1. 2 CORITHIAS 9 COMMETARYEdited by Glenn PeaseITRODUCTIOBARES, I this chapter the apostle continues the subject which he had discussedin 2 Corinthians 8 --the collection which he had purposed to make for the poorsaints in Judea. The deep anxiety which he had that the collection should be liberal;that it should not only be such as to be really an aid to those who were suffering, butbe such as would be an expression of tender attachment to them on the part of theGentile converts, was the reason, doubtless, why Paul urged this so much on theirattention. His primary wish undoubtedly was to furnish aid to those who weresuffering. But in connexion with that, he also wished to excite a deep interest amongthe Gentile converts in behalf of those who had been converted to Christianityamong the Jews. He wished that the collection should be so liberal as to show thatthey felt that they were united as brethren, and that they were grateful that they hadreceived the true religion from the Jews. And he doubtless wished to cement asmuch as possible the great body of the Christian brotherhood, and to impress ontheir minds the great truths, that whatever was their national origin, and whateverwere their national distinctions, yet in Christ they were one. For this purpose hepresses on their attention a great variety of considerations why they should giveliberally: and this chapter is chiefly occupied in stating reasons for that, in additionto those which had been urged in the previous chapter.The argument here is, thatPaul's veracity and their own character were at stake, and depended on their nowgiving liberally.ote the word anxiety. It is clear that Paul was experiencing many emotions ofanxiety in these chapters, for he had such a great goal and so much uncertaintyabout the cooperation of all involved. He is managing a major project, the success ofwhich depended on all pitching in with enthusiasm.1There is no need for me to write to you aboutthis service to the saints.

2. 1. BARES, For as touching the ministering to the saints - In regard to thecollection that was to be taken up for the aid of the poor Christians in Judea; see thenotes on Rom_15:26; 1Co_16:1; 2 Cor. 8.It is superfluous ... - It is needless to urge that matter on you, because I know thatyou acknowledge the obligation to do it, and have already purposed it.For me to write to you - That is, to write more, or to write largely on the subject. Itis unnecessary for me to urge arguments why it should be done; and all that is proper isto offer some suggestions in regard to the manner in which it shall be accomplished.2. HAWKER, Paul useth the best of all arguments, to recommend every species ofcharity, both in this, and all his Epistles; namely, the relationship between Christ and hispeople. And very certain it is, that where the love of Christ is shed abroad in the heart,the streams of it will diffuse itself to all his members. And indeed, the charity, or love,which doth not begin in this source, hath no security for any continuance. And, even inthe time that it flows, as it riseth only in creature affection, it is the subject only of whatis fickle, and momentary; and either soon dries up of itself, or is stopped by caprice, orthe changeableness of the human mind. It is only that love which begins in God, which iskept alive in communications from God; and being chiefly directed to his glory, hath aspring to depend upon for its continuance towards Gods people forever!3. GILL, For as touching the ministering to the saints,.... It looks at first sightas if the apostle was entering upon a new subject, though by what follows it appears tobe the same; for by ministering to the saints, he does not mean the ministry of theGospel to them; nor that mutual assistance members of churches are to give each other;but either the fellowship of ministering to the saints, which the churches had entreatedhim, and his fellow ministers, to take upon them, namely, to take the charge of theircollections, and distribute them to the poor saints at Jerusalem; or rather thesecollections themselves, and their liberality in them: with respect to which he says,it is superfluous for me to write to you; that is, he thought it unnecessary to sayany more upon that head, because he had used so many arguments already to engagethem in it, in the foregoing chapter; and because he had sent three brethren to them,who well understood the nature of this service, and were very capable of speaking to it,and of enforcing the reasonings already used; and more especially he judged it needlessto dwell on this subject, for the reasons following.4. HERY, In these verses the apostle speaks very respectfully to the Corinthians,and with great skill; and, while he seems to excuse his urging them so earnestly tocharity, still presses them thereto, and shows how much his heart was set upon thismatter.I. He tells them it was needless to press them with further arguments to afford relief totheir poor brethren (2Co_9:1), being satisfied he had said enough already to prevail withthose of whom he had so good an opinion. For, 1. He knew their forwardness to everygood work, and how they had begun this good work a year ago, insomuch that, 2. He hadboasted of their zeal to the Macedonians, and this had provoked many of them to do asthey had done. Wherefore he was persuaded, that, as they had begun well, they would go 3. on well; and so, commending them for what they had done, he lays an obligation onthem to proceed and persevere.4B. CALVIN, This statement may seem at first view to suit ill, or not sufficiently well,with what goes before; for he seems to speak of a new matter, that he had not previouslytouched upon, while in reality he is following out the same subject. Let the reader,however, observe, that Paul treats of the very same matter that he had been treating ofbefore that it was from no want of confidence that he exhorted the Corinthians, andthat his admonition is not coupled with any reproof as to the past, but that he hasparticular reasons that influence him. The meaning, then, of what he says now is this: Ido not teach you that it is a duty to afford relief to the saints, for what need were there ofthis? For that is sufficiently well known to you, and you have given practical evidencethat you are not prepared to be wanting to them; 704 but as I have, from boastingeverywhere of your liberality, pledged my credit along with yours, this consideration willnot allow me to refrain from speaking. But for this, such anxious concern might havebeen somewhat offensive to the Corinthians, because they would have thought, eitherthat they were reproached for their indolence, or that they were suspected by Paul. Bybringing forward, however, a most, suitable apology, he secures for himself the liberty ofnot merely exhorting them, without giving offense, but even from time to time urgingthem.Some one, however, may possibly suspect, that Paul here pretends what he does notreally think. This were exceedingly absurd; for if he reckons them to be sufficientlyprepared for doing their duty, why does he set himself so vigorously to admonish them?and, on the other hand, if he is in doubt as to their willingness, why does he declare it tobe unnecessary to admonish them? Love carries with it these two things, good hope,and anxious concern. Never would he have borne such a testimony in favor of theCorinthians, had he not been fully of the mind that he expresses. He had seen a happycommencement: he had hoped, that the farther progress of the matter would becorresponding; but as he was well aware of the unsteadiness of the human mind, hecould not provide too carefully against their turning aside from their pious design.1. Ministering. This term seems not very applicable to those that give of theirsubstance to the poor, inasmuch as liberality is deserving of a more splendiddesignation. 705 Paul, however, had in view, what believers owe to their fellowmembers.706 For the members of Christ ought mutually to minister to each other. In this way,when we relieve the brethren, we do nothing more than discharge a ministry that is dueto them. On the other hand, to neglect the saints, when they stand in need of our aid, isworse than inhuman, inasmuch as we defraud them of what is their due.5. EBC 1-5, 2Co_9:1-5 This section strikes one at first as greatly wanting in connectionwith what precedes. It looks like a new beginning, an independent writing on the sameor a similar subject. This has led some scholars to argue that either 2Co_8:1-24. or 2Co_9:1-15. belongs to a different occasion, and that only resemblance in subject has led toone of them being erroneously inserted here beside the other. This in the absence of anyexternal indication, Is an extremely violent supposition; and closer examination goes todissipate that first impression. The statements, e.g., in 2Co_9:3-5 would be quiteunintelligible if we had not 2Co_8:16-24 to explain them; and instead of saying there isno connection between 2Co_9:1 and what precedes, we should rather say that theconnection is somewhat involved and circuitous-as will happen when one is handling atopic of unusual difficulty. It is to be explained thus. The Apostle feels that he has said agood deal now about the collection, and that there is a danger in being too urgent. He 4. uses what he has just said about the reception of the brethren as a stepping-stone toanother view of the subject, more flattering to the Corinthians, to begin with, and lessimportunate. Maintain your character before them, he says in effect; for as for theministering to the saints, it is superfluous for me to be writing to you as I do. Instead offinding it necessary to urge their duty upon them, he has been able to hold up theirreadiness as an example to the Macedonians. Achaia has been prepared for a year past,he said to his fond disciples in Thessalonica and Philippi; and the zeal of the Achaians,or rivalry of them, roused the majority of the Macedonians. This is one way of looking atwhat happened; another, and surely Paul would have been the first to say a moreprofound, is that of 2Co_8:1 -the grace of God was given in the Churches of Macedonia.But the grace of God takes occasions, and uses means; and here its opportunity and itsinstrument for working in Macedonia was the ready generosity of the Corinthians. It haswrought, indeed, so effectively that the tables are turned, and now it is the liberality ofMacedonia which is to provoke Corinth. Paul is sending on these brethren beforehand,lest, if any of the Macedonians should accompany him when he starts for Corinthhimself, they should find matters not so flourishing as he had led them to believe. Thatwould put me to shame, he says to the Corinthians, not to speak of you. I have beenvery confident in speaking of you as I have done in Macedonia: do keep up my credit andyour own. Let this blessing, which you are going to bestow on the poor, be ready as ablessing-i.e., as something which one gives willingly, and as liberally as he can; and notas a matter of