Lange Commentary - 2 Corinthians 9:1 - 9:15

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Lange Commentary - 2 Corinthians 9:1 - 9:15


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XIV.—ADMONITION TO GIVE SPEEDILY, ABUNDANTLY AND CHEERFULLY; THE DIVINE BLESSING UPON THEM AND RESULT OF THE THANKSGIVINGS WHICH WOULD FOLLOW. THANKSGIVING

2Co_9:1-15

1For [indeed, ìὲí ] as touching the ministering to the saints, it is superfluous for meto write to you: 2For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago [from last year, ἀðὸ ðÝñõóé ]; and your zeal [the zeal which proceedeth from you, ä ἐî ὑìῶí æῆëïò ] hath provoked very many [the majority, ôïὺò ðëåßïíáò ]. 3Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4Lest haply if they of Macedonia [any Macedonians, Ìá÷åäüíåò ] come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting 5[with respect to this confidence]. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, [which I have before announced, ðñïåðçããåëìÝíçí ]4 that the same might be ready, as a matter of bounty, and not as of covetousness. 6But this I say [as to this], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully [with blessings, ἐð ’ åὐëïãßáéò ] shall reap also bountifully [with blessings]. 7Every man according as he purposeth [hath purposed, ðñïῇñçôáé ] in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful 8giver. And [But, äὲ ] God is able to make all grace abound toward you; that ye, always having [having always] all sufficiency in all things, may abound to every good work: 9(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness 10 remaineth forever. Now [But, äὲ ] he that ministereth seed to the sower both minister bread for your food [supplieth seed to the sower and bread to the eating, will supply], and multiply your seed sown, and increase the fruits of your righteousness:) 11Being enriched in everything to all bountifulness [simplicity, ἁðëüôçôá ], which 12causeth through us thanksgiving to God. For [Because, ὅôé ] the administration of this service not only supplieth the want of the saints, but is abundant also by many 13 thanksgivings unto God; While by the experiment of this ministration they glorify God for your professed subjection [since they glorify God on account of the proof which this ministration gives of the subjection which flows from your confession] unto the gospel of Christ and for your liberal distribution [the simplicity of your communion, ἁðëüôçôé ôῆò ÷ïéíùíßáò ] unto them and unto all men; 14and by their prayer for you, which long after you for [with prayer also for you, as they long after you on account 15of] the exceeding grace of God in you. Thanks be unto God for His unspeakable gift.

EXEGETICAL AND CRITICAL

2Co_9:1-5. For indeed concerning the ministering to the saints, it is superfluous for me to write to you.—The use of ãÜñ , connecting what is here said with the preceding chapter, and ðåñὶ ìÝí (instead of ðåñὶ äÝ ), shows that this chapter could not have been a distinct Epistle, and that the Apostle was not here beginning as it were a new subject (in consequence of a long interruption). It is possible indeed that he had been reviewing what he had written, and now saw that something was needed to complete his thought. However this may have been, he now introduces with most refined delicacy a number of additional particulars, with the remark that he really had no need of writing to them with respect to the collection, for he was well aware of their readiness of themselves. The connection seems to be: “I have no occasion to write to you with reference to a ministration to the necessities of your brethren, but the point to which I would draw your attention is, a kind reception of the messengers from me.” If ìÝí should be taken as a solitarium [i.e., without a äÝ following it], its design must have been to give special prominence to the idea of the ministration ( äéáêïíßá ), in contrast with his commendation of the persons who were to have charge of it. But we see no reason why the äÝ in 2Co_9:3 should not be construed in correspondence with this ìÝí . This ministration, as in 2Co_8:4 (Meyer), signifies, a service of love, including the idea of something which was, a just debt, (a debitum ministerium), Rom_13:8; Heb_6:10; 1Pe_4:10, in conformity to Christ’s example, Mat_20:28, comp. Gal_5:13. Ðåñéóóüí means superfluous, for the object I have in view. [What does the Apostle mean was superfluous ? It was either: 1. The writing on the whole subject, notwithstanding the fact that he had written on it and was about to write more; 2. The writing, in contrast with his sending the brethren (2Co_9:5); 3. The writing on the collection itself in contrast with his having written to commend the brethren, and his being about to write of the manner and spirit of the collection]. De Wette enfeebles the expression by making it mean: “I regard it as superfluous.” Ôὸ ãñÜöåéí is here the subject of the sentence.