Verse-by-Verse Bible Commentary
2 Corinthians 9:10

Clarke's Commentary

Verse 2 Corinthians 9:10. Now he that ministereth seed to the sower — The sower, as we have already seen, is he that gives alms of what he hath; and God, who requires him to give these alms, is here represented as providing him with the means. As in the creation, if God had not created the earth with every tree and plant with its seed in itself, so that a harvest came, without a previous ploughing and sowing, there could have been no seed to deposit in the earth; so, if God had not, in the course of his providence, given them the property they had, it would be impossible for them to give alms. And as even the well cultivated and sowed field would be unfruitful if God did not, by his unseen energy and blessing, cause it to bring forth, and bring to maturity; so would it have been with their property: it could not have increased; for without his blessing riches take wings and flee away, as an eagle towards heaven. Therefore, in every sense, it is God who ministers seed to the sower, and multiplies the seed sown. And as all this properly comes from God, and cannot exist without him, he has a right to require that it be dispensed in that way which he judges best.

The word ο επιχορηγων, he that ministereth, is very emphatic; it signifies he who leads up the chorus, from επι, to, and χορηγω to lead the chorus; it means also to join to, associate, to supply or furnish one thing after another so that there be no want or chasm. Thus God is represented, in the course of his providence, associating and connecting causes and effects; keeping every thing in its proper place and state of dependence on another, and all upon himself; so that summer and winter, heat and cold, seed time and harvest, regularly succeed each other. Thus God leads up this grand chorus of causes and effects: provides the seed to the hand of the sower; gives him skill to discern the times when the earth should be prepared for the grain, and when the grain should be sowed; blesses the earth, and causes it to bring forth and bud, so that it may again minister seed to the sower and bread to the eater; and, by a watchful providence, preserves every thing. The figure is beautiful, and shows us the grand system of causes and effects, all directed by and under the immediate guidance and government of God himself.

There is a fine exemplification of this in the same figure thus produced by the prophet. Hosea 2:21; Hosea 2:22: I will hear, saith the Lord, I will hear the heavens; and they shall hear the earth; and the earth shall hear the corn, and the wine and the oil; and they shall hear Jezreel. See the note there.

The fruits of your righteousness — Your beneficence; for so δικαιοσυνη is here to be understood. Matthew 6:1, already referred to.

Bridgeway Bible Commentary

The blessing of Christian giving (9:6-15)

God takes notice of the way Christians give, and if they give generously he rewards them generously. People should decide thoughtfully the amount they should give, then give it joyfully (6-7). They need not fear poverty if they give much, because God is able to increase his supply to ensure that generous givers still have more than they need (8-10; cf. Proverbs 11:24). The threefold result of true giving is that the poor are helped, the givers are blessed, and God is glorified in thanksgiving (11-12). The giving of the Corinthians will prove the genuineness of their faith. It will also join givers and receivers together in fellowship in Christ, who is the greatest gift of all, the gift given by God himself (13-15).

The Corinthians responded to Paul’s appeal. Later, when he was in Corinth, he wrote to the Romans saying, ‘At present I am going to Jerusalem with aid for the saints, for Macedonia and Achaia have been pleased to make some contribution for the poor among the saints in Jerusalem. They were pleased to do it . . .’ (Romans 15:25-27).

Coffman's Commentaries on the Bible

And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness.

Here is further inducement for giving liberally. Paul had already said in 2 Corinthians 9:6 that the man who sowed sparingly should reap sparingly, and that the bountiful sower should also reap bountifully. The whole thrust of this chapter concerns how people should give. A collation of New Testament teaching on how people should give is as follows:

HOW TO GIVE

God is deeply concerned about how people give, for it is not enough that one merely turn a part of his wealth or income to holy uses. It is of primary importance that such be done in a manner approved of God. Note the following on how not to give:

NOT FOR VAIN-GLORY. In the Sermon on the Mount, Jesus warned that giving should not be done "to be seen of men" (Matthew 6:1-4).

NOT GRUDGINGLY (2 Corinthians 9:7). It is a positive violation of God's law for any man to permit himself to be high-pressured into giving to the church, or anything else. Giving should mark a Christian's character, because of what he is, not because of a good sales talk. As Paul suggested to Philemon, "Without thy mind, I would do nothing; that thy benefit should not be as it were, of necessity, but willingly" (Philem. 1:14).

NOT DECEITFULLY. Ananias and Sapphira (Acts 5:1 ff) are the New Testament examples of this error; but it may well be feared that even now there are many who pretend a liberality they do not have.

NOT WITHOUT LOVE. The gift of all one's earthly goods "without love" profits the giver "nothing" at all (1 Corinthians 13:3). Nothing big, or good, or beautiful can come out of a loveless gift. True giving cannot be practiced without feeling, as for example, when a man might throw food to a stray dog.

NOT WHILE ESTRANGED FROM A BROTHER. "First be reconciled to thy brother, and then come and offer thy gift" (Matthew 5:23-24) — that is Christ's command; and it may not be violated with impunity.

What then are the guidelines for proper giving?

IT SHOULD BE DONE WITH SIMPLICITY. See Romans 12:8. Simplicity oils the rough usages of charity in such a manner that the recipient is not wounded. On the contrary, an ostentatious giver is an offense: (1) to the observer because of his vulgarity, (2) to the recipient of alms because of his pride and lovelessness, and (3) to the heavenly Father because of his vanity and conceit.

IN THE NAME OF CHRIST. "For whosoever shall give you a cup of cold water in my name, because ye belong to Christ, verily I say unto you, He shall in no wise lose his reward" (Mark 9:41). All that a Christian does should be done in the name of the Lord (Colossians 3:17). In a practical sense, this generally means doing it through the church, which is the spiritual body of Christ.

SYSTEMATICALLY. "Upon the first day of the week" (1 Corinthians 16:2). The meaning of the New Testament is that giving should be done regularly on the first day of every week. Systematic and continual giving is far better than great gifts poured out after long neglect of this duty. Systematic giving creates and sustains the habit of giving, keeping the springs of the Christian heart open.

LIBERALLY. Liberal giving means just that. Christ described it in this command: "Give, and it shall be given you; good measure, pressed down, and shaken together, etc." (Luke 6:38).

SACRIFICIALLY. A Christian's body is "a living sacrifice" (Romans 12:1). It is not enough that people give merely crumbs that fall from the table where self is feasted. The writer of Hebrews, in speaking of giving, said, "For with such sacrifices, God is well pleased" (Hebrews 13:16). This means that people should give enough to God that it requires sacrifice to do it.

CHEERFULLY. This noble chapter requires this quality (2 Corinthians 9:7). A man said he could give a dollar much more cheerfully than he could give a hundred dollars; but that is not what Paul meant. The cheerful giver is the one who derives joy from obeying the Lord and imitating the Giver of all things by his own obedience. Under every divine commandment is the great principle of benefit to the one who obeys it. Only the givers are happy people. The miser is so-called because he is miserable.

PURPOSEFULLY. This is another quality stressed in this chapter (2 Corinthians 9:7). This shows that giving should be in accordance with the inward purpose and intention of the giver; and it does no justice to this principle when a man merely thrusts a hand into his pocket and casts whatever might be handy into the collection.

SECRETLY. "That thine alms may be in secret" (Matthew 6:3-4). This principle applies especially to person-to-person giving, a grace in which every Christian must share; but it does not mean that every man's giving is his business alone. On the contrary, Paul commanded the church to withdraw from the covetous man (1 Corinthians 5:11); and thus the elders of the church surely have the right to know of one's giving, yes, the amount of it, and to discipline the covetous.

UPON A BASIS OF EQUALITY. Again, from this chapter (2 Corinthians 8:13-14), there is apostolic instruction on how to give. It was never God's plan that 20 percent of the church should give 90 percent of the church budget, allowing all of the religious hitch-hikers to take a free ride. God's way is a way of equality. This cannot mean equal amounts, for that would be manifestly unfair. If the total amount needed is divided by the membership total, and each man "gives his part," it would be only a trifle for some and utterly impossible for others. The only method of finding an equality is for all to give a certain percentage of their income; and the ancient principle of giving a tithe to God (which is 10 percent) is a good place to start. The tithe was recognized as the duty of all people to Almighty God, long before there was any such thing as Judaism upon this earth. Abraham paid tithes to Melchizedek (Hebrews 7:7), a priest of God Most High, at a time when the Jewish dispensation was merely an unfulfilled prophecy. For full discussion of this see my Commentary on Hebrews, pp. 143-146.

ONESELF TO BE GIVEN FIRST (2 Corinthians 8:5). When one gives his heart to the Lord, in his conversion to Christ, the problem of giving is already solved. For the person who finds difficulty in becoming a liberal giver, it would be well for him to ask himself, "Have I really given myself to the Lord?"

Barnes' Notes on the Whole Bible

Now he that ministereth seed to the sower - This is an expression of an earnest wish. In the previous verses he had stated the promises, or had shown what we had a right to expect as a consequence of liberality. He here unites the expression of an earnest desire that they might experience this themselves. The allusion is to the act of sowing seed. The idea is, that when a man scatters seed in his field God provides him with the means of sowing again. He not only gives him a harvest to supply his needs, but he blesses him also in giving him the ability to sow again. Such was the benevolent wish of Paul. He desired not only that God would supply their returning needs, but he desired also that he would give them the ability to do good again; that he would furnish them the means of future benevolence. He acknowledges God as the source of all increase, and wishes that they may experience the results of such increase. Perhaps in this language there is an allusion to Isa 4:10; and the idea is, that it is God who furnishes by his providence the seed to the sower. In like manner he will furnish you the means of doing good.

Minister bread for your food - Furnish you with an ample supply for your needs.

Multiply your seed sown - Greatly increase your means of doing good; make the result of all your benefactions so to abound that you may have the means of doing good again, and on a larger scale, as the seed sown in the earth is so increased that the farmer may have the means of sowing more abundantly again.

And increase the fruits of your righteousness - This evidently means, the results and effects of their benevolence. The word “righteousness” here refers to their liberality; and the wish of the apostle is, that the results of their beneficence might greatly abound, that they might have the means of doing extensive good, and that they might be the means of diffusing happiness from afar.

Calvin's Commentary on the Bible

10.He that supplieth. A beautieth circumlocution, in place of the term God, and full of consolation. ⁽⁷²⁴⁾ For the person that sows seed in the proper season, appears when reaping to gather the fruit of his labor and industry, and sowing appears as though it were the fountainhead from which food flows forth to us. Paul opposes this idea, by maintaining that the seed is afforded and the food is furnished by the favor of God even to the husbandmen that sow, and who are looked upon as supporting themselves and others by their efforts. There is a similar statement in Deuteronomy 8:16 —

God fed thee with manna — food which thy fathers knew not: lest perhaps when thou hast come into the land which he shall give thee, thou shouldst say, My hand and my strength have gotten, me this wealth; for it is the Lord that giveth power to get wealth, etc.

Supply Here there are two different readings, even in the Greek versions. For some manuscripts render the three verbs in the future — will supply, will multiply, will increase. ⁽⁷²⁵⁾ In this way, there would be a confirmation of the foregoing statement, for it is no rare thing with Paul to repeat the same promise in different words, that it may be the better impressed upon men’s minds. In other manuscripts these words occur in the infinitive mood, and it is well known that the infinitive is sometimes used in place of the optative. I rather prefer this reading, both because it is the more generally received one, and because Paul is accustomed to follow up his exhortations with prayers, entreating from God what he had previously comprised in his doctrine; though at the same time the former reading would not be unsuitable.

Bread for food He mentions a two-fold fruit of the blessing of God upon us — first, that we have sufficiency for ourselves for the support of life; and, secondly, that we have something to lay up for relieving the necessities of others. For as we are not born for ourselves merely, ⁽⁷²⁶⁾ so a Christian man ought neither to live to himself, nor lay out what he has, merely for his own use.

Under the terms seed, and fruits of righteousness, he refers to alms. The fruits of righteousness he indirectly contrasts with those returns that the greater number lay up in cellars, barns, and keeping-places, that they may, every one of them, cram in whatever they can gather, nay, scrape together, so as to enrich themselves. By the former term he expresses the means of doing good; by the latter the work itself, or office of love; ⁽⁷²⁷⁾ for righteousness is taken here, by synecdoche, to mean beneficence. “May God not only supply you with what may be sufficient for every one’s private use, but also to such an extent, that the fountain of your liberality, ever flowing forth, may never be exhausted!” If, however, it is one department of righteousness — as assuredly it is not the least ⁽⁷²⁸⁾ — to relieve the necessities of neighbors, those must be unrighteous who neglect this department of duty.

(724) “The words ὁ ἐπιχορηγῶν βρῶσιν are a periphrasis of God (i.e., the Good Being) ‘who giveth us all things richly to enjoy.’ It is formed on Isaiah 55:10.” — Bloomfield. — Ed.

(725) “The Vatican MS. reads with the futures — χορηγήσει (will supply,)πληθύνεῖ, (will supply,) and αὐξήσει, (will increase) ” — Penn. — Ed.

(726) Our Author has here very probably in his eye a celebrated passage in Horace — “Nos numerus sumus, et fruges consumere nati;” — “We do but add to the numbers of mankind, and seem born only to consume the fruits of the earth.” (Hot. Ep. 1:2, 27.) — Ed.

(727) “L’assistance laquelle on fait par charite;” — “The assistance which one gives in love.”

(728) “Comme a la verite s’en est vne des prineipales;” — “As in truth it is one of the chief’.”

Smith's Bible Commentary

Shall we turn in our Bibles to II Corinthians, chapter nine.

Paul has been, in the last couple of chapters, talking to them about the collection that he wanted them to take for the poor in Jerusalem. The church in Jerusalem had gone through a lot of problems, severe persecution. And the Christians in Jerusalem were in great physical need. And so, Paul is asking the Gentile churches to show their love in the body of Christ for their brothers in Jerusalem by sending an offering by his hand to them. And in chapter eight, he talks to them about the gathering together of these funds. In chapter nine, he continues his appeal to them to give for the aid of the church in Jerusalem. And so,

As touching the ministering to the saints, it is superfluous for me to write to you ( 2 Corinthians 9:1 ):

Because, he said, "I know how willing you are to do these things."

For I know the forwardness of your mind, for which I boast of you to them of [which are in] Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many ( 2 Corinthians 9:2 ).

So, Paul is talking to them again about ministering to the needs of the church in Jerusalem. And he said that, I know a year ago you were ready to do it, and I shared with others your willingness, and they became excited over your willingness. And it was an inspiration to them to give. Your zeal has been an inspiration, provoked others.

Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf ( 2 Corinthians 9:3 );

And so Paul sent Titus and another brother ahead to receive the collections that they had taken up to help the church in Jerusalem, and Paul's a little concerned now. He's been boasting of how generous and willing the Corinthians were in supporting, and now he's hoping that they'll come through with his boasting of them. And so, "I have sent the brethren, lest our boasting of you should be in vain in this behalf;"

that, as I have said [that as I have declared of you], ye may be ready [to give]: Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting ( 2 Corinthians 9:3-4 ).

So, Paul is sort of trying to cover his bases in a sense. He's been bragging all about them, told the churches in Macedonia, "Oh, these guys are really super givers and all, and they're really ready to aid." And now, if I come and you haven't done anything, you know, I'll be embarrassed, and you'll be embarrassed and all. So it's encouraging them in this giving.

Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness ( 2 Corinthians 9:5 ).

Now, Paul really didn't want any offerings taken while he was there. He wanted it to all be done in advance. Paul wanted to preclude any criticism that might come of his ministry saying, "Well, Paul's just in it for the bucks." And he was extremely careful in this regard, not wanting to bring a reproach to Jesus Christ in the matter of giving.

Unfortunately, there are many who do bring a reproach to Jesus Christ because of the emphasis that they make upon giving. And there are all types of ways to fleece the flock of God. And believe me, these clever evangelists have discovered every way, and even some that weren't there.

But Paul didn't want any kind of accusation that he was fleecing the church. And therefore, he wanted it all to be taken care of. He sent a couple fellows in advance so that all of the giving would be over with by the time he got there. That he could just receive what was given, and take it on to the church in Jerusalem. But didn't want any collections made while he was there.

It's, to me, an extremely embarrassing thing to have your name or whatever used as the tool for raising funds. A few years back, I was over in Hawaii speaking at a Bible conference, where I've been invited to speak at this Bible conference. And so the first night, when the fellow went to take the offering, he took about ten minutes, and you know, "We have asked our brother Chuck to come over here, and it cost, you know, the money and all to get him here. And we want to make sure that he's well taken care of and all, and so we want you to really give tonight to provide for our dear brother Chuck's needs." And all this kind of stuff. And I sat there on the platform just embarrassed silly.

And so when I finally got a chance to get up, I said, "I appreciate what this brother said about your poor brother Chuck, but I want you to know, I'm not going to take one penny for being here. For I have an extremely wealthy Father who takes care of all of my needs, and I don't have to depend upon people to provide for my needs, because my Father so adequately takes care of me. Gives me a generous expense account and supplies all of my needs. And so, if you want to take up offerings here, that's fine. If you want to give, that's good. But don't give for poor brother Chuck, 'cause he's not going to take a cent from you. I'm here to give and not to receive."

And I was just really embarrassed. I don't like my name used as the goat or the gimmick or whatever to get people to give. I do trust in my Father to supply my needs, and He does, and He's very good about it. He's very faithful in that. And so, really, I sort of modeled myself after Paul in this regard.

I have always been disturbed over the emphasis that churches so often place upon giving. And that is why I, perhaps, gone the other direction in the pendulum and say so little about giving. That is why we never mention to you any needs that might exist, because we're not looking to you; we're looking to the Lord to supply for the work of the ministry. And when God guides, God always provides.

And I always look a little ensconced at these who have been led by God into some great program, and the whole thing's going to fail unless you bail God out. I somehow don't conceive God as being on the brink of bankruptcy every other week and ready to fold His whole program because people don't come through and rescue Him from financial insolvency.

So, Paul had the same attitude towards giving. Didn't want any offerings taken while he was there. Didn't want any emphasis placed upon money. "Go ahead and get it all in before I get there, so that when I arrive, there will be no collections taken while I am there."

But in the giving, Paul does mention an interesting basic law of God. And that law of God is a spiritual law. And it is interesting because it is hard, at times, to understand just how it can work. And I don't know the mechanics of how it works, all I do know is that it does work. Now, there are a lot of physical laws that I know work. I don't know how they work. I understand a little bit about the laws of magnetism. The attraction of opposite poles and the repelling of like poles. I know that the positive charges repel each other. Now, why they repel, I don't know. Why opposite poles attract, I don't know. I know they do. From the time I was a child, I knew that I could take a magnet and slowly put it down and finally watch the nail jump up to the magnet, and some invisible force that was grabbing that nail and pulling it up to the magnet and holding it to the magnet. Later, as I began to study a little bit of physics, I understood that opposite poles attract. Now I know that; why they do, I don't know.

I know a little bit about electricity. Enough not to put my finger in a socket. I know that we can project, and this I don't know whether or not the electrical charges are going in the wire or around the wire, that I don't know. But I know that they can be transmitted along a wire. And I understand a little bit about alternate currents and direct currents, but just how it works, I'm not sure. I know that the laws are there, and I learned to have used to advantage those laws. I know that gravity is a natural law, that it works. I know not to defy it. Now why it is that mass attracts, I don't know. But I know it does.

The same with spiritual laws that are also established by God within the universe. And though I can't explain how they work, I know they do. And so, you learn to live by these laws. You learn to follow these laws, and to reap the results. Now, I know that there is a spiritual law that declares, "Give, and it shall be given unto you, measured out, pressed down, running over" ( Luke 6:38 ). Now, just how it is that the more you give to God the more you receive, I don't know how that operates. But Paul brings out this spiritual law here.

But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully ( 2 Corinthians 9:6 ).

Now that's the spiritual law. And when you put it like this, I can begin to understand it a little bit how the more you give, the more you'll get. For Paul here puts it in a framework that I can begin to understand a bit. If I am sowing wheat in the field, it stands to reason the more seed I sow, the greater harvest I will have. Now, if I want to be very careful about how I sow, and just take the seeds and toss them out here and there, then I'm only going to have little wheat shoots here and there. I'm not going to have much of a harvest. But if I go out and sow just abundantly, then I'm going to reap an abundant harvest. So, putting it in that kind of a framework, I can begin to understand a little bit how the more you give, the more you get. The more God returns, the greater the harvest.

And so, Paul brings it over into this law of giving, saying that if you sow sparingly, you're going to reap sparingly. But if you will sow bountifully, then you will reap bountifully. That is a law of God. Interesting, it is the only law that God challenges you to prove. A lot of people say, "I'm going to prove God now." But God has only challenged you to prove Him in one area, and that is in this law of giving. And God said, "Prove me now herewith, saith the LORD, and see if I will not pour out unto you a blessing that you cannot contain" ( Malachi 3:10 ). And that proving Him is in the giving to God of tithes and offerings.

So there is a basic law, it works. I can't explain how it works. All I can do is assure you that it does work. God says prove me and see if it doesn't. Only in the one area of giving. Now,

Every man ( 2 Corinthians 9:7 )

And here is how we are to give, "Every man"

according as he has purposeth in his heart, so let him give; not grudgingly, or of necessity [out of pressure]: for God loveth a cheerful [hilarious] giver ( 2 Corinthians 9:7 ).

And that's what the Greek word means. God takes it as a personal affront, and I would, too, if I were God. When someone gives Him something, and then gripes about it. You ever had someone give you something, and then they go around and they complain and you know, about what they gave to you? Giving grudgingly. My feeling is always, "Keep it, man. I don't want it." You know, I don't like gifts with strings attached. Many times, things are given to the church, and I really don't like to question motives, but sometimes people sort of have let it slip. "You know, this chair was given to us by our grandmother, and we don't want to get rid of it. We don't really have any use for it. We don't really want it, but we thought we'd give it to the church, you know, because we don't want to throw it away." And then it becomes our obligation to put it someplace and to keep it for grandma's sake, you know.

But God doesn't want you to give anything to Him begrudgingly. You know, with an all right-I'll-give-it-to-you kind of an attitude. And God as much as says, "Hey, keep it. I don't want it; I don't need it."

Nor does God want your gift to be by pressure. Someone really putting the pressure on you, you know. Everybody's looking now to see what you're going to give. And God doesn't want the gift to come by necessity, by constraint, by pressure. But what you give to God, which God receives and accepts, is that which you give with just a cheerful heart. Giving hilariously. "Lord, you know, here." I love it, to give to God just. It's a joy to be able to give. And only that should you really give to God. That which is given hilariously, because it is only that which God really respects and honors. So you're better off to keep it than to give under pressure, constraint or grudgingly. You're better, really, off to keep it, and you would be better off if you'll just keep it. And only give what you can give with a hilarious heart because of your love for Him. So, "Every man as he has purposed in his own heart, so let him give."

And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work ( 2 Corinthians 9:8 ):

That is God's return now to you. You have given to God hilariously. God will never be a debtor to you. Remember that. God will never be a debtor to man. As the scripture said, "Who hath given, and it has not been recompensed unto him again?" ( Romans 11:35 ) And as Jesus said, "Give and it shall be given, measured out, pressed down, running over," because God's not going to be your debtor. So, "God is able to make all grace abound toward you," taking care of all of your needs, "every good work."

(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever ( 2 Corinthians 9:9 ).

And so, he puts together here, actually, some of the psalms in this verse, "has dispersed abroad; given to the poor: his righteousness remains."

Now he that ministereth seed to the sower [or God] both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness:) ( 2 Corinthians 9:10 )

And so God, who gives the seed to the sower, gives us the bread. May He multiply the seed that you have sown, and just increase your fruits.

Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God ( 2 Corinthians 9:11 ).

And so, may God just return to you riches untold.

For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God ( 2 Corinthians 9:12 );

So, it doesn't just . . . it has a two-fold purpose. It takes care of their need, but it also creates a praise in their hearts to God. And so the people who are receiving, as they receive the gifts that you have given, they're going to be giving God thanks. And so through your giving, actually, you are provoking a lot of thanksgiving to be directed unto God. As people go away and say, "Oh, thank You, God. Oh, praise the Lord. Lord, You've taken care of our needs and all." And these praises are going to God, and they are actually praises that have resulted from your giving. I think that's really a beautiful way to look at the giving. In the fact that it is going to bring blessing to other people who, in turn, will give thanks to God for those blessings. And so your giving is not only just taking care of their needs, but it's being the cause for bringing praise and rejoicing unto the Father.

While by the experiment of this ministration [ministry] they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; And by their prayer for you ( 2 Corinthians 9:13-14 ),

And of course, they, in turn, having received, will pray for you,

which long after you for the exceeding grace of God in you. Thanks be unto God for his unspeakable gift ( 2 Corinthians 9:14-15 ).

So we're talking about giving to God, but yet, you think of what God has given unto us: that unspeakable gift of Jesus Christ. And what was the motive behind it? "God so loved the world that He gave" ( John 3:16 ).

And so the motive behind our giving must be love. Our love for God. And any other motive is not really valid. Give because you love the Lord. Give what you purpose in your heart. What you can give hilariously, that give unto God and God will bless you abundantly for it. So the rule's really about giving. And I want that those rules should apply here.

Really, I don't want you to give unless you are motivated by the love of the Lord within your heart, and give only as you purpose in your own heart to give. Never feel pressured. Never feel constrained. We'll never come to you pleading for funds for God's work. We'll close the doors before we do that. If things should get bad financially and all, and we start really going down the tubes, we'll just close the door. We won't come up and send you letters and say, "Well, we're really in desperate straits," and all that. We'll just close the doors, and I'll head for Hawaii or something. Don't feel sorry for us.

"Thanks be to God for His unspeakable gift." Oh, God is so good to us, and in His love He has given us so much, not only Christ, but that gift that is through Christ of the hope for the eternal kingdom and those riches in glory that are ours through Christ Jesus. You know, Christ is just sort of, in a sense, the obvious, but with Christ there comes so much. You know, the fringe benefits never quit. They go on and on and on and on and on. But they all come to us through Christ. "Grace and peace"--oh, these glorious gifts of God. How do I receive them? Through Christ--"be multiplied to you through our Lord Jesus Christ" ( 2 Peter 1:2 ). So He is the gift that really opens the door for all of these gifts that God bestows upon us.

Now Paul has finished his section upon the giving for the poor saints in Jerusalem and he goes on to other things. And these other things are very sober and serious things. Again, he deals with the challenge of his apostleship that was made by those in Corinth. There was a faction in Corinth that were against Paul, and this factious group tried to turn other people against Paul.

Divisions within the church are always an ugly thing. When people begin to align themselves with man or with some system of teaching, rather than with Jesus Christ. And so often when people create these divisions, rather than just saying, "Well, let's start something new," they have to somehow give a rationale for starting something new by tearing down the old and by finding fault and by saying things against Paul.

And so these factions were at work. Always an ugly thing in the body of Christ. And so, Paul now is writing to these factious groups, addressing himself to the criticism that was made of him by these who sort of set themselves up as spiritual authorities. And there's always those around, you know, who pretend to have a greater spiritual insight and a greater spiritual understanding.

They go around with sort of putting off this aura of, "Well, brother, when you really arrive at, you know, the degree that I am, you will understand these things. I can understand now, you just are not ready for these things. But as you mature and grow, then you can understand these deeper things of God." And these malarkey that they come off with, you know. And so, as though they are more spiritual, have greater insight. And you poor peons, someday maybe you'll arrive, but in the meantime, we feel sorry for you. Trying to bolster their own cause by tearing down others.

There is, they used to have the "Confucius say." I don't know if Confucius said all the things he's attributed to having said, but I can remember one of the "Confucius says" when I was a kid. And it used to be, you know, one of the popular things, "Confucius say," you know, "Many men smoke but few men chew." One of the things that they used to say. But there is another saying attributed to Confucius, and probably more accurate. And it was, "Confucius say, Man who throws mud loses ground." I like that. You see, you can't really throw mud without getting your hands dirty and losing ground.

They were throwing mud at Paul. Paul seeks now in the next few chapters to defend himself, as though he needed to defend himself. It's tragic that Paul was put in this posture. And Paul is embarrassed by it. He's more or less forced now to say things he doesn't want to say. These are things that were between he and the Lord. These are things that he endured for Christ's sake, willingly, gladly. Things that he didn't go around, you know, trumpeting all over the land. But now he's more or less forced, because of his position being challenged by these evil people in Corinth, to reveal some of the things whereby his apostleship is really proved.

"

Contending for the Faith

Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)

Now he that ministereth seed to the sower both minister bread for your food: In this verse Paul restates his message in verse 8. Similarly, the same message is presented in the Old Testament:

As the rain cometh down, and the snow from heaven, and returneth not thither, but watereth the earth, and maketh it bring forth and bud, that it may give seed to the sower, and bread to the eater (Isaiah 55:10).

Likewise, in Paul’s statement here, the word "ministereth" (epichoregeo) means to "supply" (Thayer 246) or "contribute" (Strong 2023) to the "sower." It is God who is supplying seed to the sower. The "sower" is the cheerful giver. As in the Old Testament passage, God gives the rain and snow from heaven; and they profit the sower by providing necessary bread; likewise, in Paul’s statement, God supplies seed to the willful giver, and the seed provides bread for their food to eat.

and multiply your seed sown, and increase the fruits of your righteousness: Again, as Paul has previously taught, God multiplies, that is, He "increase(s) the seed sown by the Christian who freely gives and He increases the ’righteousness’ or ’generosity’ for what he was given" (Bratcher 100). Paul’s message is that God uses human generosity to create a rich harvest of good things for others. Therefore, we learn that God’s way of giving on the first day of the week will produce ample amount of daily necessities for all Christians, as Lipscomb says, "God multiplies what is given and increases the means of doing good" (124).

Dr. Constable's Expository Notes

E. The benefits of generous giving 9:6-15

Paul concluded his exhortation regarding the collection by reminding his readers of the benefits God inevitably bestows on those who give liberally. He did this so they would follow through with their purpose and believe that God would provide for the need that their sacrifice would create.

Dr. Constable's Expository Notes

Paul applied this promise to his readers, and we can apply it to ourselves. However notice that what God promised is seed for sowing, the opportunities and resources to make further investments of good works. He did not promise wealth for our own consumption.

Preachers of "prosperity theology" have used these verses to support their contention that God will inevitably give you more material goods if you give what you presently have to Him. They often urge their hearers to give to God through their ministries. However Paul was comparing what God does on the physical plane with what He does spiritually. The farmer who plants a crop gets back more seed than he sowed. Similarly, Paul argued, those who sow spiritually by giving sacrificially to others will receive more spiritual seed, namely, divine enablement to help more people (2 Corinthians 9:8-9). Moreover God will not just supply more spiritual seed, but He will multiply it.

Generally what we give away is what we get back. That is the principle in view. However this is not a promise that we will inevitably get more wealth if we give away our wealth. The opposite usually happens. In Galatians 6:7 the emphasis is on "that" rather than "reap." Paul’s point there was that we reap in kind what we sow (cf. Galatians 6:8). He did not say that we will get back more of whatever we sow. "In everything" implies that God may give generous Christians more material resources that they can pass on to others. However, we should remember that the context is primarily dealing with righteousness that comes back to the person who sows righteous acts, not Rolls Royces and Rolex watches. [Note: For an evaluation of "prosperity theology," see Jim Kinnebrew, "The Gospel of Affluence," Mid-American Theological Journal 9:2 (Fall 1985):49-65, and Ken L. Sarles, "A Theological Evaluation of the Prosperity Gospel," Bibliotheca Sacra 143:572 (October-December 1986):329-52.]

"There is no hint here of a ’prosperity theology.’ Enrichment, like ’overflowing’ (2 Corinthians 9:8), is metaphorical, and is not at all motivated by self-interest." [Note: Barnett, p. 443.]

Another result of the Corinthians’ benefaction would be that the Jerusalem saints would thank God when the gift came to them through Paul and his associates.

Barclay's Daily Study Bible

Chapter 9

THE WILLING GIVER ( 2 Corinthians 9:1-5 )

9:1-5 It is superfluous for me to write to you about this service designed to help God's dedicated people, for I know your eagerness, about which I have boasted for you to the Macedonians, for I have told them that Achaea has been ready since last year, and the story of your zeal has kindled the majority of them. But, all the same, I am sending the brothers, so that, in this particular matter, the boast I made of you may not be proved empty, so that you might be all ready, as I said you were. I do this in case the Macedonians should arrive with me and find you unprepared, and, in case, if that should happen, we--not to mention you yourselves--should be ashamed. I think it necessary to invite the brothers to go on ahead of us, and to get your promised bounty in order in good time, so that it should be ready as if you were eager to give and not as if I were forcing it out of you.

As many of the early fathers noted, there is a delightfully human touch in the background of this passage. Paul is dealing with the collection for the saints at Jerusalem. But now it becomes clear that he has been encouraging the Corinthians to generosity by quoting the example of the Macedonians ( 2 Corinthians 8:1-5), and at the same time encouraging the Macedonians by quoting the Corinthians! And now he is just a little afraid that the Corinthians may let him down! It is typical of Paul and of the greatness of his heart. For the whole point is that he never criticized one Church to another; he praised one to another. No bad standard by which to test a man is whether he delights in retailing the best or the worst about others.

There are at least four ways in which a man may give a gift.

(i) He may give as a duty. He may discharge the claims of generosity but do so as one pays an account or sends a remittance to a tax-collector. It may be done as a grim duty and with such a bad grace that it would be almost better not to do it at all.

(ii) He may give simply to find self-satisfaction. He thinks far more of the pleasant feeling that he has when he makes the gift than of the feelings of the person who receives it. There are people who will give a penny to a beggar rather because of the glow of satisfaction they get than from any real desire to help. Such giving is in essence selfish; people who give like that give to themselves rather than to the recipient.

(iii) He may give from motives of prestige. The real source of such giving is not love but pride. The gift is given not to help but to glorify the giver. In fact the chances are that it would not be given at all if it were not seen and praised. It may even be that the giving is done in order to pile up credit with God--as if any man could put God in his debt.

(iv) None of these ways of giving are wholly bad, for at least the gift is made. But the real way to give is under love's compulsion, to give because one cannot help giving, to give because the sight of a soul in need wakens a desire that cannot be stilled. This is in fact to give in God's way; it was because he so loved the world that he gave his Son.

Paul's great desire is that the gift of the Corinthians should be ready and not have to be collected at the last moment. An old Latin proverb says, "He gives twice who gives quickly." That is always true. The finest gifts are those made, before they are requested. It was while we were yet enemies that Christ died for us. God hears our prayers even before we speak them. And we should be to our fellow men as God has been to us.

THE PRINCIPLES OF GENEROSITY ( 2 Corinthians 9:6-15 )

9:6-15 Further, there is this--He who sows sparingly will also reap sparingly, and he who sows bountifully will reap bountifully. Let each man give as he has decided in his heart. Let him not give as if it hurt him to give or as if it was being forced out of him, for it is the happy giver whom God loves. God can supply you with an overflowing measure of every grace, so that because in all things at all times you have all sufficiency, you may excel in every good work. As it stands written, "He scattered his seed, he gave to the poor; his righteousness remains for ever." And in every point you will be enriched for every kind of generosity, that generosity which, through you, produces thanksgiving to God. For the ministration of this act of voluntary service not only fills up the lacks of God's dedicated people, but it also does something special for God through the many thanksgivings it produces. Through your generosity the reality of your Christian service will be so signally proved that they will glorify God because of the way in which you obey your creed, which looks to the gospel of Christ, and because of the generous way in which you have shared with them and with all men; and they will pray for you and long for you because of the surpassing grace of God which is upon you. Thanks be to God for the free gift of God he gave to us, the story of which can never be fully told.

This passage gives us an outline of the principles of generous giving.

(i) Paul insists that no man was ever the loser because he was generous. Giving is like sowing seed. The man who sows with a sparing hand cannot hope for anything but a meagre harvest, but the man who sows with a generous hand will in due time reap a generous return. The New Testament is an extremely practical book and one of its great features is that it is never afraid of the reward motive. It never says that goodness is all to no purpose. It never forgets that something new and wonderful enters into the life of the man who accepts God's commands as his law.

