返回Chapter 9
Chapter 9
Chapter Nine
2 Cor. 9:1. For it is, indeed, superfluous for me to write to you about the ministry to the saints,
He discoursed so long about this ministry before and, intending again to speak about the same thing, says that it is superfluous for him to write about it. And he does this wisely, in order to attract them more. For when Paul has such an opinion of them that they have no need of counsel regarding almsgiving, it would be shameful for them to later prove themselves below the good opinion held of them.
2 Cor. 9:2. For I know your eagerness, and I boast of you before the Macedonians, that Achaia has been prepared since last year,
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.
2 Cor. 9:2. And your zeal has encouraged many.
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.
2 Cor. 9:3. Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf; but that, as I said, ye may be prepared.
He makes himself as it were a member of the Corinthian church and is anxious about it. For he says: since I boasted of you, I was afraid lest I be put to shame, and therefore sent the brothers, "that our boasting of you may not be in vain," that is, lest my boasting of you be exposed as empty and fruitless. For I, he says, admiring you, boasted before all and before them. So if you show yourselves not to be such, the shame will be shared; however, not in everything, but only "in this matter," that is, lest I be put to shame in my one expectation concerning the charitable collection; but "that you may be prepared," as I also told the Macedonians, that in Achaia everything is already ready and they lack nothing.
2 Cor. 9:4. Lest, when the Macedonians come with me and find you unprepared, we—not to say "you"—should be put to shame in this confident boasting.
Again he returns to the same subject and expresses his concern with greater force, persuading them with human considerations. For there is greater shame when one is disgraced before the faces of strangers. Perhaps, he says, you are counting on me as someone familiar to you; but think of the Macedonians who may come with me, which is likely. "And find you," he did not say: unwilling, but: "unprepared." For even this is shameful, if you are not ready and cannot quickly collect; all the more shameful if you have collected nothing, or collected less than what is proper. But by saying: "lest we—not to say 'you'—should be put to shame in this confident boasting," he softens his speech—we will not, that is, be put to shame in everything, but only in the boasting concerning the alms; for the rest that concerns you is beyond reproach. He says this not in order to flatter them, but rather so as to make them more zealous, so that those praised in everything would not prove unworthy of praise in this matter as well, and fall below themselves. By the words "not to say 'you'" he shows that they will be put to shame more than he; for it is their sin. By "confidence" he means the basis, or the very matter, or the substance of the boasting.
2 Cor. 9:5. Therefore I thought it necessary to urge the brethren to go ahead to you and arrange in advance your previously announced blessing, so that it would be ready as a blessing, and not as an exaction.
Lest he seem to contradict what was said above — "it is superfluous for me to write to you" — while now speaking again about the same thing, he discusses generosity and the completion of the deed with cheerfulness, for which reason, he says, I also sent the brothers. Urging toward two opposite things, namely, that they give abundantly and with cheerfulness, he very wisely transitions to both. For first he speaks of cheerfulness in giving, and then of the other point. Giving, he says, is a "blessing"; for no one gives a blessing with sorrow. He also shows the fruit that directly grows from this: those who give are filled with blessing. However, he did not stop even at this, but added: "and not as a grudging obligation." Do not think, he says, that we take this from you out of covetousness; on the contrary, we desire to procure a blessing for you. Thus, one who gives alms under compulsion is, as it were, infected with covetousness.
2 Cor. 9:6. But this I say: he who sows sparingly (φειδομένως) shall also reap sparingly; and he who sows bountifully shall also reap bountifully.
He moves on to another topic, that one must give generously, and says: "I will say this," that is, I add to what has been said, that one must not give sparingly. He did not say "stingily," but used the nobler term of frugality. The act itself he called sowing, so that you would immediately turn your gaze to the recompense, and understand that you receive more than you give. After speaking about giving generously, he again reminds about giving cheerfully: this is shown, as was said above, by the words: "sows bountifully."
2 Cor. 9:7. Each one should give according to the disposition of his heart, not with sorrow and not with compulsion; for God loves a cheerful giver.
He dwells on the subject of giving with cheerfulness, knowing that the example of the Macedonians is sufficient to urge them to greater giving and to shame them if they prove inferior to those. He heals their mind so that the deed they perform may be a virtue, for what is compelled is not virtue. Therefore, as a true teacher, he wants his disciples, when doing something, to do it as virtue requires, and moreover voluntarily, so that their reward may also be full, for what is done under compulsion loses its reward. Therefore he says: let each one give according to his disposition, and not with sorrow or compulsion. He also brings forward a testimony from Solomon. Although the saying of the Wise Man speaks of generosity, he applies it also to giving with cheerfulness, or, if you prefer, to both together.
2 Cor. 9:8. And God is able to enrich you with every grace,
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.
2 Cor. 9:8. so that you, always having all sufficiency in everything, may abound unto every good work,
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.
2 Cor. 9:9. as it is written: He who has dispersed, he has given to the poor; his righteousness endures forever.
Above he said: "abound." In confirmation of this he brings forth testimony from the prophet: "he scattered abroad," for this word indicates generosity and abundance. And although what was given is no longer present, yet "righteousness," that is, love for mankind (he calls it this because it justifies a person and remits sins), abides forever — both here and there. This is why the merciful man is loved by all, and his descendants are loved by the generations to come.
