Lectionary Calendar
Friday, July 18th, 2025
the Week of Proper 10 / Ordinary 15
the Week of Proper 10 / Ordinary 15
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Bible Commentaries
Alford's Greek Testament Critical Exegetical Commentary Alford's Greek Testament Commentary
Copyright Statement
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
These files are public domain.
Text Courtesy of BibleSupport.com. Used by Permission.
Bibliographical Information
Alford, Henry. "Commentary on 2 Corinthians 9". Alford's Greek Testament Critical Exegetical Commentary. https://www.studylight.org/commentaries/eng/hac/2-corinthians-9.html. 1863-1878.
Alford, Henry. "Commentary on 2 Corinthians 9". Alford's Greek Testament Critical Exegetical Commentary. https://www.studylight.org/
Whole Bible (45)New Testament (18)Gospels Only (1)Individual Books (10)
Verse 1
1. ] The μὲν Î³Î¬Ï connects with the last verse, thus, ‘I beseech you to receive the brethren whom I send, courteously; for concerning the duty of ministration to the saints , it is surely superfluous for me to write to you who are so prompt already.’ No new subject begins, as some have supposed; nor is there any break in the sense at all. Some obscurity has been introduced unnecessarily, by taking Ïá¿Ï διακ . Ï . Îµá¼°Ï Ï . á¼Î³ . for merely this collection which is now making : whereas the Apostle chooses such general terms as a mild reproof to the Corinthians, who, well aware as they were of the duty of ministering to the saints, were yet somewhat remiss in this particular example of the duty. There is an emphasis on γÏάÏειν : ‘nam testes habebitis præsentes,’ Bengel. Theophyl. well remarks: ÏοÏαῦÏα καὶ ÏÏÏÏεÏον εἰÏὼν καὶ Ïάλιν μÎλλÏν εἰÏεá¿Î½ , ὠμÏÏ ÏεÏιÏÏὸν αá½Ïá¿· λÎγει Ïὸ ÏεÏá½¶ ÏοÏÏÏν γÏάÏειν . ÏοÏá¿¶Ï Î´á½² ÏοῦÏο Ïοιεῠ, á½¥ÏÏε μᾶλλον αá½ÏÎ¿á½ºÏ á¼ÏιÏÏάÏαÏθαι . αἰÏÏÏ Î½Î¸Î®ÏονÏαι Î³á½°Ï Îµá¼´ γε ÏοιαÏÏην á½ÏÏληÏιν ÏεÏá½¶ αá½Ïῶν á¼ÏονÏÎ¿Ï Ïοῦ ΠαÏÎ»Î¿Ï , á½ Ïι οὠδÎονÏαι ÏÏ Î¼Î²Î¿Ï Î»á¿Ï ÏÏá½¸Ï Ïὸ á¼Î»ÎµÎµá¿Î½ , εἶÏα ÏανῶÏιν á¼Î»Î¬ÏÏÎ¿Ï Ï Ïá¿Ï á½ÏολήÏεÏÏ .
Verses 1-5
1 5. ] He recurs to the collection itself, and prays them that they would make good before the brethren his boasting of them, and prepare it before his own coming .
Verses 1-15
2Co 8:1 to 2 Corinthians 9:15 . ] SECOND PART OF THE EPISTLE: CONCERNING THE COLLECTION FOR THE SAINTS.
Verse 2
2. ] For (ground of ÏεÏιÏÏÏν á¼ÏÏι ) I am aware of your readiness of which (reff.) I am in the habit of boasting concerning you to Macedonians (Bengel remarks on the pres., ‘adhuc erat Paulus in Macedonia’) that Achaia (not á½Î¼Îµá¿Ï he relates his own words to the Macedonians) has been ready (viz. to send off the money : καὶ οá½Î´á½²Î½ λείÏει εἰ μὴ Ïὸ á¼Î»Î¸Îµá¿Î½ ÏÎ¿á½ºÏ Î´ÎµÎ¾Î¿Î¼ÎÎ½Î¿Ï Ï Ïá½° ÏÏήμαÏα , Theophyl. The Apostle, judging by their readiness, had made this boast concerning them, supposing it was really so. That this is the sense is shewn by á¼ÏαÏαÏÎºÎµÏ Î¬ÏÏÎ¿Ï Ï below, 2Co 9:4 ) from last year (reff.): and the zeal which proceeds from you (‘which has its source in you and whose influence goes forth from you:’ so á½ á¼Îº ΠελοÏοννήÏÎ¿Ï ÏÏÎ»ÎµÎ¼Î¿Ï , οἱ á¼ÎºÎµá¿Î¸ÎµÎ½ , and the like) stirred up the greater number of them (but not only the example of your zeal: see ch. 2Co 8:1 ).
