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2 Corinthians 9:1. For me, however, it is unnecessary to write to you about helping the saints, He talked about this service for such a long time before and, again intending to talk about it, says that it is unnecessary for him to write about it. And he does it wisely in order to attract them more. For when Paul has such an opinion of them that they do not need advice regarding alms, then it would be a shame for them to subsequently be found below the good opinion of them. 2 Corinthians 9:2. for I know your zeal and I boast of you before the Macedonians that Achaia has been prepared since last year, I myself know, he says, your zeal, and not only do I know this, but I boast to others that all of Achaia is ready, and not just Corinth, and that nothing remains but for those who collect alms to come to you. So, I will be ashamed if my praises turn out to be vain and false. and your zeal has encouraged many. Above he says: the Macedonians are willing and asked us. How can he now say: “And your zeal has encouraged many?” He did not say: all, but many. Some were willing and asked us, while others were excited by your jealousy; for many are in need of encouragement. Otherwise: we did not advise them, did not convince them, but only praised you, and this was enough to convince them. See how the Corinthians are motivated by the example of the Macedonians, and the Macedonians by the example of the Corinthians. You, he says, have become teachers for them; Don’t turn out to be worse than your students, teachers. 2 Corinthians 9:3. I sent my brothers so that my praise of you would not be in vain in this case, but so that you, as I said, would be prepared. He makes himself, as it were, a member of the Corinthian church and worries about it. For he says: since I boasted about you, I was afraid, so as not to be put to shame, and therefore I sent my brothers, “so that my praise would not be in vain,” that is, so that my praise would not be exposed by you as empty and vain. For, he says, while I admired you, I boasted before everyone and before them. So, if you show yourself to be different, the shame will be common; however, not in everything, but only “in this case,” that is, let me not be ashamed in one of my assumptions regarding alms; but “so that you are prepared,” as I said to the Macedonians, that in Achaia everyone is already ready and they lack nothing. 2 Corinthians 9:4. And so that when the Macedonians come with me and find you unprepared, we will not remain in shame - I do not say “you” - having boasted with such confidence. Again he turns to the same thing and expresses concern with greater force, convincing them with human considerations. For there is greater shame when someone puts himself to shame in front of others. Maybe, he says, you are counting on me as someone you know; but think about the Macedonians who, perhaps, will come with me, which is likely. “And they will find you,” he did not say: unwilling, but: “unprepared.” For even that is a shame if you are not ready and cannot collect quickly; all the more shame if you have not collected anything, or have collected less than what is appropriate. But saying: “so that we do not remain in shame,” I do not say “you,” boasting with such confidence,” he softens his speech, “that is, we will not be ashamed in everything, but only in praising regarding alms; for everything else concerning you is beyond reproach. He says this not to flatter them, but rather to make them more diligent, so that those who are praised in everything and in this do not turn out to be unworthy of praise and below themselves. By the words: “I do not say “you”” shows that they will be more disgraced than he; for it is their sin. By “part” we mean the basis, or the very matter, or the essence of praise. 2 Corinthians 9:5. Therefore, I considered it necessary to ask the brothers to go to you in advance and take care in advance, so that your blessing, already announced, would be ready as a blessing, and not as a tax. So that it does not seem to contradict what was said above: “it is unnecessary for me to write to you,” while now he is talking about the same thing again, talking about generosity and doing things with cordiality, for which, he says, I sent the brothers. Encouraging two opposing actions, namely, to serve in abundance and with cordiality, he very wisely moves on to both. For first he speaks of cordiality in giving alms, and then of another article. Alms, he says, are “blessings”; for no one gives a blessing with grief. It also shows the fruit that grows directly from this: those who give are filled with blessings. However, he did not limit himself to this, but added: “and not as an extortion.” Don’t think, he says, that we are taking this from you out of greed; on the contrary, we want to bring you a blessing. So, someone who gives alms under compulsion is, as it were, infected with greed. 2 Cor.9:6. With this I will say: he who sows sparingly: (φειδομένως) will also reap sparingly; and whoever sows generously will also reap generously. He moves on to another article, that one should serve with generosity, and says: “I will say this,” that is, I add to what was said that one should not serve with frugality. He didn’t say “sparingly,” but he used the noblest name of frugality 1 . He called the very thing sowing, so that you would immediately turn your attention to the reward and understand that you receive more than you give. After speaking about alms with generosity, he again reminds of alms with cordiality: this is shown, as said above, by the words: “sows generously.” 