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I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.
Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.
2 Corinthians 9:5-7 sits inside this longer paragraph.
It is indeed unnecessary for me to write to you concerning the service to the saints, for I know your readiness, of which I boast on your behalf to those of Macedonia, that Achaia has been prepared for the past year. Your zeal has stirred up very many of them. But I have sent the brothers that our boasting on your behalf may not be in vain in this respect, that, just as I said, you may be prepared, lest by any means, if anyone from Macedonia comes there with me and finds you unprepared, we (to say nothing of you) would be disappointed in this confident boasting. I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.
Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully. Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, that you, always having all sufficiency in everything, may abound to every good work.
I thought it necessary therefore to entreat the brothers that they would go before to you and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.
Remember this: he who sows sparingly will also reap sparingly. He who sows bountifully will also reap bountifully.
Let each man give according as he has determined in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.
Wherfore I thought it necessary to exhorte the brethren to come before hode vnto you forto prepare youre good blessynge promysed afore that it myght be redy: so that it be a blessynge and not a defraudynge.
This yet remember howe that he which soweth lytell shall reepe lytell: and he that soweth plenteously shall reepe plenteously.
And let every man do accordynge as he hath purposed in his herte not groudgyngly or of necessite. For god loveth a chearfull gever.
Wherefore, I thought it necessarie to exhort the brethren to come before vnto you, and to finish your beneuolence appointed afore, that it might be readie, and come as of beneuolence, and not as of niggardlinesse.
This yet remember, that he which soweth sparingly, shall reape also sparingly, and hee that soweth liberally, shall reape also liberally.
As euery man wisheth in his heart, so let him giue, not grudgingly, or of necessitie: for God loueth a cheerefull giuer.
41 distinct cross-references across this passage (42 total citations).
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John Calvin 1540 · Public Domain On vv5–7 5. As a blessing, not in the way of…
5. As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה, (beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. The reason I reckon to be this, that it is in the first instance ascribed to God. Now we know how God blesses us efficiently by his simple nod. When it is from this transferred to men, it retains the same meaning, — improperly, indeed, inasmuch as men have not the same efficacy in blessing, but yet not unsuitably by transference.
To blessing Paul opposes πλεονεξίαν, (grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows.
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 On vv5–7 As from covetous men.
As from covetous men.
Geneva Bible (1599) marginal notes — public domain.
John Trapp 1656 · Public Domain On vv5–7 5 Therefore I thought it necessary to exhort the…
5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
Ver. 5. Not of covetousness] Non ut extortum aliquid, saith Piscator, vel ut illiberale aliquid. Not as wrung out of you, squeezed out, as verjuice {a} is out of a crab. Covetous persons part with their penny as with blood out of their hearts. Citius aquam ex pumice, clavam ex manu Herculis extorqueas. God will set off all hearts from such misers, in their misery, that are so unreasonably merciless. Bounty or blessing (for so the Greek word ευλογια signifies) is here fitly opposed to covetousness; and St Paul concludes, that when church contributions are not free and liberal, covetousness is the cause.
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{a} The acid juice of green or unripe grapes, crab-apples, or other sour fruit, expressed and formed into a liquor; formerly much used in cooking, as a condiment, or for medicinal purposes. ŒD
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 On vv5–7 This was the cause why I judged it reasonable…
This was the cause why I judged it reasonable to send the three brethren, before mentioned, unto you, that they might make up your bounty; προκαταρτισωσι, not so much to move, quicken, or exhort you to it, as to hasten the despatch and perfecting of it, that your money might be ready gathered. The word which we translate
bounty, in the Greek signifieth blessing, which agreeth with the Hebrew dialect. Abigail’s present to David in his distress is called ברכה, a blessing, 1Sa 25:27; so Jacob called his present to his brother Esau, Gen 33:11. Such kind of reliefs are called a blessing in both the Hebrew and the Greek tongue:
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1. Because they are a part of God’s blessing upon him that gives, Psa 24:5.
2. Because the giving of them is a recognition or acknowledgntent how far God hath blessed persons, they giving as the Lord hath prospered them, 1Co 16:2.
