2 Corinthians · Chapter 9

V. 1. To write to you-Largely.

Verse 1. It is superfluous for me to write to you] I need not enlarge, having already said enough. See the preceding chapter.

Verses 1, 2. As touching the ministering to the saints — Contributing to their relief, see on Romans 15:26; it is superfluous for me to write — More largely and particularly. For I know — Rather, have known, in former instances, and have now again learned from Titus; the forwardness of your mind — Your readiness to assist in this good work; for which I boast of you to them of Macedonia — To the Christians in that province, with whom he then was; that Achaia — Whereof Corinth was the chief city; was ready — Was prepared; a year ago — Or since the last year, as apo perusi properly signifies. “So the apostle thought when he boasted of the Corinthians to the Macedonians. For in his former letter, which was written in the end of the preceding year, he had exhorted them to make the collection, and had given it in charge to Titus, who carried that letter, to encourage them in the work. Besides, the Corinthians having expressed the greatest respect for the apostle in the letter which they sent to him, and the messengers, who brought him that letter, having assured him of their disposition to obey him in every thing, he did not doubt of their having complied with his request. And therefore, when he went into Macedonia the following spring, after pentecost, he told the Macedonian churches that Achaia was prepared since the end of the last year, firmly believing that it was so.” — Macknight.

Verse 1. Touching the ministering to the saints in Judea, it is superfluous for me to write to you. What a method of finding the avenues of the heart. He knew their forwardness — he had boasted of it in Macedonia. Being himself the model of every virtue, he had their hearts, and their cash at his command. Opulent Corinth being a proverb, he was the bolder to glean in Boaz’s field.

1. For—Alludes to our boasting in last verse, and thereby closely connects the language. Ministering—The contributions to the saints at Jerusalem. Superfluous—And so he writes here not so much about the ministering itself, as about finishing it promptly, in order to verify his boasts in their behalf if any Macedonians should visit Corinth soon, as, indeed, they might in company with himself when he should come to Corinth.

Ver. 1.-2. After commending the three messengers, Paul gives in 2 Corinthians 9:3-5 the purpose for which he has sent them. But this he prefaces by saying in 2 Corinthians 9:1, 2 that he has no reason to write to them about the collection itself.

For about etc.: reason why, instead of speaking about the collection, Paul merely bids his readers receive the messengers worthily. On the one hand; implies that Paul mentions the ministry for the saints (2 Corinthians 8:4) only by way of contrast to a detail about it, viz. the mission (2 Corinthians 9:3) of the three brethren. Superfluous etc.; (cp. 1 Thessalonians 4:9;) reveals the apostle’s usual courtesy and tact.

For I know, etc.: reason why it is superfluous to write. Eagerness, or readiness: 2 Corinthians 8:19.

On your behalf: in your favor.

I exult: even now he continues to boast about them.

To Macedonians: to some, not necessarily all of them.

That Achaia etc.: the matter of Paul’s boasting. It implies that not only at Corinth but throughout the province the collection was eagerly agreed to from the first.

Has been ready: i.e. they had according to Paul’s advice, (1 Corinthians 16:1,) the money ready at home. For it is evident that the general gathering had not yet been made: whereas, that Paul continues to boast, proves that his boasting was not a mistake.

From last year: as in 2 Corinthians 8:10.

Stirred up: same word in a bad sense in Colossians 3:21. The more part: the majority, as in 2 Corinthians 2:6. Paul’s continued boasting about the Corinthians implies that, in the previous year when the matter of the collection was first brought before them, they took it up eagerly, and were prepared to contribute at once and actually began (2 Corinthians 8:10) to contribute. Even the liberality of the Macedonians, for which Paul is so thankful to God, was in great part a result of the example thus nobly set by the Corinthians. All this proves that it is needless for him to write to them about the collection. But it does not prevent him from telling them of the liberality of the Macedonians, that the example of those whom their own liberal purpose had aroused might prompt them to complete at once the work they had been the first to begin. Thus example acts and re-acts.

Since the Corinthians were a year ago ready for the collection, and since three months ago Paul received at Ephesus a deputation of Corinthians who would naturally tell him all that the church had done, we infer that the boasting in 2 Corinthians 9:2 was prompted, not by news received in Macedonia from Titus which seems to have been rather unfavorable though not such as to put an end to Paul’s boasting, but by earlier news.

V. 2. I boast to them of Macedonia-With whom he then was.

Verse 2. I know the forwardness of your mind] You have already firmly purposed to contribute to the support of the poor and suffering saints. 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.

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.

Verses 1, 2. As touching the ministering to the saints — Contributing to their relief, see on Romans 15:26; it is superfluous for me to write — More largely and particularly. For I know — Rather, have known, in former instances, and have now again learned from Titus; the forwardness of your mind — Your readiness to assist in this good work; for which I boast of you to them of Macedonia — To the Christians in that province, with whom he then was; that Achaia — Whereof Corinth was the chief city; was ready — Was prepared; a year ago — Or since the last year, as apo perusi properly signifies. “So the apostle thought when he boasted of the Corinthians to the Macedonians. For in his former letter, which was written in the end of the preceding year, he had exhorted them to make the collection, and had given it in charge to Titus, who carried that letter, to encourage them in the work. Besides, the Corinthians having expressed the greatest respect for the apostle in the letter which they sent to him, and the messengers, who brought him that letter, having assured him of their disposition to obey him in every thing, he did not doubt of their having complied with his request. And therefore, when he went into Macedonia the following spring, after pentecost, he told the Macedonian churches that Achaia was prepared since the end of the last year, firmly believing that it was so.” — Macknight.

2. Achaia—The Grecian province of which Corinth was the capital, sometimes including all Southern Greece. A year ago—See note, 2 Corinthians 7:10. Provoked very many—The apostle arouses each by the example of the other. Poor Macedonia was wealthy in her heart of benevolence, 2 Corinthians 8:1-4; and richer Achaia was inspiring her with her early leadership.

Ver. 1.-2. After commending the three messengers, Paul gives in 2 Corinthians 9:3-5 the purpose for which he has sent them. But this he prefaces by saying in 2 Corinthians 9:1, 2 that he has no reason to write to them about the collection itself.

For about etc.: reason why, instead of speaking about the collection, Paul merely bids his readers receive the messengers worthily. On the one hand; implies that Paul mentions the ministry for the saints (2 Corinthians 8:4) only by way of contrast to a detail about it, viz. the mission (2 Corinthians 9:3) of the three brethren. Superfluous etc.; (cp. 1 Thessalonians 4:9;) reveals the apostle’s usual courtesy and tact.

For I know, etc.: reason why it is superfluous to write. Eagerness, or readiness: 2 Corinthians 8:19.

On your behalf: in your favor.

I exult: even now he continues to boast about them.

To Macedonians: to some, not necessarily all of them.

That Achaia etc.: the matter of Paul’s boasting. It implies that not only at Corinth but throughout the province the collection was eagerly agreed to from the first.

Has been ready: i.e. they had according to Paul’s advice, (1 Corinthians 16:1,) the money ready at home. For it is evident that the general gathering had not yet been made: whereas, that Paul continues to boast, proves that his boasting was not a mistake.

From last year: as in 2 Corinthians 8:10.

Stirred up: same word in a bad sense in Colossians 3:21. The more part: the majority, as in 2 Corinthians 2:6. Paul’s continued boasting about the Corinthians implies that, in the previous year when the matter of the collection was first brought before them, they took it up eagerly, and were prepared to contribute at once and actually began (2 Corinthians 8:10) to contribute. Even the liberality of the Macedonians, for which Paul is so thankful to God, was in great part a result of the example thus nobly set by the Corinthians. All this proves that it is needless for him to write to them about the collection. But it does not prevent him from telling them of the liberality of the Macedonians, that the example of those whom their own liberal purpose had aroused might prompt them to complete at once the work they had been the first to begin. Thus example acts and re-acts.

Since the Corinthians were a year ago ready for the collection, and since three months ago Paul received at Ephesus a deputation of Corinthians who would naturally tell him all that the church had done, we infer that the boasting in 2 Corinthians 9:2 was prompted, not by news received in Macedonia from Titus which seems to have been rather unfavorable though not such as to put an end to Paul’s boasting, but by earlier news.

V. 3. I have sent the above mentioned brethren before me.

Verse 3. Yet have I sent the brethren] Titus and his companions, mentioned in the preceding chapter.

