Chapter 9

1 He yieldeth the reason why, though he knew their forwardness, yet he sent Titus and his brethren beforehand. 6 And he proceedeth in stirring them up to a bountiful alms, as being but a kind of sowing of seed, 10 which shall return a great increase to them, 13 and occasion a great sacrifice of thanksgivings unto God.

1. Ministering. Here referring still to the offering.

It is superfluous. The line of thought begun in ch. 8:1 continues without interruption. In ch. 9 Paul adds further exhortation concerning the collection for the poor at Jerusalem. Lest the Corinthians feel that Paul dwells at unnecessary length on the subject, he explains the reason for writing so fully about it. Their plans a year ago had been interrupted by dissension and party spirit that had arisen between members in Corinth. In the meantime, by way of encouraging the churches of Macedonia to respond in a similar way, Paul had pointed to the original readiness of the Corinthians to participate in the project. Unless the believers at Corinth should complete the collection without further delay, it would appear to the Macedonians that Paul’s boasting to them of the Corinthians was baseless. This verse is a subtle and courteous way both of expressing confidence in their readiness to proceed at once with the collection and of inspiring them to do so, thus vindicating Paul’s confidence in them (cf. 1 Thess. 4:9).

2. Forwardness of your mind. Paul addresses himself to the best element in the Corinthian church, confident that they are thinking rightly about the matter. As a wise Christian leader he takes notice of every favorable sign, in the hope of strengthening what gives promise of success. The wise minister of the gospel will similarly stimulate the best that is in people, whether as individuals or as a group.

I boast of you. See on v. 1.

Achaia. In Roman times southern Greece constituted the province of Achaia, of which Corinth was the capital. There were already several Christian churches in this region, that at Corinth being the principal one. There was also a church at Cenchreae, one of the ports of Corinth (see Rom. 16:1). See The Journeys of Paul.

Your zeal. Paul expresses complete assurance in the Corinthian church as to their part in the offering, and boasts of it as if it were an accomplished fact. They could not go back on their word now without embarrassing themselves and denying all the good things Paul had said concerning them. The appeal to a good example sometimes succeeds when other methods have failed. Many do not believe that they can afford to give, until others in similar circumstances demonstrate their generosity.

3. Have … sent. That is, am sending (see on ch. 8:17).

The brethren. That is, Titus and two others, not named (see on ch. 8:16–24).

Our boasting. See on v. 1.

4. They of Macedonia. At the time of writing this epistle Paul was on his way to Corinth. Within a few weeks he would see the Corinthians face to face, and spend the winter with them (Acts 20:1–3). Apparently it had already been planned that several of the Macedonian believers should accompany him. On frequent occasions believers escorted him from one city to another (Acts 17:14, 15; Rom. 15:24; 1 Cor. 16:6; see on 2 Cor. 1:16). If the Corinthians were still not ready when the Macedonian representatives arrived, the occasion would be one of embarrassment for all—for Paul, for the Macedonians, and for the Corinthians themselves.

Paul had done everything to assure their success. He had carefully organized and planned the collection. He had pointed to their zeal and interest in order to encourage the Macedonians. He was now sending them further instructions, by letter. And finally, he was dispatching three representatives to assist the Corinthians in bringing the project to completion. After all of this, failure would mean disgrace and humiliation indeed.

That we say not, ye. That is, not to say you yourselves.

Confident boasting. Literally, “confidence of boasting,” though textual evidence favors (cf. p. 10) the omission of the word “boasting.” The last phrase of the verse would then read “in this confidence.” The basis for Paul’s boasting would be completely shattered should the Corinthians be unprepared when he arrived.

