15. Thanks<\/em> ] The word is the same which is elsewhere translated grace<\/em>.<\/p>\n for his unspeakable gift<\/em> ] This, as Dean Alford suggests (after Chrysostom), can be none other than Jesus Christ Himself. No other gift could correspond to the word ‘unspeakable,’ which suggests (like Rom 11:33<\/span>; Eph 3:18-19<\/span>) the idea of God. And in Jesus Christ ‘dwelleth all the fulness of the Godhead bodily’ (Col 2:9<\/span>). From Him all gifts of nature or grace proceed. And what the gift is which is above all others, we learn from such passages as Rom 5:15<\/span>; Rom 6:23<\/span>; Heb 6:4<\/span>. So Bengel. “Deus nobis dedit abundantiam bonorum internorum et externorum, quae et ipsa est inenarrabilis, et fructus habet consimiles.” See also Rom 8:32<\/span>.<\/p>\n Thanks be unto God – <\/B>Whitby supposes that this refers to the charitable disposition which they had manifested, and that the sense is, that God was to be adored for the liberal spirit which they were disposed to manifest, and the aid which they were disposed to render to others. But this, it is believed, falls far below the design of the apostle. The reference is rather to the inexpressible gift which God had granted to them in bestowing his Son to die for them; and this is one of the most striking instances which occur in the New Testament, showing that the mind of Paul was full of this subject; and that wherever he began, he was sure to end with a reference to the Redeemer. The invaluable gift of a Saviour was so familiar to his mind, and he was so accustomed to dwell on that in his private thoughts, that the mind naturally and easily glanced on that whenever anything occurred that by the remotest allusion would suggest it. The idea is, Your benefactions are indeed valuable; and for them, for the disposition which you have manifested, and for all the good which you will be enabled thus to accomplish, we are bound to give thanks to God. All this will excite the gratitude of those who shall be benefitted. But how small is all this compared with the great gift which God has imparted in bestowing a Saviour! That is unspeakable. No words can express it, no language convey an adequate description of the value of the gift, and of the mercies which result from it.<\/P> His unspeakable gift – <\/B>The word used here <\/SPAN><\/span> anekdiegeto means, what cannot be related, unutterable. It occurs nowhere else in the New Testament. The idea is, that no words can properly express the greatness of the gift thus bestowed on man. It is higher than the mind can conceive; higher than language can express. On this verse we may observe:<\/P> (1) That the Saviour is a gift to mankind. So he is uniformly represented; see Joh 3:16<\/span>; Gal 1:4<\/span>; Gal 2:20<\/span>; Eph 1:22<\/span>; 1Ti 2:6<\/span>; Tit 2:14<\/span>. Man had no claim on God. He could not compel him to provide a plan of salvation; and the whole arrangement – the selection of the Saviour, the sending him into the world, and all the benefits resulting from his work, are all an undeserved gift to man.<\/P> (2) This is a gift unspeakably great, whose value no language can express, no heart fully conceive. It is so because:<\/P> <\/p>\n (3) Thanks should be rendered to God for this. We owe him our highest praises for this. This appears:<\/P> (a) Because it was mere benevolence in God. We had no claim; we could not compel him to grant us a Saviour. The gift might have been withheld, and his throne would have been spotless, We owe no thanks where we have a claim; where we deserve nothing, then he who benefits us has a claim on our thanks.<\/P> (b) Because of the benefits which we have received from him. Who can express this? All our peace and hope; all our comfort and joy in this life; all our prospect of pardon and salvation; all the offers of eternal glory are to be traced to him. Man has no prospect of being happy when he dies but in virtue of the unspeakable gift of God. And when he thinks of his sins, which may now be freely pardoned; when he thinks of an agitated and troubled conscience, which may now be at peace; when he thinks of his soul, which may now be unspeakably and eternally happy; when he thinks of the hell from which he is delivered, and of the heaven to whose eternal glories he may now be raised up by the gift of a Saviour, his heart should overflow with gratitude, and the language should be continually on his lips and in his heart, thanks be unto God for His unspeakable gift. Every other mercy should seem small compared with this; and every manifestation of right feeling in the heart should lead us to contemplate the source of it, and to feel, as Paul did, that all is to be traced to the unspeakable gift of God.