3. Because they are an indication of the blessing, or well wishing, of him that giveth to him that receiveth the gift.
4. Because they are a real doing good to the person that receiveth them, an actual blessing of him.
5. Possibly they are (in him that gives) an effectual, real blessing of God; for we then bless God with what we have, when we use and improve it for the ends for which he hath given it to us. It is very observable, that a liberal, free giving to the relief of the servants of God in distress, is called χαρις and ευλογια, grace and blessing; a heart to it being created in us from the free grace of God, and the work itself being a real, actual blessing of God with our substance, and the fruit of our increase: which two things well digested, will be potent arguments to charity with every soul that knoweth any thing of God, or hath any love for God.
That the same might be ready; that the same may be ready gathered, not to gather when I come. As a blessing, we translate it,
as a matter of bounty: the sense is the same.
Not as of covetousness: the meaning is, I have also sent the brethren, that they may persuade you to a free and liberal contribution, a giving that may look like a blessing, not as proceeding from a narrow heart, in which the love of money prevaileth above the love of God. Giving to the distressed saints of God sparingly, and disproportionately to what estate we have, no ways looks like a blessing; he that so gives, doth not, according to the apostle’s phrase, give ως ευλογιαν’ for he neither gives as the Lord hath blessed and prospered him, nor yet according to what God requires of him; for he withholds a part of what he ought to part with: neither doth he bless his brother; he doth him some little good, but blessing another signifies a more liberal doing good to him.
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 On v6 Here the apostle comes to direct the Corinthians how…
Here the apostle comes to direct the Corinthians how and after what manner they should give their alms, so as to secure a blessing, namely, deliberately.
1. As he purposeth in his heart so let him give; as he determined and resolved within himself. When a Christian gives, he must take care that it be his own act as much as he can. Some men give what they did never intend, and bestow what they did never choose or design to bestow. Importunity extorts charity from some; they give, to get rid of the noise, and purchase their quiet with their alms; whereas the liberal man devises liberal things, the good man lays by in store what he intends to bestow in alms.
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2. Freely and bountifully; For he that soweth bountifully, shall reap also bountifully; that is, he that giveth liberally to the poor, shall be rewarded liberally by God; no wise man will pinch his ground of the seed. The proportion, or how much every one should give, cannot be determined, because that must be measured according to the ability of him that giveth, and according to the necessity of him that receiveth.
3. Cheerfully, not grudgingly or of necessity; for the Lord loveth a cheerful giver. In all thy gifts show a cheerful countenance, says the wise man; let us give with the same cheerfulness that we should receive, and be as willing to give as the needy are to receive; nay, it is our duty to seek out objects, for some of Christ’s members have as great modesty as they have necessity, and cannot speak for themselves, And let none think that this liberality will prejudice their estates; no, ’tis men’s lusts that undo them, and not their charity.
William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.
Matthew Henry 1710 · Public Domain On v6 Here we have,
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.
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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.
Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.
John Gill 1763 · Public Domain On vv5–7 Therefore I thought it necessary to exhort the brethren,....…
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:
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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.
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 On vv5–7 Spoken of before - By me, to the Macedonians.…
Spoken of before - By me, to the Macedonians. Not as a matter of covetousness - As wrung by importunity from covetous persons.
John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.
Adam Clarke 1810 · Public Domain On vv5–7 Verse 5. Whereof ye had notice before] Instead of…
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.
Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.
Albert Barnes 1834 · Public Domain On vv5–7 Therefore I thought it necessary ... - In order…
Therefore I thought it necessary ... - In order to secure the collection, and to avoid all unpleasant feeling on all hands.
That they would go before unto you - Before I should come.
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And make up beforehand your bounty - Prepare it before I come. The word “bounty” is in the margin, rendered “blessing.” The Greek (εὐλογία eulogia) means properly commendation, eulogy. Then it means blessing, praise applied to God. Then that which blesses - a gift, donation, favor, bounty - whether of God to human beings, or of one man to another. Here it refers to their contribution as that which would be adapted to confer a blessing on others, or suited to produce happiness.
That the same might be ready as a matter of bounty - That it may truly appear as a liberal and voluntary offering; as an act of generosity and not as wrung or extorted from you. That it may be truly a blessing - a thank-offering to God and adapted to do good to people.
And not as of covetousness - “And not like a sort of extortion, wrung from you by mere dint of importunity” - Doddridge. The word used here (πλεονεξία pleonexia) means usually covetousness, greediness of gain, which leads a person to defraud others. The idea here is, that Paul would have them give this as an act of bounty, or liberality on their part, and not as an act of covetousness on his part, not as extorted by him from them.
Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.