avarice, in which one gives reluctantly, keeping as much as he can.The legitimacy of such motives as are appealed to in this paragraph will always be moreor less questioned among Christian men, but as long as human nature is what it is theywill always be appealed to. 5. (Chrys.). A great man ofaction like St. Paul will of course find his temptation along this line. He is so eager to getmen to act, and the inertness of human nature is so great, that it is hard to declineanything which will set it in motion. It is not the highest motive, certainly, when theforwardness of one stimulates another; but in a good cause, it is better than none. Agood cause, too, has a wonderful power of its own when men begin to attend to it; itasserts itself, and takes possession of souls on its own account. Rivalry becomesgenerous then, even if it remains; it is a race in love that is being run, and all who runobtain the prize. Competitions for prizes which only one can gain have a great deal inthem that is selfish and bad; but rivalry in the service of others-rivalry in unselfishness-willnot easily degenerate in this direction. Paul does not need to be excused because hestimulates the Macedonians by the promptitude of the Corinthians-though he had hismisgivings about this last-and the Corinthians by the liberality of the Macedonians. Thereal motive in both cases was the grace of our Lord Jesus Christ, who, though He wasrich, yet for our sakes became poor. It is this which underlies everything in theChristian heart, and nothing can do harm which works as its auxiliary.6. BI 1-5, Liberal givingI. Why does God call us to give?1. He cannot need our gifts. We can give Him nothing that we did not first get fromHim.2. It must be somehow for our sakes. Giving is Gods way of getting for ourselves thehighest good. The root of sin is selfishness. God would have us grow bigger, have alarger world to live in, find a higher joy; and the secret of all this change is giving. Itis a curious fact that we call a man who gets but does not give a miser, that is, amiserable man. The true worth of money is never learned until we begin to make 6. others happy with it. It is just so of learning. There is joy in getting knowledge; but ahigher joy it is to teach those who do not know.II. Nature teaches us many lessons on giving. The sun exists to give light, heat, and life.The sea is always giving.III. God measures our giving by our purpose. Every man according as he purposeth inhis heart. What did you mean to give, and what was your motive?IV. liberal giving is perhaps the choicest, ripest fruit of the spirit. The Arab proverb says,The water you pour on the roots of the cocoanut-tree comes back to you from the top, inthe sweet milk of the cocoanut. You may hang up a bar of slightly tempered steel, strikeit with a mallet, and make it a magnet. Then with that magnet you may, by rubbing otherbars with it, make them magnets too; and it is wonderful that instead of making themagnetic power of that first bar less, you increase it. (A. T. Pierson, D. D.)Liberal givingI. The tact and wisdom and tenderness of Paul in presenting and pressing the subjectabe worthy of unqualified admiration. The apostle does not say how much a child of Godshould give, simply because he regards giving as a spiritual attainment, and not as anoutward function. It is to be governed by spiritual laws and to move by spiritualimpulses. He cites the case of the Macedonian Christians, not as a standard ofcomparison, but as a heart-incentive. The true giver in blessing others will always be alarge receiver of blessings. The word which in the Received Text is translated bountyhas in the margin its more literal meaning, blessing. The giver is a sower of seed. Hisgifts are the seed of a future harvest for which he may confidently look. There is here noappeal to selfishness, but the simple statement of a Divine law, and one of widest scope.The man who puts forth little physical strength reaps little vigour of body. The man whofeebly uses mental faculty gains little mental power. The man who loves little is littleloved and destroys his capacity to love. As giving is a spiritual grace, it can grow andreward its possessor only by use. We are at cross-purposes with our own faculties andwith Gods plans respecting us if the power of giving lies unused within us. Ourselfishness dwarfs and impoverishes us. Niggardliness is a most miserable investment.Put any Divine gift under the leadership of greed or of sloth, and it is sure to err andcome to no good. In the great sum of things giving has a royal place. Do we notcomprehend how the giver is a receiver? It is sufficient in answer to appeal to two things:first, to the homely evidence of experience; second, to the promises of God. But thistestimony of experience reaches deeper than all rewards in kind. True giving is the act ofthe soul; it touches character; it is a grand power of moral discipline. It cleansesconscience and purifies the heart to give rightly and generously. It awakens a highermanhood in the soul. It crucifies the low, base lust of selfishness. It strangles closenessand stinginess and all the meaner and craven lusts of our nature to get beyond and abovethe greed of getting and keeping into the high and Divine realm of giving. Givingenlarges a man. It develops all that is good in him. It stirs him with higher impulses. Itmakes him a holier and happier man. But it must be giving in Christs sense and afterHis example. But this certainty of a Divine return to the giver rests also on the directpromise of God. Here is the givers security. What is given is not lost. It is a deposit inthe exchequer of Heaven. God loveth the cheerful giver. He is able to bless him, and Hewill bless him.II. The final thought of the apostle is the connection of giving and thanksgiving. Every 7. gift is a bounty, a blessing, a thanksgiving. It is a free thank-offering out of theblessings God has given. True giving rises out of the catalogue of hard duties into therank of happy privileges. The root of all giving is love, and love is full of thankfulness.And then, as the mind and heart of the apostle are filled with a sense of what a greatblessing is this spirit of free and generous giving both to the giver and to the receiver, heends abruptly the discussion with the well-known sentence, Thanks be unto God for Hisunspeakable gift! He rises from all human giving to the Divine, the gift of the Saviour.He contrasts our feeble gifts with the unspeakable one. He inspires our giving with that.He links our giving to that. To give is to be like God. (T. H. Robinson, D. D.)Liberal givingIt is plain that God means that His people shall all be givers. Opportunities to giveeverywhere surround us. The Christians at Jerusalem were at just this time in greatwant. In part this may have been due to their experiment of a community of goods, andin part to their repeated and long-continued persecutions. Christian giving should beI. Primarily, though by no means exclusively, to needy saints (2Co_5:1).II. Prompt and energetic, that so it may be adequate and sure (2Co_9:2-5). The goodname of a church is no small part of its power. It is this which makes its teachingsrespected, and its example a stimulus to others. It is in all things a good rule to bedeliberate in planning, and then swift in execution. For thus it is that good intentionsbecome worthy deeds.III. Not sparing but bountiful (2Co_9:6).IV. Deliberate and cheerful (2Co_9:7).V. Trustful. This is enforced by the apostle by a twofold consideration (2Co_9:8-10).VI. Mindful of the great blessings sure to come of it (2Co_9:11-14). (Monday ClubSermons.)2For I know your eagerness to help, and I havebeen boasting about it to the Macedonians, tellingthem that since last year you in Achaia wereready to give; and your enthusiasm has stirredmost of them to action.1. BARES, For I know the forwardness of your mind - I know yourpromptitude, or your readiness to do it; see 2Co_8:10. Probably Paul here means that he 8. had had opportunity before of witnessing their readiness to do good, and that he hadlearned in particular of Titus that they had formed the plan to aid in this contribution.For which I boast of you to them of Macedonia - To the church in Macedonia;see 2Co_8:1. So well assured was he that the church at Corinth would make thecollection as it had proposed, that he boasted of it to the churches of Macedonia as if itwere already done, and made use of this as an argument to stimulate them to make aneffort.That Achaia was ready a year ago - Achaia was that part of Greece of whichCorinth was the capital; see the note, Act_18:12. It is probable that there were Christiansin other parts of Achaia besides Corinth, and indeed it is known that there was a churchin Cenchrea (see Rom_16:1). which was one of the ports of Corinth. Though thecontribution would be chiefly derived from Corinth, yet it is probable that the others alsowould participate in it. The phrase was ready means that they had been preparingthemselves for this collection, and doubtless Paul had stated that the collection wasalready made and was waiting. He had directed them 1Co_16:1 to make it on the first dayof the week, and to lay it by in store, and he did not doubt that they had complied withhis request.And your zeal - Your ardor and promptitude. The readiness with which you enteredinto this subject, and your desire to relieve the needs of others.Hath provoked - Has roused, excited, impelled to give. We use the word provokecommonly now in the sense of to irritate, but in the Scriptures it is confined to thesignification of exciting, or rousing. The ardor of the Corinthians would excite others notonly by their promptitude, but because Corinth was a splendid city, and their examplewould be looked up to by Christians at a distance. This is one instance of the effect whichwill be produced by the example of a church in a city.2. CLARKE, I know the forwardness of your mind - You have already firmlypurposed 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 calledAchaia, the capital of which was Corinth. The apostle means, not only Corinth, but otherChurches in different parts about Corinth; we know there was a Church at Cenchrea, oneof the ports on the Corinthian Isthmus.Your zeal hath provoked very many - Hearing that the Corinthians were sointent on the relief of the sufferers in Palestine, other Churches, and especially they ofMacedonia, came forward the more promptly and liberally.3. GILL, For I know the forwardness of your mind,.... How that they werewilling of themselves to engage in this good work; how readily they came into it; what acheerful disposition of mind they showed towards it; and how forward they were tobegin the collection:for which I boast of you to them of Macedonia; he had one it before, which hadput 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 longago; but they had shown a readiness of mind, as to every good work, so to this ofcommunicating to the saints a year ago, when they made a beginning, though as yet had 9. not