Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness,
Parallel Translations
-
Now may he who supplies seed to the sower and bread for food, supply and multiply your seed for sowing, and increase the fruits of your righteousness,
-
He that fyndeth the sower seed shall minister breed for fode and shall multiplie youre seed and increace the frutes of youre rightewesnes
-
Also hee that findeth seede to the sower, will minister likewise bread for foode, and multiplie your seede, and increase the fruites of your beneuolence,)
Cross-references (14)
Passages linked to 2 Corinthians 9:10 in the Treasury of Scripture Knowledge, ordered by reader-vote popularity; verse text shown in World English Bible.
- Isaiah 55:10 For as the rain comes down and the snow from the sky, and doesn’t return there, but waters the earth, and makes it grow and bud, and gives seed to the sower and bread to the eater;
- Hosea 10:12 Sow to yourselves in righteousness, reap according to kindness. Break up your fallow ground; for it is time to seek Yahweh, until he comes and rains righteousness on you.
- 2 Corinthians 9:6 Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully.
- Ecclesiastes 11:6 In the morning sow your seed, and in the evening don’t withhold your hand; for you don’t know which will prosper, whether this or that, or whether they both will be equally good.
- Proverbs 11:18 Wicked people earn deceitful wages, but one who sows righteousness reaps a sure reward.
- 1 Thessalonians 3:12 May the Lord make you to increase and abound in love toward one another, and toward all men, even as we also do toward you,
- Matthew 6:1 “Be careful that you don’t do your charitable giving before men, to be seen by them, or else you have no reward from your Father who is in heaven.
- Philippians 1:11 being filled with the fruits of righteousness, which are through Jesus Christ, to the glory and praise of God.
- Philippians 4:17 Not that I seek for the gift, but I seek for the fruit that increases to your account.
- Genesis 47:19 Why should we die before your eyes, both we and our land? Buy us and our land for bread, and we and our land will be servants to Pharaoh. Give us seed, that we may live, and not die, and that the land won’t be desolate.”
- Genesis 47:23-24 Then Joseph said to the people, “Behold, I have bought you and your land today for Pharaoh. Behold, here is seed for you, and you shall sow the land. It will happen at the harvests, that you shall give a fifth to Pharaoh, and four parts will be your own, for seed of the field, for your food, for them of your households, and for food for your little ones.”
- Genesis 1:11-12 God said, “Let the earth yield grass, herbs yielding seeds, and fruit trees bearing fruit after their kind, with their seeds in it, on the earth;” and it was so. The earth yielded grass, herbs yielding seed after their kind, and trees bearing fruit, with their seeds in it, after their kind; and God saw that it was good.
- Ephesians 5:9 for the fruit of the Spirit is in all goodness and righteousness and truth,
- 1 Thessalonians 4:10 for indeed you do it toward all the brothers who are in all Macedonia. But we exhort you, brothers, that you abound more and more;
Cross-references from openbible.info (CC BY 4.0)
Explain this verse (19 sources)
Historical commentary, presented as a primary source — not an endorsement.
Private notes
Saved on this device only — never synced or sent anywhere.
John Calvin 1540 · Public Domain 10. He that supplieth. A beautieth circumlocution, in place…
10. He that supplieth. A beautieth circumlocution, in place of the term God, and full of consolation. For the person that sows seed in the proper season, appears when reaping to gather the fruit of his labor and industry, and sowing appears as though it were the fountainhead from which food flows forth to us. Paul opposes this idea, by maintaining that the seed is afforded and the food is furnished by the favor of God even to the husbandmen that sow, and who are looked upon as supporting themselves and others by their efforts. There is a similar statement in Deuteronomy 8:16,18 —
God fed thee with manna — food which thy fathers knew not: lest perhaps when thou hast come into the land which he shall give thee, thou shouldst say, My hand and my strength have gotten, me this wealth; for it is the Lord that giveth power to get wealth, etc.