But the rewards that the New Testament envisages are never material. It promises not the wealth of things, but the wealth of the heart and of the spirit. What then can a generous man expect?

(a) He will be rich in love. This is a point to which we will return. It is always true that no one likes the mean man and generosity can cover a multitude of other sins. Men will always prefer the warm heart, even though its very warmth may lead it into excesses, to the cold rectitude of the calculating spirit.

(b) He will be rich in friends. "A man that has friends must show himself friendly." An unlovable man can never expect to be loved. The man whose heart runs out to others will always find that the hearts of others run out to him.

(c) He will be rich in help. The day always comes when we need the help which others can give, and, if we have been sparing in our help to them, the likelihood is that they will be sparing in their help to us. The measure we have used to others will determine the measure which is given to us.

(d) He will be rich towards God. Jesus taught us that what we do to others we do for God, and the day will come when every time we opened our heart and hand will stand to our favour, and every time we closed them will be a witness against us.

(ii) Paul insists that it is the happy giver whom God loves. Deuteronomy 15:7-11 lays down the duty of generosity to the poor brother, and Deuteronomy 15:10 has it, "Your heart shall not be grudging when you give to him." There was a rabbinic saying which said that to receive a friend with a cheerful countenance and to give him nothing is better than to give him everything with a gloomy countenance. Seneca said that to give with doubt and delay is almost worse than not to give at all.

Paul then quotes from Psalms 112:3; Psalms 112:9 --verses which he takes to be a description of the good and generous man. He scatters his seed, that is he sows it not sparingly but generously; he gives to the poor; and his action is to his credit and joy forever. Carlyle tells how, when he was a boy, a beggar came to the door. His parents were out and he was alone in the house. On a boyish impulse he broke into his own savings-bank and gave the beggar all that was in it, and he tells us that never before or since did he know such sheer happiness as came to him in that moment. There is indeed a joy in giving.

(ii) Paul insists that God can give a man both the substance to give and the spirit in which to give it. In 2 Corinthians 9:8 he speaks of the all-sufficiency which God gives us. The word he uses is autarkeia ( G841) . This was a favourite Stoic word. It does not describe the sufficiency of the man who possesses all kinds of things in abundance. It means independence. It describes the state of the man who has directed life not to amassing possessions but to eliminating needs. It describes the man who has taught himself to be content with very little. It is obvious that such a man will be able to give far more to others because he wants so little for himself. It is so often true that we want so much for ourselves that there is nothing left to give to others.

Not only that, it is God who can give us the spirit in which to give. Robert Louis Stevenson's native servants loved him. His boy used to waken him every morning with a cup of tea. On one occasion his usual boy was off duty, and another had taken over. This boy woke him not only with a cup of tea but also with a beautifully cooked omelette. Stevenson thanked him and said, "Great is your forethought." "No, master," said the boy, "great is my love." It is God alone who can put into our hearts the love which is the essence of the generous spirit.

But in this passage Paul does more. If we read into its thought, we see that he holds that giving does wonderful things for three different persons.

(i) It does something for others. (a) It relieves their need. Many a time, when a man was at his wit's end, a gift from someone else has seemed nothing less than a gift from heaven. (b) It restores their faith in their fellow men. It often happens that, when a man is in need, he grows embittered and feels himself neglected. It is then that a gift shows him that love and kindness are not dead. (c) It makes them thank God. A gift in a time of need is something which brings not only our love but also God's love into the lives of others.

(ii) It does something for ourselves. (a) It guarantees our Christian profession. In the case of the Corinthians that was specially important. No doubt the Jerusalem Church, which was almost entirely Jewish, still regarded the Gentiles with suspicion and wondered in its heart of hearts if Christianity could be for them at all. The very fact of the gift of the Gentile Churches must have guaranteed to them the reality of Gentile Christianity. If a man is generous it enables others to see that he has turned his Christianity not only into words but into deeds as well. (b) It wins us both the love and the prayers of others. What is needed in this world more than anything else is something which will link a man to his fellow men. There is nothing so precious as fellowship, and generosity is an essential step on the way to real union between man and man.

(iii) It does something for God. It makes prayers of thanksgiving go up to him. Men see our good deeds and glorify not us but God. It is a tremendous thing that something we can do can turn men's hearts to God, for that means that something we can do can bring joy to him.

Finally, Paul turns the thoughts of the Corinthians to the gift of God in Jesus Christ, a gift whose wonder can never be exhausted and whose story can never be fully told; and, in so doing, he says to them, "Can you, who have been so generously treated by God, be anything else but generous to your fellow men?"

Before we go on to study 2 Corinthians 10:1-18; 2 Corinthians 11:1-33; 2 Corinthians 12:1-21; 2 Corinthians 13:1-14 of our letter, let us remember what we have already seen in the introduction. There is a most surprising break between 2 Corinthians 9:1-15 and 2 Corinthians 10:1-18. Up to 2 Corinthians 9:1-15 everything seems to be going well. The breach is healed and the quarrel is over. 2 Corinthians 8:1-24; 2 Corinthians 9:1-15 deal with the collection for the Church at Jerusalem, and, now that that practical matter is dealt with, we might expect Paul to draw to a close. Instead, we find four chapters which are the saddest and the sorest chapters Paul ever wrote. It makes us wonder how they got there.

Twice in 2 Corinthians Paul speaks of a severe letter that he had written, a letter so stern that at one time he almost regretted ever having written it ( 2 Corinthians 2:4; 2 Corinthians 7:8). That description does not at all fit 1 Corinthians. So we are left with two alternatives--either the severe letter is lost altogether or at least part of it is contained in these 2 Corinthians 10:1-18; 2 Corinthians 11:1-33; 2 Corinthians 12:1-21; 2 Corinthians 13:1-14. All the likelihood is that 2 Corinthians 10:1-18; 2 Corinthians 11:1-33; 2 Corinthians 12:1-21; 2 Corinthians 13:1-14 are the severe letter, and that, when Paul's letters were being collected, it was placed here by mistake. To get the right order of things we really ought to read 2 Corinthians 10:1-18; 2 Corinthians 11:1-33; 2 Corinthians 12:1-21; 2 Corinthians 13:1-14 before we read 2 Corinthians 1:1-24; 2 Corinthians 2:1-17; 2 Corinthians 3:1-18; 2 Corinthians 4:1-18; 2 Corinthians 5:1-21; 2 Corinthians 6:1-18; 2 Corinthians 7:1-16; 2 Corinthians 8:1-24; 2 Corinthians 9:1-15. We may well believe that we are reading here the letter which it hurt Paul most of all to write, and which was written to try to mend a situation which came near to breaking his heart.

-Barclay's Daily Study Bible (NT)

Gann's Commentary on the Bible

2 Corinthians 9:10

The first part of this verse seems to be a quote from Isaiah 55:10, and the second part seems to be quoted from Hosea 10:12.

He who -- The same God who is faithful to supply all His creatures’ physical needs and is kind to all men, is uniquely gracious to His children. He always fulfills His promise to replenish their generosity.

supplies seed -- Paul alludes to Isaiah 55:10—a song of joy celebrating Israel’s promised restoration (see note on 2 Corinthians 1:3)—as further support that God provides for His creation. For this reason, the Corinthian believers should feel free to give generously to the collection, without fear that their own needs will go unmet. - FSB

supplies [ministers, provides] -- The verb used is a compound word, epichorēgein, G2023, (epi - chorego) furnish abundantly.

At Athens a choragus was one who furnished a chorus, and as this was a leitourgia (or “public service”), involving great expense, and often discharged with extreme munificence, the verb came to imply “provide abundantly.” St. Paul may (so to speak) have “picked up the word” at Athens. - PC

supply {second appearance of the word] -- must see G5524, χορηγέω, chorēgéō; from chorēgós (n.f.), the leader of the ancient chorus who supplied the chorus at his own expense, which is from chorós (G5525), the chorus, and hēgéomai (G2233), to lead. In the NT in general it means to furnish generously, lavishly (2 Corinthians 9:10; 1 Peter 4:11). - cf. WordStudy, Thayer, CBSC

fruits [harvest] of your righteousness. -- God’s temporal and eternal blessings to the cheerful giver (cf. Hosea 10:12).

Gill's Exposition of the Whole Bible

Now he that ministereth seed to the sower, and bread for your food,.... For so the words ought to be pointed and read, as is clear from Isaiah 55:10 to which they refer; and are a "periphrasis" of God, who so blesses the seed that is cast into the earth, that it brings forth such an increase, as that there is a sufficiency of bread for food to the eater for the present year, and a sufficiency of seed to sow with again the next year; and that God, that does this every year, is able "to minister to", or supply your present necessities;

and to multiply your seed sown, and increase the fruits of your righteousness; though some consider these as a wish or prayer of the apostle's, that God would do all this for them. Some copies, and the Vulgate Latin, Syriac, and Ethiopic versions, read all in the future tense, "he will minister" to you, or "supply" you, "and will multiply your seed sown",

and will increase the fruits of your righteousness; and so contain a promise of a divine blessing, encouraging to liberality with cheerfulness, by strengthening their faith in the providence of God; who as he multiplies, not the seed expended in the family, or sold at market, or as in the barn, or laid up for a better price, but the seed sown in the field, so he will multiply the substance of men; not what they lay out on themselves and families, or lay up in their coffers, but what they give away, or bestow on Christ's poor: and all effects which follow acts of liberality, and which are here designed by "fruits of righteousness", such as a good name among men, blessing, praise, thanksgiving, and prosperity in things temporal and spiritual, these God will abundantly increase; some of which are mentioned in the following verses. So alms with the Jews is not only called צדקה, "righteousness", but "seed sown". Thus Jarchi interprets Psalms 37:26 "and his seed is blessed", he that

זורע, "sows" righteousness or alms, its end shall be for a blessing, or in the end he shall be blessed; and the phrase, "rain righteousness", in Hosea 10:12 is by the Septuagint rendered, γεννηματα δικαιοσυνης, "fruits of righteousness", the same as here, from whence it seems to be taken.

Henry's Complete Commentary on the Bible

      6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.   7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.   8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:   9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.   10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)   11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.   12 For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;   13 Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;   14 And by their prayer for you, which long after you for the exceeding grace of God in you.   15 Thanks be unto God for his unspeakable gift.

      Here we have,

      I. Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe, 1. It should be bountifully; this was intimated, 2 Corinthians 9:5; 2 Corinthians 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, 2 Corinthians 9:6; 2 Corinthians 9:6. 2. It should be deliberately Every man, according as he purposes in his heart,2 Corinthians 9:7; 2 Corinthians 9:7. Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses. 3. It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, 2 Corinthians 9:7; 2 Corinthians 9:7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isaiah 58:10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable.

      II. Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians,

      1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, 2 Corinthians 9:6; 2 Corinthians 9:6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (2 Corinthians 9:7; 2 Corinthians 9:7), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, 2 Corinthians 9:8; 2 Corinthians 9:8. We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written (Psalms 112:9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, 2 Corinthians 9:10; 2 Corinthians 9:11. Here observe, [1.] To whom the prayer is made--to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient,--that God will multiply their seed sown, that they may still be able to do more good,--and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness (2 Corinthians 9:11; 2 Corinthians 9:11),-- that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich.

      2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants,2 Corinthians 9:12; 2 Corinthians 9:12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them.

      3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, 2 Corinthians 9:11; 2 Corinthians 9:11. These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, 2 Corinthians 9:13; 2 Corinthians 9:13. Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God.

      4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, 2 Corinthians 9:14; 2 Corinthians 9:14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich.

      Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift,2 Corinthians 9:15; 2 Corinthians 9:15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.

Kelly Commentary on Books of the Bible

2 Corinthians 1:1-24. It is impossible to read the two epistles to the Corinthians with the smallest care without perceiving the strong contrast between the wounded tone of the first epistle (the heart aggrieved so much the more because it loved the saints), and now, in the second, that same heart filled with consolation about them from God. This is exceedingly assuring, and it is as evidently divine, the effectual working of God's own grace.

