2 Corinthians 9:8 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.

And God is able to make all grace abound towards you,.... By "all grace" is meant, not the love and favour of God, the source of all blessings enjoyed in time and eternity; nor the blessings of grace, the fruits of it; nor the Gospel which reveals them; nor the various graces of the Spirit implanted in regeneration; nor gifts of grace, fitting men for ministerial service; all which God is able to make to abound, and does, when he gives enlarged discoveries of his love, makes fresh applications of covenant grace, leads more fully into the knowledge of his Gospel, carries on the work of his grace in the soul, and calls forth grace into act and exercise, and increases gifts bestowed; nor even merely temporal blessings of every sort, which men are unworthy of, are all the gifts of his goodness, and are given to his people in a covenant way; and which he can, and often does increase: but by it is meant all that goodness, beneficence, and liberality exercised towards the poor members of Christ; God is able, and he will, and it ought to be believed that he will, cause to return with an increase, all that which is expended in relieving the necessities of the saints; that is not thrown away and lost, which is communicated to them, but shall be repaid with use and interest, be restored with abundance, any more than the seed which the husbandman casts into the earth; for as God is able, and has promised, and will, and does cause that to spring up again, and bring forth an abundant increase, so will he multiply the seed of beneficence, and increase the fruits of righteousness. This now contains a new argument to move to liberality, and an antidote against the fears of want, which persons are sometimes pressed with, and tend to prevent their bountiful acts of charity: that ye always having all sufficiency in all things: that is, God is able to increase, and will so increase your worldly substance, that you shall have a sufficiency, a perfect and entire sufficiency; enough for yourselves and families, for the entertainment of your friends, and the relief of the poor; which shall give you satisfaction and contentment, and that at all times, and with respect to everything necessary for you, as to food and raiment, that so ye may abound to every good work; as to all good works, so to this of beneficence in particular, and to every branch of it, as feeding the hungry, clothing the naked, and the like.

"And may God, that is able, fulfill all grace towards you." By this prayer he takes out the way a thought which lay in wait against this liberality and which is now also an hinderance to many. For many persons are afraid to give alms, saying, 'Lest perchance I become poor,' 'lest perchance I need aid from others.' To do away with this fear then, he adds this prayer, saying, May "He make all grace abound towards you." Not merely fulfil, but "make it abound." And what is "make grace abound?" 'Fill you,' he means, 'with so great things, that ye may be able to abound in this liberality.' "That ye, having always all sufficiency in every thing, may abound to every good work." Observe, even in this his prayer, his great philosophy. He prays not for riches nor for abundance, but for all sufficiency. Nor is this all that is admirable in him; but that as he prayed not for superfluity, so he doth not press sore on them nor compel them to give of their want, condescending to their weakness; but asks for a "sufficiency," and shows at the same time that they ought not to abuse the gifts received from God. "That ye may abound," he saith, "to every good work." 'It is therefore,' saith he, 'I ask for this, that ye may bestow on others also.' Yet he did not say, 'bestow,' but 'abound.' For in carnal things he asks for a sufficiency for them, but in spiritual things for abundance even; not in almsgiving only, but in all other things also, "unto every good work."

Paul points out that the grace of God is present in them. Just as it has led their hearts to amend their faults and accept the truth of Christian teaching, so it will assist them, once they have begun, to abound in every good work.

With these words he refutes the reasoning that many have when they say: if I give too much, I am afraid of becoming poor myself. God, he says, is able to enrich you so much that you can abundantly accomplish every grace, that is, every act of charity. Therefore, give generously, so that your charity may ever increase more and more. Do you see? He does not ask for riches for them, but for sufficiency. And in saying this, he shows that he does not compel or force them to give from their lack, so that they would afterward not have sufficiency. At the same time, teaching how one ought to use the gifts of God, he says: "that you may abound to every good work." In bodily goods, he says, I desire sufficiency for you, but in spiritual goods (for this is what the words "every good work" mean) — abundance, so that you would not only be abundantly merciful, but would zealously do every God-pleasing work.

Here he gives the reason for the three ways of giving. In regard to this he does two things. First, he assigns the reason taken on their part; secondly, the reason taken on God's part (v. 11). In regard to the first he does two things. First, he gives the reason; secondly, he confirms it (v. 9). The reason is this: whoever gives something which is multiplied for him should give promptly, abundantly and cheerfully, just as when we see men sowing seed abundantly and promptly and cheerfully, because they gather it up again multiplied. Since therefore alms are multiplied for those who give them, you should give them promptly, joyfully and abundantly. That they are multiplied is evident, because God is able to provide you with every blessing. As if to say: do not be afraid to give, as though you will be burdened with need and regret having given, because God is able to provide you with every blessing of the Holy Spirit in abundance, namely, the grace by which you will always rejoice in the good work you have done. He says therefore, so that you may always be provided in abundance for every good work, i.e., have an abundant will to give alms, just as you have for the other works of the virtues, and also that you have a full sufficiency of external goods; hence he says, always having enough of everything, i.e., considering yourself to have: "He gives to all men generously and without reproaching, and it will be given him" (Jas. 1:5); "But if we have food and clothing, with these we shall be content" (1 Tim. 6:8). Of that sufficiency it says below (2 Cor. 12:9): "My grace is sufficient for you." But concerning the multiplication it says in Is. (30:25): "And he will give rain for the seed with which you sow the ground"; "And every one who has left houses or brothers or sisters or father or mother or children or lands, for my name's sake, will receive a hundredfold, and inherit eternal life" (Matt. 19:29).

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.

God is able to make all grace abound - We have already seen, Co2 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.

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].

all grace--even in external goods, and even while ye bestow on others [BENGEL]. that--"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others. sufficiency--so as not to need the help of others, having yourselves from God "bread for your food" (Co2 9:10). in all things--Greek, "in everything." every good work--of charity to others, which will be "your seed sown" (Co2 9:10).