—For I know your forwardness of which I am boasting concerning you to the Macedonians, that Achaia was ready from last year (2Co_9:2 a). The mention of this readiness ( ðñïèõìßá ) was not a mere fiction of the Apostle for present effect. The commencement of the collection the preceding year (comp. 2Co_8:10 f.) had shown that it was an actual fact, and that the Corinthians only needed encouragement to complete the work as soon as possible. The use of the present tense ( êáõ÷ῶìáé ) shows that the Apostle was still in Macedonia. Ἥí is an accusative with êáõ÷ῶìáé as in 2Co_11:30; Pro_27:1. The subject matter of his boasting was that Achaia had been ready the preceding year. The word Ἀ÷áÀá intimates the extent of his boast and the general prevalence of the Gospel throughout the province which was so called. It shows how confident he was that the whole province was virtually the Lord’s (comp. Osiander). The Apostle implies that they were already prepared to commit their contributions to his hands. On ἀðὸ ðÝñõóé , comp. 2Co_8:10. He adds—and your zeal hath provoked the majority of them. (2Co_9:2 b.)—The phrase ὁ ἐî ὑìῶí æῆëïò properly signifies the zeal which proceeded from you, and is a kind of attraction [Winer’s Idioms, § 63]; as if he had said, the zeal which commenced with you, hath provoked, etc., comp. Mat_24:17 et al. The majority ( ôïὺò ðëåßïíáò ) indicates that only a small part of the Macedonians remained unaffected by it. In relation to this matter, comp. 2Co_8:3.—But I have sent the brethren, that what we have boasted concerning you might not be made vain in this respect; that as I said, ye may be ready (2Co_9:3). The Apostle intended here to say, that while he had no need to write any thing with reference to the collection itself, inasmuch as he well knew that the Corinthians were entirely willing to contribute, he had nevertheless sent the brethren (chap. 16ff.) that they might have every thing in actual readiness, and that he might not be ashamed of what he had been confidently boasting of them among the Macedonians. Neander: Paul had doubtless said in Macedonia that the Corinthians were prepared to contribute the year before; this had inflamed the zeal of the Macedonians, and he now felt that it was needful to exhort the Corinthians not to disappoint his hopes concerning them. The words ôὸ êáý÷çìá — ὑðὲñ ὑìῶí are in themselves general, and include everything of which he had boasted of them, but it is afterwards confined to the matter in hand by ἐí ôῷ ìÝñåé ôïýôῳ (in this respect). This limitation of the possibility of failure to that single point shows how confident he was that his general boast respecting them could not be broken down. Estius very properly calls this “acris cum tacita laude exhortatio.” That ye may be ready contains the positive, and lest our boasting should be in vain, the negative part of this sentence.—Lest perchance, if any Macedonians should come with me and should find you unprepared. (2Co_9:4 a)— Ἲíá is here used as in Rom_7:13, and twice in Gal_3:14. The anxiety he had just intimated he here expresses more definitely, but in a very delicate manner, by the adverb ìÞðùò , which is in this place equivalent to ne forte in 2Co_9:4. He means, if any Macedonians should come as his companions (2Co_1:16). [The persons here spoken of are evidently not those whom he had described in 2Co_7:16-16 and 2Co_9:3, and hence some have concluded that these last could not have been Macedonians. It was yet uncertain whether any would accompany him. But as Corinth was then a great commercial as well as religious centre, some might reasonably be expected to go]. On ἡìåῖò comp. 2Co_9:3. We, not to say you, should be put to shame in the matter of this confidence. (ver.4 b).—We are not to regard this little parenthesis (we say not ye, ἵíá ìç ëÝãùìåí ὑìåῖò ), as a mere pleasantry, but on the other hand as a delicate attempt to stimulate their feelings of self-respect; since the shame would indeed be theirs if the Apostle’s expression of confidence in them should not be borne out in fact. W. F. Besser:—“In this little sentence we may discover the extreme delicacy of Paul’s feelings, and the affectionate civility which characterized his intercourse, but which are especially prominent in this most personal of all his Epistles.” The ὑðüóôáóéò is simply the confidence which had been expressed in the boasting. Comp. 2Co_11:17; Heb_11:1, and frequently in the Sept., but the word has not here precisely the sense of, business, thing. The Corinthians would be put to shame should they not come up to what the Apostle confidently expected of them. [He had stimulated the Macedonians by saying that the Corinthians had begun the collection, and