2 Corinthians 9:11

2Co 9:11. Πλουτιζόμενοι, being enriched) This depends on, that ye may abound, 2Co 9:8. The present here is used to imply; having more than a sufficiency [2Co 9:8].

Bengel's Gnomon of the New Testament — English translation (T&T Clark, Edinburgh, 1860) — public domain. Text from a community e-Sword module.

2Co_9:11. The manner in which they will experience in themselves the αὐξήσει τὰ γεννήματα τ. δικαιοσύνης ὑμῶν just promised.

The participle is neither to be supplemented by ἐστέ or ἔσεσθε (Grotius, Rosenmüller, Flatt), nor to be attached to 2Co_9:8, so that 2Co_9:9-10 would be a parenthesis (Valla, Cornelius a Lapide, Knatchbull, Homberg, Wolf, Bengel, Schulz), which is forbidden by the portion of the discourse beginning afresh at 2Co_9:10; but it is anacoluthic, namely, in such a way that it is attached to the mentally supplied logical subject of what is promised in 2Co_9:10 (ὑμεῖς), and indeed of this whole promise, not merely of the portion of it contained in πληθυνεῖ τ. σπόρον ὑμῶν (Hofmann): inasmuch as you become enriched. Comp. on 2Co_1:7. The becoming rich in everything is, according to the connection (see 2Co_9:10), an earthly enrichment, not, however, in and for itself, but with the telic ethical reference: εἰς πᾶσαν ἁπλότητα, whereby Rückerts objection disappears, that it would be unsuitable for the apostle to promise to his readers riches. Rückert understands it of a spiritual enrichment (2Co_8:7), and therefore attaches πλουτιζ. only to τῆς δικαιοσύνης ὑμῶν. This is as arbitrary as Hofmanns interpretation of an internal enrichment, which makes the sowing abundant, so that they with small means are able to give more liberally than otherwise with large, if their growth on all sides in the Christian life ultimately issues in an increase of entire simplicity and self-devotion. Without arbitrary restriction and separation, ἐν παντὶ πλουτ. εἰς πᾶσ. ἁπλ. can only be a modal definition of the whole promise χορηγήσει on to δικαιοσ. ὑμῶν.

εἰς πᾶσαν ἁπλότ.] ἁπλότης does not mean even here (comp. on 2Co_8:2) bountifulness, but singleness, simplicity of heart; and εἰς expresses not the consequence of ἐν π. πλουτιζ., but the aim: for every simplicity, i.e. in order to bring it into exercise, to give it satisfaction (through the corresponding exercise of beneficence). The emphasis rests, as formerly on ἐν παντί, so here on πᾶσαν, whereby attention is directed to the present work of collection and every one that might be set on foot in future by Paul (ἥτις κατεργ. διʼ ἡμῶν κ.τ.λ.).

ἥτις κατεργάζεται κ.τ.λ.] quippe quae, etc. With this the discourse makes the transition to set forth the religious side of this blessing of the collecting work, 2Co_9:12 ff.

διʼ ἡμῶν] through our means, in so far as the work of the ἁπλότης, the collection, διακονεῖται ὑφʼ ἡμῶν, 2Co_8:19-20, and the apostle, for himself and his companions, feels so much that is elevating in this service of love, that he cannot let pass unmentioned.

The thanksgivers are the receivers of the gifts of the ἑπλότης. The paraphrase of Grotius: quae causa est, cur nos gratias Deo agamus, is incorrect (on account of διά, and of 2Co_9:12-13).

τῷ θεῷ] might belong to κατεργάζεται, but is better, because in uniformity with 2Co_9:12, joined to εὐχαριστίαν as an appropriating dative (Bernhardy, p. 88), which is quite warranted in keeping with the construction εὐχαριστεῖν τινι (comp. Stallb. ad Plat. Euthyphr. p. 13 D, Apol. S. p. 30 A).

Meyer — Critical and Exegetical Commentary on the New Testament — English translation by Peter Christie, edited by Frederick Crombie (T&T Clark, 1880) — public domain. Text from a community e-Sword module.