finished. By Achaia is meant, the inhabitants of Achaia. The Arabic version rendersit, the citizens of Achaia; of this country; see Gill on Act_18:12. It is sometimes taken in alarge 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 thefrequent 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 ofthe Peloponnesus, or the Morea. And so Drusius, out of Hesychius, has observed, thatthe Achaeans were Greeks; but properly they were they that inhabited that part ofPeloponnesus, called Achaia; and these seem to be intended here. The Gospel waspreached in these parts with success; Epaenetus, whom the Apostle Paul salutes, Rom_16:5 and the house of Stephanas he mentions, 1Co_16:15 were the firstfruits of it; and inprocess of time several churches were here gathered, and which continued for severalages. In the second century there was a synod in Achaia, concerning the time ofkeeping Easter, in which Bacchylus, bishop of Corinth, presided; in the beginning of thefourth century, the bishops of Achaia were present at the council of Nice, and in thesame century bishops out of this country assisted at the synod in Sardica; in the fifthcentury there were many churches in Achaia, and the bishops of them were present inthe 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 therewere bishops of Achaia in the Nicene synod (d): here by Achaia are designed thechurches of Christ, which were in that part of Greece in which Corinth stood, and ofwhich that was the metropolis; so that when the apostle says Achaia was ready, hismeaning 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 sprungfrom, 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 leadingpersons among the Macedonians, upon hearing how ready they at Corinth were tominister to the necessitous brethren; and the zeal which appeared in these principalmen, which was very warm, and yet prudent and seasonable, wrought very much on theminds of others, who, led by their example, contributed in a very generous andunexpected manner. In the Greek text it is, the zeal out of you; or, as the Arabic versionrenders it, the zeal that arose from you, which was occasioned by them.4. CALVI, For which I have boasted. He shows the good opinion that he had ofthem from this, that he had, in a manner, stood forward as their surety by assertingtheir readiness. But what if he rashly asserted more than the case warranted? Forthere is some appearance of this, inasmuch as he boasted, that they had been readya year before with it, while he is still urging them to have it in readiness. I answer,that his words are not to be understood as though Paul had declared, that what theywere to give was already laid aside in the chest, but he simply mentioned what hadbeen resolved upon among them. This involves no blame in respect of fickleness ormistake. It was, then, of this promise that Paul spoke.5. JAMISO, ready a year ago to send off the money, owing to the apostlesformer exhortation (1Co_16:1, 1Co_16:2).your zeal Greek, the zeal from you, that is, on your part; propagated from you to 10. others.provoked that is, stimulated.very many Greek, the greater number, namely, of the Macedonians.3But I am sending the brothers in order that ourboasting about you in this matter should notprove hollow, but that you may be ready, as I saidyou would be.1. BARES, Yet have I sent the brethren - The brethren referred to in 2Co_8:18, 2Co_8:22-23.Lest our boasting of you - That you were disposed to contribute, and that you werealready prepared, and that the contribution was ready.Should be in vain - Lest anything should have occurred to prevent the collection. Ihave sent them that they may facilitate it, and that it may be secure and certain.In this behalf - In this respect. That is, lest our boasting of you, in regard to yourreadiness to contribute to relieve the needs of others, should be found to have been ill-grounded.2. CLARKE, Yet have I sent the brethren - Titus and his companions,mentioned in the preceding chapter.That, as I said, ye may be ready - And he wished them to be ready, that theymight preserve the good character he had given them: this was for their honor; and ifthey did not take care to do so, he might be reputed a liar; and thus both they andhimself be ashamed before the Macedonians, should any of them at this time accompanyhim to Corinth.3. GILL, Yet have I sent the brethren,.... Titus, and the other two mentioned inthe foregoing chapter: one manuscript reads, we have sent; and the Ethiopic version,they have sent, that is, the Macedonians; but the common reading is best. It might beobjected, that since the apostle knew the forwardness of their minds, how ready theywere a year ago, and had boasted so much of their liberality, that it must be unnecessaryto send the brethren to them, to stir them up to this work; which objection is preventedby observing the reason of his sending them:lest our boasting of you should be in vain in this behalf: or, in this part, in this 11. particular thing, , concerning this business, or affair of beneficence to thepoor, as the Syriac version renders it. He had boasted of them with respect to otherthings besides this; but he was chiefly concerned, knowing the frailty andchangeableness of human nature, and how possible it was that their forwardness mightabate, and they grow cold and indifferent to such service, lest his glorying of themshould be in vain in this particular instance; wherefore he sent the brethren to put themon, that as they had begun they would finish:that as I said ye may be ready, That as he had said to the Macedonians, that theywere ready in mind, it might appear to be so; or as he had ordered them in his formerepistle, they might be actually ready; have their collection ready made, so that theremight be no gathering when he came.4. HERY, He seems to apologize for sending Titus and the other brethren to them.He is unwilling they should be offended at him for this, as if he were too earnest, andpressed too hard upon them; and tells the true reasons why he sent them, namely, 1.That, having this timely notice, they might be fully ready (2Co_9:3), and not surprisedwith hasty demands, when he should come to them. When we would have others to dothat which is good we must act towards them prudently and tenderly, and give themtime. 2. That he might not be ashamed of his boasting concerning them, if they shouldbe found unready, 2Co_9:3, 2Co_9:4. He intimates that some from Macedonia mighthaply come with him: and, if the collection should not then be made, this would makehim, not to say them, ashamed, considering the boasting of the apostle concerning them.Thus careful was he to preserve their reputation and his own. Note, Christians shouldconsult the reputation of their profession, and endeavour to adorn the doctrine of Godour Saviour.5. JAMISO, have I sent we should say, I send; whereas the ancients put it inthe past, the time which it would be by the time that the letter arrived.the brethren (2Co_8:18, 2Co_8:22) - Titus and the two others.should be in vain in this behalf should be proved futile in this particular,however true in general (2Co_7:4). A tacit compliment, softening the sharp monition.as I said as I was saying (2Co_9:2).6. CALVIN,But I have sent the brethren. He now brings forward the reason why itis that, while entertaining a favorable opinion as to their willingness, he, nevertheless,sets himself carefully to exhort them. I consult, says he, my own good name andyours; for while I promised in your name, we would, both of us in common, incurdisgrace, if words and deeds did not correspond. Hence you ought to take my fears ingood part.4For if any Macedonians come with me and findyou unprepared, wenot to say anything about 12. youwould be ashamed of having been soconfident.1. BARES, Lest haply if they of Macedonia - If any of the Macedonians shouldhappen to come with me, and should find that you had done nothing. He does not saythat they would come with him, but it was by no means improbable that they would. Itwas customary for some of the members of the churches to travel with Paul from placeto place, and the conversation was constant between Macedonia and Achaia. Paul had,therefore, every reason to suppose that some of the Macedonians would accompany himwhen he should go to Corinth. At all events it was probable that the Macedonians wouldlearn from some quarter whether the Corinthians were or were not ready when Paulshould go to them.should be ashamed ...}We (that we say not, ye) should be ashamed ... - Inthis, says Bloomfield, one cannot but recognize a most refined and delicate turn,inferior to none of the best Classical writers. Paul had boasted confidently that theCorinthians would be ready with their collection. He had excited and stimulated theMacedonians by this consideration. He had induced them in this way to give liberally,2Co_8:1-4. If now it should turn out after all that the Corinthians had given nothing, orhad given stintedly, the character of Paul would suffer. His veracity and his judgmentwould be called in question, and he would be accused of trick, and artifice, and fraud ininducing them to give. Or if he should not be charged with dishonesty, yet he would behumbled and mortified himself that he had made representations which had proved tobe so unfounded. But this was not all. The character of the Corinthians was also at stake.They had purposed to make the collection. They had left the impression in the mind ofPaul that it would be done. They had hitherto evinced such a character as to make Paulconfident that the collection would be made. If now by any means this should fail, theircharacter would suffer, and they would have occasion to be ashamed that they hadexcited so confident expectations of what they would do.2. CALVI, In this confidence The Greek term being the OldInterpreter has rendered it substantiam, (substance.) 708 Erasmus renders itargumentum, (subject-matter,) but neither is suitable. Budaeus, however, observes,that this term is sometimes taken to mean boldness, or confidence, as it is used byPolybius when he says, It was not so much his bodily strength, as hisboldness and intrepidity, that proved confounding to the enemy. 709 Hence sometimes means one that is bold and confident. 