2 Corinthians 9:13 is not to be placed in a parenthesis; see on 2 Corinthians 9:14. The participle is again anacoluthic (comp. on 2 Corinthians 9:11). As if he had said before: by the fact that many give thanks to God, Paul now continues: inasmuch as they, induced by the tried character of this service, praise God on account of the submission, etc.[292] Hofmann considers 2 Corinthians 9:13 as co-ordinated with 2 Corinthians 9:11, so that the ΔΟΞΆΖΟΝΤΕς Τ. Θ … would be the subjects themselves performing the service, who by this service prove themselves to be Christians. If so, (1) we should have to leap over 2 Corinthians 9:12 as a merely relative appendage of 2 Corinthians 9:11, and to eliminate it from the continuity of the chain of thought; but it does not lend itself to be so dealt with either in virtue of the position assigned to it by ὍΤΙ, or in virtue of the important contents of its two clauses; (2) we should have to shut our eyes to the fact, that ΔΟΞΆΖΟΝΤΕς Τ. Θ … is obviously correlative to the previous ΔΙᾺ ΠΟΛΛ. ΕὐΧΑΡΙΣΤΙῶΝ Τῷ ΘΕῷ; finally, we should have to make the participial clause afterwards begin, in a very involved fashion, with ἘΠῚ Τῇ ὙΠΟΤΑΓῇ Κ.Τ.Λ., in spite of the fact that this ἘΠΊ could not but at once present itself to, and obtrude itself upon, every reader, as the specification of the ground of the ΔΟΞΆΖΟΝΤΕς Τ. ΘΕΌΝ (comp. 2 Corinthians 9:15; Luke 2:20; Acts 4:21; Sir 3:2).

The ΔΟΚΙΜῊ Τῆς ΔΙΑΚΟΝ. Τ. is the indoles spectata (see on 2 Corinthians 8:2) of this work of giving, according to which it has shown itself such as might have been expected in keeping with the Christian standard (especially of love). So Theophylact: διὰ τῆς δοκίμου ταύτης καὶ μεμαρτυρημένης ἐπὶ φιλανθρωπίᾳ διακονίας. Others take the relation of the genitive as: the attestedness, in which this bounty has exhibited you. So Calvin (“erat enim specimen idoneum probandae Corinthiorum caritatis, quod erga fratres procul remotos tam liberales erant”), Estius, Rosenmüller, Flatt, Rückert, Olshausen, de Wette, Ewald, Osiander; comp. also Hofman, who takes τῆς διακονίας as epexegetical genitive. But it is only in what follows that the ground of the praise is introduced as subsisting in the Corinthians, and that by a different preposition (ἐπί), and, besides, it is most natural to understand Τῆς ΔΙΑΚΟΝΊΑς Τ. of that which is attested, so that the attested character of the collecting work appears as the occasion (διά, see Winer, p. 357 [E. T. 476]; Bernhardy, p. 235) of God’s being praised on account of the obedience of the Corinthians, etc. Observe, withal, how the actual occasion which primarily brings about the δοξάζειν τ. θ … (ΔΙΆ), and the deeper ground of this δοξάζειν (ἘΠΊ), are distinguished. We may add that Rückert arbitrarily finds here an evidence that Paul in the collection had it as his aim to break down the repugnance of the Jewish-Christians towards the Gentile-Christians by this proof of the latter’s love. Comp. on 1 Corinthians 16:1. The work of collection may have furthered this reconciliation, but this was not its aim.

