9. as it is written<\/em> ] In Psa 112:9<\/span>.<\/p>\n the poor<\/em> ] The word here is the usual one in Classical Greek. See notes on ch. 2Co 8:9<\/span>.<\/p>\n his righteousness remaineth for ever<\/em> ] As this passage is simply quoted from the O. T., it seems unfair to build any theological argument upon it, especially as on points like these the Hebrew language has by no means the precision of the Greek. It probably means no more than this; that a good and charitable deed remains such for evermore. The parenthesis, which in the A. V. includes 2Co 9:10<\/em><\/span>, ought to include this verse only.<\/p>\n As it is written – <\/B>Psa 112:9<\/B><\/span>. 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<\/span>; 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 forever; 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 <\/SPAN><\/span> 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<\/span>.<\/P> His righteousness – <\/B>His deeds of beneficence.<\/P> Remaineth – <\/B>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 forever 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.<\/P><\/p>\n Verse 9<\/span>. He hath dispersed abroad<\/B><\/I>] Here is still the allusion to the sower<\/I>. He sows much<\/I>; not at home<\/I> merely, or among those with whom he is acquainted<\/I>, but abroad<\/I>-among the strangers<\/I>, whether of his own or of another nation. The quotation is taken from Ps 112:9<\/span>.<\/P> <\/P> He hath given to the poor<\/B><\/I>] This is the interpretation of he<\/I> hath scattered abroad<\/I>; and therefore it is said, his righteousness<\/I> remaineth for ever<\/I>-his good work is had in remembrance before God. By righteousness<\/I> we have already seen that the Jews understand almsgiving<\/I>. See Clarke on <\/span>Mt 6:1<\/span><\/span>.<\/P><\/p>\n As in the former verse the apostle had asserted Gods sufficiency to repay them what they should lend him. So he here asserteth Gods readiness and willingness. This he confirmeth from a promise taken out of Psa 112:9<\/span>, where also is further added, his horn shall be exalted with honour. Concerning the merciful man, it is true that Solomon saith, Pro 11:24<\/span>; There is that scattereth, and yet increaseth. The psalmist saith: His righteousness endureth for ever: by which term some understand his bounty or liberality: I had rather understand by it here his obedience to the command of God ht his free distribution to the poor; this remaineth in Gods book of remembrance for ever, God will not forget this labour of love, Heb 6:10<\/span>. The friends which he maketh with his mammon of righteousness, shall receive him into everlasting habitations, Luk 16:9<\/span>. A mans riches cannot remain for ever, but his righteousness, in the distribution of them according to the command of God, that shall remain for ever. <\/P> <\/p>\n 9. As it is written<\/B>realizingthe highly blessed character portrayed in Ps112:9<\/span>. <\/P> He<\/B>the “good man”(Ps 112:5<\/span>). <\/P> dispersed<\/B>as seed sownwith full and open hand, without anxious thought in what directioneach grain may fall. It is implied also that he has<\/I> alwayswhat he may disperse [BENGEL].So in Ps 112:9<\/span>. <\/P> the poor<\/B>The Greek<\/I>word is found here only in New Testament, “one in straitenedcircumstances, who earns his bread by labor.” The word usuallyemployed means “one so poor as to live by begging.” <\/P> his righteousness<\/B>Here”beneficence”: the evidence of his being righteous<\/I>before God and man. Compare Deu 24:13<\/span>;Mat 6:1<\/span>, “alms”; Greek,<\/I>“righteousness.” <\/P> remaineth<\/B>unexhaustedand unfailing.<\/P><\/p>\n As it is written<\/strong>,…. In Ps 112:9<\/span> where it is said of the good and righteous man,<\/p>\n he hath dispersed<\/strong> , “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:<\/p>\n he hath given to the poor<\/strong>. This explains the former phrase, and points out the persons, the objects of the good man’s bounty and compassion:<\/p>\n his righteousness remaineth for ever<\/strong>. 