| Barnes' Notes on the Bible Whiles by the experiment ... - Or rather, by the experience of this ministration; the proof (δοκιμῆς dokimēs), the evidence here furnished of your liberality. They shall in this ministration have experience or proof of your Christian principle. They glorify God - They will praise God as the source of your liberality, as having given you the means of being liberal, and having inclined your hearts to it. For your professed subjection ... - Literally, "For the obedience of your profession of the gospel." It does not imply merely that there was a profession of religion, but that there was a real subjection to the gospel which they professed. This is not clearly expressed in our translation. Tyndale has expressed it better, "Which praise God for your obedience in acknowledging the gospel of Christ." There was a real and sincere submission to the gospel of Christ, and that was manifested by their giving liberally to supply the needs of others. The doctrine is, that one evidence of true subjection to the gospel; one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the needs of the poor and afflicted friends of the Redeemer. And unto all people. That is, all others whom you may have the opportunity of relieving.
Clarke's Commentary on the BibleBy the experiment of this ministration - In this, and in the preceding and following verses, the apostle enumerates the good effects that would be produced by their liberal almsgiving to the poor saints at Jerusalem. 1. The wants of the saints would be supplied. 2. Many thanksgivings would thereby be rendered unto God. 3. The Corinthians would thereby give proof of their subjection to the Gospel. And, 4. The prayers of those relieved will ascend up to God in the behalf of their benefactors.
Gill's Exposition of the Entire BibleWhiles by the experiment of this ministration,.... That is, the poor saints at Jerusalem having a specimen, a proof, an experience of the liberality of the Gentile churches ministered to them by the apostles, first, they glorify God; by giving thanks unto him, acknowledging him to be the author of all the grace and goodness which they, and others, were partakers of; particularly for your professed subjection to the Gospel of Christ. The Gospel of Christ is the doctrine of grace, life, and salvation by Christ, of which he is the author, as God, the subject matter, as Mediator, and the preacher, as man: subjection to it lies in a hearty receiving of the doctrines of it, and a cheerful submission to his ordinances; and this subjection was professed, declared, and made known to the churches in Judea, by their sending so largely to their relief, which they would never have done, if they had not cordially embraced the Gospel of Christ; for true faith in the doctrine of grace, and a sincere obedience to it, are best declared and known by love to the saints; for faith works by love, both to Christ, and to his people: next they glorified God by giving thanks to him, for your liberal distribution unto them, and unto all men; which shows, that though they were truly grateful, and heartily thankful for the favours they themselves received, yet not for these only, but for what other poor saints, in other places, were also partakers of; yea, that in the first place they were more sensibly affected with, and more especially thankful for the grace of God bestowed on the Gentiles, in sending the Gospel among them, and bringing them to a subjection to it, than for the temporal good they received from them.
Vincent's Word StudiesExperiment of this ministration (δοκιμῆς τῆς διακονίας ταύτης). Commentators differ as to the interpretation; the difference hinging on the question whether the trial (experiment) applies to the service itself, or to those who render it: hence either "the proving of you by this ministration," as Rev., or the tried character of this ministration. Δοκιμή may mean, either the process of proving or the state of being approved, approvedness. The difference is immaterial. Your professed subjection (ὑποταγῇ τῆς ὁμολογίας ὑμῶν) A vicious hendiadys. Lit., as Rev., the obedience of your confession; that is, the obedience which results from your christian confession. Ὁμολογία is once rendered in A.V. confession, 1 Timothy 6:13; and elsewhere profession. Both renderings occur in 1 Timothy 6:12, 1 Timothy 6:13. Rev., in every case, confession. A similar variation occurs in the rendering of ὁμολογέω, though in all but five of the twenty-three instances confess is used. Rev. retains profess in Matthew 7:23; Titus 1:16, and changes to confess in 1 Timothy 6:12. In Matthew 14:7, promised (A.V. and Rev., see note), and in Hebrews 13:15, giving thanks; Rev., which make confession. Etymologically, confession is the literal rendering of ὁμολογία, which is from ὁμόν together, λέγω to say; con together, fateor to say. The fundamental idea is that of saying the same thing as another; while profess (pro forth, fateor to say) is to declare openly. Hence, to profess Christ is to declare Him publicly as our Lord: to confess Christ is to declare agreement with all that He says. When Christ confesses His followers before the world, He makes a declaration in agreement with what is in His heart concerning them. Similarly, when He declares to the wicked "I never knew you" ("then will I profess, ὁμολογήσω"), a similar agreement between His thought and His declaration is implied. The two ideas run into each other, and the Rev. is right in the few cases in which it retains profess, since confess would be ambiguous. See, for example, Titus 1:16. Liberal distribution (ἁπλότητι τῆς κοινωνίας) Rev., correctly, liberality of your contribution. Κοινωνία communion includes the idea of communication of material things, and hence sometimes means that which is communicated. See on Acts 2:42; so Romans 15:26; Hebrews 13:16. Compare the similar use of κοινωνέω, Romans 12:13, distributing; Philippians 4:15, communicated.
