2 Corinthians Chapter 9
How God Wants Us to Give
A. Be Ready to Give
1. (2 Corinthians 9:1-2) The willingness of the Corinthian Christians to give.
“Now concerning the ministering to the saints, it is superfluous for me to write to you; for I know your willingness, about which I boast of you to the Macedonians, that Achaia was ready a year ago; and your zeal has stirred up the majority.” (2 Corinthians 9:1-2, NKJV)
Paul begins this section by addressing “the ministering to the saints,” specifically the collection for the Jerusalem believers. This act of giving was not merely a charitable contribution but a deliberate expression of Christian fellowship and unity in the body of Christ. The Greek word translated ministering is diakonia, which carries the sense of service or relief. It is the same word used in Acts 11:29: “Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea.” In that passage, financial help was called relief (diakonia), which indicates that Paul sees this offering as a sacred service unto God, not just a monetary exchange.
Paul even notes that he considers it “superfluous” to write to them about this, because he claims to already know their willingness. His wording may carry a tone of gentle sarcasm or pastoral persuasion. If they were truly as eager as Paul suggests, there would be no need for further reminders. Yet Paul still writes, underscoring that even willing hearts need encouragement, organization, and accountability in matters of giving.
This ties back to Paul’s earlier exhortations in chapter 8, where he presented the Macedonians as an example of sacrificial generosity. He urged the Corinthians to follow through, pointing also to the supreme example of Jesus Christ, who “though He was rich, yet for your sakes He became poor, that you through His poverty might become rich” (2 Corinthians 8:9, NKJV). Having pressed them with examples of grace and sacrifice, Paul now seeks to move them from mere intent to actual action.
Paul further strengthens his appeal by telling the Corinthians that he had already boasted of their readiness to the Macedonians. This seems playful, but it is a deliberate rhetorical strategy. By praising their willingness publicly, Paul places them in a position where they will want to live up to the reputation he has spread. It is almost as though he is saying, “I have already told others that you are eager to give—now do not disappoint me, or them.” This is not manipulative boasting, but rather pastoral wisdom, encouraging the Corinthians to fulfill what they had promised.
The reference to “Achaia” is geographical and theological. Macedonia lay to the north (with churches in Philippi, Thessalonica, and Berea), while Achaia was to the south, with Corinth as its leading city. By highlighting that Achaia had been “ready a year ago,” Paul reminds them that their intent was not recent, but longstanding. They had made commitments earlier, and now was the time to prove faithful.
Finally, Paul states, “your zeal has stirred up the majority.” He commends their initial eagerness as a source of encouragement to others. Yet there is an undertone here: if their zeal has inspired others, then they themselves must not lag behind in fulfilling what they started. The Corinthians are urged to match deed with word, promise with performance.
Theologically, this passage highlights the contagious nature of zeal in the Christian community. Just as apathy can spread quickly and discourage others, so can zeal for God’s work inspire and energize the broader body of Christ. The Macedonians were stirred by the Corinthians’ early promises, and now the Corinthians are called to be stirred by the Macedonians’ example of sacrificial giving. In this divine cycle, God uses one group’s faithfulness to motivate another, producing unity and generosity across the churches.
How God Wants Us to Give
A. Be Ready to Give
2. (2 Corinthians 9:3-5) Paul is sending Titus and the others to pick up the collection.
“Yet I have sent the brethren, lest our boasting of you should be in vain in this respect, that, as I said, you may be ready; lest if some Macedonians come with me and find you unprepared, we (not to mention you!) should be ashamed of this confident boasting. Therefore I thought it necessary to exhort the brethren to go to you ahead of time, and prepare your generous gift beforehand, which you had previously promised, that it may be ready as a matter of generosity and not as a grudging obligation.” (2 Corinthians 9:3-5, NKJV)
Paul explains that he has already sent Titus and other brethren to Corinth ahead of him in order to oversee the collection and ensure everything is ready. His reasoning is carefully pastoral yet laced with playful irony. He had been boasting to others about the Corinthians’ readiness to give, and he did not want that boasting to prove hollow. By sending trusted companions ahead of time, Paul avoids embarrassment for both himself and the Corinthians should their collection fall short of what was promised.
a. “Yet I have sent the brethren”
Paul’s phrasing carries a subtle edge of sarcasm. The implication is, “You are so eager and prepared to give that I hardly need to remind you, but just in case, I have sent these brethren to oversee matters.” This ensures that the offering would be handled in an orderly, transparent way, leaving no room for accusation or suspicion about how funds were gathered or distributed. Paul had earlier stressed the importance of handling offerings honorably, saying in 2 Corinthians 8:20-21: “avoiding this: that anyone should blame us in this lavish gift which is administered by us—providing honorable things, not only in the sight of the Lord, but also in the sight of men.”
b. “Lest if some Macedonians come with me and find you unprepared”
Paul heightens his appeal by introducing the possibility that Macedonian Christians—whom he had praised for their sacrificial giving—might accompany him to Corinth. If they arrived and found the Corinthians unprepared, it would be a public embarrassment, undermining Paul’s confident boasting. Notice how Paul phrases it: “we (not to mention you!) should be ashamed.” By including himself, he softens the rebuke, yet still presses the point that their failure would reflect poorly on both parties. The shame would not only belong to Paul for boasting in vain, but also to the Corinthians for failing to follow through on their commitments.