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 honour; 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.

Verses 3-7. Yet have I sent the brethren — Above mentioned before me; lest our boasting of you should be in vain — Lest you should be found unprepared. To make up beforehand — To complete before my arrival; your bounty — Or gift; whereof ye had notice before — Greek, thn prokathggelmenhn, spoken of before, namely, by me to the Macedonians. Or, as some understand the expression, formerly announced to the saints in Judea. That the same might be ready — When I come; as a bounty — Or free gift, willingly bestowed; and not as of covetousness — A thing extorted, or wrung by importunity from covetous persons. But this I say — This I wish you to keep in mind as an important declaration; He who soweth sparingly shall reap sparingly, &c. — A general rule: God will proportion the reward to the work, and the temper whence it proceeds. Every man as he purposeth, &c. — As he finds himself inclined from his own bountiful disposition, and not as being constrained thereto by me or any other; not grudgingly — Ek luphv, from grief, as if he were sorry to part with his money; or of necessity — Because he is ashamed to refuse. For — In matters of charity; God loveth a cheerful giver — Nor can that be acceptable to him which is given with reluctance and by constraint.

Ver. 3. Yet have I sent the brethren. Though he knew the power of charity, yet he knew also that the means must not be neglected.

3. The brethren—The three brethren, Titus, Luke, and Erastus. Grotius quotes from Maimonides the statement that the Jews were accustomed to place three commissioners over any movement of contribution.

Ver. 3.-5. About the collection Paul has no need to write; but he has need to explain why he sent the before mentioned brethren.

Our ground-of-exultation be-made-vain: 1 Corinthians 9:15: lest the excellence of which we boast in your favor be found out to be an empty thing.

In this matter; implies that Paul’s exultation about them embraced other points. He feared lest in this detail his boast might prove to be misplaced. That as I said etc.: parallel to, and explaining, the foregoing purpose. As I said, you may be etc.: opposite to ground of boasting be made vain. Prepared; takes up the same word in 2 Corinthians 9:2. 2 Corinthians 9:4 is a further negative purpose.

We, you: emphatic. Paul speaks of his own shame, that he may avoid speaking of the greater shame which, if found unprepared, would fall upon them.

Exhort: see 2 Corinthians 8:6.

Come-beforehand… prepare-beforehand: before Paul came.

Before-promised: by Paul. For Paul’s boasting about them was virtually a promise of what they would do. It takes up as I said in 2 Corinthians 9:3.

Beforehand… beforehand… before: emphatic alliteration.

Blessing: a benefit, as in Genesis 33:11; Judges 1:15. But usually it denotes a benefit conveyed by a good word. See under Romans 1:25.

In this way etc.; dwells upon the word blessing, which was chosen to suggest this explanation. Paul begs them to contribute not as though it were an act of greedy self-enrichment, (in which case they would do as little as possible to attain their end,) but as an outflow of benevolence, and therefore measured by the greatness of their love. The word blessing is specially appropriate, as recalling God’s benefits in contrast to man’s selfishness.

Greediness, or covetousness: literally, “having more.” Same word in Ephesians 4:19; 5:3; Colossians 3:5; 1 Thessalonians 2:5; Luke 12:15. This exhortation we shall do well to remember in all our gifts.

Of TITUS nothing is said in the Book of Acts. This, though remarkable, accords with the scantiness of its reference (Acts 20:2) to the period when this Epistle was written. Nor is he mentioned, apart from this Epistle, except in Galatians 2:1, 3; 2 Timothy 4:10; Titus 1:4. Yet he was evidently a noble and valued helper of the apostle.

Titus was (Galatians 2:3) a Greek: i.e. not necessarily born in Greece, but of Gentile parents. See under Romans 1:16; and contrast Acts 16:3, referring to almost the same time as Galatians 2:3. His birth-place is quite unknown. He seems (Titus 1:4) to have been converted by Paul.

We first meet Titus going with Paul to Jerusalem as narrated in Galatians 2:1, (same journey apparently as Acts 15:2,) probably as representative of the Gentile Christians.

From 2 Corinthians 7:14f we infer that Titus was not a member of the church at Corinth. But Paul (2 Corinthians 12:17) sent him there, from Ephesus probably, to promote the collection for the poorer Christians at Jerusalem. That Titus began (2 Corinthians 8:6) this collection at Corinth, and that Paul assumes in 1 Corinthians 16:1f that his readers already know about it, implies that this first mission of Titus was not later than the First extant Epistle to the Corinthians, and suggests strongly that it was some time earlier. This is confirmed by the absence of any reference to Titus, Paul’s valued colleague, in the First Epistle, and by the fact that, at the instance (2 Corinthians 8:6) of Titus, the Corinthians were ready (2 Corinthians 9:2; 8:10) a year ago to contribute. This seems to prove that some months before the First Epistle was written, perhaps in the previous autumn, Paul sent (2 Corinthians 12:18) Titus and another to Corinth to begin the collection; and that he did so. Now, 2 Corinthians 2:13; 7:6ff, imply that personally or by message Paul requested Titus to meet him at Troas, expecting thus news from Corinth, especially about the effect of the First Epistle. That Titus was not at Ephesus or at Corinth when Paul wrote the First Epistle, is made almost certain by its silence about him. But this expectation implies that, although not at Corinth then, Titus was likely to be there either by Paul’s request or otherwise soon afterwards. He may have come to Ephesus, and have been at once sent back to Corinth, with directions to meet Paul at Troas: or, while residing elsewhere he may have been requested by Paul to visit Corinth. This would imply, as is by no means unlikely, that Paul sent Titus three times to Corinth. Either of these suppositions would account for all our scanty indications of the movements of Titus. The latter suggestion, as implying less travelling, is rather the more likely of the two. In many ways unknown to us messages may have been sent by Paul to Titus. After his own hasty (Acts 20:1) departure from Ephesus, not finding Titus at Troas, Paul crossed over to Macedonia. Here, though not immediately, Titus met him with good news about the deep repentance and Christian earnestness of the Corinthians, and with information about the progress of the collection. Moved both by the liberality of the Macedonians and by the readiness of the Corinthians, Paul begged Titus (2 Corinthians 8:6) to return to Corinth and complete, before (2 Corinthians 9:5) the apostle’s own arrival, the collection he had begun. This, Titus gladly (2 Corinthians 8:17) agreed to do; and went from Macedonia to Corinth, accompanied by one brother chosen by the Macedonian churches to go with Paul to take the collection to Jerusalem, and by another sent with the approval of the churches by Paul himself. These messengers took with them (2 Corinthians 8:18; 9:3f) the Second Epistle. The collection at Corinth was (Romans 15:26) duly made; doubtless in great part by the activity of Titus.

And now we lose sight of Titus for at least five years. In Titus 1:5 we find him again a trusted helper of the apostle, deputed to set in order the imperfectly organized churches in Crete. Paul is very wishful (Titus 3:12) to see him at Nicopolis during the winter. It would seem that later (2 Timothy 4:10) Titus was with Paul in his last imprisonment at Rome. And, with a touch of sadness, the lonely prisoner says that he has gone, doubtless for a sufficient reason, to Dalmatia.

The gushing joy (2 Corinthians 7:7) of Titus about the repentance of the Corinthians, his warm affection (2 Corinthians 7:15) for them, and his eagerness (2 Corinthians 8:16f) to visit them again, betray an ardent temperament. He worked in perfect accord (2 Corinthians 12:18) with Paul. And, though little known to us, he doubtless had no small share in founding Gentile Christianity.

Verses 3-7. Yet have I sent the brethren — Above mentioned before me; lest our boasting of you should be in vain — Lest you should be found unprepared. To make up beforehand — To complete before my arrival; your bounty — Or gift; whereof ye had notice before — Greek, thn prokathggelmenhn, spoken of before, namely, by me to the Macedonians. Or, as some understand the expression, formerly announced to the saints in Judea. That the same might be ready — When I come; as a bounty — Or free gift, willingly bestowed; and not as of covetousness — A thing extorted, or wrung by importunity from covetous persons. But this I say — This I wish you to keep in mind as an important declaration; He who soweth sparingly shall reap sparingly, &c. — A general rule: God will proportion the reward to the work, and the temper whence it proceeds. Every man as he purposeth, &c. — As he finds himself inclined from his own bountiful disposition, and not as being constrained thereto by me or any other; not grudgingly — Ek luphv, from grief, as if he were sorry to part with his money; or of necessity — Because he is ashamed to refuse. For — In matters of charity; God loveth a cheerful giver — Nor can that be acceptable to him which is given with reluctance and by constraint.