2Co 9:11 . He now resumes the general subject of 2Co 9:8 , ἐν παντὶ πλουτιζόμενοι here being in apposition with ἐν παντὶ … ἔχοντες there; there is thus no necessity to treat πλουτιζ . as a nom. pendens. ἐν παντὶ πλουτιζόμενοι κ . τ . λ .: ye being enriched in everything unto all, i.e. , all kinds of, liberality, which worketh through us (he goes on in the next verse to explain how this is) thanksgiving unto God; cf. 2Co 1:11 , 2Co 4:15 .

The Expositor's Greek Testament, edited by W. Robertson Nicoll (1897–1910) — public domain. Text from a community e-Sword module.

11. For τῶ̣ θεῶ̣ (אCFGKLP) D has θεῷ and B θεοῦ. The latter might possibly be original; comp. Wis 16:28.

11. ἐν παντὶ πλουτιζόμενοι. If 2Co 9:9-10 are a parenthesis (Bengel, WH.), the participle is to be connected with περισσεύητε in 2Co 9:8. But it seems better to have no parenthesis (for 2Co 9:10 is a new start), and to regard πλουτιζόμενοι as an easy anacoluthon from the ὑμῶν in 2Co 9:10. Comp. στελλόμενοι in 2Co 8:20 (which, however, can with less difficulty be taken back to 2Co 8:18), and δοξάζοντες below (2Co 9:13). Winer, p. 716. This verse is added to show the way in which God will bestow this χάρις (2Co 9:8) upon them; ye being enriched in every thing unto all liberality or singlemindedness (as in 2Co 8:2), which is such as to work out (2Co 4:17, 2Co 5:5, 2Co 7:10-11) through us thanksgiving to God; or, to preserve the repetition in ἐν παντὶ … εἰς πᾶσαν, in every thing unto every (kind of) liberality. The ἥτις may retain its classical force. “Your singleness of heart, your absence of all secondary and selfish motives, provides us with the means of alleviating the distresses of others, and thus elicits from them thanks to God out of the fulness of a grateful heart” (Lias). Take τῷ θεῷ (see critical note) with εὐχαριστίαν rather than with κατεργάζεται: substantives derived from verbs which govern a dative are often followed by a dative rather than the usual genitive; e.g. εὐχή, προσευχή, χάρις. Put only a semicolon at the end of 2Co 9:11.

Cambridge Greek Testament for Schools and Colleges (Cambridge University Press, 1896; 21 vols, various authors incl. Carr, Maclear, Plummer, Farrar, Lumby, Moule, M. R. James, Simcox) — public domain. Text from a community e-Sword module.

Compare Co2 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.

Jamieson, Fausset & Brown — Commentary Critical and Explanatory on the Whole Bible (1871) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

Verse 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. 2Cor 9:2; 2Cor 9:8-11

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

11. May be enriched unto all bountifulness. Again he makes use of the term bountifulness, to express the nature of true liberality — when,

casting all our care upon God, (1 Peter 5:7,)

we cheerfully lay out what belongs to us for whatever purposes He directs. He teaches us that these are the true riches of believers, when, relying upon the providence of God for the sufficiency of their support, they are not by distrust kept back from doing good. Nor is it without good reason, that he dignifies with the title of affluence the satisfying abundance of a mind that is simple, and contented with its moderate share; for nothing is more famished and starved than the distrustful, who are tormented with an anxious desire of having.

Which produces through you. He commends, in consideration of another result, the alms which they were about to bestow — that they would tend to promote the glory of God. He afterwards, too, expresses this more distinctly, with amplification, in this way: “Besides the ordinary advantage of love, they will also produce thanksgiving.” Now he amplifies by saying, that thanks will be given to God by many, and that, not merely for the liberality itself, by which they have been helped, but also for the entire measure of piety among the Corinthians.

John Calvin's Commentaries (1540-1563) — public domain. Text from the Calvin Translation Society English edition (1840s-50s) via the Christian Classics Ethereal Library (ccel.org). Calvin's coverage is partial (roughly two-thirds of the Bible); uncommented books and verses are honest gaps, never fabricated. The 19th-century editor's footnotes and remarks are omitted so the notes are faithfully Calvin's own voice.

(11) Being enriched in every thing.—The context points primarily to temporal abundance, but we can scarcely think that the other thought of the spiritual riches that are found in Christ (2Co_8:9) was absent from the Apostle’s mind. On the word for “bountifulness” see Note on 2Co_8:2. The participles are not grammatically connected with the preceding sentence, but the meaning is sufficiently obvious.

