 9:6-11 He stirreth them up to give bountifully and

cheerfully, as a likely means to increase their store,

2Co 9:12-15 and as productive of many thanksgivings unto God.

I should think the particle gar , here translated for, had been better translated but, as in 1Pe 4:15 , and 2Pe 1:9 , our translators do render it. So these words contain an elegant revocation of himself from the argument he had dwelt upon in the whole former chapter, and the sense amounts to this: But to what purpose do I multiply words to you, to persuade you to minister to the saints in distress? As to you, it is superfluous By this art letting them know, that he had no doubt, but a confident expectation, concerning them; the suggesting of which hath also the force of another argument, that they might not deceive the apostle’ s good opinion and confidence of them.

Poole: 2Co 9:2 - And your zeal hath provoked very many

He gives them the reason why he judgeth it superfluous to write to them, because they had a forward mind of themselves, and needed not to be spurred on. This the apostle tells them that he knew, (he had told them of it, 2Co 8:10 ), he knew it either from themselves, or from some that came from them unto him; and he had boasted of them for this their forwardness in this good work to the churches of Macedonia.

And your zeal hath provoked very many he tells them, that their warmth unto, and in, this work, had kindled a heat in many in those parts where he was. Having therefore been so forward in this good work, and so good instruments to kindle a heat in others, he would not have them now come behind others, or grow cold in it.

Poole: 2Co 9:3 - our boasting in vain on this behalf

I did not send the brethren so much to move you to this work, or quicken you to it, for you yourselves purposed it a year ago, and showed a forwardness in it; the motion proceeded from yourselves, and you showed a readiness to it, which gave me occasion to boast of you to the churches of Macedonia; but I thought you might forget it, and I would not have

our boasting in vain on this behalf And besides, I would have the work done, that your alms might not be to gather when I come, (as he had said, 1Co 16:2 ), but might be in a readiness to be taken and carried away; for that is signified here by being

ready not that readiness of mind of which he had before spoken, and which he had before mentioned as what he had found in them.

Poole: 2Co 9:4

For if I should come, and any of the members of the churches of Macedonia, who have heard me boasting of you as a people very forward in this charitable work, and when they are come they should find you had done nothing, only talked much of your readiness, both I should be ashamed, and you also might see some cause to blush, which I, who consult your honour and reputation equally with my own, would prevent.

Poole: 2Co 9:5 - bounty // That the same might be ready // as a matter of bounty // Not as of covetousness

This was the cause why I judged it reasonable to send the three brethren, before mentioned, unto you, that they might make up your bounty; prokatartiswsi , not so much to move, quicken, or exhort you to it, as to hasten the despatch and perfecting of it, that your money might be ready gathered. The word which we translate

bounty in the Greek signifieth blessing, which agreeth with the Hebrew dialect. Abigail’ s present to David in his distress is called hkrb , a blessing, 1Sa 25:27 : so Jacob called his present to his brother Esau, Gen 33:11 . Such kind of reliefs are called a blessing in both the Hebrew and the Greek tongue:

1. Because they are a part of God’ s blessing upon him that gives, Psa 24:5 .

2. Because the giving of them is a recognition or acknowledgntent how far God hath blessed persons, they giving as the Lord hath prospered them, 1Co 16:2 .

3. Because they are an indication of the blessing, or well wishing, of him that giveth to him that receiveth the gift.

4. Because they are a real doing good to the person that receiveth them, an actual blessing of him.

5. Possibly they are (in him that gives) an effectual, real blessing of God; for we then bless God with what we have, when we use and improve it for the ends for which he hath given it to us. It is very observable, that a liberal, free giving to the relief of the servants of God in distress, is called cariv and eulogia , grace and blessing; a heart to it being created in us from the free grace of God, and the work itself being a real, actual blessing of God with our substance, and the fruit of our increase: which two things well digested, will be potent arguments to charity with every soul that knoweth any thing of God, or hath any love for God.

That the same might be ready that the same may be ready gathered, not to gather when I come. As a blessing, we translate it,

as a matter of bounty: the sense is the same.