4. Haply—Perhaps. We… ye—A happy stroke of delicacy!

Ver. 3.-5. About the collection Paul has no need to write; but he has need to explain why he sent the before mentioned brethren.

Our ground-of-exultation be-made-vain: 1 Corinthians 9:15: lest the excellence of which we boast in your favor be found out to be an empty thing.

In this matter; implies that Paul’s exultation about them embraced other points. He feared lest in this detail his boast might prove to be misplaced. That as I said etc.: parallel to, and explaining, the foregoing purpose. As I said, you may be etc.: opposite to ground of boasting be made vain. Prepared; takes up the same word in 2 Corinthians 9:2. 2 Corinthians 9:4 is a further negative purpose.

We, you: emphatic. Paul speaks of his own shame, that he may avoid speaking of the greater shame which, if found unprepared, would fall upon them.

Exhort: see 2 Corinthians 8:6.

Come-beforehand… prepare-beforehand: before Paul came.

Before-promised: by Paul. For Paul’s boasting about them was virtually a promise of what they would do. It takes up as I said in 2 Corinthians 9:3.

Beforehand… beforehand… before: emphatic alliteration.

Blessing: a benefit, as in Genesis 33:11; Judges 1:15. But usually it denotes a benefit conveyed by a good word. See under Romans 1:25.

In this way etc.; dwells upon the word blessing, which was chosen to suggest this explanation. Paul begs them to contribute not as though it were an act of greedy self-enrichment, (in which case they would do as little as possible to attain their end,) but as an outflow of benevolence, and therefore measured by the greatness of their love. The word blessing is specially appropriate, as recalling God’s benefits in contrast to man’s selfishness.

Greediness, or covetousness: literally, “having more.” Same word in Ephesians 4:19; 5:3; Colossians 3:5; 1 Thessalonians 2:5; Luke 12:15. This exhortation we shall do well to remember in all our gifts.

Of TITUS nothing is said in the Book of Acts. This, though remarkable, accords with the scantiness of its reference (Acts 20:2) to the period when this Epistle was written. Nor is he mentioned, apart from this Epistle, except in Galatians 2:1, 3; 2 Timothy 4:10; Titus 1:4. Yet he was evidently a noble and valued helper of the apostle.

Titus was (Galatians 2:3) a Greek: i.e. not necessarily born in Greece, but of Gentile parents. See under Romans 1:16; and contrast Acts 16:3, referring to almost the same time as Galatians 2:3. His birth-place is quite unknown. He seems (Titus 1:4) to have been converted by Paul.

We first meet Titus going with Paul to Jerusalem as narrated in Galatians 2:1, (same journey apparently as Acts 15:2,) probably as representative of the Gentile Christians.

From 2 Corinthians 7:14f we infer that Titus was not a member of the church at Corinth. But Paul (2 Corinthians 12:17) sent him there, from Ephesus probably, to promote the collection for the poorer Christians at Jerusalem. That Titus began (2 Corinthians 8:6) this collection at Corinth, and that Paul assumes in 1 Corinthians 16:1f that his readers already know about it, implies that this first mission of Titus was not later than the First extant Epistle to the Corinthians, and suggests strongly that it was some time earlier. This is confirmed by the absence of any reference to Titus, Paul’s valued colleague, in the First Epistle, and by the fact that, at the instance (2 Corinthians 8:6) of Titus, the Corinthians were ready (2 Corinthians 9:2; 8:10) a year ago to contribute. This seems to prove that some months before the First Epistle was written, perhaps in the previous autumn, Paul sent (2 Corinthians 12:18) Titus and another to Corinth to begin the collection; and that he did so. Now, 2 Corinthians 2:13; 7:6ff, imply that personally or by message Paul requested Titus to meet him at Troas, expecting thus news from Corinth, especially about the effect of the First Epistle. That Titus was not at Ephesus or at Corinth when Paul wrote the First Epistle, is made almost certain by its silence about him. But this expectation implies that, although not at Corinth then, Titus was likely to be there either by Paul’s request or otherwise soon afterwards. He may have come to Ephesus, and have been at once sent back to Corinth, with directions to meet Paul at Troas: or, while residing elsewhere he may have been requested by Paul to visit Corinth. This would imply, as is by no means unlikely, that Paul sent Titus three times to Corinth. Either of these suppositions would account for all our scanty indications of the movements of Titus. The latter suggestion, as implying less travelling, is rather the more likely of the two. In many ways unknown to us messages may have been sent by Paul to Titus. After his own hasty (Acts 20:1) departure from Ephesus, not finding Titus at Troas, Paul crossed over to Macedonia. Here, though not immediately, Titus met him with good news about the deep repentance and Christian earnestness of the Corinthians, and with information about the progress of the collection. Moved both by the liberality of the Macedonians and by the readiness of the Corinthians, Paul begged Titus (2 Corinthians 8:6) to return to Corinth and complete, before (2 Corinthians 9:5) the apostle’s own arrival, the collection he had begun. This, Titus gladly (2 Corinthians 8:17) agreed to do; and went from Macedonia to Corinth, accompanied by one brother chosen by the Macedonian churches to go with Paul to take the collection to Jerusalem, and by another sent with the approval of the churches by Paul himself. These messengers took with them (2 Corinthians 8:18; 9:3f) the Second Epistle. The collection at Corinth was (Romans 15:26) duly made; doubtless in great part by the activity of Titus.

And now we lose sight of Titus for at least five years. In Titus 1:5 we find him again a trusted helper of the apostle, deputed to set in order the imperfectly organized churches in Crete. Paul is very wishful (Titus 3:12) to see him at Nicopolis during the winter. It would seem that later (2 Timothy 4:10) Titus was with Paul in his last imprisonment at Rome. And, with a touch of sadness, the lonely prisoner says that he has gone, doubtless for a sufficient reason, to Dalmatia.

The gushing joy (2 Corinthians 7:7) of Titus about the repentance of the Corinthians, his warm affection (2 Corinthians 7:15) for them, and his eagerness (2 Corinthians 8:16f) to visit them again, betray an ardent temperament. He worked in perfect accord (2 Corinthians 12:18) with Paul. And, though little known to us, he doubtless had no small share in founding Gentile Christianity.

V. 5. Spoken of before-By me, to the Macedonians. Not as a matter of covetousness-As wrung by importunity from covetous persons.

Verse 5. Whereof ye had notice before] Instead of prokathggelmenhn, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have proephggelmenhn, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin. 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 pleonexia, covetousness, as if it were here to be understood as implying a small gift.

Verses 3-7. Yet have I sent the brethren — Above mentioned before me; lest our boasting of you should be in vain — Lest you should be found unprepared. To make up beforehand — To complete before my arrival; your bounty — Or gift; whereof ye had notice before — Greek, thn prokathggelmenhn, spoken of before, namely, by me to the Macedonians. Or, as some understand the expression, formerly announced to the saints in Judea. That the same might be ready — When I come; as a bounty — Or free gift, willingly bestowed; and not as of covetousness — A thing extorted, or wrung by importunity from covetous persons. But this I say — This I wish you to keep in mind as an important declaration; He who soweth sparingly shall reap sparingly, &c. — A general rule: God will proportion the reward to the work, and the temper whence it proceeds. Every man as he purposeth, &c. — As he finds himself inclined from his own bountiful disposition, and not as being constrained thereto by me or any other; not grudgingly — Ek luphv, from grief, as if he were sorry to part with his money; or of necessity — Because he is ashamed to refuse. For — In matters of charity; God loveth a cheerful giver — Nor can that be acceptable to him which is given with reluctance and by constraint.

5. Before… beforehand… before—Paul is intensely earnest that the Corinthian preparation shall be ahead of the Macedonian inspection. The first before means antecedent to St. Paul’s visit to Corinth. Bounty— Greek, blessing; as being in the spirit of blessing by the donor, and with the effect of blessing on the receiver. Hence the word is well rendered benefaction, or bounty. Covetousness—Or rather, overreaching; that is, as though overreached or cheated into giving. For Paul would have their heart to so correspond with the bestowment as that it may be blessed in the deed.

e. By promise of corresponding reward, 6-11.

