Being enriched in every thing to all bountifulness, which causes through us thanksgiving to God.
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EXPOSITORY (ENGLISH BIBLE)Being enriched in every thing.—The context points primarily to temporal abundance, but we can scarcely think that the other thought of the spiritual riches that are found in Christ (2Corinthians 8:9) was absent from the Apostle’s mind. On the word for “bountifulness” see Note on 2Corinthians 8:2. The participles are not grammatically connected with the preceding sentence, but the meaning is sufficiently obvious.
Which causeth through us thanksgiving to God.—His thoughts are obviously travelling on to the time of his arrival at Jerusalem, to the announcement of the collected gifts of the Gentile churches at a solemn gathering of the Church there, to the thanksgiving which would then be offered.
To all bountifulness - Margin, Simplicity, or liberality. The word (ἁπλότης haplotēs) means properly sincerity, candor, probity; then also simplicity, frankness, fidelity, and especially as manifesting itself in liberality; see Romans 12:8; 2 Corinthians 8:2. Here it evidently means "liberality," and the idea is, that property is given for this purpose, in order that there may be liberality evinced in doing good to others.
Which causeth through us ... - That is, we shall so distribute your alms as to cause thanksgiving to God. The result will be that by our instrumentality, thanks will be given to the great Source and Giver of all wealth. Property should always be so employed as to produce thanksgiving. If it is made to contribute to our own support and the support of our families, it should excite thanksgiving. If it is given to others, it should be so given, if it is possible, that the recipient should be more grateful to God than to us; should feel that though we may be the honored instrument in distributing it, yet the true benefactor is God.
bountifulness—Greek, "single-minded liberality." Translated "simplicity," Ro 12:8.
causeth through us—literally, "worketh through us"; that is, through our instrumentality as the distributors.
thanksgiving—on the part of the recipients.bountifulness, signifies simplicity, in opposition to deceit and fraud. We had it before, 2 Corinthians 8:2; so Romans 12:8: so, Jam 1:5, God is said to give aplwv, 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, cariv, eulogia, aplothv. The first lets us know the true root of all accceptable giving to those who are in distress, that must be free love: the second expresseth the true end, blessing God and our neighbour; serving the glory and commands of God, and the necessities of our brethren: this third expresseth the manner how we must give, that is, with simplicity. It is no true liberality where simplicity is wanting, that a man doth not what he doth with a plain heart and design to obey God and do good to his brother.
Which causeth through us thanksgiving to God; as a further argument to press them to this liberality, he tells them, that it would cause them that were the apostles and ministers of Christ, to offer thanksgiving unto God. 2 Corinthians 9:8 being included in a parenthesis; and the sense is, that God was not only able to give them a sufficiency, and would give them a sufficiency of temporal things, as food and raiment to their satisfaction, and contentment for themselves, but a fulness, an exuberancy, an overplus also; not for luxury and intemperance, but that having such an affluence in all the good things of life, they might at all times, and upon every occasion, exercise a bountiful disposition in relieving the poor:
which causeth through us thanksgiving to God; not their riches and fulness, but their liberal distribution of them to the poor saints, to which they were stirred up by the apostles; who were thankful to God who had so well succeeded their exhortations and advice, and which was the cause of thanksgivings in others: and since therefore such beneficence tended to the glory of God, as giving of thanks makes for his glory, this then ought to be attended to, and diligently performed; and so it furnishes out a new argument to this good work, which is enlarged upon in the following verses.Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.
EXEGETICAL (ORIGINAL LANGUAGES)2 Corinthians 9:11. The manner in which they will experience in themselves the αὐξήσει τὰ γεννήματα τ. δικαιοσύνης ὑμῶν just promised.
