Բ Կորնթացիներ / 2 Corinthians - 9 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle seems to excuse his earnestness in pressing the Corinthians to the duty of charity (ver. 1-5), and proceeds to give directions about the acceptable way and manner of performing it, namely, bountifully, deliberately, and freely; and gives good encouragement for so doing, ver. 6, to the end.
Adam Clarke: Commentary on the Bible - 1831
St. Paul intimates that so ready were the Corinthians to make this charitable contribution, that it was scarcely necessary for him to write, Co2 9:1, Co2 9:2. But lest they should not be ready when he came, he had sent the brethren, Titus, etc., beforehand; lest, if any of the Macedonians should come with him, they should find them not prepared, though he had boasted so much of their ready mind, Co2 9:3-5. He gives them directions how they shall contribute; and the advantage to be gained by it, in the fulfillment of the promises of God, Co2 9:6-11. He shows them that by this means the poor shall be relieved, God glorified, their Christian temper manifested, and the prayers of many engaged in their behalf, Co2 9:12-14. And concludes with giving thanks to God for his unspeakable gift, Co2 9:15.
Albert Barnes: Notes on the Bible - 1834
9:0: In this chapter Co2 9:1-15 the apostle continues the subject which he had discussed in 2 Cor. 8 - the collection which he had purposed to make for the poor saints in Judea. The deep anxiety which he had that the collection should be liberal; that it should not only be such as to be really an aid to those who were suffering, but be such as would be an expression of tender attachment to them on the part of the Gentile converts, was the reason, doubtless, why Paul urged this so much on their attention. His primary wish undoubtedly was, to furnish aid to those who were suffering. But in connection with that, he also wished to excite a deep interest among the Gentile converts in behalf of those who had been converted to Christianity among the Jews. He wished that the collection should be so liberal as to show that they felt that they were united as brethren, and that they were grateful that they had received the true religion from the Jews. And he doubtless wished to cement as much as possible the great body of the Christian brotherhood, and to impress on their minds the great truths that whatever was their national origin, and whatever were their national distinctions, yet in Christ they were one. For this purpose he presses on their attention a great variety of considerations why they should give liberally, and this chapter is chiefly occupied in stating reasons for that in addition to those which had been urged in the pRev_ious chapter. The following view will present the main points in the chapter.
(1) he was aware of their readiness to give, and knowing this, he had boasted of it to others, and others had been excited to give liberally from what the apostle had said of them, Co2 9:1-2. The argument here is, that Paul's veracity and their own character were at stake and depended on their now giving liberally.
(2) he had sent the brethren to them in order that there might by no possibility be a failure, Co2 9:3-5. Though he had the utmost confidence in them, and fully believed that they were disposed to give liberally, yet he knew also that something might pRev_ent it unless messengers went to secure the contributions, and that the consequence might be, that he and they would be "ashamed" that he had boasted so much of their readiness to give.
(3) to excite them to give liberally, Paul advances the great principles that the reward in heaven will be in proportion to the liberality evinced on earth, and that God loves one who gives cheerfully, Co2 9:6-7. By the prospect, therefore, of an ample reward, and by the desire to meet with the approbation of God, he calls upon them to contribute freely to aid their afflicted Christian brethren.
(4) he further excites them to liberal giving by the consideration that if they contributed liberally, God was able to furnish them abundantly with the means of doing good on a large scale in time to come, Co2 9:8-11. In this way he would enable them to do good hereafter in proportion as they were disposed to do good now, and the result of all would be, that abundant thanks would be rendered to God - thanks from those who were aided, and thanks from those who had aided them that they had been enabled to contribute to supply their needs.
(5) as a final consideration inducing them to give, the apostle states that not only would they thus do good, but would show the power of the gospel, and the affection which they had for the Jewish converts, and would thus contribute much in promoting the glory of God. The Jewish converts would see the power of the gospel on their Gentile brethren; they would feel that they now pertained to one great family; they would praise God for imparting his grace in this manner; and they would be led to pray much for those who had thus contributed to alleviate their needs, Co2 9:12-14.
(6) Paul closes the whole chapter, and the whole discussion respecting the contribution about which he had felt so deep an interest, by rendering thanks to God for his "unspeakable gift," Jesus Christ, Co2 9:15. Paul was ever ready, whatever was the topic before him, to turn the attention to him. He here evidently regards him as the author of all liberal feeling, and of all true charity; and seems to imply that all that they could give would he small compared with the "unspeakable gift" of God, and that the fact that God had imparted such a gift. to the world was a reason why they should be willing to devote all they had to his service.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co2 9:1, He yields the reason why, though he knew their forwardness, yet he sent Titus and his brethren beforehand; Co2 9:6, And he proceeds in stirring them up to a bountiful alms, as being but a kind of sowing of seed, Co2 9:10. which shall return a great increase to them, Co2 9:13. and occasion a great sacrifice of thanksgivings unto God.
Geneva 1599
For (1) as touching the ministering to the saints, it is superfluous for me to write to you:
(1) He wisely answers the suspicion which the Corinthians might conceive, as though the apostle in urging them so carefully was doubting of their good will. Therefore he witnesses that he does it not to teach them that they ought to help the saints, seeing that he had become surety for them to the Macedonians. But only to stir those up who were labouring by themselves, to the end that all things might both be in a better readiness, and also be more plentiful.
John Gill
INTRODUCTION TO 2 CORINTHIANS 9
The apostle proceeds in this chapter upon the same subject, the making a collection for the poor saints; gives the reason why he sent the brethren to them on this account; directs to the manner in which this service should be performed, and subjoins some fresh arguments to encourage them to it. As for the ministration itself, he suggests, it might seem needless to say any more about it, since he had said so much already in the preceding chapter, 2Cor 9:1 and especially seeing they were so forward to it, and were even prepared for it a year ago; of which the apostle had boasted to the Macedonian churches, 2Cor 9:2 and whereas it might be objected, that since there was such an inclination in them to this good work, why did he send these brethren to them? the reason of this he gives, 2Cor 9:3 that they might get their collection ready against the time he came, lest should any of the Macedonians come along with him, and this collection not be made, his glorying of them would be in vain, and both he and they would be ashamed; wherefore he sent them before hand to prevent everything of this kind, and that their collection might appear to be not done in a covetous niggardly way, but bountifully and cheerfully, 2Cor 9:5 which manner he directs unto, and encourages from the advantages of it, under the metaphorical phrases of sowing and reaping, intimating, that as a man sows, so he reaps; or in proportion to his giving, is he blessed, 2Cor 9:6 wherefore he advises to give heartily, freely, and cheerfully, and that from this consideration, because cheerful giving is acceptable to God, being like himself, 2Cor 9:7 who, as he loves, so he rewards the cheerful giver; and as he is able to give him abundance, so he does, whereby he is more qualified and fitted for such liberal service, 2Cor 9:8. And this is confirmed by a passage of Scripture cited out of Ps 112:9 showing, that he that gives bountifully to the poor is ever regarded by the Lord, 2Cor 9:9 and which is further proved from the general course of Providence, which so multiplies and increases the seed sown in the earth, that it usually ministers seed to the sower, and bread to the eater; to which the apostle had alluded in the use of these metaphorical expressions; or he puts up a prayer that there might, or delivers out a promise that there would be a like increase in giving liberally, as in sowing plentifully, 2Cor 9:10. And then he makes use of a new argument, stirring up to bountifulness, taken from the glory which is brought to God through thanksgiving to him, from the poor and needy, supplied by the liberality of those whose hearts he had opened, 2Cor 9:11. On which argument he enlarges, showing, that not only by this bounty the wants of the poor are supplied, and thanksgivings offered up to God on that account; but also the poor saints are led to glorify God for sending his Gospel to these their benefactors, and giving them his grace to submit unto it, which had had such an influence upon them as to cause them to communicate to their necessities in such a generous manner, 2Cor 9:12. To which he adds another argument, taken from the prayers of the poor saints, for those who liberally contributed to them, that they might prosper in body and soul, in things temporal and spiritual, 2Cor 9:14. And the chapter is concluded with a thanksgiving to God for the grace bestowed upon all the churches, and particularly for the gift of Christ to the sons of men; which contains in it another argument for beneficence and liberality, 2Cor 9:15.
John Wesley
To write to you - Largely.
Robert Jamieson, A. R. Fausset and David Brown
REASONS FOR HIS SENDING TITUS. THE GREATER THEIR BOUNTIFULNESS, THE MORE SHALL BE THE RETURN OF BLESSING TO THEM, AND THANKSGIVING TO GOD. (2Cor 9:1-15)
For--connected with 2Cor 8:16 : "Show love to the messengers of the churches; for as concerns the ministration for the saints, it is superfluous for me to write to you who are so forward already."
write--emphatical: It is superfluous to "write," for you will have witnesses present [BENGEL].
9:19:1: Այլ վասն պաշտամանն որ ՚ի սուրբսն է, աւելի՛ է ինձ եւ գրել առ ձեզ[4091]։ [4091] Ոմանք. Ինձ գրել առ ձեզ։
1 Սրբերին ի նպաստ եղած օգնութեան մասին աւելորդ է, որ ձեզ գրեմ,
9 Սուրբերուն տրուելիք օգնութեան վրայ աւելորդ է ձեզի գրել։
Այլ վասն պաշտամանն որ ի սուրբսն է, աւելի է ինձ եւ գրել առ ձեզ:

9:1: Այլ վասն պաշտամանն որ ՚ի սուրբսն է, աւելի՛ է ինձ եւ գրել առ ձեզ[4091]։
[4091] Ոմանք. Ինձ գրել առ ձեզ։
1 Սրբերին ի նպաստ եղած օգնութեան մասին աւելորդ է, որ ձեզ գրեմ,
9 Սուրբերուն տրուելիք օգնութեան վրայ աւելորդ է ձեզի գրել։
zohrab-1805▾ eastern-1994▾ western am▾
9:11: Для меня впрочем излишне писать вам о вспоможении святым,
9:1  περὶ μὲν γὰρ τῆς διακονίας τῆς εἰς τοὺς ἁγίους περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν,
9:1. Περὶ (About) μὲν (indeed) γὰρ (therefore) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) τῆς (of-the-one) εἰς (into) τοὺς (to-the-ones) ἁγίους ( to-hallow-belonged ) περισσόν (abouted) μοί (unto-me) ἐστιν (it-be) τὸ (the-one) γράφειν (to-scribe) ὑμῖν, (unto-ye,"
9:1. nam de ministerio quod fit in sanctos ex abundanti est mihi scribere vobisFor concerning the ministry that is done towards the saints, it is superfluous for me to write unto you.
1. For as touching the ministering to the saints, it is superfluous for me to write to you:
For as touching the ministering to the saints, it is superfluous for me to write to you:

1: Для меня впрочем излишне писать вам о вспоможении святым,
9:1  περὶ μὲν γὰρ τῆς διακονίας τῆς εἰς τοὺς ἁγίους περισσόν μοί ἐστιν τὸ γράφειν ὑμῖν,
9:1. nam de ministerio quod fit in sanctos ex abundanti est mihi scribere vobis
For concerning the ministry that is done towards the saints, it is superfluous for me to write unto you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-5: Апостол послал в Коринф вышеупомянутых братий - сборщиков для того, чтобы Коринфяне к прибытию его и некоторых македонских христиан приготовили уже милостыню как совершенно добровольное даяние, не вынужденные к этому личным присутствием Апостола Павла.

1: Апостол знает, что Коринфяне расположены подавать милостыню он уже хвалил их за это пред македонскими христианами. - Ахаия -см. I:1.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Charity Urged.A. D. 57.
1 For as touching the ministering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4 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. 5 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.

In these verses the apostle speaks very respectfully to the Corinthians, and with great skill; and, while he seems to excuse his urging them so earnestly to charity, still presses them thereto, and shows how much his heart was set upon this matter.

I. He tells them it was needless to press them with further arguments to afford relief to their poor brethren (v. 1), being satisfied he had said enough already to prevail with those of whom he had so good an opinion. For, 1. He knew their forwardness to every good work, and how they had begun this good work a year ago, insomuch that, 2. He had boasted of their zeal to the Macedonians, and this had provoked many of them to do as they had done. Wherefore he was persuaded, that, as they had begun well, they would go on well; and so, commending them for what they had done, he lays an obligation on them to proceed and persevere.

II. He seems to apologize for sending Titus and the other brethren to them. He is unwilling they should be offended at him for this, as if he were too earnest, and pressed too hard upon them; and tells the true reasons why he sent them, namely, 1. That, having this timely notice, they might be fully ready (v. 3), and not surprised with hasty demands, when he should come to them. When we would have others to do that which is good we must act towards them prudently and tenderly, and give them time. 2. That he might not be ashamed of his boasting concerning them, if they should be found unready, v. 3, 4. He intimates that some from Macedonia might haply come with him: and, if the collection should not then be made, this would make him, not to say them, ashamed, considering the boasting of the apostle concerning them. Thus careful was he to preserve their reputation and his own. Note, Christians should consult the reputation of their profession, and endeavour to adorn the doctrine of God our Saviour.
Adam Clarke: Commentary on the Bible - 1831
9:1: It is superfluous for me to write to you - I need not enlarge, having already said enough. See the preceding chapter, (2 Corinthians 8 (note)).
Albert Barnes: Notes on the Bible - 1834
9:1: For as touching the ministering to the saints - In regard to the collection that was to be taken up for the aid of the poor Christians in Judea; see the notes on Rom 15:26; Co1 16:1; 2 Cor. 8.
It is superfluous ... - It is needless to urge that matter on you, because I know that you acknowledge the obligation to do it, and have already purposed it.
For me to write to you - That is, to write more, or to write largely on the subject. It is unnecessary for me to urge arguments why it should be done; and all that is proper is to offer some suggestions in regard to the manner in which it shall be accomplished.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:1: touching: Gen 27:42; Sa1 20:23; Kg2 22:18; Job 37:23; Psa 45:1; Mat 22:31; Rom 11:28; Phi 3:5, Phi 3:6
the ministering: Co2 9:12-14, Co2 8:4-15; Gal 2:10, Gal 6:10
it is: Th1 4:9, Th1 4:10, Th1 5:1; Jo1 2:27
John Gill
For as touching the ministering to the saints,.... It looks at first sight as if the apostle was entering upon a new subject, though by what follows it appears to be the same; for by "ministering to the saints", he does not mean the ministry of the Gospel to them; nor that mutual assistance members of churches are to give each other; but either the fellowship of ministering to the saints, which the churches had entreated him, and his fellow ministers, to take upon them, namely, to take the charge of their collections, and distribute them to the poor saints at Jerusalem; or rather these collections themselves, and their liberality in them: with respect to which he says,
Tit is superfluous for me to write to you; that is, he thought it unnecessary to say any more upon that head, because he had used so many arguments already to engage them in it, in the foregoing chapter; and because he had sent three brethren to them, who well understood the nature of this service, and were very capable of speaking to it, and of enforcing the reasonings already used; and more especially he judged it needless to dwell on this subject, for the reasons following.
9:29:2: Զի գիտեմ զյօժարութիւն ձեր, զոր վասն ձեր պարծեցեալ եմ ՚ի մէջ Մակեդովնացւոցն, թէ Աքայեցիքն ՚ի հերո՛ւն հետէ պատրա՛ստ են. եւ ձեր նախանձն զբազո՛ւմս յորդորեաց[4092]։ [4092] Ոմանք. Պատրաստք են։
2 որովհետեւ գիտեմ ձեր յօժարակամութիւնը, որով ձեր մասին պարծեցել եմ մակեդոնացիների մօտ, թէ՝ «Աքայեցիները անցեալ տարուանից պատրաստ են այդ օգնութեանը»: Եւ ձեր նախանձախնդրութիւնը շատերին խթանեց:
2 Վասն զի գիտեմ ես ձեր յօժարութիւնը, որուն համար կը պարծենամ ձեզի համար Մակեդոնացիներուն մէջ, թէ Աքայիացիները անցած տարուընէ ի վեր պատրաստ են։ Ասիկա շատերուն բարի նախանձը գրգռեց։
Զի գիտեմ զյօժարութիւն ձեր, զոր վասն ձեր պարծեցեալ եմ ի մէջ Մակեդոնացւոցն, թէ Աքայեցիքն ի հերուն հետէ պատրաստ են, եւ ձեր նախանձն զբազումս յորդորեաց:

9:2: Զի գիտեմ զյօժարութիւն ձեր, զոր վասն ձեր պարծեցեալ եմ ՚ի մէջ Մակեդովնացւոցն, թէ Աքայեցիքն ՚ի հերո՛ւն հետէ պատրա՛ստ են. եւ ձեր նախանձն զբազո՛ւմս յորդորեաց[4092]։
[4092] Ոմանք. Պատրաստք են։
2 որովհետեւ գիտեմ ձեր յօժարակամութիւնը, որով ձեր մասին պարծեցել եմ մակեդոնացիների մօտ, թէ՝ «Աքայեցիները անցեալ տարուանից պատրաստ են այդ օգնութեանը»: Եւ ձեր նախանձախնդրութիւնը շատերին խթանեց:
2 Վասն զի գիտեմ ես ձեր յօժարութիւնը, որուն համար կը պարծենամ ձեզի համար Մակեդոնացիներուն մէջ, թէ Աքայիացիները անցած տարուընէ ի վեր պատրաստ են։ Ասիկա շատերուն բարի նախանձը գրգռեց։
zohrab-1805▾ eastern-1994▾ western am▾
9:22: ибо я знаю усердие ваше и хвалюсь вами перед Македонянами, что Ахаия приготовлена еще с прошедшего года; и ревность ваша поощрила многих.
9:2  οἶδα γὰρ τὴν προθυμίαν ὑμῶν ἣν ὑπὲρ ὑμῶν καυχῶμαι μακεδόσιν ὅτι ἀχαΐα παρεσκεύασται ἀπὸ πέρυσι, καὶ τὸ ὑμῶν ζῆλος ἠρέθισεν τοὺς πλείονας.
9:2. οἶδα (I-had-come-to-see) γὰρ (therefore) τὴν (to-the-one) προθυμίαν (to-a-passioning-before-unto) ὑμῶν (of-ye) ἣν (to-which) ὑπὲρ (over) ὑμῶν (of-ye) καυχῶμαι ( I-boast-unto ) Μακεδόσιν (unto-Makedonians,"ὅτι (to-which-a-one) Ἀχαία (an-Achaia) παρεσκεύασται (it-had-come-to-be-beside-equipped-to) ἀπὸ (off) πέρυσι, (unto-anual-acrossed,"καὶ (and) τὸ (the-one) ὑμῶν (of-ye) ζῆλος (a-crave) ἠρέθισε (it-provoked-to) τοὺς (to-the-ones) πλείονας . ( to-more-beyond )
9:2. scio enim promptum animum vestrum pro quo de vobis glorior apud Macedonas quoniam Achaia parata est ab anno praeterito et vestra aemulatio provocavit plurimosFor I know your forward mind: for which I boast of you to the Macedonians, that Achaia also is ready from the year past. And your emulation hath provoked very many.
2. for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them.
For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many:

2: ибо я знаю усердие ваше и хвалюсь вами перед Македонянами, что Ахаия приготовлена еще с прошедшего года; и ревность ваша поощрила многих.
9:2  οἶδα γὰρ τὴν προθυμίαν ὑμῶν ἣν ὑπὲρ ὑμῶν καυχῶμαι μακεδόσιν ὅτι ἀχαΐα παρεσκεύασται ἀπὸ πέρυσι, καὶ τὸ ὑμῶν ζῆλος ἠρέθισεν τοὺς πλείονας.
9:2. scio enim promptum animum vestrum pro quo de vobis glorior apud Macedonas quoniam Achaia parata est ab anno praeterito et vestra aemulatio provocavit plurimos
For I know your forward mind: for which I boast of you to the Macedonians, that Achaia also is ready from the year past. And your emulation hath provoked very many.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
2-5: Под влиянием печали, которую произвело в Коринфянах послание Апостола Павла (VII:9), сбор милостыни мог остановиться. В виду этого Апостол и посылает братий-сборщиков возгреть это доброе дело в Коринфе. Нужно было особенно возбудить в сердцах Коринфян расположение к сбору милостыни, чтобы этот сбор не показался им простым "побором".
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:2: For I know the forwardness of your mind - I know your promptitude, or your readiness to do it; see Co2 8:10. Probably Paul here means that he had had opportunity before of witnessing their readiness to do good, and that he had learned in particular of Titus that they had formed the plan to aid in this contribution.
For which I boast of you to them of Macedonia - To the church in Macedonia; see Co2 8:1. So well assured was he that the church at Corinth would make the collection as it had proposed, that he boasted of it to the churches of Macedonia as if it were already done, and made use of this as an argument to stimulate them to make an effort.
That Achaia was ready a year ago - Achaia was that part of Greece of which Corinth was the capital; see the note, Act 18:12. It is probable that there were Christians in other parts of Achaia besides Corinth, and indeed it is known that there was a church in Cenchrea (see Rom 16:1). which was one of the ports of Corinth. Though the contribution would be chiefly derived from Corinth, yet it is probable that the others also would participate in it. The phrase "was ready" means that they had been preparing themselves for this collection, and doubtless Paul had stated that the collection was already made and was waiting. He had directed them Co1 16:1 to make it on the first day of the week, and to lay it by in store, and he did not doubt that they had complied with his request.
And your zeal - Your ardor and promptitude. The readiness with which you entered into this subject, and your desire to relieve the needs of others.
Hath provoked - Has roused, excited, impelled to give. We use the word "provoke" commonly now in the sense of to irritate, but in the Scriptures it is confined to the signification of exciting, or rousing. The ardor of the Corinthians would excite others not only by their promptitude, but because Corinth was a splendid city, and their example would be looked up to by Christians at a distance. This is one instance of the effect which will be produced by the example of a church in a city.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:2: the forwardness: Co2 8:8, Co2 8:10, Co2 8:19; Th1 1:7
I boast: Co2 8:24
that: Co2 1:1, Co2 8:10; Co1 16:15
provoked: Co2 8:8; Heb 10:24
John Gill
For I know the forwardness of your mind,.... How that they were willing of themselves to engage in this good work; how readily they came into it; what a cheerful disposition of mind they showed towards it; and how forward they were to begin the collection:
for which I boast of you to them of Macedonia; he had one it before, which had put them upon the like service, and he still continued to boast of them,
that Achaia was ready a year ago: not that their collection was ready made so long ago; but they had shown a readiness of mind, as to every good work, so to this of communicating to the saints a year ago, when they made a beginning, though as yet had not finished. By Achaia is meant, the inhabitants of Achaia. The Arabic version renders it, the citizens of Achaia; of this country; see Gill on Acts 18:12. It is sometimes taken in a large sense, and designs Greece, and includes the countries of Doris, Hellas, Aetolia, Locri, Phocis, Boeotia, Attica, and Megaris; and had its name, as some say, from the frequent inundation of waters; and others, from one of the three generals of the Pelasgi, who were of this name; and sometimes it is taken strictly and properly for the country of the Peloponnesus, or the Morea. And so Drusius, out of Hesychius, has observed, that the Achaeans were Greeks; but properly they were they that inhabited that part of Peloponnesus, called Achaia; and these seem to be intended here. The Gospel was preached in these parts with success; Epaenetus, whom the Apostle Paul salutes, Rom 16:5 and the house of Stephanas he mentions, 1Cor 16:15 were the firstfruits of it; and in process of time several churches were here gathered, and which continued for several ages. In the "second" century there was a synod in Achaia, concerning the time of keeping Easter, in which Bacchylus, bishop of Corinth, presided; in the beginning of the "fourth" century, the bishops of Achaia were present at the council of Nice, and in the same century bishops out of this country assisted at the synod in Sardica; in the "fifth" century there were many churches in Achaia, and the bishops of them were present in the Chalcedon synod; out of this country went several bishops, in the "seventh" century, to Constantinople, and were in the sixth synod there; and in the "eighth" century there were bishops of Achaia in the Nicene synod (d): here by Achaia are designed the churches of Christ, which were in that part of Greece in which Corinth stood, and of which that was the metropolis; so that when the apostle says Achaia was ready, his meaning is more particularly, that the Corinthians were ready:
and, adds he,
your zeal hath provoked very many: or "the zeal which is of you"; which sprung from, and was occasioned by them; for not the zeal of the Corinthians is here intended, as seems at first view, but that emulation which was stirred up in some of the leading persons among the Macedonians, upon hearing how ready they at Corinth were to minister to the necessitous brethren; and the zeal which appeared in these principal men, which was very warm, and yet prudent and seasonable, wrought very much on the minds of others, who, led by their example, contributed in a very generous and unexpected manner. In the Greek text it is, "the zeal out of you"; or, as the Arabic version renders it, "the zeal that arose from you", which was occasioned by them.
(d) Hist. Eccles. Magdeburg. cent. 2. c. 9. p. 125. cent. 4. c. 2. p. 5. c. 9. p. 425. cent. 5. c. 2. p. 6. cent. 7. c. 10. p. 258. cent. 9. c. 2. p. 7.
John Wesley
I boast to them of Macedonia - With whom he then was.
Robert Jamieson, A. R. Fausset and David Brown
ready a year ago--to send off the money, owing to the apostle's former exhortation (1Cor 16:1-2).
your zeal--Greek, "the zeal from you," that is, on your part; propagated from you to others.
provoked--that is, stimulated.
very many--Greek, "the greater number," namely, of the Macedonians.
9:39:3: Եւ առաքեցաք զեղբարսն, զի մի՛ պարծանքն մեր որ վասն ձեր՝ ընդունայն լինիցի ՚ի մասինդ յայդմիկ. այլ որպէս ասէի՛ իսկ, պատրաստագո՛յնք գտանիջի՛ք[4093]. [4093] Ոմանք. Զեղբարսդ. զի մի՛... ընդունայն լիցի. եւ ոմանք. լինիցին ՚ի մասինդ... ասէ իսկ՝ պատրաստագոյն գտանիցիք։
3 Եղբայրներին էլ ուղարկեցինք, որպէսզի այս հարցում ձեր հանդէպ մեր ունեցած պարծանքը ի զուր չլինի, այլ, ինչպէս ասում էլ էի, որ առաւել պատրաստ գտնուէք:
3 Եւ ահա եղբայրներս ղրկեցի, որպէս զի մեր ձեզի համար պարծենալը այդ մասին մէջ պարապ չելլէ, հապա պատրաստ գտնուիք, ինչպէս ըսեր եմ.
Եւ առաքեցաք զեղբարսն, զի մի՛ պարծանքն մեր որ վասն ձեր` ընդունայն լինիցին ի մասինդ յայդմիկ, այլ որպէս ասէի իսկ, պատրաստագոյնք գտանիջիք:

9:3: Եւ առաքեցաք զեղբարսն, զի մի՛ պարծանքն մեր որ վասն ձեր՝ ընդունայն լինիցի ՚ի մասինդ յայդմիկ. այլ որպէս ասէի՛ իսկ, պատրաստագո՛յնք գտանիջի՛ք[4093].
[4093] Ոմանք. Զեղբարսդ. զի մի՛... ընդունայն լիցի. եւ ոմանք. լինիցին ՚ի մասինդ... ասէ իսկ՝ պատրաստագոյն գտանիցիք։
3 Եղբայրներին էլ ուղարկեցինք, որպէսզի այս հարցում ձեր հանդէպ մեր ունեցած պարծանքը ի զուր չլինի, այլ, ինչպէս ասում էլ էի, որ առաւել պատրաստ գտնուէք:
3 Եւ ահա եղբայրներս ղրկեցի, որպէս զի մեր ձեզի համար պարծենալը այդ մասին մէջ պարապ չելլէ, հապա պատրաստ գտնուիք, ինչպէս ըսեր եմ.
zohrab-1805▾ eastern-1994▾ western am▾
9:33: Братьев же послал я для того, чтобы похвала моя о вас не оказалась тщетною в сем случае, но чтобы вы, как я говорил, были приготовлены,
9:3  ἔπεμψα δὲ τοὺς ἀδελφούς, ἵνα μὴ τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν κενωθῇ ἐν τῶ μέρει τούτῳ, ἵνα καθὼς ἔλεγον παρεσκευασμένοι ἦτε,
9:3. ἔπεμψα (I-dispatched) δὲ (moreover) τοὺς (to-the-ones) ἀδελφούς , ( to-brethrened ,"ἵνα (so) μὴ (lest) τὸ (the-one) καύχημα (a-boasting-to) ἡμῶν (of-us) τὸ (the-one) ὑπὲρ (over) ὑμῶν (of-ye) κενωθῇ (it-might-have-been-en-emptied) ἐν (in) τῷ (unto-the-one) μέρει (unto-a-portion) τούτῳ, (unto-the-one-this,"ἵνα (so) καθὼς (down-as) ἔλεγον (I-was-forthing) παρεσκευασμένοι ( having-had-come-to-be-beside-equipped-to ) ἦτε, (ye-might-be,"
9:3. misi autem fratres ut ne quod gloriamur de vobis evacuetur in hac parte ut quemadmodum dixi parati sitisNow I have sent the brethren, that the thing which we boast of concerning you be not made void in this behalf, that (as I have said) you may be ready:
3. But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared:
Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:

3: Братьев же послал я для того, чтобы похвала моя о вас не оказалась тщетною в сем случае, но чтобы вы, как я говорил, были приготовлены,
9:3  ἔπεμψα δὲ τοὺς ἀδελφούς, ἵνα μὴ τὸ καύχημα ἡμῶν τὸ ὑπὲρ ὑμῶν κενωθῇ ἐν τῶ μέρει τούτῳ, ἵνα καθὼς ἔλεγον παρεσκευασμένοι ἦτε,
9:3. misi autem fratres ut ne quod gloriamur de vobis evacuetur in hac parte ut quemadmodum dixi parati sitis
Now I have sent the brethren, that the thing which we boast of concerning you be not made void in this behalf, that (as I have said) you may be ready:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 honor; 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.
Albert Barnes: Notes on the Bible - 1834
9:3: Yet have I sent the brethren - The brethren referred to in Co2 8:18, Co2 8:22-23.
Lest our boasting of you - That you were disposed to contribute, and that you were already prepared, and that the contribution was ready.
Should be in vain - Lest anything should have occurred to pRev_ent the collection. I have sent them that they may facilitate it, and that it may be secure and certain.
In this behalf - In this respect. That is, lest our boasting of you, in regard to your readiness to contribute to relieve the needs of others, should be found to have been ill-grounded.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:3: have: Co2 9:4, Co2 7:14, Co2 8:6, Co2 8:17-24
ye may: Co2 9:5; Co1 16:1-4; Tit 3:1
John Gill
Yet have I sent the brethren,.... Titus, and the other two mentioned in the foregoing chapter: one manuscript reads, "we have sent"; and the Ethiopic version, "they have sent", that is, the Macedonians; but the common reading is best. It might be objected, that since the apostle knew the forwardness of their minds, how ready they were a year ago, and had boasted so much of their liberality, that it must be unnecessary to send the brethren to them, to stir them up to this work; which objection is prevented by observing the reason of his sending them:
lest our boasting of you should be in vain in this behalf: or, "in this part", in this particular thing, , "concerning this business", or affair of beneficence to the poor, as the Syriac version renders it. He had boasted of them with respect to other things besides this; but he was chiefly concerned, knowing the frailty and changeableness of human nature, and how possible it was that their forwardness might abate, and they grow cold and indifferent to such service, lest his glorying of them should be in vain in this particular instance; wherefore he sent the brethren to put them on, that as they had begun they would finish:
that as I said ye may be ready, That as he had said to the Macedonians, that they were ready in mind, it might appear to be so; or as he had ordered them in his former epistle, they might be actually ready; have their collection ready made, so that there might be no gathering when he came.
John Wesley
I have sent the above mentioned brethren before me.
Robert Jamieson, A. R. Fausset and David Brown
have I sent--we should say, "I send"; whereas the ancients put it in the past, the time which it would be by the time that the letter arrived.
the brethren-- (2Cor 8:18, 2Cor 8:22) --Titus and the two others.
should be in vain in this behalf--"should be proved futile in this particular," however true in general (2Cor 7:4). A tacit compliment, softening the sharp monition.
as I said--as I was saying (2Cor 9:2).
9:49:4: գուցէ՛ յորժամ գայցեն ընդ մեզ Մակեդովնացիքն, եւ գտանիցեն զձեզ անպատրա՛ստս, եւ ամաչեսցուք մեք. զի մի՛ ասասցուք՝ թէ դուք, ՚ի մասինդ յայդմիկ պարծանաց[4094]։ [4094] Ոմանք. Գայցեն առ մեզ... ասասցուք ձեզ թէ դուք։
4 Չլինի թէ, երբ մակեդոնացիները մեզ հետ գան եւ ձեզ անպատրաստ գտնեն, մե՛նք ամօթով մնանք այդ պարծանքի համար, չասելու համար՝ դուք:
4 Որ չըլլայ թէ երբ Մակեդոնացիները ինծի հետ գան ու ձեզ անպատրաստ գտնեն, մենք (որ չըսենք թէ դուք) ամօթով մնանք այս պարծանքին* վստահութեանը մէջ։
գուցէ յորժամ գայցեն ընդ մեզ Մակեդոնացիքն, եւ գտանիցեն զձեզ անպատրաստս, եւ ամաչեսցուք մեք, (զի մի՛ ասասցուք թէ դուք,) [44]ի մասինդ յայդմիկ [45]պարծանաց:

9:4: գուցէ՛ յորժամ գայցեն ընդ մեզ Մակեդովնացիքն, եւ գտանիցեն զձեզ անպատրա՛ստս, եւ ամաչեսցուք մեք. զի մի՛ ասասցուք՝ թէ դուք, ՚ի մասինդ յայդմիկ պարծանաց[4094]։
[4094] Ոմանք. Գայցեն առ մեզ... ասասցուք ձեզ թէ դուք։
4 Չլինի թէ, երբ մակեդոնացիները մեզ հետ գան եւ ձեզ անպատրաստ գտնեն, մե՛նք ամօթով մնանք այդ պարծանքի համար, չասելու համար՝ դուք:
4 Որ չըլլայ թէ երբ Մակեդոնացիները ինծի հետ գան ու ձեզ անպատրաստ գտնեն, մենք (որ չըսենք թէ դուք) ամօթով մնանք այս պարծանքին* վստահութեանը մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
9:44: [и] чтобы, когда придут со мною Македоняне и найдут вас неготовыми, не остались в стыде мы, --не говорю 'вы', --похвалившись с такою уверенностью.
9:4  μή πως ἐὰν ἔλθωσιν σὺν ἐμοὶ μακεδόνες καὶ εὕρωσιν ὑμᾶς ἀπαρασκευάστους καταισχυνθῶμεν ἡμεῖς, ἵνα μὴ λέγω ὑμεῖς, ἐν τῇ ὑποστάσει ταύτῃ.
9:4. μή (lest) πως (unto-whither) ἐὰν (if-ever) ἔλθωσιν (they-might-have-had-came) σὺν (together) ἐμοὶ (unto-ME,"Μακεδόνες (Makedonians,"καὶ (and) εὕρωσιν (they-might-have-had-found) ὑμᾶς (to-ye) ἀπαρασκευάστους ( to-un-equipped-beside ) καταισχυνθῶμεν (we-might-have-been-beshamed-down,"ἡμεῖς, (we,"ἵνα (so) μὴ (lest) λέγωμεν (we-might-forth,"ὑμεῖς, (ye,"ἐν (in) τῇ (unto-the-one) ὑποστάσει (unto-a-standing-under) ταύτῃ. (unto-the-one-this)
9:4. ne cum venerint mecum Macedones et invenerint vos inparatos erubescamus nos ut non dicamus vos in hac substantiaLest, when the Macedonians shall come with me and find you unprepared, we (not to say ye) should be ashamed in this matter.
4. lest by any means, if there come with me any of Macedonia, and find you unprepared, we ( that we say not, ye) should be put to shame in this confidence.
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:

4: [и] чтобы, когда придут со мною Македоняне и найдут вас неготовыми, не остались в стыде мы, --не говорю 'вы', --похвалившись с такою уверенностью.
9:4  μή πως ἐὰν ἔλθωσιν σὺν ἐμοὶ μακεδόνες καὶ εὕρωσιν ὑμᾶς ἀπαρασκευάστους καταισχυνθῶμεν ἡμεῖς, ἵνα μὴ λέγω ὑμεῖς, ἐν τῇ ὑποστάσει ταύτῃ.
9:4. ne cum venerint mecum Macedones et invenerint vos inparatos erubescamus nos ut non dicamus vos in hac substantia
Lest, when the Macedonians shall come with me and find you unprepared, we (not to say ye) should be ashamed in this matter.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
9:4: Lest haply if they of Macedonia - If any of the Macedonians should happen to come with me, and should find that you had done nothing. He does not say that they would come with him, but it was by no means improbable that they would. It was customary for some of the members of the churches to travel with Paul from place to place, and the conversation was constant between Macedonia and Achaia. Paul had, therefore, every reason to suppose that some of the Macedonians would accompany him when he should go to Corinth. At all events it was probable that the Macedonians would learn from some quarter whether the Corinthians were or were not ready when Paul should go to them.
should be ashamed ...}}We (that we say not, ye) should be ashamed ... - "In this," says Bloomfield, "one cannot but recognize a most refined and delicate turn, inferior to none of the best Classical writers." Paul had boasted confidently that the Corinthians would be ready with their collection. He had excited and stimulated the Macedonians by this consideration. He had induced them in this way to give liberally, Co2 8:1-4. If now it should turn out after all that the Corinthians had given nothing, or had given stintedly, the character of Paul would suffer. His veracity and his judgment would be called in question, and he would be accused of trick, and artifice, and fraud in inducing them to give. Or if he should not be charged with dishonesty, yet he would be humbled and mortified himself that he had made representations which had proved to be so unfounded. But this was not all. The character of the Corinthians was also at stake. They had purposed to make the collection. They had left the impression in the mind of Paul that it would be done. They had hitherto evinced such a character as to make Paul confident that the collection would be made. If now by any means this should fail, their character would suffer, and they would have occasion to be ashamed that they had excited so confident expectations of what they would do.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:4: they: Co2 9:2, Co2 8:1-5
be ashamed: Co2 8:24, Co2 11:17
Geneva 1599
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 (a) confident boasting.
(a) The word which he uses signifies a mind so steady and established that it cannot be moved by any terror or fear.
John Gill
Lest haply if they of Macedonia come with me,.... The apostle had determined to come himself, though he was afterwards prevented by Providence, but could not be certain of the coming of the Macedonian brethren with him; however, as it was probable that some of them would come, whose hearts were so much in this work, therefore he judged it fit and proper to send the brethren before hand, in case they should come:
and find you unprepared; not so ready for this service as had been boasted of, and the collection not finished, which had been begun a year ago.
We (that we say not, ye) should be ashamed in this same confident boasting; or "in this same substance", or "subsistence of boasting": a boasting, which, he thought, they had the most solid and substantial ground and foundation to proceed upon; which, should it come to nothing, must cause shame both in the apostles, who had so largely, and with so much assurance, boasted of them; and in the Corinthians, who must be put to the blush, when it should be told them how much they had been boasted of with respect to their readiness, and yet were unprepared: so "hope", expectation, confidence, is rendered by the Septuagint "boasting", Prov 11:7 and in Ps 39:5 the word here used. And some copies, and also the Vulgate Latin version, only read, "in this substance", or glorying, and leave out boasting as superfluous.
Robert Jamieson, A. R. Fausset and David Brown
if they of Macedonia--rather as Greek, "if Macedonians."
unprepared--with your collection; see 2Cor 9:2, "ready," Greek, "prepared."
we, not to say ye--Ye would naturally feel more ashamed for yourselves, than we (who boasted of you) would for you.
confident boasting--The oldest manuscripts read simply "confidence," namely, in your liberality.
9:59:5: Արդ՝ կարեւո՛ր համարեցայ աղաչել զեղբարս, զի յառաջագոյն եկեսցեն առ ձեզ, եւ յառաջագոյն պատմեսցեն զյառաջագոյն խոստացեալ օրհնութիւնն ձեր ՚ի պատրաստի ունել. այնպէս իբրեւ զօրհնութիւն, եւ մի՛ իբրեւ զագահութիւն[4095]։ [4095] Ոմանք. Յառաջագոյն իսկ եկեսցէ առ ձեզ։ Բազումք. Եւ յառաջագոյն պատրաստեսցեն զյառաջագոյն խոս՛՛։
5 Արդ, կարեւոր համարեցի խնդրել եղբայրներին, որ աւելի առաջ գան ձեզ մօտ եւ առաջուց պատրաստեն նախապէս ձեր խոստացած նուէրը, որպէսզի պատրաստ լինի այն իբրեւ սրտաբուխ նուէր եւ ոչ թէ ժլատութեամբ եղած ընծայ.
5 Ուստի հարկաւոր սեպեցի եղբայրներուն աղաչել, որ առաջուընէ ձեզի գան ու ժամանակին կարգի դնեն ձեր խոստացած ընծան, որպէս զի պատրաստ ըլլայ, այնպէս որ մասնաւոր ընծայի պէս ըլլայ, ո՛չ թէ ակամայ տրուածի պէս։
Արդ կարեւոր համարեցայ աղաչել զեղբարս, զի յառաջագոյն եկեսցեն առ ձեզ, եւ յառաջագոյն պատրաստեսցեն զյառաջագոյն խոստացեալ օրհնութիւնն ձեր ի պատրաստի ունել, այնպէս իբրեւ զօրհնութիւն, եւ մի՛ իբրեւ զագահութիւն:

9:5: Արդ՝ կարեւո՛ր համարեցայ աղաչել զեղբարս, զի յառաջագոյն եկեսցեն առ ձեզ, եւ յառաջագոյն պատմեսցեն զյառաջագոյն խոստացեալ օրհնութիւնն ձեր ՚ի պատրաստի ունել. այնպէս իբրեւ զօրհնութիւն, եւ մի՛ իբրեւ զագահութիւն[4095]։
[4095] Ոմանք. Յառաջագոյն իսկ եկեսցէ առ ձեզ։ Բազումք. Եւ յառաջագոյն պատրաստեսցեն զյառաջագոյն խոս՛՛։
5 Արդ, կարեւոր համարեցի խնդրել եղբայրներին, որ աւելի առաջ գան ձեզ մօտ եւ առաջուց պատրաստեն նախապէս ձեր խոստացած նուէրը, որպէսզի պատրաստ լինի այն իբրեւ սրտաբուխ նուէր եւ ոչ թէ ժլատութեամբ եղած ընծայ.
5 Ուստի հարկաւոր սեպեցի եղբայրներուն աղաչել, որ առաջուընէ ձեզի գան ու ժամանակին կարգի դնեն ձեր խոստացած ընծան, որպէս զի պատրաստ ըլլայ, այնպէս որ մասնաւոր ընծայի պէս ըլլայ, ո՛չ թէ ակամայ տրուածի պէս։
zohrab-1805▾ eastern-1994▾ western am▾
9:55: Посему я почел за нужное упросить братьев, чтобы они наперед пошли к вам и предварительно озаботились, дабы возвещенное уже благословение ваше было готово, как благословение, а не как побор.
9:5  ἀναγκαῖον οὗν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς ἵνα προέλθωσιν εἰς ὑμᾶς καὶ προκαταρτίσωσιν τὴν προεπηγγελμένην εὐλογίαν ὑμῶν, ταύτην ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν καὶ μὴ ὡς πλεονεξίαν.
9:5. ἀναγκαῖον (To-up-arm-belonged) οὖν (accordingly) ἡγησάμην ( I-led-unto ) παρακαλέσαι (to-have-called-beside-unto) τοὺς (to-the-ones) ἀδελφοὺς ( to-brethrened ,"ἵνα (so) προέλθωσιν (they-might-have-had-came-before) εἰς (into) ὑμᾶς (to-ye) καὶ (and) προκαταρτίσωσι (they-might-have-adjusted-down-before-to) τὴν (to-the-one) προεπηγγελμένην (to-having-had-come-to-be-messaged-upon-before) εὐλογίαν (to-a-goodly-fortheeing-unto) ὑμῶν, (of-ye,"ταύτην (to-the-one-this) ἑτοίμην (to-readied-of) εἶναι (to-be) οὕτως (unto-the-one-this) ὡς (as) εὐλογίαν (to-a-goodly-fortheeing-unto) καὶ (and) μὴ (lest) ὡς (as) πλεονεξίαν. (to-a-holding-beyond-unto)
9:5. necessarium ergo existimavi rogare fratres ut praeveniant ad vos et praeparent repromissam benedictionem hanc paratam esse sic quasi benedictionem non quasi avaritiamTherefore I thought it necessary to desire the brethren that they would go to you before and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.
5. I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready, as a matter of bounty, and not of extortion.
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:

5: Посему я почел за нужное упросить братьев, чтобы они наперед пошли к вам и предварительно озаботились, дабы возвещенное уже благословение ваше было готово, как благословение, а не как побор.
9:5  ἀναγκαῖον οὗν ἡγησάμην παρακαλέσαι τοὺς ἀδελφοὺς ἵνα προέλθωσιν εἰς ὑμᾶς καὶ προκαταρτίσωσιν τὴν προεπηγγελμένην εὐλογίαν ὑμῶν, ταύτην ἑτοίμην εἶναι οὕτως ὡς εὐλογίαν καὶ μὴ ὡς πλεονεξίαν.
9:5. necessarium ergo existimavi rogare fratres ut praeveniant ad vos et praeparent repromissam benedictionem hanc paratam esse sic quasi benedictionem non quasi avaritiam
Therefore I thought it necessary to desire the brethren that they would go to you before and prepare this blessing before promised, to be ready, so as a blessing, not as covetousness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:5: Therefore I thought it necessary ... - In order to secure the collection, and to avoid all unpleasant feeling on all hands.
That they would go before unto you - Before I should come.
And make up beforehand your bounty - Prepare it before I come. The word "bounty" is in the margin, rendered "blessing." The Greek (εὐλογία eulogia) means properly commendation, eulogy. Then it means blessing, praise applied to God. Then that which blesses - a gift, donation, favor, bounty - whether of God to human beings, or of one man to another. Here it refers to their contribution as that which would be adapted to confer a blessing on others, or suited to produce happiness.
That the same might be ready as a matter of bounty - That it may truly appear as a liberal and voluntary offering; as an act of generosity and not as wrung or extorted from you. That it may be truly a blessing - a thank-offering to God and adapted to do good to people.
And not as of covetousness - "And not like a sort of extortion, wrung from you by mere dint of importunity" - Doddridge. The word used here (πλεονεξία pleonexia) means usually covetousness, greediness of gain, which leads a person to defraud others. The idea here is, that Paul would have them give this as an act of bounty, or liberality on their part, and not as an act of covetousness on his part, not as extorted by him from them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:5: and make: Co2 8:6; Co1 16:2
bounty: Gr. blessing, Gen 33:11; Sa1 25:27, Sa1 30:26 *marg. Kg2 5:15
whereof ye had notice before: or, which hath been so much spoken of before
Geneva 1599
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] (b) covetousness.
(b) As from covetous men.
John Gill
Therefore I thought it necessary to exhort the brethren,.... Titus, and the other two, on whom he did not lay his commands, or apostolical injunctions, according to the authority and dignity of his office; only exhorted or besought them, and which was judged by him very needful and proper at this time:
that they would go before hand unto you; before him, and the Macedonian brethren that might probably come with him:
and make up before hand your bounty; or blessing; for any present sent, or delivered, by one person to another, as a token of their friendship, favour, and good will, whether in a necessitous case or not, was by the Jews called "a blessing"; see Gen 33:11 and especially what is contributed for the relief of the poor may be so called, because it is not only a part of the bounty of Providence, and blessings of life, with which men are favoured; but is also one way of blessing God for the mercies he has blessed them with, and likewise of blessing, or doing good to fellow creatures and Christians. Moreover, because for this the poor bless their benefactors; and it is a blessing itself to do good to others. Now the apostle judged it expedient to send the brethren before hand to complete and finish this good work begun.
Whereof, says he,
ye had notice before: in his former epistle, 1Cor 16:1 or which was promised before by them; or had been spoken of so much before by him to other churches:
that the same might be ready, as a matter of bounty, or blessing,
not as of covetousness; that is, that the collection being ready made, largely and liberally, it might appear to be a free generous action, and show what a noble bountiful disposition they were of; and not performed as covetous men usually do what they do, sparingly, tenaciously, keeping their money as long as they can, being loath to part with it.
John Wesley
Spoken of before - By me, to the Macedonians. Not as a matter of covetousness - As wrung by importunity from covetous persons.
Robert Jamieson, A. R. Fausset and David Brown
that they would go before--Translate, "that they should," &c.
whereof ye had notice before--rather, "promised before"; "long announced by me to the Macedonians" (2Cor 9:2) [BENGEL]. "Your promised bounty" [ELLICOTT and others].
not as of covetousness--Translate, "not as matter of covetousness," which it would be, if you gave niggardly.
9:69:6: Քանզի զայդ որ սերմանէ ճժդելով՝ ճժդելով եւ հնձեսցէ. եւ որ սերմանէ առատութեամբ՝ առատութեա՛մբ եւ հնձեսցէ[4096], [4096] Առ Ոսկանայ պակասի. Քանզի զայդ որ սերմանէ։ Ոմանք. Ճշդելով՝ ճշդելով եւ հն՛՛։
6 քանզի, ով որ մի բան սերմանում է խնայելով, խնայողութեամբ էլ կը հնձի. եւ ով առատաձեռնօրէն է սերմանում, առատութեամբ էլ կը հնձի:
6 Բայց ասիկա կ’իմացնեմ թէ՝ ան որ խնայելով կը սերմանէ՝ խնայելով պիտի հնձէ ու ան որ առատութիւնով կը սերմանէ՝ առատութիւնով պիտի հնձէ։
Քանզի [46]զայդ որ սերմանէ ճշդելով` ճշդելով եւ հնձեսցէ, եւ որ սերմանէ առատութեամբ` առատութեամբ եւ հնձեսցէ:

9:6: Քանզի զայդ որ սերմանէ ճժդելով՝ ճժդելով եւ հնձեսցէ. եւ որ սերմանէ առատութեամբ՝ առատութեա՛մբ եւ հնձեսցէ[4096],
[4096] Առ Ոսկանայ պակասի. Քանզի զայդ որ սերմանէ։ Ոմանք. Ճշդելով՝ ճշդելով եւ հն՛՛։
6 քանզի, ով որ մի բան սերմանում է խնայելով, խնայողութեամբ էլ կը հնձի. եւ ով առատաձեռնօրէն է սերմանում, առատութեամբ էլ կը հնձի:
6 Բայց ասիկա կ’իմացնեմ թէ՝ ան որ խնայելով կը սերմանէ՝ խնայելով պիտի հնձէ ու ան որ առատութիւնով կը սերմանէ՝ առատութիւնով պիտի հնձէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:66: При сем скажу: кто сеет скупо, тот скупо и пожнет; а кто сеет щедро, тот щедро и пожнет.
9:6  τοῦτο δέ, ὁ σπείρων φειδομένως φειδομένως καὶ θερίσει, καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις ἐπ᾽ εὐλογίαις καὶ θερίσει.
9:6. Τοῦτο (To-the-one-this) δέ, (moreover,"ὁ (the-one) σπείρων (whorling) φειδομένως (unto-spared,"φειδομένως (unto-spared) καὶ (and) θερίσει, (it-shall-summer-to,"καὶ (and) ὁ (the-one) σπείρων (whorling) ἐπ' (upon) εὐλογίαις (unto-goodly-fortheeings-unto,"ἐπ' (upon) εὐλογίαις (unto-goodly-fortheeings-unto) καὶ (and) θερίσει. (it-shall-summer-to)
9:6. hoc autem qui parce seminat parce et metet et qui seminat in benedictionibus de benedictionibus et metetNow this I say: He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings.
6. But this , He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.
But this [I say], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully:

6: При сем скажу: кто сеет скупо, тот скупо и пожнет; а кто сеет щедро, тот щедро и пожнет.
9:6  τοῦτο δέ, ὁ σπείρων φειδομένως φειδομένως καὶ θερίσει, καὶ ὁ σπείρων ἐπ᾽ εὐλογίαις ἐπ᾽ εὐλογίαις καὶ θερίσει.
9:6. hoc autem qui parce seminat parce et metet et qui seminat in benedictionibus de benedictionibus et metet
Now this I say: He who soweth sparingly shall also reap sparingly: and he who soweth in blessings shall also reap blessings.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6-15: Апостол пользуется случаем для того, чтобы здесь сказать и о расположении, в каком должно подавать милостыню, и о могуществе Божием, в силу которого подающий может быть всегда уверен в том, что Бог всегда может дать ему средства к щедрому благотворению, и, наконец, о той пользе, какую приносить щедрая милостыня. Заключает свою речь Апостол воссыланием хвалы Богу за Его величайший дар, какой человечество получило в Христе Иисусе и какой еще более побуждает христиан быть щедрыми к другим.

6: Апостол, конечно, имеет в виду здесь награду, какую милостивый получит на небе (ср. Мф V).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Charity Urged.A. D. 57.
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, v. 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, v. 6. 2. It should be deliberately Every man, according as he purposes in his heart, v. 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, v. 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, Isa. lviii. 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, v. 6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (v. 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, v. 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 (Ps. cxii. 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, v. 10, 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 (v. 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, v. 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, v. 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, v. 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, v. 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, v. 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.
Adam Clarke: Commentary on the Bible - 1831
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 Isa 32:20 : Blessed are ye who sow beside all waters; i.e. who are ready to help every one that is in need. And Hos 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.
Albert Barnes: Notes on the Bible - 1834
9:6: But this I say - This I say in order to induce you to give liberally. This I say to pRev_ent your supposing that because it is to be a voluntary offering you may give only from your superfluity, and may give sparingly.
He which soweth sparingly - This expression has all the appearance of a proverb, and doubtless is such. It does not occur indeed elsewhere in the Scriptures, though substantially the same sentiment exciting to liberality often occurs; see Psa 12:1-3; Pro 11:24-25; Pro 19:17; Pro 22:9. Paul here says that it is in giving as it is in agriculture. A man that sows little must expect to reap little. If he sows a small piece of land he will reap a small harvest; or if he is niggardly in sowing and wishes to save his seed and will not commit it to the earth, he must expect to reap little. So it is in giving. Money given in alms, money bestowed to aid the poor and needy, or to extend the influence of virtue and pure religion, is money bestowed in a way similar to the act of committing seed to the earth. It will be returned again in some way with an abundant increase. It shall not be lost. The seed may be buried long.
It may lie in the ground with no indication of a return or of increase. One who knew not the arrangements of Providence might suppose it was lost and dead. But in due time it shall spring up and produce an ample increase. So with money given to objects of benevolence. To many it may seem to be a waste, or may appear to be thrown away. But in due time it will be repaid in some way with abundant increase. And the man who wishes to make the most out of his money for future use and personal comfort will give liberally to deserving objects of charity - just as the man who wishes to make the most out of his grain will not suffer it to lie in his granary, but will commit the seed to the fertile earth. "Cast thy bread upon the waters: for thou shalt find it again after many days" Ecc 11:1; that is, when the waters as of the Nile have overflown the banks and flooded the whole adjacent country, then is the time to cast abroad thy seed. The waters will retire, and the seed will sink into the accumulated fertile mud that is deposited, and will spring up in an abundant harvest. So it is with that which is given for objects of benevolence.
Shall reap also sparingly - Shall reap in proportion to what he sowed. This everyone knows is true in regard to grain that is sowed. It is also no less true in regard to deeds of charity. The idea is, that God will bestow rewards in proportion to what is given. These rewards may refer to results in this life, or to the rewards in heaven, or both. All who have ever been in the habit of giving liberally to the objects of benevolence can testify that they have lost nothing, but have reaped in proportion to their liberality. This follows in various ways.
(1) in the comfort and peace which results from giving. If a man wishes to purchase happiness with his gold, he can secure the most by bestowing it liberally on objects of charity. It will produce him more immediate peace than it would to spend it in sensual gratifications, and far more than to hoard it up useless in his coffers.
(2) in reflection on it hereafter. It will produce more happiness in remembering that he has done good with it, and promoted the happiness of others, than it will to reflect that he has hoarded up useless wealth, or that he has squandered it in sensual gratification. The one will be unmingled pleasure when he comes to die; the other will be unmingled self-reproach and pain.
(3) in subsequent life, God will in some way repay to him far more than he has bestowed in deeds of charity. By augmented prosperity, by health and future comfort, and by raising up for us and our families, when in distress and want, friends to aid us, God can and often does abundantly repay the liberal for all their acts of kindness and deeds of beneficence.
(4) God can and will reward his people in heaven abundantly for all their kindness to the poor, and all their self-denials in endeavoring to diffuse the influence of truth and the knowledge of salvation. Indeed the rewards of heaven will be in no small degree apportioned in this manner, and determined by the amount of benevolence which we have shown on earth; see Mat 25:34-40. On all accounts, therefore, we have every inducement to give liberally. As a farmer who desires an ample harvest scatters his seed with a liberal hand; as he does not grudge it though it falls into the earth; as he scatters it with the expectation that in due time it will spring up and reward his labors, so should we give with a liberal hand to aid the cause of benevolence, nor should we deem what we give to be lost or wasted though we wait long before we are recompensed, or though we should be in no other way rewarded than by the comfort which arises from the act of doing good.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:6: I say: Co1 1:12, Co1 7:29, Co1 15:20; Gal 3:17, Gal 5:16; Eph 4:17; Col 2:4
He which soweth sparingly: Co2 9:10; Psa 41:1-3; Pro 11:18, Pro 11:24, Pro 19:17, Pro 22:9; Ecc 11:1, Ecc 11:6; Luk 6:38; Luk 19:16-26; Gal 6:7-9; Heb 6:10
Geneva 1599
(2) But this [I say], He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.
(2) Alms must be given neither grudgingly, nor with a loathful mind, or sparingly. And a generous and free alms is compared to a sowing which has a most plentiful harvest of most abundant blessing following it.
John Gill
But this I say,.... This the apostle would have the Corinthians take notice of, and well consider, it being what he could aver for truth, by observation and experience; that as in things natural, so in things of a moral and spiritual kind,
he which soweth sparingly shall reap also sparingly, and he which soweth bountifully, or with blessings,
shall reap also bountifully; or with blessings; as a man sows, so shall he reap; the one is in proportion to the other. Sowing and reaping are here used in a metaphorical sense. The former signifies doing acts of beneficence and liberality. So it is used in the Old Testament, and in Jewish writings; see Eccles 9:6. The interpretation of the latter text, give me leave to produce out of the Talmud (e) as follows, and which will serve to illustrate this of the apostle's.
"Says. R. Jochanan, in the name of R. Benaah, what is that which is written, "blessed are ye that sow beside all waters, that send forth thither the feet of the ox, and the ass?" blessed are the Israelites, for when they are employed in the law, , "and in acts of beneficence", their evil concupiscence is delivered into their hand, and they are not delivered into the hand of their evil concupiscence: or, as it is elsewhere (f) said, such are worthy of the inheritance of two tribes, Joseph and Issachar; as it is said, "blessed are ye that sow beside all waters", , "and there is no sowing but alms"; or, by the word "sowing", nothing else is meant but doing of alms, as it is said, Hos 10:12 and there is no water but the law, or nothing else is meant by water but the law, as it is said, Is 55:1. And as to these words, "that send forth thither the feet of the ox and the ass", it is a tradition of the house of Elias, for ever let a man place himself by the words of the law, as an ox to the yoke, and an ass to the burden.''
There is a good deal of likeness between sowing the seed in the earth, and doing of alms, or acts of beneficence. The seed that is sown is what is selected and reserved out of the stock expended or sold off, which if not done, there would be no provision for futurity; so that which a man gives for the relief of the necessitous, is what he lays by him in store of what God has prospered him with; in doing which he may hope for a fruitful harvest, whereas otherwise he could expect none: as seed is cast from, and scattered about by the sower all over the field; so what is given to the poor, it is parted with unto them, and spread among them, everyone has a portion; and it looks like a diminution of a man's substance, and as if it would never return with any advantage; though it does, as in a natural, so in a metaphorical sense. The sower casts and scatters his seed with an open hand; was he to gripe it in his fist, or only let go a grain of corn or wheat here and there, he would have but a poor harvest; so the cheerful giver opens his hand wide, and bountifully supplies the wants of the needy; who, as the sower casts his seed on the empty field, so he bestows his bounty on indigent persons, on all men in want, especially the household of faith: and, as when he has done, he harrows the ground, and covers the seed under the earth, where it lies hid, and is very unpromising for a while, and yet be exercises faith, hope, and patience, with respect to an harvest; so the generous benefactor does what he does in as private a manner as may be; and though for a time his good deeds may seem to be attended with little prospect of reward, yet in the end they certainly shall; for as a man sows, so shall he reap: if he sows, that is, gives nothing, he shall reap nothing; if he sows but little, he shall reap little; and if he sows much, he shall reap much; and that of the selfsame kind which he sows; as he is liberal in things temporal, so shall he prosper and succeed in the same; see Prov 3:9.
(e) T. Bab. Avoda Zara, fol. 5. 2. Zohar in Exod. fol. 2. 4. (f) T. Bab. Bava Kama, fol. 17. 1.
John Wesley
He that soweth sparingly shall reap sparingly; he that soweth bountifully shall reap bountifully - A general rule. God will proportion the reward to the work, and the temper whence it proceeds.
Robert Jamieson, A. R. Fausset and David Brown
I say--ELLICOTT and others supply the ellipsis thus: "But remember this."
bountifully--literally, "with," or "in blessings." The word itself implies a beneficent spirit in the giver (compare 2Cor 9:7, end), and the plural implies the abundance and liberality of the gifts. "The reaping shall correspond to the proportions and spirit of the sowing" [BENGEL]. Compare Ezek 34:26, "Showers of blessing."
9:79:7: իւրաքանչիւր որպէս եւ յօժարեսցի ոք սրտիւ, մի՛ առ հարկի եւ տրտմութեան. քանզի զտուրս զուարթառա՛տս սիրէ Աստուած[4097]։ [4097] Ոմանք. Որպէս եւ յօժարիցի. եւ ոմանք. յօժարեսցէ։ Ոսկան. Զտուրս զուարթս առատս սի՛՛։
7 Իւրաքանչիւրը թող տայ, ինչպէս յօժար է սրտով եւ ոչ թէ հարկադրաբար եւ տրտմութեամբ. որովհետեւ Աստուած սիրում է զուարթառատ տուրքը:
7 Ամէն մէկը ինչպէս իր սրտովը կը յօժարի՝ թող այնպէս տայ, ո՛չ թէ տրտմութեամբ կամ ստիպմամբ. վասն զի Աստուած յօժարակամ տուողը կը սիրէ։
Իւրաքանչիւր որպէս եւ յօժարեսցի ոք սրտիւ, մի՛ առ հարկի եւ տրտմութեան, քանզի զտուրս զուարթառատս սիրէ Աստուած:

9:7: իւրաքանչիւր որպէս եւ յօժարեսցի ոք սրտիւ, մի՛ առ հարկի եւ տրտմութեան. քանզի զտուրս զուարթառա՛տս սիրէ Աստուած[4097]։
[4097] Ոմանք. Որպէս եւ յօժարիցի. եւ ոմանք. յօժարեսցէ։ Ոսկան. Զտուրս զուարթս առատս սի՛՛։
7 Իւրաքանչիւրը թող տայ, ինչպէս յօժար է սրտով եւ ոչ թէ հարկադրաբար եւ տրտմութեամբ. որովհետեւ Աստուած սիրում է զուարթառատ տուրքը:
7 Ամէն մէկը ինչպէս իր սրտովը կը յօժարի՝ թող այնպէս տայ, ո՛չ թէ տրտմութեամբ կամ ստիպմամբ. վասն զի Աստուած յօժարակամ տուողը կը սիրէ։
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9:77: Каждый [уделяй] по расположению сердца, не с огорчением и не с принуждением; ибо доброхотно дающего любит Бог.
9:7  ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης, ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός.
9:7. ἕκαστος (Each) καθὼς (down-as) προῄρηται ( it-had-come-to-lift-before-unto ) τῇ (unto-the-one) καρδίᾳ, (unto-a-heart,"μὴ (lest) ἐκ (out) λύπης (of-a-saddening) ἢ (or) ἐξ (out) ἀνάγκης, (of-an-arming-up) ἱλαρὸν ( to-conciliated ) γὰρ (therefore) δότην ( to-a-giver ) ἀγαπᾷ (it-excesseth-off-unto," ὁ ( the-one ) θεός . ( a-Deity )
9:7. unusquisque prout destinavit corde suo non ex tristitia aut ex necessitate hilarem enim datorem diligit DeusEvery one as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver.
7. each man according as he hath purposed in his heart; not grudgingly, or of necessity: for God loveth a cheerful giver.
Every man according as he purposeth in his heart, [so let him give]; not grudgingly, or of necessity: for God loveth a cheerful giver:

7: Каждый [уделяй] по расположению сердца, не с огорчением и не с принуждением; ибо доброхотно дающего любит Бог.
9:7  ἕκαστος καθὼς προῄρηται τῇ καρδίᾳ, μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης, ἱλαρὸν γὰρ δότην ἀγαπᾷ ὁ θεός.
9:7. unusquisque prout destinavit corde suo non ex tristitia aut ex necessitate hilarem enim datorem diligit Deus
Every one as he hath determined in his heart, not with sadness or of necessity: for God loveth a cheerful giver.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Но при этом не должно быть никакого принуждения для имущего класса христиан: Бог любит и ценит только тех, кто дает добровольно (цитата из кн. Притч XXII:8: по тексту 70-ти. В подлинном тексте этого выражения не имеется).
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:7: Every man according as he purposeth in his heart ... - The main idea in this verse is, that the act of giving should be voluntary and cheerful. It should not seem to be extorted by the importunity of others Co2 9:6; nor should it be given from urgent necessity, but it should be given as an offering of the heart. On this part of the verse we may remark:
(1) That the heart is usually more concerned in the business of giving than the head. If liberality is evinced, it will be the heart which prompts to it; if it is not evinced, it will be because the heart has some bad passions to gratify, and is under the influence of avarice, or selfishness, or some other improper attachment. Very often a man is convinced he ought to give liberally, but a narrow heart and a parsimonious spirit pRev_ents it.
(2) we should follow the dictates of the heart in giving. I mean that a man will usually give more correctly who follows the first promptings of his heart when an object of charity is presented, than he will if he takes much time to deliberate. The instinctive prompting of a benevolent heart is to give liberally. And the amount which should be given will usually be suggested to a man by the better feelings of his heart. But if he resolves to deliberate much, and if he suffers the heart to grow cold, and if he defers it, the pleadings of avarice will como in, or some object of attachment or plan of life will rise to view, or he will begin to compare himself with others. and he will give much less than he would have done if he had followed the first impulse of feeling. God implanted the benevolent feelings in the bosom that they should prompt us to do good; and he who acts most in accordance with them is most likely to do what he ought to do; and in general it is the safest and best rule for a man to give just what his heart prompts him to give when an object of charity is presented. Man at best is too selfish to be likely to give too much or to go beyond his means; and if in a few instances it should be done, more would be gained in value in the cultivation of benevolent feeling than would be lost in money. I know of no better rule on the subject, than to cultivate as much as possible the benevolent feelings, and then to throw open the soul to every proper appeal to our charity, and to give just according to the instinctive prompting of the heart.
(3) giving should be voluntary and cheerful. It should be from the heart. Yet there is much, very much that is not so, and there is, therefore, much benevolence that is spasmodic and spurious; that cannot be depended on, and that will not endure. No dependence can be placed on a man in regard to giving who does not do it from the steady influences of a benevolent heart. But there is much obtained in the cause of benevolence that is produced by a kind of extortion It is given because others give, and the man would be ashamed to give less than they do. Or, it is given because he thinks his rank in life demands it, and he is prompted to do it by pride and vanity. Or, he gives from respect to a pastor or a friend, or because he is warmly importuned to give; or because he is shut up to a kind of necessity to give, and must give or he would lose his character and become an object of scorn and detestation. In all this there is nothing cheerful and voluntary; and there can be nothing in it acceptable to God. Nor can it be depended on permanently. The heart is not in it, and the man will evade the duty as soon as he can, and will soon find excuses for not giving at all.
Not grudgingly - Greek, "Not of grief" (μὴ ἐκ λύπης mē ek lupē s). Not as if be were sorry to part with his money. Not as if he were constrained to do a thing that was extremely painful to him. "Or of necessity." As if he were compelled to do it. Let him do it cheerfully.
For God loveth a cheerful giver - And who does not? Valuable as any gift may be in itself, yet if it is forced and constrained; if it can be procured only after great importunity and persevering effort, who can esteem it as desirable? God desires the heart in every service. No service that is not cheerful and voluntary; none that does not arise from true love to him can be acceptable in his sight. God loves it because it shows a heart like his own - a heart disposed to give cheerfully and do good on the largest scale possible; and because it shows a heart attached from principle to his service and cause. The expression here has all the appearance of a proverb, and expressions similar to this occur often in the Scriptures. In an uninspired writer, also, this idea has been beautifully expanded. "In all thy gifts show a cheerful countenance, and dedicate thy tithes with gladness. Give unto the Most High according as he hath enriched thee: and as thou hast gotten give with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much" - Wisdom of the Son of Sirach 35:9-11. In nothing, therefore, is it more important than to examine the motives by which we give to the objects of benevolence. However liberal may be our benefactions, yet God may see that there is no sincerity, and may hate the spirit with which it is done.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:7: not: Deu 15:7-11, Deu 15:14; Pro 23:6-8; Isa 32:5, Isa 32:8; Jam 5:9; Pe1 4:9
God: Co2 8:12; Exo 25:2, Exo 35:5; Ch1 29:17; Pro 11:25, Pro 22:9; Act 20:35; Rom 12:8
Geneva 1599
Every man according as he (c) purposeth in his heart, [so let him give]; not (d) grudgingly, or of (e) necessity: for God loveth a cheerful giver.
(c) Determines and appoints freely with himself.
(d) With a sparing and grudging heart.
(e) Against his will, not wanting to have evil spoken of him.
John Gill
Every man according as he purposeth in his heart,.... Which is not to be understood of the quantity, or any set sum he has fixed upon in his mind to give; but of the quality or nature of giving; or of the manner in which he is to give:
so let him give; of his own will and free choice, from his very heart; not as directed and forced by others, but according to his own counsel and determination:
not grudgingly; or not of grief; with pain and uneasiness of mind, grieving at parting with what is given, reflecting on the persons that move him to it, or on the objects moved for. The Jews (g) reckon this the lowest degree of all in giving alms; "when a man gives to anyone" "with grief", to which the apostle seems to refer: who adds,
or of necessity; of force, by coaction, being obliged to it by the influence, example, or commands of superiors; or through the powerful motives, or prevailing entreaties of others; for without these, men, according to their abilities, should give of themselves freely and liberally:
for God loveth a cheerful giver; or one that gives , "with a cheerful countenance", as the Jews (h) say; or as elsewhere (i), "with a cheerful heart": their rule is this,
"he that doth the commandment, i.e. alms, let him do it , "with a cheerful heart".''
Who looks pleasantly on the person or persons that move him to it, or on the object to whom he gives; who parts with his money willingly, and takes delight in doing good to others; such givers God loves: not that their cheerful beneficence is the cause of his special peculiar love to them in his own heart, which arises from nothing in man, or done by him; but the meaning is, that God does well to such persons; shows his love to them; he lets them know how kindly he takes such acts of theirs, by prospering and succeeding them in their worldly affairs. In the Septuagint in Prov 22:8 are these words, "God blesses a cheerful man, and a giver", which the apostle refers to.
(g) Maimon. Mattanot Anayim, c. 10. sect. 14. (h) Maimon. Mattanot Anayim, c. 10. sect. 13. (i) Vajikra Rabba, fol. 174. 1. Parash. 34.
John Wesley
Of necessity - Because he cannot tell how to refuse.
Robert Jamieson, A. R. Fausset and David Brown
according as he purposeth in his heart--Let the full consent of the free will go with the gift [ALFORD]. Opposed to "of necessity," as "grudgingly" is opposed to "a cheerful giver" (Prov 22:9; Prov 11:25; Is 32:8).
9:89:8: Այլ կարօ՛ղ է Աստուած զամենայն շնորհս առաւելուլ ՚ի ձեզ. զի յամենայնի յամենայն ժամ զամենայն բաւականութիւն ընկալեալ, առաւելուցո՛ւք յամենայն գործս բարութեան[4098], [4098] Ոմանք. Զամենայն շնորհն... բաւականութիւնս կալեալ առաւելուցուք ՚ի գործս բար՛՛։
8 Եւ Աստուած կարող է ամէն շնորհ շատացնել ձեր մէջ, որպէսզի ամէն ինչում ամենայն ժամ ամենայն բաւականութիւն ստանալով՝ առատանաք բոլոր բարի գործերում,
8 Բայց կարող է Աստուած բոլոր շնորհքները ձեզի տալ, որպէս զի ամէն բանի մէջ ամէն ատեն բոլոր ձեզի պէտք եղածը ունենալով՝ բարիք գործէք առատութեամբ.
Այլ կարող է Աստուած զամենայն շնորհս առաւելուլ ի ձեզ, զի յամենայնի յամենայն ժամ զամենայն բաւականութիւն ընկալեալ` առաւելուցուք յամենայն գործս բարութեան:

9:8: Այլ կարօ՛ղ է Աստուած զամենայն շնորհս առաւելուլ ՚ի ձեզ. զի յամենայնի յամենայն ժամ զամենայն բաւականութիւն ընկալեալ, առաւելուցո՛ւք յամենայն գործս բարութեան[4098],
[4098] Ոմանք. Զամենայն շնորհն... բաւականութիւնս կալեալ առաւելուցուք ՚ի գործս բար՛՛։
8 Եւ Աստուած կարող է ամէն շնորհ շատացնել ձեր մէջ, որպէսզի ամէն ինչում ամենայն ժամ ամենայն բաւականութիւն ստանալով՝ առատանաք բոլոր բարի գործերում,
8 Բայց կարող է Աստուած բոլոր շնորհքները ձեզի տալ, որպէս զի ամէն բանի մէջ ամէն ատեն բոլոր ձեզի պէտք եղածը ունենալով՝ բարիք գործէք առատութեամբ.
zohrab-1805▾ eastern-1994▾ western am▾
9:88: Бог же силен обогатить вас всякою благодатью, чтобы вы, всегда и во всем имея всякое довольство, были богаты на всякое доброе дело,
9:8  δυνατεῖ δὲ ὁ θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν,
9:8. δυνατεῖ (It-ableth-unto) δὲ (moreover,"ὁ (the-one) θεὸς (a-Deity,"πᾶσαν (to-all) χάριν (to-a-granting) περισσεῦσαι (to-have-abouted-of) εἰς (into) ὑμᾶς, (to-ye,"ἵνα (so) ἐν (in) παντὶ (unto-all) πάντοτε (all-to-the-one-which-also) πᾶσαν (to-all) αὐτάρκειαν (to-a-self-sufficing-of) ἔχοντες (holding) περισσεύητε (ye-might-about-of) εἰς (into) πᾶν (to-all) ἔργον (to-a-work) ἀγαθόν: (to-good)
9:8. potens est autem Deus omnem gratiam abundare facere in vobis ut in omnibus semper omnem sufficientiam habentes abundetis in omne opus bonumAnd God is able to make all grace abound in you: that ye always, having all sufficiently in all things, may abound to every good work,
8. And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work:
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:

8: Бог же силен обогатить вас всякою благодатью, чтобы вы, всегда и во всем имея всякое довольство, были богаты на всякое доброе дело,
9:8  δυνατεῖ δὲ ὁ θεὸς πᾶσαν χάριν περισσεῦσαι εἰς ὑμᾶς, ἵνα ἐν παντὶ πάντοτε πᾶσαν αὐτάρκειαν ἔχοντες περισσεύητε εἰς πᾶν ἔργον ἀγαθόν,
9:8. potens est autem Deus omnem gratiam abundare facere in vobis ut in omnibus semper omnem sufficientiam habentes abundetis in omne opus bonum
And God is able to make all grace abound in you: that ye always, having all sufficiently in all things, may abound to every good work,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8-9: На вопрос о том, откуда у христиан могут найтись средства для благотворения, если они уже роздали что могли, Апостол отвечает, что Бог будет им посылать такие средства на добрые дела. Еще в Ветхом Завете о щедром раздаятеле милостыни сказано, что его правда, т. е. его праведные дела, пребывает во век (Пс СХІ:9). Это значит, что Бог будет всегда награждать праведника и внешним благополучием (ср. Пс СХІ:3).
Adam Clarke: Commentary on the Bible - 1831
9:8: God is able to make all grace abound - We have already seen, Co2 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.
Albert Barnes: Notes on the Bible - 1834
9:8: And God is able ... - Do not suppose that by giving liberally you will be impoverished and reduced to want. You should rather confide in God, who is able to furnish you abundantly with what is needful for the supply of your necessities. Few persons are ever reduced to poverty by liberality. Perhaps in the whole circle of his acquaintance it would be difficult for an individual to point out one who has been impoverished or made the poorer in this way. Our selfishness is generally a sufficient guard against this; but it is also to be added, that the divine blessing rests upon the liberal man, and that God keeps him from want. But in the meantime there are multitudes who are made poor by the lack of liberality. They are parsimonious in giving but they are extravagant in dress, and luxury, and in expenses for amusement or vice, and the consequence is poverty and want. "There is that withholdeth more than is meet, and it tendeth to poverty;" Pro 11:24. The divine blessing rests upon the liberal: and while every person should make a proper provision for his family, every one should give liberally, confiding in God that he will furnish the supplies for our future needs. Let this maxim be borne in mind, that no one is usually made the poorer by being liberal.
All grace - All kinds of favor. He is able to impart to you those things which are needful for your welfare.
That ye always ... - The sense is, "If you give liberally you are to expect that God will furnish you with the means, so that you will be able to abound more and more in it." You are to expect that he will abundantly qualify you for doing good in every way, and that he will furnish you with all that is needful for this. The man who gives, therefore, should have faith in God. He should expect that God will bless him in it; and the experience of the Christian world may be appealed to in proof that people are not made poor by liberality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:8: God: Ch2 25:9; Psa 84:11; Pro 3:9, Pro 10:22, Pro 11:24, Pro 28:27; Hag 2:8; Mal 3:10; Phi 4:18
all grace: Co2 8:19; Pe1 4:10
always: Co2 9:11; Ch1 29:12-14
may: Co2 8:2, Co2 8:7; Act 9:36; Co1 15:58; Eph 2:10; Col 1:10; Th2 2:17; Ti2 3:17; Tit 2:14, Tit 3:8, Tit 3:14
Geneva 1599
And God [is] able to make (f) all grace abound toward you; that ye, always having all sufficiency in all [things], may abound to (g) every good work:
(f) All the bountiful liberality of God.
(g) To help others by all means possible, in doing them good in their needs.
John Gill
And God is able to make all grace abound towards you,.... By "all grace" is meant, not the love and favour of God, the source of all blessings enjoyed in time and eternity; nor the blessings of grace, the fruits of it; nor the Gospel which reveals them; nor the various graces of the Spirit implanted in regeneration; nor gifts of grace, fitting men for ministerial service; all which God is able to make to abound, and does, when he gives enlarged discoveries of his love, makes fresh applications of covenant grace, leads more fully into the knowledge of his Gospel, carries on the work of his grace in the soul, and calls forth grace into act and exercise, and increases gifts bestowed; nor even merely temporal blessings of every sort, which men are unworthy of, are all the gifts of his goodness, and are given to his people in a covenant way; and which he can, and often does increase: but by it is meant all that goodness, beneficence, and liberality exercised towards the poor members of Christ; God is able, and he will, and it ought to be believed that he will, cause to return with an increase, all that which is expended in relieving the necessities of the saints; that is not thrown away and lost, which is communicated to them, but shall be repaid with use and interest, be restored with abundance, any more than the seed which the husbandman casts into the earth; for as God is able, and has promised, and will, and does cause that to spring up again, and bring forth an abundant increase, so will he multiply the seed of beneficence, and increase the fruits of righteousness. This now contains a new argument to move to liberality, and an antidote against the fears of want, which persons are sometimes pressed with, and tend to prevent their bountiful acts of charity:
that ye always having all sufficiency in all things: that is, God is able to increase, and will so increase your worldly substance, that you shall have a sufficiency, a perfect and entire sufficiency; enough for yourselves and families, for the entertainment of your friends, and the relief of the poor; which shall give you satisfaction and contentment, and that at all times, and with respect to everything necessary for you, as to food and raiment, that so ye may abound to every good work; as to all good works, so to this of beneficence in particular, and to every branch of it, as feeding the hungry, clothing the naked, and the like.
John Wesley
How remarkable are these words! Each is loaded with matter and increases all the way it goes. All grace - Every kind of blessing. That ye may abound to every good work - God gives us everything, that we may do good therewith, and so receive more blessings. All things in this life, even rewards, are, to the faithful, seeds in order to a future harvest. Prov 22:9
Robert Jamieson, A. R. Fausset and David Brown
all grace--even in external goods, and even while ye bestow on others [BENGEL].
that--"in order that." God's gifts are bestowed on us, not that we may have them to ourselves, but that we may the more "abound in good works" to others.
sufficiency--so as not to need the help of others, having yourselves from God "bread for your food" (2Cor 9:10).
in all things--Greek, "in everything."
every good work--of charity to others, which will be "your seed sown" (2Cor 9:10).
9:99:9: որպէս եւ գրեալ է. Սփռեաց եւ ետ տնանկաց՝ արդարութիւն նորա մնա՛յ յաւիտեան[4099]։ դե [4099] Ոմանք. Եւ ետ. տնանկաց՝ ար՛՛։
9 ինչպէս գրուած էլ է. Սփռեց եւ տուեց աղքատներին. րա արդարութիւնը մնում է յաւիտեան»[64]:[64] Սաղմոս 111.9:
9 Ինչպէս գրուած է. «Տարածեց ու աղքատներուն տուաւ։ Անոր արդարութիւնը յաւիտեան կը մնայ»։
որպէս եւ գրեալ է. Սփռեաց եւ ետ տնանկաց, արդարութիւն նորա մնայ յաւիտեան:

9:9: որպէս եւ գրեալ է. Սփռեաց եւ ետ տնանկաց՝ արդարութիւն նորա մնա՛յ յաւիտեան[4099]։ դե
[4099] Ոմանք. Եւ ետ. տնանկաց՝ ար՛՛։
9 ինչպէս գրուած էլ է. Սփռեց եւ տուեց աղքատներին. րա արդարութիւնը մնում է յաւիտեան»[64]:
[64] Սաղմոս 111.9:
9 Ինչպէս գրուած է. «Տարածեց ու աղքատներուն տուաւ։ Անոր արդարութիւնը յաւիտեան կը մնայ»։
zohrab-1805▾ eastern-1994▾ western am▾
9:99: как написано: расточил, раздал нищим; правда его пребывает в век.
9:9  καθὼς γέγραπται, ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα.
9:9. (καθὼς (down-as) γέγραπται (it-had-come-to-be-scribed," Ἐσκόρπισεν , ( It-scattered-to ," ἔδωκεν ( it-gave ) τοῖς ( unto-the-ones ) πένησιν , ( unto-necessitated ," ἡ ( the-one ) δικαιοσύνη ( a-course-belongedness ) αὐτοῦ ( of-it ) μένει ( it-stayeth ) εἰς ( into ) τὸν ( to-the-one ) αἰῶνα : ( to-an-age )
9:9. sicut scriptum est dispersit dedit pauperibus iustitia eius manet in aeternumAs it is written: He hath dispersed abroad, he hath given to the poor: his justice remaineth for ever.
9. as it is written, He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever.
As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever:

9: как написано: расточил, раздал нищим; правда его пребывает в век.
9:9  καθὼς γέγραπται, ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν, ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα.
9:9. sicut scriptum est dispersit dedit pauperibus iustitia eius manet in aeternum
As it is written: He hath dispersed abroad, he hath given to the poor: his justice remaineth for ever.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
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 Psa 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. See the note on Mat 6:1.
Albert Barnes: Notes on the Bible - 1834
9:9: As it is written - Psa 112:9. The idea is, "in this way will the saying in the Scriptures be verified, or the promise confirmed." The psalmist is describing the character of the righteous man. One of his characteristics, he says, is, that he has scattered abroad, he has given liberally to the poor. On such a man a blessing is pronounced Psa 112:1; and one of the blessings will be that he shall be prospered. Some difficulty has been felt by commentators to see how the quotation here made sustains the position of Paul that the liberal man would be blessed of God, and would receive an increase according to his liberality. In order to this, they have supposed (see Doddridge, Bloomfield, and Clarke) that the word "righteousness" means the same as almsgiving, or that "he would always have something to bestow." But I would suggest that perhaps Paul quoted this, as quotations are frequently made in the Scriptures, where a passage was familiar. He quotes only a part of the passage, meaning that the whole passage confirms the point under consideration. Thus, the whole passage in the psalm is, "He hath dispersed; he hath given to the poor; his righteousness endureth foRev_er; his horn shall be exalted with honor;" that is, he shall be abundantly blessed with prosperity and with the favor of God. Thus, the entire promise sustains the position of Paul, that the liberal man would be abundantly blessed. The phrase "he hath dispersed" Ἐσκόρπισεν Eskorpisen, may refer either to the act of sowing, as a man scatters seed on the earth; or there may be an allusion to the oriental custom of scattering money among an assembled company of paupers; compare Pro 11:24.
His righteousness - His deeds of beneficence.
Remaineth - In its fruits and consequences; that is, either in its effects on others, or on himself. It may mean that the sums so distributed will remain with him foRev_er inasmuch as he will be supplied with all that is needful to enable him to do good to others. This interpretation accords with the connection.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:9: He hath dispersed: Psa 112:9
his: Psa 112:3; Pro 8:18, Pro 21:21; Isa 51:8; Co1 13:13; Gal 5:5, Gal 5:6
Geneva 1599
(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for (h) ever.
(h) Is everlasting: now David speaks of a man that fears God, and loves his neighbour, who will always be able (he says) to give to others.
John Gill
As it is written,.... In Ps 112:9 where it is said of the good and righteous man,
he hath dispersed "his riches", his substance, as the Chaldee paraphrase adds by way of explanation; not in a profuse extravagant manner, but with wisdom and prudence, and yet largely and liberally, according to his ability. Just as the sower scatters his seed here, and there, and in every place, with an open and wide hand, to the good man distributes to all in necessity, and makes them all partakers of his bounty; he gives not only to one, but to many, and not to all without distinction he meets with, whether necessitous or not:
he hath given to the poor. This explains the former phrase, and points out the persons, the objects of the good man's bounty and compassion:
his righteousness remaineth for ever. This is not to be understood of his justifying righteousness, as if that consisted of, and was established upon his works of bounty and charity to the poor; nor of his fame among men on account of his liberality; nor of any reward in another world; but of his beneficence itself, it being common with the Jews to call alms "righteousness": See Gill on Mt 6:1 and the sense is, that what such a man bestows in charity on the poor shall not be lost, but shall be like the seed cast into the earth, shall spring up again, and bring forth fruit with increase, according to what follows.
John Wesley
He hath scattered abroad - (A generous word.) With a full hand, without any anxious thought which way each grain falls. His righteousness - His beneficence, with the blessed effects of it. Remaineth for ever - Unexhausted, God still renewing his store. Ps 112:9
Robert Jamieson, A. R. Fausset and David Brown
As it is written--realizing the highly blessed character portrayed in Ps 112:9.
He--the "good man" (Ps 112:5).
dispersed--as seed sown with full and open hand, without anxious thought in what direction each grain may fall. It is implied also that he has always what he may disperse [BENGEL]. So in Ps 112:9.
the poor--The Greek word is found here only in New Testament, "one in straitened circumstances, who earns his bread by labor." The word usually employed means "one so poor as to live by begging."
his righteousness--Here "beneficence": the evidence of his being righteous before God and man. Compare Deut 24:13; Mt 6:1, "alms"; Greek, "righteousness."
remaineth--unexhausted and unfailing.
9:109:10: Այլ այն որ պարգեւէ սերմն սերմանահանաց՝ եւ հաց ՚ի կերակուր, պարգեւեսցէ՛ եւ բազմացուսցէ զսերմանիս ձեր, եւ աճեցուսցէ՛ զարդիւնս արդարութեան ձերոյ[4100]. [4100] Ոմանք. Որ պարգեւէն սերմն սերմանողի. կամ՝ սերմանողաց... եւ հաց ՚ի կերակուր որդւոց մարդկան, պար՛՛... զսերմանիսն ձեր։
10 Եւ Աստուած, որ սերմ է պարգեւում սերմնացաններին եւ ուտելու հաց, պիտի պարգեւի եւ պիտի բազմացնի նաեւ ձեր սերմնացուն եւ պիտի աճեցնի ձեր արդարութեան պտուղները:
10 Եւ անիկա որ սերմ ցանողին սերմ կը պարգեւէ եւ կերակուրի համար՝ հաց, ձեզի սերմանելիք պիտի պարգեւէ եւ աւելցնէ* ու ձեր արդարութեան պտուղները շատցնէ*.
Այլ այն որ պարգեւէ սերմն սերմանահանաց, եւ հաց ի կերակուր` պարգեւեսցէ եւ բազմացուսցէ զսերմանիս ձեր, եւ աճեցուսցէ զարդիւնս արդարութեան ձերոյ:

9:10: Այլ այն որ պարգեւէ սերմն սերմանահանաց՝ եւ հաց ՚ի կերակուր, պարգեւեսցէ՛ եւ բազմացուսցէ զսերմանիս ձեր, եւ աճեցուսցէ՛ զարդիւնս արդարութեան ձերոյ[4100].
[4100] Ոմանք. Որ պարգեւէն սերմն սերմանողի. կամ՝ սերմանողաց... եւ հաց ՚ի կերակուր որդւոց մարդկան, պար՛՛... զսերմանիսն ձեր։
10 Եւ Աստուած, որ սերմ է պարգեւում սերմնացաններին եւ ուտելու հաց, պիտի պարգեւի եւ պիտի բազմացնի նաեւ ձեր սերմնացուն եւ պիտի աճեցնի ձեր արդարութեան պտուղները:
10 Եւ անիկա որ սերմ ցանողին սերմ կը պարգեւէ եւ կերակուրի համար՝ հաց, ձեզի սերմանելիք պիտի պարգեւէ եւ աւելցնէ* ու ձեր արդարութեան պտուղները շատցնէ*.
zohrab-1805▾ eastern-1994▾ western am▾
9:1010: Дающий же семя сеющему и хлеб в пищу подаст обилие посеянному вами и умножит плоды правды вашей,
9:10  ὁ δὲ ἐπιχορηγῶν σπόρον τῶ σπείροντι καὶ ἄρτον εἰς βρῶσιν χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν καὶ αὐξήσει τὰ γενήματα τῆς δικαιοσύνης ὑμῶν·
9:10. ὁ (the-one) δὲ (moreover) ἐπιχορηγῶν (chorus-leading-upon-unto) σπέρμα ( to-a-whorling-to ) τῷ ( unto-the-one ) σπείροντι ( unto-whorling ) καὶ ( and ) ἄρτον ( to-a-loaf ) εἰς ( into ) βρῶσιν ( to-a-consuming ) χορηγήσει (it-shall-chorus-lead-unto) καὶ (and) πληθυνεῖ (it-shall-increase) τὸν (to-the-one) σπόρον (to-a-whorlee) ὑμῶν (of-ye) καὶ (and) αὐξήσει (it-shall-procure) τὰ ( to-the-ones ) γενήματα ( to-generatings-to ) τῆς ( of-the-one ) δικαιοσύνης ( of-a-course-belongedness ) ὑμῶν :) ( of-ye )
9:10. qui autem administrat semen seminanti et panem ad manducandum praestabit et multiplicabit semen vestrum et augebit incrementa frugum iustitiae vestraeAnd he that ministereth seed to the sower will both give you bread to eat and will multiply your seed and increase the growth of the fruits of your justice:
10. 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:
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:

10: Дающий же семя сеющему и хлеб в пищу подаст обилие посеянному вами и умножит плоды правды вашей,
9:10  ὁ δὲ ἐπιχορηγῶν σπόρον τῶ σπείροντι καὶ ἄρτον εἰς βρῶσιν χορηγήσει καὶ πληθυνεῖ τὸν σπόρον ὑμῶν καὶ αὐξήσει τὰ γενήματα τῆς δικαιοσύνης ὑμῶν·
9:10. qui autem administrat semen seminanti et panem ad manducandum praestabit et multiplicabit semen vestrum et augebit incrementa frugum iustitiae vestrae
And he that ministereth seed to the sower will both give you bread to eat and will multiply your seed and increase the growth of the fruits of your justice:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
10: Ап. имеет здесь в виду изречение из кн. Исаии (LV:10), где подлежащим в выражении "дающий семя..." - конечно, подразумевается "дождь". С дождем сравнивается у пророка благость и всемогущество Божие. У Апостола подлежащим служить подразумеваемое выражение "Бог". Тот Бог, говорит Апостол, Который дарует сеятелю семя, дает Коринфянам и средства на благотворение и потом еще "умножит плоды правды вашей" (ср. Ос X:12), т. е. вознаградит богато за ваше расположение к бедным.
Adam Clarke: Commentary on the Bible - 1831
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 ὁ - 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. Hos 2:21, Hos 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 at Hos 2:21.
The fruits of your righteousness - Your beneficence; for so δικαιοσυνηis here to be understood. See the note on Mat 6:1, already referred to.
Albert Barnes: Notes on the Bible - 1834
9:10: Now he that ministereth seed to the sower - This is an expression of an earnest wish. In the pRev_ious 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:10: he: Gen 1:11, Gen 1:12, Gen 47:19, Gen 47:23, Gen 47:24; Isa 55:10
multiply: Co2 9:6; Pro 11:18; Ecc 11:6; Phi 4:17
increase: Hos 10:12; Mat 6:1; Eph 5:9; Phi 1:11; Th1 3:12, Th1 4:10
Geneva 1599
Now he that ministereth seed to the sower both minister bread for [your] food, and multiply your seed sown, and increase the (i) fruits of your righteousness;)
(i) There is no inheritance as good to the godly as bountifulness is.
John Gill
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 Is 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 "righteousness", but "seed sown". Thus Jarchi interprets Ps 37:26 "and his seed is blessed", he that "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 Hos 10:12 is by the Septuagint rendered, , "fruits of righteousness", the same as here, from whence it seems to be taken.
John Wesley
And he who supplieth seed - Opportunity and ability to help others. And bread - All things needful for your own souls and bodies. Will continually supply you with that seed, yea, multiply it to you more and more. And increase the fruits of your righteousness - The happy effects of your love to God and man. Is 55:10
Robert Jamieson, A. R. Fausset and David Brown
Translate, as in Is 55:10, "He that ministereth (supplieth) seed to the sower and bread for food" (literally, "bread for eating").
minister--rather future, as the oldest manuscripts, "Shall minister (supply) and multiply."
your seed--your means for liberality.
the fruits of your righteousness--the heavenly rewards for your Christian charity (Mt 10:42). Righteousness shall be itself the reward, even as it is the thing rewarded (Hos 10:12; Mt 5:6; Mt 6:33).
9:119:11: յամենայնի՛ մեծացեալք ամենայն առատութեամբ, որ յօրինէն մեւք գոհութիւն Աստուծոյ[4101]։ [4101] Ոմանք. Զմեւք գոհութիւն։
11 Ամէն ինչում դուք պիտի հարստանաք ամենայն առատութեամբ, որ մեր միջոցով շնորհակալութեան զգացում է առաջ բերելու Աստծու հանդէպ.
11 Որպէս զի ամէն բանի մէջ հարստանաք ամէն կերպ առատութիւնով, որ մեր ձեռքով պիտի մղէ գոհութիւն տալ Աստուծոյ։
յամենայնի մեծացեալք ամենայն առատութեամբ` որ յօրինէն մեւք գոհութիւն Աստուծոյ:

9:11: յամենայնի՛ մեծացեալք ամենայն առատութեամբ, որ յօրինէն մեւք գոհութիւն Աստուծոյ[4101]։
[4101] Ոմանք. Զմեւք գոհութիւն։
11 Ամէն ինչում դուք պիտի հարստանաք ամենայն առատութեամբ, որ մեր միջոցով շնորհակալութեան զգացում է առաջ բերելու Աստծու հանդէպ.
11 Որպէս զի ամէն բանի մէջ հարստանաք ամէն կերպ առատութիւնով, որ մեր ձեռքով պիտի մղէ գոհութիւն տալ Աստուծոյ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1111: так чтобы вы всем богаты были на всякую щедрость, которая через нас производит благодарение Богу.
9:11  ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται δι᾽ ἡμῶν εὐχαριστίαν τῶ θεῶ _
9:11. ἐν (in) παντὶ (unto-all) πλουτιζόμενοι ( being-wealthed-to ) εἰς (into) πᾶσαν (to-all) ἁπλότητα, (to-a-folded-alongness,"ἥτις (which-a-one) κατεργάζεται ( it-down-worketh-to ) δι' (through) ἡμῶν (of-us) εὐχαριστίαν (to-a-goodly-granting-unto) τῷ (unto-the-one) θεῷ,-- (unto-a-Deity,"
9:11. ut in omnibus locupletati abundetis in omnem simplicitatem quae operatur per nos gratiarum actionem DeoThat being enriched in all things, you may abound unto all simplicity which worketh through us thanksgiving to God.
11. ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God.
Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God:

11: так чтобы вы всем богаты были на всякую щедрость, которая через нас производит благодарение Богу.
9:11  ἐν παντὶ πλουτιζόμενοι εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεται δι᾽ ἡμῶν εὐχαριστίαν τῶ θεῶ _
9:11. ut in omnibus locupletati abundetis in omnem simplicitatem quae operatur per nos gratiarum actionem Deo
That being enriched in all things, you may abound unto all simplicity which worketh through us thanksgiving to God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Ту же мысль Ап. раскрывает здесь полнее. Полученное от Бога богатство сделает Коринфян еще более готовыми на подаяние милостыни. А как велико значение этой добродетели-щедрости! Чрез нее мы, слабые люди, возбуждаем во многих благодарные чувства по отношению к Богу и, таким образом, содействуем Его славе.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:11: Being enriched in everything ... - In all respects your riches are conferred on you for this purpose. The design of the apostle is to state to them the true reason why wealth was bestowed. It was not for the purposes of luxury and self-gratification; not to be spent in sensual enjoyment, not for parade and display; it was that it might be distributed to others in such a way as to cause thanksgiving to God. At the same time, this implies the expression of an earnest wish on the part of Paul. He did not desire that they should be rich for their own gratification or pleasure; he desired it only as the means of their doing good to others. Right feeling will desire property only as the means of promoting happiness and producing thanksgiving to God. They who truly love their children and friends will wish them to be successful in acquiring wealth only that they may have the means and the disposition to alleviate misery, and promote the happiness of all around them. No one who has true benevolence will desire that anyone in whom he feels an interest should be enriched for the purpose of living amidst luxury, and encompassing himself with the indulgences which wealth can furnish. If a man has not a disposition to do good with money, it is not true benevolence to desire that he may not possess it.
To all bountifulness - Margin, Simplicity, or liberality. The word (ἁπλότης haplotē s) means properly sincerity, candor, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality; see Rom 12:8; Co2 8:2. Here it evidently means "liberality," and the idea is, that property is given for this purpose, in order that there may be liberality evinced in doing good to others.
Which causeth through us ... - That is, we shall so distribute your alms as to cause thanksgiving to God. The result will be that by our instrumentality, thanks will be given to the great Source and Giver of all wealth. Property should always be so employed as to produce thanksgiving. If it is made to contribute to our own support and the support of our families, it should excite thanksgiving. If it is given to others, it should be so given, if it is possible, that the recipient should be more grateful to God than to us; should feel that though we may be the honored instrument in distributing it, yet the true benefactor is God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:11: enriched: Co2 8:2, Co2 8:3; Ch1 29:12-14; Ch2 31:10; Pro 3:9, Pro 3:10; Mal 3:10, Mal 3:11; Ti1 6:17, Ti1 6:18
bountifulness: or, liberality, Gr. simplicity, Co2 8:2 *Gr: Rom 12:8
which: Co2 9:12, Co2 1:11, Co2 4:15, Co2 8:16, Co2 8:19
John Gill
Being enriched in everything to all bountifulness,.... These words may be connected with 2Cor 9:8 being included in a parenthesis; and the sense is, that God was not only able to give them a sufficiency, and would give them a sufficiency of temporal things, as food and raiment to their satisfaction, and contentment for themselves, but a fulness, an exuberancy, an overplus also; not for luxury and intemperance, but that having such an affluence in all the good things of life, they might at all times, and upon every occasion, exercise a bountiful disposition in relieving the poor:
which causeth through us thanksgiving to God; not their riches and fulness, but their liberal distribution of them to the poor saints, to which they were stirred up by the apostles; who were thankful to God who had so well succeeded their exhortations and advice, and which was the cause of thanksgivings in others: and since therefore such beneficence tended to the glory of God, as giving of thanks makes for his glory, this then ought to be attended to, and diligently performed; and so it furnishes out a new argument to this good work, which is enlarged upon in the following verses.
John Wesley
Which worketh by us thanksgiving to God - Both from us who distribute, and them who receive, your bounty.
Robert Jamieson, A. R. Fausset and David Brown
Compare 2Cor 9:8.
bountifulness--Greek, "single-minded liberality." Translated "simplicity," Rom 12:8.
causeth through us--literally, "worketh through us"; that is, through our instrumentality as the distributors.
thanksgiving--on the part of the recipients.
9:129:12: Զի պաշտօն հարկիս այսորիկ՝ ո՛չ միայն առ ՚ի լնուլ զպակասութիւն սրբոցն է, այլ առաւելո՛ւլ բազմօք գոհութիւն Աստուծոյ[4102]. [4102] Ոմանք. Այլ եւ առաւելուլ... գոհութիւնս Աստուծոյ։
12 որովհետեւ այս պաշտօնիս ծառայութիւնը ոչ միայն սրբերի կարիքները լրացնելու համար է, այլեւ շատերի միջոցով Աստծու հանդէպ շնորհակալութիւնը աւելացնելու համար:
12 Վասն զի այս պաշտօնին մատակարարութիւնը ո՛չ միայն սուրբերուն պակասութիւնը լեցնելու համար է, հապա որ աւելի շատ գոհանան Աստուծմէ։
Զի պաշտօն հարկիս այսորիկ ոչ միայն առ ի լնուլ զպակասութիւն սրբոցն է, այլ եւ առաւելուլ բազմօք գոհութիւն Աստուծոյ:

9:12: Զի պաշտօն հարկիս այսորիկ՝ ո՛չ միայն առ ՚ի լնուլ զպակասութիւն սրբոցն է, այլ առաւելո՛ւլ բազմօք գոհութիւն Աստուծոյ[4102].
[4102] Ոմանք. Այլ եւ առաւելուլ... գոհութիւնս Աստուծոյ։
12 որովհետեւ այս պաշտօնիս ծառայութիւնը ոչ միայն սրբերի կարիքները լրացնելու համար է, այլեւ շատերի միջոցով Աստծու հանդէպ շնորհակալութիւնը աւելացնելու համար:
12 Վասն զի այս պաշտօնին մատակարարութիւնը ո՛չ միայն սուրբերուն պակասութիւնը լեցնելու համար է, հապա որ աւելի շատ գոհանան Աստուծմէ։
zohrab-1805▾ eastern-1994▾ western am▾
9:1212: Ибо дело служения сего не только восполняет скудость святых, но и производит во многих обильные благодарения Богу;
9:12  ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὐ μόνον ἐστὶν προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῶ θεῶ _
9:12. ὅτι (to-which-a-one) ἡ (the-one) διακονία (a-raising-through-unto) τῆς (of-the-one) λειτουργίας (of-a-public-working-unto) ταύτης (of-the-one-this) οὐ (not) μόνον (to-alone) ἐστὶν (it-be) προσαναπληροῦσα (en-filling-up-toward) τὰ (to-the-ones) ὑστερήματα (to-latterings-to) τῶν (of-the-ones) ἁγίων , ( of-hallow-belonged ,"ἀλλὰ (other) καὶ (and) περισσεύουσα (abouting-of) διὰ (through) πολλῶν ( of-much ) εὐχαριστιῶν (of-goodly-grantings-unto) τῷ (unto-the-one) θεῷ,-- (unto-a-Deity,"
9:12. quoniam ministerium huius officii non solum supplet ea quae desunt sanctis sed etiam abundat per multas gratiarum actiones in DominoBecause the administration of this office doth not only supply the want of the saints, but aboundeth also by many thanksgivings in the Lord.
12. For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God;
For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God:

12: Ибо дело служения сего не только восполняет скудость святых, но и производит во многих обильные благодарения Богу;
9:12  ὅτι ἡ διακονία τῆς λειτουργίας ταύτης οὐ μόνον ἐστὶν προσαναπληροῦσα τὰ ὑστερήματα τῶν ἁγίων, ἀλλὰ καὶ περισσεύουσα διὰ πολλῶν εὐχαριστιῶν τῶ θεῶ _
9:12. quoniam ministerium huius officii non solum supplet ea quae desunt sanctis sed etiam abundat per multas gratiarum actiones in Domino
Because the administration of this office doth not only supply the want of the saints, but aboundeth also by many thanksgivings in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Повторение мысли 11-го стиха, но с отношением прямо к настоящим обстоятельствам Иерусалимской Церкви.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:12: For the administration of this service - The distribution of this proof of your liberality. The word "service" here, says Doddridge, intimates that this was to be regarded not merely as an act of humanity, but religion.
The want of the saints - Of the poor Christians in Judea on whose behalf it was contributed.
But is abundant also by many thanksgivings unto God - Will abound unto God in producing thanksgivings. The result will be that it will produce abundant thanksgiving in their hearts to God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:12: the administration: Co2 9:1, Co2 8:4
only: Co2 8:14, Co2 8:15; Phi 2:25, Phi 4:18, Phi 4:19; Plm 1:4-7; Jam 2:14-16; Jo1 3:17
Geneva 1599
(3) For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;
(3) Another excellent and double fruit of liberality towards the saints is this, that it gives occasion to praise God, and that our faith also is by it made manifest.
John Gill
For the administration of this service,.... Not only by the Corinthians, and others, in giving and collecting, but by the apostles in ministering and distributing their contributions to the poor saints, produced these two very good effects: for it
not only supplieth the wants of the saints; makes up their deficiencies, relieves their necessities, and furnishes them with what is comfortable and refreshing to them under their many sorrowful circumstances, which is answering a very valuable end:
but is abundant also by many thanks givings to God; it has over and above this excellency in it, or its excellent use is enhanced, and abundantly appears by this consideration; that many precious souls are sent hereby to the throne of grace to give thanks to God, who put it into the hearts of the apostles to move the churches on their behalf, and who wrought upon them so cheerfully and largely to contribute to their necessities.
Robert Jamieson, A. R. Fausset and David Brown
Greek, "The ministration of this public service (on your part) is not only still further supplying the wants of the saints (besides the supplies from other quarters), but is abounding also (namely, in respect to relieving the necessities of others in poverty) through many thanksgivings to God."
9:139:13: հանդիսիւ պաշտամանս այսորիկ, փառաւորե՛լ զԱստուած ՚ի վերայ հնազանդութեան խոստովանութեան ձերոյ յաւետարանն Քրիստոսի. եւ առատութեամբ հաղորդութեանն ՚ի նոսա եւ յամենեսին[4103]։ [4103] Ոմանք. Յաւետարանս Քրիստոսի... հաղորդութեամբ ՚ի նոսա եւ յամենեսեան։
13 Այս ծառայութեան փորձով շատերը պիտի փառաւորեն Աստծուն՝ Քրիստոսի Աւետարանը խոստովանելու հնազանդութեան եւ այն առատաձեռնութեան համար, որով հաղորդակից էք անում նրանց եւ ամենքին:
13 Այս պաշտօնին փորձովը Աստուած պիտի փառաւորեն՝ Քրիստոսին աւետարանը խոստովանելու հնազանդութեանը համար եւ այն առատաձեռնութեանը համար՝ որով հաղորդակցութիւն կ’ընէք անոնց ու ամենուն հետ.
հանդիսիւ պաշտամանս այսորիկ փառաւորել զԱստուած ի վերայ հնազանդութեան խոստովանութեան ձերոյ յաւետարանն Քրիստոսի, եւ առատութեամբ հաղորդութեանն ի նոսա եւ յամենեսին:

9:13: հանդիսիւ պաշտամանս այսորիկ, փառաւորե՛լ զԱստուած ՚ի վերայ հնազանդութեան խոստովանութեան ձերոյ յաւետարանն Քրիստոսի. եւ առատութեամբ հաղորդութեանն ՚ի նոսա եւ յամենեսին[4103]։
[4103] Ոմանք. Յաւետարանս Քրիստոսի... հաղորդութեամբ ՚ի նոսա եւ յամենեսեան։
13 Այս ծառայութեան փորձով շատերը պիտի փառաւորեն Աստծուն՝ Քրիստոսի Աւետարանը խոստովանելու հնազանդութեան եւ այն առատաձեռնութեան համար, որով հաղորդակից էք անում նրանց եւ ամենքին:
13 Այս պաշտօնին փորձովը Աստուած պիտի փառաւորեն՝ Քրիստոսին աւետարանը խոստովանելու հնազանդութեանը համար եւ այն առատաձեռնութեանը համար՝ որով հաղորդակցութիւն կ’ընէք անոնց ու ամենուն հետ.
zohrab-1805▾ eastern-1994▾ western am▾
9:1313: ибо, видя опыт сего служения, они прославляют Бога за покорность исповедуемому вами Евангелию Христову и за искреннее общение с ними и со всеми,
9:13  διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ χριστοῦ καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας,
9:13. διὰ (through) τῆς (of-the-one) δοκιμῆς (of-an-assessment) τῆς (of-the-one) διακονίας (of-a-raising-through-unto) ταύτης (of-the-one-this) δοξάζοντες ( reckoning-to ) τὸν (to-the-one) θεὸν (to-a-Deity) ἐπὶ (upon) τῇ (unto-the-one) ὑποταγῇ (unto-an-arranging-under) τῆς (of-the-one) ὁμολογίας (of-an-along-fortheeing-unto) ὑμῶν (of-ye) εἰς (into) τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet) τοῦ (of-the-one) χριστοῦ (of-Anointed) καὶ (and) ἁπλότητι (unto-a-folded-alongness) τῆς (of-the-one) κοινωνίας (of-an-en-commoning-unto) εἰς (into) αὐτοὺς (to-them) καὶ (and) εἰς (into) πάντας , ( to-all ,"
9:13. per probationem ministerii huius glorificantes Deum in oboedientia confessionis vestrae in evangelium Christi et simplicitate communicationis in illos et in omnesBy the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ and for the simplicity of your communicating unto them and unto all.
13. seeing that through the proving by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of contribution unto them and unto all;
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:

13: ибо, видя опыт сего служения, они прославляют Бога за покорность исповедуемому вами Евангелию Христову и за искреннее общение с ними и со всеми,
9:13  διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης δοξάζοντες τὸν θεὸν ἐπὶ τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν εἰς τὸ εὐαγγέλιον τοῦ χριστοῦ καὶ ἁπλότητι τῆς κοινωνίας εἰς αὐτοὺς καὶ εἰς πάντας,
9:13. per probationem ministerii huius glorificantes Deum in oboedientia confessionis vestrae in evangelium Christi et simplicitate communicationis in illos et in omnes
By the proof of this ministry, glorifying God for the obedience of your confession unto the gospel of Christ and for the simplicity of your communicating unto them and unto all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13: Ни в чем так ясно не сказывается подчинение закону Евангелия - закону любви, как в щедром подаянии милостыни нуждающимися братиям. Чрез это дается и свидетельство о том, что благотворители и бедные пребывают между собою в действительном общении по духу.
Adam Clarke: Commentary on the Bible - 1831
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.
Albert Barnes: Notes on the Bible - 1834
9:13: Whiles by the experiment ... - Or rather, by the experience of this ministration; the proof (δοκιμῆς dokimē s), the evidence here furnished of your liberality. They shall in this ministration have experience or proof of your Christian principle.
They glorify God - They will praise God as the source of your liberality, as having given you the means of being liberal, and having inclined your hearts to it.
For your professed subjection ... - Literally, "For the obedience of your profession of the gospel." It does not imply merely that there was a profession of religion, but that there was a real subjection to the gospel which they professed. This is not clearly expressed in our translation. Tyndale has expressed it better, "Which praise God for your obedience in acknowledging the gospel of Christ." There was a real and sincere submission to the gospel of Christ, and that was manifested by their giving liberally to supply the needs of others. The doctrine is, that one evidence of true subjection to the gospel; one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the needs of the poor and afflicted friends of the Redeemer. And unto all people. That is, all others whom you may have the opportunity of relieving.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:13: they: Psa 50:23; Mat 5:16; Joh 15:8; Act 4:21, Act 11:18, Act 21:19, Act 21:20; Gal 1:24; Pe1 2:9, Pe1 4:11
professed: Co2 10:5; Luk 6:46; Rom 10:16, Rom 16:26; Heb 5:9
and for: Heb 13:16
Geneva 1599
Whiles by the (k) experiment of this ministration they glorify God for your (l) professed subjection unto the gospel of Christ, and for [your] liberal distribution unto them, and unto all [men];
(k) By this proof of your liberality in this helping of them.
(l) In showing with one consent that you acknowledge that Gospel alone which you have willingly submitted yourselves to, declaring by this that you agree with the church of Jerusalem.
John Gill
Whiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first,
they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly
for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him,
for your liberal distribution unto them, and unto all men; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.
John Wesley
Your avowed subjection - Openly testified by your actions. To all men - Who stand in need of it.
Robert Jamieson, A. R. Fausset and David Brown
by--through occasion of.
experiment--Translate, "the experience" [ELLICOTT and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration."
they--the recipients.
for your professed subjection--Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession.
your liberal distribution--Greek, "the liberality of your contribution in relation to them," &c.
9:149:14: Եւ նոցա աղօթք վասն ձե՛ր քանզի անձկացեալ են առ մեզ վասն առաւել շնորհացն Աստուծոյ՝ որ ՚ի մեզ[4104]։ [4104] Ոմանք. Եւ նոցա աղօթս վասն ձեր. քանզի անձկացեալ են առ ձեզ... շնորհացն Աստուծոյ որ են ՚ի ձեզ։
14 Եւ նրանց աղօթքները ձեզ համար են. քանզի անձկագին սիրում են ձեզ Աստծու այն առատ շնորհների համար, որ կան ձեր մէջ:
14 Եւ անոնք ձեզի համար պիտի աղօթեն ձեզի ցանկալով՝ Աստուծոյ գերազանց շնորհքին համար որ ձեզի տրուած է։
Եւ նոցա աղօթք վասն ձեր, քանզի անձկացեալ են առ ձեզ վասն առաւել շնորհացն Աստուծոյ որ ի ձեզ:

9:14: Եւ նոցա աղօթք վասն ձե՛ր քանզի անձկացեալ են առ մեզ վասն առաւել շնորհացն Աստուծոյ՝ որ ՚ի մեզ[4104]։
[4104] Ոմանք. Եւ նոցա աղօթս վասն ձեր. քանզի անձկացեալ են առ ձեզ... շնորհացն Աստուծոյ որ են ՚ի ձեզ։
14 Եւ նրանց աղօթքները ձեզ համար են. քանզի անձկագին սիրում են ձեզ Աստծու այն առատ շնորհների համար, որ կան ձեր մէջ:
14 Եւ անոնք ձեզի համար պիտի աղօթեն ձեզի ցանկալով՝ Աստուծոյ գերազանց շնորհքին համար որ ձեզի տրուած է։
zohrab-1805▾ eastern-1994▾ western am▾
9:1414: молясь за вас, по расположению к вам, за преизбыточествующую в вас благодать Божию.
9:14  καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ θεοῦ ἐφ᾽ ὑμῖν.
9:14. καὶ (and) αὐτῶν (of-them) δεήσει (unto-a-binding) ὑπὲρ (over) ὑμῶν (of-ye) ἐπιποθούντων ( of-yearing-upon-unto ) ὑμᾶς (to-ye) διὰ (through) τὴν (to-the-one) ὑπερβάλλουσαν (to-casting-over) χάριν (to-a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) ἐφ' (upon) ὑμῖν. (unto-ye)
9:14. et ipsorum obsecratione pro vobis desiderantium vos propter eminentem gratiam Dei in vobisAnd in their praying for you, being desirous of you, because of the excellent grace of God in you.
14. while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.
And by their prayer for you, which long after you for the exceeding grace of God in you:

14: молясь за вас, по расположению к вам, за преизбыточествующую в вас благодать Божию.
9:14  καὶ αὐτῶν δεήσει ὑπὲρ ὑμῶν ἐπιποθούντων ὑμᾶς διὰ τὴν ὑπερβάλλουσαν χάριν τοῦ θεοῦ ἐφ᾽ ὑμῖν.
9:14. et ipsorum obsecratione pro vobis desiderantium vos propter eminentem gratiam Dei in vobis
And in their praying for you, being desirous of you, because of the excellent grace of God in you.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14: Бедные, получая милостыню, молятся за своих благодетелей.
Adam Clarke: Commentary on the Bible - 1831
9:14: The exceeding grace of God in you - By the ὑπερβαλλουσαν 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.
Albert Barnes: Notes on the Bible - 1834
9:14: And by their prayer for you - On the grammatical construction of this difficult verse, Doddridge and Bloomfield may be consulted. It is probably to be taken in connection with Co2 9:12, and Co2 9:13 is a parenthesis. Thus interpreted, the sense will be, "The administration of this service Co2 9:12 will produce abundant thanks to God. It will also Co2 9:14 produce another effect. It will tend to excite the prayers of the saints for you, and thus produce important benefits to yourselves. They will earnestly desire your welfare, they will anxiously pray to be united in Christian friendship with those who have been so signally endowed with the grace of God." The sentiment is, that charity should be shown to poor and afflicted Christians because it will lead them to pray for us and to desire our welfare. The prayers of the poorest Christian for us are worth more than all we usually bestow on them in charity; and he who has secured the pleadings of a child of God, however humble, in his behalf, has made a good use of his money.
Which long after you - Who earnestly desire to see and know you. Who will sincerely desire your welfare, and who will thus be led to pray for you.
For the exceeding grace of God in you - On account of the favor which God has shown to you: the strength and power of the Christian principle, manifesting itself in doing good to those whom you have never seen. The apostle supposes that the exercise of a charitable disposition is to be traced entirely to God. God is the author of all grace; he alone excites in us a disposition to do good to others.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:14: by: Co2 1:11; Ezr 6:8-10; Psa 41:1, Psa 41:2; Pro 11:26; Luk 16:9; Phi 4:18, Phi 4:19; Ti2 1:16-18
long: Sa2 13:29; Rom 1:11; Phi 1:8, Phi 2:26, Phi 4:1
the exceeding: Co2 8:1, Co2 8:6, Co2 8:7; Co1 1:4, Co1 1:5; Ti1 1:14
John Gill
And by their prayer for you,.... The sense is, they glorify God on your behalf, making mention of you in all their prayers at the throne of grace, giving thanks to God for your liberality to them, and imploring all the blessings both of the upper and nether springs upon you; and this contains another argument engaging the Corinthians to liberality, taken from the prayers of the saints for them: or the words may be connected with 2Cor 9:12 the thirteenth verse being in a parenthesis; and show not only that this ministering to the poor saints relieved their wants, and caused thanksgivings to God, but abounded in this fruit also; it put them upon daily and importunate supplications to God for their welfare both in soul and body.
Which long after you; or "earnestly desire you"; that is, "to see you", as the Ethiopic version adds; or exceedingly love you: their affections are wonderfully drawn out to you; not so much, or barely for your kindness to them, as
for the exceeding grace of God in you; for that large measure of it which was bestowed upon them in regeneration, as their unfeigned faith, lively hope, and sincere love; and for all that grace which was displayed in their justification, adoption, sanctification, and whole salvation.
Robert Jamieson, A. R. Fausset and David Brown
Translate, "Themselves also with prayer for you, longing after you on account of the exceeding grace of God (resting) upon you." English Version is, however, good sense: They glorify God (2Cor 9:13) by the experimental proof, &c., "and by their prayer for you." But the Greek favors the former.
9:159:15: Այլ շնո՛րհք Աստուծոյ ՚ի վերայ անպատում պարգեւա՛ցն նորա[4105]։[4105] Ոմանք. Այլ շնորհքն Աստուծոյ... պարգեւաց նորա։
15 Եւ գոհութիւն Աստծուն՝ նրա անպատում շնորհների համար:
15 Գոհութիւն Աստուծոյ՝ անոր անպատում պարգեւին համար։
Այլ շնո՛րհք Աստուծոյ ի վերայ անպատում պարգեւացն նորա:

9:15: Այլ շնո՛րհք Աստուծոյ ՚ի վերայ անպատում պարգեւա՛ցն նորա[4105]։
[4105] Ոմանք. Այլ շնորհքն Աստուծոյ... պարգեւաց նորա։
15 Եւ գոհութիւն Աստծուն՝ նրա անպատում շնորհների համար:
15 Գոհութիւն Աստուծոյ՝ անոր անպատում պարգեւին համար։
zohrab-1805▾ eastern-1994▾ western am▾
9:1515: Благодарение Богу за неизреченный дар Его!
9:15  χάρις τῶ θεῶ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.
9:15. Χάρις (A-granting) τῷ (unto-the-one) θεῷ (unto-a-Deity) ἐπὶ (upon) τῇ (unto-the-one) ἀνεκδιηγήτῳ (unto-un-leadable-through-out) αὐτοῦ (of-it) δωρεᾷ. (unto-a-gift)
9:15. gratias Deo super inenarrabili dono eiusThanks be to God for his unspeakable gift.
15. Thanks be to God for his unspeakable gift.
Thanks [be] unto God for his unspeakable gift:

15: Благодарение Богу за неизреченный дар Его!
9:15  χάρις τῶ θεῶ ἐπὶ τῇ ἀνεκδιηγήτῳ αὐτοῦ δωρεᾷ.
9:15. gratias Deo super inenarrabili dono eius
Thanks be to God for his unspeakable gift.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
15: Дар Его, т. е. Христов (ср. Ин IV:10; Рим V:15).
Adam Clarke: Commentary on the Bible - 1831
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 ὑπερβαλλουση 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 (Co2 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 Jam 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.
Albert Barnes: Notes on the Bible - 1834
9:15: Thanks be unto God - Whitby supposes that this refers to the charitable disposition which they had manifested, and that the sense is, that God was to be adored for the liberal spirit which they were disposed to manifest, and the aid which they were disposed to render to others. But this, it is believed, falls far below the design of the apostle. The reference is rather to the inexpressible gift which God had granted to them in bestowing his Son to die for them; and this is one of the most striking instances which occur in the New Testament, showing that the mind of Paul was full of this subject; and that wheRev_er he began, he was sure to end with a reference to the Redeemer. The invaluable gift of a Saviour was so familiar to his mind, and he was so accustomed to dwell on that in his private thoughts, that the mind naturally and easily glanced on that whenever anything occurred that by the remotest allusion would suggest it. The idea is, "Your benefactions are indeed valuable; and for them, for the disposition which you have manifested, and for all the good which you will be enabled thus to accomplish, we are bound to give thanks to God. All this will excite the gratitude of those who shall be benefitted. But how small is all this compared with the great gift which God has imparted in bestowing a Saviour! That is unspeakable. No words can express it, no language convey an adequate description of the value of the gift, and of the mercies which result from it."
His unspeakable gift - The word used here ἀνεκδιηγήτῳ anekdiē gē tō means, what cannot be related, unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express. On this verse we may observe:
(1) That the Saviour is a gift to mankind. So he is uniformly represented; see Joh 3:16; Gal 1:4; Gal 2:20; Eph 1:22; Ti1 2:6; Tit 2:14. Man had no claim on God. He could not compel him to provide a plan of salvation; and the whole arrangement - the selection of the Saviour, the sending him into the world, and all the benefits resulting from his work, are all an undeserved gift to man.
(2) this is a gift unspeakably great, whose value no language can express, no heart fully conceive. It is so because:
(a) Of his own greatness and glory;
(b) Because of the inexpressible love which he evinced;
(c) Because of the unutterable sufferings which he endured;
(d) Because of the inexpressibly great benefits which result from his work. No language can do justice to this work in either of these respects; no heart in this world fully conceives the obligation which rests upon man in virtue of his work.
(3) thanks should be rendered to God for this. We owe him our highest praises for this. This appears:
(a) Because it was mere benevolence in God. We had no claim; we could not compel him to grant us a Saviour. The gift might have been withheld, and his throne would have been spotless, We owe no thanks where we have a claim; where we deserve nothing, then he who benefits us has a claim on our thanks.
(b) Because of the benefits which we have received from him. Who can express this? All our peace and hope; all our comfort and joy in this life; all our prospect of pardon and salvation; all the offers of eternal glory are to be traced to him. Man has no prospect of being happy when he dies but in virtue of the "unspeakable gift" of God. And when he thinks of his sins, which may now be freely pardoned; when he thinks of an agitated and troubled conscience, which may now be at peace; when he thinks of his soul, which may now be unspeakably and eternally happy; when he thinks of the hell from which he is delivered, and of the heaven to whose eternal glories he may now be raised up by the gift of a Saviour, his heart should overflow with gratitude, and the language should be continually on his lips and in his heart, "thanks be unto God for His unspeakable gift." Every other mercy should seem small compared with this; and every manifestation of right feeling in the heart should lead us to contemplate the source of it, and to feel, as Paul did, that all is to be traced to the unspeakable gift of God.
Remarks
1. This chapter, with the preceding, derives special importance from the fact that it contains the most extended discussion of the principles of Christian charity which occurs in the Bible. No one can doubt that it was intended by the Redeemer that his people should be distinguished for benevolence. It was important, therefore, that there should be some portion of the New Testament where the principles on which charity should be exercised, and the motives by which Christians should be induced to give, should be fully stated. Such a discussion we have in these chapters; and they therefore demand the profound and prayerful attention of all who love the Lord Jesus.
2. We have here a striking specimen of the manner in which the Bible is written. Instead of abstract statements and systematic arrangement, the principles of religion are brought out in connection with a case that actually occurred. But it follows that it is important to study the Bible attentively, and to be familiar with every part of it. In some part of the Scriptures, statements of the principles which should guide us in given circumstances will be found; and Christians should, therefore, be familiar with every part of the Bible.
3. These chapters are of special importance to the ministers of religion, and to all whose duty it is to press upon their fellow Christians the duty of giving liberally to the objects of benevolence. The principles on which it should be done are fully developed here. The motives which it is lawful to urge are urged here by Paul. It may be added, also, that the chapters are worthy of our profound study on account of the admirable tact and address which Paul evinces in inducing others to give. Well he knew human nature. Well he knew the motives which would influence others to give. And well he knew exactly how to shape his arguments and adapt his reasoning to the circumstances of those whom he addressed.
4. The summary of the motives presented in this chapter contains still the most important argument which can be urged to produce liberality. We cannot but admire the felicity of Paul in this address - a felicity not the result of craft and cunning, but resulting from his amiable feelings, and the love which he bore to the Corinthians and to the cause of benevolence. He reminds them of the high opinion which he had of them, and of the honorable mention which he had been induced to make of them Co2 9:1-2; he reminds them of the painful result to his own feelings and theirs if the collection should in any way fail, and it should appear that his confidence in them had been misplaced Co2 9:3-5; he refers them to the abundant reward which they might anticipate as the result of liberal benefactions, and of the fact that God loved those who gave cheerfully Co2 9:6-7; he reminds them of the abundant grace of God, who was able to supply all their needs and to give them the means to contribute liberally to meet the needs of the poor Co2 9:8; he reminds them of the joy which their liberality would occasion, and of the abundant thanksgiving to God which would result from it Co2 9:12-13; and he refers them to the unspeakable gift of God, Jesus Christ, as an example, and an argument, and us urging the highest claims in them, Co2 9:15. "Who," says Doddridge, "could withstand the force of such oratory?" No doubt it was effectual in that case, and it should be in all others.
5. May the motives here urged by the apostle be effectual to persuade us all to liberal efforts to do good! Assuredly there is no less occasion for Christian liberality now than there was in the time of Paul. There are still multitudes of the poor who need the kind and efficient aid of Christians. And the whole world now is a field in which Christian beneficence may be abundantly displayed, and every land may, and should experience the benefits of the charity to which the gospel prompts, and which it enjoins. Happy are they who are influenced by the principles of the gospel to do good to all people! Happy they who have any opportunity to illustrate the power of Christian principle in this; any ability to alleviate the needs of one sufferer, or to do anything in sending that gospel to benighted nations which alone can save the soul from eternal death!
6. Let us especially thank God for his unspeakable gift, Jesus Christ. Let us remember that to him we owe every opportunity to do good: that it was because he came that there is any possibility of benefiting a dying world; and that all who profess to love him are bound to imitate his example and to show their sense of their obligation to God for giving a Saviour. How poor and worthless are all our gifts compared with the great gift of God; how slight our expressions of compassion, even at the best, for our fellow-men, compared with the compassion which he has shown for us! When God has given his Son to die for us, what should we not be willing to give that we may show our gratitude, and that we may benefit a dying world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
9:15: Thanks: Co2 9:11, Co2 2:14; Ch1 16:8, Ch1 16:35; Psa 30:4, Psa 30:12, Psa 92:1; Luk 2:14, Luk 2:38; Co1 15:57; Eph 5:20; Jam 1:17; Rev 4:9
his: Isa 9:6, Isa 49:6; Joh 1:16, Joh 3:16; Rom 6:23, Rom 8:32; Jo1 4:9, Jo1 4:10, Jo1 5:11, Jo1 5:12
Geneva 1599
(m) Thanks [be] unto God for his unspeakable gift.
(m) Lest by this great commendation and praise the Corinthians should be puffed up, he concludes this exhortation with this exclamation.
John Gill
Thanks be unto God for his unspeakable gift. Meaning either the goodness of God, both to the giver and receiver; for that the one gave so liberally, and the other received so largely, was from the grace of God, who so powerfully inclines the hearts of his children to do good, and offer so willingly of what he has given them, and who so wonderfully provides for the supply of the poor and needy; or else that exceeding grace of God which was so eminently, largely, and freely bestowed on the Corinthians in their effectual calling; or, as some think, Christ himself, who is to be sure "the unspeakable gift" of God; who, though his Son, his own Son, his only begotten Son, the Son of his love, his Son and heir, yet he gave him to be a covenant to the people, the head of his church, the Saviour of sinners, and to be a sacrifice in their room and stead: none can tell how great this gift is, which is so suitable and seasonable, so large and comprehensive, nor declare the love both of the Father and the Son, expressed in it. Thankful we should be for it; and our thankfulness should be shown by highly prizing and valuing this gift; by laying the whole stress of our salvation on Christ; by ascribing all the glory of it to him; by giving up ourselves to him, and to his interest; by walking worthy of him in all well pleasing, and by communicating to the support of his cause, and the supply of his poor ministers and members. And thus the apostle tacitly suggests one of the strongest arguments that can be used, to stir up the saints to generosity and liberality, taken from the wonderful grace of God in the gift of his Son; for if he of his free grace, and unmerited love, has given his Son to, and for his people, and with him all things freely, both the riches of grace and glory, then they ought freely and bountifully to communicate temporal good things to the poor members of Christ, for whom God and Christ have an equal love, as for themselves.
John Wesley
His unspeakable gift - His outward and inward blessings, the number and excellence of which cannot he uttered.
Robert Jamieson, A. R. Fausset and David Brown
his unspeakable gift--the gift of His own Son, which includes all other inferior gifts (2Cor 8:9; Rom 8:32). If we have received from God "His unspeakable gift," what great thing is it, if we give a few perishing gifts for His sake?