2 Corinthians 9:6

d any of them at this time accompany him to Corinth. Verse 5 Whereof ye had notice before - Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin. Bounty, and not as of covetousness - Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift. 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 Isa 32:20: Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And Hos 10:12, they interpret: Sow to yourselves almsgiving, and ye shall reap in mercy - if you show mercy to the poor, God will show mercy to you. Verse 7 Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was של תובה of what was necessary, i.e. what the law required, the other was של נרבה of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God. To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen. Verse 8 God is able to make all grace abound - We have already seen, 2Cor 8:1 that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously - they shall have an abundance of God's blessings. 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 Psa 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 the note on Mat 6:1. 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 ὁ - επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself. There is a fine exemplification of this in the same figure thus produced by the prophet. Hos 2:21, Hos 2:22: I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note at Hos 2:21. The fruits of your righteousness - Your beneficence; for so δικαιοσυνηis here to be understood. See the note on Mat 6:1, already referred to. 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. 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. 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. Verse 14 The exceeding grace of God in you - By the ὑπερβαλλουσαν χαριν, 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. 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 ανεκδιηγητος δωρεα, unspeakable gift, is precisely the same with the ὑπερβαλλουση χαρις, 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 ( 2Cor 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 Jam 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. Introduction The apostle vindicates himself against the aspersions cast on his person by the false apostle; and takes occasion to mention his spiritual might and authority, 2Cor 10:1-6. He shows them the impropriety of judging after the outward appearance, 2Cor 10:7. Again refers to his apostolical authority, and informs them that when he again comes among them he will show himself in his deeds as powerful as his letters intimated, 2Cor 10:8-11. He shows that these false teachers sat down in other men's labors, having neither authority nor influence from God to break up new ground, while he and the apostles in general had the regions assigned to them through which they were to sow the seed of life; and that he never entered into any place where the work was made ready to his hand by others, 2Cor 10:12-16. He concludes with intimating that the glorying of those false apostles was bad; that they had nothing but self-commendation; and that they who glory should glory in the Lord, 2Cor 10:17, 2Cor 10:18. Verse 1 I Paul myself beseech you by the meekness - Having now finished his directions and advices relative to the collection for the poor, he resumes his argument relative to the false apostle, who had gained considerable influence by representing St. Paul as despicable in his person, his ministry, and his influence. Under this obloquy the apostle was supported by the meekness and gentleness of Christ; and through the same heavenly disposition he delayed inflicting that punishment which, in virtue of his apostolical authority, he might have inflicted on him who had disturbed and labored to corrupt the Christian Church. Who in presence am base among you, but being absent am bold toward you - He seems to quote these as the words of his calumniator, as if he had said; "This apostle of yours is a mere braggadocio; when he is among you, you know how base and contemptible he is; when absent, see how he brags and boasts." The word ταπεινος, which we render base, signifies lowly, and, as some think, short of stature. The insinuation is, that when there was danger or opposition at hand, St. Paul acted with great obsequiousness, fearing for his person and authority, lest he should lose his secular influence. See the following verse. Verse 2 Some, which think of us as if

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.

