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2 Corinthians
Chapter 9

2 Corinthians 9

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¹Concerning the ministry for the believers, it is not necessary for me to write to you.

²I know about your desire, which I boasted about to the people of Macedonia. I told them that Achaia has been getting ready since last year. Your eagerness has motivated most of them to action.

³Now I have sent the brothers so that our boasting about you may not be futile, and so that you would be ready, as I said you would be.

⁴Otherwise, if any Macedonians come with me and find you unprepared, we would be ashamed—I say nothing about you—for being so confident in you.

⁵So I thought it was necessary to urge the brothers to come to you and to make arrangements in advance for the gift you have promised. This is so that it might be ready as a blessing, and not as something extorted.

⁶The point is this: The one who sows sparingly will also reap sparingly, and the one who sows for the purpose of a blessing will also reap a blessing.

⁷Let each one give as he has planned in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

⁸And God is able to make all grace overflow for you, so that, always, in all things, you may have all you need. This will be so that you may multiply every good deed.

⁹It is as it is written:

“He has distributed his riches and given them to the poor.

His righteousness lasts forever.”

¹⁰He who supplies seed to the farmer who sows and bread for food, will also supply and multiply your seed for sowing. He will increase the harvest of your righteousness.

¹¹You will be enriched in every way so you can be generous. This will bring about thanksgiving to God through us.

¹²For carrying out this service not only meets the needs of the saints but is also overflowing into many acts of thanksgiving to God.

¹³Because of your being tested and proved by this service, you will also glorify God by obedience to your confession of the gospel of Christ. You will also glorify God by the generosity of your gift to them and to everyone.

¹⁴They long for you, and they are praying for you. They do this because of the very great grace of God that is on you.

¹⁵May thanks be to God for his inexpressible gift!

Adam Clarke
Jamieson-Fausset-Brown
John Gill
Matthew Henry
Tyndale

Introduction

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

Verse 1

It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)).

Verse 2

I know the forwardness of your mind - You have already firmly purposed to contribute to the support of the poor and suffering saints. That Achaia was ready a year ago - The whole of the Morea was anciently called Achaia, the capital of which was Corinth. The apostle means, not only Corinth, but other Churches in different parts about Corinth; we know there was a Church at Cenchrea, one of the ports on the Corinthian Isthmus. Your zeal hath provoked very many - Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of Macedonia, came forward the more promptly and liberally.

Verse 3

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 they might preserve the good character he had given them: this was for their honor; and if they did not take care to do so, he might be reputed a liar; and thus both they and himself be ashamed before the Macedonians, should any of them at this time accompany him to Corinth.

Verse 5

Whereof ye had notice before - Instead of προκατηγγελμενην, spoken of before, BCDEFG, several others, with the Coptic, Vulgate, Itala, and several of the fathers, have προεπηγγελμενην, what was promised before. The sense is not very different; probably the latter reading was intended to explain the former. See the margin. Bounty, and not as of covetousness - Had they been backward, strangers might have attributed this to a covetous principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a covetous heart; whereas readiness to give is the characteristic of a liberal mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, covetousness, as if it were here to be understood as implying a small gift.

Verse 6

He which soweth sparingly - 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.

Verse 7

Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was של תובה of what was necessary, i.e. what the law required, the other was של נרבה of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God. To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen.

Verse 8

God is able to make all grace abound - We have already seen, Co2 8:1 that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a charitable gift; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the sowing plenteously: those who do so shall reap plenteously - they shall have an abundance of God's blessings.

Verse 9

He hath dispersed abroad - Here is still the allusion to the sower. He sows much; not at home merely, or among those with whom he is acquainted, but abroad - among the strangers, whether of his own or of another nation. The quotation is taken from Psa 112:9. He hath given to the poor - This is the interpretation of he hath scattered abroad; and therefore it is said, his righteousness remaineth for ever - his good work is had in remembrance before God. By righteousness we have already seen that the Jews understand almsgiving. See the note on Mat 6:1.