2 Cor. 9:10. Now He who supplies seed to the sower and bread for food will supply abundance to what you have sown and will multiply the fruits of your righteousness,
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).
2 Cor. 9:11. So that you would be enriched in everything for all generosity, which through us produces thanksgiving to God.
Again he shows how one should use wealth, and says that one should not bury it in the ground, but have it "for all generosity," that is, share it generously. But since many find generosity in harlots and actors, he says: I mean that generosity which brings "thanksgiving" to God, and not only thanksgiving, but many other things, which he speaks of further, so that by showing the many good consequences of generosity, he might make them more zealous for it.
2 Cor. 9:12. For the ministry of this service not only supplies the needs of the saints, but also abounds through many thanksgivings to God;
2 Cor. 9:13. For by the proof of this ministry, they glorify God for the obedience of your confession unto the Gospel of Christ, and for the sincerity of your fellowship with them and with all,
2 Cor. 9:14. Praying for you, out of their affection for you, on account of the surpassing grace of God in you.
"The ministration of this service," he says, that is, assistance with possessions, accomplishes much, for it not only supplies the need of the brethren, but also "abounds," that is, provides them more than what is needed; and this service and testimony of the ministry of love for mankind calls forth many thanksgivings. They glorify God because you are so obedient to the Gospel, that you fulfill its commandments with generosity; for the Gospel teaches almsgiving. And in another way they glorify God — for your simplicity and goodness, poured out not only toward them, but also toward all the faithful poor. For they do not envy, as other beggars do, but give thanks that you give to others as well, which is a sign of their great virtue. Therefore, to those so free from envy and so virtuous, one ought to give with greater generosity. Moreover, they also pray for you, as though to be counted worthy of seeing you, not for the sake of possessions, but for the sake of the grace of God abundantly given to you. Again he calls the work of almsgiving grace, ascribing everything to God, so that they might not become proud. With the words "the exceeding grace of God" he urges them to make their generosity more abundant, so that others might not surpass and outdo them.
2 Cor. 9:15. Thanks be to God for His unspeakable gift!
He calls "gift" the blessings that come from almsgiving both to those who give and to those who receive. Or: he reminds us of the blessings of which we were deemed worthy through the incarnation of Christ, speaking as if to say: do not think that you are doing something great. The blessings we have received from God are unspeakable. What is so great about our giving what is small and perishable?
2 Cor. 9:1. For it is, indeed, superfluous for me to write to you about the ministry to the saints,
He discoursed so long about this ministry before and, intending again to speak about the same thing, says that it is superfluous for him to write about it. And he does this wisely, in order to attract them more. For when Paul has such an opinion of them that they have no need of counsel regarding almsgiving, it would be shameful for them to later prove themselves below the good opinion held of them.
2 Cor. 9:2. For I know your eagerness, and I boast of you before the Macedonians, that Achaia has been prepared since last year,
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.
2 Cor. 9:2. And your zeal has encouraged many.
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.
2 Cor. 9:3. Yet I have sent the brethren, lest our boasting of you should be in vain in this behalf; but that, as I said, ye may be prepared.
He makes himself as it were a member of the Corinthian church and is anxious about it. For he says: since I boasted of you, I was afraid lest I be put to shame, and therefore sent the brothers, "that our boasting of you may not be in vain," that is, lest my boasting of you be exposed as empty and fruitless. For I, he says, admiring you, boasted before all and before them. So if you show yourselves not to be such, the shame will be shared; however, not in everything, but only "in this matter," that is, lest I be put to shame in my one expectation concerning the charitable collection; but "that you may be prepared," as I also told the Macedonians, that in Achaia everything is already ready and they lack nothing.
2 Cor. 9:4. Lest, when the Macedonians come with me and find you unprepared, we—not to say "you"—should be put to shame in this confident boasting.
Again he returns to the same subject and expresses his concern with greater force, persuading them with human considerations. For there is greater shame when one is disgraced before the faces of strangers. Perhaps, he says, you are counting on me as someone familiar to you; but think of the Macedonians who may come with me, which is likely. "And find you," he did not say: unwilling, but: "unprepared." For even this is shameful, if you are not ready and cannot quickly collect; all the more shameful if you have collected nothing, or collected less than what is proper. But by saying: "lest we—not to say 'you'—should be put to shame in this confident boasting," he softens his speech—we will not, that is, be put to shame in everything, but only in the boasting concerning the alms; for the rest that concerns you is beyond reproach. He says this not in order to flatter them, but rather so as to make them more zealous, so that those praised in everything would not prove unworthy of praise in this matter as well, and fall below themselves. By the words "not to say 'you'" he shows that they will be put to shame more than he; for it is their sin. By "confidence" he means the basis, or the very matter, or the substance of the boasting.
2 Cor. 9:5. Therefore I thought it necessary to urge the brethren to go ahead to you and arrange in advance your previously announced blessing, so that it would be ready as a blessing, and not as an exaction.