ἐπὶ τῇ ὑποταγῇ … πάντας] contains two reasons for their praising God. The first refers to the gospel of Christ (concerning Christ, 2 Corinthians 2:12): on account of the compliance with your confession (because you are so obedient in fact to your Christian confession of faith), they praise God in reference to the gospel of Christ, which, in fact, produces such compliance of its confessors. The second reason refers to the persons, namely, to them, the receivers themselves, and all Christians in general: and on account of the simplicity of the fellowship (because you held the Christian fellowship in such a sincere and pure manner) they praise God in reference to themselves and to all, as those whom this ἁπλότης τ. κοινωνίας goes to benefit. Paul rightly adds Κ. ΕἸς ΠΆΝΤΑς; for by the beneficence towards the Jews the Corinthians showed, in point of fact, that they excluded no Christians from the sincere fellowship of love. The expositors connect εἰς το εὐαγγ. τ. Χ. either with Τῆς ὉΜΟΛΟΓ. ὙΜῶΝ, so that ὉΜΟΛΟΓ. ΕἸς is said, like ΠΊΣΤΙς ΕἸς (Erasmus Schmid, Wolf, Flatt, Rückert, Ewald, Osiander, and others, including Billroth), or with Τῇ ὙΠΟΤΑΓῇ (Chrysostom, Erasmus, Calvin, Beza, Grotius, and many others), and then ΕἸς ΑὐΤΟῪς Κ. ΕἸς ΠΆΝΤΑς with Τῆς ΚΟΙΝΩΝΊΑς.[293] But this view would require the connecting link of the article both before εἰς τὸ εὐαγγ. and also before ΕἸς ΑὐΤΟΎς, since neither ὙΠΟΤΆΣΣΕΣΘΑΙ nor ὉΜΟΛΟΓΕῖΝ nor ΚΟΙΝΩΝΕῖΝ is construed with ΕἸς, the last not even in Php 1:5 (in opposition to de Wette). The suggestion to which Hofmann has recourse, that the twice used ΕἸς expresses the direction in which both—the ὑποταγὴ τῆς ὁμολογίας and the ἉΠΛΌΤΗς Τῆς ΚΟΙΝΩΝΊΑς—take place, has against it the non-insertion of the connecting article, which only may be rightly omitted when ΕἸς in both cases belongs to the verb (ΔΟΞΆΖΟΝΤΕς Τ. Θ.).[294] Rückert’s appeal to the inexactness of the language in this chapter is unfounded and the more to be rejected, that no fault can be found with the meaning—by no means tame (Osiander), but rich in significant reference—which arises from the strictly grammatical construction. Observe especially the quite Pauline way of exhausting, by different prepositions, the different characteristic aspects of the subject-matter (here the ΔΟΞΆΖΕΙΝ ΤῸΝ ΘΕΌΝ), which he does according to the categories of the occasion (ΔΙΆ), the ground (ἘΠΊ), and the point of reference (ΕἸς: with a view to). Comp. 2 Corinthians 1:11, Romans 3:25, and many other passages.

On ὉΜΟΛΟΓΊΑ,[295] confession, comp. 1 Timothy 6:12-13; Hebrews 3:1; Hebrews 4:14; Hebrews 10:23; Hebrews 3 Esr. 2 Corinthians 9:8; not so in the Greek writers. The explanation consensus (Erasmus: “quod intelligant vos tanto consensu obedire monitis evangelicis,” comp. Castalio, Vatablus, and Calvin) accords, no doubt, with the classical usage, but is at once set aside by the fact that the passage must have run: ἐπὶ τῇ ὁμολογίᾳ τῆς ὑποταγῆς.

[292] Luther and Beza connect διὰ τῆς δοκιμῆς τῆς διακονίας ταύτης with ver. 12, for which Beza adduces the reason that otherwise δοξάζοντες is connected with διά and ἐπί without copula,—a reason quite untenable, considering the diversity of the relations expressed by the two prepositions! And how very much the symmetry of the passage would be disturbed! As ver. 11 closed with εὐχαρ. τῷ θεῷ, so also the confirmatory clause closes with εὐχαρ. τῷ θεῷ, and the more precise explanation begins with the following διὰ τῆς δοκ. κ.τ.λ.

[293] Rückert and most others interpret: “on account of the sincerity of your fellowship with them and with all;” but Billroth and Neander: “on account of the liberality of communication to them and to all,”—which, however, is quite wrong, for ἁπλότης does not mean liberality, and of the communication (which, besides, is never the meaning of κοινωνία at least in the N. T.; see on Romans 15:26; Romans 12:13, Galatians 6:6) it could not be said that it had taken place to all.

[294] This, indeed, is quite impossible according to Hofmann’s mistaken construing of ἐπὶ τῇ ὑποταγή κ.τ.λ. as dependent on the participial clause καὶ αὐτῶν … ἐπιποθούντων.

[295] Many elder commentators quite arbitrarily took τῆς ὁμολογίας for τῇ ὁμολογουμένῃ. So Beza: “de vestra testata subjectione in evang.” But Erasmus Schmid d Wolf: “ob subjectionem vestram, contestatam in evang.” (so that εἰς τὸ εὐαγγ. is held to belong to τῆς ὁμολογ.).