Not as of covetousness: the meaning is, I have also sent the brethren, that they may persuade you to a free and liberal contribution, a giving that may look like a blessing, not as proceeding from a narrow heart, in which the love of money prevaileth above the love of God. Giving to the distressed saints of God sparingly, and disproportionately to what estate we have, no ways looks like a blessing; he that so gives, doth not, according to the apostle’ s phrase, give wv eulogian’ for he neither gives as the Lord hath blessed and prospered him, nor yet according to what God requires of him; for he withholds a part of what he ought to part with: neither doth he bless his brother; he doth him some little good, but blessing another signifies a more liberal doing good to him.

Poole: 2Co 9:6

Whereas covetous persons think all lost which they give to charitable uses, the apostle correcteth their mistake, by letting them know, that it is no more lost than the seed is which the husbandman casteth into his ground, which bringeth forth thirty, sixty, or sometimes a hundred-fold; though with this difference, that whereas the husbandman’ s crop dependeth upon the goodness and preparedness of his ground, it is not so with this spiritual crop; a man shall not reap according to the nature of the soil in which he casts his seed; for he that giveth to a prophet or to a rightcerts man, in the name of a prophet or a righteous man, (though he may be mistaken in the person to whom he so giveth), yet shall he receive the reward of a prophet and of a righteous man. But this spiritual sower shall receive according to the quantity of seed which he soweth: he that soweth niggardly and sparingly shall reap accordingly; he that soweth liberally shall reap liberally: from whence we may be confirmed, that the rewards of another life will not be equal, but bear some proportion to the good works which men have done here.

Poole: 2Co 9:7

Let not any give out of any awe of us, nor as it were forced by our authority, but as God shall put it into his heart, and as he hath purposed in himself, and is inclined from himself, without any grudging or unwillingness; not because he thinks he must give, but out of choice: for God loveth one that giveth with freedom and cheerfulness, not him that giveth as it were by constraint, or upon force; it is the will and affection of the giver, not the quantity of the gift, that God looks at. The apostle, by naming God and his acceptance in the case, lets the Corinthians know, that God was concerned in what they thus gave, it was not given to men only; according to that: He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again, Pro 19:17 .

Poole: 2Co 9:8 - able to make all grace to abound toward you // grace // That ye, always having all sufficieney in all things, may abound to every good work

Having made God, in the verse before, a debtor to those who, by giving to poor distressed saints, would make him their creditor, he here proveth him to be no insolvent debtor, but able to do much more for them, than they in this thing should do at his command out of love to him.

He is (saith he)

able to make all grace to abound toward you: the word translated

grace signifieth all sorts of gifts, whether of a temporal or spiritual nature; and being here applied to God, (who is the Author of all gifts), it may very properly be interpreted concerning both. God is able to repay you in temporal things what you thus lend him, and so to pay you in specie; and he is able to pay you in value, by spiritual habits and influences.

That ye, always having all sufficieney in all things, may abound to every good work that you may have a sufficieney in all things, so as that you may abound to and in every good work.

Poole: 2Co 9:9

As in the former verse the apostle had asserted God’ s sufficiency to repay them what they should lend him. So he here asserteth God’ s readiness and willingness. This he confirmeth from a promise taken out of Psa 112:9 , where also is further added, his horn shall be exalted with honour. Concerning the merciful man, it is true that Solomon saith, Pro 11:24 : There is that scattereth, and yet increaseth. The psalmist saith: His righteousness endureth for ever: by which term some understand his bounty or liberality: I had rather understand by it here his obedience to the command of God ht his free distribution to the poor; this remaineth in God’ s book of remembrance for ever, God will not forget this labour of love, Heb 6:10 . The friends which he maketh with his mammon of righteousness, shall receive him into everlasting habitations, Luk 16:9 . A man’ s riches cannot remain for ever, but his righteousness, in the distribution of them according to the command of God, that shall remain for ever.

Poole: 2Co 9:10

The God, whose providence and blessing maketh rich, and who giveth this seed to the sower, supply you with whatsoever you stand in need of for this life, and give you a heart to multiply that spiritual seed, by which the fruits of your righteousness shall be increased. Some Greek copies read these words in the future tense, according to which reading they are a formal promise, both of good things, whereby they might show their charity, and also of a free and large heart, disposing them to that exercise of grace. Our translators render it in the form of a prayer; which yet being the prayer of the apostle, put up in faith, doth virtually contain a promise both of a temporal and a spiritual increase.