Lest he seem to contradict what was said above — "it is superfluous for me to write to you" — while now speaking again about the same thing, he discusses generosity and the completion of the deed with cheerfulness, for which reason, he says, I also sent the brothers. Urging toward two opposite things, namely, that they give abundantly and with cheerfulness, he very wisely transitions to both. For first he speaks of cheerfulness in giving, and then of the other point. Giving, he says, is a "blessing"; for no one gives a blessing with sorrow. He also shows the fruit that directly grows from this: those who give are filled with blessing. However, he did not stop even at this, but added: "and not as a grudging obligation." Do not think, he says, that we take this from you out of covetousness; on the contrary, we desire to procure a blessing for you. Thus, one who gives alms under compulsion is, as it were, infected with covetousness.
2 Cor. 9:6. But this I say: he who sows sparingly (φειδομένως) shall also reap sparingly; and he who sows bountifully shall also reap bountifully.
He moves on to another topic, that one must give generously, and says: "I will say this," that is, I add to what has been said, that one must not give sparingly. He did not say "stingily," but used the nobler term of frugality. The act itself he called sowing, so that you would immediately turn your gaze to the recompense, and understand that you receive more than you give. After speaking about giving generously, he again reminds about giving cheerfully: this is shown, as was said above, by the words: "sows bountifully."
2 Cor. 9:7. Each one should give according to the disposition of his heart, not with sorrow and not with compulsion; for God loves a cheerful giver.
He dwells on the subject of giving with cheerfulness, knowing that the example of the Macedonians is sufficient to urge them to greater giving and to shame them if they prove inferior to those. He heals their mind so that the deed they perform may be a virtue, for what is compelled is not virtue. Therefore, as a true teacher, he wants his disciples, when doing something, to do it as virtue requires, and moreover voluntarily, so that their reward may also be full, for what is done under compulsion loses its reward. Therefore he says: let each one give according to his disposition, and not with sorrow or compulsion. He also brings forward a testimony from Solomon. Although the saying of the Wise Man speaks of generosity, he applies it also to giving with cheerfulness, or, if you prefer, to both together.
2 Cor. 9:8. And God is able to enrich you with every grace,
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.
2 Cor. 9:8. so that you, always having all sufficiency in everything, may abound unto every good work,
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.
2 Cor. 9:9. as it is written: He who has dispersed, he has given to the poor; his righteousness endures forever.
Above he said: "abound." In confirmation of this he brings forth testimony from the prophet: "he scattered abroad," for this word indicates generosity and abundance. And although what was given is no longer present, yet "righteousness," that is, love for mankind (he calls it this because it justifies a person and remits sins), abides forever — both here and there. This is why the merciful man is loved by all, and his descendants are loved by the generations to come.
2 Cor. 9:10. Now He who supplies seed to the sower and bread for food will supply abundance to what you have sown and will multiply the fruits of your righteousness,
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).
2 Cor. 9:11. So that you would be enriched in everything for all generosity, which through us produces thanksgiving to God.
Again he shows how one should use wealth, and says that one should not bury it in the ground, but have it "for all generosity," that is, share it generously. But since many find generosity in harlots and actors, he says: I mean that generosity which brings "thanksgiving" to God, and not only thanksgiving, but many other things, which he speaks of further, so that by showing the many good consequences of generosity, he might make them more zealous for it.
2 Cor. 9:12. For the ministry of this service not only supplies the needs of the saints, but also abounds through many thanksgivings to God;
2 Cor. 9:13. For by the proof of this ministry, they glorify God for the obedience of your confession unto the Gospel of Christ, and for the sincerity of your fellowship with them and with all,
2 Cor. 9:14. Praying for you, out of their affection for you, on account of the surpassing grace of God in you.
"The ministration of this service," he says, that is, assistance with possessions, accomplishes much, for it not only supplies the need of the brethren, but also "abounds," that is, provides them more than what is needed; and this service and testimony of the ministry of love for mankind calls forth many thanksgivings. They glorify God because you are so obedient to the Gospel, that you fulfill its commandments with generosity; for the Gospel teaches almsgiving. And in another way they glorify God — for your simplicity and goodness, poured out not only toward them, but also toward all the faithful poor. For they do not envy, as other beggars do, but give thanks that you give to others as well, which is a sign of their great virtue. Therefore, to those so free from envy and so virtuous, one ought to give with greater generosity. Moreover, they also pray for you, as though to be counted worthy of seeing you, not for the sake of possessions, but for the sake of the grace of God abundantly given to you. Again he calls the work of almsgiving grace, ascribing everything to God, so that they might not become proud. With the words "the exceeding grace of God" he urges them to make their generosity more abundant, so that others might not surpass and outdo them.
2 Cor. 9:15. Thanks be to God for His unspeakable gift!
He calls "gift" the blessings that come from almsgiving both to those who give and to those who receive. Or: he reminds us of the blessings of which we were deemed worthy through the incarnation of Christ, speaking as if to say: do not think that you are doing something great. The blessings we have received from God are unspeakable. What is so great about our giving what is small and perishable?