2 Corinzi 9:10 Commento

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.

Now he that ministereth seed to the sower, and bread for your food,.... For so the words ought to be pointed and read, as is clear from Isa 55:10 to which they refer; and are a "periphrasis" of God, who so blesses the seed that is cast into the earth, that it brings forth such an increase, as that there is a sufficiency of bread for food to the eater for the present year, and a sufficiency of seed to sow with again the next year; and that God, that does this every year, is able "to minister to", or supply your present necessities; and to multiply your seed sown, and increase the fruits of your righteousness; though some consider these as a wish or prayer of the apostle's, that God would do all this for them. Some copies, and the Vulgate Latin, Syriac, and Ethiopic versions, read all in the future tense, "he will minister" to you, or "supply" you, "and will multiply your seed sown", and will increase the fruits of your righteousness; and so contain a promise of a divine blessing, encouraging to liberality with cheerfulness, by strengthening their faith in the providence of God; who as he multiplies, not the seed expended in the family, or sold at market, or as in the barn, or laid up for a better price, but the seed sown in the field, so he will multiply the substance of men; not what they lay out on themselves and families, or lay up in their coffers, but what they give away, or bestow on Christ's poor: and all effects which follow acts of liberality, and which are here designed by "fruits of righteousness", such as a good name among men, blessing, praise, thanksgiving, and prosperity in things temporal and spiritual, these God will abundantly increase; some of which are mentioned in the following verses. So alms with the Jews is not only called "righteousness", but "seed sown". Thus Jarchi interprets Psa 37:26 "and his seed is blessed", he that "sows" righteousness or alms, its end shall be for a blessing, or in the end he shall be blessed; and the phrase, "rain righteousness", in Hos 10:12 is by the Septuagint rendered, , "fruits of righteousness", the same as here, from whence it seems to be taken.

Moreover, the blessed Apostle Paul, full of the grace of the Lord's inspiration, says: "He that ministereth seed to the sower, shall both minister bread for your food, and shall multiply your seed sown, and shall increase the growth of the fruits of your righteousness, that in all things ye may be enriched.". Likewise in the same place: "Now he who ministereth seed to the sower, shall both supply bread to be eaten, and shall multiply your seed, and shall increase the growth of the fruits of your righteousness: that in all things ye may be made rich."

Herein one may particularly admire the wisdom of Paul, that after having exhorted from spiritual considerations and from temporal, in respect of the recompense also he again does the very same, making the returns he mentions of either kind. This, (for instance,) "He hath scattered abroad, he hath given to the poor, his righteousness abideth for ever," belongs to a spiritual return; that again, "multiply your seed for sowing," to a temporal recompense. Still, however, he rests not here, but even again passes back to what is spiritual, placing the two continually side by side; for "increase the fruits of your righteousness," is spiritual. This he does, and gives variety by it to his discourse, tearing up by the roots those their unmanly and faint-hearted reasonings, and using many arguments to dissipate their fear of poverty, as also the example which he now brings. For if even to those that sow the earth God gives, if to those that feed the body He grants abundance; much more will He to those who till the soil of heaven, to those who take care for the soul; for these things He willeth should yet more enjoy His providing care. However, he does not state this in the way of inference nor in the manner I have done, but in the form of a prayer; thus at once making the reference plain, and the rather leading them on to hope, not only from what [commonly] takes place, but also from his own prayer: for, 'May He minister,' saith he, 'and multiply your seed for sowing, and increase the fruits of your righteousness.' Here also again he hints, in an unsuspicious way, at largeness [in giving], for the words, "multiply and increase," are by way of indicating this; and at the same time he allows them to seek for nothing more than necessaries, saying, "bread for food." For this also is particularly worthy of admiration in him, (and it is a point he successfully established even before,) namely, that in things which be necessary, he allows them to seek for nothing more than need requires; but in spiritual things counsels them to get for themselves a large superabundance. Wherefore he said above also, "that having a sufficiency ye may abound to every good work:" and here, "He that ministereth bread for food, multiply your seed for sowing;" that is to say, the spiritual [seed]. For he asks not almsgiving merely, but with largeness. Wherefore also he continually calls it "seed." For like as the corn cast into the ground showeth luxuriant crops, so also many are the handfuls almsgiving produceth of righteousness, and unspeakable the fruits it showeth.

With these words he asks for them both fleshly and spiritual blessings, and confirms his word with a vivid example from agriculture. For if God supplies seed to those who sow the earth and provides food to those who nourish the body, how much more so to those who cultivate heaven and nourish the soul. In the words "may He supply abundance to what you have sown," he speaks of material wealth, which, in order for it to become spiritual sowing, he advises giving to the poor. For through this every good work and abundance of righteousness increases in us. Which is why he also says, "and multiply the fruits of your righteousness." Notice here that he presents God as giving us not vain pleasures, but food, for he says, "and bread for nourishment." The same is found in Isaiah (see Isa. 55:10).

He confirms his reason by experience when he says, He who supplies seed to the sower and bread for food. As if to say: you know from experience that what you give in alms you have from the Lord; therefore you should give gladly for the love of God: "For all things come from you, and of your own have we given you" (1 Ch. 29:14). He suggests three things in regard to this. The first is that someone could say: if we give now what we have, what is necessary for daily food will be wanting to us. But he rejects this, saying: he not only supplies seed to the sower, but bread for food, i.e., the necessities of life: "He who gives food to all flesh" (Ps. 136:24). The second is that they could say: if we give much, we will not have enough to give again. The Apostle answers this, saying that they will not want, but he will multiply your sowing, from which you can give more alms. The third is that someone could say: if we give now, the will to give will be lost, and we will regret having given, and so we shall lose everything. But he removes this, saying: he will increase the harvest of your righteousness [justice], i.e., he will increase the ability to give alms and the will from which your justice proceeds, to such a degree that you will always be prepared and ready to give alms, and the fruit will be the most in comparison with the small seed: "Honor the LORD with your substance and with the first fruits of all your produce" (Prov. 3:9); "I will command my blessing upon you" (Lev. 25:21); "Godliness is of value in every way" (1 Tim. 4:8).

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.

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.

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].

Translate, as in Isa 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating"). minister--rather future, as the oldest manuscripts, "Shall minister (supply) and multiply." your seed--your means for liberality. the fruits of your righteousness--the heavenly rewards for your Christian charity (Mat 10:42). Righteousness shall be itself the reward, even as it is the thing rewarded (Hos 10:12; Mat 5:6; Mat 6:33).