<\/P> Remarks<\/P> 1. This chapter, with the preceding, derives special importance from the fact that it contains the most extended discussion of the principles of Christian charity which occurs in the Bible. No one can doubt that it was intended by the Redeemer that his people should be distinguished for benevolence. It was important, therefore, that there should be some portion of the New Testament where the principles on which charity should be exercised, and the motives by which Christians should be induced to give, should be fully stated. Such a discussion we have in these chapters; and they therefore demand the profound and prayerful attention of all who love the Lord Jesus.<\/P> 2. We have here a striking specimen of the manner in which the Bible is written. Instead of abstract statements and systematic arrangement, the principles of religion are brought out in connection with a case that actually occurred. But it follows that it is important to study the Bible attentively, and to be familiar with every part of it. In some part of the Scriptures, statements of the principles which should guide us in given circumstances will be found; and Christians should, therefore, be familiar with every part of the Bible.<\/P> 3. These chapters are of special importance to the ministers of religion, and to all whose duty it is to press upon their fellow Christians the duty of giving liberally to the objects of benevolence. The principles on which it should be done are fully developed here. The motives which it is lawful to urge are urged here by Paul. It may be added, also, that the chapters are worthy of our profound study on account of the admirable tact and address which Paul evinces in inducing others to give. Well he knew human nature. Well he knew the motives which would influence others to give. And well he knew exactly how to shape his arguments and adapt his reasoning to the circumstances of those whom he addressed.<\/P> 4. The summary of the motives presented in this chapter contains still the most important argument which can be urged to produce liberality. We cannot but admire the felicity of Paul in this address – a felicity not the result of craft and cunning, but resulting from his amiable feelings, and the love which he bore to the Corinthians and to the cause of benevolence. He reminds them of the high opinion which he had of them, and of the honorable mention which he had been induced to make of them 2Co 9:1-2<\/span>; he reminds them of the painful result to his own feelings and theirs if the collection should in any way fail, and it should appear that his confidence in them had been misplaced 2Co 9:3-5<\/span>; he refers them to the abundant reward which they might anticipate as the result of liberal benefactions, and of the fact that God loved those who gave cheerfully 2Co 9:6-7<\/span>; he reminds them of the abundant grace of God, who was able to supply all their needs and to give them the means to contribute liberally to meet the needs of the poor 2Co 9:8<\/span>; he reminds them of the joy which their liberality would occasion, and of the abundant thanksgiving to God which would result from it 2Co 9:12-13<\/span>; and he refers them to the unspeakable gift of God, Jesus Christ, as an example, and an argument, and us urging the highest claims in them, 2Co 9:15<\/span>. Who, says Doddridge, could withstand the force of such oratory? No doubt it was effectual in that case, and it should be in all others.<\/P> 5. May the motives here urged by the apostle be effectual to persuade us all to liberal efforts to do good! Assuredly there is no less occasion for Christian liberality now than there was in the time of Paul. There are still multitudes of the poor who need the kind and efficient aid of Christians. And the whole world now is a field in which Christian beneficence may be abundantly displayed, and every land may, and should experience the benefits of the charity to which the gospel prompts, and which it enjoins. Happy are they who are influenced by the principles of the gospel to do good to all people! Happy they who have any opportunity to illustrate the power of Christian principle in this; any ability to alleviate the needs of one sufferer, or to do anything in sending that gospel to benighted nations which alone can save the soul from eternal death!