6Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. 7Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver. 8And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed;

9as it is written,
         “HE SCATTERED ABROAD, HE GAVE TO THE POOR,
         HIS RIGHTEOUSNESS ENDURES FOREVER.”

10Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; 11you will be enriched in everything for all liberality, which through us is producing thanksgiving to God. 12For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. 13Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, 14while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you. 15Thanks be to God for His indescribable gift!

Parallel Verses

New American Standard Bible (©1995)
So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness.

GOD'S WORD® Translation (©1995)
So I thought that I should encourage our coworkers to visit you before I do and make arrangements for this gift that you had already promised to give. Then it will be the blessing it was intended to be, and it won't be something you're forced to do.

King James Bible
Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

Douay-Rheims Bible
Therefore I thought it necessary to desire the brethren that they would go to you before, and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.

Darby Bible Translation
I thought it necessary therefore to beg the brethren that they would come to you, and complete beforehand your fore-announced blessing, that this may be ready thus as blessing, and not as got out of you.

English Revised Version
I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready, as a matter of bounty, and not of extortion.

Webster's Bible Translation
Therefore I thought it necessary to exhort the brethren, that they would go before to you, and make up before hand your bounty, of which ye had notice before, that the same might be ready, as a matter of bounty, and not of covetousness.

Weymouth New Testament
I have thought it absolutely necessary therefore to request these brethren to visit you before I myself come, and to make sure beforehand that the gift of love which you have already promised may be ready as a gift of love, and may not seem to have been something which I have extorted from you.

World English Bible
I thought it necessary therefore to entreat the brothers that they would go before to you, and arrange ahead of time the generous gift that you promised before, that the same might be ready as a matter of generosity, and not of greediness.

Young's Literal Translation
Necessary, therefore, I thought it to exhort the brethren, that they may go before to you, and may make up before your formerly announced blessing, that this be ready, as a blessing, and not as covetousness.

Cross References

Genesis 33:11 "Please take my gift which has been brought to you, because God has dealt graciously with me and because I have plenty." Thus he urged him and he took it.

Judges 1:15 She said to him, "Give me a blessing, since you have given me the land of the Negev, give me also springs of water." So Caleb gave her the upper springs and the lower springs.

2 Corinthians 9:3 But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared;

2 Corinthians 9:6 Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.

2 Corinthians 12:17 Certainly I have not taken advantage of you through any of those whom I have sent to you, have I?

Philippians 4:17 Not that I seek the gift itself, but I seek for the profit which increases to your account.

Commentary

Matthew Henry's Whole Bible Commentary

Chapter 9

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

Verses 1-5

In these verses the apostle speaks very respectfully to the Corinthians, and with great skill; and, while he seems to excuse his urging them so earnestly to charity, still presses them thereto, and shows how much his heart was set upon this matter.

I. He tells them it was needless to press them with further arguments to afford relief to their poor brethren (v. 1), being satisfied he had said enough already to prevail with those of whom he had so good an opinion. For, 1. He knew their forwardness to every good work, and how they had begun this good work a year ago, insomuch that, 2. He had boasted of their zeal to the Macedonians, and this had provoked many of them to do as they had done. Wherefore he was persuaded, that, as they had begun well, they would go on well; and so, commending them for what they had done, he lays an obligation on them to proceed and persevere.

II. He seems to apologize for sending Titus and the other brethren to them. He is unwilling they should be offended at him for this, as if he were too earnest, and pressed too hard upon them; and tells the true reasons why he sent them, namely, 1. That, having this timely notice, they might be fully ready (v. 3), and not surprised with hasty demands, when he should come to them. When we would have others to do that which is good we must act towards them prudently and tenderly, and give them time. 2. That he might not be ashamed of his boasting concerning them, if they should be found unready, v. 3, 4. He intimates that some from Macedonia might haply come with him: and, if the collection should not then be made, this would make him, not to say them, ashamed, considering the boasting of the apostle concerning them. Thus careful was he to preserve their reputation and his own. Note, Christians should consult the reputation of their profession, and endeavour to adorn the doctrine of God our Saviour.

Calvin's Commentary

1. For as touching the ministering to the saints, it is superfluous for me to write to you:

1. Nam de subministratione quae fit in sanctos, supervacuum mihi est scribere vobis.

2. For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.

2. Novi enim promptitudinem animi vestri, de qua pro vobis gloriatus sum apud Macedones: quod Achaia parata sit ab anno superiori: et aemulatio vestri excitavit complures.

3. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

3. Misi autem fratres, ut ne gloriatio nostra de vobis inanis fiat in hac parte: ut, quemadmodum dixi, parati sitis.

4. Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.

4. Ne si forte mecum venerint Macedones, et vos deprehenderint imparatos, nos pudore suffundamur (ne dicam vos) in hac fiducia gloriationis.

5. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.

5. Necessarium ergo existimavi, exhortari fratres, ut ante venirent ad vos: ut praepararent qante promissam benedictionem vestram, quo in promptu sit, atque ita ut benedictio, [703] non tenacitas.

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 previously touched 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 of before -- that it was from no want of confidence that he exhorted the Corinthians, and that his admonition is not coupled with any reproof as to the past, but that he has particular reasons that influence him. The meaning, then, of what he says now is this: "I do not teach you that it is a duty to afford relief to the saints, for what need were there of this? For that is sufficiently well known to you, and you have given practical evidence that you are not prepared to be wanting to them; [704] but as I have, from boasting everywhere of your liberality, pledged my credit along with yours, this consideration will not allow me to refrain from speaking." But for this, such anxious concern might have been somewhat offensive to the Corinthians, because they would have thought, either that they were reproached for their indolence, or that they were suspected by Paul. By bringing forward, however, a most, suitable apology, he secures for himself the liberty of not merely exhorting them, without giving offense, but even from time to time urging them.

Some one, however, may possibly suspect, that Paul here pretends what he does not really think. This were exceedingly absurd; for if he reckons them to be sufficiently prepared 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 to be 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 the Corinthians, had he not been fully of the mind that he expresses. He had seen a happy commencement: he had hoped, that the farther progress of the matter would be corresponding; but as he was well aware of the unsteadiness of the human mind, he could 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 their substance to the poor, inasmuch as liberality is deserving of a more splendid designation. [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 due to them. On the other hand, to neglect the saints, when they stand in need of our aid, is worse than inhuman, inasmuch as we defraud them of what is their due.

2. For which I have boasted. He shows the good opinion that he had of them from this, that he had, in a manner, stood forward as their surety by asserting their readiness. But what if he rashly asserted more than the case warranted? For there is some appearance of this, inasmuch as he boasted, that they had been ready a 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 they were to give was already laid aside in the chest, but he simply mentioned what had been resolved upon among them. This involves no blame in respect of fickleness or mistake. It was, then, of this promise that Paul spoke. [707]

3. But I have sent the brethren. He now brings forward the reason -- why it is 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 and yours; for while I promised in your name, we would, both of us in common, incur disgrace, if words and deeds did not correspond. Hence you ought to take my fears in good part."

4. In this confidence The Greek term being hupostasis the Old Interpreter has rendered it substantiam, (substance.) [708] Erasmus renders it argumentum, (subject-matter,) but neither is suitable. Budaeus, however, observes, that this term is sometimes taken to mean boldness, or confidence, as it is used by Polybius when he says, ouch houto ten dunamin hos ten hupostasin kai tolman autou katapeplegmenon ton enantion -- "It was not so much his bodily strength, as his boldness and intrepidity, that proved confounding to the enemy." [709] Hence hupotatikos sometimes means one that is bold and confident. [710] Now every one must see, how well this meaning accords with Paul's thread of discourse. Hence it appears, that other interpreters have, through inadvertency, fallen into a mistake.