2 Corinthians 9:13. διὰ τῆς δοκιμῆς τῆς διακ. κ.τ.λ.: inasmuch as they, i.e., the Judæan Christians, through the proof, sc., of you, afforded by this ministration (cf. 2 Corinthians 8:2 for a similar gen. after δοκιμή), glorify God (cf. Matthew 5:16, 1 Peter 2:12) for the obedience of your confession in regard to the Gospel of Christ (cf. 2 Corinthians 2:12). The sentence is an anacoluthon; δοξάζοντες cannot be taken as in apposition with πλουτιζόμενοι of 2 Corinthians 9:11, for the persons referred to are different. It would be grammatically admissible to take δοξάζ. τὸν Θεὸν with εἰς τὸ εὐαγγ. τοῦ Χρ., but the order of words and the sense both support the connexion ὁμολογίας εἰς κ.τ.λ. Of the A.V. “by the experiment of this ministration they glorify God for your professed subjection unto the Gospel of Christ” Lightfoot truly remarks that “a concurrence of Latinisms obscures the sense and mars the English”. The contribution of money for the relief of the Christian poor is a ὁμολογία, inasmuch as it is the manifestation to the world of belief in Christ’s Gospel; ὁμολοία is a “confession” or “vow,” and so (as in Deuteronomy 12:17, Amos 4:5) = “a free will offering”.—καὶ ἁπλότητι τῆς κοινωνίας κ.τ.λ.: and for the liberality of your contribution unto them and unto all. This would suggest that the rich Corinthian Church had been liberal to other Churches besides that of Jerusalem, but we have no knowledge of anything of the sort.

13. experiment] Rather, proof (probatio, Vulg.), i.e. the proof afforded by the conduct of the Corinthians that they were Christians, not in name only, but in deed. See ch. 2 Corinthians 2:9, 2 Corinthians 8:2; 2 Corinthians 8:8.

glorify] Cf. Matthew 5:16; John 15:8; 1 Peter 2:12.

your professed subjection] The translators of the A.V. have regarded this sentence as a Hebraism. Literally, it is the subjection of your confession, or profession, i.e. of Christianity. See 1 Timothy 6:12-13 (margin); Hebrews 3:1; Hebrews 4:14; Hebrews 10:23. The brethren at Jerusalem glorified God for the fact that the profession of Christianity made by the Corinthians was in strict accordance with the precepts of the Gospel. It is obvious that this cannot be predicated of every individual, or even of every Church, and cannot therefore be assumed as a matter of course. It is, however, to be observed (see Meyer’s note) that ‘to the Gospel’ should perhaps be translated ‘towards the Gospel,’ i.e. towards the work of furthering it.

and for your liberal distribution] Literally, and for the liberality of your contribution. The word here rendered distribution in the A. V. is that usually rendered by communion, or fellowship. Here it clearly has the active sense of communication. The Vulgate renders simplicitate communicationis. See notes on 1 Corinthians 1:9; 1 Corinthians 10:20. For liberality see 2 Corinthians 9:11.

and unto all men] Because the principle thus admitted by the Corinthians was equally applicable to all.

2 Corinthians 9:13. Δοκιμῆς) [the experiment] the proof afforded by this ministration.—δοξάζοντες, glorifying) This depends on thanksgivings, 2 Corinthians 9:12. Again the nominative case, on the same principle as 2 Corinthians 8:23, note, [Τίτου, κοινωνὸς—ἀδελφοί.]—πι τῇ ὑποταγῇ τῆς ὁμολογίας ὑμῶν, for the subjection of your profession) They were about to profess by their very acts, that they acknowledged the divine bounty shown to themselves in the Gospel, [and had yielded [victas dedisse sc. manus) to the word of grace.—V. g.]—καὶ εἰς πάντας, and to all) He, who benefits some of the saints, by that very act benefits all; for he shows, that he is favourable to all.

Verse 13. - By the experiment of this ministration; rather, by the test (of your love) furnished by this ministration (2 Corinthians 8:2). For your professed subjection; literally, for the submission of your confession to the gospel of Christ. And for your liberal distribution unto them; rather, and for the simplicity of your fellowship towards them. A large contribution would prove two things; namely,

(1) that the Corinthians showed due subjection to the truths and duties which they theoretically accepted as resulting from the gospel; and

(2) that they were united to their Jewish-Christian brethren and to all others in single-hearted fellowship. It is very doubtful whether haplotes ever means "liberality," and koinonia is here better understood of "communion" than of "communication." Unto all men. For if the Corinthians behaved with such brotherly kindness to the once-despised Jews, who were now their Christian brethren, they would be not likely to refuse fellowship with any others. 2 Corinthians 9:13Experiment 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.

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