is I say. This I say in order to induce you to give liberally. This I say to prevent your supposing that because it is to be a voluntary offering you may give only from your superfluity, and may give sparingly. He which soweth sparingly. This expression has all the appearance of a proverb, and doubtless is such. It does not Occur indeed elsewhere in the Scriptures, though substantially the same sentiment exciting to liberality often occurs. See Ps 41:1-3, Prov 11:24,25; Prov 19:17, 22:9. Paul here says that it is in giving as it is in agriculture. A man that sows little, must expect to reap little. If he sows a small piece of land, he will reap a small harvest; or if he is niggardly in sowing, and wishes to save his seed and will not commit it to the earth, he must expect to reap little. So it is in giving. Money given in alms, money bestowed to aid the poor and needy, or to extend the influence of virtue and pure religion, is money bestowed in a way similar to the act of committing seed to the earth. It will be returned again in some way with an abundant increase. It shall not be lost. The seed may be buried long. It may lie in the ground with no indication of a return or of increase. One who knew not the arrangements of Providence might suppose it was lost and dead. But in due time it shall spring up and produce an ample increase. So with money given to objects of benevolence. To many it may seem to be a waste, or may appear to be thrown away. But in due time it will be repaid in some way with abundant increase. And the man who wishes to make the most out of his money for future use and personal comfort, will give liberally to deserving objects of charity--just as the man who wishes to make the most out of his grain will not suffer it to lie in his granary, but will commit the seed to the fertile earth. "Cast thy bread upon the waters: for thou shalt find it after many days," Eccl 11:1, that is, when the waters, as of the Nile, have over flowed the banks, and flooded the whole adjacent country, then is the time to cast abroad thy seed. The waters will retire, and the seed will sink into the accumulated fertile mud that is deposited, and will spring up in an abundant harvest. So it is with that which is given for objects of benevolence. Shall reap also sparingly. Shall reap in proportion to what he sowed. This every one knows is true in regard to grain that is sowed. It is also no less true in regard to deeds of charity. The idea is, that God will bestow rewards in proportion to what is given. These rewards may refer to results in this life, or to the rewards in heaven, or both. All who have ever been in the habit of giving liberally to the objects of benevolence can testify that they have lost nothing, but have reaped in proportion to their liberality. This follows in various ways. (1.) In the comfort and peace which results from giving. If a man wishes to purchase happiness with his gold, he can secure the most by bestowing it liberally on objects of charity. It will produce him more immediate peace than it would to spend it in sensual gratifications, and far more than to hoard it up useless in his coffers. (2.) In reflection on it hereafter. It will produce more happiness in remembering that he has done good with it, and promoted the happiness of others, than it will to reflect that he has hoarded up useless wealth, or that he has squandered it in sensual gratification. The one will be unmingled pleasure when he comes to die; the other will be unmingled self-reproach and pain. (3.) In subsequent life, God will in some way repay to him far more than he has bestowed in deeds of charity. By augmented prosperity, by health and future comfort, and by raising up for us and our families, when in distress and want, friends to aid us, God can and often does abundantly repay the liberal for all their acts of kindness and deeds of beneficence. (4.) God can and will reward his people in heaven abundantly for all their kindness to the poor, and all their self-denials in endeavouring to diffuse the influence of truth and the knowledge of salvation. Indeed, the rewards of heaven will be in no small degree apportioned in this manner, and determined by the amount of benevolence which we have shown on earth. See Mt 25:34-40. On all accounts, therefore, we have every inducement to give liberally. As a farmer who desires an ample harvest scatters his seed with a liberal hand; as he does not grudge it though it falls into the earth; as he scatters it with the expectation that in due time it will spring up and reward his labours, so should we give with a liberal hand to aid the cause of benevolence; nor should we deem what we give to be lost or wasted though we wait long before we are recompensed, or though we should be in no other way rewarded than by the comfort which arises from the act of doing good.Verse 7. Every

Charity Urged. ( a. d. 57.) 6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound toward you; that ye, always having 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 remaineth for ever. 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) 11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. 12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; 13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; 14 And by their prayer for you, which long after you for the exceeding grace of God in you. 15 Thanks be unto God for his unspeakable gift. Here we have, I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe, 1. It should be bountifully; this was intimated, v. 5 , that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, v. 6 . 2. It should be deliberately Every man, according as he purposes in his heart, v. 7 . Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses. 3. It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, v. 7 . Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa. lviii. 10 . We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable. II. Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians, 1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, v. 6 . Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver ( v. 7 ), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, v. 8 . We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written ( Ps. cxii. 9 ) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, v. 10, 11 . Here observe, [1.] To whom the prayer is made—to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, —that God will multiply their seed sown, that they may still be able to do more good,—and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness ( v. 11 ),—that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich. 2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, v. 12 . If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them. 3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, v. 11 . These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, v. 13 . Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God. 4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, v. 14 . And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich. Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, v. 15 . Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.