Verse 3
3. ] But (contrast, not to μÎν in 2 Corinthians 9:1 , but to ÎºÎ±Ï Ïῶμαι above; implying fear lest he should have been making a vain boast concerning them) I sent (epistolary past, as in ch. 2 Corinthians 8:18 ; 2Co 8:22 ) the brethren, in order that our matter of boasting concerning you ( καÏÏημα , our whole ‘materies gloriandi,’ not = καÏÏηÏÎ¹Ï ) may not in this particular be proved empty ( á¼Î½ Ïá¿· μÎÏει ÏοÏÏῳ , does not belong to καÏÏημα , but to κενÏθῠ‘that our boast of you, so ample and various ch. 2 Corinthians 7:4 , may not break down in this one department.’ Estius, in marg., well calls it ‘acris cum tacita laude exhortatio apostolica’); that, as I said (when? in 2Co 9:2 ? or, in his boasting to the Macedonians? or, in 1Co 16:1 ?
Most naturally, in 2 Corinthians 9:2 . If he had meant, to the Macedonians , it would probably have been λÎÎ³Ï , as ÎºÎ±Ï Ïῶμαι above: if in 1 Corinthians 16:0 , it would have been more clearly expressed.
If so, á¼Î»ÎµÎ³Î¿Î½ refers merely to the word ÏαÏεÏκ .), ye may be prepared , (see above on 2Co 9:2 ),
Verse 4
4. ] lest perchance if Macedonians should come with me (to you: to bring me on my way, or to bear the Macedonian collection.
We may infer from this expression, that neither of the two brethren above mentioned, ch. 2 Corinthians 8:18 ; 2 Corinthians 8:22 , was a Macedonian), and should find you unprepared (with your collection, see 2Co 9:2 ) we (who have boasted), not to say you (who were boasted of), should be put to shame, in the matter of this confidence (respecting you. á½ÏÏÏÏαÏÎ¹Ï , as elsewhere in N. T. and LXX, see reff., subjective : the attempt to give it here the meaning of ‘ foundation ,’ ‘ matter boasted of ,’ as Chrys., Theophyl., Erasm., Grot., al., Rück., Olsh., is unnecessary, and has probably been induced by the gloss Ïá¿Ï ÎºÎ±Ï Ï inserted from ch. 2 Corinthians 11:17 ; but see there also).
Verse 5
5. ] I therefore (because of 2Co 9:4 ) thought it necessary to exhort the brethren (Titus and the two others) that they would go before (my coming) to you, and previously prepare your long announced beneficence (i.e. long announced by me to the Macedonians, 2 Corinthians 9:2 .
εá½Î»Î¿Î³Î¯Î± , blessing ; not used only of a blessing in words , but of one expressed by a present , as Genesis 33:11 ; Judges 1:15 . (See Stanley.) But beware of the blunder of connecting it with εὠand λογία , ‘ a good collection .’ This sense of blessing , combined with the primitive sense, affords the Apostle an opportunity for bringing out the true spirit in which Christian gifts should be given), that this same may be ready (the construction is unusual: ÏαÏÏην refers back to εá½Î» . and the inf. must have á½¥ÏÏε supplied. De W. compares Hebrews 5:5 . Perhaps the nearest is Col 4:6 ) in such sort as beneficence, and not as covetousness (i.e. as the fruit of blessing, poured out from a beneficent mind, not of a sparing covetous spirit which gives no more than it need. There is no need to alter the primitive meaning, or to make the word signify ‘tenacity,’ as Calv., De Wette, al.: he who defrauds the poor by stinting them ÏλεονεκÏεῠ, in the literal sense. Still less must we with Chrys., al., refer Ïλεονεξ . to the Apostle, μὴ νομίÏηÏε , ÏηÏίν , á½ Ïι á½¡Ï ÏλεονεκÏοῦνÏÎµÏ Î±á½Ïὴν λαμβάνομεν , Hom xix. p. 573, which is inconsistent with the interpretation ÏειδομÎνÏÏ below, and with εá½Î»Î¿Î³Î¯Î±Î½ , the corresponding word, which applies to the spirit of the givers).