Haydock's Catholic Bible Commentary 1859 · Public Domain On v5 Not forced from covetousness. Literally, not as avarice, as…
Not forced from covetousness. Literally, not as avarice, as it were extorted from covetous people, who give unwillingly. (Witham)
George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).
Robert Jamieson, A. R. Fausset & David Brown 1871 · Public Domain On vv5–7 that they would go before--Translate, "that they should," &c.
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].
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not as of covetousness--Translate, "not as matter of covetousness," which it would be, if you gave niggardly.
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 On vv5–7 5. Before… beforehand… before—Paul is intensely earnest that the…
5. Before… beforehand… before—Paul is intensely earnest that the Corinthian preparation shall be ahead of the Macedonian inspection. The first before means antecedent to St. Paul’s visit to Corinth.
Bounty— Greek, blessing; as being in the spirit of blessing by the donor, and with the effect of blessing on the receiver. Hence the word is well rendered benefaction, or bounty.
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Covetousness—Or rather, overreaching; that is, as though overreached or cheated into giving. For Paul would have their heart to so correspond with the bestowment as that it may be blessed in the deed.
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 On vv5–7 5. the brethren] i.e. those mentioned in the last…
5. the brethren] i.e. those mentioned in the last chapter.
go before] i.e. before the Apostle.
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your bounty, whereof ye had notice before] Rather, according to the best MSS., ‘your previously announced bounty,’ i.e. either (1) announced by me to the Macedonian Churches; or (2) generally, promised beforehand. The word translated bounty is more usually translated blessing (Vulg. benedictio). See 1Co_10:16; also Gen_33:11; 1Sa_30:26 in the LXX. The gifts of the Corinthians are called a blessing, because they are so to others, and because they call down a blessing on those who impart them. See Dean Stanley’s note, who quotes the well-known passage from the Merchant of Venice, where Portia says that mercy is “twice blessed; it blesseth him that gives and him that takes.”
as a matter of bounty] Rather, so as to be a blessing.
and not as of covetousness] Rather, perhaps, greed; i.e. to be given in a generous and not in a grudging spirit. But Dr Plumptre regards it as possibly referring to St Paul, ‘as a work of your bounty, not of my claims upon your purses.’ Ch. 2Co_7:2, 2Co_12:17-18, which he cites, are decidedly in favour of this interpretation. For covetous, covetousness, see 1Co_5:10 (note).
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 On vv5–7 (5) Therefore I thought it necessary . . .—The…
(5) Therefore I thought it necessary . . .—The brethren were to go before St. Paul, so as to get all things ready for his arrival. There were to be no hurried and unsatisfactory collections then.
Your bounty, whereof ye had notice before.—Better, your bounty, announced before. He is not referring to any notice that he had given, whether in 1Co_16:1-2 or elsewhere, but to the announcement that he himself had made to the churches of Macedonia. The word for “bounty” (eulogia) has, like that for “confidence” in the preceding verse, the interest of an ecclesiastical history attaching to it. Literally, it means a “blessing;” then, as in the LXX. of Gen_23:11, Jdg_1:15, it was used for the “gift,” which is the outward token or accompaniment of a blessing. In liturgical language, as connected with the “cup of blessing,” it was applied—(1) to the consecrated bread and wine of the Lord’s Supper generally; (2) specially to those portions which were reserved to be sent to the sick and other absentees; (3) when that practice fell into disuse, to the unconsecrated remains; and (4) to gifts of bread or cake to friends or the poor, as a residuum of the old distributions at the Agapæ, or Feasts of Charity.
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As a matter of bounty, and not as of covetousness.—The bearing of the last word is not quite obvious. Probably what is meant is this:—“Let your gift be worthy of what you call it, a ‘blessing’ expressed in act, not the grudging gift of one who, as he gives, is intent on gaining some advantage through his seeming generosity.” So understood, it expresses the same thought as Shakespeare’s well-known lines:—
“The quality of mercy is not strained,
It blesseth him that gives and him that takes.”
It is possible, however, that the word “covetousness” had been applied tauntingly to St. Paul himself, as always “asking for more,” always “having his hand” (as is sometimes said of active organising secretaries in our own time) “in people’s pockets,” and that this is his answer to that taunt. The use of the corresponding verb in 2Co_7:2; 2Co_12:17-18, is strongly in favour of this view. “Don’t look on this business,” he seems to say, “as a self-interested work of mine. Think of it as, in every sense of the word, a blessing both to givers and receivers.”
