10. He that supplieth. A beautieth circumlocution, in place of the term God, and full of consolation. (724) For the person that sows seed in the proper season, appears when reaping to gather the fruit of his labor and industry, and sowing appears as though it were the fountainhead from which food flows forth to us. Paul opposes this idea, by maintaining that the seed is afforded and the food is furnished by the favor of God even to the husbandmen that sow, and who are looked upon as supporting themselves and others by their efforts. There is a similar statement in Deuteronomy 8:16 —
God fed thee with manna — food which thy fathers knew not: lest perhaps when thou hast come into the land which he shall give thee, thou shouldst say, My hand and my strength have gotten, me this wealth; for it is the Lord that giveth power to get wealth, etc.
Supply Here there are two different readings, even in the Greek versions. For some manuscripts render the three verbs in the future — will supply, will multiply, will increase. (725) In this way, there would be a confirmation of the foregoing statement, for it is no rare thing with Paul to repeat the same promise in different words, that it may be the better impressed upon men’s minds. In other manuscripts these words occur in the infinitive mood, and it is well known that the infinitive is sometimes used in place of the optative. I rather prefer this reading, both because it is the more generally received one, and because Paul is accustomed to follow up his exhortations with prayers, entreating from God what he had previously comprised in his doctrine; though at the same time the former reading would not be unsuitable.
Bread for food He mentions a two-fold fruit of the blessing of God upon us — first, that we have sufficiency for ourselves for the support of life; and, secondly, that we have something to lay up for relieving the necessities of others. For as we are not born for ourselves merely, (726) so a Christian man ought neither to live to himself, nor lay out what he has, merely for his own use.
Under the terms seed, and fruits of righteousness, he refers to alms. The fruits of righteousness he indirectly contrasts with those returns that the greater number lay up in cellars, barns, and keeping-places, that they may, every one of them, cram in whatever they can gather, nay, scrape together, so as to enrich themselves. By the former term he expresses the means of doing good; by the latter the work itself, or office of love; (727) for righteousness is taken here, by synecdoche, to mean beneficence. “May God not only supply you with what may be sufficient for every one’s private use, but also to such an extent, that the fountain of your liberality, ever flowing forth, may never be exhausted!” If, however, it is one department of righteousness — as assuredly it is not the least (728) — to relieve the necessities of neighbors, those must be unrighteous who neglect this department of duty.
(724) “The words ὁ ἐπιχορηγῶν βρῶσιν are a periphrasis of God ( i.e., the Good Being) ‘who giveth us all things richly to enjoy.’ It is formed on Isaiah 55:10.” — Bloomfield. — Ed.
(725) “The Vatican MS. reads with the futures — χορηγήσει ( will supply,) πληθύνεῖ, ( will supply,) and αὐξήσει, ( will increase) ” — Penn. — Ed.
(726) Our Author has here very probably in his eye a celebrated passage in Horace — “ Nos numerus sumus, et fruges consumere nati;” — “We do but add to the numbers of mankind, and seem born only to consume the fruits of the earth.” (Hot. Ep. 1:2, 27.) — Ed.
(727) “ L’assistance laquelle on fait par charite;” — “The assistance which one gives in love.”
(728) “ Comme a la verite s’en est vne des prineipales;” — “As in truth it is one of the chief’.”