Ver. 3.-5. About the collection Paul has no need to write; but he has need to explain why he sent the before mentioned brethren.

Our ground-of-exultation be-made-vain: 1 Corinthians 9:15: lest the excellence of which we boast in your favor be found out to be an empty thing.

In this matter; implies that Paul’s exultation about them embraced other points. He feared lest in this detail his boast might prove to be misplaced. That as I said etc.: parallel to, and explaining, the foregoing purpose. As I said, you may be etc.: opposite to ground of boasting be made vain. Prepared; takes up the same word in 2 Corinthians 9:2. 2 Corinthians 9:4 is a further negative purpose.

We, you: emphatic. Paul speaks of his own shame, that he may avoid speaking of the greater shame which, if found unprepared, would fall upon them.

Exhort: see 2 Corinthians 8:6.

Come-beforehand… prepare-beforehand: before Paul came.

Before-promised: by Paul. For Paul’s boasting about them was virtually a promise of what they would do. It takes up as I said in 2 Corinthians 9:3.

Beforehand… beforehand… before: emphatic alliteration.

Blessing: a benefit, as in Genesis 33:11; Judges 1:15. But usually it denotes a benefit conveyed by a good word. See under Romans 1:25.

In this way etc.; dwells upon the word blessing, which was chosen to suggest this explanation. Paul begs them to contribute not as though it were an act of greedy self-enrichment, (in which case they would do as little as possible to attain their end,) but as an outflow of benevolence, and therefore measured by the greatness of their love. The word blessing is specially appropriate, as recalling God’s benefits in contrast to man’s selfishness.

Greediness, or covetousness: literally, “having more.” Same word in Ephesians 4:19; 5:3; Colossians 3:5; 1 Thessalonians 2:5; Luke 12:15. This exhortation we shall do well to remember in all our gifts.

Of TITUS nothing is said in the Book of Acts. This, though remarkable, accords with the scantiness of its reference (Acts 20:2) to the period when this Epistle was written. Nor is he mentioned, apart from this Epistle, except in Galatians 2:1, 3; 2 Timothy 4:10; Titus 1:4. Yet he was evidently a noble and valued helper of the apostle.

Titus was (Galatians 2:3) a Greek: i.e. not necessarily born in Greece, but of Gentile parents. See under Romans 1:16; and contrast Acts 16:3, referring to almost the same time as Galatians 2:3. His birth-place is quite unknown. He seems (Titus 1:4) to have been converted by Paul.

We first meet Titus going with Paul to Jerusalem as narrated in Galatians 2:1, (same journey apparently as Acts 15:2,) probably as representative of the Gentile Christians.

From 2 Corinthians 7:14f we infer that Titus was not a member of the church at Corinth. But Paul (2 Corinthians 12:17) sent him there, from Ephesus probably, to promote the collection for the poorer Christians at Jerusalem. That Titus began (2 Corinthians 8:6) this collection at Corinth, and that Paul assumes in 1 Corinthians 16:1f that his readers already know about it, implies that this first mission of Titus was not later than the First extant Epistle to the Corinthians, and suggests strongly that it was some time earlier. This is confirmed by the absence of any reference to Titus, Paul’s valued colleague, in the First Epistle, and by the fact that, at the instance (2 Corinthians 8:6) of Titus, the Corinthians were ready (2 Corinthians 9:2; 8:10) a year ago to contribute. This seems to prove that some months before the First Epistle was written, perhaps in the previous autumn, Paul sent (2 Corinthians 12:18) Titus and another to Corinth to begin the collection; and that he did so. Now, 2 Corinthians 2:13; 7:6ff, imply that personally or by message Paul requested Titus to meet him at Troas, expecting thus news from Corinth, especially about the effect of the First Epistle. That Titus was not at Ephesus or at Corinth when Paul wrote the First Epistle, is made almost certain by its silence about him. But this expectation implies that, although not at Corinth then, Titus was likely to be there either by Paul’s request or otherwise soon afterwards. He may have come to Ephesus, and have been at once sent back to Corinth, with directions to meet Paul at Troas: or, while residing elsewhere he may have been requested by Paul to visit Corinth. This would imply, as is by no means unlikely, that Paul sent Titus three times to Corinth. Either of these suppositions would account for all our scanty indications of the movements of Titus. The latter suggestion, as implying less travelling, is rather the more likely of the two. In many ways unknown to us messages may have been sent by Paul to Titus. After his own hasty (Acts 20:1) departure from Ephesus, not finding Titus at Troas, Paul crossed over to Macedonia. Here, though not immediately, Titus met him with good news about the deep repentance and Christian earnestness of the Corinthians, and with information about the progress of the collection. Moved both by the liberality of the Macedonians and by the readiness of the Corinthians, Paul begged Titus (2 Corinthians 8:6) to return to Corinth and complete, before (2 Corinthians 9:5) the apostle’s own arrival, the collection he had begun. This, Titus gladly (2 Corinthians 8:17) agreed to do; and went from Macedonia to Corinth, accompanied by one brother chosen by the Macedonian churches to go with Paul to take the collection to Jerusalem, and by another sent with the approval of the churches by Paul himself. These messengers took with them (2 Corinthians 8:18; 9:3f) the Second Epistle. The collection at Corinth was (Romans 15:26) duly made; doubtless in great part by the activity of Titus.

And now we lose sight of Titus for at least five years. In Titus 1:5 we find him again a trusted helper of the apostle, deputed to set in order the imperfectly organized churches in Crete. Paul is very wishful (Titus 3:12) to see him at Nicopolis during the winter. It would seem that later (2 Timothy 4:10) Titus was with Paul in his last imprisonment at Rome. And, with a touch of sadness, the lonely prisoner says that he has gone, doubtless for a sufficient reason, to Dalmatia.

The gushing joy (2 Corinthians 7:7) of Titus about the repentance of the Corinthians, his warm affection (2 Corinthians 7:15) for them, and his eagerness (2 Corinthians 8:16f) to visit them again, betray an ardent temperament. He worked in perfect accord (2 Corinthians 12:18) with Paul. And, though little known to us, he doubtless had no small share in founding Gentile Christianity.

V. 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.

Verse 6. 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 Isaiah 32:20: Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And Hosea 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.

Verses 3-7. Yet have I sent the brethren — Above mentioned before me; lest our boasting of you should be in vain — Lest you should be found unprepared. To make up beforehand — To complete before my arrival; your bounty — Or gift; whereof ye had notice before — Greek, thn prokathggelmenhn, spoken of before, namely, by me to the Macedonians. Or, as some understand the expression, formerly announced to the saints in Judea. That the same might be ready — When I come; as a bounty — Or free gift, willingly bestowed; and not as of covetousness — A thing extorted, or wrung by importunity from covetous persons. But this I say — This I wish you to keep in mind as an important declaration; He who soweth sparingly shall reap sparingly, &c. — A general rule: God will proportion the reward to the work, and the temper whence it proceeds. Every man as he purposeth, &c. — As he finds himself inclined from his own bountiful disposition, and not as being constrained thereto by me or any other; not grudgingly — Ek luphv, from grief, as if he were sorry to part with his money; or of necessity — Because he is ashamed to refuse. For — In matters of charity; God loveth a cheerful giver — Nor can that be acceptable to him which is given with reluctance and by constraint.

6. Soweth—Our benefactions are as seeds planted in the bosom of God’s providence, and the produce is measured by the planting. Sparingly—A gentle word to designate the covetousness that cheats the needy, hut more terribly cheats, in the end, the covetous churl himself. Bountifully—Richly expressed by Paul, he that soweth upon (the principle of) blessings shall reap upon blessings.

II CORINTHIANS

SECTION 13. — PAUL SUGGESTS A LARGE AND

FREE GIFT; WHICH WILL NOT ONLY RELIEVE

DISTRESS BUT ALSO BRING PRAISE TO GOD.

CH. 9:6-15.