710 ow every onemust see, how well this meaning accords with Pauls thread of discourse. Hence itappears, that other interpreters have, through inadvertency, fallen into a mistake.3. GILL, Lest haply if they of Macedonia come with me,.... The apostle haddetermined to come himself, though he was afterwards prevented by Providence, butcould not be certain of the coming of the Macedonian brethren with him; however, as itwas probable that some of them would come, whose hearts were so much in this work,therefore he judged it fit and proper to send the brethren before hand, in case they 13. should come:and find you unprepared; not so ready for this service as had been boasted of, andthe collection not finished, which had been begun a year ago.We (that we say not, ye) should be ashamed in this same confident boasting;or in this same substance, or subsistence of boasting: a boasting, which, he thought,they had the most solid and substantial ground and foundation to proceed upon; which,should it come to nothing, must cause shame both in the apostles, who had so largely,and with so much assurance, boasted of them; and in the Corinthians, who must be putto the blush, when it should be told them how much they had been boasted of withrespect to their readiness, and yet were unprepared: so , hope, expectation,confidence, is rendered by the Septuagint , boasting, Pro_11:7 and in Psa_39:5, the word here used. And some copies, and also the Vulgate Latin version, onlyread, in this substance, or glorying, and leave out boasting as superfluous.4. JAMISO, if they of Macedonia rather as Greek, if Macedonians.unprepared with your collection; see 2Co_9:2, ready, Greek, prepared.we, not to say ye Ye would naturally feel more ashamed for yourselves, than we(who boasted of you) would for you.confident boasting The oldest manuscripts read simply confidence, namely, inyour liberality.5So I thought it necessary to urge the brothers tovisit you in advance and finish the arrangementsfor the generous gift you had promised. Then itwill be ready as a generous gift, not as onegrudgingly given.1. BARES, Therefore I thought it necessary ... - In order to secure thecollection, and to avoid all unpleasant feeling on all hands.That they would go before unto you - Before I should come.And make up beforehand your bounty - Prepare it before I come. The wordbounty is in the margin, rendered blessing. The Greek ( eulogia) meansproperly commendation, eulogy. Then it means blessing, praise applied to God. Thenthat which blesses - a gift, donation, favor, bounty - whether of God to human beings, orof one man to another. Here it refers to their contribution as that which would be 14. adapted to confer a blessing on others, or suited to produce happiness.That the same might be ready as a matter of bounty - That it may truly appearas a liberal and voluntary offering; as an act of generosity and not as wrung or extortedfrom you. That it may be truly a blessing - a thank-offering to God and adapted to dogood to people.And not as of covetousness - And not like a sort of extortion, wrung from you bymere dint of importunity - Doddridge. The word used here ( pleonexia) meansusually covetousness, greediness of gain, which leads a person to defraud others. Theidea here is, that Paul would have them give this as an act of bounty, or liberality on theirpart, and not as an act of covetousness on his part, not as extorted by him from them.2. CLARKE, Whereof ye had notice before - Instead of ,spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several ofthe fathers, have , what was promised before. The sense is not verydifferent; probably the latter reading was intended to explain the former. See themargin.Bounty, and not as of covetousness - Had they been backward, strangers mighthave attributed this to a covetous principle; as it would appear that they were loth to giveup their money, and that they parted with it only when they could not for shame keep itany longer. This is the property of a covetous heart; whereas readiness to give is thecharacteristic of a liberal mind. This makes a sufficiently plain sense; and we need notlook, as some have done, for any new sense of , covetousness, as if it were hereto be understood as implying a small gift.3. GILL, Therefore I thought it necessary to exhort the brethren,.... Titus,and the other two, on whom he did not lay his commands, or apostolical injunctions,according to the authority and dignity of his office; only exhorted or besought them, andwhich was judged by him very needful and proper at this time:that they would go before hand unto you; before him, and the Macedonianbrethren that might probably come with him:and make up before hand your bounty; or blessing; for any present sent, ordelivered, by one person to another, as a token of their friendship, favour, and good will,whether in a necessitous case or not, was by the Jews called , a blessing; see Gen_33:11 and especially what is contributed for the relief of the poor may be so called,because it is not only a part of the bounty of Providence, and blessings of life, with whichmen are favoured; but is also one way of blessing God for the mercies he has blessedthem with, and likewise of blessing, or doing good to fellow creatures and Christians.Moreover, because for this the poor bless their benefactors; and it is a blessing itself todo good to others. Now the apostle judged it expedient to send the brethren before handto complete and finish this good work begun.Whereof, says he,ye had notice before: in his former epistle, 1Co_16:1 or which was promised before by 15. them; or had been spoken of so much before by him to other churches:that the same might be ready, as a matter of bounty, or blessing,not as of covetousness; that is, that the collection being ready made, largely andliberally, it might appear to be a free generous action, and show what a noble bountifuldisposition they were of; and not performed as covetous men usually do what they do,sparingly, tenaciously, keeping their money as long as they can, being loath to part withit.4. CALVI, As a blessing, not in the way of niggardliness In place of blessing,some render it collection. I have preferred, however, to render it literally, as theGreeks employed the term to express the Hebrew word , (beracah,)which is used in the sense of a blessing, that is, an invoking of prosperity, as well asin the sense of beneficence. 711 The reason I reckon to be this, that it is in the firstinstance ascribed to God. 712 ow we know how God blesses us efficiently by hissimple nod. 713 When it is from this transferred to men, it retains the samemeaning, improperly, indeed, inasmuch as men have not the same efficacy inblessing, 714 but yet not unsuitably by transference. 715To blessing Paul opposes 9 ,,,, ((((ggggrrrruuuuddddggggiiiinnnngggg,,,,)))) wwwwhhhhiiiicccchhhh tttteeeerrrrmmmm tttthhhheeee GGGGrrrreeeeeeeekkkkssss eeeemmmmppppllllooooyyyy ttttoooo ddddeeeennnnooootttteeee eeeexxxxcccceeeessssssssiiiivvvveeee ggggrrrreeeeeeeeddddiiiinnnneeeessssssss,,,, aaaassss wwwweeeellllllll aaaassss ffffrrrraaaauuuudddd aaaannnndddd nnnniiiiggggggggaaaarrrrddddlllliiiinnnneeeessssssss.... 777711116666 IIII hhhhaaaavvvveeee rrrraaaatttthhhheeeerrrr pppprrrreeeeffffeeeerrrrrrrreeeedddd tttthhhheeee tttteeeerrrrmmmm nnnniiiiggggggggaaaarrrrddddlllliiiinnnneeeessssssss iiiinnnn tttthhhhiiiissss ccccoooonnnnttttrrrraaaasssstttt;;;; ffffoooorrrr Paaaauuuullll wwwwoooouuuulllldddd hhhhaaaavvvveeee tttthhhheeeemmmm ggggiiiivvvveeee,,,, nnnnooootttt ggggrrrruuuuddddggggiiiinnnnggggllllyyyy,,,, bbbbuuuutttt.... wwwwiiiitttthhhh aaaa lllliiiibbbbeeeerrrraaaallll ssssppppiiiirrrriiiitttt,,,, aaaassss wwwwiiiillllllll aaaappppppppeeeeaaaarrrr ssssttttiiiillllllll mmmmoooorrrreeee cccclllleeeeaaaarrrrllllyyyy ffffrrrroooommmm wwwwhhhhaaaatttt ffffoooolllllllloooowwwwssss....5.... JJJJAAAAMMMMIIIISSSSOOOONNNN,,,, tttthhhhaaaatttt tttthhhheeeeyyyy wwwwoooouuuulllldddd ggggoooo bbbbeeeeffffoooorrrreeee Translate, that they should, etc.wwwwhhhheeeerrrreeeeooooffff yyyyeeee hhhhaaaadddd nnnnoooottttiiiicccceeee bbbbeeeeffffoooorrrreeee rather, promised before; long announced by me to the Macedonians (2Co_9:2) [Bengel]. Your promised bounty [Ellicott and others].nnnnooootttt aaaassss ooooffff ccccoooovvvveeeettttoooouuuussssnnnneeeessssssss Translate, not as matter of covetousness, which it would be, if you gave niggardly.SSSSoooowwwwiiiinnnngggg GGGGeeeennnneeeerrrroooouuuussssllllyyyy 6Remember this: Whoever sows sparingly willalso reap sparingly, and whoever sows generouslywill also reap generously. 16. 1.... BBBBAAAARRRRNNNNEEEESSSS,,,, BBBBuuuutttt tttthhhhiiiissss IIII ssssaaaayyyy - This I say in order to induce you to give liberally. This I say to prevent your supposing that because it is to be a voluntary offering you may give only from your superfluity, and may give sparingly.HHHHeeee wwwwhhhhiiiicccchhhh ssssoooowwwweeeetttthhhh ssssppppaaaarrrriiiinnnnggggllllyyyy - This expression has all the appearance of a proverb, and doubtless is such. It does not occur indeed elsewhere in the Scriptures, though substantially the same sentiment exciting to liberality often occurs; see Psa_12:1-3; Pro_11:24-25; Pro_19:17; Pro_22:9. Paul here says that it is in giving as it is in agriculture. A man that sows little must expect to reap little. If he sows a small piece of land he will reap a small harvest; or if he is niggardly in sowing and wishes to save his seed and will not commit it to the earth, he must expect to reap little. So it is in giving. Money given in alms, money bestowed to aid the poor and needy, or to extend the influence of virtue and pure religion, is money bestowed in a way similar to the act of committing seed to the earth. It will be returned again in some way with an abundant increase. It shall not be lost. The seed may be buried long.It may lie in the ground with no indication of a return or of increase. One who knew not the arrangements of Providence might suppose it was lost and dead. But in due time it shall spring up and produce an ample increase. So with money given to objects of benevolence. To many it may seem to be a waste, or may appear to be thrown away. But in due time it will be repaid in some way with abundant increase. And the man who wishes to make the most out of his money for future use and personal comfort will give liberally to deserving objects of charity - just as the man who wishes to make the most out of his grain will not suffer it to lie in his granary, but will commit the seed to the fertile earth. Cast thy bread upon the waters: for thou shalt find it again after many days Ecc_11:1; that is, when the waters as of the Nile have overflown the banks and flooded the whole adjacent country, then is the time to cast abroad thy seed. The waters will retire, and the seed will sink into the accumulated fertile mud that is deposited, and will spring up in an abundant harvest. So it is with that which is given for objects of benevolence.SSSShhhhaaaallllllll rrrreeeeaaaapppp aaaallllssssoooo ssssppppaaaarrrriiiinnnnggggllllyyyy - Shall reap in proportion to what he sowed. This everyone knows is true in regard to grain that is sowed. It is also no less true in regard to deeds of charity. The idea is, that God will bestow rewards in proportion to what is given. These rewards may refer to results in this life, or to the rewards in heaven, or both. All who have ever been in the habit of giving liberally to the objects of benevolence can testify that they have lost nothing, but have 17. reaped in proportion to their liberality. This follows in various ways.(1) In the comfort and peace which results from giving. If a man wishes to purchase happiness with his gold, he can secure the most by bestowing it liberally on objects of charity. It will produce him more immediate peace than it would to spend it in sensual gratifications, and far more than to hoard it up useless in his coffers.