Verses 6-7
6, 7. ] He enforces the last words by an assurance grounded in Scripture and partly cited from it, that as we sow, so shall we reap .
ÏοῦÏο ] Some supply Ïημί , as in ref.: others, as Meyer, would take it as an accus. absol., ‘ as regards this ,’ viz. what has gone before. But I would rather take it as an imperfect construction, in which ÏοῦÏο is used merely to point at the sentiment which is about to follow: But this (is true), or But (notice) this â¦
á¼Ï ʼ εá½Î»Î¿Î³Î¯Î±Î¹Ï ] with blessings : á¼Ïί denoting the accompanying state or circumstances, as in ref.: not, ‘ with a view to blessings ,’ which will not suit the second á¼Ï ʼ εá½Î» .: nor as Theophyl., Åc [14] , and E. V. μεÏá½° δαÏÎ¹Î»ÎµÎ¯Î±Ï , bountifully : which gives indeed the sense , but misses the meaning of the expression: see above. It refers to the spirit of the giver, who must be ἱλαÏá½¸Ï Î´ÏÏÎ·Ï , not giving murmuringly, but with blessings , with a beneficent charitable spirit: such an one shall reap also with blessings, abundant and unspeakable. The only change of meaning in the second use of the expression is that the εá½Î»Î¿Î³Î¯Î±Î¹ are poured on him , whereas in the first they proceeded from him : in both cases they are the element in which he works. So, we bestow the seed, but receive the harvest. The spirit with which we sow , is of ourselves: that with which we reap , depends on the harvest . So that the change of meaning is not arbitrary, but dependent on the nature of things.
[14] Åcumenius of Tricca in Thrace, Cent y . XI.?
Verse 7
7. ] Not, as Meyer and De W., a limitation of the foregoing, or else it would be expressed by some connecting particle, but a continuation of the thought: ÏειδομÎνÏÏ and á¼Ï ʼ εá½Î»Î¿Î³Î¯Î±Î¹Ï referred to the spirit of the giver; so does this verse, á¼Îº λÏÏÎ·Ï á¼¢ á¼Î¾ á¼Î½ . corresponding to ÏειδομÎνÏÏ , ἱλαÏÏÏ , to á¼Ï ʼ εá½Î»Î¿Î³Î¯Î±Î¹Ï .
ÎºÎ±Î¸á½¼Ï ÏÏοá¿ÏηÏαι ] as he hath determined in his heart ; supply, ‘so let him give:’ i.e. let the ÏÏοαίÏεÏÎ¹Ï , the full consent of the free will, go with the gift; let it not be reluctant offering, given á¼Îº λÏÏÎ·Ï , out of an annoyed and troubled mind at having the gift extorted, nor á¼Î¾ á¼Î½Î¬Î³ÎºÎ·Ï , out of necessity, because compelled. Such givers, that is implied, God does not love.
δÏÏÎ·Ï is not a classical word. δÏÏÎ·Ï , δÏÏÎ®Ï and (Hes. Op. 353) δÏÏÎ·Ï , are used (Meyer).
Verse 8
8. ] Î´Ï Î½Î±Ïεῠhas the emphasis. I adopt the reading because after all it is difficult to imagine how so easy a construction as Î´Ï Î½Î±Ïá½¸Ï á½ Î¸ÎµÏÏ , should have been altered to Î´Ï Î½Î±Ïεῠ, as Meyer supposes, or why the transcriber need have written Î´Ï Î½Î±ÏÏÏ á¼ÏÏιν if the latter were a correction for Î´Ï Î½Î±Ïεῠ, seeing that the verb substantive is just as frequently omitted in such clauses as inserted.