In human things nothing really shuts out decay. The utmost wise men essay is to put a drag on the progress of corruption, and to stave off as long as may be the too rapid inroads of death. Thanks be to God, it h not so in divine things. There is nothing which so brings out the resources of God as His supremacy over evil in grace, nothing that so manifests His tender mercy and His goodness wherever there is real faith. And spite of the painful disorders of the Corinthians, reality was there. So the apostle, though heart-broken because of their state, would confidently look up to God about them, even in his first so strongly reproving epistle; for it was the Lord Himself who had told him He had much people in that city. There was small appearance of it when he wrote the earlier letter to them; but the Lord was right, as He always is, and the apostle confided in the Lord spite of appearances. He now tastes the joyful fruit of his faith in the recovering grace of the Lord. Hence in this epistle we have not so much as in the former the evidence of their outward disorders. The apostle is not occupied as there with the regulation of the state of the church as such, but we see souls restored. There is indeed the result of that salutary dealing in the very different state of individuals, and also of the assembly; but very emphatically, whatever might be the effect on the many, to a large extent there is a blessed unfolding of life in Christ in its power and effects.

Thus our epistle reminds us to a certain extent of the epistle to the Philippians, resembling it, though not of course the same, nor by any means of so lofty a character; but nevertheless a state appears wholly different from the downward path which the first epistle had reproved. For this change God had prepared His servant; for He takes in everything in His matchless wisdom and ways. He considers not only those written to, but the one He was employing to write. Assuredly He had dealt with them, but He had also dealt with His servant Paul. It was another sort of dealing, not without humbling to them, in him withering to nature, without the shame that necessarily befell the saints at Corinth, but so much the more fitting him to go out in love toward them. As he knew what God's grace had wrought in their hearts, he could the more freely express the sympathy he felt, and, encouraged by all that had been wrought, take up what remained to be accomplished in them. But the unfailing grace of God, that works in the midst of weakness and in the face of death, and had so wrought mightily in him, made the Corinthians very dear to him, and enabled him to bring to bear on their circumstances and their state the most suited comfort that it was ever the mission of that blessed man to minister to the hearts of those that were broken down.

This he now pours forth abundantly, "Blessed be God;" for his heart, surcharged with grief when the first epistle was written, could open, "Blessed be God, even the Father of our Lord Jesus Christ, the Father of mercies, and the God of all comfort; who comforteth us in all our tribulation, that we may be able to comfort them which are in any trouble," no matter what, were it through grave faults, were it to their own deep shame and to his grief as once. But now the comfort far overcomes the sorrow, and we are enabled to "comfort them that are in any trouble, by the comfort wherewith we ourselves are comforted of God." Here with a true heart he at once brings in the sufferings of Christ: "For as the sufferings of Christ abound in us, so our consolation also aboundeth by Christ. And whether we be afflicted, it is for your consolation and salvation."

The difference in this from Philippians, to which I have referred, is remarkable. The point in hand there is, that they were working out their own salvation, the apostle being, in a certain sense, completely shut out from them. Unable from circumstances, he there lets them know that he does not mingle himself with them in the same way. Their state did not need it. Undoubtedly this is a difference; but it is only that which is owing to their manhood in grace. Here they wanted more. It was the unfolding of grace in both; but the difference was largely to the credit of His name in the Philippians. It was the proof of their excellent condition that the apostle had such perfect confidence in them, even while he was absolutely precluded from being near them. He was at a distance from them, and had but small prospect of meeting with them shortly.

To the Corinthians he could speak otherwise. He was comparatively near, and was hoping the third time, as he tells us in the latter part of the epistle, to come to them. Nevertheless he interweaves his own experience with theirs in a way which is wonderfully gracious to those who had a heart. "And whether we be afflicted," he says, "it is for your consolation and salvation, which is effectual in the enduring of the same sufferings which we also suffer: or whether we be comforted, it is for your consolation and salvation." Was it not the reckoning of grace? Whatever came on them, it was for their comfort. If affliction, the Lord would turn it to their blessing; if joy and consolation, no less to their blessing. At the same time he lets them know what trouble had come upon himself, and in the most delightful manner turns it to account. Whatever was the might of God that had sustained him when there was nothing on their part to give him comfort, but rather to add to the anguish of his spirit, now that grace was operating in their hearts, he shows how dependant he felt on their prayers. Truly beautiful is grace, and far different from the manner of man.

How blessed to have the working of God not only in Him that is absolute perfection, but in one who feels like ourselves, who had the same nature in the same state that has wrought such continual mischief towards God! At the same time, it is proved by such a one as this servant of God to be only the means of furnishing additional proof in another form that the might of God's Spirit is without limit, and can work the greatest moral wonders even in a poor human heart. Undoubtedly we should lose much if we had it not in its full perfection in Christ; but how much we should lose if we had not also the working of grace, not where human nature was itself lovely, not a spot without nor a taint of sin within, but where everything natural was evil, and nothing else; where nevertheless the power of the Holy Ghost wrought in the new man, lifting the believer completely above the flesh. This was the case with the apostle.

At the same time there was the answer of grace in their hearts, though it might be developed comparatively but little. Evidently there was a great deal that required to be set right in them; but they were on the right road. This was a joy to his heart, and so at once he encourages them, and gives them to know how little his heart had turned away from them, how he loved to link himself with them instead of standing aloof from them. "Ye also helping together by prayer for us, that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf. For our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity," etc. He had been charged with the contrary. Being a man of remarkable wisdom and power of discernment, he paid the penalty that this must always entail in this world. That is, they imputed it to his ability and natural penetration; and the real power of the Spirit of God was thus merely accredited to flesh.

There was also an imputation of vacillation if not dishonesty. His purpose of visiting Corinth had been set aside. First of all the apostle takes this up in a spirit of self-renunciation, bent on Christ's glory. Supposing their imputation to be true, supposing Paul had been as fickle-minded a man as his enemies insinuated, if he had said he would come and did not come after all, what then? At any rate his preaching was not thus. The word that Paul preached was not "yea and nay." In Christ it was "Yea," where there is no "nay." There is no refusal nor failure. There is everything to win, and comfort, and establish the soul in Christ. There is no negation of grace, still less of uncertainty in Christ Jesus the Lord. There is everything that can comfort the sad, attract the hard, and embolden the distrustful. Let it be the very vilest, what is there lacking that can lead on and into the highest place of blessing and enjoyment of God, not only in hope, but even now by the Spirit of God in the face of all adversaries? This was the Christ that he loved to preach. By Him came grace and truth. He at least is absolutely what He speaks. Who or what was so worthy of trust? And this is put in a most forcible way. "For," says he, "all the promises of God in him are yea, and in him Amen." It is not a bare literal accomplishment of the promises. This is not the, statement any more than the state of things which is come in now; but as to all the promises of God, it matters not what they may be, in Him is the yea, and in Him the Amen, to the glory of God by us. They have found their every verification in Christ.

Was eternal life promised? In Him was eternal life in its highest form. For what will be eternal life in the millennial day compared with that which was and now is in Jesus? It will be a most real introduction and outshining of eternal life in that day; but still in Christ the believer has it now, and in its absolute perfection. Take, again, remission of sins. Will that display of divine mercy, so needed by and precious to the guilty sinner, be known in the millennium at all comparably with what God has brought in and sends out now in Christ? Take what you please, say heavenly glory; and is not Christ in it in all perfection? It does not matter, therefore, what may be looked at, "whatever be the promises of God, in him is the yea, and in him the Amen." It is not said in us. Evidently there are many promises not yet accomplished as regards us. Satan has not lost but acquired, in the dominion of the world, a higher place by the crucifixion of the Lord Jesus Christ; but faith can see in that very act by which he acquired it his eternal downfall. Now is the judgment of the world. The prince of the world is judged, but the sentence is not executed yet. Instead of being dethroned by the cross, he has thereby gained in the world that remarkable place and title. But for all that, whatever the apparent success of the devil, and whatever the delay as to "the promises of God, in Him is the yea, and in Him the Amen, unto the glory of God by us."

But further, the apostle is not content with this alone. He would have them know, having thus described the word which he preached, that which was infinitely dearer to him than his own character. Now he tells them that it was to spare them he had not come to Corinth. This ought to have been a reproof; and it is given in the most delicate manner. It was the sweet result of divine love in his heart. He preferred to tarry or turn aside, rather than to visit the Corinthians in their then condition. Had he come at all, he must have come with a rod, and this he could not endure. He wished to come with nothing but kindness, to blame nobody, to speak of nothing painful and humiliating to them (albeit, in truth, more humiliating to him, for he loved them). And as a parent would be ashamed in his child's shame far more than the child is capable of feeling, so precisely the apostle had this feeling about those he had begotten in the gospel. He loved the Corinthians dearly, spite of all their faults, and he would rather bear their unworthy suggestions of a fickle mind because he did not visit them at once, than come to censure them in their evil and proud state. He wished to give them time, that he might come with joy.

In 2 Corinthians 2:1-17 this is entered into a little more, and the deep anxiety of his heart is shown about them. We may easily gather what an open door for evangelizing is to one who was a great preacher of the gospel, as well as an apostle and a teacher of the Gentiles. Although such an opportunity now offered itself, and was, no doubt, a strong impelling cause to work there, still he had no rest for his spirit. His heart was disturbed about the state of Corinth, and the case that tried him most in their midst. It seemed as if he felt nothing else, as if there was no sufficient call to occupy him in other quarters. He could turn from that most animating and immediate reward to any labourer in this world. Whatever might be the preciousness of presenting Christ to those who knew Him not, to see the manifestation of the glory of Christ in those that did know Him, to see it restored where it was obscured was something even nearer to his heart. The one would be, no doubt, great joy to wretched souls, and the spread of the glory of the Lord in the regions beyond; but here the glory of the Lord had been tarnished in those that bore His name before men; and how could Paul feel this lightly? What pressed so urgently on him? Hence it was that no attraction of gospel service, no promise of work, however fair, that called him elsewhere, could detain him. He felt the deepest affliction about the saints, as he says here, and had no rest in his spirit, because he found not Titus his brother, who had been to see them.

Then, again, among the particular instances which most pressed on him was, his exceeding trouble about the man he had ordered them to put away. For this he had authority from God, and the responsibility of heeding it abides, I need not say, in its entirety for us. We are just as much under that authority as they were. But now that God had wrought in the man who was the chief and grossest evidence of the power of Satan in the assembly, what a comfort to his heart! This sin, unknown even among the Gentiles, and the more shameful as being where the name of the Lord Jesus had been confessed and the Spirit dwelt, became the occasion of the most salutary instruction for all their souls, for they had learnt what becomes God's assembly under such humiliating circumstances. And they had responded to the solemn call pressed on them in the name of the Lord, and had purged out the evil leaven from the midst of their paschal feast. Only now they were in danger on the judicial side. They were disposed to be as over-severe as they had been previously unexercised and lax. Paul would infuse the same spirit of grace towards the penitent offender that filled himself. They had realised at length the shame that had been done to the Lord's glory, and were indignant with themselves as parties to identifying His name, not to speak of themselves, with such scandals. Thus they were slow to forgive the man that had wrought such a wrong, and Satan sought in an opposite way to separate them in heart from the blessed apostle, who had roused them to just feelings after their too long slumber. Just as Paul was horrified at their indifference to sin at first, so now it was impossible but that he must be concerned, lest there should be a failure in grace as a little before in righteousness. But there is nothing like a manifestation of grace to call out grace; and he lets them know what was his own feeling, not merely about the wrong-doer, but about themselves. "To whom ye forgive anything, I forgive also; for if I forgave anything, to whom I forgave it, for your sakes forgave I it in the person of Christ; lest Satan should gain an advantage over us: for we are not ignorant of his devices." This is his spirit. It is no longer a command, but a trust reposed in the saints; and when we think of that which is afterwards to appear in this epistle, what was still at work among them as well as what had been, it is certainly a most blessed and beautiful proof of the reality of grace, and of the effects which can be, as they have been, produced by it in the heart of a saint here below. What do we not owe to Jesus?