Verse 10

Now he that ministereth seed to the sower - The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best. The word ὁ - επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω, to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself. There is a fine exemplification of this in the same figure thus produced by the prophet. Hos 2:21, Hos 2:22 : I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note at Hos 2:21. The fruits of your righteousness - Your beneficence; for so δικαιοσυνηis here to be understood. See the note on Mat 6:1, already referred to.

Verse 11

Being enriched in every thing - Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he increase riches? That those who have them may exercise all bountifulness. And if they be enriched in every thing, what will be the consequence if they do not exercise all bountifulness? Why, God will curse their blessings; the rust shall canker them, and the moth shall consume their garments. But if, on the other hand, they do thus apply them, then they cause thanksgiving to God. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the eighth.

Verse 12

For the administration of this service - The poor are relieved, see the hand of God in this relief, and give God the glory of his grace.

Verse 13

By the experiment of this ministration - In this, and in the preceding and following verses, the apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem. 1. The wants of the saints would be supplied. 2. Many thanksgivings would thereby be rendered unto God. 3. The Corinthians would thereby give proof of their subjection to the Gospel. And, 4. The prayers of those relieved will ascend up to God in the behalf of their benefactors.

Verse 14

The exceeding grace of God in you - By the ὑπερβαλλουσαν χαριν, superabounding or transcending grace, of God, which was in them, the apostle most evidently means the merciful and charitable disposition which they had towards the suffering saints. The whole connection, indeed the whole chapter, proves this; and the apostle attributes this to its right source, the grace or goodness of God. They had the means of charity, but God had given these means; they had a feeling, and charitable heart, but God was the author of it. Their charity was superabundant, and God had furnished both the disposition, the occasion, and the means by which that disposition was to be made manifest.

Verse 15

Thanks be unto God for his unspeakable gift - Some contend that Christ only is here intended; others, that the almsgiving is meant. After all the difference of commentators and preachers, it is most evident that the ανεκδιηγητος δωρεα, unspeakable gift, is precisely the same with the ὑπερβαλλουση χαρις, superabounding grace or benefit, of the preceding verse. If therefore Jesus Christ, the gift of God s unbounded love to man, be the meaning of the unspeakable gift in this verse, he is also intended by the superabounding grace in the preceding. But it is most evident that it is the work of Christ in them, and not Christ himself, which is intended in the 14th verse (Co2 9:14); and consequently, that it is the same work, not the operator, which is referred to in this last verse. A Few farther observations may be necessary on the conclusion of this chapter. 1. Jesus Christ, the gift of God's love to mankind, is an unspeakable blessing; no man can conceive, much less declare, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse. 2. The conversion of a soul from darkness to light, from sin to holiness, from Satan to God, is not less inconceivable. It is called a new creation, and creative energy cannot be comprehended. To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an unspeakable blessing; and the energy that produced it is an unspeakable gift. I conclude, therefore, that it is the work of Christ in the soul, and not Christ himself, that the apostle terms the superabounding or exceeding great grace, and the unspeakable gift; and Dr. Whitby's paraphrase may be safely admitted as giving the true sense of the passage. "Thanks be unto God for his unspeakable gift: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded." This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every good disposition in the soul of man comes from God; and it explodes the notion of natural good, i.e. good which God does not work, which is absurd; for no effect can exist without a cause; and God being the fountain of good, all that can be called good must come immediately from himself. See Jam 1:17. 3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint, but dead to gratitude. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be there alone explained.

Introduction

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

Verse 2

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

Verse 3

have I sent--we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived. the brethren-- (Co2 8:18, Co2 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 (Co2 7:4). A tacit compliment, softening the sharp monition. as I said--as I was saying (Co2 9:2).

Verse 4

if they of Macedonia--rather as Greek, "if Macedonians." unprepared--with your collection; see Co2 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, in your liberality.

