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title: "Clarke"
description: "Verse 2 Corinthians 9:1. It is superfluous for me to write to you — I need not enlarge, having already said enough. See the preceding chapter. Verse 2 Cor"
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url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/2-corinthians/9"
---

Verse [2 Corinthians 9:1](../../../kjv/2-corinthians/9/1). ***It is superfluous for me to write to you*** — I need not *enlarge*, having already said enough. See the preceding chapter.

Verse [2 Corinthians 9:2](../../../kjv/2-corinthians/9/2). ***I know the forwardness of your mind*** — You have already *firmly purposed* to contribute to the support of the poor and suffering saints.
***That Achaia was ready a year ago*** — The whole of the *Morea* was anciently called *Achaia*, the capital of which was *Corinth*. The apostle means, not only *Corinth*, but other Churches in different parts about Corinth; we know there was a Church at *Cenchrea*, one of the ports on the Corinthian Isthmus.
***Your zeal hath provoked very many.*** — Hearing that the Corinthians were so intent on the relief of the sufferers in Palestine, other Churches, and especially they of *Macedonia*, came forward the more promptly and liberally.

Verse [2 Corinthians 9:3](../../../kjv/2-corinthians/9/3). ***Yet have I sent the brethren*** — Titus and his companions, mentioned in the preceding chapter.
***That, as I said, ye may be ready*** — And he wished them to be ready, that they might preserve the good character he had given them: this was for their *honour*; and if they did not take care to do so, he might be reputed a *liar*; and thus both they and himself be *ashamed* before the Macedonians, should any of them at this time accompany him to Corinth.

Verse [2 Corinthians 9:5](../../../kjv/2-corinthians/9/5). ***Whereof ye had notice before*** — Instead of προκατηγγελμενην, *spoken of before*, BCDEFG, several others, with the *Coptic, Vulgate, Itala*, and several of the *fathers*, have προεπηγγελμενην, *what was promised before*. The sense is not very different; probably the latter reading was intended to explain the former. See the margin.
***Bounty, and not as*****of*****covetousness.*** — Had they been *backward*, strangers might have attributed this to a *covetous* principle; as it would appear that they were loth to give up their money, and that they parted with it only when they could not for shame keep it any longer. This is the property of a *covetous* heart; whereas *readiness* to give is the characteristic of a *liberal* mind. This makes a sufficiently plain sense; and we need not look, as some have done, for any new sense of πλεονεξια, *covetousness*, as if it were here to be understood as implying a *small gift*.

Verse [2 Corinthians 9:6](../../../kjv/2-corinthians/9/6). ***He which soweth sparingly*** — This is a plain maxim: no man can expect to reap but in proportion as he has sowed. And here *almsgiving* is represented as a *seed sown*, which shall bring forth a *crop*. If the sowing be liberal, and the seed good, the crop shall be so too.
*Sowing* is used among the Jews to express *almsgiving*: so they understand [Isaiah 32:20](../../../kjv/isaiah/32/20): *Blessed are ye who sow beside all waters*; i.e. who are ready to help every one that is in need. And [Hosea 10:12](../../../kjv/hosea/10/12), they interpret: *Sow to yourselves almsgiving, and ye shall reap in mercy*-if you show mercy to the poor, God will show mercy to you.

Verse [2 Corinthians 9:7](../../../kjv/2-corinthians/9/7). ***Not grudgingly, or of necessity*** — The Jews had in the temple *two chests* for alms; the one was של תובה of what was *necessary*, i.e. what the law required, the other was של נרבה of the *free-will offerings*. To escape perdition some would *grudgingly* give what *necessity* obliged them; others would give *cheerfully*, for the love of God, and through pity to the poor. Of the *first*, nothing is said; they simply did what the law required. Of the *second*, much is said; *God loves them*. The benefit of almsgiving is lost to the giver when he does it with a *grumbling* *heart*. And, as he does not do the *duty* in the *spirit* of the duty, even the performance of the *letter* of the law is an abomination in the sight of God.
To these two sorts of alms in the temple the apostle most evidently alludes. See *Schoettgen*.

Verse [2 Corinthians 9:8](../../../kjv/2-corinthians/9/8). ***God is able to make all grace abound*** — We have already seen, [2 Corinthians 8:1](../../../kjv/2-corinthians/8/1) that the word χαρις, in the connection in which the apostle uses it in these chapters, signifies a *charitable gift*; here it certainly has the same meaning: God is able to give you, in his mercy, abundance of temporal good; that, having a sufficiency, ye may abound in every good work. This refers to the *sowing plenteously*: those who do so shall *reap* *plenteously*-they shall have an abundance of God's blessings.