(2) In reflection on it hereafter. It will produce more happiness in remembering that he has done good with it, and promoted the happiness of others, than it will to reflect that he has hoarded up useless wealth, or that he has squandered it in sensual gratification. The one will be unmingled pleasure when he comes to die; the other will be unmingled self-reproach and pain.(3) In subsequent life, God will in some way repay to him far more than he has bestowed in deeds of charity. By augmented prosperity, by health and future comfort, and by raising up for us and our families, when in distress and want, friends to aid us, God can and often does abundantly repay the liberal for all their acts of kindness and deeds of beneficence.(4) God can and will reward his people in heaven abundantly for all their kindness to the poor, and all their self-denials in endeavoring to diffuse the influence of truth and the knowledge of salvation. Indeed the rewards of heaven will be in no small degree apportioned in this manner, and determined by the amount of benevolence which we have shown on earth; see Mat_25:34-40. On all accounts, therefore, we have every inducement to give liberally. As a farmer who desires an ample harvest scatters his seed with a liberal hand; as he does not grudge it though it falls into the earth; as he scatters it with the expectation that in due time it will spring up and reward his labors, so should we give with a liberal hand to aid the cause of benevolence, nor should we deem what we give to be lost or wasted though we wait long before we are recompensed, or though we should be in no other way rewarded than by the comfort which arises from the act of doing good.2.... CCCCLLLLAAAARRRRKKKKEEEE,,,, HHHHeeee wwwwhhhhiiiicccchhhh ssssoooowwwweeeetttthhhh ssssppppaaaarrrriiiinnnnggggllllyyyy - This is a plain maxim: no man can expect to reap but in proportion as he has sowed. And here almsgiving is represented as a seed sown, which shall bring forth a crop. If the sowing be liberal, and the seed good, the crop shall be so too.Sowing is used among the Jews to express almsgiving: so they understand Isa_32:20 : Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And Hos_10:12, they interpret: Sow to yourselves almsgiving, and ye shall reap in mercy - if you show mercy to the poor, God will show mercy to you. 18. 3.... GGGGIIIILLLLLLLL,,,, BBBBuuuutttt tttthhhhiiiissss IIII ssssaaaayyyy,.... This the apostle would have the Corinthians take notice of, and well consider, it being what he could aver for truth, by observation and experience; that as in things natural, so in things of a moral and spiritual kind,hhhheeee wwwwhhhhiiiicccchhhh ssssoooowwwweeeetttthhhh ssssppppaaaarrrriiiinnnnggggllllyyyy sssshhhhaaaallllllll rrrreeeeaaaapppp aaaallllssssoooo ssssppppaaaarrrriiiinnnnggggllllyyyy,,,, aaaannnndddd hhhheeee wwwwhhhhiiiicccchhhh ssssoooowwwweeeetttthhhh bbbboooouuuunnnnttttiiiiffffuuuullllllllyyyy, or with blessings,sssshhhhaaaallllllll rrrreeeeaaaapppp aaaallllssssoooo bbbboooouuuunnnnttttiiiiffffuuuullllllllyyyy; or with blessings; as a man sows, so shall he reap; the one is in proportion to the other. Sowing and reaping are here used in a metaphorical sense. The former signifies doing acts of beneficence and liberality. So it is used in the Old Testament, and in Jewish writings; see Ecc_9:6. The interpretation of the latter text, give me leave to produce out of the Talmud (e) as follows, and which will serve to illustrate this of the apostle's.Says. R. Jochanan, in the name of R. Benaah, what is that which is written, blessed are ye that sow beside all waters, that send forth thither the feet of the ox, and the ass? blessed are the Israelites, for when they are employed in the law, , and in acts of beneficence,their evil concupiscence is delivered into their hand, and they are not delivered into thehand of their evil concupiscence: or, as it is elsewhere (f) said, such are worthy of theinheritance of two tribes, Joseph and Issachar; as it is said, blessed are ye that sowbeside all waters, , and there is no sowing but alms; or, by the wordsowing, nothing else is meant but doing of alms, as it is said, Hos_10:12 and there isno water but the law, or nothing else is meant by water but the law, as it is said, Isa_55:1.And as to these words, that send forth thither the feet of the ox and the ass, it is atradition of the house of Elias, for ever let a man place himself by the words of the law,as an ox to the yoke, and an ass to the burden.''There is a good deal of likeness between sowing the seed in the earth, and doing of alms,or acts of beneficence. The seed that is sown is what is selected and reserved out of thestock expended or sold off, which if not done, there would be no provision for futurity;so that which a man gives for the relief of the necessitous, is what he lays by him in storeof what God has prospered him with; in doing which he may hope for a fruitful harvest,whereas otherwise he could expect none: as seed is cast from, and scattered about by thesower all over the field; so what is given to the poor, it is parted with unto them, andspread among them, everyone has a portion; and it looks like a diminution of a man'ssubstance, and as if it would never return with any advantage; though it does, as in anatural, so in a metaphorical sense. The sower casts and scatters his seed with an openhand; was he to gripe it in his fist, or only let go a grain of corn or wheat here and there,he would have but a poor harvest; so the cheerful giver opens his hand wide, andbountifully supplies the wants of the needy; who, as the sower casts his seed on theempty field, so he bestows his bounty on indigent persons, on all men in want, especiallythe household of faith: and, as when he has done, he harrows the ground, and covers theseed under the earth, where it lies hid, and is very unpromising for a while, and yet be 19. exercises faith, hope, and patience, with respect to an harvest; so the generousbenefactor does what he does in as private a manner as may be; and though for a timehis good deeds may seem to be attended with little prospect of reward, yet in the endthey certainly shall; for as a man sows, so shall he reap: if he sows, that is, gives nothing,he shall reap nothing; if he sows but little, he shall reap little; and if he sows much, heshall reap much; and that of the selfsame kind which he sows; as he is liberal in thingstemporal, so shall he prosper and succeed in the same; see Pro_3:9.4. HERY, Proper directions to be observed about the right and acceptable manner ofbestowing 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 theCorinthians give, observe, 1. It should be bountifully; this was intimated, 2Co_9:5, that aliberal contribution was expected, a matter of bounty, not what savoured ofcovetousness; and he offers to their consideration that men who expect a good return atharvest are not wont to pinch and spare in sowing their seed, for the return is usuallyproportionable to what they sow, 2Co_9:6. 2.5. JAMISO, I say - Ellicott and others supply the ellipsis thus: But rememberthis.bountifully literally, with, or in blessings. The word itself implies a beneficentspirit in the giver (compare 2Co_9:7, end), and the plural implies the abundance andliberality of the gifts. The reaping shall correspond to the proportions and spirit of thesowing [Bengel]. Compare Eze_34:26, Showers of blessing.5B. CALVIN, Now the case is this 719 He now commends alms-giving by a beautifulsimilitude, comparing it to sowing. For in sowing, the seed is cast forth by the hand, isscattered upon the ground on this side and on that, is harrowed, and at length rots; andthus it seems as good as lost. The case is similar as to alms-giving. What goes from youto some other quarter seems as if it were, diminishing of what you have, but the seasonof harvest will come, when the fruit will be gathered. For as the Lord reckons every thingthat is laid out upon the poor as given to himself, so he afterwards requites it with largeinterest. (Proverbs 19:17.)Now for Pauls similitude. He that sows sparingly will have a poor harvest,corresponding to the sowing: he that sows bountifully and with a full hand, will reap acorrespondingly bountiful harvest. Let this doctrine be deeply rooted in our minds, that,whenever carnal reason keeps us back from doing good through fear of loss, we mayimmediately defend ourselves with this shield But the Lord declares that we aresowing. The harvest, however, should be explained as referring to the spiritualrecompense of eternal life, as well as to earthly blessings, which God confers upon thebeneficent. For God requites, not only in heaven, but also in this world, the beneficenceof believers. Hence it is as though he had said, The more beneficent you are to yourneighbors, you will find the blessing of God so much the more abundantly poured outupon you. He again contrasts here blessing with sparing, as he had previously donewith niggardliness. Hence it appears, that it is taken to mean a large and bountifulliberality.6. BI, The way and worth of genuine beneficence 20. I. The way.1. Bountifully (2Co_9:6).2. Deliberately (2Co_9:7). A spurious charity gives from impulse or pressure.3. Cheerfully (2Co_9:7).II. The worth. It is the most valuable thing in the universe.1. In its issues.(1) It confers happiness on the man who practises it. He will be blessed in hisdeed.(2) It ensures the blessing of the Almighty.(a) He sees that the man of charity shall lose nothing by his contributions(2Co_9:8).(b) He sees that his beneficent deeds shall be blessed for ever (2Co_9:9). Agood deed is a seed that will go on multiplying for ever.(3) It alleviates the distress of mankind (2Co_9:12).(4) It is promotive of universal worship (2Co_9:12-13).2. In itself (2Co_9:15). What is the gift here? Has Paul a special reference toChrist? Be it so. The value of that gift was the love which it incarnated. (D. Thomas.)Liberal charity stated and recommended on the principles of the gospelThe Scriptures abound in a great variety of the most beautiful images and figurativeallusions.I. Let us begin with calling your attention to the character here representedHe thatsoweth bountifully, in other words, the man of liberal charity.1. This is a character formed and perfected under the influence of supreme regard toGod and the Redeemer. Beneficent love to men is at once a natural consequence andproof of knowing the love of God, and loving Him.2. The man of liberal charity is one who gives cheerfully according to his ability.3. True liberal charity is wisely divided amongst many, and proportioned to theobjects upon which it acts. It is not, it cannot be confined to near relations, intimatefriends, or particular favourites. The principle which gave it birth extends itsinfluence in every possible direction.4. That may well be called liberal charity which is designed to promote the greatestpossible good.II. Let us now attend to the richness of his reward, expressed in the promise added, thathe shall reap also bountifully. Need I here caution you against considering what shall besaid on this part of the subject as holding out any deserved recompense to personalmerit?1. The truth of this great and gracious promise will be felt in inward enjoyment andspiritual improvement. 