5. Necessary. This word is in the emphatic position in the Greek.

Beforehand. In this verse Paul stresses the importance of completing the collection prior to his arrival. Evidently he feared there might be some procrastination in completing the job. With this verse he brings his tactful, wise, and firm pressure to a climax. It is not simply money that is at stake, or the needs of the poor. It is the spirit and character of the Corinthians, their Christian maturity. True giving is an act of the soul. It awakens the higher manhood within one. It tends to crucify the flesh and the lust of selfishness. It cleanses and purifies the giver from base motives. It is one of the principal avenues to happiness and mental health. Every true gift given with an eye to God’s glory and to the happiness of others will result in blessings to the giver.

Covetousness. That is, a greedy desire to have more. Paul warns the Corinthians against giving grudgingly some small amount, merely to make an impression and gain an advantage. See on Luke 12:15.

6. He which soweth. In the Bible, the figure of sowing and reaping is a very familiar one. The relation between sowing and reaping is natural and just. It is altogether in harmony with the principles of God’s government (Prov. 11:24, 25; 19:17; 22:9; Gal. 6:7–10). A good farmer does not sow grudgingly or sparingly, but cheerfully and bountifully, knowing the relationship between sowing and harvest.

Bountifully. The word reveals the elevated and divine nature of Christian liberality. Christian giving is not a sacrifice at all, but preparation for a harvest. God’s “unspeakable gift” (v. 15) brought immeasurable blessings to mankind, and to Christ it brought joy as He saw the result of His passion and was satisfied (Isa. 53:11). In the plan of salvation God demonstrated the way to sow, and He guarantees the harvest. Man must choose whether he will reap the blessings that God has in store for him.

7. Purposeth in his heart. This denotes a well-considered decision. Christian benevolence grows out of deliberate choice. A considerable amount of giving is done on the spur of the moment, without that loving, careful thought that adds to a gift the heart of the giver (see on ch. 8:5). Not so with God’s great gift of love (John. 3:16; cf. Eph. 3:11). Only that which comes from the spontaneous desire of the heart is acceptable with God (Matt. 6:2–4).

Not grudgingly. Literally, “not out of grief,” that is, not reluctantly. Giving that saddens the giver is not true giving. Such a gift goes without the giver, for it is accompanied by the regret men manifest upon the loss of earthly possessions. At no time will a Christian find giving a painful experience. A man who gives in that spirit reaps no benefit from the act. On the other hand, the cheerful giver is a better, a happier, and a more Christlike man for the giving. A grudging giver might as well not give at all, for his spirit and character are utterly opposed to the spirit of Christ, who has freely given us all things (Rom. 8:32).

Of necessity. That is, by being required to give. This may refer to group pressure, which impels a man to give in order to retain his standing with the group, to urgent admonition and personal importunity to participate in church projects, or to the impulse to give in order to compensate for failure to do one’s duty in other directions.

God loveth. This statement is almost a literal quotation from the LXX of Prov. 22:9. The supreme quality of God’s character is righteous love (1 John 4:7, 8). The supreme honor that can be rendered God by His creatures is the reflection of that love in their lives. This is the most effective way of proclaiming God to the world.

Cheerful. That is, prompt and spontaneous. Of all the Christian duties, none can be discharged with more cheerfulness than giving, particularly to projects designed to advance the kingdom of God on earth. The spirit of liberality is the spirit of Christ; the spirit of selfishness is the spirit of the world and of Satan. The character of the Christian is to give; the character of the worldling is to get.

8. Make all grace abound. Verses 8–11 set forth God’s ability and readiness to provide men with a sufficiency of all things, in order that they may, in turn, impart to their fellow men. Note the stress on the word “all” or its equivalent four times in v. 8, to express the fullness of God’s resources. It is God’s nature to abound in spiritual gifts and resources. To every Christian, all of God’s resources are available to advance the cause of His kingdom (see Mal. 3:10, 11; 1 Cor. 3:21–23; Eph. 3:20). Through the superabundant grace provided by God “all things are possible” (Matt. 19:26).