Verse 5

that they would go before--Translate, "that they should," &c. whereof ye had notice before--rather, "promised before"; "long announced by me to the Macedonians" (Co2 9:2) [BENGEL]. "Your promised bounty" [ELLICOTT and others]. not as of covetousness--Translate, "not as matter of covetousness," which it would be, if you gave niggardly.

Verse 6

I say--ELLICOTT and others supply the ellipsis thus: "But remember this." bountifully--literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare Co2 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [BENGEL]. Compare Eze 34:26, "Showers of blessing."

Verse 7

according as he purposeth in his heart--Let the full consent of the free will go with the gift [ALFORD]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Pro 22:9; Pro 11:25; Isa 32:8).

Verse 8

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

Verse 9

As it is written--realizing the highly blessed character portrayed in Psa 112:9. He--the "good man" (Psa 112:5). dispersed--as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [BENGEL]. So in Psa 112:9. the poor--The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging." his righteousness--Here "beneficence": the evidence of his being righteous before God and man. Compare Deu 24:13; Mat 6:1, "alms"; Greek, "righteousness." remaineth--unexhausted and unfailing.

Verse 10

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

Verse 11

Compare Co2 9:8. bountifulness--Greek, "single-minded liberality." Translated "simplicity," Rom 12:8. causeth through us--literally, "worketh through us"; that is, through our instrumentality as the distributors. thanksgiving--on the part of the recipients.

Verse 12

Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."

Verse 13

by--through occasion of. experiment--Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they--the recipients. for your professed subjection--Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution--Greek, "the liberality of your contribution in relation to them," &c.

Verse 14

Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (Co2 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.

Verse 15

his unspeakable gift--the gift of His own Son, which includes all other inferior gifts (Co2 8:9; Rom 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake? Next: 2 Corinthians Chapter 10

Introduction

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

Verse 1

For as touching the ministering to the saints,.... It looks at first sight as if the apostle was entering upon a new subject, though by what follows it appears to be the same; for by "ministering to the saints", he does not mean the ministry of the Gospel 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 entreated him, and his fellow ministers, to take upon them, namely, to take the charge of their collections, and distribute them to the poor saints at Jerusalem; or rather these collections 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 say any more upon that head, because he had used so many arguments already to engage them 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 needless to dwell on this subject, for the reasons following.

Verse 2

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

Verse 3

Yet have I sent the brethren,.... Titus, and the other two mentioned in the 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 be objected, that since the apostle knew the forwardness of their minds, how ready they were a year ago, and had boasted so much of their liberality, that it must be unnecessary to send the brethren to them, to stir them up to this work; which objection is prevented by 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 particular thing, , "concerning this business", or affair of beneficence to the poor, as the Syriac version renders it. He had boasted of them with respect to other things besides this; but he was chiefly concerned, knowing the frailty and changeableness of human nature, and how possible it was that their forwardness might abate, and they grow cold and indifferent to such service, lest his glorying of them should be in vain in this particular instance; wherefore he sent the brethren to put them on, 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 they were ready in mind, it might appear to be so; or as he had ordered them in his former epistle, they might be actually ready; have their collection ready made, so that there might be no gathering when he came.

Verse 4

Lest haply if they of Macedonia come with me,.... The apostle had determined to come himself, though he was afterwards prevented by Providence, but could not be certain of the coming of the Macedonian brethren with him; however, as it was 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 should come: and find you unprepared; not so ready for this service as had been boasted of, and the 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 put to the blush, when it should be told them how much they had been boasted of with respect 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, only read, "in this substance", or glorying, and leave out boasting as superfluous.

Verse 5

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, and which was judged by him very needful and proper at this time: that they would go before hand unto you; before him, and the Macedonian brethren that might probably come with him: and make up before hand your bounty; or blessing; for any present sent, or delivered, 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 which men are favoured; but is also one way of blessing God for the mercies he has blessed them 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 to do good to others. Now the apostle judged it expedient to send the brethren before hand to complete and finish this good work begun. Whereof, says he, ye had notice before: in his former epistle, Co1 16:1 or which was promised before by 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 and liberally, it might appear to be a free generous action, and show what a noble bountiful disposition 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 with it.