Which causeth through us thanksgiving to God.—His thoughts are obviously travelling on to the time of his arrival at Jerusalem, to the announcement of the collected gifts of the Gentile churches at a solemn gathering of the Church there, to the thanksgiving which would then be offered.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

11. bountifulness] (symplenesse, Wiclif; syngleness, Tyndale). The Greek word here is the same as in ch. 2Co_1:12, 2Co_8:2, where see notes. The word ‘bountifulness’ was first introduced by our translators, who however have liberality in the margin.

which] i.e. the ‘bountifulness’ or ‘singlemindness’ just spoken of.

causeth through us thanksgiving] i.e. your singleness of heart, your absence of all secondary and selfish motives, provides us with the means of alleviating the distresses of others, and thus elicits from them thanks to God out of the fulness of a grateful heart.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Being enriched in everything to all bountifulness,.... These words may be connected with Co2 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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.

Ver. 11. Which causeth through us] While we not only relieve them, but instruct them, as Bishop Hooper did his board of beggars, as Dr Taylor the martyr did the alms people of Hadleigh, and other poor of his parish. As Giles of Brussels did, ministering wholesome exhortation of sound doctrine to them he relieved, and so eliciting from them many thanksgivings unto God.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

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 haplotēs) means properly sincerity, candor, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality; see Rom 12:8; 2Co 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.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

All bountifulness,[1] by which is signified, a sincere and free liberality, by giving with a sincere heart, and good intention. St. Paul encourages them to contribute willingly for God’s sake, and out of a true charity for their indigent brethren, who will praise, and thank God, and pray for them, &c. (Witham)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

The word here translated bountifulness, signifies simplicity, in opposition to deceit and fraud. We had it before, 2Co 8:2; so Rom 12:8; so, Jam 1:5, God is said to give απλως, simply (we translate it liberally). We have in these two chapters met with three words, by which the bounty of Christians to persons in distress is expressed; grace, blessing, simplicity, χαρις, ευλογια, απλοτης. The first lets us know the true root of all accceptable giving to those who are in distress, that must be free love: the second expresseth the true end, blessing God and our neighbour; serving the glory and commands of God, and the necessities of our brethren: this third expresseth the manner how we must give, that is, with simplicity. It is no true liberality where simplicity is wanting, that a man doth not what he doth with a plain heart and design to obey God and do good to his brother.

Which causeth through us thanksgiving to God; as a further argument to press them to this liberality, he tells them, that it would cause them that were the apostles and ministers of Christ, to offer thanksgiving unto God.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

11. Enriched—In both heart and means.

To all bountifulness—To a full abundance of charitable givings.

Causeth… thanksgiving—The benefaction not only benefits man, but raises a rich thanksgiving to God.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

To all bountifulness; rather, to all simplicity, or "singleness of heart". (2Co_8:2) Through us. We are the agents in collecting and distributing your gifts. (2Co_8:19, 2Co_8:20) Thanksgiving to God. From the recipients of your single-hearted generosity.

True enrichment.

The encouragement which the apostle here addresses to the Corinthian Christians, in order to stimulate their liberality, is appropriate to all professed followers of the Lord Jesus. Paul urges that the liberal helper of others is in every respect the wealthier and happier for his generosity. It is not the highest motive, but it is sound and powerful and effective.

I THE HUMAN NEED OF SUCH ENRICHMENT. Impoverishment is the lot of multitudes; but whilst many are deeply sensible of their temporal needs, it is too often the case that, with regard to spiritual possessions, they boast that they are rich and increased with goods, and know not that they are poor. In fact, we have nothing which we have not received from the free bounty of him who is the Giver of all.

II THE DIVINE AUTHOR OF SUCH ENRICHMENT. The God of nature supplies the need and relieves the poverty distinctive of our bodily and physical state. The God of grace provides liberally for the wants of the soul, saying to his child, "Son, thou art ever with me, and all that I have is thine." "In everything," says

III THE VARIETY AND PLENTITUDE OF THIS ENRICHMENT. "In everything," says the apostle. He appears to teach that, as a general rule, it is the ordinance of Providence that the way of liberality should be the way of prosperity. All have known fortunate and wealthy niggards; and all have known generous men who have come to poverty; but such cases are the exception. And if generosity is the way to temporal abundance, a liberal spirit is sure to acquire virtues and excellences. Faith, hope, and love, all are cultivated in the exercise of liberality; progressive enrichment is the recompense of a large heart and open hands.