Sufficiency. Gr. autarkeia, “a perfect condition of life in which no aid or support is needed.” In the NT the word occurs elsewhere only in Phil. 4:11 and 1 Tim. 6:6, where it is translated, respectively, “content” and “contentment.” The Christian use of the word denotes godliness with contentment, complete freedom from dependence upon man as a result of the superabounding resources that come from God. Those actuated by this liberal spirit will ever be abundantly qualified for doing good (see DA 827).

9. It is written. An exact quotation from the LXX of Ps. 112:9. The expression “it is written” is the usual NT formula for introducing a quotation from Scripture. A righteous man is characterized by his sensitivity to the needs of his fellows.

Dispersed. Or, “scattered” (cf. Matt. 12:30). A liberal giver distributes to the poor as a sower scatters seeds.

Poor. Gr. peneµs (see on Mark 12:42), meaning so poor as to have to work each day to meet the needs of the morrow.

Righteousness. Here the word specifically denotes the giving of alms (see on Matt. 6:1). Christian liberality is one practical evidence of righteousness.

Remaineth for ever. Its effects are permanent, and God will never forget. Its influence persists from generation to generation (see on Matt. 26:13).

10. Ministereth seed. Again Paul quotes from the LXX (Isa. 55:10), reasoning from an analogy between agriculture and the spiritual world. As God requires tillers of the soil with abundant fruitfulness, according to their sowing, so He will do with men who sow the seeds of charity and benevolence. The law of sowing and reaping in the natural world is true also of man’s use of his earthly possessions. Those who are generous will reap the more abundantly of God’s bounties, though not necessarily in kind (see on Matt. 19:29). God provides the seed, ordains the seasons, and sends both sun and rain; He does the same for the seeds of generosity sown in men’s hearts (Hosea 10:12).

11. Being enriched. In the plan of God enrichment with worldly goods and blessings has but one purpose, that of doing good to others. In God’s design for the distribution of worldly possessions there is no provision for self-indulgence, self-gratification, self-satisfaction, or self-exaltation.

Bountifulness. See on ch. 8:9.

Thanksgiving. Christians render thanksgiving to God by grateful acknowledgment of their daily blessings and of their privilege of sharing with others who are in need (see on chs. 1:11; 4:15). The giving of thanks and praise to God is characteristic of God’s people. Thankfulness is a natural response of the true believer. A living faith always finds expression in both word and deed. True Christianity goes beyond intellectual beliefs to the practical application of its principles to the problems of everyday life.

12. Administration. Or, “ministration,” “rendering” (RSV).

Service. Gr. leitourgia (see on Luke 1:23), whence comes our word “liturgy.” In classical Greek it designated one who rendered public service to the state or who held public office, usually at his own expense. In the LXX it refers to the services of the priests in the Jewish sanctuary (Num. 4:24; cf. 1 Chron. 26:30). In the NT it generally denotes the service of Christ and His representatives on earth (Luke 1:23; Heb. 8:6; 9:21). Here it refers specifically to the gift of the Corinthians for the relief of the poor in Jerusalem. Christian charity has two aspects, one Godward and the other manward.

Supplieth. Literally, “to fill up by adding to,” here, by meeting the needs of the poor.

The want of the saints. The needs of the poor at Jerusalem.

Is abundant. Or, “overflows,” This expresses the Godward aspect of their gift, which will result in praise and thanksgiving to God, on the part of the recipients and on the part of other Christians who learn of their generosity. The gift is made to God as well as to man (Matt. 25:40).

13. Experiment. Gr. dokimeµ, “trial,” “proof.” Dokimeµ is rendered “trial” in ch. 8:2 “proof” in ch. 13:3 “approved” in Rom. 14:18; 16:10, “experience” in Rom. 5:4. The true results and ultimate consequences of the Corinthian liberality will be seen, not in the material relief and benefits given to needy Christians at Jerusalem, but in the glory they give to God as a result. An essential part of the everlasting gospel is to recognize and honor God (Rev. 14:6, 7). Through His people God purposes to display His power and grace in such a way as to exalt His name. The liberality of the Corinthians glorified God by providing an occasion for proving their sincerity.