<\/P> 6. Let us especially thank God for his unspeakable gift, Jesus Christ. Let us remember that to him we owe every opportunity to do good: that it was because he came that there is any possibility of benefiting a dying world; and that all who profess to love him are bound to imitate his example and to show their sense of their obligation to God for giving a Saviour. How poor and worthless are all our gifts compared with the great gift of God; how slight our expressions of compassion, even at the best, for our fellow-men, compared with the compassion which he has shown for us! When God has given his Son to die for us, what should we not be willing to give that we may show our gratitude, and that we may benefit a dying world.<\/P><\/p>\n Verse 15<\/span>. Thanks be unto God for his unspeakable gift.<\/B><\/I>] Some contend that Christ only is here intended; others, that the almsgiving is meant.<\/P> <\/P> After all the difference of commentators and preachers, it is most evident that the , unspeakable gift<\/I>, is precisely the same with the , superabounding<\/I> grace<\/I> or benefit<\/I>, of the preceding verse. If therefore Jesus<\/I> Christ<\/I>, the gift of God’s unbounded love to man, be the meaning of the unspeakable gift<\/I> in this verse, he is also intended by the superabounding grace<\/I> in the preceding. But it is most evident that it is the work of Christ in them<\/I>, and not Christ himself<\/I>, which is intended in the 14th verse 2Co 9:14<\/span>; and consequently, that it is the same work<\/I>, not the operator<\/I>, which is referred to in this last verse.<\/P> <\/P> A FEW farther observations may be necessary on the conclusion of this chapter.<\/P> <\/P> 1. JESUS CHRIST, the gift of God’s love<\/I> to mankind, is an unspeakable blessing<\/I>; no man can conceive<\/I>, much less declare<\/I>, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man; though this is not the meaning of the last verse.<\/P> <\/P> 2. The conversion<\/I> of a soul from darkness to light, from sin to holiness, from Satan to God, is not less inconceivable<\/I>. It is called a new creation<\/I>, and creative energy<\/I> cannot be comprehended.<\/I> To have the grace of God to rule the heart, subduing all things to itself and filling the soul with the Divine nature, is an unspeakable blessing<\/I>; and the energy that produced it is an unspeakable gift<\/I>. I conclude, therefore, that it is the work of<\/I> Christ<\/I> in the soul, and not Christ himself<\/I>, that the apostle terms the superabounding<\/I> or exceeding great grace<\/I>, and the unspeakable<\/I> gift<\/I>; and Dr. Whitby’s paraphrase may be safely admitted as giving the true sense<\/I> of the passage. “Thanks<\/I> be unto God for his<\/I> unspeakable gift<\/I>: i.e. this admirable charity (proceeding from the work of Christ in the soul) by which God is so much glorified, the Gospel receives such credit, others are so much benefited, and you will be by God so plentifully rewarded.” This is the sober sense of the passage; and no other meaning can comport with it. The passage itself is a grand proof that every good disposition<\/I> in the soul of man comes from God; and it explodes the notion of natural good<\/I>, i.e. good which God does not work<\/I>, which is absurd; for no effect<\/I> can exist without a cause<\/I>; and God being the fountain<\/I> of good<\/I>, all that can be called good must come immediately from himself. See Jas 1:17<\/span>.<\/P> <\/P> 3. Most men can see the hand of God in the dispensations of his justice, and yet these very seldom appear. How is it that they cannot equally see his hand in the dispensations of his mercy, which are great, striking, and unremitting? Our afflictions we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint<\/I>, but dead to gratitude<\/I>. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us? Ask his own eternal clemency; and ask the Mediator before the throne. The mystery of our preservation and salvation can be there alone<\/I> explained.<\/P><\/p>\n Interpreters are not agreed what the apostle here meaneth by Gods <\/P> unspeakable gift. Some by it understand Christ, who is the gift of God, and the Fountain of all grace; and to this the epithet unspeakable doth best agree. Others understand the gospel, by which the hearts of men are subdued, effectually disposed, and inclined to obey the will of God. Others think it is to be understood of thai habit of brotherly love, which from the Spirit of Christ, by the gospel, was wrought in the hearts of these Corinthians. If the last be meant, (to which the most incline), the apostle declareth his firm persuasion of them, that they would obey him in this thing, and giveth God thanks for giving them such a heart. Seeing the contribution was not yet made, though a year before they had declared their readiness to it, I should rather incline to interpret it concerning Christ; and that the apostle concludeth this whole discourse about contributing to the relief of these poor members of Christ, with a general doxology, or blessing of God for Jesus Christ, who is the Author and Finisher of all grace, without such a particular reference to the preceding discourse; yet hereby hinting to them, that without the influence of his grace they would, they could do nothing. <\/P> <\/p>\n 15. his unspeakable gift<\/B>thegift of His own Son, which includes all other inferior gifts (2Co 8:9<\/span>;Rom 8:32<\/span>). If we have receivedfrom God “His unspeakable gift,” what great thing is it, ifwe give a few perishing gifts for His sake?