Read full note →
Supply Here there are two different readings, even in the Greek versions. For some manuscripts render the three verbs in the future — will supply, will multiply, will increase. In this way, there would be a confirmation of the foregoing statement, for it is no rare thing with Paul to repeat the same promise in different words, that it may be the better impressed upon men’s minds. In other manuscripts these words occur in the infinitive mood, and it is well known that the infinitive is sometimes used in place of the optative. I rather prefer this reading, both because it is the more generally received one, and because Paul is accustomed to follow up his exhortations with prayers, entreating from God what he had previously comprised in his doctrine; though at the same time the former reading would not be unsuitable.
Bread for food He mentions a two-fold fruit of the blessing of God upon us — first, that we have sufficiency for ourselves for the support of life; and, secondly, that we have something to lay up for relieving the necessities of others. For as we are not born for ourselves merely, so a Christian man ought neither to live to himself, nor lay out what he has, merely for his own use.
Under the terms seed, and fruits of righteousness, he refers to alms. The fruits of righteousness he indirectly contrasts with those returns that the greater number lay up in cellars, barns, and keeping-places, that they may, every one of them, cram in whatever they can gather, nay, scrape together, so as to enrich themselves. By the former term he expresses the means of doing good; by the latter the work itself, or office of love; for righteousness is taken here, by synecdoche, to mean beneficence. “May God not only supply you with what may be sufficient for every one’s private use, but also to such an extent, that the fountain of your liberality, ever flowing forth, may never be exhausted!” If, however, it is one department of righteousness — as assuredly it is not the least — to relieve the necessities of neighbors, those must be unrighteous who neglect this department of duty.
John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.
Geneva Bible translators 1599 · Public Domain There is none so good an inheritance to the…
There is none so good an inheritance to the godly, as bountifulness is.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain His righteousness endureth for ever] Never did a charitable…
His righteousness endureth for ever] Never did a charitable act go away without the retribution of a blessing. {See Trapp on "Mat 10:42"}
10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)
Read full note →
Ver. 10. And multiply your seed sown.] He that soweth seemeth to cast away his seed, but he knows he shall receive his with usury. Isaac had a hundred-fold increase. In Egypt, so far as the river Nile watereth, the ground is so fruitful, that they do but throw in the seed, and have four rich harvests in less than four months. Temporalia, Dei servis impensa non pereunt, sed parturiunt. Si dedisses tres aureos, accepisses trecentos, said that bishop of Milan to his servant, that had not given so much to the poor as he had appointed him. (John Manlii, loc. com.) If we never sow we shall never reap, said that good poor minister that bade his wife give three pence (his whole stock) to a poor brother. Another good man having nothing left, and his wife desiring to know how he and his family would live, he answered, he would now put his bond in suit, pray over the promises, and not doubt of the performance. (Rogers.)
John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.
Matthew Poole 1685 · Public Domain The God, whose providence and blessing maketh rich, and…
The God, whose providence and blessing maketh rich, and who giveth this seed to the sower, supply you with whatsoever you stand in need of for this life, and give you a heart to multiply that spiritual seed, by which the fruits of your righteousness shall be increased. Some Greek copies read these words in the future tense, according to which reading they are a formal promise, both of good things, whereby they might show their charity, and also of a free and large heart, disposing them to that exercise of grace. Our translators render it in the form of a prayer; which yet being the prayer of the apostle, put up in faith, doth virtually contain a promise both of a temporal and a spiritual increase.
Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.
William Burkitt 1703 · Public Domain Some look upon these words as a prayer, others…
Some look upon these words as a prayer, others as a promise, that as Almighty God blesseth the increase of the earth so largely, that it sufficeth for the nourishment of men, and for seed to sow again; in like manner would he supply all their wants, and grant them ability to supply the wants of others, and plentifully reward them for all the fruits of their righteousness and mercy: and they being thus enriched by the goodness of God, and exercising all bountifulness towards their brethren, much thanksgiving and praise upon that occasion is given unto God.
In these last words is couched an argument farther to press the Corinthians to this liberality; namely, that it would cause both the ministers of Christ, the dispensers of this charity, and also the poor saints, the receivers of it, to offer up incessant praises and thanksgivings to God for the same.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
John Gill 1763 · Public Domain Now he that ministereth seed to the sower, and…
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",
Read full note →
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.