Poole: 2Co 9:11 - Which causeth through us thanksgiving to God

The word here translated bountifulness, signifies simplicity, in opposition to deceit and fraud. We had it before, 2Co 8:2 ; so Rom 12:8 : so, Jam 1:5 , God is said to give aplwv , simply (we translate it liberally ). We have in these two chapters met with three words, by which the bounty of Christians to persons in distress is expressed; grace, blessing, simplicity, cariv , eulogia , aplothv . The first lets us know the true root of all accceptable giving to those who are in distress, that must be free love: the second expresseth the true end, blessing God and our neighbour; serving the glory and commands of God, and the necessities of our brethren: this third expresseth the manner how we must give, that is, with simplicity. It is no true liberality where simplicity is wanting, that a man doth not what he doth with a plain heart and design to obey God and do good to his brother.

Which causeth through us thanksgiving to God as a further argument to press them to this liberality, he tells them, that it would cause them that were the apostles and ministers of Christ, to offer thanksgiving unto God.

Poole: 2Co 9:12

No than ought to live to himself; the two great ends of every Christian’ s life ought to be, the glory of God, and the good of others, especially such as belong to the household of faith. This service (saith the apostle) serveth both those ends:

1. It supplieth the neccessities of the saints; and:

2. It causeth thanksgivings to God by many persons, and upon many accounts; which he further openeth in the following verses.

Poole: 2Co 9:13 - Whiles by the experiment of this ministration // they glorify God for your professed subjection unto the gospel of Christ // And for your liberal distribution unto them, and unto all men

Whiles by the experiment of this ministration upon their receiving of what you sent them,

they glorify God for your professed subjection unto the gospel of Christ they will see how ready you are to obey the gospel of Christ, (which hath in so many places called you to this duty), and this will give them occasion of blessing God, who in the day of his power hath made such a willing people, willing at God’ s command, and in consideration of the love of Christ, to strip themselves to clothe his naked members, to restrain their own appetites to feed them. The grace of God bestowed on others, is matter of great thanksgiving to every gracious heart.

And for your liberal distribution unto them, and unto all men: another cause of thanksgiving will be God’ s moving your hearts towards them; they will see reason to bless God, who hath raised them up such friends in their great straits; so as they will both bless God on your behalf, for his grace bestowed on you, that out of the Gentiles he hath picked out a people so subject to the law of his gospel; and also on their own behalf, that God hath stirred up a people to compassionate them in their deep distresses.

PBC: 2Co 9:6

See WebbSr: THE REASON WHY

Haydock: 2Co 9:1 - The ministry

The ministry, that is, the contributions for the brethren, so it is also called again, (ver. 12.) the ministry of this office, or, as the Greek signifies, of this sacrifice, inasmuch as alms, and such charitable works, are spiritual sacrifices to God. (Witham)

Haydock: 2Co 9:2 - That Achaia also was ready

That Achaia also was ready. Corinth was the capital of Achaia. St. Paul had formerly exhorted the Macedonians to contribute to the utmost of their power, informing them, that Corinth and all Achaia were prepared a year ago to collect alms, and now the apostle, speaking to the Corinthians, encourages them by the example of the faithful of Macedon, and informs them of the greatness of their charitable contributions, and the greatness of their zeal. (Theo.)

Haydock: 2Co 9:3

Titus, and two others.

Haydock: 2Co 9:5 - Not

Not forced from covetousness. Literally, not as avarice, as it were extorted from covetous people, who give unwillingly. (Witham)

Haydock: 2Co 9:8

God is generous to the liberally disposed Christian; filling such as relieve the poor with every species of good, and returning their charities a hundred-fold. (Menochius)

Haydock: 2Co 9:11-13 - All bountifulness

All bountifulness, [1] by which is signified, a sincere and free liberality, by giving with a sincere heart, and good intention. St. Paul encourages them to contribute willingly for God's sake, and out of a true charity for their indigent brethren, who will praise, and thank God, and pray for them, &c. (Witham)

