2 Corinthians 9:14

God would match the Corinthians' generosity (9:10–11). Their generosity would help Jewish Christians (9:12), honor God (9:13), and show believers in Jerusalem that their non-Jewish brothers and sisters were true believers (9:13). This would lead to Jewish believers praying for and caring about the non-Jewish believers (9:14). Paul imagined a united, worldwide Christian church made up of both Jewish and non-Jewish believers, all united in Christ Jesus (Galatians 3:28; Ephesians 2:11–22). This unity would strongly show the Lord's work of bringing people together.

Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (Co2 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.

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, Co2 9:5, 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, Co2 9:6. 2. It should be deliberately Every man, according as he purposes in his heart, Co2 9:7. 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, Co2 9:7. 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 58:10. 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, Co2 9:6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (Co2 9:7), 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, Co2 9:8. 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 (Psa 112:9) 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, Co2 9:10, Co2 9:11. 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 (Co2 9:11), - 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, Co2 9:12. 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, Co2 9:11. 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, Co2 9:13. 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, Co2 9:14. 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, Co2 9:15. 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.

2 Corinthians 9:10-15

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;)

10. Pro qui suppeditat semen seminanti, is et panem in cibum supeditet, et multiplicet sementem vestram, et augeat proventus iustitiae vestrae.

11. Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.

11. Ut in omnibus locupletemini in omnem simplicitatem, quae per vos producit gratiarum actionem Deo.

12. For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;

12. Nam ministerium huius functionis [723] non solum supplet ea quae desunt sanctis: verum etiam exuberat in hoc, quod per multos agantur gratiae Deo:

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;

13. Quod per probationem ministrii huius glorificant Deum super obedientia consensus vestri in Evangelium Christi: et de simplicatate communicationis in ipsos, et in omnes:

14. And by their prayer for you, which long after you for the exceeding grace of God in you.

14. Et precatione eorum pro vobis: qui desiderant vos propter eminentem Dei gratiam in vobis.

15. Thanks be unto God for his unspeakable gift.

15. Gratia autem Deo super inenarrabili suo munere.

10. He that supplieth. A beautieth circumlocution, in place of the term God, and full of consolation. [724] For the person that sows seed in the proper season, appears when reaping to gather the fruit of his labor and industry, and sowing appears as though it were the fountainhead from which food flows forth to us. Paul opposes this idea, by maintaining that the seed is afforded and the food is furnished by the favor of God even to the husbandmen that sow, and who are looked upon as supporting themselves and others by their efforts. There is a similar statement in Deuteronomy 8:16,18 --

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

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

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

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

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

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

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

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

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

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

14. And their prayer He omits no advantage which may be of any use for stirring up the Corinthians. [735] In the first place, he has made mention of the comfort that believers would experience; secondly, the thanksgiving, by means of which God was to be glorified. Nay more, he has said that this would be a confession, which would manifest to all their unanimous concurrence in faith, and in pious obedience. He now adds the reward that the Corinthians would receive from the saints -- good-will springing from gratitude, [736] and earnest prayers. "They will have," says he, "the means of requiting you in return; for they will regard you with the love with which they ought, and they will be careful to commend you to God in their prayers." At length, as though he had obtained his desire, he prepares himself [737] to celebrate the praises of God, by which he was desirous to testify the confidence felt by him, as though the matter were already accomplished.

Footnotes:

[723] "De ceste oblation;" -- "Of this offering."

[724] "The words ho epichoregon brosin are a periphrasis of God (i.e., the Good Being) who giveth us all things richly to enjoy.' It is formed on Isaiah 55:10." -- Bloomfield. -- Ed.

[725] "The Vatican MS. reads with the futures -- choregesei (will supply,) plethunei, (will supply,) and auxesei, (will increase) " -- Penn. -- Ed.

[726] Our Author has here very probably in his eye a celebrated passage in Horace -- "Nos numerus sumus, et fruges consumere nati;" -- "We do but add to the numbers of mankind, and seem born only to consume the fruits of the earth." (Hot. Ephesians 1:2, 27.) -- Ed.