John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Wesley 1765 · Public Domain And he who supplieth seed - Opportunity and ability…
And he who supplieth seed - Opportunity and ability to help others. And bread - All things needful for your own souls and bodies. Will continually supply you with that seed, yea, multiply it to you more and more. And increase the fruits of your righteousness - The happy effects of your love to God and man. Isaiah lv, 10
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain Verse 10. Now he that ministereth seed to the…
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 ο 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.
Read full note →
There is a fine exemplification of this in the same figure thus produced by the prophet. Ho 2:21; Ho 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 there.
The fruits of your righteousness] Your beneficence; for so δικαιοσυνη is here to be understood. See Clarke on Mt 6:1, already referred to.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Joseph Benson 1811 · Public Domain 2Co 9:10-14. Now he that ministereth seed to the…
2Co 9:10-14. Now he that ministereth seed to the sower — By making the earth fruitful; and bread for your food — (So Bengelius reads,) namely, all things needful for your souls and bodies. May he supply and multiply (χορηγησαι και πληθυναι) your seed sown — Your ability to help others; and increase the fruits of your righteousness — The happy effects of your love to God and man: or may he make an ample return for what you have liberally bestowed on the indigent, and abundantly increase and reward your works of mercy and charity. Being enriched in every thing to all bountifulness — Plentifully furnished with all things that may enable you to exercise the greatest bounty, 1Ti 6:18. Which causeth through us thanksgiving to God — Both from us who distribute, and them who receive your bounty. For the administration of this service — Which we have undertaken, and in which we do as it were officiate for you, in the presentation of this acceptable offering; not only supplieth the wants of the saints — In their present exigency; but is abundant by many thanksgivings — Which it occasions, to the glory of God. The word λειτουργια, rendered service, in the first clause of the verse, intimates that their contributing to the relief of the poor saints in Judea, was to be considered not merely as an act of humanity, but of religion, most pleasing to God, and suitable to the nature of the gospel. See Heb 13:16. While by the experiment — Or proof by experience; of this ministration — This generous contribution; they glorify God — Giving him praise; for your professed subjection — This open testimony of your sincere obedience; to the gospel of Christ — Which so strictly enjoins works of charity; for your liberal distribution — Or communication of your goods to them in their present distress; and to all men — In the like circumstances. And by their prayers for you — It also produces many prayers to God for you from the poor saints; who long after you — Have a great affection for you, and are very desirous of your welfare; for the exceeding grace of God in you — Which produces fruits so much for the glory of God, the good of your fellow-creatures, and so highly ornamental to Christianity. The reader will observe, that in this passage, the apostle mentions four different fruits of alms-giving: the relief of the poor, thanksgiving to God from the poor for that relief, the honour done to God by good works, and lastly, the prayers of the poor for their benefactors, proceeding from gratitude and love.
Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.
Albert Barnes 1834 · Public Domain Now he that ministereth seed to the sower -…
Now he that ministereth seed to the sower - This is an expression of an earnest wish. In the previous verses he had stated the promises, or had shown what we had a right to expect as a consequence of liberality. He here unites the expression of an earnest desire that they might experience this themselves. The allusion is to the act of sowing seed. The idea is, that when a man scatters seed in his field God provides him with the means of sowing again. He not only gives him a harvest to supply his needs, but he blesses him also in giving him the ability to sow again. Such was the benevolent wish of Paul. He desired not only that God would supply their returning needs, but he desired also that he would give them the ability to do good again; that he would furnish them the means of future benevolence. He acknowledges God as the source of all increase, and wishes that they may experience the results of such increase. Perhaps in this language there is an allusion to Isa 4:10; and the idea is, that it is God who furnishes by his providence the seed to the sower. In like manner he will furnish you the means of doing good.
Minister bread for your food - Furnish you with an ample supply for your needs.
Read full note →
Multiply your seed sown - Greatly increase your means of doing good; make the result of all your benefactions so to abound that you may have the means of doing good again, and on a larger scale, as the seed sown in the earth is so increased that the farmer may have the means of sowing more abundantly again.
And increase the fruits of your righteousness - This evidently means, the results and effects of their benevolence. The word “righteousness” here refers to their liberality; and the wish of the apostle is, that the results of their beneficence might greatly abound, that they might have the means of doing extensive good, and that they might be the means of diffusing happiness from afar.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain Translate, as in Isa 55:10, "He that ministereth (supplieth)…
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."