The participle is neither to be supplemented by ἐστέ or ἔσεσθε (Grotius, Rosenmüller, Flatt), nor to be attached to 2 Corinthians 9:8, so that 2 Corinthians 9:9-10 would be a parenthesis (Valla, Cornelius a Lapide, Knatchbull, Homberg, Wolf, Bengel, Schulz), which is forbidden by the portion of the discourse beginning afresh at 2 Corinthians 9:10; but it is anacoluthic, namely, in such a way that it is attached to the mentally supplied logical subject of what is promised in 2 Corinthians 9:10 (ὑμεῖς), and indeed of this whole promise, not merely of the portion of it contained in πληθυνεῖ τ. σπόρον ὑμῶν (Hofmann): inasmuch as you become enriched. Comp. on 2 Corinthians 1:7. The becoming rich in everything is, according to the connection (see 2 Corinthians 9:10), an earthly enrichment, not, however, in and for itself, but with the telic ethical reference: εἰς πᾶσαν ἁπλότητα, whereby Rückert’s objection disappears, that it would be unsuitable for the apostle to promise to his readers riches. Rückert understands it of a spiritual enrichment (2 Corinthians 8:7), and therefore attaches πλουτιζ. only to τῆς δικαιοσύνης ὑμῶν. This is as arbitrary as Hofmann’s interpretation of an internal enrichment, which makes the sowing abundant, so that they with small means are able to give more liberally than otherwise with large, if their growth on all sides in the Christian life ultimately issues in an increase of entire simplicity and self-devotion. Without arbitrary restriction and separation, ἐν παντὶ πλουτ. εἰς πᾶσ. ἁπλ. can only be a modal definition of the whole promise χορηγήσει on to δικαιοσ. ὑμῶν.
εἰς πᾶσαν ἁπλότ.] ἁπλότης does not mean even here (comp. on 2 Corinthians 8:2) bountifulness, but singleness, simplicity of heart; and εἰς expresses not the consequence of ἐν π. πλουτιζ., but the aim: for every simplicity, i.e. in order to bring it into exercise, to give it satisfaction (through the corresponding exercise of beneficence). The emphasis rests, as formerly on ἐν παντί, so here on πᾶσαν, whereby attention is directed to the present work of collection and every one that might be set on foot in future by Paul (ἥτις κατεργ. διʼ ἡμῶν κ.τ.λ.).
ἥτις κατεργάζεται κ.τ.λ.] quippe quae, etc. With this the discourse makes the transition to set forth the religious side of this blessing of the collecting work, 2 Corinthians 9:12 ff.
διʼ ἡμῶν] through our means, in so far as the work of the ἁπλότης, the collection, διακονεῖται ὑφʼ ἡμῶν, 2 Corinthians 8:19-20, and the apostle, for himself and his companions, feels so much that is elevating in this service of love, that he cannot let pass unmentioned.
The thanksgivers are the receivers of the gifts of the ἑπλότης. The paraphrase of Grotius: “quae causa est, cur nos gratias Deo agamus,” is incorrect (on account of διά, and of 2 Corinthians 9:12-13).
τῷ θεῷ] might belong to κατεργάζεται, but is better, because in uniformity with 2 Corinthians 9:12, joined to εὐχαριστίαν as an appropriating dative (Bernhardy, p. 88), which is quite warranted in keeping with the construction εὐχαριστεῖν τινι (comp. Stallb. ad Plat. Euthyphr. p. 13 D, Apol. S. p. 30 A).2 Corinthians 9:11. He now resumes the general subject of 2 Corinthians 9:8, ἐν παντὶ πλουτιζόμενοι here being in apposition with ἐν παντὶ … ἔχοντες there; there is thus no necessity to treat πλουτιζ. as a nom. pendens.—ἐν παντὶ πλουτιζόμενοι κ.τ.λ.: ye being enriched in everything unto all, i.e., all kinds of, liberality, which worketh through us (he goes on in the next verse to explain how this is) thanksgiving unto God; cf. 2 Corinthians 1:11, 2 Corinthians 4:15.bountifulness] (symplenesse, Wiclif; syngleness, Tyndale). The Greek word here is the same as in ch. 2 Corinthians 1:12, 2 Corinthians 8:2, where see notes. The word ‘bountifulness’ was first introduced by our translators, who however have liberality in the margin.
which] i.e. the ‘bountifulness’ or ‘singlemindness’ just spoken of.
causeth through us thanksgiving] i.e. your singleness of heart, your absence of all secondary and selfish motives, provides us with the means of alleviating the distresses of others, and thus elicits from them thanks to God out of the fulness of a grateful heart.2 Corinthians 9:11. Πλουτιζόμενοι, being enriched) This depends on, that ye may abound, 2 Corinthians 9:8. The present here is used to imply; having more than a sufficiency [2 Corinthians 9:8].Verse 11. - To all bountifulness; rather, to all simplicity, or "singleness of heart" (2 Corinthians 8:2). Through us. We are the agents in collecting and distributing your gifts (2 Corinthians 8:19, 20). Thanksgiving to God. From the recipients of your single-hearted generosity.
Better singleness or simplicity of heart. See on Romans 12:8.
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