[727] "L'assistance laquelle on fait par charite;" -- "The assistance which one gives in love."

[728] "Comme a la verite s'en est vne des prineipales;" -- "As in truth it is one of the chief'."

[729] "Or yci il nous remonstre et donne a entendre;" -- "Now here he shows us and gives us to understand."

[730] The term leitourgia is very frequently made use of in the Septuagint, in connection with the sacrifices and other services of the priests and Levites. (See Exodus 38:21; Numbers 4:24, and Numbers 8:22.) It is commonly employed by the Greek writers to denote a public service, more especially at Athens, discharged by the richer citizens at their own expense, and usually in rotation. The leitourgoi, says Potter, in his Grecian Antiquities, (volume 1,) were "persons of considerable estates, who, by their own tribe, or the whole people, were ordered to perform some public duty, or supply the commonwealth with necessaries at their own expenses. Of these there were diverse sorts, all of which were elected out of twelve hundred of the richest citizens, who were appointed by the people to undergo, when they should be required, all the burdensome and chargeable offices in the commonwealth, every tribe electing an hundred and twenty out of their own body, though this was contrary to Solon's constitution, by which every man, of what quality soever, was obliged to serve the public according to his ability, with this exception only, that two offices should not be imposed on the same person at once, as we are informed by Demosthenes, in his oration against Leptines, where he likewise mentions an ancient law, requiring every man to undergo some leitourgia every second year." -- Ed.

[731] "Les charges estans distribuees, en vne ville entre les citoyens d'icelle;" -- "Offices being distributed in a town among the citizens of it."

[732] "Ainsi en l'Eglise la communication consiste en ce que chacun s'acquitte enuers ses prochains de ce qu'il leur doit en charite;" -- "So in the Church, imparting to others consists in every one's discharging to his neighbours, what he owes them, in love."

[733] "Tesmoignage, enseignement, ou experience;" -- "Proof, voucher, or trial."

[734] "Leur obeissance qu'ils rendoyent tons d'vn accord a l'euangile;" -- "Their obedience which they rendered, all with one accord, to the gospel."

[735] "Qui puisse seruir a esmouuoir et encourager les Corinthtens." -- "That may serve to stir up and encourage the Corinthians."

[736] "Procedante de la recognoissance du benefice qu'ils auoyent receu des Corinthtens;" -- "Proceeding from an acknowledgment of the kindness that they had received from the Corinthians."

[737] "D'vne grande affection;" -- "With great ardour."

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.

And by their prayer for you,.... The sense is, they glorify God on your behalf, making mention of you in all their prayers at the throne of grace, giving thanks to God for your liberality to them, and imploring all the blessings both of the upper and nether springs upon you; and this contains another argument engaging the Corinthians to liberality, taken from the prayers of the saints for them: or the words may be connected with 2 Corinthians 9:12 the thirteenth verse being in a parenthesis; and show not only that this ministering to the poor saints relieved their wants, and caused thanksgivings to God, but abounded in this fruit also; it put them upon daily and importunate supplications to God for their welfare both in soul and body.

Which long after you; or "earnestly desire you"; that is, "to see you", as the Ethiopic version adds; or exceedingly love you: their affections are wonderfully drawn out to you; not so much, or barely for your kindness to them, as

for the exceeding grace of God in you; for that large measure of it which was bestowed upon them in regeneration, as their unfeigned faith, lively hope, and sincere love; and for all that grace which was displayed in their justification, adoption, sanctification, and whole salvation.

Another way by which the glory of God will be promoted, by your simple, free, and liberal contribution, is, that by this he will have more prayers, which also will redound to your advantage, for it will procure prayers for you; and not prayers only, but a great deal of fervent love; so as they will long after your good, and after your acquaintance, when they shall receive such an experiment of

the exceeding grace of God in you.