Chapter 9
V1-2 perissos translated ‘superfluous’ is better translated as extraordinary. It was not extraordinary for Paul to discuss the service to the saints, as they already exhibited great prothumia/eagerness and readiness of mind to accept his exhortations. Their zeal was so intense and impressive that it had led other congregations to be excited and stirred up too. Achaia, from which the Corinthians emanated from, was ready a year earlier cf 8:10. Paul had gloried on account of them, even expressing their zeal to the Macedonians, who according to 8:1-3 were and exemplary congregation.
v3 -4 Paul then clarifies his purpose of sending Titus and the two brethren, in order for them to ensure that the Corinthian ecclesia would be prepared in abundance of grace being exercised for the benefit of the lost, proving them to be good ambassadors of the message of reconciliation to be preached by them. If chapter breaks are removed, this statement falls in line with the narrative and theme laid out in chapters 6-8. Paul felt it necessary for Titus and the brethren to prepare them fully in this ministry, so that when Paul visited them, he would not be disappointed, especially if some of the members of the Macedonian congregation, to whom he had expressed his praise for the Corinthians, were to tag along with him. This would ensure that he would not be disappointed, nor embarrassed by their conduct.
V5 This verse in the KJV totally butchers the theme set by Paul, and has hence led to almost every other commentator relating chapters 8 and 9 to collection of alms. The word bounty is a horrendous and very misleading translation. The Greek word is eulogia, which means praise, commendation or adoration. Prokataggello translated wherefore you had notice before, is better translated as ‘announced beforehand’. The clear Greek translation of this verse is terribly lost by the strange English used here.
Basically, Paul is saying that he felt it prudent to summon Titus and the brethren to precede him in visiting the Corinthians and prepare the ecclesia in advance their praise, commendation or adoration, which had been announced beforehand. This he did to ensure that the Corinthians would be prepared concerning this matter of praise, instead of that of pleonexia/covetousness, of which had been their former conduct cf Eph 5:2-3; Col 3:4-5. Again, I must stress money is not the theme here. The word bounty inserted here, has justified creation of errant doctrines resulting in the laity enriching greedy pastors.
V6 The words epi eulogia translated bountifully, again gives a warped sense of the meaning, which when also read with the warped translation of v5 further leads one down the errant tangent of money. Epi eulogia means upon praise. If one does not veer off the theme of spreading the abundant gospel of grace to the lost, it is abundantly clear that the sowing being referred to here is of the message of reconciliation to Elohim through the gospel of grace, given to the saints by the apostles, who were handed it down by Yeshua the Messiah cf 5:19-20. As saints we are commissioned to spread this gospel message to the ends of the earth cf Mk 16:15; Matt 28:19-20. Those who sow it sparingly shall reap sparingly in heaven, those who sow it upon praise, commendation or adoration shall reap upon praise in heaven too. Giving of monetary alms and tithes for the clergy is not the theme and totally against Paul’s standard of living, nor that of Messiah.
V7 The KJV translators and subsequent translations, worse still then inserted words that do not exist in the original manuscript, in their rather ignorant or deliberate diabolical endeavours to turn Paul’s theme into monetary offerings rather than spreading of the gospel of grace. The words ‘so let him give’ do not exist in the original Greek manuscripts. Ek lupe translated ‘grudgingly’ means out of sadness. Ananke translated ‘of necessity’ means in distress. One must not sow the seed of the gospel of grace out of sadness nor in distress, but rather Elohim loves one who does so cheerfully. The giving is not of money but of time and effort spent spreading this gospel, that leads others unto reconciliation to their heavenly Father.
V8 To avoid misinterpretation, the Holy Spirit through Paul then ties up this narrative with grace not money, which totally dispels any confusion. The Greek pas charis perisseuo pas charis is translated ‘all grace abound’, which diminishes the true sense of the translation which should be literally all grace to excel or overflow all grace. In essence Paul is saying Elohim is able to give us overflowing, limitless oceans of grace which will provide sufficiency in all things exceedingly and without limit. If only we knew what great power is in our possession, if we would but step out boldly into the battlefield and raze the host of hell to the ground. This limitless power is only available to those who exercise agathos/honourable, useful work in the kingdom of Elohim.
V9 quotes Ps 112:9. Skorpizo translated ‘He hath dispensed abroad’ means to scatter or to fly in all directions. Elohim does indeed dispense His blessings widely and exceedingly to the poor yet rich in faith cf Matt 5:3; Jm 2:5. They receive the kingdom of Elohim which is grace and salvation unto eternal life, wherein lie the bountiful promises of Elohim. An ecclesia poor in possessions due to persecution and strife for the word, could hardly be advocated to give money to the clergy for heavenly reward, as is erroneously interpreted in this and preceding verses.
V10 He that supplies the seed to the sower is Elohim, who gives the gospel of grace unto reconciliation to Him, to the saints. He supplies the bread of life who is His Son Yeshua and who is throughout the pages of the Bible, our source of spiritual nourishment cf Jn 6:32-35. Those willing saints who nourish upon this word and do as it says have their seed multiplied, leading to abundance of fruit yielded. The gospel truth increases in such saints leading to the increase in winning of souls for the kingdom of Elohim cf Matt 25:20-21,28-29. The seed and the fruit are only multiplied and increased in those who righteously heed the word/bread of Elohim by being doers of it and not only hearers. This means walking and preaching in Torah truth.
V11 How can one who is immersed in limitless Holy Spirit power not break out in praise to the supplier who is none other than YHVH Elohim, the Most High.
V12 prosanapleroo translated ‘supplieth’ is actually to fill up by adding to. Perisseuo translated abundant is really ‘exceeding in abundance’. To paraphrase it well Paul is saying that Elohim’s ministering of this service of gospel proclamation to the lost, through His saints, not only fills up their needs by Him adding to what is required, but also is exceeding in abundance i.e. the saints have a limitless supply of the limitless power of the Holy Spirit, all accessed by much thanksgiving/thankfulness unto Elohim. This is another factor in accessing spiritual power from Elohim. It is essential to show genuine gratitude for his grace, love and mercy for us, which we never deserved.
V13 dokime translated ‘experiment’ is better translated ‘trial’ or ‘tried character’. Again, due to the erroneous theme of monetary distribution, the Greek haplotes koinonia should not be translated liberal distribution, as it is out of context with Paul’s theme. Rather it should be better rendered sincere, unpretentious fellowship or communion. The saints throughout the congregations were glorifying Elohim for the Corinthians passing the test of character through trial, their complete subjection to the gospel of Messiah Yeshua, and also for their sincere, unpretentious fellowship with not only other saints, but with all men.
V14-15 The saints in other congregations longed after the Corinthians in their prayers of supplication, on account of the exceeding grace of Elohim that rested upon them. Paul closes by thanking Elohim for such a wonderful gift of grace upon the ecclesia. Not money.