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 On vv5–7 That they would go before unto you. The triple…
That they would go before unto you. The triple repetition of the word "before" shows how earnest St. Paul is in the matter. The Corinthians had promised largely; it was evident that there had been, or that there was ground for fearing that there might be, some slackness of performance. St. Paul was so unwilling to have seemed inaccurate in what, he had said about them in Macedonia that he wished to give them ample notice before the Macedonian delegates arrived. Your bounty, whereof ye had notice before; your previously promised blessing, bounty; literally, blessing. The mere word should have acted as an inducement to generosity. See the use of the word to express a generous gift in Gen_33:11; Jud_1:15, etc. (LXX); Eph_1:3. In this sense it resembles the Hebrew berachah. (Jos_15:19, etc.) As a matter of bounty, and not as of covetousness; as a blessing, and not as an extortion; i.e. as a free gift of your own, and not as something which I had wrung from you, or "got out of you". (2Co_7:2 2Co_12:17, 2Co_12:18) It is less likely that the word pleonexia refers to the "parsimony" of the Corinthians, as though the smallness of their gift would show their greed for large gains.
Covetousness.
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a matter of bounty, and not as of covetousness." Dean Plumptre translates, "as a work of your bounty, and not of my claims upon your purses." The Revised Version renders, "and not of extortion," but putting the word "covetousness" in the margin. The Greek of the word "covetous," signifies "to have more," and it signifies
(1) one who has more than enough;
(2) one who desires more than enough of whatever kind; and
(3) one greedy after money.
But these do not precisely express the thought which is in the word as employed in Scripture. Covetousness is that exaggerated consideration for self which makes it possible, not only to neglect the interests of others, but even to injure others to secure a man"s own ends. It is the desire to get and to hold for self, which shuts up a man"s hand and heart so that he cannot give to others. We suggest for treatment
I THE COVETOUS SPIRIT. Distinguish between covetous acts, and the covetous spirit which may be cherished in such a way as to utterly spoil acts which men may call acts of liberality. It is "covetousness," the self-seeking spirit, concerning which St. Paul is anxious, and this is a form of spiritual evil to which we are all more exposed than we think. The most painful exemplification of it is found in Judas Iscariot. Its subtle and mischievous workings in him can be clearly traced. The examples of Achan, Demas, etc., may also be given. "It is not necessary to describe at any length the sin which the Word of God brands under the name of "covetousness," and always associates with whatever is most offensive and most vile, "the root of all evil," by bad pre-eminence, "idolatry." We assume its existence. It will not be denied. Its spell is upon all. It is the abuse and perversion of a great law of man"s nature the law which teaches him to aspire heavenward and Godward; or of a law not less primary the law of self-preservation. It is the ruling passion of nearly all men, of all tastes and times. "Take heed, and beware of covetousness," said the All-wise; and though his Word teems with such warnings against the sin, men have not been warned. At one time men call it "the great queen regent of the world;" at another, "the all-consuming cancer" of the Church; at another, her "deadly upas;" at a fourth, "a fatal opiate;" while others assure us that, at the best, man is only the heir of a vault or the lord of a grave. Yet fain are all such exposures. Though it creeps stealthily upon man like grey hairs or dropsy, the conquests of covetousness continue far wider than those of Alexander. The monarch and the menial are alike its slaves. The phlegmatic are covetous because this freezing sin specially suits their nature; the earnest, because it stimulates; the licentious, because it can pamper; the ambitious, because it can exalt; the stupid, because it compensates for dulness. Prosperity fans it, and adversity cannot quench it; men willingly bow down before it, as the tyrant summoned them of old to bow before another idol" (W.K. Tweedie, D.D.).
II ITS RELATION TO THE CHRISTIAN CHARACTER. It is always and necessarily injurious, and, wherever willingly cherished, not only imperilling the finer and more delicate features of character, but even destructive of it root and branch. For the very essence of Christian character is the love of Christ, which takes us out of ourselves, and absorbs us with concern for him; and the love of others, for Christ"s sake, which sets us upon making their interests superior to our own. Covetousness may linger in the holes and caves of Mansoul while Immanuel is its King, but where covetousness reigns Christ cannot; or, to put it in other words, it is absolutely impossible to raise a Christian character upon a foundation of covetousness, and this spirit will but exert itself to daub and spoil the whole picture of the Christian graces.