And this: he that sows sparingly, sparingly will also reap; and he that sows with blessings, with blessings will also reap. Each one according as he has resolved in his heart, not with sorrow, or from necessity. For “a cheerful giver God loves.” (Proverbs 22:8, LXX.) And God is able to make every grace abound towards you, that in everything always having all sufficiency you may abound for every good work: according as it is written, (Psalm 112:9,) “He scattered, he gave to the poor; his righteousness remains for ever.” And He that supplies seed to the sower and bread for eating will supply and will multiply your sowing, and will increase the fruits of your righteousness; while in everything you are being enriched for all sincerity, which works out through us thanksgiving to God. Because the ministry of this public service not only is supplying the shortcomings of the saints but also abounds through many thanksgivings to God: while through the proof of this ministry they glorify God for the submission of your confession, in view of the Gospel of Christ, and for the sincerity of the partnership towards them and towards all men, while themselves with supplication on your behalf long for you because of the surpassing grace of God upon you. Thanks to God for His indescribable gift.

Paul now uses the word “blessing,” chosen to be so used, as a stepping stone to a suggestion that the gift be (2 Corinthians 9:6) abundant and (2 Corinthians 9:7) free. To this he encourages his readers by pointing to God, who is (2 Corinthians 9:8, 9) able to bless them and (2 Corinthians 9:10, 11) will do so; and (2 Corinthians 9:12-15) to the spiritual results of their liberality.

Ver. 6. And this; directs attention to a new and important point, viz. that acts of kindness to God’s people are seeds thrown into the ground, which by the outworking of the laws of life produce similar and multiplied results. So Galatians 6:7; 1 Corinthians 9:11; James 3:18; Proverbs 22:8.

Sparingly, sparingly: exact retribution. Since gifts are seeds, he that holds himself back from giving thereby holds himself back from the harvest. With blessings: recalls “as blessing” in 2 Corinthians 9:5. They who in giving think, not how little they can give, as they would if self-enrichment were their aim, but of benefits to be conferred, will receive back on the same principle. As they to others, so God will act to them. The plural denotes a variety of blessings. These words will be fulfilled both in the various blessings in this life to those who do good and in the infinite recompense of the great Day. This sufficient motive for liberality makes direct exhortation for a large gift needless.

V. 7. Of necessity-Because he cannot tell how to refuse.

Verse 7. Not grudgingly, or of necessity] The Jews had in the temple two chests for alms; the one was hbwt lv of what was necessary, i.e. what the law required, the other was hbrn lv 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.

Verses 3-7. Yet have I sent the brethren — Above mentioned before me; lest our boasting of you should be in vain — Lest you should be found unprepared. To make up beforehand — To complete before my arrival; your bounty — Or gift; whereof ye had notice before — Greek, thn prokathggelmenhn, spoken of before, namely, by me to the Macedonians. Or, as some understand the expression, formerly announced to the saints in Judea. That the same might be ready — When I come; as a bounty — Or free gift, willingly bestowed; and not as of covetousness — A thing extorted, or wrung by importunity from covetous persons. But this I say — This I wish you to keep in mind as an important declaration; He who soweth sparingly shall reap sparingly, &c. — A general rule: God will proportion the reward to the work, and the temper whence it proceeds. Every man as he purposeth, &c. — As he finds himself inclined from his own bountiful disposition, and not as being constrained thereto by me or any other; not grudgingly — Ek luphv, from grief, as if he were sorry to part with his money; or of necessity — Because he is ashamed to refuse. For — In matters of charity; God loveth a cheerful giver — Nor can that be acceptable to him which is given with reluctance and by constraint.

Ver. 7. God loveth a cheerful giver. When the sons of Athaliah, that wicked woman, had plundered and defaced the temple, Joash the young king, and Jehoiada the highpriest, made a chest, and set it in the gate of the temple, which was daily so filled with money that the temple was repaired without constraint. 2 Kings 12:2 Chronicles 24:7-14. Our Saxon fathers, in building churches, discovered great liberality to the cause of Christ. They first ge-timbered, and then erected temples of stone.

7. His heart—The gift from the churlish hand may benefit the receiver, but reacts not in blessing on the giver. Grudgingly—Literally, not from grief, as if half crying over the loss of the money given. Necessity—From the wringing out by some urgent pleader, or under compulsion of some unavoidable obligation. Cheerful—Whose face is bright and heart is warm as he rejoices in the good that may be done even though at his own expense.

Ver. 7. A direct exhortation, but only on a matter of detail, viz. the freeness of the gift. Whatever be the amount, it must be an outflow of each one’s own previous resolve. The choice must be in his heart, the inmost center of the man, where standing alone he chooses his own action. See under Romans 1:21.

Not with sorrow or from necessity; lingers over and expounds as he has resolved in his heart. The gift must not be with regret, nor be a surrender to pressure from without. For this a reason is given, almost in the words of Proverbs 22:8, where instead of “The man with kindly eye shall be blessed: because he has given of his bread to the poor,” the LXX. render “A man cheerful and a giver, God blesses.” The sense is practically the same, and bears on the case before us. The cheerfulness and freeness of the gift mark it as being a genuine outflow of Christian life, in which everything is free and cheerful; and are therefore acceptable to God.

V. 8. How remarkable are these words! Each is loaded with matter and increases all the way it goes.

All grace-Every kind of blessing.

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. Proverbs 22:9

Verse 8. God is able to make all grace abound] We have already seen, 2 Corinthians 8:1 that the word cariv, 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.

Verses 8, 9. And God is able, &c. — The contents of this verse are very remarkable; each expression is loaded with matter, which increases as the sentence proceeds; God is able to make — And will make, see on Romans 4:21; all grace — Every kind of blessing, as the word here appears to signify; to abound toward you — And to supply you abundantly with the means of liberality; that ye, always having all sufficiency — Enough to enable you to relieve others in their necessities; in all things — That he sees good for you; may abound to every good work — That ye may go on with new enlargement and vigour in doing every good in your power, without finding your circumstances straitened. God confers his gifts upon us that we may do good therewith, and so may receive still greater blessings. All things in this life, even rewards, are to the faithful seeds, in order to a future harvest. As it is written — Of the truly liberal and charitable man; He hath dispersed abroad, &c. — With a full hand, without any anxious thought which way each grain falls. This is an allusion to a person who, in sowing seed, scatters it plentifully. And the image beautifully represents both the good-will with which the liberal distribute their alms, and the many needy persons on whom they are bestowed. His righteousness — His beneficence, (as the expression here means,) with the blessed effects of it; remaineth for ever — Unexhausted, God still renewing his store. In other words, He shall always have enough wherewith to exercise his bounty in works of mercy, (verse 11,) and this act of obedience shall have an eternal reward.

8. God is able—To him who dreads that giving will impoverish him, Paul speaks a word of faith in God. All grace—All blessing, temporal and spiritual. His grace can make the bountiful giver as rich as Dives without his Hades; or if he is left as poor as Lazarus, can compensate him with Paradise. Sufficiency—Ability for giving.

Ver. 8. An added thought expounding the worth of the foregoing quoted words, viz. the ability of God to supply all our need.

Every grace: emphatic: all the various gifts of God, including earthly gifts looked upon as marks of His undeserved favor; nearly the same as “gift-of-grace” in 1 Corinthians 1:7. See under Romans 1:5. That in everything etc.: purpose cherished by God who is able etc. In everything, takes up every grace. The five consecutive universals are exceedingly emphatic. They are evidently chosen to include conspicuously all material needs.

Sufficiency: objective possession of, or subjective consciousness of possessing, all that they need. The latter sense here. Same word in 1 Timothy 6:6; Philippians 4:11. They who know that God will supply all their need, and they only, are independent of the uncertainties of life. They can therefore afford to give away money to others. Thus sufficiency is essential for large and cheerful giving. The quotation in 2 Corinthians 9:9 suggests that every good work refers to, or specially includes, acts of beneficence.

Abound: literally, “have something over.” “God is able to pour out upon you abundantly in undeserved favor every good thing; in order that thus in every point and at all times having every need supplied, and being conscious of this, you may have a surplus for every kind of beneficence.”

V. 9. He hath scattered abroad-(A generous word.) With a full hand, without any anxious thought which way each grain falls. His righteousness-His beneficence, with the blessed effects of it. Remaineth for ever-Unexhausted, God still renewing his store. Psalm 112:9

Verse 9. 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 Psalm 112:9. 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 Clarke’s note on “Matthew 6:1”.