then when he found that the Corinthians had not finished their contribution according to his expectation and his boast of them, he very properly stimulated the Corinthians by telling them that the Macedonians had completed their collection. He had boasted that the Corinthians were “prepared” the last year for the collection, and yet now he found it necessary to send deputies to have them “prepared” for delivering it up]. In all this there is surely no ground for suggesting that Paul was acting a cunning part, or was conforming to the shrewd policy of the world (Rückert); or that he here exhibits something of human infirmity (de Wette) Comp. Meyer, Osiander. And yet we may properly concede and maintain that he here shows most consummate art.—I therefore thought it necessary to exhort the brethren that they would go before to you, and make up beforehand the bounty I have already promised (2Co_9:5 a).—The Apostle here brings out with more particularity the business of the deputies he was sending. Ïῦí , in accordance with what he had just said, signifies, in order to prevent our being ashamed. The ðñὸ in ðñïÝëèùóéí signifies, before the arrival of myself and the Macedonians. ÐñïåðçããåëìÝíçí signifies, before promised by me (comp. 2Co_9:2 ff.) not announced to you [as in the Eng. vers.] or promised by you. [Dr. Hodge thinks it means what the Corinthians had promised. We are nowhere told of such a promise, though the confident expectations of the Apostle had some reasonable foundation. As we suppose this to have been his information respecting them, and as we are informed of the Apostle’s promise to the Macedonians respecting them, we prefer to refer ðñïåðçã . to what he had said in 2Co_9:2. The thrice repeated ðñï (in composition) shows the Apostle’s extreme forethought]. Ôáὐôçí ἐôïßìçí åὶíáé designates the result aimed at in the ðñïêáôáðôßóùóé ôὴí åὐëïãßáí —that the same may be ready in the manner of a blessing, and not as a covetousness. (2Co_9:5 b.)—With this designation of their gift or their benificence as a åὐëïãßá in the sense of an act of love produced by Divine grace, after the example of God and directed to the welfare of men, in which one gives cheerfully and with full hand, according to ability, he now connects an admonitory hint, that it should be so given as to appear a blessing, and not an act of covetousness. As åὐëïãßá includes essentially the idea of an abundance, so does ðëåïõåîßá that of scantiness; but of what these consist is not necessarily implied in the words themselves. Neander takes åὐëïãßá as if it corresponded with the Hebrew áְּøָëָä (blessing) and signified, a communication of some good, and then a token of affection; and ðëåïíåîßá as meaning covetousness, extortion, something extorted. W. F. Besser:—“This contribution to the common benefit of the Church may be called a blessing in two respects: first, as a gift from God, inasmuch as it was the result of His grace in the hearts of His people (2Co_8:1), and secondly, as an offering to God, but deposited in the hands of His poor.” [In the English version åὐëïãßá is translated “bounty,” but this fails of bringing out the idea of good will on the part of the giver. The Greek word signifies etymologically, a blessing by word, and to this was added, by Hellenistic usage, the idea of a blessing by action, by a present (Gen_33:11; Jdg_1:15; comp. Pro_11:25). Ïὔôùò is not redundant, but draws attention to the following åὐëïãßáí , as if it were to be taken in its peculiar signification; with ὡò it signifies, so as, in the manner of]. The whole phrase, ïü ̓ ôùò ὠò , etc., relates to the special character of the gift: i.e., it should be an act of real benevolence, liberally dispensing what it has, and not of covetousness, withholding as much as possible, from a regard to self alone. [The context shows that the givers and not those collecting the gifts are here alluded to (inasmuch as these collectors might be actuated by a covetous spirit and extort from the people). If we take the expression in its utmost strictness, it signifies the laying down of a small amount, because the giver wishes to reserve more than he needs for himself. [Theophyl:—“As if he were over-reached by some one, or cheated out of it.” Dr. Clarke thinks there is an allusion to the two kinds of chests which were set for alms in the Temple: the one for what the law required as necessary for every one, the other for the free-will offerings. To the one all men gave, because they were obliged to do so, but to the other those only gave who had pity on the poor]. But the Apostle explains his meaning more fully in vv.6, 7, where he traces the course of each giver to its proper result, and reminds his readers that even the costliest gift has no value in the sight of God, if it is not given with a benevolent and cheerful spirit.