III ITS HINDRANCE TO CHRISTIAN GIVING.
1. By preventing the reception of a due impression of cases of need.Covetousness hardens, deafens, and blinds.
2. By compelling its victim to form a false estimate of his ability.
3. By deceiving a man through the presentation of unworthy excuses. 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.
The Biblical Illustrator 1887 · Public Domain On vv6–7 He which soweth sparingly shall reap also sparingly.
2Co_9:6
He which soweth sparingly shall reap also sparingly.
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The way and worth of genuine beneficence
I. The way.
1. Bountifully (2Co_9:6).
2. Deliberately (2Co_9:7). A spurious charity gives from impulse or pressure.
3. Cheerfully (2Co_9:7).
II. The worth. It is the most valuable thing in the universe.
1. In its issues.
(1) It confers happiness on the man who practises it. He will be blessed in his deed.
(2) It ensures the blessing of the Almighty.
(a) He sees that the man of charity shall lose nothing by his contributions (2Co_9:8).
(b) He sees that his beneficent deeds shall be blessed for ever (2Co_9:9). A good deed is a seed that will go on multiplying for ever.
(3) It alleviates the distress of mankind (2Co_9:12).
(4) It is promotive of universal worship (2Co_9:12-13).
2. In itself (2Co_9:15). What is the gift here? Has Paul a special reference to Christ? Be it so. The value of that gift was the love which it incarnated. (D. Thomas.)
Liberal charity stated and recommended on the principles of the gospel
The Scriptures abound in a great variety of the most beautiful images and figurative allusions.
I. Let us begin with calling your attention to the character here represented--He that soweth bountifully, in other words, the man of liberal charity.
1. This is a character formed and perfected under the influence of supreme regard to God and the Redeemer. Beneficent love to men is at once a natural consequence and proof of knowing the love of God, and loving Him.
2. The man of liberal charity is one who gives cheerfully according to his ability.
3. True liberal charity is wisely divided amongst many, and proportioned to the objects upon which it acts. It is not, it cannot be confined to near relations, intimate friends, or particular favourites. The principle which gave it birth extends its influence in every possible direction.
4. That may well be called liberal charity which is designed to promote the greatest possible good.
II. Let us now attend to the richness of his reward, expressed in the promise added, that he shall reap also bountifully. Need I here caution you against considering what shall be said on this part of the subject as holding out any deserved recompense to personal merit?
1. The truth of this great and gracious promise will be felt in inward enjoyment and spiritual improvement.
2. Add to this the blessing and prayers of those who receive your help.
3. The promise in the text holds up, as a farther inducement to liberal charity, a richly varied and extensive prospect of good to the world.
4. That he who soweth bountifully shall reap also bountifully in a future and eternal state.
Let me now entreat your attention to the practical improvement of the subject.
1. In the first place, then, it may direct us in forming a just judgment of our own characters.
2. Must not the consideration of this approved character lead us to study and admire that religion from which it receives all its excellence? (R. Balfour.)
The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.
B. W. Johnson 1891 · Public Domain On vv5–7 5. Therefore. Hence, he thought it needful to send…
5. Therefore. Hence, he thought it needful to send the brethren that the work might surely be conducted to completion, and the collection ready. As a matter of bounty. As a free gift, cheerfully bestowed; not something extorted from them (see Revision).
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 On vv5–7 I thought it necessary therefore to entreat the brethren,…
I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand [i. e., before my coming] your afore-promised bounty, that the same might be ready as a matter of bounty, and not of extortion . [I sent these messengers on before me that they might stir you up to gather the collection before I came, that the offering might be seen to be your own free gift and not a veritable tax extorted from you by the fear of my displeasure and your shame at being exposed in your selfishness.]
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.
C. I. Scofield 1917 · Public Domain On v7 (Greek - ναός).
cheerful
(Greek - ναός).
The Scofield Reference Bible (1917 edition), notes by C. I. Scofield — public domain. Text from a community e-Sword module.
Paul E. Kretzmann 1924 · Public Domain On v5 The gifts of Christians should be measured by the…
The gifts of Christians should be measured by the greatness of their love toward God:
v. 5. Therefore I thought it necessary to exhort the brethren that they would go before unto you and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.
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v. 6. But this I say, he which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.
v. 7. Every man according as he purposes in his he art, so let him give; not grudgingly or of necessity; for God loveth a cheerful giver.
