2 Corinthians 9

Chap. IX. Ver. 1—15. Farther arguments and exhortations to liberality.—The apostle introduces this chapter (says Dr. Macknight) with remarking, that it was unnecessary and superfluous for him to discuss the propriety of the contributions to which he refers, since they were already in progress; yet, as he understood by Titus, that a good deal still remained to be done, he had sent the brethren mentioned in the preceding chapter, to encourage them to go on, that his boasting concerning their being prepared might not be rendered false; but that, at length, they might be prepared [as he had expected.] For if the Macedonian brethren who were coming with him to Corinth, should find their collection not finished, he, not to say the Corinthians, would be ashamed of his constant boasting concerning them.

He had judged it necessary, therefore, to entreat the brethren to go before him to Corinth, to persuade them to complete their collection, that whatever they should give, might appear as freely given, and not as forced from them by his presence. In the mean time, to encourage them to give liberally, he put them in mind of the rule—‘He that soweth sparingly shall reap sparingly.” He then desires each to consult his own heart and conscience, and to give what he proposed to give without murmuring or hesitation— “For God loveth a cheerful giver.” And he whose cause they supported, and whose people they relieved, would not be backward to reward what was given out of love to him or them; and those whom they thus assisted would, in return, assist them by their earnest prayers at the throne of grace on their behalf.

Nor ought they for a moment to hesitate at any thing they could do for God, when they recollected that he had “not spared his own and only begotten Son”—truly an “unspeakable gift!” which called for every exertion of praise and grati- “Oh thou bounteous giver of all good, Thou art of all thy gifts special the crown: Give what thou canst—without thee we are poor, And with thee rich, take what thou wilt away.”—Cowper. Chap. IX. Ver. 2. Achaia.—A province of Greece, of which Corinth was ‘temple.’ With respect to his person, “In the Philopatris of Lucien, Treiphon (who said he was baptized by him) calls him, in ridicule, ‘the big-nosed, bald-pated Galilean,’ who had travelled through the air into the third heaven.”

And Chrysostom, the eloquent Greek Father, describes him as a “little man, about three cubits (or four feet and a half) high.” And it is probable that his voice was weak, or inharmonious, which gave countenance to the charge of his speech or elocution being contemptible. Paul’s enemies, as it appears, had intimated that, when present with them, he appeared all meekness and humility, not daring to provoke any inquiries into his character or actions; but when absent, and at a distance he was bold in reproving, and assumed a tone of authority to which they thought him not entitled. In answer to this, that he might not again be charged with such presumption, he beseeches them, “by the meekness and gentleness of Christ,”

that they would not compel him, when next present with them, to be bold and severe with them generally, in the manner which he had already resolved to be bold in reproving some of them in particular who had charged him with walking according to the flesh; that is, according to the dictates of carnal wisdom and policy; “For though (says he) we walk in the flesh”—that is, though surrounded with all the infirmities of mortality—yet “do we not war after (or according to) the flesh; for the weapons of our warfare are not carnal”—not human force nor policy; neither philosophical science nor rhetorical skill; yet are they mighty in demolishing the strong holds of sin—in casting down the proud imaginations of the human heart, and in “bringing into captivity”

or subjection, every notion or opinion inconsistent with the obedience due to Christ our Lord. At the same time that the apostle writes this, he reminds them of his having intrusted to him, by the Lord Jesus, a miraculous power able to avenge every act of obstinate disobedience. “And (says he) when your obedience is fulfilled,” or become complete; that is, when you are brought to a complete submission to Christ, those who remain unsubdued may expect to be severely punished. In these verses several effects of the apostolical warfare are exemplified by Pagan idolatry. 2. The breaking down all the vain reasonings and imaginations of philosophy, which are so many walls or ramparts of infidelity.

3. The leading captive all the “new theories and hypotheses invented by man to oppose the humbling doctrines of the gospel: and, lastly, the miraculous punishment of those who refused to submit to apostolical authority. And whereas they objected to him the meanness of his external appearance, he inquires, “Do ye look upon things according to their outward appearance only”? But what are all ministers but the professed servants of Christ, and am not I the same? And though I should boast something more of my apostolical authority, I should see no reason to be ashamed, especially while that authority is used only for your edification, and not destruction. From the latter part of this chapter, Dr.

Macknight remarks two things—“1. That the apostles were specially appointed to preach the gospel in countries where it had not been preached before; and that chiefly on account of their extraordinary miraculous gifts. 2. That in preaching the gospel they were not to pass by or neglect any nation that lay in their way, where the gospel had not been preached before; but were to proceed in an orderly course from one country to another, that the light of the gospel might be imparted to all.” But the false teacher (or teachers) here alluded to had come from Judea to Corinth, apparently to enter upon St. Paul’s labours, and draw away from him those whom he had been instrumental in converting to Christ by his previous ministry.

Notes on the verses

Ver. 2. Their deep poverty abounded—That is, notwithstanding their deep poverty, “they have done wonders for the relief of their poor brethren.”—Doddridge. ‘The Macedonians were a poor, and the Dorians a rich, people.—Macknight. Ver. 3. Beyond their power—i.e. “beyond what could have been expected from them.”—Doddridge. Ver. 4. Gift.—Greek (charin) “grace,” as in ver. 1, 6, &c.—And take upon us the fellowship—i.e. assist, or take part in ministering, &c. Ver. 5. Not as we hoped—i.e. Not merely as we hoped but far beyond.—Gave their own selves—That is, gave their own time and labour, as well as property. Ver. 6. Finish in you the same grace—Or “gift;” which Doddridge thus paraphrases: “So he would also complete this instance of grace and liberality among you, and finish what yet remains to be done, as to collecting the intended contributions.”

Ver. 7. This grace also.—Namely, liberality. Ver. 8. Not by commandment.—Doddridge, “Not by (way of) command.” See note on (1 Corinthians 7:6). Ver. 10. Also to be forward—i.e. to do good promptly. Ver. 18. The brother—Namely, Luke the Evangelist. Macknight and others. Ver. 19. This grace—(That is, the charitable contributions for the saints in Judea; respecting which Paley has some excellent remarks. There is, he observes, a circumstance of nicety in the agreement between the two Epistles which, I am convinced, the author of a forgery would not have hit upon, or which, if he had hit upon it, he would have set forth with more clearness. The Second Epistle speaks of the Corinthians as having begun this eleemosynary business a year before, (ver.

10; ch. ix. 2.) It appears, however, from other texts in the Epistle, that the contribution was not yet collected, or paid; for brethren were sent from St. Paul to Corinth, “to make up their bounty,” (ch. ix. 5.) They are urged “to perform the doing of it,” (ver. 11,) “and every man was exhorted to give as he purposed in his heart,” (ch. ix. 7.) The contribution, therefore, was in readiness, yet not received from the contributors; was begun, was forward long before, yet not hitherto collected. Now this representation agrees with one, and only with one, supposition, namely, that every man had laid by in store, had already provided a fund, from which he was afterwards to contribute—the very case which the First Epistle authorizes us to suppose to have existed; for in that Epistle, St.

Paul had charged the Corinthians “upon the first day of the week, every one of them, to lay by in store as God had prospered him:” (1 Corinthians 16:2).]—Bagster. Ver. 22. Sent with them—i.e. with Luke and Titus—our brother.—Doddridge supposes this other brother to be Apollos; others, that it might be Si- So Doddridge, “as, Timothy, or some other; but it is all conjecture.—Which I have in you.—Instead of the even words ‘I have,’ Macknight supplies, ‘hath,’ referring to the brother here intended. F. Ver. 23. Fellow-helper.—Doddridge, “see the capital, and Gallio was deputy; (Acts 18:12).”—Calmet. Ver. 4. (That we say not, ye.)—Doddridge, (“Not to say, ye.”)—This same confident boasting.—Literally, confidence in boasting.—Macknight.

Ver. 5. Covetousness.—Doddridge and Macknight, “extortion.” Ver. 6. He which soweth sparingly.—An evident allusion to husbandry.—See verse 9. Compare (Proverbs 11:24). Ver. 8. God is able to make all grace—i.e. every gift, (Greek, Charis.) See