John Calvin Commentary 2 Corinthians 9

This statement may initially seem to fit poorly, or not well enough, with what precedes it, for he appears to speak of a new matter that he had not previously touched upon, while in reality he is pursuing the same subject.

Let the reader, however, observe that Paul is addressing the very same matter he had addressed before. It was not from any lack of confidence that he exhorted the Corinthians, and his admonition is not combined with any reproof regarding the past; rather, he has particular reasons influencing him.

The meaning, then, of what he says now is this: “I do not teach you that it is a duty to provide relief to the saints, for what need would there be for this? For that is sufficiently well known to you, and you have given practical evidence that you are not disposed to fail them. But since I have, by boasting everywhere of your liberality, pledged my credibility along with yours, this consideration will not allow me to refrain from speaking.”

Without this, such anxious concern might have been somewhat offensive to the Corinthians, because they would have thought either that they were being reproached for their laziness or that they were suspected by Paul. By bringing forward, however, a most suitable explanation, he secures for himself the freedom not merely to exhort them without causing offense, but even to urge them from time to time.

Someone, however, may possibly suspect that Paul here pretends what he does not really think. This would be exceedingly absurd. For if he considers them to be sufficiently prepared for doing their duty, why does he apply himself so vigorously to admonish them? And, on the other hand, if he is in doubt about their willingness, why does he declare it 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 if he had not been fully of the mind that he expresses.

He had seen a happy beginning; he had hoped that the further progress of the matter would be corresponding. But as he was well aware of the unsteadiness of the human mind, he could not be too careful in guarding against their turning aside from their pious design.

Ministering. This term might not seem very applicable to those who give of their substance to the poor, since liberality deserves a more splendid designation.

Paul, however, had in view what believers owe to their fellow members. 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 are in need of our aid is worse than inhuman, since we defraud them of what is their due.

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.

But I have sent the brethren. He now presents the reason why, even though he holds a favorable opinion of their willingness, he nevertheless carefully exhorts them. “I am considering,” he says, “my own good name and yours; for since I promised on your behalf, we would both be disgraced if words and deeds did not correspond. Therefore, you should view my concerns favorably.”

In this confidence. The Greek term being ὑπόστασις, the Old Interpreter has rendered it substantiam (substance). 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, ὀυχ οὑτω την δύναμιν ὡς τὴν ὑπόστασιν καὶ τόλμαν αὐτοῦ καταπεπληγμένον τῶν εναντίων — “It was not so much his bodily strength, as his boldness and intrepidity, that proved confounding to the enemy.” Hence, ὑποτατικός sometimes means one that is bold and confident.

Now, everyone must see how well this meaning accords with Paul’s thread of discourse. Hence, it appears that other interpreters have, through oversight, fallen into a mistake.

As a blessing, not in the way of stinginess. In place of blessing, some render it collection. I have preferred, however, to render it literally, as the Greeks employed the term εὐλογίας to express the Hebrew word ברכה (beracah), which is used in the sense of a blessing—that is, an invoking of prosperity—as well as in the sense of beneficence. I judge the reason to be this: in the first instance, it is ascribed to God. Now, we know how God blesses us efficiently by his simple nod. When this is transferred to men, it retains the same meaning—improperly, indeed, since men do not have the same efficacy in blessing, yet not unsuitably by transference.

To blessing Paul opposes πλεονεξίαν (grudging), which term the Greeks employ to denote excessive greediness, as well as fraud and stinginess. I have rather preferred the term stinginess 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.