After having disposed of this matter for the present (for he recurs to it afterwards), he turns to speak of the way in which he was led of God through trial, no matter of what character. let the question be of the man who had wandered so far astray, but was now restored really to the Lord, and to whom he desired that his brethren should publicly confirm their love; or let it be that he is turned aside from gospel work because of his anxiety on their account, he now tells them of the triumph which the Lord gave him to prove everywhere.

This leads in2 Corinthians 3:1-18; 2 Corinthians 3:1-18 to an unfolding of righteousness in Christ, but in a style considerably different from what we found in the Epistle to the Romans. There the broad and deep, foundations were exposed to view, as well as the Spirit's power and liberty consequent on the soul's submission to Christ's work. The proposition was God just and the justifier, not by blood only, but in that resurrection power in which Christ rose from among the dead. According to no less a work of such a Saviour we are justified.

But in this chapter the Spirit goes higher still. He connects righteousness with heavenly glory, while at the same time this righteousness and glory are shown to be perfectly in grace as regards us. It is not in the slightest degree glory without love (as sometimes people might think of glory as a cold thing); and if it withers up man from before it, the fleshly nature no doubt, it is only with a view to the enjoyment of greater vigour, through the power of Christ resting on us in our detected and felt weakness.

The chapter opens with an allusion to the habit so familiar to God's church of sending and requiring a letter of commendation. "Do we begin again to commend ourselves? or need we, as some others, epistles of commendation to you, or letters of commendation from you?" Not at all. And what then is his letter of commendation? Themselves. What confidence he must have had in the gracious power of God, that his letter of commendation could be the Corinthian saints! He does not look around to choose the most striking instances of those converted by him. He takes what was perhaps the most humiliating scene that he had ever experienced, and he points even to these saints as a letter of commendation. And why so? Because he knew the power of life in Christ. He was reassured. In the darkest day he had looked up to God with confidence about it, when any other heart had failed utterly; but now that light was beginning to dawn upon them, yet still but dawned so to speak afresh, he could boldly say that they were not merely his, but Christ's, letter. Bolder and bolder evidently he becomes as he thinks of the name of the Lord and of that enjoyment which he had found, and found afresh, in the midst of all his troubles. Hence he says, "Ye are our epistle written in our hearts, known and read of all men: forasmuch as ye are manifestly declared to be the epistle of Christ ministered by us, written not with ink, but with the Spirit of the living God; not in tables of stone, but in fleshy tables of the heart." There were not wanting there those that endeavoured to impose legal principles on the Corinthians. Not that here it was the strongest or subtlest effort of the enemy. There was more of Sadduceeism at work among them than of Pharisaism; but still not infrequently Satan finds room for both, or a link between both. His ministry was emphatically not that which could find its type in any form of the law, or in what was written upon stone, but on the fleshy table of the heart by the Spirit of the living God. Accordingly this gives rise to a most striking contrast of the letter that kills and of the spirit that gives life. As is said here, "Not that we are sufficient of ourselves to think anything as of ourselves; but our sufficiency is of God; who also hath made us able ministers of the new covenant." Then lest any should conceive that this was the accomplishment of the Old Testament, he lets us know it is no more than the spirit of that covenant, not the letter. The covenant itself in its express terms awaits both houses of Israel in a day not yet arrived; but meanwhile Christ in glory anticipates for us that day, and this is, of course, "not of the letter, but of the spirit: for the letter killeth, but the spirit giveth life."

Next, we find a long parenthesis; for the true connection of the end of verse 6 is with verse 17, and all between properly forms a digression. I shall read the words outside the parenthesis, in order to make this manifest. He had said that "the spirit giveth life." Now the Lord (he adds) "is that spirit;" which last word ought to be printed with a small "s," not a capital. Some Bibles have this, I dare say, correctly; but others, like the one in my hand, incorrectly. "That spirit" does not mean the Holy Ghost, though it is He alone that could enable a soul to seize the spirit under the letter. But the apostle, I believe, means that the Lord Jesus is the spirit of the different forms that are found in the law. Thus he turns aside in a remarkable but characteristic manner; and as he intimates in what sense he was the minister of the new covenant (i.e. not in a mere literal fashion but in the spirit of it), so he connects this spirit with the forms of the law all through. There is a distinct divine purpose or idea couched under the legal forms, as their inner spirit, and this, he lets us know, is really Christ the Lord "Now the Lord is that spirit." This it is that ran through the whole legal system in its different types and shadows.

Then he brings in the Holy Ghost, "and where" (not simply "that spirit," but) "the Spirit of the Lord is, there is liberty." There is a notable difference between the two expressions. "The Spirit of the Lord" is the Holy Spirit that characterizes Christianity; but underneath the letter of the Jewish system, faith seized "the spirit" that referred to Christ. There was the outward ritual and commandment with which flesh made itself content; but faith always looked to the Lord, and saw Him, however dimly, beyond the letter in which God marked indelibly, and now makes known by ever accumulating proofs, that He from the first pointed to the One that was coming. A greater than anything then manifested was there; underneath the Moseses and the Aarons, the Davids and the Solomons, underneath what was said and done, signs and tokens converged on One that was promised, even Christ.

And now "where the Spirit of the Lord is, there is liberty." This was unknown under the Levitical order of things. There was a veiled form of truth, and now it is manifest. The Holy Ghost brings us into the power and enjoyment of this as a present thing. Where He is, there is liberty.

But looking back for a moment at the parenthesis, we see that the direct effect of the law (no matter what may be the mercy of God that sustained, spite of its curse) is in itself a ministration of death. Law can only condemn; it can but enforce death as on God's part. It never was in any sense the intention of God by the law to introduce either righteousness or life. Nor these only, but the Spirit He now brings in through Christ. "If the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance; which glory was to be done away," it was not at all an abiding thing, but merely temporary in its own nature, "how shall not the ministration of the Spirit be, rather glorious? For if the ministration of condemnation" (another point after the ministration of death; if it then) "be glory, much more doth the ministration of righteousness exceed in glory." It is not simply the mercy of God, you observe, but the ministration of righteousness. When the Lord was here below, what was the character of His ministration? It was grace; not yet a ministration of righteousness. Of course, He was emphatically righteous, and everything He did was perfectly consistent with the character of the Righteous. Never was there the smallest deflection from righteousness in aught He ever did or said. Grace and truth came by Jesus Christ. But when He went up to heaven on the footing of redemption through His blood, He had put away sin by the sacrifice of Himself: the ministration was not of grace merely, but of righteousness. In short, righteousness without redemption must destroy, not save; grace before redemption could not deliver, but at most forbear to judge; but righteousness founded on redemption provides the stablest possible basis for the believer.

Whatever the mercy displayed to us now, it is perfectly righteous in God to show it. He is vindicated in everything. Salvation is no stretch of His prerogative. Its language is not, "The person is guilty; but I will let him off; I will not execute the sentence against him." The Christian is now admitted to a place before God according to the acceptance of Christ Himself. Being altogether by Christ, it brings nothing but glory to God, because Christ who died was God's own Son, given of His own love for this very purpose, and there in the midst of all wrongs, of everything out of course here below, while the evil still remains unremoved, and death ravages still, and Satan has acquired all possible power of place as god and prince of this world, this deepest manifestation of God's own glory is given, bringing souls which were once the guiltiest and the vilest out of it, not only before God, but in their own souls, and in the knowledge and enjoyment of it, and all righteously through Christ's redemption. This is what the apostle triumphs in here. So he calls it not the ministration of life indeed; for there was always the new birth or nature through the mercy of God; but now he brings in a far fuller name of blessing, that of the Spirit, because the ministration of the Spirit is over and above life. It supposes life, but moreover also the gift and presence of the Holy Ghost. The great mistake now is when saints cling to the old things, lingering among, the ruins of death when God has given them a title flowing from grace, but abundant in righteousness, and a ministration not merely of life, but of the Spirit.

So he goes on farther, and says that "that which was made glorious had no glory in this respect, by reason of the glory that excelleth. For if that which is done away was glorious, much more that which remaineth is glorious." This again is another quality that he speaks of. We come to what abides to what never can be shaken, as he puts it to the Hebrews later. To this permanence of blessing we are come in Christ, no matter what else may come. Death may come for us; judgment certainly will for the world for man at least. The complete passing away of this creation is at hand. But we are already arrived at that which remains, and no destruction of earth can possibly affect its security; no removal to heaven will have any other effect than to bring out its lustre and abidingness. So he says, "Seeing then that we have such hope, we use great plainness of speech: and not as Moses, which put a veil over his face."

This characterized the dealings of the law, that there never was the bringing God and man, so to speak, face to face. Such a meeting could not yet be. But now it is. Not only has God come down to man face to face, but man is brought to look in where God is in His own glory, and without a veil between. It is not the condescension of the Word made flesh coming down to where man is, but the triumph of accomplished righteousness and glory, because the Spirit comes down from Christ in heaven. It is the ministration of the Spirit, who comes down from the exalted man in glory, and has given us the assurance that this is our portion, now to look into it, soon to be with Him. Hence he says it is "not as Moses, which put a veil over his face, that the children of Israel could not stedfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away in the reading of the Old Testament; which veil is done away in Christ." This is as in Christ when known to us. So "even unto this day, when Moses is read, the veil is upon their heart. Nevertheless when it shall turn to the Lord, the veil shall be taken away." But then we do not wait here for their turning to the Lord, which will be their portion by-and-by. Meanwhile the Lord has turned to us, turning us to Himself, in His great grace, and brought us into righteousness, peace, as well as glory in hope yea, in present communion, through redemption. The consequence is, all evil is gone for us, and all blessedness secured, and known to be so, in Christ; and, as he says here, "where the Spirit of the Lord is, there is liberty." Then, he adds further, "We all, with open [unveiled] face, beholding ["as in a glass" is uncalled for] the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Thus the effect of the triumph of our Lord Jesus, and of the testimony of the Holy Ghost, is to put us into present association with the glory of the Lord as the object before our souls; and this is what transforms us according to its own heavenly character.

In 2 Corinthians 4:1-18 the apostle takes into account the vessel that contains the heavenly treasure. He shows that as "we have this ministry, and "have received mercy" therefore to the uttermost, "we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the word of God deceitfully; but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our gospel be hid, it is bid to them that are lost." Such is the solemn conclusion: "In whom the god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them. For we preach not ourselves, but Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."

This is the gospel of the glory of Christ. It is not merely that we have the heavenly title, as we are taught in 1 Corinthians 15:1-58. The utmost on this subject brought before us there was, that we are designated "heavenly," and are destined to bear the image of the heavenly One by-and-by. The second epistle comes between the two points of title and destiny, with the transforming effect of occupation with Christ in His glory on high. Thus space is left for practice and experience between our calling and our glorification. But then this course between is by no means sparing to nature; for, as he shows here, "we have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." God makes us feel this, and helps on the practical transformation; and by what means? By bringing us into every kind of trouble and sorrow, so as to make nothing of flesh. For it is the allowed liveliness of nature that hinders the manifestation of the treasure; whereas its judgment leaves room for the light to shine out. This, then, is what God carries on. It explained much in the apostle's path which they had not been in a state to comprehend; and it contributed, where received and applied in the Spirit, to advance God's objects as regards them. "Death worketh in us, but life in you." What grace, and how blessed the truth! But see the way in which the process is carried on, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed; always bearing about in the body the dying of the Lord Jesus, that the life also of Jesus might be made manifest in our body. For we which live are alway delivered unto death." He speaks of the actualisation: all helps the great object, even such circumstances as seemed the most disastrous possible. God exposed His servant to death. This was only carrying out more effectually the breaking down that was always going on. "So then death worketh in us, but life in you. We having the same spirit of faith, according as it is written, I believed, and therefore have I spoken; we also believe, and therefore speak; knowing that he which raised up the Lord Jesus shall raise up us also by Jesus, and shall present us with you. For all things are for your sakes." And thus then, if there was the endurance of affliction, he would encourage their hearts, calling, as he felt it, "light affliction." He knew well what trial was. "Our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."