<\/P><\/p>\n Thanks be unto God for his unspeakable gift.<\/strong> Meaning either the goodness of God, both to the giver and receiver; for that the one gave so liberally, and the other received so largely, was from the grace of God, who so powerfully inclines the hearts of his children to do good, and offer so willingly of what he has given them, and who so wonderfully provides for the supply of the poor and needy; or else that exceeding grace of God which was so eminently, largely, and freely bestowed on the Corinthians in their effectual calling; or, as some think, Christ himself, who is to be sure “the unspeakable gift” of God; who, though his Son, his own Son, his only begotten Son, the Son of his love, his Son and heir, yet he gave him to be a covenant to the people, the head of his church, the Saviour of sinners, and to be a sacrifice in their room and stead: none can tell how great this gift is, which is so suitable and seasonable, so large and comprehensive, nor declare the love both of the Father and the Son, expressed in it. Thankful we should be for it; and our thankfulness should be shown by highly prizing and valuing this gift; by laying the whole stress of our salvation on Christ; by ascribing all the glory of it to him; by giving up ourselves to him, and to his interest; by walking worthy of him in all well pleasing, and by communicating to the support of his cause, and the supply of his poor ministers and members. And thus the apostle tacitly suggests one of the strongest arguments that can be used, to stir up the saints to generosity and liberality, taken from the wonderful grace of God in the gift of his Son; for if he of his free grace, and unmerited love, has given his Son to, and for his people, and with him all things freely, both the riches of grace and glory, then they ought freely and bountifully to communicate temporal good things to the poor members of Christ, for whom God and Christ have an equal love, as for themselves.<\/p>\n Thanks be to God <\/B> ( <\/SPAN><\/span>). Third time (verses 2Cor 9:11<\/span>; 2Cor 9:12<\/span>; 2Cor 9:15<\/span>).<\/P> For his unspeakable gift <\/B> ( <\/SPAN><\/span>). One of Paul’s gems flashed out after the somewhat tangled sentence (verses 10-14<\/span>) like a gleam of light that clears the air. Words fail Paul to describe the gift of Christ to and for us. He may have coined this word as it is not found elsewhere except in ecclesiastical writers save as a variant (B L) for <\/SPAN><\/span> in Aristeas 99 ( <\/SPAN><\/span>, “wonder beyond description,” Moulton and Milligan’s Vocabulary<\/I>). See similar word in Ro 11:33<\/span> (<\/SPAN><\/span>, unsearchable) and Eph 3:8<\/span>. <\/P> <\/p>\n Thanks, etc. These abrupt thanksgivings are common in Paul ‘s writings. See Rom 9:5<\/span>; Rom 11:33<\/span>; 1Co 14:57<\/span>; Gal 1:5<\/span>; Eph 3:20<\/span>. <\/P> Unspeakable [] <\/SPAN><\/span>. Lit., not to be told throughout. Only here in the New Testament. <\/P> <\/p>\n <\/strong><\/p>\n 1) “Thanks be unto God,”<\/strong> (charis to theo) “Thanks to God; Let thanks be or exist (continually) to or toward God,” Dan 6:10<\/span>; Luk 2:38<\/span>; Eph 5:20<\/span>; Psa 92:11<\/span>; 1Th 5:18<\/span>.<\/p>\n 2) “For his unspeakable gift,”<\/strong> (epi to anekdiegeto autou dorea) “For the indescribable gift of him,” or his indescribable gift, Joh 3:16<\/span>; Rom 6:23<\/span>. The gift of “eternal life,” through his Son! Who can describe it? This is a burst of doxology praise, to which Paul was often given upon consideration of salvation and eternity, Rom 11:33<\/span>; Eph 3:20<\/span>. What fruit faith in Jesus Christ had borne in the lives of true believers who had the light of life in them, and like Paul had obeyed the Lord in letting it shine in the midst of religious and irreligious heathenism, Joh 8:12<\/span>; Mat 5:15-16<\/span>.<\/p>\n OVER THE DOORWAY<\/strong><\/p>\n Over the triple doorway of Cathedral of Milan there are three inscriptions spanning the splendid arches. Over one is carved a beautiful wreath of roses, and underneath is the legend,<\/p>\n 1) “All that pleases is but for a moment.” Over the others is sculptured a cross, and these are the words beneath:<\/p>\n 2) “All that troubles is but for a moment.” But underneath the great central entrance in the main aisle is the inscription,<\/p>\n 3) “That only is important which is eternal.”