21. 2. Add to this the blessing and prayers of those who receive your help.3. The promise in the text holds up, as a farther inducement to liberal charity, arichly varied and extensive prospect of good to the world.4. That he who soweth bountifully shall reap also bountifully in a future and eternalstate.Let me now entreat your attention to the practical improvement of the subject.1. In the first place, then, it may direct us in forming a just judgment of our owncharacters.2. Must not the consideration of this approved character lead us to study and admirethat religion from which it receives all its excellence? (R. Balfour.)7Each man should give what he has decided in hisheart to give, not reluctantly or undercompulsion, for God loves a cheerful giver.1. BARES, Every man according as he purposeth in his heart ... - Themain idea in this verse is, that the act of giving should be voluntary and cheerful. Itshould not seem to be extorted by the importunity of others 2Co_9:6; nor should it begiven from urgent necessity, but it should be given as an offering of the heart. On thispart of the verse we may remark:(1) That the heart is usually more concerned in the business of giving than the head. Ifliberality is evinced, it will be the heart which prompts to it; if it is not evinced, it will bebecause the heart has some bad passions to gratify, and is under the influence of avarice,or selfishness, or some other improper attachment. Very often a man is convinced heought to give liberally, but a narrow heart and a parsimonious spirit prevents it.(2) We should follow the dictates of the heart in giving. I mean that a man will usuallygive more correctly who follows the first promptings of his heart when an object ofcharity is presented, than he will if he takes much time to deliberate. The instinctiveprompting of a benevolent heart is to give liberally. And the amount which should begiven will usually be suggested to a man by the better feelings of his heart. But if heresolves to deliberate much, and if he suffers the heart to grow cold, and if he defers it,the pleadings of avarice will como in, or some object of attachment or plan of life willrise to view, or he will begin to compare himself with others. and he will give much lessthan he would have done if he had followed the first impulse of feeling. God implantedthe benevolent feelings in the bosom that they should prompt us to do good; and he whoacts most in accordance with them is most likely to do what he ought to do; and ingeneral it is the safest and best rule for a man to give just what his heart prompts him togive when an object of charity is presented. Man at best is too selfish to be likely to givetoo much or to go beyond his means; and if in a few instances it should be done, more 22. would be gained in value in the cultivation of benevolent feeling than would be lost inmoney. I know of no better rule on the subject, than to cultivate as much as possible thebenevolent feelings, and then to throw open the soul to every proper appeal to ourcharity, and to give just according to the instinctive prompting of the heart.(3) Giving should be voluntary and cheerful. It should be from the heart. Yet there ismuch, very much that is not so, and there is, therefore, much benevolence that isspasmodic and spurious; that cannot be depended on, and that will not endure. Nodependence can be placed on a man in regard to giving who does not do it from thesteady influences of a benevolent heart. But there is much obtained in the cause ofbenevolence that is produced by a kind of extortion It is given because others give, andthe man would be ashamed to give less than they do. Or, it is given because he thinks hisrank in life demands it, and he is prompted to do it by pride and vanity. Or, he givesfrom respect to a pastor or a friend, or because he is warmly importuned to give; orbecause he is shut up to a kind of necessity to give, and must give or he would lose hischaracter and become an object of scorn and detestation. In all this there is nothingcheerful and voluntary; and there can be nothing in it acceptable to God. Nor can it bedepended on permanently. The heart is not in it, and the man will evade the duty as soonas he can, and will soon find excuses for not giving at all.Not grudgingly - Greek, Not of grief (y z m ek lups). Not as if be weresorry to part with his money. Not as if he were constrained to do a thing that wasextremely painful to him. Or of necessity. As if he were compelled to do it. Let him doit cheerfully.For God loveth a cheerful giver - And who does not? Valuable as any gift may bein itself, yet if it is forced and constrained; if it can be procured only after greatimportunity and persevering effort, who can esteem it as desirable? God desires theheart in every service. No service that is not cheerful and voluntary; none that does notarise from true love to him can be acceptable in his sight. God loves it because it shows aheart like his own - a heart disposed to give cheerfully and do good on the largest scalepossible; and because it shows a heart attached from principle to his service and cause.The expression here has all the appearance of a proverb, and expressions similar to thisoccur often in the Scriptures. In an uninspired writer, also, this idea has been beautifullyexpanded. In all thy gifts show a cheerful countenance, and dedicate thy tithes withgladness. Give unto the Most High according as he hath enriched thee: and as thou hastgotten give with a cheerful eye. For the Lord recompenseth, and will give thee seventimes as much - Wisdom of the Son of Sirach 35:9-11. In nothing, therefore, is it moreimportant than to examine the motives by which we give to the objects of benevolence.However liberal may be our benefactions, yet God may see that there is no sincerity, andmay hate the spirit with which it is done.2. CLARKE, Not grudgingly, or of necessity - The Jews had in the temple twochests for alms; the one was of what was necessary, i.e. what the law required, theother was of the free-will offerings. To escape perdition some would grudginglygive what necessity obliged them; others would give cheerfully, for the love of God, andthrough pity to the poor. Of the first, nothing is said; they simply did what the lawrequired. Of the second, much is said; God loves them. The benefit of almsgiving is lostto the giver when he does it with a grumbling heart. And, as he does not do the duty inthe spirit of the duty, even the performance of the letter of the law is an abomination in 23. the sight of God.To these two sorts of alms in the temple the apostle most evidently alludes. SeeSchoettgen.3. GILL, Every man according as he purposeth in his heart,.... Which is not tobe understood of the quantity, or any set sum he has fixed upon in his mind to give; butof the quality or nature of giving; or of the manner in which he is to give:so let him give; of his own will and free choice, from his very heart; not as directed andforced by others, but according to his own counsel and determination:not grudgingly; or not of grief; with pain and uneasiness of mind, grieving at partingwith what is given, reflecting on the persons that move him to it, or on the objects movedfor. The Jews (g) reckon this the lowest degree of all in giving alms; when a man givesto anyone , with grief, to which the apostle seems to refer: who adds,or of necessity; of force, by coaction, being obliged to it by the influence, example, orcommands of superiors; or through the powerful motives, or prevailing entreaties ofothers; for without these, men, according to their abilities, should give of themselvesfreely and liberally:for God loveth a cheerful giver; or one that gives , with a cheerfulcountenance, as the Jews (h) say; or as elsewhere (i), with a cheerful heart: their ruleis this,he that doth the commandment, i.e. alms, let him do it , with a cheerful heart.''Who looks pleasantly on the person or persons that move him to it, or on the object towhom he gives; who parts with his money willingly, and takes delight in doing good toothers; such givers God loves: not that their cheerful beneficence is the cause of hisspecial peculiar love to them in his own heart, which arises from nothing in man, ordone by him; but the meaning is, that God does well to such persons; shows his love tothem; he lets them know how kindly he takes such acts of theirs, by prospering andsucceeding them in their worldly affairs. In the Septuagint in Pro_22:8 are these words,God blesses a cheerful man, and a giver, which the apostle refers to.4. HERY, It should be deliberately Every man, according as he purposes in hisheart, 2Co_9:7. Works of charity, like other good works, should be done with thoughtand design; whereas some do good only by accident. They comply, it may be hastily, withthe 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, theywould 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 howliberal 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,2Co_9:7. Persons sometimes will give merely to satisfy the importunity of those who asktheir charity, and what they give is in a manner squeezed or forced from them, and this 24. unwillingness spoils all they do. We ought to give more freely than the modesty of somenecessitous persons will allow them to ask: we should not only deal out bread, but drawout our souls to the hungry, Isa_58:10. We should give liberally, with an open hand, andcheerfully, with an open countenance, being glad we have ability and an opportunity tobe charitable.5. JAMISO, according as he purposeth in his heart Let the full consent ofthe free will go with the gift [Alford]. Opposed to of necessity, as grudgingly isopposed to a cheerful giver (Pro_22:9; Pro_11:25; Isa_32:8).5B. CALVIN,Every one according to the purpose of his heart. As he had enjoined itupon them to give liberally, this, also, required to be added that liberality is estimatedby God, not so much from the sum, as from the disposition. He was desirous, it is true,to induce them to give largely, in order that the brethren might be the more abundantlyaided; but he had no wish to extort any thing from them against their will. Hence heexhorts them to give willingly, whatever they might be prepared to give. He placespurpose of heart in contrast with regret and constraint. For what we do, when compelledby necessity, is not done by us with purpose of heart, but with reluctance. 