Verse 6

But this I say,.... 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, he which soweth sparingly shall reap also sparingly, and he which soweth bountifully, or with blessings, shall reap also bountifully; 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 the hand of their evil concupiscence: or, as it is elsewhere (f) said, such are worthy of the inheritance of two tribes, Joseph and Issachar; as it is said, "blessed are ye that sow beside all waters", , "and there is no sowing but alms"; or, by the word "sowing", nothing else is meant but doing of alms, as it is said, Hos 10:12 and there is no 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 a tradition 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 the stock 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 store of 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 the sower all over the field; so what is given to the poor, it is parted with unto them, and spread among them, everyone has a portion; and it looks like a diminution of a man's substance, and as if it would never return with any advantage; though it does, as in a natural, so in a metaphorical sense. The sower casts and scatters his seed with an open hand; 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, and bountifully supplies the wants of the needy; who, as the sower casts his seed on the empty field, so he bestows his bounty on indigent persons, on all men in want, especially the household of faith: and, as when he has done, he harrows the ground, and covers the seed under the earth, where it lies hid, and is very unpromising for a while, and yet be exercises faith, hope, and patience, with respect to an harvest; so the generous benefactor does what he does in as private a manner as may be; and though for a time his good deeds may seem to be attended with little prospect of reward, yet in the end they 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, he shall reap much; and that of the selfsame kind which he sows; as he is liberal in things temporal, so shall he prosper and succeed in the same; see Pro 3:9. (e) T. Bab. Avoda Zara, fol. 5. 2. Zohar in Exod. fol. 2. 4. (f) T. Bab. Bava Kama, fol. 17. 1.

Verse 7

Every man according as he purposeth in his heart,.... Which is not to be understood of the quantity, or any set sum he has fixed upon in his mind to give; but of 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 and forced by others, but according to his own counsel and determination: not grudgingly; or not of grief; with pain and uneasiness of mind, grieving at parting with what is given, reflecting on the persons that move him to it, or on the objects moved for. The Jews (g) reckon this the lowest degree of all in giving alms; "when a man gives to 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, or commands of superiors; or through the powerful motives, or prevailing entreaties of others; for without these, men, according to their abilities, should give of themselves freely and liberally: for God loveth a cheerful giver; or one that gives , "with a cheerful countenance", as the Jews (h) say; or as elsewhere (i), "with a cheerful heart": their rule is 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 to whom he gives; who parts with his money willingly, and takes delight in doing good to others; such givers God loves: not that their cheerful beneficence is the cause of his special peculiar love to them in his own heart, which arises from nothing in man, or done by him; but the meaning is, that God does well to such persons; shows his love to them; he lets them know how kindly he takes such acts of theirs, by prospering and succeeding 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. (g) Maimon. Mattanot Anayim, c. 10. sect. 14. (h) Maimon. Mattanot Anayim, c. 10. sect. 13. (i) Vajikra Rabba, fol. 174. 1. Parash. 34.

Verse 8

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

Verse 9

As it is written,.... In Psa 112:9 where it is said of the good and righteous man, he hath dispersed "his riches", his substance, as the Chaldee paraphrase adds by way of explanation; not in a profuse extravagant manner, but with wisdom and prudence, and yet largely and liberally, according to his ability. Just as the sower scatters his seed here, and there, and in every place, with an open and wide hand, to the good man distributes to all in necessity, and makes them all partakers of his bounty; he gives not only to one, but to many, and not to all without distinction he meets with, whether necessitous or not: he hath given to the poor. This explains the former phrase, and points out the persons, the objects of the good man's bounty and compassion: his righteousness remaineth for ever. This is not to be understood of his justifying righteousness, as if that consisted of, and was established upon his works of bounty and charity to the poor; nor of his fame among men on account of his liberality; nor of any reward in another world; but of his beneficence itself, it being common with the Jews to call alms "righteousness": See Gill on Mat 6:1 and the sense is, that what such a man bestows in charity on the poor shall not be lost, but shall be like the seed cast into the earth, shall spring up again, and bring forth fruit with increase, according to what follows.

