Albert Barnes Commentary 2 Corinthians 9

Introduction to 2 Corinthians Chapter 9

In this chapter the apostle continues the subject which he had discussed in 2 Corinthians 8—the collection which he had purposed to make for the poor saints 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, but be such as would be an expression of tender attachment to them on the part of the Gentile converts, was the reason, doubtless, why Paul urged this so much on their attention.

His primary wish undoubtedly was to furnish aid to those who were suffering. But in connection with that, he also wished to excite a deep interest among the Gentile converts on behalf of those who had been converted to Christianity among the Jews. He wished that the collection should be so liberal as to show that they felt that they were united as brethren, and that they were grateful that they had received the true religion from the Jews.

And he doubtless wished to cement as much as possible the great body of the Christian brotherhood, and to impress on their minds the great truths that, whatever was their national origin, and whatever were their national distinctions, yet in Christ they were one. For this purpose he presses on their attention a great variety of considerations why they should give liberally, and this chapter is chiefly occupied in stating reasons for that, in addition to those which had been urged in the previous chapter. The following view will present the main points in the chapter:

1. He was aware of their readiness to give; and knowing this, he had boasted of it to others, and others had been excited to give liberally from what the apostle had said of them, 2 Corinthians 9:1–2. The argument here is that Paul's veracity and their own character were at stake, and depended on their now giving liberally.
2. He had sent the brethren to them so that there could be no possibility of a failure, 2 Corinthians 9:3–5. Though he had the utmost confidence in them, and fully believed that they were disposed to give liberally, yet he also knew that something might prevent it unless messengers went to secure the contributions, and that the consequence might be that he and they would be "ashamed" that he had boasted so much of their readiness to give.
3. To excite them to give liberally, Paul advances the great principles that the reward in heaven will be in proportion to the liberality shown on earth, and that God loves one who gives cheerfully, 2 Corinthians 9:6–7. By the prospect, therefore, of an ample reward, and by the desire to meet with the approval of God, he calls upon them to contribute freely to aid their afflicted Christian brethren.
4. He further excites them to liberal giving by the consideration that, if they contributed liberally, God was able to furnish them abundantly with the means of doing good on a large scale in the future, 2 Corinthians 9:8–11. In this way he would enable them to do good hereafter, in proportion as they were disposed to do good now; and the result of all would be that abundant thanks would be rendered to God—thanks from those who were aided, and thanks from those who had aided them that they had been enabled to contribute to supply their wants.
5. As a final consideration inducing them to give, the apostle states that not only would they thus do good, but would show the power of the gospel, and the affection which they had for the Jewish converts, and would thus contribute much in promoting the glory of God. The Jewish converts would see the power of the gospel on their Gentile brethren; they would feel that they now belonged to one great family; they would praise God for imparting his grace in this manner; and they would be led to pray much for those who had thus contributed to alleviate their wants, 2 Corinthians 8:12–14.
6. Paul closes the whole chapter, and the whole discussion respecting the contribution about which he had felt so deep an interest, by rendering thanks to God for his unspeakable gift, Jesus Christ, 2 Corinthians 9:15. Paul was always ready, whatever was the topic before him, to turn the attention to him. He here evidently regards him as the Author of all liberal feeling, and of all true charity; and seems to imply that all that they could give would be small compared with the unspeakable gift of God, and that the fact that God had imparted such a gift to the world was a reason why they should be willing to devote all they had to his service.

For as touching the ministering to the saints. In regard to the collection that was to be taken up for the aid of the poor Christians in Judea (1 Corinthians 16:11; 2 Corinthians 8).

It is superfluous, etc. It is needless to urge that matter on you, because I know that you 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 extensively on the subject. It is unnecessary for me to urge arguments why it should be done; and all that is proper is to offer some suggestions in regard to the manner in which it shall be accomplished.

For I know the forwardness of your mind. I know your promptitude, or your readiness to do it. See 2 Corinthians 8:10. Probably Paul here means that he had previously had an opportunity to witness their readiness to do good, and that he had learned particularly from Titus that they had formed the plan to aid in this contribution.