<\/p>\n _Anon.<\/p>\n ETERNITY<\/strong><\/p>\n Eternity is infinite duration; duration discharged from all limits, without beginning, without succession, and without end. The schoolmen phrase it “punctum stans,” “and ever-abiding present,” We however, can positively conceive of eternity only as duration indefinitely extended from the present moment in two directions, – as to the past, and as to the future. These are improperly expressed as eternity a parte ante, or past; and eternity a parte post, or future.<\/p>\n -A.A. Hodge<\/p>\n (15) Thanks be unto God for his unspeakable gift.<\/strong>So the section on the collection for the saints comes to its close. We are left to conjecture to what gift the Apostle refers: whether to the love of God as manifested in Christ, or to the spirit of love poured into mens hearts. The use of the word in the Acts (Act. 2:38<\/span>; Act. 8:20<\/span>; Act. 10:45<\/span>; Act. 11:17<\/span>) is in favour of referring it to the gift of the Holy Ghost; that of Rom. 5:15<\/span>; Rom. 5:17<\/span>, to the gift of pardon or righteousness. Probably it did not enter into his thoughts to subject the jubilant utterance of praise to a minute analysis.<\/p>\n At this stage there was manifestly another pause, of greater or less length, in the act of dictating. Fresh thoughts of a different kind are working in his mind, and rousing feelings of a very different kind from those which had been just expressed. At last he again breaks silence and begins anew.<\/p>\n 15<\/strong>. <\/strong> Thanks<\/strong> St. Paul, like a master chorister, gives the first keynote to the anthem of thanksgiving to God which he has, with such a glow, been describing. <\/p>\n Gift<\/strong> The gift <\/strong> of that spirit of Christian charity that thus pours from one Church upon another. The two Churches were far apart, and different in race and language, but they were one in their unspeakable gift <\/strong> of Christian love.<\/p>\n ‘Thanks be to God for his unspeakable gift.’<\/p>\n And what is it that achieves all this? It is God’s unspeakable gift of His Son, a gift beyond describing, Who through the sacrifice of Himself made all this possible. How great then are the thanks that are due to Him. Through Him He is achieving more than we could ever have dreamed of.<\/p>\n Others suggest that this is Paul’s final attempt to motivate generous giving by suggesting that he is expecting the anticipated Corinthian gift to be ‘beyond all imagining’. Still others believe that Paul is describing the miracle of Jewish-Gentile unity or of the worldwide Gospel as proclaimed by Paul. Most, however, identify God’s ‘indescribable’ gift with Jesus Christ.<\/p>\n Excursus. What Does This Teach Us About Our Responsibility To Give Today?<\/p>\n There are various principles that are apparent from our examination of these two chapters.<\/p>\n 1) Firstly that we are to give systematically and according to our means (2Co 8:11<\/span> compare 1Co 16:2<\/span>). That is we are weekly to set aside our gifts on the basis of how we have prospered, and on the basis of what our genuine needs might be (not on the basis of our greed). It should be noted that there is no suggestion of ‘one tenth’. Although that is a good standard to aim at in the first place, it is nowhere said to be binding on a Christian. Some might be unable to afford a tenth, others could well afford much more than a tenth, and fail if they do not do so. The important point to note is that according to Jesus the test of our giving is not so much how much we give as how much we have left (Mar 12:41-44<\/span>).<\/p>\n It should be noted that Israel in fact gave considerably more than a tenth. For them that was only a beginning. On top of tithes came the offerings of various kinds, which were plentiful (e.g. Leviticus 1-7 which again are only a beginning. Offerings were multitudinous). The tithe was simply a means of providing for the physical needs of those who administered the Law and looking after the requirements of the cult, and of laying up provision for the poor, the needy and the stranger (Deu 14:28-29<\/span>).<\/p>\n Two standards are in fact laid before us, that of the Macedonians which was sacrificial and went beyond what they could afford (2Co 8:1-5<\/span>), in the same way as the widow in the Temple (Luk 21:34<\/span>). And the lesser standard applied as a general principle that we give as we are able.