Gill: 2Co 9:1 - For as touching the ministering to the saints // it is superfluous for me to write to you

For as touching the ministering to the saints,.... It looks at first sight as if the apostle was entering upon a new subject, though by what follows it appears to be the same; for by "ministering to the saints", he does not mean the ministry of the Gospel to them; nor that mutual assistance members of churches are to give each other; but either the fellowship of ministering to the saints, which the churches had entreated him, and his fellow ministers, to take upon them, namely, to take the charge of their collections, and distribute them to the poor saints at Jerusalem; or rather these collections themselves, and their liberality in them: with respect to which he says,

it is superfluous for me to write to you; that is, he thought it unnecessary to say any more upon that head, because he had used so many arguments already to engage them in it, in the foregoing chapter; and because he had sent three brethren to them, who well understood the nature of this service, and were very capable of speaking to it, and of enforcing the reasonings already used; and more especially he judged it needless to dwell on this subject, for the reasons following.

Gill: 2Co 9:2 - For I know the forwardness of your mind // for which I boast of you to them of Macedonia // that Achaia was ready a year ago // and // your zeal hath provoked very many

For I know the forwardness of your mind,.... How that they were willing of themselves to engage in this good work; how readily they came into it; what a cheerful disposition of mind they showed towards it; and how forward they were to begin the collection:

for which I boast of you to them of Macedonia; he had one it before, which had put them upon the like service, and he still continued to boast of them,

that Achaia was ready a year ago: not that their collection was ready made so long ago; but they had shown a readiness of mind, as to every good work, so to this of communicating to the saints a year ago, when they made a beginning, though as yet had not finished. By Achaia is meant, the inhabitants of Achaia. The Arabic version renders it, the citizens of Achaia; of this country; see Gill on Act 18:12. It is sometimes taken in a large sense, and designs Greece, and includes the countries of Doris, Hellas, Aetolia, Locri, Phocis, Boeotia, Attica, and Megaris; and had its name, as some say, from the frequent inundation of waters; and others, from one of the three generals of the Pelasgi, who were of this name; and sometimes it is taken strictly and properly for the country of the Peloponnesus, or the Morea. And so Drusius, out of Hesychius, has observed, that the Achaeans were Greeks; but properly they were they that inhabited that part of Peloponnesus, called Achaia; and these seem to be intended here. The Gospel was preached in these parts with success; Epaenetus, whom the Apostle Paul salutes, Rom 16:5 and the house of Stephanas he mentions, 1Co 16:15 were the firstfruits of it; and in process of time several churches were here gathered, and which continued for several ages. In the "second" century there was a synod in Achaia, concerning the time of keeping Easter, in which Bacchylus, bishop of Corinth, presided; in the beginning of the "fourth" century, the bishops of Achaia were present at the council of Nice, and in the same century bishops out of this country assisted at the synod in Sardica; in the "fifth" century there were many churches in Achaia, and the bishops of them were present in the Chalcedon synod; out of this country went several bishops, in the "seventh" century, to Constantinople, and were in the sixth synod there; and in the "eighth" century there were bishops of Achaia in the Nicene synod ^d: here by Achaia are designed the churches of Christ, which were in that part of Greece in which Corinth stood, and of which that was the metropolis; so that when the apostle says Achaia was ready, his meaning is more particularly, that the Corinthians were ready:

and, adds he,

your zeal hath provoked very many: or "the zeal which is of you"; which sprung from, and was occasioned by them; for not the zeal of the Corinthians is here intended, as seems at first view, but that emulation which was stirred up in some of the leading persons among the Macedonians, upon hearing how ready they at Corinth were to minister to the necessitous brethren; and the zeal which appeared in these principal men, which was very warm, and yet prudent and seasonable, wrought very much on the minds of others, who, led by their example, contributed in a very generous and unexpected manner. In the Greek text it is, "the zeal out of you"; or, as the Arabic version renders it, "the zeal that arose from you", which was occasioned by them.