Ministration. Or, “service,” that is, to the poor at Jerusalem.

Your professed subjection. Literally, “the obedience of your profession.” Their words would be confirmed by their deeds. Jewish converts to Christianity were suspicious that the conversion of Gentiles to the faith—unless they first accepted Judaism—was not genuine. A generous gift from the Gentile churches to their Jewish brethren would provide the latter with tangible evidence of the loyalty and sincere purpose of the former. Their adherence to Christianity would be proved to be more than a mere profession without practice. It is only when religion leads a man to take a practical interest in the happiness and welfare of his fellow men that his religion is worth anything. A professed love for God that is not reflected in selfless service for others is a worthless counterfeit (see on Matt. 25:31–46; 1 John 3:14; 1 John 4:20, 21). Professed Christians today will do well to measure themselves by this standard.

Liberal distribution. Or, “openhearted contribution.” The proposed collection will demonstrate that the Corinthians have a spirit of true fellowship with their Jewish brethren. Paul hopes to prove that Jew and Gentile are one in Christ. The work of true Christianity is to draw men together in the fellowship of the gospel (John 17:9–11, 20–23).

14. Prayer for you. Paul thinks of the praise that will ascend to God from the saints at Jerusalem when they receive the contribution.

Long after. Or, “yearn for.” An important by-product of Christian service is the resulting spirit of prayer and love. With the non-Christian recipient, attention often centers on the gift, but for the Christian, upon the giver. Prayer for another without love and yearning of heart is not much more than word and form. Love without prayer is shallow, and may not even be true love (see on Matt. 5:43, 44. But prayer motivated by love perfects both and leads to the transformation of character. In this instance, the hearts of the Jewish Christians would be knit with those of their Gentile brethren in deeper and truer fellowship.

15. Unspeakable. Literally, “that which cannot be described in full.” There can be no full and complete exposition of the gift of divine love. This ascription of praise to God provides a fitting climax to the section dealing with the collection of a gift for the saints at Jerusalem. Scholars are not agreed as to what Paul means by the word “gift.” Some think Paul refers to the proposed collection. But the language here used seems far too strong for such a gift. All through these chapters Paul has stressed, not the material aspect of their gift, but the gift as a result of the operation of God’s grace. The divine gift, by which men are saved, sanctified, and motivated to Christian service for others, is beyond human ability to comprehend in its fullness. Christ is often described in the Scriptures as God’s supreme gift to man (John 3:16; Gal. 1:4; Titus 2:14; etc.). The subject of redemption is inexhaustible, fathomless, beyond finite comprehension. Regardless of how much men study to fathom it, they never discover all its beauty or exhaust its resources. See on John 3:16.

Gratitude to God prepares the way for obedience to His will and for the reception of power to engage in unselfish service. One who is filled with gratitude to God will seek to fulfill all His requirements, not because he is forced to but because he chooses to do so. Gratitude to God is the basis of an effective Christian experience. Not until a man is overwhelmed by loving gratitude to God for His “unspeakable gift” does religion reach inward to the depths of a man’s soul and outward from him in selfless service for his fellow men.

Ellen G. White comments

2    MB 80

6     COL 85; CS 91; Ed 109; MB 112; PP 528; 2T 641; 4T 484; 9T 127; WM 316

6, 7 AA 342; CS 199; ML 116

6–8TM 423; 8T 139

6–11DA 371; MH 50; 5T 735

6–156T 481

7     CS 49, 74, 80; PP 529; 1T 530; 3T 413; 5T 269; 7T 294; WM 289

8     CS 49, 129; GW 19; MB 112; PP 528; 2T 445; 6T 348

8, 9 ML 103

8–11AA 334

9, 10    9T 132

11–158T 139

12, 13  CS 344

15   MH 425; 5T 580, 730; 6T 32; 8T 288