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2Co_9:11. The manner in which they will experience in themselves the αὐξήσει τὰ γεννήματα τ . δικαιοσύνης ὑμῶν just promised.
The participle is neither to be supplemented by ἐστέ or ἔσεσθε (Grotius, Rosenmüller, Flatt), nor to be attached to 2Co_9:8, so that 2Co_9:9-10 would be a parenthesis (Valla, Cornelius a Lapide, Knatchbull, Homberg, Wolf, Bengel, Schulz), which is forbidden by the portion of the discourse beginning afresh at 2Co_9:10; but it is anacoluthic, namely, in such a way that it is attached to the mentally supplied logical subject of what is promised in 2Co_9:10 ( ὑμεῖς ), and indeed of this whole promise, not merely of the portion of it contained in πληθυνεῖ τ . σπόρον ὑμῶν (Hofmann): inasmuch as you become enriched. Comp. on 2Co_1:7. The becoming rich in everything is, according to the connection (see 2Co_9:10), an earthly enrichment, not, however, in and for itself, but with the telic ethical reference: εἰς πᾶσαν ἁπλότητα , whereby Rückert’s objection disappears, that it would be unsuitable for the apostle to promise to his readers riches. Rückert understands it of a spiritual enrichment (2Co_8:7), and therefore attaches πλουτιζ . only to τῆς δικαιοσύνης ὑμῶν . This is as arbitrary as Hofmann’s interpretation of an internal enrichment, which makes the sowing abundant, so that they with small means are able to give more liberally than otherwise with large, if their growth on all sides in the Christian life ultimately issues in an increase of entire simplicity and self-devotion. Without arbitrary restriction and separation, ἐν παντὶ πλουτ . εἰς πᾶσ . ἁπλ . can only be a modal definition of the whole promise χορηγήσει on to δικαιοσ . ὑμῶν .
εἰς πᾶσαν ἁπλότ .] ἁπλότης does not mean even here (comp. on 2Co_8:2) bountifulness, but singleness, simplicity of heart; and εἰς expresses not the consequence of ἐν π . πλουτιζ ., but the aim: for every simplicity, i.e. in order to bring it into exercise, to give it satisfaction (through the corresponding exercise of beneficence). The emphasis rests, as formerly on ἐν παντί , so here on πᾶσαν , whereby attention is directed to the present work of collection and every one that might be set on foot in future by Paul ( ἥτις κατεργ . διʼ ἡμῶν κ . τ . λ .).
ἥτις κατεργάζεται κ . τ . λ .] quippe quae, etc. With this the discourse makes the transition to set forth the religious side of this blessing of the collecting work, 2Co_9:12 ff.
διʼ ἡμῶν ] through our means, in so far as the work of the ἁπλότης , the collection, διακονεῖται ὑφʼ ἡμῶν , 2Co_8:19-20, and the apostle, for himself and his companions, feels so much that is elevating in this service of love, that he cannot let pass unmentioned.
The thanksgivers are the receivers of the gifts of the ἑπλότης . The paraphrase of Grotius: “quae causa est, cur nos gratias Deo agamus,” is incorrect (on account of διά , and of 2Co_9:12-13).
τῷ θεῷ ] might belong to κατεργάζεται , but is better, because in uniformity with 2Co_9:12, joined to εὐχαριστίαν as an appropriating dative (Bernhardy, p. 88), which is quite warranted in keeping with the construction εὐχαριστεῖν τινι (comp. Stallb. ad Plat. Euthyphr. p. 13 D, Apol. S. p. 30 A).