The apostle here states the exact business of the deputies whom he was sending: Therefore, namely, to obviate the danger spoken of in v. 4, he had believed it necessary to entreat the brethren, the companions of Titus, that they should precede him to Corinth, should get there some time before he himself could make the journey. By this arrangement it would be possible for the three men to prepare in advance the gift previously promised by the Corinthians. It was a gift, literally, a blessing, which they had promised, because they themselves had received it as a blessing out of the hand of God, and because by the mercy of God active through them it would become a blessing to the needy brethren. By complying with the request of Paul, the Corinthians would thus have their contribution ready as a true gift, or bounty, a matter of free love on their part, and not as a matter of extortion, drawn from unwilling hearts and hands by the apostle’s covetous grasping.
That only the gifts of free love have any value in the sight of God, Paul now emphasizes in the form of a proverbial saying: But this I say, He that sows sparingly, sparingly also shall reap, and he that sows bountifully, bountifully also shall reap. See Pro 11:24-25. It is a common experience that the return, the reward, is commensurate with the amount and work invested. If a farmer saves on seed and sows too thin, his harvest will be meager in proportion, but if he sows in accordance with the fertility of the soil, he will have a rich return for his labors. The application to the spiritual field is not difficult. If a person is chary of works of love, if he can be persuaded only with difficulty to participate in charitable enterprises, his reward will be proportionately small, his will be an inferior reward of grace. On the other hand, he that sows abundantly, with a blessing, as a gift of bountiful love, will have a reward of mercy that will mean more than a full compensation. See Luk 6:38. "For the blessed will have reward, one higher than the other. " Let every Christian remember that, especially when he is called upon to give a practical proof of that fellowship of faith and love which unites all believers. In all our earthly possessions we are only stewards of God, under obligation to administer the money entrusted to us according to His will.
That such giving must be done without the slightest shade of annoyance follows from the fact that it flows from love: Every man as he has intended in his heart, not with a grudge or of necessity; for a cheerful giver God loves. Practically everything depends upon the state of mind with which a person participates in the works of mercy which have been given us by the Lord to perform. If a person is in a morose, gloomy frame of mind, if he is filled with sadness at the idea of parting with what he does give, or if he considers himself under compulsion, because he cannot very well avoid it, then his gift will not meet with the approval of the Lord. Every Christian should make up his mind to attend to his share of the Lord’s business without permitting such thoughts to enter or rule his heart. "For such specious [hypocritical] works God does not want [does not approve], but the people of the New Testament are to be a willing people, Psa 110:3, and sacrifice freely, Psa 54:6. " The proper state of mind is that which measures its willingness by its love toward God, and is cheerful, prompt, and eager in accordance with the saying which the Greek translators of the Old Testament added as an explanation of Pro 22:9. See Deu 15:10. On the one hand, there will be no undue compulsion in the matter of charitable collections, but, on the other hand, there will be sincere pleasure in doing for the Lord what each giver can possibly afford to give Note: It is most interesting to see in these two chapters how many different terms the apostle uses to denote the collection. With reference to its source, it is grace; in its relations to the Church’s life, it is fellowship, communication: in its relation to public servants, it is ministry: in its beneficial purposes, it is blessing; as a public act of piety, it is service or worship.
Paul E. Kretzmann, Popular Commentary of the Bible (1921–1924) — public domain. Text from a community e-Sword module.
unfoldingWord translationNotes 2017 · CC BY-SA 4.0 On v6 the one who sows ... reap a blessing
the one who sows ... reap a blessing
Paul uses the image of a farmer sowing seeds to describe the results of giving. As a farmer's harvest is based on how much he sows, so will God's blessings be little or much based on how generously the Corinthians give. (See: Metaphor)
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give as he has planned in his heart
Here the word "heart" refers to the thoughts and emotions. AT: "give as he has determined" (See: Metonymy)
not reluctantly or under compulsion
This can be translated with verbal phrases. AT: "not because he feels guilty or because someone is compelling him" (See: Abstract Nouns)
for God loves a cheerful giver
God wants people to give gladly to help provide for fellow believers.
translationWords
plant
reap
bless
heart
God
love
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 On vv6–7 9:6 Paul turns to agriculture for an illustration of…
9:6 Paul turns to agriculture for an illustration of the benefits of generosity. A farmer who expects a rich harvest must sow many seeds.
Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.