Ïá¾¶Ïαν ÏάÏιν , ‘etiam in bonis externis,’ Bengel, to which here the reference is: not excluding however the wider meaning of ‘ all grace.’
ÏεÏιÏÏεῦÏαι , to make to abound , reff.
ἵνα κ . Ï . λ .] in order that, having at all times in every thing all sufficiency (of worldly substance; αá½ÏάÏκ . is objective; not contentedness , subj.) ye may abound towards (‘have an overplus for;’ which is not inconsistent with αá½ÏάÏκεια , seeing that αá½Ï . does not exclude the having more , but only the having less than is sufficient: the idea of a man’s having at all times and in all things a sufficiency, would presuppose that he had somewhat to spare) every good work:
Verses 8-11
8 11. ] He encourages them to a cheerful contribution by the assurance that God both can ( 2Co 9:8-9 ), and will ( 2Co 9:10-11 ) furnish them with the means of performing such deeds of beneficence .
Verse 9
9. ] as it is written (i.e. fulfilling the character described in Scripture), He scattered abroad (metaph. from seed : μεÏá½° δαÏÎ¹Î»ÎµÎ¯Î±Ï á¼Î´Ïκε , Chrys.), he gave to the poor: his righteousness remaineth for ever . In what sense is δικαιοÏÏνη used? Clearly in the only one warranted by the context that of ‘ goodness proved by beneficence ,’ ‘a righteous deed, which shall not be forgotten, as a sign of righteousness in character and conduct.’ To build any inference from the text inconsistent with the great truths respecting δικαιοÏÏνη ever insisted on by Paul (as Chrys., p 574, καὶ Î³á½°Ï Î´Î¹ÎºÎ±Î¯Î¿Ï Ï Ïοιεῠ( ἡ ÏιλανθÏÏÏία ), Ïá½° á¼Î¼Î±ÏÏήμαÏα καθάÏÎµÏ Ïá¿¦Ï á¼Î½Î±Î»Î¯ÏÎºÎ¿Ï Ïα , á½ Ïαν μεÏá½° δαÏÎ¹Î»ÎµÎ¯Î±Ï á¼ÎºÏÎηÏαι ) is a manifest perversion.
Verse 10
10. ] Assurance that God will do this . But (introduces the new assurance) He that ministers seed to the sower and bread for eating (in the physical world: from ref. Isa., LXX. The Vulg., E. V., Luther, Calv., Grot., al., commit the mistake of joining κ . á¼ÏÏον Îµá¼°Ï Î²Ïá¿¶Ïιν with ÏοÏηγήÏαι , or - ει . βÏá¿¶ÏÎ¹Ï , the act of eating : not = βÏῶμα ), shall supply and multiply your seed (i.e. the money for you to bestow, answering to ÏÏÎÏμα Ïá¿· ÏÏείÏονÏι ), and will increase the fruits of your righteousness (from ref. Hos. the everlasting reward for your bestowals in Christ’s name, as Matthew 10:42 ; answering to á¼ÏÏον Îµá¼°Ï Î²Ïá¿¶Ïιν , which is the result of the sower’s labours).
Verse 11
11. ] Method in which you will be thus blessed by God . In every thing being enriched (the construction is an anacoluthon, as in ref. and in ch. 2Co 1:7 al.: nothing need be supplied) unto all liberality (i.e. in order that you may shew all liberality. On á¼Ïλ . see note, Rom 12:8 ), which (of a sort which) brings about by our means (as the distributors of it) thanksgiving (from those who will receive it) to God .