Geneva Study BibleWhiles by the {k} experiment of this ministration they glorify God for your {l} professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men; (k) By this proof of your liberality in this helping of them. (l) In showing with one consent that you acknowledge that Gospel alone which you have willingly submitted yourselves to, declaring by this that you agree with the church of Jerusalem.
People's New Testament 9:13 They glorify God for your professed subjection, etc. That the Corinthians had become subject to the gospel and God's means of succoring their temporal wants. Some Judaizing Christians at Jerusalem doubted whether the Gentile churches were really churches of Christ. Such a gift would tend to open their minds and remove their prejudices, an object very dear to the heart of Paul.
Wesley's Notes 9:13 Your avowed subjection - Openly testified by your actions. To all men - Who stand in need of it.
Jamieson-Fausset-Brown Bible Commentary13. by-through occasion of. experiment-Translate, "the experience" [Ellicott and others]. Or, "the experimental proof" of your Christian character, afforded by "this ministration." they-the recipients. for your professed subjection-Greek, "for the subjection of your profession"; that is, your subjection in accordance with your profession, in relation to the Gospel. Ye yield yourselves in willing subjection to the Gospel precepts, evinced in acts, as well as in profession. your liberal distribution-Greek, "the liberality of your contribution in relation to them," &c.
Matthew Henry's Concise Commentary9:6-15 Money bestowed in charity, may to the carnal mind seem thrown away, but when given from proper principles, it is seed sown, from which a valuable increase may be expected. It should be given carefully. Works of charity, like other good works, should be done with thought and design. Due thought, as to our circumstances, and those we are about to relieve, will direct our gifts for charitable uses. Help should be given freely, be it more or less; not grudgingly, but cheerfully. While some scatter, and yet increase; others withhold more than is meet, and it tends to poverty. If we had more faith and love, we should waste less on ourselves, and sow more in hope of a plentiful increase. Can a man lose by doing that with which God is pleased? He is able to make all grace abound towards us, and to abound in us; to give a large increase of spiritual and of temporal good things. He can make us to have enough in all things; and to be content with what we have. God gives not only enough for ourselves, but that also wherewith we may supply the wants of others, and this should be as seed to be sown. We must show the reality of our subjection to the gospel, by works of charity. This will be for the credit of our profession, and to the praise and glory of God. Let us endeavour to copy the example of Christ, being unwearied in doing good, and deeming it more blessed to give than to receive. Blessed be God for the unspeakable gift of his grace, whereby he enables and inclines some of his people to bestow upon others, and others to be grateful for it; and blessed be his glorious name to all eternity, for Jesus Christ, that inestimable gift of his love, through whom this and every other good thing, pertaining to life and godliness, are freely given unto us, beyond all expression, measure, or bounds.
Matthew Henry's Whole Bible CommentaryVerses 6-15 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, v. 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, v. 6. 2. It should be deliberately Every man, according as he purposes in his heart, v. 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, v. 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, v. 6. Such good returns may those expect who give freely and liberally in charity. For, (1.) God loveth a cheerful giver (v. 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, v. 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 (Ps. 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, v. 10, 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 (v. 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, v. 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, v. 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, v. 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, v. 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, v. 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. |