IV THE HUMAN AND EARTHLY RESULT OF THIS ENRICHMENT. This is increase of liberality; the more the generous man receives from God, the more he helps his fellow men.

V THE ULTIMATE RESULT OF THIS ENRICHMENT. Thanksgiving will be rendered to God, both by the liberal who are enriched, by the grateful recipients of their abundant bounty, and by all who witness the fruit of the Spirit and the evidences of the power of the Saviour"s love. T.

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Which worketh by us thanksgiving to God - Both from us who distribute, and them who receive, your bounty.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God . [Thus, your liberality multiplies your means of liberality, and also works, through the agents which dispense it, thanksgiving to God from the poor in Jerusalem who receive it.]

J. W. McGarvey (with Philip Y. Pendleton), Commentaries on the New Testament (The Fourfold Gospel, 1914; Acts; and the epistles) — public domain. Text from a community e-Sword/MySword module.

11. Being enriched. This explains how the fruits of righteousnesses are increased. As they are enriched it tends to bountifulness, and this causeth thanksgiving to God.

B. W. Johnson's The People's New Testament with Notes (1889–1891) — public domain. Electronic text from the Christian Classics Ethereal Library (CCEL) ThML edition.

11.] Method in which you will be thus blessed by God. In every thing being enriched (the construction is an anacoluthon, as in ref. and in ch. 1:7 al.: nothing need be supplied) unto all liberality (i.e. in order that you may shew all liberality. On ἁπλ. see note, Rom 12:8), which (of a sort which) brings about by our means (as the distributors of it) thanksgiving (from those who will receive it) to God.

Henry Alford, The Greek Testament (1849–1861) — public domain. Text from a community e-Sword module.

11. ἐν παντὶ πλουτιζόμενοι. ‘Ye being enriched in everything. The constr. is uncertain, but the meaning is clear. It is awk-ward to make vv. 9:10 a parenthesis and connect πλουτιζόμενοι with ἔχόντες περισσεύητε In v. 8, for in v. 10 a new argument begins. Yet WH. follow Bengel in adopting this arrangement. It is less violent to connect πλουτιζόμενοι with the preceding ὑμῶν : the transition from gen. to nom. would be easily made in dictating. Cf. δοξάζοντες (v. 13), εἰδότες (1:7), θλιβόμενοι (7:5), στελλόμενοι (8:20). Winer, p. 716 Blass, § 79. 10.

εἰς πᾶσαν ἁπλότητα, ἥτις κατεργάζεταει κ.τ.λ. ‘Unto every kind of liberality (see on 8:2), which is such as to (8:10) work out (7:10, 11) through us thanksgiving to God.’ It is difficult here to give ἁπλότης the meaning of ‘simplicity,’ ‘singleness of mind,’ which some prefer; Biederkeit, Herzenseinfalt, Einfalt. Here, as in 8:2. Vulg. has simplicitas, Beza benignitas. ‘Being enriched unto singleness of heart’ is a strange expression, and it does not make it less strange to explain ‘singleness of heart’ as ‘the absence of selfish motives.’ The meaning is that the Corinthians will be endowed with a generosity which will enable the Apostle to excite gratitude in those who profit by it. With διʼ ἡμῶν comp. τῇ διακονουμένῃ ὑφʼ ἡμῶν (8:19, 20).* It does not make much matter whether we take τῷ Θεῷ with εὐχαριστίαν or κατεργάζεται : the former is simpler. Datives are normal after such words as εὐχαριστία, εὐχή, προσευχή, χάρις. Here B reads Θεοῦ. There is no break in the paragraph here, as if v. 12 was the beginning of a new point; the verse merely explains what has just been stated, that charitable work promotes devout feeling towards God. There should be no full stop at end of v. 11.

International Critical Commentary — older volumes (1896–1929), various authors — public domain. Text from a community e-Sword module.

Liberality [απλοτητα] . Better singleness or simplicity of heart. See on Rom 12:8.

Marvin R. Vincent, Word Studies in the New Testament (1887–1900) — public domain. Text from a community e-Sword/MySword module.