2Co_9:6-7. But as to this, He that sows sparingly shall reap sparingly, and he that sows with blessings shall reap with blessings.—The ôïῦôï has sometimes been referred to ὁ óðåßñùí , as if it designated this kind of seed [he who sows this sparingly, Meyer]; but this would require an inappropriate emphasis upon ôïῦôï . Others, therefore, [as our English version does] supply ëÝãù , or öçìß ; but every where else the Apostle in similar cases gives us the verb itself (1Co_7:29; 1Co_15:50; Gal_3:17). Others supply ἐóôéí in the sense of this is as if, ( óὕôùò Ý ̓ ÷åé ). But to avoid a feeble construction, it seems better to take it (with Meyer) as an accus. absol. “as to this, viz., that it ought to be ὠò åὐëïãßá and not ὠò ðëåïíåîßá , he which,” etc. He connects öåéäïìÝíùò in sense with êáὶ ìὴ ὡò ðëåïíåîßáí , and places it at the beginning of the sentence. On óðåßñåéí — èåñßæåéí , comp. 1Co_9:11; Gal_6:7 ff.; Pro_19:17. [In almost all recent copies of the English authorized version, the word also has twice crept into this verse as a gloss]. He who does good sparingly shall have a corresponding recompense, a participation but sparingly in the blessings of salvation, i.e., an inferior (it is not said, no) reward of grace. In contrast with this stands ἐð ̓ åὐëïãßáéò óðåßñåéí and èåñßæåéí , where the second ἐð ̓ åὐëïãßáéò , for the sake of emphasis, follows immediately after the first. Ἐð ̓ åὐëïãßáéò has the sense of, abundantly [though this misses the idea of its being a gift of love, Alford], either: with blessings (the relation being in the thing itself), the blessings which he gives and receives; or: for blessings, with a view to blessings, and the blessings which he shall receive, [Alford: “this will not suit the second ἐð ̓ åõëïã ”] Neander (on the ground that åὐëïãßá involves the collateral idea of a voluntary gift of affection), paraphrases it, “he who sows in such a way, that it is seen to be a gift of love.” [Stanley: Ἐð ’, on the condition, these are the terms on which we give, as in Luk_6:38, comp. 1Co_9:10]. The plural gives increased force to the idea of abundance. A similar contrast may be noticed in Prov. 9:24. [Beza notices a triple Hebraism in the phrase ἐð ̓ åὐëïãßáéò : 1, in the use of ἐðὶ with a noun when the whole has an adverbial signification, as “in justitia,” for justly; 2, in calling the act of charity åὐëïãßá , with reference to the Heb, ðְãָáָä free-will offerings; 3, in using the plural for emphasis. We may also notice the variety of euphemisms by which the contribution is designated in this whole section according to the side from which it is viewed. With reference to its source, it is ÷Üñéò ; in its relation to the church’s life, it is êïéíùíßá ; in its relation to public servants, it is äéáêïíßá ; in its beneficial purposes, it is åὐëïãßá ; and as a public act of piety it is a ëåéôïõñãßá ]. The Romish doctrine of merit is one entirely foreign to our text, and totally inconsistent with Paul’s spirit.—Let each one give as he hath before purposed in his heart, not grudgingly, nor of necessity, for God loveth a cheerful giver. (2Co_9:7.)—The verb äüôù must be supplied from ὁ óðåßñùí and äüôçí as the predicate of Ý ̓ êáóôïò . Êáèὼò ðñïáéñåῖôáé , as his heart freely prompts him. The definite purpose with respect to the amount each one would give, the Apostle supposes to be already formed when he comes to give, though in 2Co_9:6 he had spoken of it as in the future (Meyer). In contrast with this cheerful, free self-determination, he places another which springs ἐê ëýðç , ἐî ἀíÜãêçò .indicates the source from which the gift proceeds: a morose, gloomy frame of mind, properly a sadness at parting with what it gives; or, from compulsion, as when a man gives from necessity, because he cannot avoid it (comp. Philem, 2Co_9:14). W. F. Besser: It is one of the secondary results of the factions which prevailed at Corinth, that Paul was thus induced to warn us against all undue compulsion in charitable collections, and to admonish us in such matters to give with sincere pleasure; for nothing more completely poisons an act of charity than a manifest spirit of rivalry or a mere love of distinction.” To encourage them in this cheerful contribution, he reminds them of a Scriptural expression which, however, is not fully quoted. By way of emphasis, and for a more striking contrast with ëýðç and ἀíÜãêç , the ἱëáñüí of the concluding sentence is placed at the commencement (comp. ἐí ἱëáñüôçôé in Rom_12:8). The passage here thus freely quoted, is an addition to the original by the Septuagint in Pro_22:8 : Ἄíäñá ἱëáñὸí êáὶ äüôçí åὐëïãåῖ (var. ἀãáðᾷ ) ὁ èåüò . Comp. ἀãáðᾷ with åὐðñüóäåêôïò in 2Co_8:12.