Verse [2 Corinthians 9:9](../../../kjv/2-corinthians/9/9). ***He hath dispersed abroad*** — Here is still the allusion to the *sower*. He *sows much*; not at *home* merely, or among those with whom he is *acquainted*, but *abroad*-among the *strangers*, whether of his own or of another nation. The quotation is taken from [Psalms 112:9](../../../kjv/psalms/112/9).
***He hath given to the poor*** — This is the interpretation of *he* *hath scattered abroad*; and therefore it is said, *his righteousness* *remaineth for ever*-his good work is had in remembrance before God. By *righteousness* we have already seen that the Jews understand *almsgiving*. [Matthew 6:1](../../../kjv/matthew/6/1); [Matthew 6:1](../../../kjv/matthew/6/1).

Verse [2 Corinthians 9:10](../../../kjv/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](../../../kjv/hosea/2/21); [Hosea 2:22](../../../kjv/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](../../../kjv/matthew/6/1), already referred to.

Verse [2 Corinthians 9:11](../../../kjv/2-corinthians/9/11). ***Being enriched in every thing*** — Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he *increase* riches? That those who have them may *exercise all bountifulness*. And if they be *enriched in* *every thing*, what will be the consequence if they do not exercise *all bountifulness*? Why, God will curse their blessings; the rust shall canker them, and the moth shall consume their garments. But if, on the other hand, they do thus apply them, then *they cause* *thanksgiving to God*. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the *eighth*. [2 Corinthians 9:2](../../../kjv/2-corinthians/9/2); [2 Corinthians 9:8-11](../../../kjv/2-corinthians/9/8-11)

Verse [2 Corinthians 9:12](../../../kjv/2-corinthians/9/12). ***For the administration of this service*** — The poor are relieved, see the hand of God in this relief, and give God the glory of his grace.

Verse [2 Corinthians 9:13](../../../kjv/2-corinthians/9/13). ***By the experiment of this ministration*** — In this, and in the preceding and following verses, the apostle enumerates the good *effects* that would be produced by their *liberal* *almsgiving* to the poor saints at Jerusalem.
1. The wants of the saints would be supplied.
2. Many thanksgivings would thereby be rendered unto God.
3. The Corinthians would thereby give proof of their subjection to the Gospel. And,
4. The prayers of those relieved will ascend up to God in the behalf of their benefactors.

Verse 14. ***The exceeding grace of God in you.*** — By the υπερβαλλουσαν χαριν, *superabounding* or *transcending grace, of* *God, which was in them*, the apostle most evidently means the *merciful* and *charitable disposition* which they had towards the suffering saints. The whole connection, indeed the whole *chapter*, proves this; and the apostle attributes this to its right source, the grace or goodness of God. They had the *means* of charity, but God had given these means; they had a *feeling*, and *charitable* *heart*, but God was the author of it. Their charity was *superabundant*, and God had furnished both the *disposition*, the *occasion*, and the *means* by which that disposition was to be made manifest.

Verse [2 Corinthians 9:15](../../../kjv/2-corinthians/9/15). ***Thanks be unto God for his unspeakable gift.*** — Some contend that Christ only is here intended; others, that the almsgiving is meant.
After all the difference of commentators and preachers, it is most evident that the ανεκδιηγητος δωρεα, *unspeakable gift*, is precisely the same with the υπερβαλλουση χαρις, *superabounding* *grace* or *benefit*, of the preceding verse. If therefore *Jesus* *Christ*, the gift of God's unbounded love to man, be the meaning of the *unspeakable gift* in this verse, he is also intended by the *superabounding grace* in the preceding. But it is most evident that it is the *work of Christ in them*, and not Christ *himself*, which is intended in the 14th verse [2 Corinthians 9:14](../../../kjv/2-corinthians/9/14); and consequently, that it is the same *work*, not the *operator*, which is referred to in this last verse.
A FEW farther observations may be necessary on the conclusion of this chapter.
1. JESUS CHRIST, *the gift of God's love* to mankind, is an *unspeakable blessing*; no man can *conceive*, much less *declare*, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse.
2. The *conversion* of a soul from darkness to light, from sin to holiness, from Satan to God, is not less *inconceivable*. It is called a *new creation*, and *creative energy* cannot be *comprehended.* To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an *unspeakable blessing*; and the energy that produced it is an *unspeakable gift*. I conclude, therefore, that it is the *work of* *Christ* in the soul, and not Christ *himself*, that the apostle terms the *superabounding* or *exceeding great grace*, and the *unspeakable* *gift*; and Dr. Whitby's paraphrase may be safely admitted as giving the *true sense* of the passage. "*Thanks* be *unto God for his* *unspeakable gift*: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded." This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every *good disposition* in the soul of man comes from God; and it explodes the notion of *natural good*, i.e. good which God *does not work*, which is absurd; for no *effect* can exist without a *cause*; and God being the *fountain* of *good*, all that can be called good must come immediately from himself. See [James 1:17](../../../kjv/james/1/17).
3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to *complaint*, but dead to *gratitude*. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be *there alone* explained.

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