2 Corinthians 9:6

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, Co2 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, Co2 9:6. 2. It should be deliberately Every man, according as he purposes in his heart, Co2 9:7. Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses. 3. It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, Co2 9:7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa 58:10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable.

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

1. They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, Co2 9:6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (Co2 9:7), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself? (2.) God is able to make our charity redound to our advantage, Co2 9:8. We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written (Psa 112:9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others. (3.) The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, Co2 9:10, Co2 9:11. Here observe, [1.] To whom the prayer is made - to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown. [2.] For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, - that God will multiply their seed sown, that they may still be able to do more good, - and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness (Co2 9:11), - that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich.

2. While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, Co2 9:12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them.

3. This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, Co2 9:11. These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, Co2 9:13. Note, (1.) True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws. (2.) We must evince the sincerity of our subjection to the gospel by works of charity. (3.) This will be for the credit of our profession, and to the praise and glory of God.

4. Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, Co2 9:14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich.

Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, Co2 9:15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.

Matthew Henry's Commentary on the Whole Bible (1708–1710) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

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 Ecc 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, Isa 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 Pro 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 Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

2Co_9:6

He which soweth sparingly shall reap also sparingly.

The way and worth of genuine beneficence

I. The way.

1. Bountifully (2Co_9:6).

2. Deliberately (2Co_9:7). A spurious charity gives from impulse or pressure.

3. Cheerfully (2Co_9:7).

II. The worth. It is the most valuable thing in the universe.

1. In its issues.

(1) It confers happiness on the man who practises it. He will be blessed in his deed.

(2) It ensures the blessing of the Almighty.

(a) He sees that the man of charity shall lose nothing by his contributions (2Co_9:8).

(b) He sees that his beneficent deeds shall be blessed for ever (2Co_9:9). A good deed is a seed that will go on multiplying for ever.

(3) It alleviates the distress of mankind (2Co_9:12).

(4) It is promotive of universal worship (2Co_9:12-13).

2. In itself (2Co_9:15). What is the gift here? Has Paul a special reference to Christ? Be it so. The value of that gift was the love which it incarnated. (D. Thomas.)

Liberal charity stated and recommended on the principles of the gospel

The Scriptures abound in a great variety of the most beautiful images and figurative allusions.

I. Let us begin with calling your attention to the character here represented--He that soweth bountifully, in other words, the man of liberal charity.

1. This is a character formed and perfected under the influence of supreme regard to God and the Redeemer. Beneficent love to men is at once a natural consequence and proof of knowing the love of God, and loving Him.

2. The man of liberal charity is one who gives cheerfully according to his ability.

3. True liberal charity is wisely divided amongst many, and proportioned to the objects upon which it acts. It is not, it cannot be confined to near relations, intimate friends, or particular favourites. The principle which gave it birth extends its influence in every possible direction.

4. That may well be called liberal charity which is designed to promote the greatest possible good.

II. Let us now attend to the richness of his reward, expressed in the promise added, that he shall reap also bountifully. Need I here caution you against considering what shall be said on this part of the subject as holding out any deserved recompense to personal merit?

1. The truth of this great and gracious promise will be felt in inward enjoyment and spiritual improvement.

2. Add to this the blessing and prayers of those who receive your help.

3. The promise in the text holds up, as a farther inducement to liberal charity, a richly varied and extensive prospect of good to the world.

4. That he who soweth bountifully shall reap also bountifully in a future and eternal state.

Let me now entreat your attention to the practical improvement of the subject.

1. In the first place, then, it may direct us in forming a just judgment of our own characters.

2. Must not the consideration of this approved character lead us to study and admire that religion from which it receives all its excellence? (R. Balfour.)

The Biblical Illustrator, edited by Joseph S. Exell (c. 1880s–1900s) — public domain. Text from a community e-Sword module.

e. By promise of corresponding reward, 2Co_9:6-11.

6. Soweth—Our benefactions are as seeds planted in the bosom of God’s providence, and the produce is measured by the planting.

Sparingly—A gentle word to designate the covetousness that cheats the needy, hut more terribly cheats, in the end, the covetous churl himself.

Bountifully—Richly expressed by Paul, he that soweth upon (the principle of) blessings shall reap upon blessings.

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

9:6 Paul turns to agriculture for an illustration of the benefits of generosity. A farmer who expects a rich harvest must sow many seeds.

Tyndale Open Study Notes — © Tyndale Open Resources, licensed CC BY-SA 4.0. Text via the HelloAO Bible API.

2Co 9:6. Φειδομένως) sparingly. [The reaping corresponds to the manner and principles of the sowing. The very words lead to that inference.—V. g.].—εὐλογίαις) The plural adds to the force.

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

2Co_9:6. Allusion to the Messianic recompense. Chrysostom aptly remarks: καὶ σπόρον τὸ πρᾶγμα ἐκάλεσεν, ἵνα εὐθέως πρὸς τὴν ἀντίδοσιν ἴδῃς καὶ τὸν ἀμητὸν ἐννοήσας μάθῃς ὅτι πλείονα λαμβάνεις ἢ δίδως.

The δέ is continuative, not restrictive, as Billroth thinks (but so much know), since the subsequent ἐπʼ εὐλογίαις proves that in 2Co_9:6 exactly the same two kinds of giving are expressed as in 2Co_9:5.

τοῦτο δέ] after Chrysostom and the Vulgate, is explained by the expositors supplying a λέγω or ἰστέον. But with what warrant from the context? Beza already made the admission: quamvis haec ellipsis Graeco sermoni sit inusitata. Comp. Gal_3:17; 1Th_4:17; 1Co_7:29, al., where Paul adds the verb of saying. Even the comparison of Php_3:14, where, in fact, to the ἓν δέ its verb is brought from the context, does not settle the question of the asyndetic τοῦτο (in opposition to Hofmann). Τοῦτο might be regarded as the object of σπείρων; but in that case there would result for τοῦτο an inappropriate emphasis (this kind of seed), seeing that a σπεῖρειν was not mentioned before, and the figure here comes in as new. Hence τοῦτο may be regarded as accusative absolute (see on 2Co_6:13), taking up again with special weight what was just said, in order to attach to it something further: Now as concerns this, namely, this ὡς εὐλογίαν, κ. μὴ ὡς πλεονεξίαν, it is the case that, etc. Lachmann placed ὁ σπείρων … ἐπʼ εὐλογ. κ. θερίσει in a parenthesis. This would require us to supply faciat after ἕκαστος, or even the more definite det (from δότην in 2Co_9:7). But it would be unsuitable to assign to the important thought of 2Co_9:6 merely the place of a parenthetic ide.

φειδομένως] in a sparing way (Plut. Al. 25), so that he scatters only parsimoniously, narrowly, and scantily. But in φειδομένως κ. θερίσει the one who spares and holds back is the giver of the harvest, i.e. apart from figure: Christ the bestower of the Messianic salvation, who gives to the man in question only the corresponding lesser degree of blessedness. Comp. 2Co_5:10; Rom_14:10; Gal_6:7.

ἐπʼ εὐλογίαις] denotes the relation occurring in the case (Matthiae, p. 1370 f.; Fritzsche, ad Rom. I. p. 315): with blessings, which, namely, he, when sowing, imparts, and in turn receives when reaping, i.e. according to the context, richly. Comp. 2Co_9:5. In the reaping Christ is likewise the distributor of blessings, bestowing on him, who has blissfully sowed, the appropriate great reward in Messianic blessedness. On the whole figure, comp. Pro_11:24; Pro_22:8; Psa_112:9; Gal_6:8-9. The plural strengthens the idea of richness, denoting its manifold kinds and shapes, etc. (Maetzner, ad Lycurg. p. 144 f.). The juxtaposition also serves as strengthening: ἐπʼ εὐλογ., ἐπʼ εὐλογ. Comp. on 1Co_6:4. The fact that the measure of well-doing is conditioned by ones own means, is guarded already at 2Co_8:12. Comp. in general, Mat_25:20 ff. See Calovius on this passage, in opposition to the misuse of it by Roman Catholics as regards the merit of good worksthe moral measure of which, however, will, according to the divine saving decree, have as its consequence merely different degrees of the blessedness won for believers through Christ. The very nature of good works, which subjectively are the fruits of faith and objectively the fruits of the divine preparation of grace (Eph_2:10), excludes the idea of merit.[287]

[287] Comp. Weiss, bibl. Theol. p. 378 f.

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 9:6-11 . LIBERAL GIVING IS BLESSED OF GOD.

2Co 9:6 . τοῦτο δὲ , ὁ σπείρων κ . τ . λ .: but ( sc. , although I am not pressing you to give, cf. 2Co 9:1 ) this I say (understanding φημι ; cf. 1Co 7:29 ; 1Co 15:50 ), He that soweth sparingly shall reap also sparingly, and he that soweth bountifully (lit., “on the principle of bounties”; cf. 1Co 9:10 , ἐπʼ ἐλπίδι , for a similar dative of condition) shall also reap bountifully . A similar principle of spiritual husbandry is laid down in Pro 11:24-25 , where its application is plainly to the temporal prosperity of the “liberal soul”; cf. also Luk 6:38 . Here, too, this is, no doubt, the main thought ( cf. 2Co 8:14 ); but St. Paul elsewhere extends the principle to the future harvest which each soul shall reap according to its sowing (Gal 6:7 ; cf. chap. 2Co 5:10 ).

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

6–15. EXHORTATION TO GIVE LIBERALLY AND CHEERFULLY

Having gloried in the former readiness of the Corinthians, in order to encourage the Macedonians, and having told the Corinthians of the spontaneous generosity of the Macedonians, in order to encourage the Corinthians, and having begged the latter not to prove his glorying on their behalf void by showing unwillingness now, he presses home his appeal by other arguments. 1. Giving is not loss, but a sowing which will bring a harvest, if only it is done in a right spirit (2Co 9:6-7). 2. God can and will bestow, not only the right spirit, but the means of exercising it (8–11). 3. Their bounty will relieve the necessities of those who receive it, and will also increase their thankfulness to God and their love to the givers (11–14).

6. Τοῦτο δέ. Neither φημί (1Co 7:29) nor λέγω (Gal 3:17) nor ἴστε (Eph 5:5) need be supplied, although any one of them may. ‘But as to this,’ or ‘But it is just this,’ is quite intelligible. Comp. ἔν δέ (Php 3:14) and the classical δυοῖν θάτερον. The Apostle is dictating and uses brevity. The τοῦτο emphasises what follows, in which the chiasmus should be preserved in translation: He that soweth sparingly, sparingly shall also reap, and he that soweth on the principle of blessings, on the principle of blessings shall also reap. Comp. Gal 6:7. The fitness of the metaphor of sowing and reaping is insisted on by Chrysostom. Comp. εἰσὶν οἳ τὰ ἴδια σπείροντες πλείονα ποιοῦσιν· εἰσὶν καὶ οἳ συνάγοντες ἐλαττονοῦνται (Pro 11:24): also Non esse cupidum, pecunia est, non esse emacem, vectigal est (Cic. Parad. VI. iii. 51). For this use of ἐπί comp. Rom 5:14 and see Westcott on Heb 8:6. The rare word φειδομένως occurs here only in Biblical Greek: once in Plutarch (Alex. xxv). For the chiasmus comp. 2Co 2:16, 2Co 4:3, 2Co 6:8, 2Co 10:11, 2Co 13:3.

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.

Alms must be given neither niggardly, nor with a loathful mind, or hardly: But as frank and free alms is compared to a sowing which hath a most plentiful harvest of most abundant blessing following it.

Geneva Bible (1599) marginal notes — public domain. Text via Bolls.life.

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 Co2 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 Eze 34:26, "Showers of blessing."

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 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 Ho 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.

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

6. Now the case is this He now commends alms-giving by a beautiful similitude, comparing it to sowing. For in sowing, the seed is cast forth by the hand, is scattered upon the ground on this side and on that, is harrowed, and at length rots; and thus it seems as good as lost. The case is similar as to alms-giving. What goes from you to some other quarter seems as if it were, diminishing of what you have, but the season of harvest will come, when the fruit will be gathered. For as the Lord reckons every thing that is laid out upon the poor as given to himself, so he afterwards requites it with large interest. (Proverbs 19:17.)

Now for Paul’s similitude. He that sows sparingly will have a poor harvest, corresponding to the sowing: he that sows bountifully and with a full hand, will reap a correspondingly bountiful harvest. Let this doctrine be deeply rooted in our minds, that, whenever carnal reason keeps us back from doing good through fear of loss, we may immediately defend ourselves with this shield — “But the Lord declares that we are sowing.” The harvest, however, should be explained as referring to the spiritual recompense of eternal life, as well as to earthly blessings, which God confers upon the beneficent. For God requites, not only in heaven, but also in this world, the beneficence of believers. Hence it is as though he had said, “The more beneficent you are to your neighbors, you will find the blessing of God so much the more abundantly poured out upon you.” He again contrasts here blessing with sparing, as he had previously done with niggardliness. Hence it appears, that it is taken to mean — a large and bountiful liberality.

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.

(6) He which, soweth sparingly . . .—It is interesting to note the occurrence of this thought in another Epistle of this period (Gal_6:7-8).

He which soweth bountifully . . .—Literally, repeating the word before used, he which soweth in blessings. The obvious meaning of the passage is that a man “reaps,” i.e., gains, the reward of God’s favour and inward satisfaction, not according to the quantitative value of the thing given, except so far as that is an indication of character, but according to the spirit and temper in which he has given it.

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

6. He which soweth sparingly] “He calls it sowing,” says Chrysostom, “in order that we may learn by the figure of the harvest that in giving we receive more than we give.” Cf. Gal_6:7-9; also Pro_11:18.

bountifully] Literally, with blessings (in benedictionibus, Vulg.). In both cases the Greek word is the same.

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.

6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.

Ver. 6. Which soweth bountifully] Gr. "that soweth in blessings," εν ευλογιαις; alluding to Eze 34:26; Ecc 11:1; "Cast thy bread upon the water," that is, upon fat and fertile places, loca irrigua. A metaphor from seedsmen, who eat not all, sell not all, but sow some; so should we sow that we have upon the backs and bellies of the poor; sow more of this seed in God’s blessed bosom, the fruit whereof we are sure to reap in our greatest need.

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.

But this I say - This I say in order to induce you to give liberally. This I say to prevent 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.

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

Whereas covetous persons think all lost which they give to charitable uses, the apostle correcteth their mistake, by letting them know, that it is no more lost than the seed is which the husbandman casteth into his ground, which bringeth forth thirty, sixty, or sometimes a hundred-fold; though with this difference, that whereas the husbandman’s crop dependeth upon the goodness and preparedness of his ground, it is not so with this spiritual crop; a man shall not reap according to the nature of the soil in which he casts his seed; for he that giveth to a prophet or to a rightcerts man, in the name of a prophet or a righteous man, (though he may be mistaken in the person to whom he so giveth), yet shall he receive the reward of a prophet and of a righteous man. But this spiritual sower shall receive according to the quantity of seed which he soweth: he that soweth niggardly and sparingly shall reap accordingly; he that soweth liberally shall reap liberally: from whence we may be confirmed, that the rewards of another life will not be equal, but bear some proportion to the good works which men have done here.

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

But this I say. The Greek only has "But this." The ellipse can hardly be "I say." It is an accusative used absolutely to their." Compare "But one thing". (Php_3:14) Shall reap also sparingly. In the Greek the more emphatic order is "sparingly also shall reap." The metaphor of the harvest implies that the more generous the gift the richer will be the return; and that "withholding more than is meet" will only tend to poverty. (Pro_11:24, 25 19:17 22:9) (For "sowing" and "reaping" in this connection, comp. (1Co_9:11) Bountifully; literally, with blessings; Vulgate, in benedictionibus. (comp. Gal_6:7, Gal_6:8) Bountifulness blesses both him that gives and him that takes.

Vers. 6-15.

The way and worth of genuine beneficence.

this I say, He which soweth," etc. Our subject isThe way and worth of genuine beneficence.

I THE WAY OF GENUINE BENEFICENCE. What is the method of its operations? How does it develop itself?

1. Bountifully. "But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully." The apostle does not intimate, still less dictate, the amount of contribution he required, but what he requires is bountifulness. Nothing niggardly or from restraint, but with a full, open, generous heart. A man may give bountifully who only subscribes a mite, and niggardly who subscribes his ten thousand pounds. In the fifth verse Paul says, "The same might be ready, as a matter of bounty, and not as of covetousness.

2. Deliberately. "Every man according as he purposeth in his heart, so let him give." A spurious charity gives from impulse or pressure. There is a species of eloquence which extorts money, which the giver regrets as soon as he has parted with it. Genuine charity acts not thus; it forms a generous purpose, and from that purpose it acts, as love always acts, on the universe.

3. Cheerfully. "Not grudgingly, or of necessity." There are those who part with their contributions as if they parted with their life blood. They have been wrung from them, and they groan when they are gone. Genuine charity acts not thus; its greatest happiness is in giving. In sooth, he who gives reluctantly never truly gives at all. "God loveth a cheerful giver." His own happiness is in giving; he rejoices in the happiness of the creation, and to be happy there must be giving.

II THE WORTH OF GENUINE BENEFICENCE. The most valuable thing in the universe is genuine, practical love, or charity.

1. It is a most valuable thing in its issues.

(1) It confers happiness on the man who practises it. Every act of it is to him a seed of life, a seed which in his own soul, as in a garden, will germinate and grow, and will produce fruits, delectable to the moral tastes, and strengthening to the moral powers of the soul, imperishable fruit. The more of these deed germs he sows, the more abundant the harvest. "He which soweth sparingly shall reap also sparingly, and he which soweth bountifully shall reap also bountifully." He will be "blessed in his deed; " in truth, there only is blessedness to be found.

(2) It ensures the blessing of the Almighty.

(a) He sees that the man of charity shall lose nothing by his contributions. "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." The God of goodness sees that no man shall be really injured by his goodness. "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 thee with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much" (Ecc 35:9-11).

(b) He sees that his beneficent deeds shall be blessed forever. "His righteousness remaineth forever." A good deed is a seed that will go on multiplying forever. Beneficence, after all, is righteousness.

(3) It alleviates the distress of mankind. "For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God." What hushes the sorrows of the distressed, heals the wounds of the afflicted, relieves the poverty of the indigent, dispels the darkness of the ignorant, etc.? Practical beneficence. It is, indeed, through this that God helps the world to rise from its fallen condition of guilt and misery.

(4) It is promotive of universal worship. "Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ." And "which causeth through us thanksgiving to God." The tendency of practical beneficence is to turn the world to the universal worship of the one God, the Source of all good.

2. It is a most valuable thing in itself. "Thanks be unto God for his unspeakable gift." What is the "gift" here? Undoubtedly charity, or practical love. Has Paul here a special reference to Christ? Be it so. The value of that gift was the love which it expressed, incarnated, and diffused. The gift of love is the highest gift. The greatest thing in the universe is mind, the greatest thing in mind is love, and the greatest element in love is practical philanthropy.

Vers. 6-9.

Correspondence between Christian sowing and reaping.

There was nothing of chance or luck in the operations of beneficence. It was a transaction with God, who had instituted certain laws for its government.

1. As to the law of proportion. If they sowed sparingly, they reapedsparingly; if bountifully, they reaped bountifully. This was natural law. It was also spiritual law. If the law met them everywhere, addressed the senses and the soul, and enforced itself both in providence and grace, surely they could not but give very profound heed to a principle which was so amply illustrated.

2. As to the spirit of giving. The law was spontaneity of sentiment as he purposeth in his heart, so let him give;" and again, it was cheerfulness of feeling not "grudgingly, or of necessity; for God loveth a cheerful giver." On this aspect of giving, the apostle had delivered his mind without reservation. Freedom here was scrupulously insisted on. To be Christ-like it must be wholly self-directed. It must be born directly of the Spirit. Vast and indeed sacred as human agency is, there are seasons when the Spirit bids it retire, and he takes the soul into his solitary communion.

3. The element of recompense is stated. "God is able to make all graceabound toward you." Blessings used rightly would bring other and larger blessings. Benevolent contributions were disciplinary. The act was educative. If a man gave because of his love to Christ, if he gave willingly and cordially, if he gave freely, then he was being trained as a giver, and of course was, in this particular, a growing man. Any sort of arrested development in goodness is bad enough, but this checking of progress in charity is peculiarly harmful. Worldliness rushes back with an overwhelming current. Avarice, denied its food for a time, has a voracious appetite. And, therefore, the very urgent need of growth in this sentiment, which the apostle argues in a manner uncommonly forcible. Spiritual blessings are assured. "All grace abound toward you." Temporal blessings are promised. "Always having all sufficiency in all things, may abound to every good work." There was to be an all sufficiency," an overflowing measure on God"s part, so as to furnish the means or resources for continued and enlarged benevolence, or otherwise the growth would stop. "Every good work" has a very broad signification. We take it to mean a very wide and generous activity in kind deeds, an "enthusiasm," not for "humanity," but for Christ in humanity, and a desire and a purpose expanding in the ratio of new blessings, spiritual and temporal, to pour forth its heart in ministration to others. "God is able." Yet we must not forget that he never resigns his Divine sovereignty in a promise or to a promise, but is infinitely wise and considerately tender in the administration of providential blessings. To elucidate his meaning, St. Paul quotes from Psa_112:9, "He hath dispersed, he hath given to the poor, his righteousness endureth forever." The rule is that God gives us what we have in order that he may give us more. There is a future in everything, a future in every seed, a future in every dollar honestly made, a future in every blessing God bestows. But it is for him alone to order this future, so as to "make all grace abound" in us, and to enable us to "abound to every good work. L.

Sowing and reaping.

This is one of those natural analogies which are common to all languages and to all ages. There is sowing and reaping in the history of the individual; the moral bias of his youth may determine the direction of his after life. There is sowing and reaping in the experience of a Christian community; its founders may impart to it an impulse the consequences of which shall be discernible in distant generations. And in this passage the apostle reminds his readers that giving is a kind of sowing, and that, as the husbandman reaps as he has sown, so shall it be in the experience of all benefactors. The liberal shall reap abundantly; the grudging and sparing shall gather a slender crop.

I THE LAW OF CORRESPONDENCE BETWEEN SOWING AND REAPING IS A JUST LAW. It is an appointment of a God of righteousness. It is in harmony with the principles of his government. Its maintenance is evidently productive of the welfare of Christian society.

II THIS LAW IS ONE THE OPERATIONS OF WHICH WE CAN IN SOME MEASURE TRACE.

1. It may be observed that illiberality stunts the spiritual stature of the giver, whilst generosity promotes his growth. There is noticeable in large-hearted and generous natures an expansion which is its own reward; a happy disposition, a constant satisfaction in the result of gifts and efforts; a width of view which removes such from the petty and miserable emotions of envy, jealousy, and suspicion.

2. In connection with this it may be remarked that the treatment of thegenerous by others is in itself a rich reward. The liberal man is honoured, appreciated, loved. Small services, slight tokens of respect, are offered him which are evidences of deep feeling, and which cannot be received without gratification. It may be left to observation whether the reverse of this picture is not equally just whether the mean, selfish, and niggardly do not suffer personal deterioration, and whether they do not receive from their neighbours a merited contempt.

III THERE ARE OPERATIONS OF THIS LAW WHICH IT IS BEYOND OUR POWER TO TRACE. If we believe that the results of earthly labour extend into the future eternity, what a solemnity does this conviction impart to the principles upon which we are accustomed to act! The labours of the evangelist, the teachings of the pastor, the gifts of the supporters of religion, all bear fruit in the world to come. The nature and the measure of the harvest are largely determined by the way in which the field is tilled and sown in time. A motive this to that diligence and devotedness which is commended in the text by the inspired apostle. Only sow liberally, and by all waters, and, even if you sow in tears, it is promised that you shall reap in joy. T.

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

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.

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

Here the apostle comes to direct the Corinthians how and after what manner they should give their alms, so as to secure a blessing, namely, deliberately.

1. As he purposeth in his heart so let him give; as he determined and resolved within himself. When a Christian gives, he must take care that it be his own act as much as he can. Some men give what they did never intend, and bestow what they did never choose or design to bestow. Importunity extorts charity from some; they give, to get rid of the noise, and purchase their quiet with their alms; whereas the liberal man devises liberal things, the good man lays by in store what he intends to bestow in alms.

2. Freely and bountifully; For he that soweth bountifully, shall reap also bountifully; that is, he that giveth liberally to the poor, shall be rewarded liberally by God; no wise man will pinch his ground of the seed. The proportion, or how much every one should give, cannot be determined, because that must be measured according to the ability of him that giveth, and according to the necessity of him that receiveth.

3. Cheerfully, not grudgingly or of necessity; for the Lord loveth a cheerful giver. In all thy gifts show a cheerful countenance, says the wise man; let us give with the same cheerfulness that we should receive, and be as willing to give as the needy are to receive; nay, it is our duty to seek out objects, for some of Christ’s members have as great modesty as they have necessity, and cannot speak for themselves, And let none think that this liberality will prejudice their estates; no, ’tis men’s lusts that undo them, and not their charity.

William Burkitt's Expository Notes on the New Testament (1700–1703) — public domain. Text from a community e-Sword module.

But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully . [The same law which pertains to the physical world pertains with equal effect in the moral and spiritual realm, so that those who are stingy and niggardly in giving to others, shall receive scantily of the blessings bestowed by God.]

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.

6–9. He which soweth bountifully. Giving is not a sacrifice, but rather a sowing. As the farmer gives his seed to the earth, and then reaps as he has sown, so giving is a sowing. If there is a spare sowing there will be spare reaping; if liberal sowing, liberal reaping. See the same principle expressed in Exod. 25:2; 1 Chron. 29:14, 17; Ps. 102:9; Luke 6:38; Acts 20:35. The lesson of this verse is, give generously. The next verse teaches how to give.

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.

the one who sows ... reap a blessing

Paul uses the image of a farmer sowing seeds to describe the results of giving. As a farmer's harvest is based on how much he sows, so will God's blessings be little or much based on how generously the Corinthians give. (See: Metaphor)

give as he has planned in his heart

Here the word "heart" refers to the thoughts and emotions. AT: "give as he has determined" (See: Metonymy)

not reluctantly or under compulsion

This can be translated with verbal phrases. AT: "not because he feels guilty or because someone is compelling him" (See: Abstract Nouns)

for God loves a cheerful giver

God wants people to give gladly to help provide for fellow believers.

translationWords

plant

reap

bless

heart

God

love

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

6. Τοῦτο δέ. The δέ is merely transitional; ‘Now’ rather than ‘But.’ With τοῦτο we may supply a verb which is sometimes expressed, such as, λέγω, λέγομεν, φημί, or ἴστε, νοεῖτε, λογίζεσθε, ἀναλογίσασθε: either, ‘Now this I say,’ or ‘Now consider this.’ Cf. 1Th 4:15; Gal 3:17; 1Co 7:29, 1Co 7:15:50; Php 2:5; 2Ti 2:7; etc. But τοῦτο or ἐκεῖνο without a verb is freq. in class. Grk. Blass, § 81:2; Winer, p. 746. The emphatic τοῦτο calls attention to what follows; it is a well-established and important law. Lachmann takes the τοῦτο on to ἕκαστος, ‘Now let each man do this’ or ‘give this,’ making ὁ σπείρων … θερίσει a parenthesis, which is an awkward and improbable construction.

ὁ σπείρων φειδομένως, φειδομένως καὶ θερίσει. The chiasmus is effective; ‘He who sows sparingly, sparingly will also reap.’ St Paul is fond of chiasmus; 2:16, 4:3, 6:8, 10:11, 12, 13:3; 1Co 3:17, 1Co 4:10, 1Co 8:13, 1Co 13:2. Comp. ‘One man spends, yet still increases; another withholds what is proper, but it tends only to want’ (Pro 11:24). Ut sementem feceris, ita metes (Cic. De Orat. ii. 65). Nowhere else in N.T. or LXX does the rare adv. φειδομένως occur, but cf. δώρων δὲ ὁ φειδόμενος (Pro 21:14). The harvest at which the return for the sowing will be repeated is the end of the world (Mat 13:39), and the return, good or bad, is bestowed by Christ (5:10; Gal 6:7; Eph 6:8; Col 3:25).

ἐπʼ εὐλογίαις. ‘On principles of blessing,’ or ‘On conditions,’ or ‘For purposes of blessing.’ Cf. τὴν ἐκ Θεοῦ δικαιοσύνην ἐπὶ τῇ πίστει (Php 3:9), and ὁ Θεὸς ἔκτισεν τὸν ἄνθρωπον ἐπʼ ἀφθαρσίᾳ (Wisd. 2:23), and πάντες ἠξίουν ἐπʼ ἀγαθῷ τὴν ἐπιφανίαν γεγενῆσθαι (2 Macc. 5:4). Papyri show that ἐπʼ ἀγαθῷ was a common colloquial expression, and ἐπʼ ἀγαθοῖς also occurs. The plur. here indicates abundance, and the adverbial phrase may be rendered ‘generously,’ ‘bountifully’; cf. Ecclus. 44:23.

The Apostle has already shown (8:12) that generosity does not depend upon the amount given, but upon the mind and means of the giver; and we need not wonder that he here puts before his converts the prospect of a rich reward hereafter as a motive for being generous. Low motives, if not immoral, are admissible, esp. in dealing with those to whom high motives do not always appeal. Our Lord makes use of them (Mat 6:4, Mat 6:6:18; Luk 14:14), as does St Paul elsewhere (1Ti 6:17-19).

Instead of ἐπʼ εὐλογίαις, ἐπʼ εὐλογίαις, D has ἐν εὐλογίᾳ, ἐξ εὐλογίας, G has ἐν εὐλογίᾳ, ἐπʼ εὐλογίᾳ, Cyprian in benedictions, de benedictione. But it is clear from φειδομένως, φειδομένως that א B C etc. are right in having ἐπί in both places, and the plur. would be more likely to be changed to the sing. than vice versa.

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

Bountifully [επ ευλογιαις] . Lit., with blessings. Compare 1Co 9:10, "plow in hope [επ ελπιδι] ."

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