2 Corinthians 9:2 Komentář

In this chapter the apostle seems to excuse his earnestness in pressing the Corinthians to the duty of charity (Co2 9:1-5), and proceeds to give directions about the acceptable way and manner of performing it, namely, bountifully, deliberately, and freely; and gives good encouragement for so doing (Co2 9:6 to the end).

INTRODUCTION TO 2 CORINTHIANS 9 The apostle proceeds in this chapter upon the same subject, the making a collection for the poor saints; gives the reason why he sent the brethren to them on this account; directs to the manner in which this service should be performed, and subjoins some fresh arguments to encourage them to it. As for the ministration itself, he suggests, it might seem needless to say any more about it, since he had said so much already in the preceding chapter, Co2 9:1 and especially seeing they were so forward to it, and were even prepared for it a year ago; of which the apostle had boasted to the Macedonian churches, Co2 9:2 and whereas it might be objected, that since there was such an inclination in them to this good work, why did he send these brethren to them? the reason of this he gives, Co2 9:3 that they might get their collection ready against the time he came, lest should any of the Macedonians come along with him, and this collection not be made, his glorying of them would be in vain, and both he and they would be ashamed; wherefore he sent them before hand to prevent everything of this kind, and that their collection might appear to be not done in a covetous niggardly way, but bountifully and cheerfully, Co2 9:5 which manner he directs unto, and encourages from the advantages of it, under the metaphorical phrases of sowing and reaping, intimating, that as a man sows, so he reaps; or in proportion to his giving, is he blessed, Co2 9:6 wherefore he advises to give heartily, freely, and cheerfully, and that from this consideration, because cheerful giving is acceptable to God, being like himself, Co2 9:7 who, as he loves, so he rewards the cheerful giver; and as he is able to give him abundance, so he does, whereby he is more qualified and fitted for such liberal service, Co2 9:8. And this is confirmed by a passage of Scripture cited out of Psa 112:9 showing, that he that gives bountifully to the poor is ever regarded by the Lord, Co2 9:9 and which is further proved from the general course of Providence, which so multiplies and increases the seed sown in the earth, that it usually ministers seed to the sower, and bread to the eater; to which the apostle had alluded in the use of these metaphorical expressions; or he puts up a prayer that there might, or delivers out a promise that there would be a like increase in giving liberally, as in sowing plentifully, Co2 9:10. And then he makes use of a new argument, stirring up to bountifulness, taken from the glory which is brought to God through thanksgiving to him, from the poor and needy, supplied by the liberality of those whose hearts he had opened, Co2 9:11. On which argument he enlarges, showing, that not only by this bounty the wants of the poor are supplied, and thanksgivings offered up to God on that account; but also the poor saints are led to glorify God for sending his Gospel to these their benefactors, and giving them his grace to submit unto it, which had had such an influence upon them as to cause them to communicate to their necessities in such a generous manner, Co2 9:12. To which he adds another argument, taken from the prayers of the poor saints, for those who liberally contributed to them, that they might prosper in body and soul, in things temporal and spiritual, Co2 9:14. And the chapter is concluded with a thanksgiving to God for the grace bestowed upon all the churches, and particularly for the gift of Christ to the sons of men; which contains in it another argument for beneficence and liberality, Co2 9:15.

For I know the forwardness of your mind,.... How that they were willing of themselves to engage in this good work; how readily they came into it; what a cheerful disposition of mind they showed towards it; and how forward they were to begin the collection: for which I boast of you to them of Macedonia; he had one it before, which had put them upon the like service, and he still continued to boast of them, that Achaia was ready a year ago: not that their collection was ready made so long ago; but they had shown a readiness of mind, as to every good work, so to this of communicating to the saints a year ago, when they made a beginning, though as yet had not finished. By Achaia is meant, the inhabitants of Achaia. The Arabic version renders it, the citizens of Achaia; of this country; see Gill on Act 18:12. It is sometimes taken in a large sense, and designs Greece, and includes the countries of Doris, Hellas, Aetolia, Locri, Phocis, Boeotia, Attica, and Megaris; and had its name, as some say, from the frequent inundation of waters; and others, from one of the three generals of the Pelasgi, who were of this name; and sometimes it is taken strictly and properly for the country of the Peloponnesus, or the Morea. And so Drusius, out of Hesychius, has observed, that the Achaeans were Greeks; but properly they were they that inhabited that part of Peloponnesus, called Achaia; and these seem to be intended here. The Gospel was preached in these parts with success; Epaenetus, whom the Apostle Paul salutes, Rom 16:5 and the house of Stephanas he mentions, Co1 16:15 were the firstfruits of it; and in process of time several churches were here gathered, and which continued for several ages. In the "second" century there was a synod in Achaia, concerning the time of keeping Easter, in which Bacchylus, bishop of Corinth, presided; in the beginning of the "fourth" century, the bishops of Achaia were present at the council of Nice, and in the same century bishops out of this country assisted at the synod in Sardica; in the "fifth" century there were many churches in Achaia, and the bishops of them were present in the Chalcedon synod; out of this country went several bishops, in the "seventh" century, to Constantinople, and were in the sixth synod there; and in the "eighth" century there were bishops of Achaia in the Nicene synod (d): here by Achaia are designed the churches of Christ, which were in that part of Greece in which Corinth stood, and of which that was the metropolis; so that when the apostle says Achaia was ready, his meaning is more particularly, that the Corinthians were ready: and, adds he, your zeal hath provoked very many: or "the zeal which is of you"; which sprung from, and was occasioned by them; for not the zeal of the Corinthians is here intended, as seems at first view, but that emulation which was stirred up in some of the leading persons among the Macedonians, upon hearing how ready they at Corinth were to minister to the necessitous brethren; and the zeal which appeared in these principal men, which was very warm, and yet prudent and seasonable, wrought very much on the minds of others, who, led by their example, contributed in a very generous and unexpected manner. In the Greek text it is, "the zeal out of you"; or, as the Arabic version renders it, "the zeal that arose from you", which was occasioned by them. (d) Hist. Eccles. Magdeburg. cent. 2. c. 9. p. 125. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 7. c. 10. p. 258. cent. 9. c. 2. p. 7.