Verse 12
12. ] Explanation of the last clause . Because the ministration (not on our part who distribute, though it might at first sight seem so: the next verse decides διακονία to mean, ‘ your administering by contribution ,’ as in 2Co 9:1 ) of this public service ( Î»ÎµÎ¹Ï . here seems to approach more nearly to its proper sense, serving the public by furnishing the means of outfit for some necessary purpose) not only serves the end of supplying by its help the wants of the saints, but of abounding ( ÏεÏιÏÏ . may be transitive as in 2 Corinthians 9:8 , not only filling up, but ‘ causing to overflow ,’ what were á½ÏÏεÏήμαÏα . But the usual intransitive sense is preferable. The emphasis is on ÏÏοÏαναÏλ . and ÏεÏιÏÏεÏÎ¿Ï Ïα ) by means of many thanksgivings to God ( Ïá¿· θεῷ with εá½ÏÎ±Ï ., as in 2 Corinthians 9:11 , not with ÏεÏιÏÏεÏÎ¿Ï Ïα , which would not, as Meyer observes, give the sense of abounding towards God , this would be Îµá¼°Ï Ï . θεÏν , see Romans 5:15 , or Îµá¼°Ï Ï . δÏξαν Ï . θεοῦ , as in ch. 2 Corinthians 4:15 , but the objection able one of ÏεÏιÏÏεÏει μοί Ïι , as John 6:13 ; Luk 9:17 );
Verse 13
13. ] they (the recipients) glorifying God (the participle as in 2 Corinthians 9:11 , an anacoluthon) by means of (the proof, &c., is the occasion, by means of which ) the proof (i.e. the tried reality the substantial help yielded by) of this (your) ministration, for the subjection of your confession as regards the Gospel of Christ (i.e. that your á½Î¼Î¿Î»Î¿Î³Î¯Î± , (= ‘you who confess Christ,’) ‘is really and truly subject in holy obedience, as regards the gospel of Christ.’ But Îµá¼°Ï must not be joined with á½ÏοÏαγῠ, as ‘ obedience to ,’ or (E. V.) ‘ subjection unto ,’ which is unexampled, and would more naturally have the art., Ïá¿ Îµá¼°Ï : it is towards , ‘ in reference to ,’ as in ref.) and liberality of your contribution as regards them and as regards all men (the same remarks apply to Îµá¼°Ï as above). Meyerwould render á¼ÏλÏÏηÏι Ïá¿Ï κοινÏÎ½Î¯Î±Ï , ‘ the genuineness of your fellowship :’ but see note on Romans 12:8 , and Romans 15:26 . He also makes Ïá¿ á½ÏοÏαγῠÏá¿Ï á½Î¼Î¿Î» ., ‘your subjection to your confession,’ which perhaps may be , but disturbs the parallel of á¼ÏλÏÏηÏι Ï . κοιν .
Verse 14
14. ] The construction is very difficult. δεήÏει may depend on ÏεÏιÏÏεÏÎ¿Ï Ïα , 2 Corinthians 9:12 (but then we should expect διὰ as there), or on δοξάζονÏÎµÏ (but then it should also depend on á¼Ïί and they could not be said to glorify God for their own prayers. If on δοξάζονÏÎµÏ as the instrument whereby, it seems strange that αá½Ïῶν Should be expressed), or αá½Ïῶν δεήÏει á½Ïá½²Ï á½Î¼ . á¼ÏÎ¹Ï . á½Î¼ . may be (as Meyer) a gen. absol., ‘ while they desire you in prayers for you ’ (but this seems forced, and as De W. observes, would require Ïá¿ either before or after δεήÏει ). In the midst of these difficulties I see no way but this: the datives preceding, á½ÏοÏαγῠand á¼ÏλÏÏηÏι , have occasioned this also to be expressed in the dative, as though it depended on á¼Ïί , whereas it is in reality parallel with διὰ Ïολλῶν εá½ÏαÏιÏÏιῶν and dependent on ÏεÏιÏÏεÏÎ¿Ï Ïα . Again, the words in another point of view are parallel with Ïá¿ á½ÏοÏαγῠand á¼ÏλÏÏηÏι , inasmuch as these are á½Î¼á¿¶Î½ , and this δÎηÏÎ¹Ï is αá½Ïῶν . Amidst such complicated antitheses and attracted constructions, it may suffice if we discover the clue to the original formation of the sentence: the meaning is obvious enough, viz. that glory also accrues to God by the prayers of the recipients, who are moved with the desire of Christian love (reff.) to you, on account of the grace of God which abounds eminently towards (over) you ( á¼Ï ʼ á½Î¼ . belonging to á½ÏεÏβ . not to ÏάÏιν , which would, but not of absolute necessity, require Ïήν ).