Verse 10

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

Verse 11

Being enriched in everything to all bountifulness,.... These words may be connected with Co2 9:8 being included in a parenthesis; and the sense is, that God was not only able to give them a sufficiency, and would give them a sufficiency of temporal things, as food and raiment to their satisfaction, and contentment for themselves, but a fulness, an exuberancy, an overplus also; not for luxury and intemperance, but that having such an affluence in all the good things of life, they might at all times, and upon every occasion, exercise a bountiful disposition in relieving the poor: which causeth through us thanksgiving to God; not their riches and fulness, but their liberal distribution of them to the poor saints, to which they were stirred up by the apostles; who were thankful to God who had so well succeeded their exhortations and advice, and which was the cause of thanksgivings in others: and since therefore such beneficence tended to the glory of God, as giving of thanks makes for his glory, this then ought to be attended to, and diligently performed; and so it furnishes out a new argument to this good work, which is enlarged upon in the following verses.

Verse 12

For the administration of this service,.... Not only by the Corinthians, and others, in giving and collecting, but by the apostles in ministering and distributing their contributions to the poor saints, produced these two very good effects: for it not only supplieth the wants of the saints; makes up their deficiencies, relieves their necessities, and furnishes them with what is comfortable and refreshing to them under their many sorrowful circumstances, which is answering a very valuable end: but is abundant also by many thanks givings to God; it has over and above this excellency in it, or its excellent use is enhanced, and abundantly appears by this consideration; that many precious souls are sent hereby to the throne of grace to give thanks to God, who put it into the hearts of the apostles to move the churches on their behalf, and who wrought upon them so cheerfully and largely to contribute to their necessities.

Verse 13

Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him, for your liberal distribution unto them, and unto all men; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.

Verse 14

And by their prayer for you,.... The sense is, they glorify God on your behalf, making mention of you in all their prayers at the throne of grace, giving thanks to God for your liberality to them, and imploring all the blessings both of the upper and nether springs upon you; and this contains another argument engaging the Corinthians to liberality, taken from the prayers of the saints for them: or the words may be connected with Co2 9:12 the thirteenth verse being in a parenthesis; and show not only that this ministering to the poor saints relieved their wants, and caused thanksgivings to God, but abounded in this fruit also; it put them upon daily and importunate supplications to God for their welfare both in soul and body. Which long after you; or "earnestly desire you"; that is, "to see you", as the Ethiopic version adds; or exceedingly love you: their affections are wonderfully drawn out to you; not so much, or barely for your kindness to them, as for the exceeding grace of God in you; for that large measure of it which was bestowed upon them in regeneration, as their unfeigned faith, lively hope, and sincere love; and for all that grace which was displayed in their justification, adoption, sanctification, and whole salvation.

Verse 15

Thanks be unto God for his unspeakable gift. Meaning either the goodness of God, both to the giver and receiver; for that the one gave so liberally, and the other received so largely, was from the grace of God, who so powerfully inclines the hearts of his children to do good, and offer so willingly of what he has given them, and who so wonderfully provides for the supply of the poor and needy; or else that exceeding grace of God which was so eminently, largely, and freely bestowed on the Corinthians in their effectual calling; or, as some think, Christ himself, who is to be sure "the unspeakable gift" of God; who, though his Son, his own Son, his only begotten Son, the Son of his love, his Son and heir, yet he gave him to be a covenant to the people, the head of his church, the Saviour of sinners, and to be a sacrifice in their room and stead: none can tell how great this gift is, which is so suitable and seasonable, so large and comprehensive, nor declare the love both of the Father and the Son, expressed in it. Thankful we should be for it; and our thankfulness should be shown by highly prizing and valuing this gift; by laying the whole stress of our salvation on Christ; by ascribing all the glory of it to him; by giving up ourselves to him, and to his interest; by walking worthy of him in all well pleasing, and by communicating to the support of his cause, and the supply of his poor ministers and members. And thus the apostle tacitly suggests one of the strongest arguments that can be used, to stir up the saints to generosity and liberality, taken from the wonderful grace of God in the gift of his Son; for if he of his free grace, and unmerited love, has given his Son to, and for his people, and with him all things freely, both the riches of grace and glory, then they ought freely and bountifully to communicate temporal good things to the poor members of Christ, for whom God and Christ have an equal love, as for themselves. Next: 2 Corinthians Chapter 10