<\/p>\n 2) Secondly that we are not expected to give in such a way as not to be able to provide for our daily necessities (2Co 8:12-14<\/span>). Those for example with children to care for are clearly in a different position from those who have not. Giving should not hurt our children, although teaching them a certain level of discipline will do them no harm.<\/p>\n 3) Thirdly that we should ensure that the needs of all in all churches worldwide are met (2Co 8:14<\/span>). Paul defines need as a lack or shortage of life’s necessities (1Ti 6:8<\/span>). In the first century this amounted to a want of food, clothing or shelter (2Co 11:27<\/span>).<\/p>\n 4) Fourthly that our giving should be voluntary and from a generous heart. God loves someone who gives freely and gladly (2Co 9:7<\/span>; 2Co 8:12<\/span>). He wants nothing that is given grudgingly. If we begrudge our giving it is time that we re-examined our hearts, or the goal of our giving.<\/p>\n 5) Fifthly that our giving is to be an individual matter that is settled in the privacy of our own family circle. ‘Each should give what he has decided in his heart to give.’ Each is placed first for emphasis. Each should give, but the question is then, ‘how much?’ And the answer is that we should not be influenced by how much others give, or bound by what the church thinks we should give, but only influenced and bound by how much our own heart decides that we should give, taking into account the teaching of His word.<\/p>\n 6) Sixthly, our giving should result from a firm resolve. It should be “as each has purposed”. Proaireomai, found only here in the New Testament, means “to choose deliberately” or “to make up the mind about something.” Paul says that giving is to be based on a calculated decision made with considerable thought. It is not a matter to be settled lightly or impulsively. Giving is a ministry that requires as much thought and preparation as preaching.<\/p>\n 7) Seventhly our giving should not be publicised abroad. It should be ‘decided in the heart’ and given accordingly. What we give should arise simply be between us and God, and because we want to give in the will of God and to the glory of God and not for the glory of ourselves or benefit. Thus paradoxically do we lay up treasures in heaven.<\/p>\n End of excursus.<\/p>\n 2Co 9:15<\/span><\/em><\/strong>. <\/strong>Thanks be unto God for his unspeakable gift.<\/em><\/strong><\/strong> “When I think of these things, I desire sincerely to bless God, on your account, for all the grace he hath given you, and for all the usefulness with which he is pleased to honour you. But I would trace up all to what is, indeed, the fountain of all his other mercies to us, his having bestowed upon us his clear and only-begotten Son. Thanks daily, and everlasting thanks, be ascribed to our Father and our God for that his unutterable gift, of the excellence,importance, and grace of which neither men nor angels can worthily speak or conceive.” Or, by the unspeakable gift, <\/em>the Apostle may mean that exceeding grace <\/em>of Godhis precious gift to the world through Christ, which he speaks of in the preceding verse, as bringing forth such excellent fruits in the Corinthians. <\/p>\n Inferences.<\/em><\/strong>How peculiarly amiable does the Christian liberality of the Macedonians appear, (ch. 2Co 8:1-2<\/span>.) when considered as abounding in a great trial of affliction, and in the depth of their poverty!<\/em>yet a poverty mingled with an abundance of joy, on account of that rich and happy state into which the gospel had brought them. They were willing of themselves <\/em>to contribute even beyond their power; <\/em>as persons of common generosity would have estimated it. Nor did they, on their dying beds, <\/em>repent such an use of their property, or wish that it had been spent in gratifying their appetites, or hoarded for those whom they were to leave behind them: nor do they now <\/em>regret their liberalities, or complain that their exposed harvest <\/em>is perished. <\/p>\n May we remember their example for imitation! nor let any who have a mite <\/em>to spare be wholly deficient, how low soever their circumstances may be; remembering that gracious complacency with which, where there is a willing mind, <\/em>the smallest tribute to the treasury of God is accepted;according to what a man hath, and not according to what he hath not. <\/em>To elevate us to the most generous efforts of overflowing benevolence, may we ever bear in mind that grace of our Lord Jesus Christ, <\/em>of which we all know <\/em>something, but which it is impossible we should ever fully know, because it passeth knowledge;that grace, <\/em>which engaged him, when rich, for our sakes to become poor, <\/em>that we