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”:<\/p>\n [See comments on Mt 6:1]<\/span> 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.<\/p>\n As it is written <\/B> ( <\/SPAN><\/span>). Ps 92:3<\/span>; Ps 92:9<\/span>. Picture of the beneficent man.<\/P> He hath scattered abroad <\/B> (<\/SPAN><\/span>). First aorist active indicative of <\/SPAN><\/span>, to scatter, Koine<\/I> verb for <\/SPAN><\/span> of the Attic. Probably akin to <\/SPAN><\/span> (scorpion) from root <\/SPAN><\/span>, to cut asunder. See on Mt 12:30<\/span>. It is like sowing seed.<\/P> To the poor <\/B> ( <\/SPAN><\/span>). Old word from <\/SPAN><\/span>, to work for one’s living. Latin penuria<\/I> and Greek <\/SPAN><\/span>, to be hungry, are kin to it. Only N.T. instance and to be distinguished from <\/SPAN><\/span>, beggar, abjectly poor. <\/P> <\/p>\n He hath dispersed abroad [] <\/SPAN><\/span>. As in sowing, ver. 6. Psa 112:9<\/span>. Almost literally after the Hebrew and Septuagint.<\/P> <\/p>\n <\/strong><\/p>\n 1) “As it is written,”<\/strong> (kathos gegraptai) “just as it has been written,” giving credence to the old Testament’s validity, trust-worthiness, and accuracy, Psa 119:160<\/span>; Joh 10:35<\/span>; 2Ti 3:16-17<\/span>.<\/p>\n 2) “He hath dispersed abroad,”<\/strong> (eskopisen) “He scattered;” the nations, people, and food for them, abroad, Psa 112:9<\/span>.<\/p>\n 3) “He hath given to the poor,”<\/strong> (edoken tois penesin) “He gave to the poor;” even under provisions of the law. The poor were given the grain and food of voluntary growth in all fields of Israel every seventh year, by the Lord’s decree, Exo 23:10-11<\/span>; Lev 19:9-10<\/span>.<\/p>\n 4) “His righteousness remaineth forever,”<\/strong> (he dikaiosune autou menei eis ton aiona) “His righteousness remains into the age, eternity,” as he provides for the livelihood of all his creatures, through obedience of his creatures to the laws or commands of their Creator, causing “the rain to fall and the sun to shine upon the just and the unjust,” and all men “to live and move and have their being in him,” Mat 5:45<\/span>; Act 17:28<\/span>; Act 17:31<\/span>.<\/p>\n 9. As it is written, He hath dispersed He brings forward a proof from Psa 112:9<\/span>, where, along with other excellencies of the pious man, the Prophet mentions this, too, — that he will not be wanting in doing good, but as water flows forth incessantly from a perennial fountain, so the gushing forth of his liberality will be unceasing. Paul has an eye to this — that we be not weary in well doing, (Gal 6:9<\/span>,) and this is also what the Prophet’s words mean. (722) <\/p>\n (722) “Our author, when commenting on the passage here referred to, remarks: “This passage is quoted by Paul, (2Co 9:9<\/span>,) in which he informs us, that it is an easy matter for God to bless us with plenty, so that we may exercise our bounty freely, deliberately, and impartially, and this accords best with the design of the Prophet.” — Calvin on the Psalms, vol. 4, p. 329. — Ed. <\/p>\n (9) As it is written, He hath dispersed abroad.<\/strong>The words are quoted from the LXX. version of Psa. 112:9<\/span>. At first it might almost seem as if they were quoted in a different sense from the original, and applied, not to the giver of alms, but to God as the giver of all good, dispersing His bounty and showing His righteousness. There are, however, sufficient grounds for taking them in their true meaning here also. The good man gives to the poor, the Psalmist had said; but he is not impoverished by his gifts. His righteousness (the word is used as it perhaps is in the better text in Mat. 6:1<\/span>but see Note therein the sense of alms-giving) continues still and for ever. He can, i.e.,<\/em> go on giving from a constantly replenished store. That this is the meaning is shown by 2Co. 9:3<\/span> of the Psalm: Wealth and riches shall be in his house, and his righteousness endureth for ever: the latter clause corresponding to the former, according to the laws of parallelism in Hebrew poetry.<\/p>\n 9<\/strong>. <\/strong> Written<\/strong> Psa 112:9<\/span>; quoted as applicable to the case. He<\/strong> Jehovah. <\/p>\n Dispersed<\/strong> Scattered blessings. <\/p>\n Righteousness<\/strong> Divine rectitude as shown in beneficence. <\/p>\n Remaineth for ever<\/strong> Is permanent and unchanging through all ages.<\/p>\n ‘As it is written, He (a righteous man) has scattered abroad, he has given to the poor. His righteousness abides for ever.’<\/p>\n For the Scripture’s model of a righteous man is that he scatters abroad what he possesses, he gives to the poor and needy, and thus he continues in righteousness for ever and ever (Psa 112:9<\/span>). The lesson is an important one. Perseverance in faith results from continuation in righteousness. Those whose generosity and love continues to overflow will thereby ensure the growth of their own spiritual lives. They prove themselves to be those who themselves enjoy the righteousness of God, given to them in Christ (2Co 5:21<\/span>), and their generous behaviour ensures that they continue in that righteousness in practical living.<\/p>\n But it may be that by this quotation Paul is also pointing out the truth of what he has said earlier. He has spoken in 2Co 8:13-14<\/span> of ‘give and take’. Here in the Psalm the righteous ‘Jew’ scattered abroad what he had. He supplied the need of the poor and needy. But now he is poor and needy himself, and it is therefore right that he himself should now receive the scattering abroad of others.<\/p>\n 2Co 9:9<\/span><\/em><\/strong>. <\/strong>His righteousness<\/em><\/strong><\/strong> His beneficence. <\/em>Vorst. Phil. S. part 1: p. 45 and so 2Co 9:10<\/span>. <\/p>\n 2Co 9:9<\/span> connects itself with . . This is to exhibit the fulfilment of the Scripture saying in your case: He scattered, He gave to the poor<\/em> ; [289] His righteousness remains for e2Co 9:<\/em> The quotation is Psa 112:9<\/span> (exactly after the LXX.), where the subject is .<\/p>\n ] figurative description of the beneficent man, who , Chrysostom. Comp. Symmachus, Pro 11:24<\/span> . Bengel well says: “Verbum generosum: spargere<\/em> , plena manu, sine anxia cogitatione, quorsum singula grana cadant.” But that Paul<\/em> (not the original) had in his view the image of strewing seed<\/em> , is already probable from 2Co 9:6<\/span> , and is confirmed by 2Co 9:10<\/span> (in opposition to Hofmann). Regarding the use in late Greek of the originally Ionic word, see Lobeck, ad Phryn.<\/em> p. 218.<\/p>\n ] is not, with Chrysostom, Theophylact, Calvin, Grotius, Estius, Bengel, Rosenmller, Vater, Emmerling, and others, to be taken as beneficence<\/em> (Zachariae and Flatt have even: recompense<\/em> ), which it never means, not even in Mat 6:1<\/span> ; but it always<\/em> means righteousness<\/em> , which, however, may, according to the context, as here (comp. Tob 14:11 ), be that which expresses itself by doing good<\/em> . So also which on this account is often translated by in the LXX. (see Gesen. Thes<\/em> . III. p. 1151; Buxt. Lex. Talm<\/em> . p. 1890). The Christian moral righteousness is beneficent through the love which comes from faith. Comp. Rom 12:9<\/span> ; Rom 10:13-15<\/span> ; Gal 5:6<\/span> .<\/p>\n . ] is, according to Paul, to be taken quite in the full sense of the words: remains for ever<\/em> (comp. Diod. i. 56; Lucian, Philops<\/em> . 17), never ceases, either before the Parousia, when his continues to develope its vital activity, as in general, so specially through beneficent love, or after the Parousia, when, in itself incapable of being lost, it has its eternal subsistence in love that cannot be lost (1Co 13:8<\/span> ; 1Co 13:13<\/span> ). Explanations, such as of a perpetua laus apud homines<\/em> and gloriosa merces apud Deum<\/em> (Estius, comp. Chrysostom, Grotius, Emmerling, and others), or that it applies merely to the earthly lifetime<\/em> of the beneficent one (Beza), are at variance with the words, which affirm the <\/em><\/strong> of the <\/em><\/strong> itself; and in the N. T. <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> <\/em><\/strong> is always to be taken in the definite sense of eternal<\/em> abiding. See Joh 8:35<\/span> ; Joh 12:34<\/span> ; Heb 7:24<\/span> ; 1Pe 1:25<\/span> ; 1Jn 2:17<\/span> . Comp. , Joh 6:27<\/span> . Hence de Wette also takes it too indefinitely: “that the beneficence itself, or the means for it, has enduring subsistence<\/em> .” Chrysostom and Theodoret have, moreover, inverting the matter, found the beneficence here, which Chrysostom compares to a fire consuming sins, to be the cause<\/em> of the justification. It is its consequence and effect<\/em> , Gal 5:6<\/span> ; Gal 5:22<\/span> , Col 3:12<\/span> ff., al.<\/em> , as is the Christian righteousness of life itself, Rom 6<\/span> ; Rom 8:4<\/span> ff.<\/p>\n [289] Regarding the notion of , which does not occur elsewhere in the N. T. ( , Etym. M<\/em> .), and its distinction from , which among the Greeks expresses the notion of mendicant poverty, see Arist. Plut<\/em> . 552 f.; Stallb. ad Plat. Apol<\/em> . p. 23 C. Regarding , egenus, esuriens<\/em> , see Jacobs, ad Anthol<\/em> . IX. p. 431, XII. p. 465.<\/p>\n 9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.<\/p>\n<\/p>\n Ver. 9. He hath dispersed abroad<\/strong> ] General Norice was like that bishop of Lincoln, that never thought he had that thing that he did not give. Of Mr Wiseheart, the Scottish martyr, it is reported, that his charity had never end, night, day, nor noon. He forbare one meal in three, one day in four for the most part to bestow it on the poor. He never changed his sheets but he gave them away.<\/p>\n 9.<\/strong> ] as it is written<\/strong> (i.e. fulfilling the character described in Scripture), He scattered abroad<\/strong> (metaph. from seed<\/em> : , Chrys.), he gave to the poor: his righteousness remaineth for ever<\/strong> . In what sense is used? Clearly in the only one warranted by the context that of ‘ goodness proved by beneficence<\/em> ,’ ‘a righteous deed, which shall not be forgotten, as a sign of righteousness in character and conduct.’ To build any inference from the text inconsistent with the great truths respecting ever insisted on by Paul (as Chrys., p 574, ( ), , ) is a manifest perversion.<\/p>\n 2Co 9:9-10<\/span> are parenthetical, containing an illustrative quotation and its application.<\/p>\n 2Co 9:9<\/span> . “ . . .: as it is written, sc.<\/em> , in the words of Scripture (perhaps the quotation was suggested by the image of sowing and reaping which recalled the word ), “ He, sc<\/em> ., the liberal man, hath scattered abroad<\/em> ( cf.<\/em> Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
Fuente: Albert Barnes’ Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible<\/b><\/i><\/h4>\n
Fuente: English Annotations on the Holy Bible by Matthew Poole<\/b><\/i><\/h4>\n
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible <\/b><\/i><\/h4>\n
Fuente: John Gill’s Exposition of the Entire Bible<\/b><\/i><\/h4>\n
Fuente: Robertson’s Word Pictures in the New Testament<\/b><\/i><\/h4>\n
Fuente: Vincent’s Word Studies in the New Testament<\/b><\/i><\/h4>\n
Fuente: Garner-Howes Baptist Commentary<\/b><\/i><\/h4>\n
Fuente: Calvin’s Complete Commentary<\/b><\/i><\/h4>\n
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Whedon’s Commentary on the Old and New Testaments<\/b><\/i><\/h4>\n
Fuente: Commentary Series on the Bible by Peter Pett<\/b><\/i><\/h4>\n
Fuente: Commentary on the Holy Bible by Thomas Coke<\/b><\/i><\/h4>\n
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary<\/b><\/i><\/h4>\n
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)<\/b><\/i><\/h4>\n
Fuente: Henry Alford’s Greek Testament<\/b><\/i><\/h4>\n
Fuente: The Expositors Greek Testament by Robertson<\/b><\/i><\/h4>\n