720 Now thenecessity meant you must understand to be what is extrinsic, as it is called that is,what springs from the influence of others. For we obey God, because it is necessary, andyet we do it willingly. We ourselves, accordingly, in that case impose a necessity of ourown accord, and because the flesh is reluctant, we often even constrain ourselves toperform a duty that is necessary for us. But, when we are constrained from the influenceof others, having in the mean time an inclination to avoid it, if by any means we could,we do nothing in that case with alacrity nothing with cheerfulness, but every thingwith reluctance or constraint of mind.For God loveth a cheerful giver He calls us back to God, as I said in the outset, for almsare a sacrifice. Now no sacrifice is pleasing to God, if it is not voluntary. For when heteaches us, that God loveth a cheerful giver, he intimates that, on the other hand, theniggardly and reluctant are loathed by Him. For He does not wish to lord it over us, inthe manner of a tyrant, but, as He acts towards us as a Father, so he requires from us thecheerful obedience of children6. BI 7-8, A cheerful giver beloved of GodI. What is meant by a cheerful giver? To be this one must1. Give proportionately, for cheerful givers reckon how much as good stewards isexpected from them. If giving the tenth of ones income to the Lord were a dutyunder the Jewish, much more is it so now under the Christian dispensation. But theJew, with his free-will offerings, etc., perhaps gave as much as a third altogether.And at this present day the Hindoos give very nearly that proportion, and thusshame the illiberality of many Christians. I do not, however, like to lay down rules.Give as the Lord hath prospered you, and do not make your estimate what willappear respectable, or what is expected by others, but as in the sight of God.2. Give willingly, and do not be bled or squeezed like the young grape to get thewine out because it is not ripe We ought to be like the honeycomb, droppingspontaneously.3. Get beyond the serf-like, slavish spirit. The slave brings his pittance, which he is 25. obliged to pay, and goes his way in misery. But the child, pleased to give its Fatherwhat it can, beholds the Father smile, and goes its way rejoicing.4. Give very earnestly. Some give God their time, but they are half asleep. Some giveHim their efforts, but their heart never seems in them.5. Wish that we could give ten times as much. Oh that we could learn the secret ofentire consecration!II. Why does God love a cheerful giver? Because1. He made the world on the plan of cheerful giving, and the great Artist loves all thatis consistent with His plan. Why is the sun bright? Because it is giving away its light.Why is it glorious? Because it is scattering its beams on all sides. The moonwherefore do we rejoice in her? Because what light she receives from the sun shegives again to us. Even yon twinkling starstheir brightness and radiance consist intheir giving. Take the earth; what is its excellence but what it gives? Thousands ofyears ago there were vast forests waving in the sunbeams, and giving themselves todie to form vast stores of coal for future use. There is not a tree but is givingperpetually. There is not a flower but its very sweetness lies in its shedding itsfragrance. All the rivers run into the sea, the sea feeds the clouds, the clouds emptyout their treasures, the earth gives back the rain in fertility, and so it is an endlesschain of giving generosity. There is nothing in this world but lives by giving, except acovetous man, and such a man is a piece of grit in the machinery. He is out of date;out of Gods order altogether. But the cheerful giver is marching to the music of thespheres.2. Grace has placed such a man in order with the laws of redemption as well as thelaws of nature. Salvation is not a thing to be earned and won, but is the result of thefree grace of God. Now the professed Christian, who is no giver, or being a giver isnot a cheerful giver, is out of order with the system which revolves around the Crossof Christ.3. He loves anything that makes His people happy; and the spirit of love to others isthe surest source of happiness. He who lives for himself must be wretched.4. In such He sees the work of His Spirit. It takes a great deal of grace to make somemen cheerful givers. With some the last part of their nature that ever gets sanctifiedis their pockets.II. Why we who love the Lord should seek to be cheerful givers whom God loves.Because1. All we have we owe to Him.2. Recollect that the time for giving will soon be over.3. We have need of a giving God. (C. H. Spurgeon.)Cheerful givingWhen St. Paul tells us that God loveth a cheerful giver he must surely mean that incheerful giving there is something which God approves. Had any one suggested to himthat Christian men, at any rate in this world, must always need Gods pity andforbearance, and can never in anything they are or do deserve His approbation, he wouldhave answered that they are Gods workmanship, created in Christ Jesus unto good 26. works, and that He is able out of very poor materials to create what He Himself canregard with delight. I am thankful to believe that in those who do not bear Christs namethere are many virtues which God honours, and that in Christian people He recognises agoodness which is hidden not only from themselves, but from other men. It was not byan accident that the apostle spoke of a cheerful giving, and not merely of conscientiousgiving, or liberal giving, or unostentatious giving. There are only two passages in whichthe word, which is very properly translated cheerful in this place, and the cognate wordcheerfulness, occur in the New Testament; both are in the writings of St. Paul, and bothtexts refer to the duty of giving. The writer tells the Corinthians that God loveth thecheerful giver, and in writing to the Romans he says that he who showeth mercy is to doit with cheerfulness. There are many duties which have to be discharged with solemnity,and some which it is not a sin to discharge reluctantly; there are some duties thedischarge of which makes us very sad, but the duties of giving and of showing mercy areto be discharged cheerfully. There are some people who give, but who are certainly notcheerful givers. It is impossible, I suppose, that the man who gives ostentatiously shouldbe a cheerful giver. He has no delight in parting with his money. The satisfaction is notin the giving, but in the honour which comes to him as the result of it, and he is vexedwith manifold anxieties as to whether his wishes will be fulfilled or not. The man whogives because it is the custom of people about him to give is not a cheerful giver. Hewould not be sorry if there were no such thing as a hospital, just as he would not be sorryif there were no such thing as an income tax. No doubt most duties become pleasanterthe more faithfully they are discharged, and if any one is conscious that he has noinclination to give, and no delight in doing it, he ought still to give because hisconscience commends him. It would be well for such a man to remember that there is avery intimate relation between the concience and the heart. If the heart does not long togive, the conscience is very likely to be satisfied with gifts which would seem quiteinadequate if he had the spirit of generosity. I am inclined to think that by following thiscourse, and by praying to God very earnestly for the grace of generosity, the generalspirit of charity will gradually be developed. But, I believe, there are many of you whomSt. Paul himself would describe as cheerful givers. I think I know people who feelgrateful to every one who makes known to them some new channel for theirbenevolence, who tells them of want which they can relieve, and sorrow which they cancomfort.1. For cheerful giving it is necessary, first of all, that the heart should be free fromthe spirit of covetousness. There is no harm that I can see in a man liking the thingswhich only money can purchase; and there is no harm in desiring to make money inorder to be able to purchase them. I cannot think that God is displeased if we like thepleasant things which He has made, for He meant us to like them, or He never wouldhave made them. And if it is no sin to like them it is no sin to desire to have them;but we cannot have them without money. But it is possible to like these pleasantthings too well, to have the heart absorbed by them; it is possible to care too muchfor them, and to be indifferent to the great end of life, and to those supreme dutieswhich should have our first thought and our most earnest care. Perhaps it is not somuch the love of the pleasant things which money brings which is the worst enemyof large-hearted liberality, as the desire to live in style, and the wish to accumulatemoney for its own sake. God loves a cheerful giver, because cheerful giving provesthat the spirit of covetousness is blotted out.2. For cheerful giving there must be a hearty sympathy with the particular objectsfor which we are asked to give. No doubt many accidental circumstances determinethe direction in which our sympathies are directed. Many of us have a deep interest 27. in missions to the heathen, whilst some of us care most about missions to theheathen at home. Some men are specially impressed with the importance of the dutyof chapel building, and somethough not manyare particularly interested in ourcolleges. Many of us have known people who have gone to the hospital during theyear, and have come out in health and strength, and it is hardly possible for any manwith a human heart beating in his breast not to be touched by the appeal whichcomes to you to-day. God loves a man who gives cheerfully for an object of this sortbecause the gift is induced by the very spirit of compassion by which the hand ofChrist was moved to confer miraculous relief. When we ask to be filled with the mindthat was in Christ Jesus, we desire to be filled with the compassion for human miserythat possessed Him.3. In cheerful giving our gifts must bear a fair proportion to our resources. I believethat any man who gave a shilling at the collection last year, and was unconscious ofany thrill of pleasure, would find that by giving ten shillings the pleasure wouldcome. God Himself doubtless rejoices in all the joy with which His bountiful handenriches His creatures. He loves a cheerful giver, because when a man givescheerfully he gives not only at the impulse of a generous love, but he gives largelyenough to make his gift a real sacrifice, and by every sacrifice for others we arebrought into closer sympathy with God Himself.4. Giving becomes most cheerful when it is exalted into an act of thanksgiving andan expression of love for God as well as for man. The collection is a part of theservice; and it is something for us to have one portion of the service in which we mayall take a part with cheerfulness. In very much of the service, I fear, there is very littlejoy for many of you. When we are showing forth Gods praise some of your hearts arefilled with self-reproach, because there is not more fervour and gladness inthanksgiving. But those of you who are most depressed may rejoice that to oneappeal which God makes you can respond with cheerfulness. To-day He asks us whatwe will do to lessen their suffering and restore them to health. He will rejoice if withany thoughts of them our hearts are moved with compassion, and if we givecheerfully out of love to them. But if we remember how dear they are to Him, andgive the more largely because of that, He will rejoice the more. And we too shall givethe more cheerfully if we remember that by our giving we not only alleviate humansuffering, but made glad the heart of God. Here is something we can do for GodHimself. You serve Me if you serve My children. God loveth a cheerful giver, for hewho gives most cheerfully, gives out of love for God, as well as out of love for man.