might be enriched by his poverty. <\/em>What have we that deserves to be called a possession, which we do not hold by an act of divine bounty and grace? <\/p>\n Let us then consider ourselves as under indispensable engagements, in consequence of it, to consecrate our all to him, conscious that our all is but a low return for the infinite obligations under which he has laid us. He has contrived and determined that the poor, <\/em>in some form or other, we should always have with us, <\/em>that we may do them good <\/em>as a token of our gratitude to him. Let us faithfully aim to supply their need; and he who hath most will have no superfluity to throw away upon the lusts or vanities of life; and he who has least will have no unsupplied lack. Thus the poor will rejoice in the relief of their necessities; and the rich, in the happiest and most delightful use of their abundance. <\/p>\n The tenderness of ministers, <\/em>in all points where the comfort and edification of the church is concerned, is, indeed, matter of the highest moment; and where it is remarkable in its degree, it affords just cause of thanksgivings <\/em>to God; for it is he <\/em>who puts into their hearts that earnest care, <\/em>who excites and maintains every sentiment of benevolence, when they offer themselves willingly to any generous and charitable service. It is grace <\/em>which has communicated whatever good is done; and it ought to be ascribed to the glory of the same Lord from whom it comes; for it loses all its value if it be not directed to this ultimate, this supreme end. <\/p>\n When the Corinthians desired to deposit their alms in the hands of St. Paul, they certainly acted a very wise part, as no man living could have rendered them more secure, as to the fidelity or the discretion of the distribution: and yet we see that, high as the Apostle’s character stood, and though he had so often given, and was daily renewing, such striking demonstrations both of his wisdom and integrity,he nevertheless would not undertake the trust alone; <\/em>but used all proper methods to prove his exactness in the management thereof, even to strangers, providing things honest <\/em>and laudable, not only in the sight of God, but also of men.<\/em> <\/p>\n May ministers be often thus employed as the almoners <\/em>of persons richer than themselves;(as their readiness to help the poor in their temporal <\/em>affairs may, and has often been found greatly to promote their usefulness in spirituals,<\/em>) and may they appear to have managed their trust with the like conscious and delicate honour. May they shew a disposition, like that of St. Paul, to assist in establishing and advancing the characters of their younger brethren, <\/em>and introducing them into esteem and confidence. Thus will they indeed most effectually strengthen their own hands, and edify and comfort the churches: thus will they prove the glory of Christ <\/em>themselves in the present age, and be the means of raising up others, who may eminently deserve that illustrious title in succeeding generations. Let us observe with pleasure the happy address of the Apostle, ch. 2Co 9:2<\/span> a felicity, not the result of craft, but of that amiable temper which was so eminent in him. He pleads the high opinion <\/em>he had entertained of his Corinthian friends, and the honourable things that he had said <\/em>of them; expressing his persuasion of their readiness to give, as a matter of bounty, not of constraint. He leads them to the inexhaustible stores of the divine liberality, <\/em>from which they had received their present all; from which he wishes they may receive more and more: and this not that these supplies might be ignobly consumed in self-gratifications, but employed in acts of the noblest beneficence. He represents to them the thanksgivings <\/em>which it had already occasioned to God, the refreshment it had administered to the saints, the honour <\/em>it did to their character and profession, and the esteem <\/em>and friendship for them which it excited in the minds of those, who, though unacquainted with them, were well affected towards their happiness, in consequence of this honourable specimen of their character. Who could withstand the force of such oratory? No doubt it was effectual to cultivate the temper which it applauded, and to add a rich abundance to the fruits of their righteousness. Let us then apply the thoughts here suggested for our own instruction, to excite us to abound in acts of liberality, <\/em>and to present them to God with that cheerfulness <\/em>which he loves. To him let us continually look, to make all grace abound in us, and seek a sufficiency <\/em>in all things relating to this present life, chiefly that we may be ready to every good work; that so our liberality may still endure, and that the multiplication of our seed sown may increase the fruits of our righteousness.