Verses 8, 9. And God is able, &c. — The contents of this verse are very remarkable; each expression is loaded with matter, which increases as the sentence proceeds; God is able to make — And will make, see on Romans 4:21; all grace — Every kind of blessing, as the word here appears to signify; to abound toward you — And to supply you abundantly with the means of liberality; that ye, always having all sufficiency — Enough to enable you to relieve others in their necessities; in all things — That he sees good for you; may abound to every good work — That ye may go on with new enlargement and vigour in doing every good in your power, without finding your circumstances straitened. God confers his gifts upon us that we may do good therewith, and so may receive still greater blessings. All things in this life, even rewards, are to the faithful seeds, in order to a future harvest. As it is written — Of the truly liberal and charitable man; He hath dispersed abroad, &c. — With a full hand, without any anxious thought which way each grain falls. This is an allusion to a person who, in sowing seed, scatters it plentifully. And the image beautifully represents both the good-will with which the liberal distribute their alms, and the many needy persons on whom they are bestowed. His righteousness — His beneficence, (as the expression here means,) with the blessed effects of it; remaineth for ever — Unexhausted, God still renewing his store. In other words, He shall always have enough wherewith to exercise his bounty in works of mercy, (verse 11,) and this act of obedience shall have an eternal reward.

9. Written—Psalms 112:9

Psalm 112:9; quoted as applicable to the case. He— Jehovah. Dispersed—Scattered blessings. Righteousness—Divine rectitude as shown in beneficence. Remaineth for ever—Is permanent and unchanging through all ages.

Ver. 9. Quotation, word for word, of Psalm 112:9, according with, and thus supporting, the foregoing exposition of God’s purpose. Scattered: gave with a liberal hand, as men sow seed. The quotation was perhaps suggested by 2 Corinthians 9:6, and itself suggests 2 Corinthians 9:10.

Righteousness: such conduct as the judge approves and will reward. Cp. Deuteronomy 6:25; 24:13. See under Romans 1:17. The act of beneficence will have an endless reward. This is forcibly represented as a continuance to eternity of the act itself as, by God’s undeserved favor, a claim for reward. But even this righteousness is by faith: for it is an outworking of faith and of the Holy Spirit given to believers. This suitable quotation reminds those familiar with it, as does that of 2 Corinthians 9:7, that liberality to the poor is approved and will be rewarded by God.

V. 10. And he who supplieth seed-Opportunity and ability to help others. 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.

And increase the fruits of your righteousness-The happy effects of your love to God and man. Isaiah 55:10

Verse 10. 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 o-epicorhgwn, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from epi, to, and corhgw, 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. Hosea 2:21, 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 there. The fruits of your righteousness] Your beneficence; for so dikaiosunh is here to be understood. See Clarke’s note on “Matthew 6:1”, already referred to.

Verses 10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (corhghsai kai plhqunai) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1 Timothy 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word leitourgia, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Hebrews 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.

Ver. 10. He that ministereth seed to the sower, ministereth bread for your food. Our version reads awkwardly. The three Greek verbs should be properly rendered. ‘Now he who ministers seed to the sower, will supply you with bread, and multiply the seed of your alms, and augment more and more the fruit of your righteousness.’ God who gives the seed, supplies the sower with bread, and multiplies his seed to a harvest. On this principle the hundred and twelfth Psalm is composed, and conformably to all the temporal blessings of the covenant. On the contrary, the prophets in succession declare that short harvests were the consequence of defrauding the altar, robbing the poor, and making feasts to Baal.

And encrease the fruits of your righteousness. qdx zedek, when used of the righteousness of men, often designates alms, as is the reading of the LXX in Daniel 4:27. Deuteronomy 6:25. In other places it designates righteousness in general, piety, benignity, and goodwill to men.

10. Now may he—Words of prayer for his liberal-hearted Corinthians. Your seed sown—Your liberalities bestowed. Righteousness—Your piety in the form of benevolence.

Ver. 10. An assurance, based on an analogy in nature, that God (who is able to do so, 2 Corinthians 9:8) actually will supply whatever is needed “for every good work.” The analogy was suggested, as was probably the word “scattered” in 2 Corinthians 9:9, by the metaphor of 2 Corinthians 9:6.

Supplies: derived from a word denoting the payment by wealthy citizens at Athens and elsewhere of the costs, frequently very large, of a “chorus” of singers or dancers at festivals or public entertainments. It suitably describes God’s bountiful supply of the needs of all mankind. Same word in Galatians 3:5; Colossians 2:19; Ephesians 4:16; Philippians 1:19. By supplying seed for the sower God supplies bread for every one’s eating. These exact words are taken from Isaiah 55:10.

Supply and multiply etc.: will give us, and in increasing measure, the sowing needful for the reaping of 2 Corinthians 9:6, viz. the material means of doing good.

And will increase: or make-to-grow, i.e. make your acts productive of good results. Same word in 1 Corinthians 3:7.

Fruits: same word in Matthew 26:29. See under Romans 1:13. Righteousness: practical conformity with law, i.e. with the higher law of the Gospel of love. Cp. Matthew 5:10; 6:1. It suggests that in giving their money they were only doing what is right (cp. Romans 15:27) and were doing what God will reward. Cp. 2 Corinthians 9:9. Of this abstract principle of righteousness Christian liberality is a natural concrete outgrowth produced by God. He will provide, and in increasing measure, the means of Christian liberality, and will thus give seed to sow for the great harvest; and will make their just liberality productive in still greater degree of good results. In Isaiah 55:10 God declares that, just as He provides for the material needs of men, so the provision in His word for their spiritual needs shall not be in vain. And, by clothing his own spiritual metaphor and argument in the words of Isaiah, Paul gives to it Old Testament authority.

V. 11. Which worketh by us thanksgiving to God-Both from us who distribute, and them who receive, your bounty.

Verse 11. 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. {2 Corinthians 9:8-11}

Verses 10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (corhghsai kai plhqunai) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1 Timothy 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word leitourgia, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Hebrews 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.

11. Enriched—In both heart and means. To all bountifulness—To a full abundance of charitable givings. Causeth… thanksgiving—The benefaction not only benefits man, but raises a rich thanksgiving to God. f. By the gratitude of the benefitted parties, 12-15.

Ver. 11. Same truth as in 2 Corinthians 9:10, from another point of view.

In everything: as in 2 Corinthians 9:8. It denotes such supply from time to time of every material need as will leave something to spare for Christian giving.

Rich; reminds us that they who have more than they need are practically rich.

For all sincerity: God’s purpose in thus enriching them. The gifts for the poor Christians at Jerusalem were a wonderful proof of the genuineness of the faith of the Corinthian Christians. And, that they may afford such proof, Paul is confident that from time to time God will give them a measure of wealth.

All sincerity; suggests that, though proved in other ways, Christian sincerity is in some sense defective if not proved by liberality. Which: viz. their sincerity, thus proved, works out.

Through us: viz. Paul and his colleagues, who suggested and carried out this contribution. Paul added these words remembering that of the praise evoked by the collection he was an instrument. The abstract principle of Christian sincerity, operating through the collection suggested by Paul, called from the lips of those who received it, thanksgiving to God. That the sincerity of the Corinthians, thus manifested, is bringing praise to God, both strengthens the assurance that God will give the means of liberality and becomes a stepping stone to the exposition in 2 Corinthians 9:12-14.

Argument of 2 Corinthians 9:8-11. Liberality is an element, even in the Old Testament, of the character which God approves and will reward. And God designs it to be a proof of the genuineness of His people. But this proof cannot be given unless we first receive from Him a measure of material good. Some degree of wealth is therefore needful for a full development of the Christian life. This, God is able to give. And, just as He supplies the food needful to maintain and develop bodily life, so we may be sure that He will supply all that is needful, including a measure of material good, to develop the spiritual life. How small a measure is sufficient for this end, we learn from Luke 21:2. But, if the widow had not had the mites, she could not have given this noble proof of her sincerity. And many lowly Christians have given from their small store; confident that God designed them to do so, and that He would supply not only their bodily needs but also something to give away. And they have found that day by day God makes them rich enough to give, while some richer men plead poverty.

Verse 12. 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.

Verses 10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (corhghsai kai plhqunai) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1 Timothy 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word leitourgia, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Hebrews 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.

12. Administration of this service—The bestowment of this public benefaction. Not only—Literally, Not only is filling up the deficiencies of the saints, but is causing to abound thanksgiving, through many, to God.

Ver. 12.-15. Because etc.; explains the foregoing words by a matter of fact.

Public-service: see under Romans 15:27, 16; 13:6. It reveals the solemn and public importance of this collection.

The ministry, or ministration, of etc.: the voluntary attention to the needs of others implied in this public service. See under Romans 15:25. Not only supplying etc.: the material benefit of the collection, which must be mentioned together with its spiritual gain.

Abound: 2 Corinthians 9:8: producing results beyond the just mentioned material results.

Thanksgiving to God; takes up the same word in 2 Corinthians 9:11, and is expounded in 2 Corinthians 9:13. “By means of the proof that your Christian profession is genuine, proof afforded by this ministration, the Christians in Judaea are glorifying (see under Romans 1:21) God. In their eyes God was magnified through the proved sincerity of the Gentile Christians. The present tense suggests that they had already heard of the collection. This accords with the fact (2 Corinthians 9:2) that it was projected a year ago.

For the submission of your confession… the sincerity of your fellowship: two matters about which they glorify God. The submission is that rendered either by their confession or by themselves to their confession. Cp. “obedience to faith” in Romans 1:5. In both places, the two expositions are practically the same. This collection was a conspicuous act of submission to the apostolic authority which enjoined it and to Christ (cp. 2 Corinthians 8:5) for whose glory it was made, by those who professed to be His servants.

Confession, or profession: Hebrews 4:14; 10:23.

In regard of the Gospel of Christ; goes with glorifying God. [Cp. Galatians 6:4; Romans 4:2.] The good news about the Messiah had led Paul’s readers to confess Him and to lay themselves and their possessions on the altar of God. Therefore, the praise of God evoked by their gifts had reference to the Gospel.

Fellowship etc.: partnership in rendering help to those in need, as in 2 Corinthians 8:4. See under Romans 15:26f. The sincerity was manifested in the fellowship. This recalls 2 Corinthians 9:11; 8:2. And the gift to the unknown brethren in Judaea was a manifestation of brotherhood not only towards them but also towards all men. This was its real worth. The submission to the common Master, and the sincere spirit of brotherhood, of both which proof was given by this collection, revealed to the Jewish Christians the glory of God who had wrought such a disposition in these far off foreigners.

V. 13. Your avowed subjection-Openly testified by your actions. To all men-Who stand in need of it.

Verse 13. 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.

Verses 10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (corhghsai kai plhqunai) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1 Timothy 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word leitourgia, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Hebrews 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.

13. By the experiment of this ministration—By the proof or experience of this your benefaction. For your professed subjection unto the gospel—Literally, for the subjection of your acknowledgment to the gospel. By this public gift to the saints of Christ there was a public subjection and submission of their acknowledgment, assent, or profession, to the authority of the gospel. The gift was a profession of a faith in subjection to the gospel. Them—The saints at Jerusalem. Unto all—To the needy generally. Men is not in the Greek.

Ver. 12.-15. Because etc.; explains the foregoing words by a matter of fact.

Public-service: see under Romans 15:27, 16; 13:6. It reveals the solemn and public importance of this collection.

The ministry, or ministration, of etc.: the voluntary attention to the needs of others implied in this public service. See under Romans 15:25. Not only supplying etc.: the material benefit of the collection, which must be mentioned together with its spiritual gain.

Abound: 2 Corinthians 9:8: producing results beyond the just mentioned material results.

Thanksgiving to God; takes up the same word in 2 Corinthians 9:11, and is expounded in 2 Corinthians 9:13. “By means of the proof that your Christian profession is genuine, proof afforded by this ministration, the Christians in Judaea are glorifying (see under Romans 1:21) God. In their eyes God was magnified through the proved sincerity of the Gentile Christians. The present tense suggests that they had already heard of the collection. This accords with the fact (2 Corinthians 9:2) that it was projected a year ago.

For the submission of your confession… the sincerity of your fellowship: two matters about which they glorify God. The submission is that rendered either by their confession or by themselves to their confession. Cp. “obedience to faith” in Romans 1:5. In both places, the two expositions are practically the same. This collection was a conspicuous act of submission to the apostolic authority which enjoined it and to Christ (cp. 2 Corinthians 8:5) for whose glory it was made, by those who professed to be His servants.

Confession, or profession: Hebrews 4:14; 10:23.

In regard of the Gospel of Christ; goes with glorifying God. [Cp. Galatians 6:4; Romans 4:2.] The good news about the Messiah had led Paul’s readers to confess Him and to lay themselves and their possessions on the altar of God. Therefore, the praise of God evoked by their gifts had reference to the Gospel.

Fellowship etc.: partnership in rendering help to those in need, as in 2 Corinthians 8:4. See under Romans 15:26f. The sincerity was manifested in the fellowship. This recalls 2 Corinthians 9:11; 8:2. And the gift to the unknown brethren in Judaea was a manifestation of brotherhood not only towards them but also towards all men. This was its real worth. The submission to the common Master, and the sincere spirit of brotherhood, of both which proof was given by this collection, revealed to the Jewish Christians the glory of God who had wrought such a disposition in these far off foreigners.

Verse 14. The exceeding grace of God in you.] By the uperballousan carin, superabounding or transcending grace, of God, which was in them, the apostle most evidently means the merciful and charitable disposition which they had towards the suffering saints. The whole connection, indeed the whole chapter, proves this; and the apostle attributes this to its right source, the grace or goodness of God. They had the means of charity, but God had given these means; they had a feeling, and charitable heart, but God was the author of it. Their charity was superabundant, and God had furnished both the disposition, the occasion, and the means by which that disposition was to be made manifest.

Verses 10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (corhghsai kai plhqunai) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1 Timothy 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word leitourgia, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Hebrews 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.

Ver. 14. For the exceeding grace of God in you. How just is this whole scale of argument! Wheat when sown produces wheat, so grace in the heart produces righteousness in the life; yea, a plenteous harvest, which God heaped on the liberal Corinthians, according to the fulness of the promises, in all temporal and spiritual blessings.

14. And (they glorify God, continued from last verse) by their prayer for you—Made with a longing for (the sight of) you. For—On account of the grace of God superabounding upon you; as shown by this your superabounding beneficence.

Ver. 14. Another result produced in the Jewish Christians. Longing for you: i.e. “to see and know you,” as in Philippians 1:8; Romans 1:11. This longing was mixed with supplication on their behalf. The present tenses in 2 Corinthians 9:12-14 seem to imply that already news of the collection had reached Jerusalem and was already evoking this thanksgiving and affection. For this is evidently the language not of expectation but of narrative. And for all this there was sufficient lapse of time since (cp. 2 Corinthians 9:2) the collection was mooted. Grace of God, closes DIV. II. with its opening thought, 2 Corinthians 8:1. The Jewish Christians wonder at the undeserved favor of God which had wrought in the Gentiles such submission and brotherhood and sincerity. Thus they glorified God. They longed to see those in whom He had worked such blessings; and returned their kindness by prayer for them.

V. 15. His unspeakable gift-His outward and inward blessings, the number and excellence of which cannot be uttered.

Verse 15. Thanks be unto God for his unspeakable gift.] Some contend that Christ only is here intended; others, that the almsgiving is meant. After all the difference of commentators and preachers, it is most evident that the anekdihghtov dwrea, unspeakable gift, is precisely the same with the uperballoush cariv, superabounding grace or benefit, of the preceding verse. If therefore Jesus Christ, the gift of God’s unbounded love to man, be the meaning of the unspeakable gift in this verse, he is also intended by the superabounding grace in the preceding. But it is most evident that it is the work of Christ in them, and not Christ himself, which is intended in the 14th verse {2 Corinthians 9:14}; and consequently, that it is the same work, not the operator, which is referred to in this last verse.

A FEW farther observations may be necessary on the conclusion of this chapter.

1. JESUS CHRIST, the gift of God’s love to mankind, is an unspeakable blessing; no man can conceive, much less declare, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse.

2. The conversion of a soul from darkness to light, from sin to holiness, from Satan to God, is not less inconceivable. It is called a new creation, and creative energy cannot be comprehended. To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an unspeakable blessing; and the energy that produced it is an unspeakable gift. I conclude, therefore, that it is the work of Christ in the soul, and not Christ himself, that the apostle terms the superabounding or exceeding great grace, and the unspeakable gift; and Dr. Whitby’s paraphrase may be safely admitted as giving the true sense of the passage. “Thanks be unto God for his unspeakable gift: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded.” This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every good disposition in the soul of man comes from God; and it explodes the notion of natural good, i.e. good which God does not work, which is absurd; for no effect can exist without a cause; and God being the fountain of good, all that can be called good must come immediately from himself. See James 1:17.