For which I boast of you to them of Macedonia. To the churches in Macedonia. See 2 Corinthians 8:1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort.

That Achaia was ready a year ago. Achaia was that part of Greece of which Corinth was the capital. See Barnes "Acts 18:12".

It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea , which was one of the ports of Corinth. Though the contribution would be chiefly derived from Corinth, it is probable that the others also would participate in it.

The phrase 'was ready' means that they had been preparing themselves for this collection, and doubtless Paul had stated that the collection was already made and was waiting. He had directed them (1 Corinthians 16:1) to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request.

And your zeal. Your ardour and promptitude. The readiness with which you entered into this subject, and your desire to relieve the wants of others.

Hath provoked. Has roused, excited, impelled to give. We use the word 'provoke' commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting or rousing. The ardour of the Corinthians would excite others, not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.

Yet have I sent the brethren. The brethren referred to in 2 Corinthians 8:18, 22, 23.

Lest our boasting of you. That you were disposed to contribute, and that you were already prepared, and that the contribution was ready.

Should be in vain. Lest anything should have occurred to prevent the collection. I have sent them so 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 your readiness to contribute to relieve the wants of others, should be found to have been ill-grounded.

Lest haply if they of Macedonia. This phrase refers to the possibility that if any of the Macedonians should happen to come with me and find that you had done nothing. He does not say that they would come with him, but it was by no means improbable that they would. It was customary for some members of the churches to travel with Paul from place to place, and interaction was constant between Macedonia and Achaia. Paul, therefore, had every reason to suppose that some of the Macedonians would accompany him when he went to Corinth. In any case, it was probable that the Macedonians would learn from some source whether or not the Corinthians were ready when Paul went to them.

Regarding the phrase We (that we say not, ye) should be ashamed, etc., Bloomfield says, "In this, one cannot help but recognize a most refined and delicate turn, inferior to none of the best classical writers." Paul had boasted confidently that the Corinthians would be ready with their collection. He had excited and stimulated the Macedonians by this consideration; he had induced them in this way to give liberally (2 Corinthians 8:1–4).

If it should now turn out, after all, that the Corinthians had given nothing, or had given sparingly, Paul's character would suffer. His truthfulness and his judgment would be called into question, and he would be accused of trick, artifice, and fraud in inducing them to give. Or, if he were not charged with dishonesty, he would still be humbled and mortified himself that he had made representations which had proved to be so unfounded.

But this was not all. The character of the Corinthians was also at stake. They had intended to make the collection. They had left the impression with Paul that it would be done. They had previously shown such a character as to make Paul confident that the collection would be made. If now this should fail by any means, their character would suffer, and they would have occasion to be ashamed that they had excited such confident expectations of what they would do.

Therefore I thought it necessary, etc. This was in order to secure the collection and to avoid any unpleasant feelings for everyone involved.

That they would go before to you. Meaning, before I come.

And make up beforehand your bounty. This means to prepare it before I come. The word "bounty" is translated in the margin as "blessing." The Greek word (eulogian) properly means commendation or eulogy. Then it means blessing, praise applied to God. Then, it means that which blesses—a gift, donation, favor, bounty—whether from God to humans, or from one person to another. In this context, it refers to their contribution as something that would be suited to confer a blessing on others, or suited to produce happiness.

That the same might be ready, as a matter of bounty. This means that it may truly appear as a liberal and voluntary offering, an act of generosity, and not as something wrung or extorted from you, so that it may be truly a blessing—a thank offering to God, and suited to do good to others.

And not as of covetousness. Doddridge explains this as: "And not like a sort of extortion, wrung from you by sheer persistence." The word used here (pleonexian) usually means covetousness, a greediness for gain that leads a person to defraud others. The idea here is that Paul would have them give this as an act of bounty or liberality on their part, and not as an act of covetousness on his part—not as something extorted by him from them.