2 Cor.9:7. Each one should give according to the disposition of his heart, not grudgingly or under compulsion; For God loves a cheerful giver. He stops at the speech about alms with cordiality, knowing that the example of the Macedonians is sufficient to motivate them to greater alms and to shame them if they turn out to be lower than those. Their mind heals, so that the work they do is a virtue; for what is forced is not virtue. Therefore, as a true teacher, he wants his students, when doing something, to do it as virtue requires, and, moreover, voluntarily, so that their reward will be complete; for what is done under compulsion loses its reward. Therefore, he says: each one should give according to his will, and not with grief or coercion. He also cites evidence from Solomon. Although the saying of the Wise One speaks of generosity, he also refers it to alms with cordiality, or, if you want, to both together. 2 Corinthians 9:8. God is able to make all grace abound to you, These words refute the mentality that many have when they say: if I give a lot, I’m afraid, lest I myself become poor. God, he says, can enrich you so much that you can perform all grace, that is, all alms, in abundance. So give generously, so that your alms may always and always increase. so that you, always having all sufficiency in everything, may abound in every good work, Do you see? He does not ask them for wealth, but for contentment. By saying this, he shows that he does not force or force them to give because of lack, so that later they will not have contentment. At the same time, teaching how to use the gifts of God, he says: “so that you may be rich in every good work.” In bodily blessings, he says, I wish you contentment, and in spiritual blessings (for this is what the words mean: “every good deed”) - abundance, so that you will not only be merciful in abundance, but that you will diligently do every godly deed. 2 Corinthians 9:9. as it is written: he lavished it, he gave it to the poor; his truth endures forever. Above he said: “abundantly.” In support of this, he cites evidence from the prophet: “wasted,” for this word indicates generosity and excess. And although the given no longer exists, “truth,” that is, love for mankind (he calls it that because it justifies a person and resolves sins), remains forever, both here and there. That is why the merciful is loved by everyone, and his descendants are loved by future tribes. 2 Cor.9:10. But he who gives seed to the sower and bread for food will give abundance to what you sow and will multiply the fruits of your righteousness, With these words he asks them for both carnal and spiritual benefits and confirms his word with a clear example of agriculture. For if God gives seed to those who sow the earth, and food to those who feed the body, much more to those who till the heavens and feed the soul. In the words “may he give abundance to what you sow” he speaks of sensory wealth, which, in order to become spiritual sowing, he advises to give to the poor. For through this every good work and abundance of righteousness grows in us. That’s why he says: “and he will multiply the fruits of your righteousness.” Notice here that he introduces God as giving us not vain pleasures, but food, for he says: “and bread for food.” The same is found in Isaiah (see Is.55:10). 2 Cor.9:11. so that you may be rich in all things, in all generosity, which through us produces thanksgiving to God. Again he shows how wealth should be used, and says that one should not bury it in the ground, but have it “for all generosity,” that is, share it generously. But since many find generosity in harlots and actors, he says: I mean that generosity that brings “thanksgiving” to God, and not only thanksgiving, but much more, which he talks about further, so that, by showing the many good consequences of generosity, he can make them more zealous for it. 2 Corinthians 9:12. For the work of this ministry not only replenishes the poverty of the saints, but also produces abundant thanksgiving to God in many; 2 Cor.9:13. for, seeing the experience of this service, they glorify God for your obedience to the Gospel of Christ that you profess and for your sincere communication with them and with everyone, 2 Cor.9:14. praying for you, according to your disposition, for the grace of God that abounds in you. “The work of this ministry,” he says, that is, helping with property, does a lot, for it not only fills the needs of the brethren, but also “abundances,” that is, provides them with more than they need; and this service and the testimony of the service of philanthropy evokes much gratitude. They glorify God because you are so obedient to the Gospel that you carry out its commands with generosity; for the Gospel teaches almsgiving. And in another way they glorify God - for your simplicity and kindness, poured out not only to them, but also to all the faithful poor. For they do not envy, like other beggars, but give thanks for what you give to others, which serves as a sign of their great virtue. Therefore, those who are so unenvious and so virtuous should be given with greater generosity. In addition, they are also praying for you, as if to be worthy to see you, not for the sake of possessions, but for the sake of the grace of God, given to you in abundance. Again he calls the act of alms grace, attributing everything to God so that they do not become proud. With the words “the abounding grace of God,” he encourages them to make their generosity more abundant, so that others do not surpass and defeat them. 2 Corinthians 9:15. Thanks be to God for His ineffable gift! Gift refers to the benefits that come from alms to both the giver and the recipient. Or: it reminds us of the benefits that we have received through the incarnation of Christ, saying, as it were: do not think that you are doing a great thing. The benefits we have received from God are indescribable. What is great in the fact that we give away small and perishable things? In the Slavic text: “sow with poverty, and with poverty you will reap.” Φειδομένως - “thrifty, stingy.” St. Theophylact chooses the meaning of “thrifty,” which is why he writes about the words of the apostle: he did not say “sparingly.” You might be interested in: