11. bountifulness<\/em> ] ( symplenesse<\/em>, Wiclif; syngleness<\/em>, Tyndale). The Greek word here is the same as in ch. 2Co 1:12<\/span>, 2Co 8:2<\/span>, where see notes. The word ‘bountifulness’ was first introduced by our translators, who however have liberality<\/em> in the margin.<\/p>\n which<\/em> ] i.e. the ‘bountifulness’ or ‘singlemindness’ just spoken of.<\/p>\n causeth through us thanksgiving<\/em> ] 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.<\/p>\n Being enriched in everything … – <\/B>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.<\/P> To all bountifulness – <\/B>Margin, Simplicity, or liberality. The word (<\/SPAN><\/span> haplotes) means properly sincerity, candor, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality; see Rom 12:8<\/span>; 2Co 8:2<\/span>. 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.<\/P> Which causeth through us … – <\/B>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.<\/P><\/p>\n Verse 11<\/span>. Being enriched in every thing<\/B><\/I>] Observe, Why does God give riches? That they may be applied to his glory, and the good of men. Why does he increase<\/I> riches? That those who have them may exercise all bountifulness<\/I>. And if they be enriched in<\/I> every thing<\/I>, what will be the consequence if they do not exercise all bountifulness<\/I>? 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<\/I> thanksgiving to God<\/I>. The 9th and 10th verses should be read in a parenthesis, for this verse connects with the eighth<\/I>. 2Cor 9:2<\/span>; 2Cor 9:8-11<\/span><\/P><\/p>\n The word here translated bountifulness, signifies simplicity, in opposition to deceit and fraud. We had it before, 2Co 8:2<\/span>; so Rom 12:8<\/span>; so, Jam 1:5<\/span>, God is said to give <\/span>, 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, <\/span>, <\/span>, <\/span>. 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. <\/P> 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. <\/P> <\/p>\n 11.<\/B> Compare 2Co9:8<\/span>. <\/P> bountifulness<\/B>Greek,<\/I>“single-minded liberality.” Translated “simplicity,”Ro 12:8<\/span>. <\/P> causeth through us<\/B>literally,”worketh through us”; that is, through our instrumentalityas the distributors. <\/P> thanksgiving<\/B>on thepart of the recipients.<\/P><\/p>\n Being enriched in everything to all bountifulness<\/strong>,…. These words may be connected with 2Co 9:8<\/span> 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:<\/p>\n which causeth through us thanksgiving to God<\/strong>; 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.<\/p>\n Enriched <\/B> (<\/SPAN><\/span>). Present passive participle of <\/SPAN><\/span> for which see on 1Cor 1:5<\/span>; 2Cor 6:10<\/span> only other N.T. examples.<\/P> Liberality <\/B> (<\/SPAN><\/span>). See on 8:2<\/span>. Anacoluthon with nominative participle too far from <\/SPAN><\/span> for agreement. More like the independent use of the participle. <\/P> <\/p>\n Liberality [] <\/SPAN><\/span>. Better singleness or simplicity of heart. See on Rom 12:8<\/span>.<\/P> <\/p>\n 1 ) “Being enriched in everything,”<\/strong> (en panti ploutizomenoi) “Being enriched in every (kind of) thing, or every matter, Php_4:18-19; 1Co 4:8<\/span>.<\/p>\n 2) “To all bountifulness,”<\/strong> (eis pasan haploteta) “to all liberality;” or in order to all liberality, Mat 6:31-33<\/span>. That we may be able to help others, the needy, as surely as have our own needs met.<\/p>\n 3) “Which causeth through us,”<\/strong> (hetis katergazetai di’ hemon) “Which works out through us,” and causes in the hearts of others, because of our gifts, 2Co 1:11<\/span>; 2Co 4:15<\/span>.<\/p>\n 4) “Thanksgiving to God,”<\/strong> (eucharistian to theo) “Thanksgiving to or toward God,” the author of all good, every good and perfect gift, Jas 1:17<\/span>; Eph 5:20<\/span>; Col 2:7<\/span>; 1Ti 4:3-4<\/span>.<\/p>\n 11. May be enriched unto all bountifulness. Again he makes use of the term bountifulness, to express the nature of true liberality — when, <\/p>\n casting all our care upon God, (1Pe 5:7<\/span>,) <\/p>\n we cheerfully lay out what belongs to us for whatever purposes He directs. He teaches us (729) 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. <\/p>\n 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. <\/p>\n (729) “ Or yci il nous remonstre et donne a entendre;” — “Now here he shows us and gives us to understand.” <\/p>\n (11) Being enriched in every thing.<\/strong>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<\/span>) was absent from the Apostles mind. On the word for bountifulness see Note on 2Co. 8:2<\/span>. The participles are not grammatically connected with the preceding sentence, but the meaning is sufficiently obvious.<\/p>\n Which causeth through us thanksgiving to God.<\/strong>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.<\/p>\n 11<\/strong>. <\/strong> Enriched<\/strong> In both heart and means. <\/p>\n To all bountifulness<\/strong> To a full abundance of charitable givings. <\/p>\n Causeth thanksgiving<\/strong> The benefaction not only benefits man, but raises a rich thanksgiving to God<\/strong>.<\/p>\n 2Co 9:11<\/span><\/em><\/strong>. <\/strong>Being enriched, <\/em><\/strong>&c.<\/strong> This should be connected with 2Co 9:8<\/span> the 9th and 10th being in a parenthesis. <\/p>\n 2Co 9:11<\/span> . The manner in which they will experience in themselves the . just promised.<\/p>\n The participle<\/em> is neither to be supplemented by or (Grotius, Rosenmller, Flatt), nor to be attached to 2Co 9:8<\/span> , so that 2Co 9:9-10<\/span> 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<\/span> ; but it is anacoluthic<\/em> , namely, in such a way that it is attached to the mentally supplied logical subject of what is promised in 2Co 9:10<\/span> ( ), and indeed of this whole promise, not merely of the portion of it contained in . (Hofmann): inasmuch as you become enriched<\/em> . Comp. on 2Co 1:7<\/span> . The becoming rich in everything<\/em> is, according to the connection (see 2Co 9:10<\/span> ), an earthly<\/em> enrichment, not, however, in and for itself, but with the telic ethical reference: , whereby Rckert’s objection disappears, that it would be unsuitable for the apostle to promise to his readers riches. Rckert understands it of a spiritual<\/em> enrichment (2Co 8:7<\/span> ), and therefore attaches . only to . This is as arbitrary as Hofmann’s interpretation of an internal<\/em> enrichment, which makes the sowing abundant<\/em> , so that they with small means are able to give more liberally than otherwise with large, if their growth<\/em> on all sides in the Christian life ultimately issues in an increase of entire simplicity and self-devotion<\/em> . Without arbitrary restriction and separation, . . . can only be a modal definition<\/em> of the whole<\/em> promise on to . .<\/p>\n .] does not mean even here (comp. on 2Co 8:2<\/span> ) bountifulness<\/em> , but singleness, simplicity of heart<\/em> ; and expresses not the consequence<\/em> of . ., but the aim: for<\/em> every simplicity, i.e.<\/em> in order to bring it into exercise, to give it satisfaction (through the corresponding exercise of beneficence). The emphasis rests, as formerly on , so here on , whereby attention is directed to the present work of collection and every one that might be set on foot in future by Paul ( . . . .).<\/p>\n . . .] quippe quae<\/em> , etc. With this the discourse makes the transition to set forth the religious<\/em> side of this blessing of the collecting work, 2Co 9:12<\/span> ff.<\/p>\n ] through our means<\/em> , in so far as the work of the , the collection, , 2Co 8:19-20<\/span> , and the apostle, for himself and his companions, feels so much that is elevating<\/em> in this service of love, that he cannot let pass unmentioned.<\/p>\n The thanksgivers<\/em> are the receivers<\/em> of the gifts of the . The paraphrase of Grotius: “quae causa est, cur nos<\/em> gratias Deo agamus<\/em> ,” is incorrect (on account of , and of 2Co 9:12-13<\/span> ).<\/p>\n ] might belong to , but is better, because in uniformity with 2Co 9:12<\/span> , joined to as an appropriating dative (Bernhardy, p. 88), which is quite warranted in keeping with the construction (comp. Stallb. ad Plat. Euthyphr<\/em> . p. 13 D, Apol. S.<\/em> p. 30 A).<\/p>\n 11 Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. <\/p>\n<\/p>\n <\/strong><\/p>\n Ver. 11. Which causeth through us<\/strong> ] 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. <\/p>\n 11.<\/strong> ] Method in which you will be thus blessed by God<\/em> . In every thing being enriched<\/strong> (the construction is an anacoluthon, as in ref. and in ch. 2Co 1:7 al.: nothing need be supplied) unto all liberality<\/strong> (i.e. in order that you may shew all liberality. On . see note, Rom 12:8 ), which<\/strong> (of a sort which) brings about by our means<\/strong> (as the distributors of it) thanksgiving<\/strong> (from those who will receive it) to God<\/strong> .<\/p>\n 2Co 9:11<\/span> . He now resumes the general subject of 2Co 9:8<\/span> , here being in apposition with there; there is thus no necessity to treat . as a nom. pendens.<\/em> . . .: ye being enriched in everything unto all, i.e.<\/em> , all kinds of, liberality, which worketh through us<\/em> (he goes on in the next verse to explain how this is) thanksgiving unto God; cf.<\/em> 2Co 1:11<\/span> , 2Co 4:15<\/span> .<\/p>\n Being enriched. Greek. piontizo. See 1Co 1:5, <\/p>\n bountifulness. Greek haplotes. Sec 2Co 1:12. <\/p>\n causeth = worketh, Greek. ketergazomai, as 2Co 4:17. <\/p>\n through. Greek. dia. App-104. 2Co 9:1. <\/p>\n 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. 2Co 1:7 al.: nothing need be supplied) unto all liberality (i.e. in order that you may shew all liberality. On . 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.<\/p>\n 2Co 9:11. , 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].<\/p>\n 2Co 9:11<\/p>\n 2Co 9:11 <\/p>\n ye being enriched in everything unto all liberality,-Connecting back with verse 8, he means that the blessings of God will be enriched so that the giver may be enabled to abound in liberality.<\/p>\n which worketh through us thanksgiving to God.-Liberality being administered through the Corinthians to the needy will cause them to render much thanksgiving to God. [ So the good effects of the liberality of Christians is not limited to the relief of the temporal necessities of their brethren; it had the higher effect of promoting gratitude and praise to God.] <\/p>\n enriched: 2Co 8:2, 2Co 8:3, 1Ch 29:12-14, 2Ch 31:10, Pro 3:9, Pro 3:10, Mal 3:10, Mal 3:11, 1Ti 6:17, 1Ti 6:18 <\/p>\n bountifulness: or, liberality, Gr. simplicity, 2Co 8:2,*Gr: Rom 12:8 <\/p>\n which: 2Co 9:12, 2Co 1:11, 2Co 4:15, 2Co 8:16, 2Co 8:19 <\/p>\n Reciprocal: Gen 26:12 – an hundredfold Lev 7:12 – a thanksgiving 1Ki 3:6 – mercy Psa 132:15 – bless her provision Psa 145:7 – abundantly Ecc 11:6 – thou knowest Son 5:1 – eat Mat 25:17 – he also 1Co 1:5 – in every 2Co 9:8 – always 2Co 9:15 – Thanks Col 3:15 – and be Heb 6:10 – which Rev 7:12 – thanksgiving<\/p>\n 2Co 9:11. Bountifulness means liberality, and the faithful disciple who is disposed to be generous in his support of the cause of Christ, may expect to be able to perform the worthy service. Through us. The apostle was going to take the gifts of the Corinthians to the needy ones in Judea, which would cause them to give God thanks.<\/p>\n 2Co 9:11. Ye being enriched in every thing unto all liberality (see on this word, 2Co 8:2), which worketh through us (when we shall present it to the poor brethren at Jerusalem) thanksgiving to God.<\/p>\n Verse 11<\/strong> <\/strong> Their free gift would multiply their ability to give freely and cause the ones who received to glorify God. <\/p>\n 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.] <\/p>\n Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. 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 … Continue reading “Exegetical and Hermeneutical Commentary of 2 Corinthians 9:11”<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"","ping_status":"","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[1],"tags":[],"class_list":["post-28913","post","type-post","status-publish","format-standard","hentry","category-commentary"],"_links":{"self":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28913","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/comments?post=28913"}],"version-history":[{"count":0,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/posts\/28913\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/media?parent=28913"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/categories?post=28913"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.biblia.work\/bible-commentary\/wp-json\/wp\/v2\/tags?post=28913"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}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 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
Fuente: Companion Bible Notes, Appendices and Graphics<\/b><\/i><\/h4>\n
Fuente: The Greek Testament<\/b><\/i><\/h4>\n
Fuente: Gnomon of the New Testament<\/b><\/i><\/h4>\n
Fuente: Old and New Testaments Restoration Commentary<\/b><\/i><\/h4>\n
Fuente: The Treasury of Scripture Knowledge<\/b><\/i><\/h4>\n
Fuente: Combined Bible Commentary<\/b><\/i><\/h4>\n
Fuente: A Popular Commentary on the New Testament<\/b><\/i><\/h4>\n
Fuente: Gary Hampton Commentary on Selected Books<\/b><\/i><\/h4>\n
Fuente: McGarvey and Pendleton Commentaries (New Testament)<\/b><\/i><\/h4>\n","protected":false},"excerpt":{"rendered":"