Gill: 2Co 9:3 - Yet have I sent the brethren // lest our boasting of you should be in vain in this behalf // that as I said ye may be ready

Yet have I sent the brethren,.... Titus, and the other two mentioned in the foregoing chapter: one manuscript reads, "we have sent"; and the Ethiopic version, "they have sent", that is, the Macedonians; but the common reading is best. It might be objected, that since the apostle knew the forwardness of their minds, how ready they were a year ago, and had boasted so much of their liberality, that it must be unnecessary to send the brethren to them, to stir them up to this work; which objection is prevented by observing the reason of his sending them:

lest our boasting of you should be in vain in this behalf: or, "in this part", in this particular thing, על הדא צבותא, "concerning this business", or affair of beneficence to the poor, as the Syriac version renders it. He had boasted of them with respect to other things besides this; but he was chiefly concerned, knowing the frailty and changeableness of human nature, and how possible it was that their forwardness might abate, and they grow cold and indifferent to such service, lest his glorying of them should be in vain in this particular instance; wherefore he sent the brethren to put them on, that as they had begun they would finish:

that as I said ye may be ready, That as he had said to the Macedonians, that they were ready in mind, it might appear to be so; or as he had ordered them in his former epistle, they might be actually ready; have their collection ready made, so that there might be no gathering when he came.

Gill: 2Co 9:4 - Lest haply if they of Macedonia come with me // and find you unprepared // We (that we say not, ye) should be ashamed in this same confident boasting

Lest haply if they of Macedonia come with me,.... The apostle had determined to come himself, though he was afterwards prevented by Providence, but could not be certain of the coming of the Macedonian brethren with him; however, as it was probable that some of them would come, whose hearts were so much in this work, therefore he judged it fit and proper to send the brethren before hand, in case they should come:

and find you unprepared; not so ready for this service as had been boasted of, and the collection not finished, which had been begun a year ago.

We (that we say not, ye) should be ashamed in this same confident boasting; or "in this same substance", or "subsistence of boasting": a boasting, which, he thought, they had the most solid and substantial ground and foundation to proceed upon; which, should it come to nothing, must cause shame both in the apostles, who had so largely, and with so much assurance, boasted of them; and in the Corinthians, who must be put to the blush, when it should be told them how much they had been boasted of with respect to their readiness, and yet were unprepared: so תוחלת, "hope", expectation, confidence, is rendered by the Septuagint καυχημα, "boasting", Pro 11:7 and in Psa 39:5 υποστασις, the word here used. And some copies, and also the Vulgate Latin version, only read, "in this substance", or glorying, and leave out boasting as superfluous.

Gill: 2Co 9:5 - Therefore I thought it necessary to exhort the brethren // that they would go before hand unto you // and make up before hand your bounty // Whereof // ye had notice before // that the same might be ready, as a matter of bounty // not as of covetousness

Therefore I thought it necessary to exhort the brethren,.... Titus, and the other two, on whom he did not lay his commands, or apostolical injunctions, according to the authority and dignity of his office; only exhorted or besought them, and which was judged by him very needful and proper at this time:

that they would go before hand unto you; before him, and the Macedonian brethren that might probably come with him:

and make up before hand your bounty; or blessing; for any present sent, or delivered, by one person to another, as a token of their friendship, favour, and good will, whether in a necessitous case or not, was by the Jews called ברכה, "a blessing"; see Gen 33:11 and especially what is contributed for the relief of the poor may be so called, because it is not only a part of the bounty of Providence, and blessings of life, with which men are favoured; but is also one way of blessing God for the mercies he has blessed them with, and likewise of blessing, or doing good to fellow creatures and Christians. Moreover, because for this the poor bless their benefactors; and it is a blessing itself to do good to others. Now the apostle judged it expedient to send the brethren before hand to complete and finish this good work begun.

Whereof, says he,

ye had notice before: in his former epistle, 1Co 16:1 or which was promised before by them; or had been spoken of so much before by him to other churches:

that the same might be ready, as a matter of bounty, or blessing,

not as of covetousness; that is, that the collection being ready made, largely and liberally, it might appear to be a free generous action, and show what a noble bountiful disposition they were of; and not performed as covetous men usually do what they do, sparingly, tenaciously, keeping their money as long as they can, being loath to part with it.