This introduces the Christian's estimate of both death and judgment as measured by Christ. He looks now steadily at all that can possibly appal the natural heart. Death the Christian may pass through. Judgment will never be for the Christian. Nevertheless his sense of judgment, as it really will come, although not for himself, is most influential and for others too. There may be a mighty effect on the soul, and a deep spring of worship, and a powerful lever in service, through that which does not concern us at all. The sense of what it is may be all the more felt because we are delivered from its weight; and we can thus more thoroughly, because more calmly, contemplate it in the light of God, seeing its inevitable approach and overwhelming power for those that have not Christ. Accordingly he says, "We know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven."

But let us not forget that he takes care (for his heart was not relieved as to every individual in Corinth) to add solemnly, "If so be that being clothed we shall not be found naked." He was not quite sure but that some there might be found exposed, because devoid of a Saviour. There are those who give this a very different turn, and make it to be a verse of consolation instead of warning; but such a view deprives us of the true scope of the clause. The common version and natural interpretation appears to me quite correct. It does not mean "since being clothed we shall not be found naked," which has no worthy lesson to convey to any soul. The readings differ, but that which answers to the common version I believe to be correct. The apostle would warn every soul that, although every one will be clothed in the day that is coming (namely, at the resurrection of the body, when souls are no longer found without the body but clothed), nevertheless some, even in spite of that clothing, shall be found naked. The wicked are then to be clothed no less than the saints, who will have been already raised or changed; their bodies shall be raised from the dead just as truly as those of the righteous; but when the unrighteous stand in resurrection before the great white throne, how, bare will they appear? What will it be in that day to have no Christ to clothe us?

After so salutary a caution to such as made too much of knowledge in the neglect of conscience, the apostle turns to that fulness of comfort which he was communicating to the saints. "We," he says, "that are in this tabernacle do groan, being burdened." He has no wish to deny the sorrow and weakness. He knew what it is to suffer and be sorrowful far better than any of them. "We that are in this tabernacle do groan, being burdened: not for that we would be unclothed." Thus there is no mere wish to get away from the present scene with its sadness and trial. It is never allowed one to be impatient. To desire to be with Christ is right; but to be restive under that which connects us with shame and pain is not of Christ. "Not for," then, "that we would be unclothed, but clothed upon." This was his ardent wish, to be "clothed upon, that mortality might be swallowed up of life." It is not that he might die, but the very reverse, that the mortality already working in him might be swallowed up by Him who is eternal life, and our life.

He that hath wrought us for the self-same thing is God." It is not here wrought something for us, but "wrought us." This is a remarkable expression of the grace of God in associating with His unfailing purpose in Christ. "He that hath wrought us for the self-same thing is God, who also hath given unto us the earnest of the Spirit;" given us, therefore, even now a taste of the blessedness and glory that are in store for us. "Therefore we are always confident." Think of such language! Think of it as the apostle's words describing, our portion, and in full view of both death and judgment! "We are always confident." We can easily understand one whose eye was simply on Christ and His love, saying, "We are confident," though turning to look at that which might well tax the stoutest heart. Certainly it were madness not to be overwhelmed by it, unless there were such a ministration of the Spirit as the apostle was then enjoying in its fruits in his soul. But he did enjoy it profoundly; and, what is more, he puts it as the common enjoyment of all Christians. It is not alone a question of his own individual feelings, but of that which God gave him to share now with the saints of God as such. "Therefore," says he, "we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: for we walk by faith, not by sight: we are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment-seat of Christ."

This, again, is a very important truth indeed in its own place, and the effect is most striking; namely, deep anxiety about the lost, and the consciousness of our own manifestation to God now. Not that I mean by this that we shall not be manifested by-and-by; for we shall be perfectly. But if we are manifest in conscience before God now, it is evident that there is nothing that can cause the slightest uneasiness in our being manifested before Christ's tribunal. The truth is, so far is the manifestation before our Lord a source of alarm to the saint (though it should surely solemnise the heart), that I am persuaded the soul would lose a positive and substantial blessing, if it could by any possibility escape being manifested there. Nor does it matter what the degree of manifestation may now be in conscience. Still, it can never be perfect till then; and our God would give us perfection in this as in all else. It is now hindered by various causes, as far as we are concerned. There is the working of self-love in the hearts of the saints; there is that which has cast a film over the eye which dulls our souls. Alas! we know it too well.

The effect of our manifestation before the tribunal of Christ is, that we shall know as we are known. That is, it will be carrying out in absolute perfection what we now know in the measure of our spirituality. Now, what is the effect of one's arriving at a better knowledge of himself, and a deeper consciousness of the Christian's place in Christ? Always a real blessing, and a means of greater enjoyment of Christ. Is it not much to have a lowlier feeling about ourselves? to esteem others better than ourselves? and thus to deepen daily in the grace of the Lord Jesus? And are not these things the result? And will the perfect knowledge of ourselves be a loss, and not a gain?

At the same time, it is solemn assuredly for every secret to be spread out between the Lord and ourselves. It is solemn for all to be set in the light in which we may have been misled now, and which may have caused trouble and grief to others, casting reproach on the name of the Lord, in itself an affecting and afflicting thing. Never should we be deceived by Satan. He may accuse the saints, but they ought in no case to be deceived by him. He deceives the world, and accuses the brethren. Alas! we know, in point of fact, that we are liable through unwatchfulness to his wiles; but this does not make it less a humiliation for us, and a temporary advantage for Satan when we fall into his trap. We are not ignorant of his devices; but this will not always, nor in itself in any case, preserve us. There are defeats. The judgment-seat of Christ will disclose all; where each hidden thing will be clear; where nothing but the fruit of the Spirit shall stand for ever.

Nevertheless the sight of that judgment-seat brings at once before his eye, not the saints, but the perishing world; and so complete is the peace of his own spirit, so rich and sure the deliverance Christ has accomplished for all the saints, that the expressed effect is to kindle his heart about those that are braving everlasting destruction those on whom the judgment-seat can bring nothing but hopeless exclusion from God and His glory.

For we say here by the way, that we must be all manifested, whether saints or sinners. There is a peculiarity in the phrase which is, to my thinking, quite decisive as to its not meaning saints only. As to the objection to this founded on the word "we," there is no force in it at all. "We" is no doubt commonly used in the apostolic epistles for saints, but not for them exclusively. Context decides. Be assured that all such rules are quite fallacious. What intelligent Christian ever understood from scripture all the canons of criticism in the world? They are not to be trusted for a moment. Why have confidence in anything of the sort? Mere traditional formulas or human technicalities will not do for the ascertainment of God's word. The moment men rest on general laws by which to interpret scripture, I confess they seem to me on the brink of error, or doomed to wander in a desert of ignorance. We must be disciplined if we would learn indeed; and we need to read and hear things as God writes them; but we do well and wisely to eschew all human byways and short-cuts for deciding the sense of what God has revealed. It is not only the students of medieval divinity, or of modem speculation, who are in danger. None of us is beyond the need of jealousy over self, and of simple-hearted looking to the lord.

Here, indeed, the apostle's reasoning, and the nicety of language, furnish demonstrative evidence in the passage (that is, both in the spirit and in the letter), that we must all, whether saints or sinners, be manifested before Christ; not at the same time nor for the same end, but all before His judgment-seat at some time. Had the language been, "we must all be judged," the "we" must have been there limited to the unconverted. While they only come into judgment, believer and unbeliever must alike be manifested. The effect of manifestation for the believer will be the fulness of rest and delight in the ways of God. The effect of the manifestation for the unbeliever will be the total withering up of every excuse or pretence that had deceived him here below. No flesh shall glory in His presence, and man must stand self-convicted before the Judge of all. Thus the choice of language is, as usual in scripture, absolutely perfect, and to my mind quite decisive that the manifestation here is universal. This acts on the servant of Christ, who knows what the terror of the Lord is, and calls him out to "persuade men." What is meant by this? It is really to preach the gospel to men at large.

At the same time the apostle adds, "We commend not ourselves again unto you, but give you occasion to glory on our behalf." For he had expressed his trust of being made manifest to their consciences, as well as stated how absolutely we are manifested to God. "For whether we be beside ourselves, it is to God: or whether we be sober, it is for your cause." Then he brings in the constraining power of the love of Christ, and why? Because, as he looked round him, he saw nothing but death written on man, and all that pertains to him here below. The whole scene was one vast grave. Of course, he was not thinking of the saints of God, but, contrariwise, in the midst of this universal death, as far as man is concerned, he rejoices to see some alive. I understand, therefore, that when he says, "If one die for all, then were all dead," he means those who had really died by sin, and because of the contrast it seems to me plain "He died for all, that they which live" (these are the saints, the objects of God's favour) "should not henceforth live unto themselves, but unto him which died for them, and rose again." What was the effect of this? That having thus before his soul, not the universal death of all only, but some who by grace were alive, through the death and resurrection of Christ, he now brings out, not the contrast of the new creation with all that went before yea, the contrast of the Messianic hopes as such with that higher glory which he was now asserting. Even a living Messiah could not satisfy what his soul had learnt to be in accordance with the glory of God. Not, of course, that he did not delight in the hope of his nation. It is one thing to value what God will do for the earth by-and-by, it is quite another to fail in appreciating that which God has now created and revealed in a risen Christ above, once rejected and dying for us. Accordingly it is one glory that will display the promises and ways of God triumphing over man and Satan; it is another and far surpassing glory which He who is the Messiah, but much more, and now the heavenly man, reveals. His death is the judgment of our sins in God's grace, and an end of the whole scene for us, and hence perfect deliverance from man and from present things yea, even from the best hopes for the earth.

What can be better than a Messiah come to bless man in this world? But the Christian is not occupied with this at all. According to the Old Testament he looked at it, but now that the Messiah is seen dead and risen, now that He is passed into heavenly glory through death, this is the glory for the Christian. "Henceforth know we no man after the flesh:" this puts the saints in a common position of knowledge. "Henceforth know we no man after the flesh: yea, though we have known Christ after the flesh." As for a living Messiah, and all the expectations that were bound up with Him and His coming here below, all this is passed away for the Christian. It is not that the Messiah will not return as such; but as for the sphere and character of our own relations, they are founded on death and resurrection, and seen on high. Such is the way the apostle treats it. He looks at Christ in His relationship with us as One that has passed out of this earth and the lower creation into heavenly places. It is there and thus we know Him. By knowing Him he means the special form of the truth with which we are concerned, the manner in which we are put into positive, living association with Him. That which we know as our centre of union, as the object of our souls, is Christ risen and glorified. In any other point of view, however bright and glorious, "now henceforth know we him no more. Therefore if any man be in Christ," etc.

It is not merely if any man look to Christ: the Old Testament saints rejoiced to see His day; but this is a very different thing from being in Christ. There are many who take the scriptures in so crude and vague a manner that to their eyes it is all the same; but I hope such is not the case with any here. No doubt, to be in Christ as we are now is through looking, to Him. But it was not always so. Take the disciples in the days of Christ's pathway here below: were they in Christ then? Certainly not. There was the working of divine faith in them. They were unquestionably "born again;" but is this the same thing as being "in Christ"? Being in Christ means that, redemption having come in, the Holy Ghost can and does give us a conscious standing in Christ in His now risen character. To be "in Christ" describes the believer, not in Old Testament times, but now.

"Therefore if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new. And all things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the ministry of reconciliation; to wit, that God was in Christ, reconciling the world unto himself." Thus there is a blessed and suited ministry. The law directed a people at a distance from God. It Supposed such a condition and dealt accordingly. Even if a poor brute touched the mountain, it was to be stoned. At length God came down to meet man in grace as he is; and man rejected God manifest in flesh. Redemption was thereby effected; man is brought without sin to God. Christ is the person who made both good. He brought God down to man, and He brought man in Himself up to God. Such is the position in which we stand. It is not any longer merely God coming down to man in Christ. This is neither the manner nor the measure in which He reveals Himself now. The Lord Jesus Christ is gone up to heaven; and this not as a sole individual, but as the head of a family. He would not take the place of headship until all the evil was completely gone. He would give us His own acceptance before God. He took His stand on retrieving God's moral glory by bearing our sins; yet as He came down, so He went up to God, holy and spotless. He had by His own blood blotted out the sins of others who believe in Him. It was not merely a born Messiah, the chief of Israel, but "God was in Christ."

