Charles Ellicott Commentary 2 Corinthians 9

For as touching . . .—The division of chapters in the English version, unfortunately, gives the impression of the introduction of a new subject. In reality there is no new topic, and all flows on with unbroken continuity. This is part of the appeal to their self-respect begun in 2 Corinthians 8:23–24. “You will pardon,” he practically says, “my words of counsel concerning the necessity of prompt action; concerning the general duty of that ministration to the saints, you have shown that you need no instruction.”

For I know the forwardness of your mind.—This was the boast to which he had referred in 2 Corinthians 8:24. Achaia (i.e., Corinth, and perhaps Cenchreæ also) had been ready last year. The urgency of his present appeal indicates a latent misgiving whether he had not unconsciously over-stated the fact, and had mistaken the “will” that had shown itself for an actual readiness to send off the money whenever it was called for. (See Note on 2 Corinthians 9:3.)

The word for “provoke,” used here in a good sense, is found in Colossians 3:21, in a bad sense, as “irritating.” This was another reason for prompt and generous action. It would be a permanent disgrace to them if, after having been held up as a pattern to others, they afterwards fell short of their excellence.

Very many.—Literally, the greater number.

Yet have I sent the brethren . . .—This, then, was his purpose in the new mission. He wanted the performance not to fall short of the promise. They must be found ready, their money collected (Compare to 1 Corinthians 16:2).

In this behalf.—Perhaps, in this particular, or, in this respect, would be more in harmony with modern English phraseology.

Lest haply if they of Macedonia . . .—The Greek for “Macedonians” has no article, and the word is meant to stir up something like an esprit de corps. “Surely you Achaeans won’t allow Macedonians to come and see that you fall short of what I told them about?” It is a probable, but not, as some have thought, a necessary inference, that neither of the two unnamed brothers of 2 Corinthians 8:18; 2 Corinthians 8:22, were from that province. What he now indicates is that it is, in any case, probable that when he comes to pay his deferred visit he will be accompanied by Macedonians. If, then, they were still not ready, there would be shame for him; how much more for them!

In this same confident boasting.—Literally, in this confidence of boasting; but the better manuscripts give “in this confidence” only. The word so translated (hypostasis)—literally, “that which stands under, the base or ground of anything”—has the interest of a long subsequent history in metaphysical and theological controversies. We find, perhaps, the first trace of this in Hebrews 1:3, where it appears as “person,” and Hebrews 11:1, where it is rendered “substance.” (See Notes on those passages.) In Hebrews 3:14, it has the same meaning as in this passage.

Therefore I thought it necessary . . .—The brothers were to go before St. Paul, so as to get all things ready for his arrival. There were to be no hurried and unsatisfactory collections then.

Your bounty, of which you had notice before.—Better, your bounty, announced before. He is not referring to any notice that he had given, whether in 1 Corinthians 16:1–2 or elsewhere, but to the announcement that he himself had made to the churches of Macedonia. The word for “bounty” (eulogia) has, like that for “confidence” in the preceding verse, the interest of an ecclesiastical history attaching to it.

Literally, it means a “blessing.” Then, as in the Septuagint of Genesis 23:11 and Judges 1:15, it was used for the “gift,” which is the outward token or accompaniment of a blessing. In liturgical language, as connected with the “cup of blessing,” it was applied:

1. To the consecrated bread and wine of the Lord’s Supper generally.
2. Specially to those portions which were reserved to be sent to the sick and other absentees.
3. When that practice fell into disuse, to the unconsecrated remains.
4. To gifts of bread or cake to friends or the poor, as a residuum of the old distributions at the Agapæ, or Feasts of Charity.

As a matter of bounty, and not as of covetousness.—The bearing of the last word is not quite obvious. Probably what is meant is this: “Let your gift be worthy of what you call it, a ‘blessing’ expressed in act, not the grudging gift of one who, as he gives, is intent on gaining some advantage through his seeming generosity.” So understood, it expresses the same thought as Shakespeare’s well-known lines:

“The quality of mercy is not strained,
It blesses him that gives and him that takes.”

It is possible, however, that the word “covetousness” had been applied tauntingly to St. Paul himself, as always “asking for more,” always “having his hand” (as is sometimes said of active organising secretaries in our own time) “in people’s pockets,” and that this is his answer to that taunt. The use of the corresponding verb in 2 Corinthians 7:2 and 2 Corinthians 12:17–18 is strongly in favour of this view. “Don’t look on this business,” he seems to say, “as a self-interested work of mine. Think of it as, in every sense of the word, a blessing both to givers and receivers.”