Gill: 2Co 9:6 - But this I say // he which soweth sparingly shall reap also sparingly, and he which soweth bountifully // shall reap also bountifully

But this I say,.... This the apostle would have the Corinthians take notice of, and well consider, it being what he could aver for truth, by observation and experience; that as in things natural, so in things of a moral and spiritual kind,

he which soweth sparingly shall reap also sparingly, and he which soweth bountifully, or with blessings,

shall reap also bountifully; or with blessings; as a man sows, so shall he reap; the one is in proportion to the other. Sowing and reaping are here used in a metaphorical sense. The former signifies doing acts of beneficence and liberality. So it is used in the Old Testament, and in Jewish writings; see Ecc 9:6. The interpretation of the latter text, give me leave to produce out of the Talmud ^e as follows, and which will serve to illustrate this of the apostle's.

"Says. R. Jochanan, in the name of R. Benaah, what is that which is written, "blessed are ye that sow beside all waters, that send forth thither the feet of the ox, and the ass?" blessed are the Israelites, for when they are employed in the law, ובגמילות חסדים, "and in acts of beneficence", their evil concupiscence is delivered into their hand, and they are not delivered into the hand of their evil concupiscence: or, as it is elsewhere ^f said, such are worthy of the inheritance of two tribes, Joseph and Issachar; as it is said, "blessed are ye that sow beside all waters", ואין זריעה אלא צדקה, "and there is no sowing but alms"; or, by the word "sowing", nothing else is meant but doing of alms, as it is said, Hos 10:12 and there is no water but the law, or nothing else is meant by water but the law, as it is said, Isa 55:1. And as to these words, "that send forth thither the feet of the ox and the ass", it is a tradition of the house of Elias, for ever let a man place himself by the words of the law, as an ox to the yoke, and an ass to the burden.''

There is a good deal of likeness between sowing the seed in the earth, and doing of alms, or acts of beneficence. The seed that is sown is what is selected and reserved out of the stock expended or sold off, which if not done, there would be no provision for futurity; so that which a man gives for the relief of the necessitous, is what he lays by him in store of what God has prospered him with; in doing which he may hope for a fruitful harvest, whereas otherwise he could expect none: as seed is cast from, and scattered about by the sower all over the field; so what is given to the poor, it is parted with unto them, and spread among them, everyone has a portion; and it looks like a diminution of a man's substance, and as if it would never return with any advantage; though it does, as in a natural, so in a metaphorical sense. The sower casts and scatters his seed with an open hand; was he to gripe it in his fist, or only let go a grain of corn or wheat here and there, he would have but a poor harvest; so the cheerful giver opens his hand wide, and bountifully supplies the wants of the needy; who, as the sower casts his seed on the empty field, so he bestows his bounty on indigent persons, on all men in want, especially the household of faith: and, as when he has done, he harrows the ground, and covers the seed under the earth, where it lies hid, and is very unpromising for a while, and yet be exercises faith, hope, and patience, with respect to an harvest; so the generous benefactor does what he does in as private a manner as may be; and though for a time his good deeds may seem to be attended with little prospect of reward, yet in the end they certainly shall; for as a man sows, so shall he reap: if he sows, that is, gives nothing, he shall reap nothing; if he sows but little, he shall reap little; and if he sows much, he shall reap much; and that of the selfsame kind which he sows; as he is liberal in things temporal, so shall he prosper and succeed in the same; see Pro 3:9.

Gill: 2Co 9:7 - Every man according as he purposeth in his heart // so let him give // not grudgingly // or of necessity // for God loveth a cheerful giver

Every man according as he purposeth in his heart,.... Which is not to be understood of the quantity, or any set sum he has fixed upon in his mind to give; but of the quality or nature of giving; or of the manner in which he is to give:

so let him give; of his own will and free choice, from his very heart; not as directed and forced by others, but according to his own counsel and determination:

not grudgingly; or not of grief; with pain and uneasiness of mind, grieving at parting with what is given, reflecting on the persons that move him to it, or on the objects moved for. The Jews ^g reckon this the lowest degree of all in giving alms; "when a man gives to anyone" בעצב, "with grief", to which the apostle seems to refer: who adds,

or of necessity; of force, by coaction, being obliged to it by the influence, example, or commands of superiors; or through the powerful motives, or prevailing entreaties of others; for without these, men, according to their abilities, should give of themselves freely and liberally:

for God loveth a cheerful giver; or one that gives בסבר פנים יפות, "with a cheerful countenance", as the Jews ^h say; or as elsewhere ⁱ, "with a cheerful heart": their rule is this,

"he that doth the commandment, i.e. alms, let him do it בלב שמח, "with a cheerful heart".''