(R. W. Dale, D. D.)God is able to make all grace abound towards you.The all-ability of GodThese words stand in the heart of a chapter which is almost entirely occupied withinstructions about giving. It is a habit of our apostle, in the discussion of a particularsubject, to lift himself up suddenly to a higher level, where he can grasp some moregeneral principle and command a wider outlook. The language of the verse is like that ofEph_3:20.I. God is ablea very simple proposition. A self-evident one to those who really believein God. Is not the opinion of many something like this?God is not able to do muchspecifically. Granting His personal existence, He can only act along the line of the laws, 28. and in conformity with the great forces of the universe. God is able is our answer tothis. Whatever He has done, He can do again. Is He not the Creator still, every day?Every morning He says, Let there be light. Every year He says, Let the earth bringforth grass, and herb yielding seed after his kind.II. Then surely He is able to rule the world He has created, and still creates. He is theLord of Creation, and not its servant. The laws of the world are but the methods ofGod. Nature is Gods way of acting to-day. If He acts differently to-morrow, that will benature too. It will be another nature, another method of God made known. He can actbehind all the points that are visible to us, and without altering the order of nature Hecan produce what change He desires.III. We may therefore ask Him to give us what we think would be good for us. There arelimits to prayer as to everything else. Every one is bound to say with the MasterHimselfNevertheless, not as I will, but as Thou wilt. Still there is room for prayer.1. Take, e.g., Give us this day our daily bread. That scarcely any would object to.Even sceptical people wish to be fed. Even the richest of men need bread. But thatsimple prayer is an appeal to the all-ability of God; and if answered, as it iscontinually, involves supernatural considerations.2. We pray to God also about the weather. But there are some who are almost afraidto pray about it. The feeling is: We had better to leave it; God knows best what todo. We are under physical laws. If we pray at all, let it be for the spirit of submissionto them. This shadowy phantom that men call law, which is nothing but the presentamount of their own knowledge of Gods methods of action, disappears for a whilewhen the great Presence is realised, and then it comes stalking in again and makesfor the throne, and its worshippers stand around with formula and definition, withrecords of discoveries, with catalogues of sciences and arts, and say, Law is king.3. Thus we reach the solemn dread issueGod or no God! For if I may not ask mydaily bread from God, if I may not tell Him what I wish about the weather, then whatmay I speak to Him about? About spiritual blessings; but are they not also givenaccording to law? If God is bound to act invariably in the material sphere, He isequally bound to act invariably in the spiritual sphere; and if we may not pray to Himin the one, we may not pray to Him in the other. It is God or no God.IV. Prayer springs from this faith that God is able. For what is prayer? Our Fatherwhich art in heaven is the answer. Prayer is the child speaking to the Fatheraskinganything that seems good and needful.1. Prayer is asking. It is not dictation. If it were, it would be liable to the objectionsurged against it.2. Answers come in many ways. They sometimes come by denial of the particularrequest, in order that a greater blessing may be given.3. Do you say, I am not so much concerned about the outward things of this life, butI am borne down by a sense of guilt: I see no way of escape, for it is written, As aman soweth, so shall he also reap? I answer, God is able to forgive.4. Do you say, My nature seems strengthless. I can wish, but I can do nothing? Ianswer, God is able to make you all that He designs man to be.5. Or do you say, I hope I am forgiven, and yet I am in fear. The heart is deceitful,temptation is strong. What if after all I should make shipwreck of faith? My answeris, God is able to guide you safely through. (A. Raleigh, D. D.) 29. Abounding graceI. The exhaustless treasureAll grace. You know if a man has got a little money, andhe lives upon the principal, he may get rid of it all and be reduced to want; but here is atreasure that you may live uponthe interest and principal tooas long as life lasts.1. This is treasured up by God the Father in His infinite, paternal love; and it can nomore be plundered than it can fail or be exhausted.2. It is held officially and responsibly by our covenant Head. He is the Treasure, andHe is the Treasurer.3. It is imparted by the Holy Ghost. It is His province first to implant all His owngraces, and then to impart supplies to those graces to call them into lively exercise.II. The aboundings of the supply. God is able to make all grace abound towards you. Itis of no use for a man to tell me that he has abundance of gold locked up in an iron chest,and he has lost the key; but let it be brought out, and it may be of some importance. Soalso with the statement of my text. God does not deal as parsimoniously with us as as wewith Him. It is abounding grace that He bestows.1. He does not always meet the caprice, the carnal desire of His people, but Healways makes His grace abound in everything they really need.2. God makes all grace to abound for the replenishing of the exhausted child of God.Those of you who have been at all accustomed to sharp exercises will be prepared atonce to recognise the seasons in which you have felt exhausted, just like the man thatis running a race, and bids fair to win the prize, but his strength is exhausted, justlike the man that has been hungering and thirsting a long while, and is almostwishing to die. Now, in such cases as these, what is the abounding of grace for but toreplenish? He giveth power to the faint, and to them that have no might Heincreaseth strength. (J. Irons.)Being enriched in everything to all bountifulness.Reasons for penuriousness self-refutingThere are some words used by people in utter ignorance of their true meaning. Whenappealed to on behalf of some charity the stock excuses are I must be economicalfrugalthrifty; by which they mean that they must be narrow-hearted, niggardly,although they do not intend you to take that as their meaning. But never were wordsmore misused. Let us see what they really mean.I. Economical comes from the Greek root which means home feeding. Now, fathersand mothers, what does home-feeding mean? Just to measure out so many ounces toyour little child, and a little more to your eldest one? Is that the way we feed ourchildren? No! We set them down at the table and let them eat as much as they like, untilthey have had enoughthat is economy. The Mosaic economy is the dispensation ofGods abundant graces through the teaching, etc., of Moses to the family of Israel. Theeconomy of Christ is taken, I suppose, from the miracle of the loaves, where Christstands as the Father, breaks the bread, blesses it, and gives it out, and there is enoughand to spare. The economy of grace is God giving enough for each and allbestowing 30. His Holy Spirit, enough for each and for all. Economy is one of the noblest and mostbountiful words in the language.II. Thrifty. You say, I must be thrifty, and I hope you will; for it is an adjective derivedfrom the words to thrive. And thrive as fast as you can, and Gods blessing be with you.But do not attach a meaning that is mean to it. A thrifty table is a thriving table, and abountiful one too.III. Frugal. This comes from the Latin Frugis, fruitful. A frugal table is a fruitful table,groaning beneath the weight of Gods temporal gifts. (R. Maguire, D. D.)7. SPURGEON, You will notice that the Apostle Paul had beenspeaking about giving all through the chapter, but he now comes tospeak of giving as it appears in the sight of God. And the greatargument which he uses, the master-gun, is, God loves acheerful giver, from which I learn that when we are speaking ofChristian service, we ought always to view it in itsaspect towards God. He had spoken of what the men at Achaia hadthought of benevolence, and of what the members ofother Churches might think of the Corinthians, since he had beforeboasted of them. But he recollects himself, and saysthat the true judgment of a good work is not what may be thoughtof it by the Church or by the world, but in whatesteem God may hold it. God, he says, loves a cheerful giver.That is the point.Beloved Hearer, you are a professed Christian. Do you serve in theChurch after this model? You may ask what Imean. It is this. In coming up to the House of God do you comethere that you may worship God? When you teach in theSunday school, is it merely that you may take your share with yourfellow Christians, or do you teach as unto God? Youspeak, my Brother, in Gods namedo you not sometimes findyourself preaching otherwise than as unto God? Youengage in prayer in the Prayer Meeting, my dear Frienddo you 31. ever raise the question in your mind, I wonderwhether my prayer is liked by those who listen to it?You forget that prayer is to be viewed as unto God, and that all theservice of the Christian is not towards man, nortowards the Church, though it has its bearings in both of thesedirectionsbut its main bent and bearing is towardsGod, and to do everything as for the Most High is the mostimportant of duties. To live in this worldCareless, myself a dying man,Of dying mens esteem.To ask myself never what Mr. So-and-So thinks of me, Shall I becommended, or shall I meet with censure? but to say,As I serve my God and not my fellow men, what will the greatMaster say to me? What will He say of this, my service?How will it appear in His sight? Will it be gold, silver, preciousstones, or will it, like wood, hay and stubble, beconsumed in the fire?This is the true way in which to work and live! Note, then, before Icome to the text to enter fully into its teaching,that whether it is service, or teaching, or suffering, or givingthemain point is to perform it as unto the Lordand ifthe Church would see to this she would find her strength. Shewould serve God after a nobler and more acceptablemanner, for He is a Spirit, and they that serve Him, serving Him inspirit and