5. As a blessing, not in the way of niggardliness In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term eulogias to express the Hebrew word vrkh, (beracah,) which is used in the sense of a blessing, that is, an invoking of prosperity, as well as in the sense of beneficence. [711] The reason I reckon to be this, that it is in the first instance ascribed to God. [712] Now we know how God blesses us efficiently by his simple nod. [713] When it is from this transferred to men, it retains the same meaning, -- improperly, indeed, inasmuch as men have not the same efficacy in blessing, [714] but yet not unsuitably by transference. [715]

To blessing Paul opposes pleonexian, (grudging,) which term the Greeks employ to denote excessive greediness, as well as fraud and niggardliness. [716] I have rather preferred the term niggardliness in this contrast; for Paul would have them give, not grudgingly, but. with a liberal spirit, as will appear still more clearly from what follows.

Footnotes:

[703] "Comme benediction, c'est a dire, son liberal, ou beneficence;" -- "As a blessing, that is to say, a liberal gift or kindness."

[704] "Ou vous espargner en leur endroit;" -- "Or to spare yourselves as to what you owe them."

[705] "Vn titre plus magnifique et honorable;" -- "A more magnificent and honorable designation."

[706] "Ceux qui sont membres d'vn mesme corps auec eux;" -- "Those that are members of the same body with themselves."

[707] "Le Sainct Apostre donc parloit de ceste promesse des Corinthiens;" -- "The holy Apostle, therefore, spoke of this promise of the Corinthians."

[708] In Wiclif's version, (1380,) the rendering is, "in this substaunce;" Rheims (1582) has, "in this substance."

[709] The expression here quoted from Polybius, (lib. 6: cap. 53, p. 691,) is made use of by the historian in relating a heroic exploit of Publius Horatius Cocles, who, on occasion of a sudden attempt being made upon the city of Rome by Porsena, king of Clusium, the most powerful prince at that time in Italy, having stationed himself, with singular intrepidity, on the Sublician bridge, along with two others, withstood the attack of the enemy, and effectually obstructed their progress, until the bridge was cut down from behind, after which he leaped into the river, and swam across to his friends in safety, amidst the darts of the enemy. In honor of this daring adventure, a statue of Cocles, as is stated by Livy, (2:10,) was placed in the Comitium, and a grant of land was made to him, as much as he could plow round in one day. Raphelius adduces another instance in which Polybius employs hupostasis in the same sense -- "When the Rhodians," says he, "perceive ten ton Buzantion hupostasai -- the intrepidity of the Byzantians." (Pol. lib. 6: p. 440.) -- Ed

[710] The adjective hupostatikos is used in this sense by Aristotle, Eth. End. ii. 5, 5, and the adverb derived from it, hupostatikos, has a corresponding signification in Polybius, (lib. 5: cap. 16, p. 508, line 1,) Tou de basileos hupostatikos phesantos "the king having spoken with firmness." -- Ed.

[711] "Qui signifie tant benediction, c'est a dire vn souhait ou priere pour la prosperite d'autruy, que beneficence ou liberalite;" -- "Which denotes blessing -- that is to say, a desire or prayer for the prosperity of another, as well as beneficence, or liberality."

[712] "Ie pense que la raison de ceste derniere signification est, pource que ce mot est en premier lieu et proprement attribue a Dieu;" -- "I think that the reason of this last signification is -- because it is in the first place and properly ascribed to God."

[713] "Par la seule et simple volonte;" -- "By a mere simple exercise of the will."

[714] "Que Dieu ha;" -- "That God has."

[715] "God's blessing of us, and our blessing of God, differ exceedingly. For God blesseth us efficiently, by exhibiting his mercies to us. We bless God, not by adding any good to him, but declaratively only. God's betedicere is benefacere -- his words are works, but our blessing (as Aquinas says) is only recognoscitium, and expressivum -- an acknowledgment only and celebration of that goodness.which God hath." -- Burgesse on 2 Corinthians 1. -- Ed.

[716] "Qui signifie tant couuoitise exccssiue, ou auarice, que chichete, et quand on rogne quelque chose de ce qu'il faudroit donner;" -- "Which denotes excessive covetousness or avarice, as well as niggardliness, and when one pares off something from what he should give."

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