Who looks pleasantly on the person or persons that move him to it, or on the object to whom he gives; who parts with his money willingly, and takes delight in doing good to others; such givers God loves: not that their cheerful beneficence is the cause of his special peculiar love to them in his own heart, which arises from nothing in man, or done by him; but the meaning is, that God does well to such persons; shows his love to them; he lets them know how kindly he takes such acts of theirs, by prospering and succeeding them in their worldly affairs. In the Septuagint in Pro 22:8 are these words, "God blesses a cheerful man, and a giver", which the apostle refers to.

Gill: 2Co 9:8 - And God is able to make all grace abound towards you // that ye always having all sufficiency in all things

And God is able to make all grace abound towards you,.... By "all grace" is meant, not the love and favour of God, the source of all blessings enjoyed in time and eternity; nor the blessings of grace, the fruits of it; nor the Gospel which reveals them; nor the various graces of the Spirit implanted in regeneration; nor gifts of grace, fitting men for ministerial service; all which God is able to make to abound, and does, when he gives enlarged discoveries of his love, makes fresh applications of covenant grace, leads more fully into the knowledge of his Gospel, carries on the work of his grace in the soul, and calls forth grace into act and exercise, and increases gifts bestowed; nor even merely temporal blessings of every sort, which men are unworthy of, are all the gifts of his goodness, and are given to his people in a covenant way; and which he can, and often does increase: but by it is meant all that goodness, beneficence, and liberality exercised towards the poor members of Christ; God is able, and he will, and it ought to be believed that he will, cause to return with an increase, all that which is expended in relieving the necessities of the saints; that is not thrown away and lost, which is communicated to them, but shall be repaid with use and interest, be restored with abundance, any more than the seed which the husbandman casts into the earth; for as God is able, and has promised, and will, and does cause that to spring up again, and bring forth an abundant increase, so will he multiply the seed of beneficence, and increase the fruits of righteousness. This now contains a new argument to move to liberality, and an antidote against the fears of want, which persons are sometimes pressed with, and tend to prevent their bountiful acts of charity:

that ye always having all sufficiency in all things: that is, God is able to increase, and will so increase your worldly substance, that you shall have a sufficiency, a perfect and entire sufficiency; enough for yourselves and families, for the entertainment of your friends, and the relief of the poor; which shall give you satisfaction and contentment, and that at all times, and with respect to everything necessary for you, as to food and raiment, that so ye may abound to every good work; as to all good works, so to this of beneficence in particular, and to every branch of it, as feeding the hungry, clothing the naked, and the like.

Gill: 2Co 9:9 - As it is written // he hath dispersed // he hath given to the poor // his righteousness remaineth for ever

As it is written,.... In Psa 112:9 where it is said of the good and righteous man,

he hath dispersed ממוניה, "his riches", his substance, as the Chaldee paraphrase adds by way of explanation; not in a profuse extravagant manner, but with wisdom and prudence, and yet largely and liberally, according to his ability. Just as the sower scatters his seed here, and there, and in every place, with an open and wide hand, to the good man distributes to all in necessity, and makes them all partakers of his bounty; he gives not only to one, but to many, and not to all without distinction he meets with, whether necessitous or not:

he hath given to the poor. This explains the former phrase, and points out the persons, the objects of the good man's bounty and compassion:

his righteousness remaineth for ever. This is not to be understood of his justifying righteousness, as if that consisted of, and was established upon his works of bounty and charity to the poor; nor of his fame among men on account of his liberality; nor of any reward in another world; but of his beneficence itself, it being common with the Jews to call alms צדקה, "righteousness": See Gill on Mat 6:1 and the sense is, that what such a man bestows in charity on the poor shall not be lost, but shall be like the seed cast into the earth, shall spring up again, and bring forth fruit with increase, according to what follows.