Verse 15
15. ] Having entered, in the three last verses, deeply into the thankful spirit which would be produced in these recipients of the bounty of the Corinthians, he concludes with an ascription , in the spirit also of a thankful recipient, of unfeigned thanks to Him, who hath enriched us by the gift of His only Son, which brings with it that of all things else ( Rom 8:32 ), and is, in all its wonders of grace and riches of mercy, truly ineffable , á¼Î½ÎµÎºÎ´Î¹Î®Î³Î·ÏÎ¿Ï . It is impossible to apply such a term, so emphatically placed as here, to any gift short of THAT ONE. And the ascription, as coming from Paul’s fervent spirit, is very natural in this connexion. This interpretation is preferred by Chrys. Hom. xx. p. 579 f. ( δÏÏεὰν δὲ á¼Î½Ïαῦθα λÎγει καὶ Ïá½° ÏοÏαῦÏα á¼Î³Î±Î¸á½° Ïá½° διὰ Ïá¿Ï á¼Î»ÎµÎ·Î¼Î¿ÏÏÎ½Î·Ï Î³Î¹Î½Ïμενα καὶ Ïοá¿Ï Î»Î±Î¼Î²Î¬Î½Î¿Ï Ïι καὶ Ïοá¿Ï ÏαÏÎÏÎ¿Ï Ïιν · á¼¢ Ïá½° á¼ÏÏῤῥηÏα á¼Î³Î±Î¸á½° Ïá½° διὰ Ïá¿Ï ÏαÏÎ¿Ï ÏÎ¯Î±Ï Î±á½Ïοῦ Ïá¿ Î¿á¼°ÎºÎ¿Ï Î¼ÎνῠÏάÏῠμεÏá½° Ïολλá¿Ï δÏÏηθÎνÏα Ïá¿Ï ÏιλοÏÎ¹Î¼Î¯Î±Ï Â· ὠκαὶ μάλιÏÏá½° á¼ÏÏιν á½ÏοÏÏεῦÏαι . ἵνα Î³á½°Ï ÎºÎ±á½¶ καÏαÏÏείλῠ, καὶ δαÏιλεÏÏÎÏÎ¿Ï Ï á¼ÏγάÏηÏαι , ὧν á¼ÏÏ Ïον ÏαÏá½° Ïοῦ θεοῦ , ÏοÏÏÏν αá½ÏοÏÏ á¼Î½Î±Î¼Î¹Î¼Î½Î®Ïκει . καὶ Î³á½°Ï Î¼ÎγιÏÏον ÏοῦÏο Îµá¼°Ï ÏÏοÏÏοÏὴν á¼ÏεÏá¿Ï á¼ÏάÏÎ·Ï Â· διὸ καὶ á¼Î½Ïαῦθα Ïὸν λÏγον καÏÎκλειÏεν ), and Thl. who, after beginning as Chrys., proceeds: ἡ καὶ Ïῶν á¼Î³Î±Î¸á¿¶Î½ á¼Î½Î±Î¼Î¹Î¼Î½Î®Ïκει ὧν ἠξιÏθημεν διὰ Ïá¿Ï ÏαÏκÏÏεÏÏ Ïοῦ ÏÏιÏÏοῦ , ὡÏανεὶ ÏοιαῦÏα λÎγÏν Îηδὲν μÎγα νομίÏηÏε á½Î¼Îµá¿Ï Ïοιεá¿Î½ · á¼Î½ÎµÎºÎ´Î¹Î®Î³Î·Ïα Î³Î¬Ï Îµá¼°Ïι Ïá½° á¼Î³Î±Î¸á½° á¼ á¼Î»Î¬Î²Î¿Î¼ÎµÎ½ ÏαÏá½° θεοῦ · καὶ εἰ á½Î»Î¯Î³Î± καὶ ÏθαÏÏá½° δῶμεν , Ïί μÎγα ;) It is also given by Bengel (“Deus nobis dedit abundantiam bonorum internorum et externorum, quæ et ipsa est inenarrabilis, et fructus habet consimiles”), Meyer, al. The other explanation (see Chrys. above) is that of Calv., Grot., Est., al.