Read full note →
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).
Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
Daniel D. Whedon 1874 · Public Domain 10. Now may he—Words of prayer for his liberal-hearted…
10. Now may he—Words of prayer for his liberal-hearted Corinthians.
Your seed sown—Your liberalities bestowed.
Read full note →
Righteousness—Your piety in the form of benevolence.
Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.
The Cambridge Bible for Schools and Colleges 1878 · Public Domain 10. Now he that ministereth] The word used twice…
10. Now he that ministereth] The word used twice in this verse has the original signification of leading a chorus. Hence it came to mean to defray the expenses of a chorus, since when a wealthy man was appointed to any office of importance in his city, it was usual for him to provide festal displays for the citizens. Hence it came to have the general meaning of furnish, provide, as here.
both minister] In the best MSS. these verbs are in the future indicative, i.e. will minister; will multiply; will increase (so Wiclif and Tyndale); not, as the received Greek text, in the optative.
Read full note →
bread for your food] In the Greek these words seem to belong to the former verb, ‘Now he that supplieth seed to the sower and bread for food will supply and multiply,’ &c. The words here are a quotation from the LXX. version of Isa_55:10.
increase the fruits of your righteousness] Cf. 1Co_1:30; 1Co_3:6. The words are taken from the LXX. version of Hos_10:12. The metaphor is taken from the natural processes of growth just referred to. God supplies the seed of works of mercy; He multiplies it, and good works in plenty are the crop.
The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.
Ellicott's Commentary for English Readers 1878 · Public Domain (10) Now he that ministereth seed to the sower.—Better,…
(10) Now he that ministereth seed to the sower.—Better, he that giveth bounteously. The Greek verb (epichorêgein) has a somewhat interesting history. Originally it expressed the act of one who undertook to defray the expenses of the chorus of a Greek theatre. As this was an act of somewhat stately generosity, the verb got a wider range, and was applied to any such act, and was so transferred in like manner by the Apostle, probably, as far as we can trace, for the first time, to the divine bounty. It may be noted that it was not so used by the LXX. translators. The word indeed occurs but once in that version, in Sir_25:22 (“if a woman maintain her husband”). In its higher sense it becomes a somewhat favourite word with St. Paul (Gal_3:5; Col_2:19), and is used by St. Peter (2Pe_1:5; 2Pe_1:11) after he had become acquainted with St. Paul’s Epistles, and possibly enriched his vocabulary through them.
The phrase “seed to the sower” occurs, with a different verb, in Isa_55:10. In the words that follow, “the fruits of righteousness,” there is an obvious reminiscence of Hos_10:12, and Amo_6:12. The phrase occurs again in Php_1:11. The construction, according to the better MSS., varies somewhat from that of the Authorised version. He that bounteously giveth seed to the sower and bread for food (the beneficence of God thought of, as shown both in seed-time and harvest) shall give bounteously, and multiply your seed, and increase the produce of your righteousness. “Righteousness” is taken, as before, as specially presented under the aspect of alms-giving.
A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.
The Pulpit Commentary 1880 · Public Domain He that ministereth. The verb used is epichoregein, to…
He that ministereth. The verb used is epichoregein, to furnish abundantly. At Athens a choragus was one who furnished a chorus, and as this was a leitourgia (or "public service"), involving great expense, and often discharged with extreme munificence, the verb came to imply "provide abundantly." St. Paul may (so to speak) have "picked up the word" at Athens. Seed to the sower. (Isa_55:10) Both minister. The true reading almost certainly is will both supply bread for food, and will multiply your seed for sowing, and will increase the fruits of your righteousness". (see Isa_55:10) The fruits of your righteousness. (Hos_10:12) In "righteousness," as in all things else, it is God only who "gives the increase". (1Co_3:10)
Vers. 10-15.
Read full note →
Unity in nature and grace; manifold results of beneficence; thanksgiving.