2Co_9:8-11.—And God is able to make all grace abound toward you, that ye having always all sufficiency in everything, may have an abundance for every good work. (2Co_9:8).—Having admonished them to be bountiful and cheerful in their contribution he here assures them, that God could and would amply bless them in it, and that they had abundant reason to be of good cheer and confide in Him. It was 2Co_9:8 which induced Francke to build the Orphan’s House at Halle. Äõíáôüò is emphatic at the commencement of 2Co_9:8 : He can, and of course he will do it. ÄÝ introduces another element in the matter viz: the power of Him who takes pleasure in a joyful giver, to provide for him abundantly. It is a question whether ÷Üñéò includes merely bodily or only spiritual benefits, or whether it may not embrace both. Ðᾶóáí is in favor of the latter view, and the detailed statements which are given seem to demand some reference to bodily things. Besser: “God can bestow upon us abundantly, not only the grace which makes us rejoice in the Lord and so prepares us to give with joyful hearts (2Co_8:2), but the grace which bestows on us that abundance of earthly blessings and that prosperity which enables us to give so liberally.” ÉÉåñéóóåῦóáé as in 2Co_4:15 must be taken in a transitive sense. The accumulation of such words as ἐí ðáíôὶ , ðÜíôïôå and ðᾶóáí in this sentence is very emphatic, and is similar to another in Php_1:3 ff. ÁὐôÜñêåéá must here be construed in an objective sense as meaning a sufficiency. ÉÉᾶóá áὐôÜðêåéá signifies a condition which warrants us in being perfectly contented, a sufficient subsistence even for corporeal comfort. Meyer makes it have reference to a subjective habit of the mind, i.e., the ethical condition which prepared them to abound unto every good work; such a satisfaction with their condition as would make them always contented, comp. 1Ti_6:6, Php_4:11. The more particular definitions, however, which he proceeds to give ( ἐí ðáíôὶ — ðᾶóéí , as well as Ý ̓ ÷ïõôåò ) seem more agreeable to the objective explanation; and the “abounding to every good work,” (which cannot mean, in an ethical sense, merely a growth in benevolence, but beneficence in an abundant degree), is that to which the full sufficiency could and should lead; indeed it was precisely that state in which notwithstanding its deep poverty a ðåñéóóåýåéí was said to take place (2Co_8:2). The correct way seems to be, to take all these expressions, grace, sufficiency and good work, in a general sense, so as to include even the corporeal or earthly condition. Every good work would therefore mean any act which tends to accomplish the divine purposes, and to promote the kingdom of God; and which dispenses benefits of a corporeal nature to brethren in distress. This ought to be the outflowing of that complete sufficiency, which is secured by divine grace in every department of life, even in respect to corporeal affairs.—In 2Co_9:9 he illustrates what he had thus said by another Scriptural passage from Psa_112:9.—As it is written, He scattered abroad, he gave to the poor, his righteousness abides forever.—The person respecting whom this had been said was the pious man. Óêïñðßæåéí , which occurs also in Joh_10:12; Joh_16:32, signifies to scatter, here to scatter abroad (as in sowing), and it has the sense of abundantly distributing on every side. Bengel: “Without anxious thought in what direction every grain may fall.” ÉÉÝíçò signifies one who works for his daily bread ( ðÝõïìáé ) [one not so poor as ðôù÷üò , who lives on alms, but one who has nothing superfluous, Webster p. 227] therefore one who is poor and needy. It occurs no where else in the New Testament. Äéêáéïóýíç is not the merit which is gained as the result or the reward of well doing, but the righteousness or good conduct itself. It signifies here especially that which is seen when one does good (not immediately, beneficence, at least not in the sense of that which is the cause of justification, since it is rather the result of justification; comp. Gal_5:6; Gal_5:22, Col_3:12 ff.). Beneficence is called äéêáéïóýíç (comp. 2Co_9:10 and Mat_6:1), “because it is an act of justice, not to retain for our own exclusive use, what God has given to all in common” (Ambros.). Ewald: “To the extent in which our free alms is the fruit of a higher feeling of love and righteousness, it is no doubt called öְãָ÷ָç in Pro_10:2; Pro_11:4.” To remain forever implies not merely a permanent reputation among men, but the everlasting continuance of righteousness, blessing us with its loving spirit not only in the present life, but glorifying us and blessing us with the same spirit as a gracious reward through eternal ages (comp. 1Jn_2:17). [On åἰò ôὸí áἰῶíá , consult Trench, Synn. 2d Ser. pp. 35–41.]