Observe, not that God is in Christ, but that He was. It is a description of what was manifested when the Lord was here below. But if it be a mistake to read God is, it is a still greater error too common in books, old and new alike, that God has reconciled the world. This is not the meaning of the statement. The English version is perfectly right; the criticism that pretends to correct it is thoroughly wrong It is never said that the world is reconciled to God. Christ was a blessed and adequate image of God; and God was in Him manifesting Himself in the supremacy of His own grace here below. No doubt His law had its suited place; but God in grace is necessarily above the law. As man, at least as of Israel, Jesus was born under the law; but this was in not the slightest degree an abandonment of God's rights, and still less of His grace. God came near to men in love in the most attractive form, going in and out among them, taking up little children, entering into houses when asked, conversing by the way, going about doing good, and healing all that were oppressed of the devil; for God was with Him. It was not merely in quest of the lost sheep of Israel. How could such grace be restrained only to Jews? God had larger thoughts and feelings than this. Therefore let a Gentile centurion come, or a Samaritan woman, or any body else: who was not welcome? For "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."

Full of grace and truth, He would not even raise the question of this trespass or that. There was no doubt of man's guilt; but this was not the divine way of Christ. Other and more efficacious aims were in the hand of the God of all grace. He would save, but at the same time exercise the conscience more than ever. For great would be the loss for a sinner awakened, if it were possible for him not to take God's part against himself. This is the real course and effect of repentance in the soul. But God was in Christ reconciling the world for all that, yea in order to it. It was not a question of dealing with them for their trespasses. And what now that He is gone away? "He hath committed unto us the word of reconciliation." He is gone, but not the errand of mercy for which He came. The Messiah as such disappears for the time; there remains the fruit of the blessed manifestation of God in Christ in an evil world. "Now then we are ambassadors for Christ, as though God did beseech by us: we pray in Christ's stead, be reconciled to God." But how can this be? On what basis can we essay such a task! Not because the Spirit of God is in us, however true it may be, but because of the atonement. Redemption by Christ's blood is the reason. "For God hath made him. to be sin for us, who knew no sin; that we might be made the righteousness of God in him."

Then, following up this in the next chapter (2 Corinthians 6:1-18), the, true moral traits of the Christian ministry are shown, and what a price it had in his eyes. What should not be done and endured for the sake of worthily carrying out this ministration of Christ here below! What should be the practical witness to a righteousness not acquired by us, but freely given of God! Such is the character of it, according to the work of Christ before God and of His redemption; so we should "give no offence in any thing, that the ministry be not blamed: but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments." In every thing crushing to nature did the apostle fulfil his mission. Is the reproach of Christ to be an apostolic perquisite? Are not His servants to share it still? Is it not true from first to last?

Again, in serving the Lord, there are two special ways in which we are apt to go astray. Some err by an undue narrowness, others by as injurious laxity. In fact, it is never right to be narrow, and always wrong to be lax. In Christ there is no license or excuse for either. But the Corinthians, like others, were in danger on both sides; for each provokes the other. Hence the appeal, "O ye Corinthians, our mouth is open unto you, our heart is enlarged. Ye are not straitened in us, but ye are straitened in your own bowels." There was the caution against a narrow heart; but now against a lax path he warns, "Be not unequally yoked together with unbelievers: for what fellowship hath righteousness with unrighteousness? and what communion hath light with darkness? and what concord hath Christ with Belial? or what part hath he that believeth with an infidel? and what agreement hath the temple of God with idols?" Thus is embraced individual responsibility as well as corporate. "For ye are the temple of the living God; as God hath said, I will dwell in them."

Thus, as in the exercise of ministry according to Christ, there was nothing that should not be endured; there was no scorn or trial, no pain or shame, but what he himself counted as nothing that Christ only should be served, and the witness of His name kept up in this world according to His grace; so now he presses on the saints what is incumbent on them as the epistle of Christ, to make good a true witness for Him in this world, steering clear of all that is hard and narrow, which is altogether alien from the grace of God, and of that laxity which is still more offensive to His nature. In the first verse of 2 Corinthians 7:1-16 the whole matter is wound up, "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God." The second verse evidently belongs to the subject succeeding. In the rest of the seventh chapter he renews (and has, I think, connected both with these words about the ministry and the responsibility of the saints) what he had alluded to already among them. He touches, with that delicate tact so characteristic of him, on their repentance. He would encourage their hearts in every way, but now ventures to go somewhat farther in the grace of Christ.

Accordingly his own feelings are told out, how exceedingly cast down he had been, and oppressed on every side, so that he had no rest. "Without were fightings, within were fears." Indeed, the fear had gone so far, that he had actually been tried as to the inspired epistle he had written. The apostle had a question raised in his mind about his own inspired epistle! Yet what writing was more certainly of God? "For though I made you sorry with the letter, I do not regret, though I did regret." How clearly we learn, whatever the working of God in man, that after all the inspiration of a vessel is far above his own will, and the fruit of the action of the Holy Ghost! As we find an unholy man might be inspired of God to bring out a new communication for example, a Balaam or a Caiaphas, so holy men of God still more. But the remarkable thing to note is the way in which a question was raised even about an epistle which God has preserved in His own book, and, without a doubt, divinely inspired. But he also mentions how glad he was now that, having sent off that letter, he had made them sorry. "For I perceive that the same epistle hath made you sorry, though it were but for a season. Now I rejoice, not that ye were made sorry, but that ye sorrowed to repentance; for ye were made sorry according to God, that ye might receive damage by us in nothing." How great is the grace! "For sorrow according to God worketh repentance to salvation not to be regretted: but the sorrow of the world worketh death. For behold this selfsame thing, that ye sorrowed according to God, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what zeal, yea, what revenge! In all things ye have approved yourselves to be clear in this matter." What a comfort to the heart that had been so profoundly touched by their state!

In 2 Corinthians 8:1-24, and 2 Corinthians 9:1-15, the subject of contributing for saints is resumed, though a great deal more fully than in 1 Corinthians 16:1-24, and with a fresh spring of joy communicated to his spirit. What an evidence is given of the exercises of his heart in this thing too! It appears he had spoken confidently about the Corinthian saints. There had been afterwards much to wound and weaken that confidence; but he now returns to the matter, and reckons with certainty that the God who had wrought in the painful matter, not of the guilty man only, but in them all about it, that His grace would also give him cause for joy in rousing their hearts into largeness of love for those that were depressed elsewhere. He had boasted of the liberality of the Corinthians, which had kindled zeal in others. On the one hand, he would have his hope of them verified, on the other he desired none to be burdened, but certainly fruit Godward both in the givers and in the receivers. How rich and enriching in His grace! Blessed be God for His unspeakable gift!

In 2 Corinthians 10:1-18, and 2 Corinthians 11:1-33 he comes to another subject his own ministry on which a few words must suffice. Enough had been cleared away to open his heart on it: he could enlarge here. It was his confidence in them that made him write. When his spirit was bound, because of there being so much to cause shame and pain, he could not be free; but now he is. Hence we have here a most blessed opening of what this servant of God felt in what was necessarily a sore distress to his spirit. For what could be more humbling than that the Corinthian saints, the fruit of his own ministry, had admitted into their hearts insinuations against him, doubts of the reality of his apostolate, all that lowering which, in other forms but not substantially unlike, we may have too often observed, and just in proportion to the importance and spiritual value of the trust reposed of God in any on the earth? The apostle knew sorrow as no other ever knew it. Not even the twelve tasted its bitterness as he did, from spirituality and from circumstances; and the manner in which he deals with it, the dignity, and at the same time the lowliness, the faith that looked right to the Lord, but at the same time the warmth of affection, grief of heart mingling with joy, furnish such a tableau as is unique even in the word of God. No such analysis appears anywhere else of the heart of one serving the saints in the midst of the greatest outrages to his love, as we recognise in this epistle. He bows to the charge of rudeness in speech; but they had used the admitted power of his letters against himself. Yet he warns lest what he is absent they may learn in him present. Others might exalt themselves through his labours; he hoped when their faith was increased to preach the gospel in the regions beyond. (2 Corinthians 10:1-18) They had exalted the other apostles in disparagement of him. They had even imputed to him selfishness. It might be true, thought they, that he had reaped no material benefit himself from them; but what about others, his friends? How much there was calculated to wound that generous heart, and, what he felt yet more, to damage his ministry! But in the midst of such sorrow and the rather as flowing from such sources, God watched over all with observant eye. Wonderfully hedged in was His servant, though to speak of himself he calls his folly. (2 Corinthians 11:1-33) But no human power or wit can protect a man of God from malice; nothing can shut out the shafts of evil speaking. In vain to look to flesh and blood for protection: were it possible, how much we should have missed in this epistle! Had his detractors been brethren of the circumcision from Jerusalem, neither the trial nor the blessing would have been anything like what it is for depth; but the fact that it came to Paul from his own children in Achaia was enough to pain him to the quick, and did prove him thoroughly.

But God sometimes lifts us up to look into the glory, as He comes down into the midst of our sorrows in pitiful mercy. This, with his own heart about it, the apostle brings before us lovingly, though it is impossible, within my limits, so much as to touch on all. He spreads before us his sorrows, dangers, and persecutions. This was the ministry of which he had boasted. He had been often whipped and stoned, had been weary, thirsty, hungry, by sea and land: these were the prizes he had received, and these the honours which the world gave him. How it all ought to have gone to their hearts, if they had any feeling at all, as indeed they had! It was good for them to feel it, for they had been taking their ease. He closes the list by telling them at last how he had been let down from the wall of a city in a basket, not a very dignified position for an apostle. It was anything but heroism thus to escape one's enemies.

But the same man who was thus let down immediately after speaks of being caught up to heaven. Now, it is this combination of the truest and most proper dignity that ever a man had in this world, for how few of the sons of man, speaking of course of Christians, that approached Paul in this respect; so on the other hand, how few since have known the dignity of being content to suffer and be nothing, of having every thought and feeling of nature thoroughly crushed, like Paul, within as well as without! So much the more as he was one who felt all most keenly, for he had a heart and mind equally capacious. Such was he who had to be thus tried as Christ's bondman. But when he comes to special wonders, he does not speak about himself; when about the basket he is open. Thus here he talks ambiguously. "I know a man" is his method of introducing the new portion. It is not I, Paul, but "a man in Christ" is taken up, who had seen such things as could not be expressed in human words, nor suited to man's present state. It is therefore left completely vague. The apostle himself says he does not know whether it was in the body, or out of the body; so completely was all removed from the ordinary experience and ken of man. But he adds what is much to be observed, "And lest I should be exalted above measure through the abundance of the revelations, there was given to me a thorn in the flesh." Thus a deeper humiliation befell him than he had ever known, "a thorn in the flesh, the messenger of Satan," the allowed counterbalance to such extraordinary experiences. It was Paul. The secret could not be hid. But Christ is here, as ever, the theme of the apostle from first to last. This was the treasure in the earthen vessel; and in order to bring about corresponding profit, God works by external means as well as by inward grace, so as to carry forward His work of enhancing always and increasingly what is in Christ, and making less and less of man.

The close of the chapter sketches, with painful truth but a loving hand, the outbreakings of that nature, crushed in him, pampered in them. For he dreaded lest God should humble him among them because of their evil ways. What love such a word bespeaks!

The final chapter (2 Corinthians 13:1-14) answers a challenge which he kept for the last place, as indeed it ill became the Corinthians above all men. What a distress to him to speak of it at all! They had actually dared to ask a proof that Christ had spoken to them by him. Had they forgotten that they owed their life and salvation in Christ to his preaching? As he put in the foreground patience as a sign of apostleship, which in him assuredly was taxed beyond measure, so now he fixes on this as the great seal of his apostleship at least, to them. What can be more touching? It is not what Jesus had said by him in books, or in what power the Spirit had wrought by him. "Since ye seek a proof of Christ speaking in me, which to you-ward is not weak, but is mighty in you . . . . . examine yourselves, whether ye be in the faith; prove your own selves." They were the living proof to themselves that he was an apostle of Christ to them. There is no allowance of a doubt in this appeal: rather the very reverse was assumed on their part, which the apostle admirably turns to the confusion of their indecorous and baseless doubts about himself. "Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction." Brief and pregnant salutations follow, with the grace of the Lord Jesus Christ, the love of God, and the communion of the Holy Ghost.