St. Paul had spoken in the sixth verse of the law of the spiritual harvest proportion of reward in reference to quantity, so much sowing followed by so much reaping. But there is another law a grain of corn or wheat produces many grains. In some instances hundreds of seeds come from one seed. Seeds multiply seeds, and the harvest of a county may sow a large territory. Nothing in the vegetable kingdom is on a stinted scale. Omnipotence touches a clod of earth, and in a few months it is transformed into bread; but this is not all the wonder, for that clod has yielded far more than it received. Thus it is that, in the physical world, labour becomes accumulative, producing over and above its own wants a vast surplus, which goes to feed those who are unable to work. Not abundance but superabundance is the lesson nature teaches. We make enough to supply necessities, comforts, and luxuries; enough to meet artificial wants; enough to compensate for impotence, idleness, and dissipation; enough to allow far a waste that can scarcely be computed. So it is in spiritual things. The productive power is immensely rewarded. This striking correspondence was in his view when St. Paul said, "He that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness" (Revised Version). The fact is always grander than the figure and hence we may believe that the fruits of righteousness will infinitely surpass the work done. Observe now that this was a present thing as well as a future thing. Just then a gracious influence was spreading through the Churches and uniting them in closer fellowship by reason of a common interest in behalf of Jerusalem. And, furthermore, they should be "enriched in everything to all bountifulness," no lack of seed for sowing, fruits of righteousness abounding, and especially their liberality should cause thanksgiving to God. This idea of thanksgiving fills a large space in his mind. It becomes in the twelfth verse "many thanksgivings." What joy would it bring to Jerusalem! How far would the glad tidings spread! Not only for the pecuniary aid afforded, but for this new and cheering evidence of their obedience unto the gospel of Christ, what praise would ascend to God! If we could transfer ourselves into the position of these early Christians and enter into their feelings, especially those of the Jerusalem Church, we should realize the apostle"s meaning where he lays such a stress on the results of this Gentile beneficence. But we can hardly approximate this state of mind. The loneliness of the saints at Jerusalem, the large sacrifice of property after Pentecost, the loss of employment because of professing faith in Christ, the destitution and suffering that had befallen them, the growing disturbances with Rome, the increase of bitter strife among the Jews, the darkness with its prophetic woes descending on the doomed city, parties becoming more and more virulent in their antagonisms to one another, and amid it all, the "poor saints" subjected to all sorts of insult and grievance, give us but a general idea of the misery and wretchedness they were enduring. It was all very real to St. Paul. No such earthly reality as Jerusalem occupied his intellect and heart. Was he looking forward to the day (as Stanley suggests) when he should stand in the holy city and witness the gratitude of the Church for this great benefaction? Likely enough; but whether so or not, it is certain that his soul overflowed with joy. It was a grand proof of brotherhood between Jewish and Gentile Christians. It was the perfecting link in the chain that was to bind them together. It was a blessed testimony to the divineness of the gospel Contemplating the gifts, he rises in a moment to the Divine Gift, and exclaims, "Thanks be unto God for his unspeakable Gift! L.
God"s rewards for liberal souls.
This verse may be read in a sentence: "The liberal soul shall be made fat.
F.W. Robertson"s passage in reference to this is so characteristic of him,and so wise and suggestive, that it cannot be withheld. He says, "In the particular instance now before us, what are the rewards of liberality which St. Paul promises to the Corinthians? They are
(1) the love of God (ver. 7);
(2) a spirit abounding to every good work (ver. 8);
(3) thanksgiving on their behalf (vers. 11, 12, 13).
A noble harvest, but all spiritual. Comprehend the meaning of it well. Give, and you will not get back again. Do not expect your money to be returned, like that of Joseph"s brethren in their sacks" mouths. When you give to God, sacrifice, and know that what you give is sacrificed, and is not to be got again, even in this world; for if you give, expecting it back again, there is no sacrifice: charity is no speculation in the spiritual funds, no wise investment, to be repaid with interest either in time or eternity! No, the rewards are these: Do right, and God"s recompense to you will be the power of doing more right. Give, and God"s reward to you will be the spirit of giving more; a blessed Spirit, for it is the Spirit of God himself, whose life is the blessedness of giving. Love and God will pay you with the capacity of more love, for love is heaven, love is God within you." Setting out the various forms in which Divine rewards come to liberal souls, we notice
I TEMPORAL PROSPERITY. However true it is that this was associated with goodness only under the Old Testament economy, it is still found that the liberal soul makes friends, wins love, and so secures actual temporal advantages.