Gill: 2Co 9:10 - Now he that ministereth seed to the sower, and bread for your food // and to multiply your seed sown, and increase the fruits of your righteousness // and will increase the fruits of your righteousness

Now he that ministereth seed to the sower, and bread for your food,.... For so the words ought to be pointed and read, as is clear from Isa 55:10 to which they refer; and are a "periphrasis" of God, who so blesses the seed that is cast into the earth, that it brings forth such an increase, as that there is a sufficiency of bread for food to the eater for the present year, and a sufficiency of seed to sow with again the next year; and that God, that does this every year, is able "to minister to", or supply your present necessities;

and to multiply your seed sown, and increase the fruits of your righteousness; though some consider these as a wish or prayer of the apostle's, that God would do all this for them. Some copies, and the Vulgate Latin, Syriac, and Ethiopic versions, read all in the future tense, "he will minister" to you, or "supply" you, "and will multiply your seed sown",

and will increase the fruits of your righteousness; and so contain a promise of a divine blessing, encouraging to liberality with cheerfulness, by strengthening their faith in the providence of God; who as he multiplies, not the seed expended in the family, or sold at market, or as in the barn, or laid up for a better price, but the seed sown in the field, so he will multiply the substance of men; not what they lay out on themselves and families, or lay up in their coffers, but what they give away, or bestow on Christ's poor: and all effects which follow acts of liberality, and which are here designed by "fruits of righteousness", such as a good name among men, blessing, praise, thanksgiving, and prosperity in things temporal and spiritual, these God will abundantly increase; some of which are mentioned in the following verses. So alms with the Jews is not only called צדקה, "righteousness", but "seed sown". Thus Jarchi interprets Psa 37:26 "and his seed is blessed", he that זורע, "sows" righteousness or alms, its end shall be for a blessing, or in the end he shall be blessed; and the phrase, "rain righteousness", in Hos 10:12 is by the Septuagint rendered, γεννηματα δικαιοσυνης, "fruits of righteousness", the same as here, from whence it seems to be taken.

Gill: 2Co 9:11 - Being enriched in everything to all bountifulness // which causeth through us thanksgiving to God

Being enriched in everything to all bountifulness,.... These words may be connected with 2Co 9:8 being included in a parenthesis; and the sense is, that God was not only able to give them a sufficiency, and would give them a sufficiency of temporal things, as food and raiment to their satisfaction, and contentment for themselves, but a fulness, an exuberancy, an overplus also; not for luxury and intemperance, but that having such an affluence in all the good things of life, they might at all times, and upon every occasion, exercise a bountiful disposition in relieving the poor:

which causeth through us thanksgiving to God; not their riches and fulness, but their liberal distribution of them to the poor saints, to which they were stirred up by the apostles; who were thankful to God who had so well succeeded their exhortations and advice, and which was the cause of thanksgivings in others: and since therefore such beneficence tended to the glory of God, as giving of thanks makes for his glory, this then ought to be attended to, and diligently performed; and so it furnishes out a new argument to this good work, which is enlarged upon in the following verses.

Gill: 2Co 9:12 - For the administration of this service // not only supplieth the wants of the saints // but is abundant also by many thanks givings to God

For the administration of this service,.... Not only by the Corinthians, and others, in giving and collecting, but by the apostles in ministering and distributing their contributions to the poor saints, produced these two very good effects: for it

not only supplieth the wants of the saints; makes up their deficiencies, relieves their necessities, and furnishes them with what is comfortable and refreshing to them under their many sorrowful circumstances, which is answering a very valuable end:

but is abundant also by many thanks givings to God; it has over and above this excellency in it, or its excellent use is enhanced, and abundantly appears by this consideration; that many precious souls are sent hereby to the throne of grace to give thanks to God, who put it into the hearts of the apostles to move the churches on their behalf, and who wrought upon them so cheerfully and largely to contribute to their necessities.

Gill: 2Co 9:13 - Whiles by the experiment of this ministration // they glorify God // for your professed subjection to the Gospel of Christ // for your liberal distribution unto them, and unto all men

Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first,

they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly

for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him,

for your liberal distribution unto them, and unto all men; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.