"For I know your readiness of which I glory on your behalf to them of Macedonia." Now it was a great thing that he even knew it himself, but much greater, that he also published it to others: for the force it has is greater: for they would not like to be so widely disgraced. Seest thou his wisdom of purpose? He exhorted them by others' example, the Macedonians, for, he says, "I make known to you the grace of God which hath been given in the Churches of Macedonia." He exhorted them by their own, for he saith, "who were the first to make a beginning a year ago not only to do, but also to will." He exhorted them by the Lord's, for "ye know" he saith, "the grace of our Lord, that though He was rich, yet for our sakes He became poor." Again he retreats upon that strong main point, the conduct of others. For mankind is emulous. And truly the example of the Lord ought to have had most power to draw them over: and next to it, the consideration of the recompense: but because they were somewhat weak, this draws them most. For nothing does so much as emulation. "And your zeal has stirred up very many." What sayest thou? A little before thou saidst, they did it "of their own accord, beseeching us with much entreaty," how then now, "your zeal?" 'Yes,' he saith, 'we did not advise we did not exhort, but we only praised you, we only boasted of you, and this was enough to incite them.' Seest thou how he rouses them each by the other, these by those, and those by these, and, along with the emulation, has intermingled also a very high encomium. Then, that he may not elate them, he follows it up in a tempered tone, saying, "Your zeal hath stirred up very many."

The other churches followed after Corinth. When they heard that a church which had previously been involved in many errors had put them right, they were moved to good works. After accepting the faith and then behaving badly, they began to have this desire to improve. How much more then ought others, in whom such vices were not present, do so as well?

Paul holds up the Macedonians to the Corinthians and the Corinthians to the Macedonians as examples to imitate.

I know myself, he says, of your eagerness, and not only do I know this, but I boast before others that all of Achaia is ready, and not Corinth alone, and that nothing remains except for those collecting alms to come to you. So then, I will be ashamed if my boasts turn out to be in vain and false. Above he says: the Macedonians were willing of themselves and besought us. How then does he now say: "And your zeal has stirred up many"? He did not say: all, but many. Some were willing of themselves and besought us, while others were stirred up by your zeal; for many need encouragement. Otherwise put: we did not advise them, we did not persuade them, but only praised you, and this was sufficient for their persuasion. See how he encourages both the Corinthians by the example of the Macedonians, and the Macedonians by the example of the Corinthians. You, he says, became teachers for them; do not then, as teachers, prove worse than your students.

And the reason for this is because I know your readiness to help them: "My heart is steadfast, O God" (Ps. 108:1). That your mind is ready I prove by two things. First, from our boasting of you, for unless I knew that you were ready for this, I would not have boasted to them about you. Therefore he says, of which, namely, the promptitude of your mind: "For our boast is this, the testimony of our conscience" (2 Cor. 1:12); "I have great confidence in you" (2 Cor. 7:4). I boast about you to the people of Macedonia, saying that Achaia, in which Corinth is the metropolis, has been ready since last year to give. Secondly, from the effect, because you have provoked many to do this by your example. Hence he says, and your zeal, i.e., the desire to imitate you, has stirred up most of them, for since they heard of your progress after your amendment, many were provoked to make progress: "Iron sharpens iron, and one man sharpens another" (Prov. 27:17); "For a good purpose it is always good to be made much of" (Gal. 4:18); "But earnestly desire the higher gifts" (1 Cor. 12:31).

St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, Co2 9:1, Co2 9:2. But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, Co2 9:3-5. He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, Co2 9:6-11. He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, Co2 9:12-14. And concludes with giving thanks to God for his unspeakable gift, Co2 9:15.

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.

REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (Co2 9:1-15) For--connected with Co2 8:16 : "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already." write--emphatical: It is superfluous to "write," for you will have witnesses present [BENGEL].

ready a year ago--to send off the money, owing to the apostle's former exhortation (Co1 16:1-2). your zeal--Greek, "the zeal from you," that is, on your part; propagated from you to others. provoked--that is, stimulated. very many--Greek, "the greater number," namely, of the Macedonians.