<\/em> <\/p>\n To God be the praise of all ascribed. He ministers seed to the sower; <\/em>he supplies bread for food; <\/em>he calls up the blessings of harvest; he insures the advantages of commerce. May we praise him ourselves, <\/em>and, by the ready communication of the good things which he hath given us to those that want, not only supply their necessities, but give them cause to abound in thanksgiving to God, <\/em>as well as in prayer <\/em>for us; while they see and acknowledge that exceeding grace which is the spring of every generous motion in the human heart, and to which therefore be the glory <\/em>of all! <\/p>\n To conclude, happy shall we be if we learn that pious and evangelical turn of thought suggested by St. Paul, 2Co 9:15<\/span> if by all the other gifts of God <\/em>we are thus led up to the first and greatest unspeakable <\/em>gift of his love and mercy to sinful men. And surely we may thence encourage our hopes of whatever else is necessary and desirable; for, as this great Apostle elsewhere argues,he that spared not his own Son, but delivered him up for us all, <\/em>how is it possible that he should not be ready with him also freely to give us all things <\/em>that are truly good for us! Rom 8:32<\/span>. <\/p>\n REFLECTIONS.<\/strong>1st. The Apostle, with admirable address, while he seems to wave many arguments which he might have urged, yet by his confidence expressed in the readiness of the Corinthians to comply with his request, lays the strongest obligations on them to shew their generosity. He knew their forwardness; <\/em>he boasted of their zeal; <\/em>and it had excited a holy ambition in the Macedonians to follow them. For their own sakes, therefore, as well as his, he wished them to be ready, and had sent Titus and the brethren for this purpose, lest if any of the Macedonians came to them with him, he, not to say they themselves, might be put to shame in the confident boasting that he had made of them, should they be found unprepared, and their collections not completed. He sent therefore, that, having timely notice, all might be ready in the way most honourable for them, and most agreeable to the commendations he had given of them; not as an extorted alms, but as a noble, generous, willing contribution, the grateful acknowledgment due to God for all the singular mercies they had received. Note; <\/em>Alms given with reluctance, or squeezed out by mere importunity, only prove the covetousness, not the charity of the giver. <\/p>\n 2nd, The Apostle proceeds, 2. He suggests the strongest reasons to excite their liberality. (1.) It would be highly for their own advantage. He which soweth sparingly, shall reap also sparingly: and he which soweth bountifully, shall reap also bountifully. <\/em>(2.) God loveth a cheerful giver, <\/em>and his love is the greatest of blessings. (3.) He is able abundantly to recompense you, both in spiritual graces, and worldly goods; so that you shall still have an abundant sufficiency through his good providence, and be enabled to abound in every good work, never finding yourselves the poorer for what is spent in his blessed service. (4.) They would hereby secure lasting honour, since the scripture testifies of him who liberally dispenses to the poor, that his righteousness, <\/em>or alms, remaineth for ever, <\/em>and shall, if he be faithful unto death, bring forth the most blessed fruits in everlasting life, when the great Judge, in the day of his appearing, shall remember and reward him. (5.) Much glory will hereby accrue to God, as well as much good be done to the poor saints, who, experiencing the riches of your bounty, will be excited to offer their thanksgivings to God for this proof of your fraternal love, and of your real Fuente: The Cambridge Bible for Schools and Colleges<\/b><\/i><\/h4>\n
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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: 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
1. To direct them concerning the right manner of giving. It must be done, (1.) Bountifully, <\/em>according to our abilities. (2.) With deliberation, <\/em>not inconsiderately, but after weighing well what we can afford, consistent with the provisions that we owe to our own house. (3.) Not grudgingly, or of necessity, <\/em>as if it was extorted by importunity, or as if we were ashamed not to do as others; or as if our heart grieved to part with what our hand bestowed: such a spirit would mar the deed. <\/p>\n