Introduction

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

Verse 1

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 to charity, still presses them thereto, and shows how much his heart was set upon this matter. I. He tells them it was needless to press them with further arguments to afford relief to their poor brethren (Co2 9:1), being satisfied he had said enough already to prevail with those of whom he had so good an opinion. For, 1. He knew their forwardness to every good work, and how they had begun this good work a year ago, insomuch that, 2. He had boasted of their zeal to the Macedonians, and this had provoked many of them to do as they had done. Wherefore he was persuaded, that, as they had begun well, they would go on well; and so, commending them for what they had done, he lays an obligation on them to proceed and persevere. II. 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, and pressed 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 (Co2 9:3), and not surprised with hasty demands, when he should come to them. When we would have others to do that which is good we must act towards them prudently and tenderly, and give them time. 2. That he might not be ashamed of his boasting concerning them, if they should be found unready, Co2 9:3, Co2 9:4. He intimates that some from Macedonia might haply come with him: and, if the collection should not then be made, this would make him, 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 should consult the reputation of their profession, and endeavour to adorn the doctrine of God our Saviour.

Verse 6

Here we have, I. Proper directions to be observed about the right and acceptable manner of bestowing 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 the Corinthians give, observe, 1. It should be bountifully; this was intimated, Co2 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, Co2 9:6. 2. It should be deliberately Every man, according as he purposes in his heart, Co2 9:7. Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the 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, they would 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 how liberal 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, Co2 9:7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa 58:10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable. II. Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians, 1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, Co2 9:6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (Co2 9:7), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, Co2 9:8. We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written (Psa 112:9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, Co2 9:10, Co2 9:11. Here observe, [1.] To whom the prayer is made - to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, - that God will multiply their seed sown, that they may still be able to do more good, - and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness (Co2 9:11), - that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich. 2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, Co2 9:12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them. 3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, Co2 9:11. These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, Co2 9:13. Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God. 4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, Co2 9:14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich. Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, Co2 9:15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.

(Basics) 17. Dead Works

All These Things Will Be Added to You?

The Challenge of Every Christian - Part 5

(Riverfront Character Inn) Session 1

The Bride of Christ

(1 John #2) Christian Fellowship and Its Fruit

God Is Able

A Widow Who Becomes a Channel of God's Power

(Basics) 69. Proving God's Perfect Will(2)

The Shadow and the Reality

Why Church God's Purpose

The Hitchhiking Story

Encouraging Each Other at the End of the Age

Profiteering Christianity

Some Things I Have Learnt in 50 Years Part 1

(1 Corinthians) Overview to Chapter 16

Spiritual Secrets of Smith Wigglesworth - Part 1 by George Storemont

(Through the Bible) 2 Corinthians 9-10

The Sacrifice of Praise

Ephesians (Part 3)

Power or True Religion

Blessing of Giving

God's Cycle of Sufficiency

Christians Must Perform the Truth - Part 4

Calling on God - Part 2

Introduction

Verse 1

Verse 2

Verse 3

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Introduction

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Introduction

Verse 1

Verse 2

Verse 3

Verse 4

Verse 5

Verse 6

Verse 7

Verse 8

Verse 9

Verse 10

Verse 11

Verse 12

Verse 13

Verse 14

Verse 15

Introduction

Verse 1

Verse 6

Verse 1

Verse 6

Verse 7

Verse 8

Verse 10