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