II HUMAN LOVE. It is our best earthly treasure, and it comes in response to our power to give. The dearest relationships of human life are the rewards of them that can give. And Job reminds us how the good man, the gracious man, gets his reward in the love of the poor whom he seeks to. (Job_29:11-17)
III SOUL CULTURE. For it is a steadfast law of soul life, that it cannot grow by keeping; it can only grow by giving, expending. The law of receiving more grace is this we must use up, in good generous deeds, the grace that we have.
IV POWER TO DO MORE GOOD. See the extract from F.W. Robertson given in the introduction to this homily.
V DIVINE FAVOUR. Which must include those rewards of the heavenly world which now escape our apprehension, because they can only be presented to us in material forms and figures. T. Binney says, "Beneficent acts, right in spirit and principle, though they may be forgotten by the doer who may not let his "left hand know what his right hand doeth arenot forgotten by him to whose will they have an ultimate respect, and by whom they are received as a sacrifice. They have a relation to God, and are regarded by him long after they have been accomplished and have passed away from the memory of man. They do not terminate with their being finished and done with here, or, so to speak, with the immediate pleasurable impression on the Divine mind. That impression is retained and prolonged. He to whom they rise up as incense gives to them, as it were, a substantial embodiment in the upper world lays them up there as valuable treasure belonging to his children, and thinks of and surveys them with satisfaction and complacency. R.T.
The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain 10–14. He that ministereth seed to the sower. God,…
10–14. He that ministereth seed to the sower. God, who can, and does, bless charitable giving, will do so in the case of the Corinthians. The fruits of their righteousness will be increased, for their means will be increased.
B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.
J. W. McGarvey 1914 · Public Domain And he that supplieth seed to the sower and…
And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness [and he that, in the economy of nature, makes returns to the sower, so that he not only has his seed again, but bread for food, shall in like manner in the domain of grace, supply and multiply the seeds of charity which you sow, so that you will not only be able to do again the deed of charity which you have done, but he will also bless all your other acts of righteousness by making them fruitful]:
J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 He who supplies
He who supplies
"God who supplies"
Read full note →
bread for food
Here the word "bread" refers to food in general. AT: "food to eat" (See: Metonymy)
will also supply and multiply your seed for sowing
Paul speaks of the Corinthians' possessions as if they are seeds and of giving to others as if they were sowing seeds. AT: "will also supply and multiply your possessions so that you can sow them by giving them to others" (See: Metaphor)
He will increase the harvest of your righteousness
Paul compares the benefits that the Corinthians will receive from their generosity to that of a harvest. AT: "God will bless you even more for your righteousness" (See: Metaphor)
the harvest of your righteousness
"the harvest that comes from your righteous actions." Here the word "righteousness" refers to the righteous actions of the Corinthians in giving their resources to the believers in Jerusalem.
You will be enriched
This can be stated in active form. AT: "God will enrich you" (See: Active or Passive)
This will bring about thanksgiving to God through us
The word this refers to the Corinthian's generosity. AT: "Because of your generosity, those who receive the gifts we bring them will thank God" or "and when we give your gifts to those who need them, they will give thanks to God" (See: Assumed Knowledge and Implicit Information)
translationWords
seed
plant
bread
harvest
righteous
God
unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.
Tyndale Open Study Notes 2022 · CC BY-SA 4.0 9:10-14 The Corinthians’ generosity would be matched by God’s…
9:10-14 The Corinthians’ generosity would be matched by God’s generosity (9:10-11). It would also meet the needs of Jewish Christians (9:12), honor God (9:13), show believers in Jerusalem that their Gentile brothers and sisters were genuine believers (9:13), and result in the Jewish believers’ intercessory prayer and affection for the Gentile believers (9:14). Paul envisioned a united, worldwide Christian church, composed of believing Jews and Gentiles who are all one in Christ Jesus (Gal 3:28; Eph 2:11-22), which would become a powerful witness to the Lord’s work of reconciliation.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.