Commentary on the Epistles to the Corinthians John Calvin
Commentary on the Corinthians
6. Now the case is this 1613 He now commends alms-giving by a beautiful similitude, comparing it to sowing. For in sowing, the seed is cast forth by the hand, is scattered upon the ground on this side and on that, is harrowed, and at length rots; and thus it seems as good as lost. The case is similar as to alms-giving. What goes from you to some other quarter seems as if it were, diminishing of what you have, but the season of harvest will come, when the fruit will be gathered. For as the Lord reckons every thing that is laid out upon the poor as given to himself, so he afterwards requites it with large interest. (Proverbs 19:17.)
Now for Paul's similitude. He that sows sparingly will have a poor harvest, corresponding to the sowing: he that sows bountifully and with a full hand, will reap a correspondingly bountiful harvest. Let this doctrine be deeply rooted in our minds, that, whenever carnal reason keeps us back from doing good through fear of loss, we may immediately defend ourselves with this shield — "But the Lord declares that we are sowing." The harvest, however, should be explained as referring to the spiritual recompense of eternal life, as well as to earthly blessings, which God confers upon the beneficent. For God requites, not only in heaven, but also in this world, the beneficence of believers. Hence it is as though he had said, "The more beneficent you are to your neighbors, you will find the blessing of God so much the more abundantly poured out upon you." He again contrasts here blessing with sparing, as he had previously done with niggardliness. Hence it appears, that it is taken to mean — a large and bountiful liberality.
7 Every one according to the purpose of his heart. As he had enjoined it upon them to give liberally, this, also, required to be added — that liberality is estimated by God, not so much from the sum, as from the disposition. He was desirous, it is true, to induce them to give largely, in order that the brethren might be the more abundantly aided; but he had no wish to extort any thing from them against their will. Hence he exhorts them to give willingly, whatever they might be prepared to give. He places purpose of heart in contrast with regret and constraint. For what we do, when compelled by necessity, is not done by us with purpose of heart, but with reluctance. 1614 Now the necessity meant you must understand to be what is extrinsic, as it is called — that is, what springs from the influence of others. For we obey God, because it is necessary, and yet we do it willingly. We ourselves, accordingly, in that case impose a necessity of our own accord, and because the flesh is reluctant, we often even constrain ourselves to perform a duty that is necessary for us. But, when we are constrained from the influence of others, having in the mean time an inclination to avoid it, if by any means we could, we do nothing in that case with alacrity — nothing with cheerfulness, but every thing with reluctance or constraint of mind.
For God loveth a cheerful giver He calls us back to God, as I said in the
1613"Or ie di ceci;" — "Now this I say." 1614"Auec regret et tristesse;" — "With regret and sadness."