—What Paul had described in 2Co_9:8 as only a possible thing on God’s part, he speaks of in 2Co_9:10 as though it were surely to be expected.—But he who supplies seed for the sower, and bread for the eating, will supply and multiply your seed sown, and increase the fruits of your righteousness;—In these words of Isaiah (in which only ἐðé÷ïñçãåῖí , to furnish, to grant, is substituted for the äéäüíáé of the Sept.) he describes God as the source from which these things were to be expected. He leads us to expect in the economy of grace and in the government of the church something analogous to what God is continually doing in the economy of nature. [Wordsworth: ÷ïñçãÝù was properly said of a wealthy person supplying the requisite funds for the equipment and training of a tragic ÷ïñὸò . Hence with the accus. and the dat., it came to mean to supply anything for a purpose. Ἐðὶ sometimes implies a supply of one thing after another. Comp. 2Pe_1:5. Dr. Clarke thinks the verb here has some allusion to its early meaning: to lead a chorus, and that God is represented as leading up the grand chorus of causes and effects, and providing for the whole host of benevolent workers in His kingdom.] The participal sentence extends not merely to ôῷ óðåßñïíôé but to âñῶóéí , for not only does the symmetry of our sentence demand this, but the passage in Isaiah requires it. [Our English translators have generally followed the received Greek text, which reads ÷ïñçãÞóáé , ðëçèὐíáé and áὐîÞóáé in the optative instead of the futures ÷ïñçãÞóåé , ðëçèõíåῖ and áὐîÞóåé . They have also followed the Vulgate and joined êáὶ ἄñôïí åἰò âñῶóéí with the subsequent verb. In this way the whole becomes a prayer of the Apostle for his Corinthian brethren: “May he who ministers seed to the sower both minister bread for your food, and multiply your seed sown.” This seems unsupported not only by external but by internal evidence; for Paul was aiming to supply reasons and motives to liberality, on the ground that no one would lose or be straitened on account of large contributions. Not a prayer, but a promise was needful for this.] Corresponding with the supply of the seed to the sower is the assurance that the same Being would bestow upon them and multiply for them that which would be necessary to their sowing, i.e. to their work of beneficence. This has reference not merely to their future doings as a consequence of; or as a Divine blessing upon; their present liberality (Rückert); but, as the context and aim of the writer evidently require, to the benefaction then in progress (comp. äἰ ἡìῶí in 2Co_9:11). It is not till we come to the second member of the sentence, that we find the blessing upon the future action exclusively referred to: and will increase the fruits of your righteousness. This corresponds to the bread for eating, and the whole signifies: As God makes the scattered seed grow until it brings forth fruit and so gives bread for the eating ( âðῶóéò signifies the act of eating), so will He bless your sowing, your work of beneficence, and cause the fruits of your good conduct to increase. The fruits of righteousness correspond to the bread before spoken of, in the enjoyment of which the reward of diligence in sowing is acquired. The expression (in the sense of êáñðὸò äéê .) occurs also in Hos_10:12. But are we here to regard it as applicable to spiritual or worldly blessings? In the latter sense it would correspond with the interpretation we have given above to 2Co_9:8. With great propriety the ancient church selected vv.6–10 for being read on the day appointed for the commemoration of St. Laurentius (Aug. 10).—Being enriched in everything unto all simplicity which works out through us thanksgiving to God.—In this verse the Apostle gives some additional particulars which may assist in determining his meaning. We have an anacoluthon, in which the participle stands as a nominative, like åἰäüôåò in 2Co_1:7, as if ὐìåῖò had been expressed in 2Co_9:10. A similar construction may be seen in Col_3:16.—There is no need of supplying ἐóôÝ [so that the sentence shall read: ye shall be enriched, etc.] for the connection with 2Co_9:8 would not be suitable. As vv.9 and 10 have an obvious connection with 2Co_9:8, they cannot be taken as a parenthesis. [Our English A. V. regards 2Co_9:9 f. as a parenthesis, but in serts no ἐóôÝ , for it regards ðëïõôéæ . as an independent nominative. It is better to connect it (not with 2Co_9:8 but) with the verse immediately before it: “God will increase the fruits of your righteousness (i.e. your resources), being enriched” (i.e. so that ye shall be enriched) etc. Hodge.] Ἐí ðáíôß shows that their being enriched was in the most comprehensive sense of the word, and it is implied that ðᾶóá ἁðëüôçò , in the sense of perfect simplicity (2Co_8:2) was to be the result (though not precisely the designed object) of the enrichment. The Divine blessing upon those who sincerely loved their brethren and cheerfully assisted them in time of trouble, would be seen in their becoming rich in all spiritual and temporal blessings. The final result would be such a perfect simplicity or singleness of heart, and such a pure benevolence as knows nothing of selfish interests or painful forebodings, and manifests itself in a free and ample supply of others wants. [The word “bountifulness” in our version hardly expresses this.] Such a simplicity is not only the fruit of an abundant spiritual life, but is an actual experience which blesses even with temporal benefits those who kindly endeavor to alleviate the distresses of their brethren. In the relative sentence which works through us, etc., the Apostle comes back to the collection which had its origin and support in this ἁðëüôçò , and he gives prominence to one result of this simplicity which admirably corresponded to its origin, (2Co_8:1), inasmuch as it produced a spirit of thanksgiving to God. Ἥôéò is here probably not causal, in the sense of quippe quæ, but equivalent to ἥ . It is thus like ὅóôéò , as commonly used in the later prose; or it is equivalent to: something which was working. In äἰ ἡìῶí Paul refers to himself and his assistants in the work of collection, since it was through their hands that the gift would be communicated and the receivers would thus be induced to give God thanks. Ôῶ èåῷ is by some made dependent upon êáôåñãÜæåôáé (for, or in behalf of God), but it is better to make it dependent upon åὐ÷áñéóôßáí , inasmuch as the construction of the verb will then be preserved (Meyer: a dative of appropriation).—The reason for this thanksgiving he finds (2Co_9:12) in the collection then in progress.

2Co_9:12-15.—Because the ministration of this service supplieth not only the wants of the saints, but also abounds through many thanksgivings unto God.—Neander: “The Apostle here brings forward another motive for their cheerful contribution, in the material and moral benefits which the saints at Jerusalem would derive from it.” The ministration spoken of was not the service which Paul and his associates performed when they took charge of the collection, but as in 2Co_9:13, the service of those who took part in the contribution itself, Ôῆò ëåéôïõñãßáò ôáýôçò shows more particularly that it was something done for the Christian community (comp. Rom_15:27; Php_2:25). The ministration, therefore, which consists in such a service must be of the same nature (Meyer: the work of distributing the alms). Whether such a word implies that this friendly service was an act of worship, or such a sacred performance as to deserve the name of an oblation (comp. Php_4:18; Heb_13:16), may be left in doubt. In this inference the Apostle intended to say that the ministration of which he was speaking would not only supply a want of the saints ( ðñïóáíáðëçñïῦóá being strictly equivalent to: supplying by addition, 2Co_11:9), but would overflow through many thanksgivings toward God, or would cause such thanksgiving to ascend in great abundance. Here also ôø ͂ èåø ͂ is governed, not by ðåñéóóåí ́ ïõóá , but by åὐ÷áñéóôéῶí . [See T. Lewis’ explanation and illustration of this text in The Divine and Human in the Scriptures, p. 339.—As they glorify God on account of the proof which this ministration gives of the subjection which flows from your confession of the Gospel Of Christ (2Co_9:13 a). The Apostle here does nothing more than to define with more particularity what he had just said, but with a connection of the participle similar to that which we have seen in 2Co_9:11; as if he had written in 2Co_9:12 : in consequence of the fact that many give thanks, etc. ÄéÜ points out the external medium (i.e., the occasion) of a thing; in this place of the äïîÜæåéí , etc. [They (the thankful recipients) glorifying God when the proof which this ministration gives, etc.]. The attempt to bring this word into immediate connection with 2Co_9:12 is arbitrary and unnatural (comp. Osiander and Meyer). By äïêéìῆò (2Co_8:2) we must understand either the evidence which this service would give that the Corinthians were approved, or the evidence which this service would give that the distribution itself was right and just, i.e ., that it was such as might be expected from the Christian standard ï f benevolence (Meyer after Theophylact: äïὰ ôῆò äïêßìïõ ôáýôçò êáὶ ìåìáñôíñçìÝíçò ἐðὶ öéëáíèñùðßá äéáêïíßáò ). In behalf of the latter view may be alleged the most natural signification of the words, and the fact that with ἐðß is introduced a reason for thanksgiving which related to the Corinthians. It may be added that the äïêéìÞ must have been also a test of the Corinthians. That which was the object of their thanksgiving is said to be the ὑðïôáãὴ ôῆò ὁìïëïãßáò ὑìῶí . In Hellenistic Greek, ὁìïëïãßá signifies: confession (not: agreement, comp. 1Ti_6:12; Heb_3:1; Heb_4:14; Heb_10:23), and it is the word for the way in which faith is outwardly expressed or made known (comp. Rom_10:9 f.). Åὶò ôὸ åὐáããÝëéïí may therefore be joined with it, analogously with ðὶóôéò åἰò ÷ñéóôὸí , ðéóôåýåéõ — åἰò ôὸ öῶò , and similar phrases. We should indeed have expected the article ( ôῆò ) before åἰò ôὸ åὐáã . to give it more definiteness, but we ought not to regard this as indispensable, inasmuch as we find every where great liberty in the use of it. Comp. Winer, § 19, 2. The same is true with respect to ôῆò êïéíùõßò åὶò áὐôïýò , where the article is in like manner absent, and the same would still be true if we were to join åἰò ôὸ åõáãã . with ὐðáêïῇ , so that the phrase should mean a complying or obedient disposition toward the Gospel; in which case ôῆò ὀìïëïãßáò would appear to be the source of the ὐðáêïÞ : on account of the obedience which results from your confession. On the other hand, by joining ὁìïëïãßáò with åἰò ôὸ åὐáãã ., the ὀìïëïãßá may be regarded also as the object of the ὐðáêïÞ , so that the idea shall be: since ye are obedient to your confession. [Beza, whom our A. V. follows, gives to the genitive the force of a participle, and renders ôῇ ὑðïô . ôῆò ὁìïë . ὑìῶí : “your professed subjection.” Doddridge, however, well remarks, that “the words express not merely a professed, but a real subjection to the Gospel which was professed”]. But the confession towards, or with reference to, the Gospe1 (=the confession directed to the Gospel), is the confession of a faith in which love completely sacrifices itself for another’s good (comp. 2Co_8:9), and it therefore essentially requires that those who make it should cherish and put forth a similar love (comp. 1Jn_3:6). Correspondent with this confession is the ὑðáêïÞ of which the Apostle here speaks. Another reason for this thanksgiving is given in the words—And for the simplicity of your communion with them and with all. (2Co_9:13 b.)— Êïéòùõßá , as in 2Co_8:4, means the practical communion which is shown in the communication of aid. Åἰò shows the direction in which this proceeds. The addition of ἐéò ðÜíôáò was probably intended to suggest that it was well known generally and possibly among the Christians at Jerusalem, that the Corinthians were in the habit of sympathizing, in a practical way, and especially by a hospitable reception in their city, with Christians of every country. That those Jewish Christians should have concluded that the Corinthians were equally liberal to all simply because they were liberal to such distant brethren, does not seem equally probable. The connection of åἰò ôï Ì åὐáããÝëéïí and åἰò áὐôïὺò , etc., with äóîáæïíôåæ in the sense of: they glorify God, with reference to the Gospel, to themselves and to all (Meyer), has something very feeble and forced about it. Such a connection is required neither by the want of the article (see above) nor by the åἰò , inasmuch as this preposition fits very well here as expressive of tendency or direction; and might, according to the analogy of other words, be very properly substituted for the dative after ὁìïëïãßáò and êïéíùíßáò . [The sense of the whole would then be: “they who receive such a proof as this ministration gives, will give glory to God for your obedience to the confession you have made with respect to the Gospel of Christ, and for the common fellowship with them and with all Christians which your single-hearted liberality displays.”]—Since they also, with prayer for you, long after you on account of the exceeding grace of God toward [among] you (2Co_9:14). It is somewhat difficult to decide with which of the previous sentences this verse ought to be connected. Against its connection with 2Co_9:12, it may be objected, 1, the extreme length of the intervening 2Co_9:13; 2 Corinthians 2, that äéÜ does not stand before äåÞóåùò as it does before åὐ÷áñéóôéῶí , etc.; 3, that áὐôῶí stands emphatically at the head of the sentence, but on this construction has no special emphasis. If we connect it with 2Co_9:13, supplying ἐðß before äåÞóåé as previously before ἀðëüôçôé , it seems strange that they should be said to give glory to God for their own prayers; and to obviate this the language can hardly be made to signify the hearing of their prayers. We should prefer to connect it with äïîÜæïíôåò in such a way as to point out the manner in which they give glory to God: not only by their thanksgiving (vv.12, 13) but by their intercessions. It must be conceded, however, that such a construction is somewhat harsh. The best way, therefore, probably is to take áὐôῶí ἐðéðïèïýíôùí together as a genitive absolute, (for we find this common enough with classical writers, where there is no distinction of subject), so that the meaning should be: “they,