3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint, but dead to gratitude. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be there alone explained.

II CORINTHIANS

Verse 15. Thanks be to God for his unspeakable gift — By this gift, for which the apostle so fervently thanks God, Dr. Whitby understands the charitable disposition that was in the Corinthians, Macedonians, and other sincere Christians, “by which God was glorified, the gospel adorned, the poor saints refreshed, and themselves fitted for an exceeding great reward.” The text, understood in this sense, is a clear proof that every good affection in the human heart is to be ascribed to a divine influence. But, as Macknight justly observes, “it may be doubted whether the apostle would call that gift unspeakable. So grand an epithet may, with more propriety, be applied to Christ. Besides the happy effects of a cordial friendship established between the [believing] Jews and Gentiles, now united in one faith, worship, and church, being the object of the apostle’s present thoughts, it was natural for him to break forth in a thanksgiving to God for Christ, the author of that happy union, and of all the blessings which mankind enjoy. And as these blessings are so many and so great, that they cannot be fully declared in human language, Christ, the author of them all, may well be called God’s unspeakable gift.”

15. Thanks—St. Paul, like a master chorister, gives the first keynote to the anthem of thanksgiving to God which he has, with such a glow, been describing. Gift—The gift of that spirit of Christian charity that thus pours from one Church upon another. The two Churches were far apart, and different in race and language, but they were one in their unspeakable gift of Christian love.

Ver. 15. As frequently, Paul concludes DIV. II. with an outburst of praise. His indescribable gift: probably of Christ and Christianity, of which all-embracing gift the liberality given to the Gentiles was one element. The exultation which culminates in 2 Corinthians 9:15 proves how all-important in Paul’s view were the spiritual results of this collection. Whether he had them in view in suggesting the collection, we do not know. But it is not unlikely.

Paul begins 13 by reminding his readers that the money given for the collection is seed sown which will produce a harvest; and that therefore to limit their gifts is to limit their reward. But, while thus suggesting a large gift, he asks that it be, by each one’s own deliberate choice: for, as Solomon taught, it is the cheerful giver whom God loves. Their gifts may well be both large and free. For God is able to supply every need of every kind, that they may have a surplus for every kind of good work. Indeed, this surplus for giving away is implied in an ancient promise that gifts to the poor shall be followed by endless reward. That God supplies our material needs, was appealed to by Isaiah in proof that His word shall accomplish its spiritual aims: and it is a pledge now that He will both supply the means of sowing spiritual seed and make the seed sown productive of spiritual good. Such supply is designed to give proof of Christian sincerity, and thus to bring, as this contribution is already bringing, praise to God. This last point Paul develops. This contribution not only supplies the needs of God’s people, but, by affording proof that the Gentile professors of Christianity really submit to Christ and that their Christian brotherhood is genuine, reveals the grandeur of God. And it evokes prayer for them, and an affectionate desire to see them, on the part of those whose needs they are relieving. Of the praise to God thus evoked Paul’s own warm gratitude is an example.

The word sincerity in 2 Corinthians 9:11, 13; 8:2, reveals the great spiritual use of earthly wealth, viz. as a proof of our purity of motive in religion. When we spend for Christ and for strangers that which we might spend in self-gratification, we give thereby conspicuous proof that our Christian profession is genuine. This proof, all should be eager to give. And, that a measure of wealth is needful for it, is a pledge that, in ordinary circumstances, God will give this to His people.

THE COLLECTION for the Christian poor at Jerusalem marks an important era in Paul’s life. Hitherto his labors have been confined to the eastern division of the Roman empire. But his work there is now (Romans 15:19, 23) complete: in all the great centers he has planted Christianity. And his thoughts now turn (Romans 15:24; Acts 19:21) towards the West.

Throughout all his labors, Paul has felt (Galatians 2:2) the importance of unity and harmony between the Jewish and Gentile parts of the one Christian Church; and has striven to maintain it. His earnest desire to work in connection with the apostles of the circumcision is attested by his visits to Jerusalem after each missionary journey. But his desire for concord has not led him to modify in the least his teaching that the Christian Church is not bound by Jewish trammels. From Galatians 2:11f we learn that, although this freedom was formally acknowledged by the other apostles, it was not always courageously maintained by them. And we may well believe that Paul felt that upon himself mainly rested the task of maintaining on the one hand the perfect freedom of the Gospel and on the other the unity of the entire Church.

For some reason, the church at Jerusalem was exceptionally poor. Years ago, (Acts 11:28,) when a general famine had been foretold, the Christians at Antioch, perhaps at Paul’s suggestion, thought of, and resolved to relieve, the foreseen distress at Jerusalem. And at a later date (Galatians 2:10) Peter urged the same matter on Paul’s attention. At the time this Epistle was written the same poverty was pressing, and for some time (1 Corinthians 16:1) had been pressing, upon the mother church of Christendom. And Paul resolved to fulfill his promise (Galatians 2:10) made long ago to Peter. That Paul gave directions (1 Corinthians 16:1) for the collection in Galatia, Macedonia, and Greece, makes it very probable that he did the same at Ephesus, where he was living when he gave these directions and where he labored so long and so successfully. We may therefore infer that he started a united effort throughout the Gentile churches to relieve the distress at Jerusalem. It was probably the first general effort by men of one nation for the help of another.

Paul’s earnestness in this matter, and his joy at the spiritual effects already produced (2 Corinthians 9:12ff) even by the promise of help, suggest that these spiritual effects were foreseen by him and were his chief aim in the whole effort. We may well conceive that he desired to give to the Jewish Christians this proof (2 Corinthians 9:13) of the reality and extent of the work among the Gentiles, that thus he might link together in the ties of affection the Jewish and Gentile parts of the Church, while at the same time he taught the Gentiles how much they owed to the ancient people of God and taught the Jewish Christians, what they were evidently very slow to learn, that the full possession of Gospel privileges was not confined to those who were circumcised. Before going to the West, the Apostle of the Gentiles wished to erect a monument to the success of his preaching in the East and to the truth of the free Gospel he had preached. When and how the first directions were given to the Galatians and Macedonians, we do not know. But Titus, sent by Paul, began the contribution at Corinth. See note under 2 Corinthians 9:5. The Corinthians took up the matter so readily, and were so eager to contribute at once, that, moved by their example which Paul quoted, the Macedonians not only showed a similar or greater readiness but accomplished at once their good purpose. The effect of the example of the Corinthians, and his own credit for veracity, made Paul now anxious that their action should correspond with their promises. He therefore sent Titus again to Corinth, accompanied by two others, to push forward the collection, so that on Paul’s arrival it might be ready. And for the same end he wrote DIV. II. of this Epistle, and sent the Epistle to Corinth by Titus and his companions. Paul introduces the matter by describing the liberality of the Macedonians. This example, he has no need to urge the Corinthians to imitate. The greater example of Christ is sufficient for them. He remembers that they were the first to accept his suggestion for a collection; and that their gifts must be measured by, and will be accepted in proportion to, their ability to give. Paul then commends Titus and his companions, and explains the purpose of their mission. While doing so, he again refers for a moment to his readers’ readiness to help and to its effect upon the Macedonians. He then concludes his reference to the contribution by reminding his readers that it is seed sown which will produce a harvest and should therefore be given cheerfully; that God is able to give them all means needful for the development of their Christian life, and therefore the means of Christian liberality; and that the promised contribution is already working out abundant spiritual results.

That in the Book of Acts we have no direct mention of this collection, accords with the scanty notice (Acts 20:1-3) of the period in which it was made; and gives great value to the undesigned reference in Acts 24:17. That in the Epistle to the Galatians we have no reference to it, suggests, as does the great similarity of the contents, that it was written about the same time as the Epistle to the Romans, when the collection was everywhere completed. And Galatians 2:10; 6:9f show that the poverty of the Christians at Jerusalem and the need for Christian liberality were present to the apostle’s mind. The various references in the New Testament to his collection afford by their many coincidences a most valuable confirmation of the genuineness and the historic truthfulness of the writings which contain them.