This is pastoral strategy at its finest. Paul is not manipulating for money’s sake but guarding the Corinthians from spiritual shame. Proverbs 13:4 teaches, “The soul of a lazy man desires, and has nothing; but the soul of the diligent shall be made rich.” If the Corinthians allowed themselves to be negligent, it would not only harm their testimony before the Macedonians but also expose their lack of diligence in spiritual responsibility.
c. “Therefore I thought it necessary… that it may be ready as a matter of generosity and not as a grudging obligation”
Paul insists on careful preparation ahead of time so that the collection would be voluntary, generous, and cheerful—not rushed or manipulated when he arrived. Giving should never be coerced, nor should it be done to save face before others. By preparing the offering before Paul came, the Corinthians could ensure that their giving reflected the true grace of God at work in them, not the pressure of an apostolic visit.
Paul’s concern reflects a fundamental theological principle: God’s own giving is never reluctant, grudging, or manipulative. James 1:5 says, “If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him.” God does not open His hand reluctantly but pours out blessings abundantly, as seen in the cross of Christ where His hands were pierced in order to bestow eternal life.
To give generously, then, is not primarily about the size of the gift but about the spirit behind it. A small amount offered with a willing, joyful heart may be of greater value in God’s sight than a large sum given reluctantly or for appearances. This principle echoes Jesus’ words in Mark 12:43-44 about the widow’s offering: “Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood.”
As Alan Redpath observed, when God gives grace, He does not open His hand reluctantly but with nail-pierced hands wide open, pouring out blessings freely and continually. In the same way, believers are called to mirror that kind of generous spirit.
How God Wants Us to Give
B. The Reward of Giving and the Right Heart in Giving
1. (2 Corinthians 9:6) Our giving should be bountiful, if we would be rewarded bountifully.
“But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.” (2 Corinthians 9:6, NKJV)
Paul now turns to a fundamental principle of both agriculture and Christian stewardship: sowing and reaping. Just as a farmer’s harvest depends on the quantity and quality of seed sown, so also the believer’s blessings—both temporal and eternal—are proportionate to the spirit and measure of their giving. The metaphor underscores that giving is not merely a loss but an investment, one that God Himself multiplies according to His grace and purpose.
a. “He who sows sparingly will also reap sparingly”
Paul compares giving to sowing seed. A farmer might think that throwing seed to the ground is wasteful, since it leaves his barn emptier. But in truth, the act of sowing is necessary to produce any future harvest. Likewise, Christians may feel that giving diminishes their resources, yet in God’s economy, giving is planting. What is sown is not lost but transformed into a future harvest of blessing.
If a farmer planted only a small number of seeds in an attempt to preserve as much as possible, he would indeed keep more seed stored for the moment. However, when harvest time comes, his fields would produce little. In contrast, the farmer who scatters abundantly will see the ground yield in kind. This imagery reminds us that generosity leads to abundance, whereas stinginess produces spiritual barrenness.
b. “Will also reap bountifully”
Paul assures the Corinthians that generous sowing produces generous reaping. The blessings that flow from giving are not limited to one sphere but include both material and spiritual rewards.
Materially, God promises to care for the needs of those who give freely. Paul made this clear to the Philippians after they sacrificially supported him, writing: “And my God shall supply all your need according to His riches in glory by Christ Jesus” (Philippians 4:19, NKJV). Importantly, this promise was given in the specific context of their generosity (Philippians 4:15-18). Thus, God’s provision is tied to a heart that gives, showing that He will not allow those who sow generously to be left destitute.
Spiritually, the harvest of giving reaches beyond the present life into eternity. Jesus taught this plainly in Matthew 19:29: “And everyone who has left houses or brothers or sisters or father or mother or wife or children or lands, for My name’s sake, shall receive a hundredfold, and inherit eternal life.” (NKJV) This verse makes it clear that God’s rewards are not measured in mere earthly arithmetic. The promise is not literally a hundred houses or wives, but rather that God will abundantly compensate for every sacrifice made in His name, both in the joy of fellowship within the body of Christ now and in eternal inheritance later.
The principle stands: God can never be outgiven. Whatever is yielded to Him is multiplied beyond measure. This is why we are never at a loss in giving; we are always sowing into a harvest that exceeds the seed surrendered.
John Calvin captured this well: “This harvest should be understood both in terms of the spiritual reward of eternal life and also referring to the earthly blessings with which God honours the beneficent. Not only in heaven does God reward the well-doing of the godly, but in this world as well.” Generosity, therefore, reaps both the joy of spiritual fruit and the assurance of God’s provision in daily life.
B. The Reward of Giving and the Right Heart in Giving
2. (2 Corinthians 9:7) Giving should come from a right heart.
“So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver.” (2 Corinthians 9:7, NKJV)
Paul now turns from the principle of sowing and reaping to the inward disposition of the giver. Whereas verse 6 emphasizes the measure of giving, verse 7 emphasizes the manner of giving. God is not only concerned with what we give, but with how we give. Christian giving is a deeply spiritual act that reflects the inner purposes of the heart, and God desires that it be done with joy, freedom, and sincerity.
a. “So let each one give”
Giving is a responsibility for all believers. Paul places the duty of generosity on “each one,” not just the wealthy or those with abundance. Even those with small resources are called to participate, not because God needs their money, but because giving reflects the heart of the disciple. The widow’s offering illustrates this truth: “Assuredly, I say to you that this poor widow has put in more than all those who have given to the treasury; for they all put in out of their abundance, but she out of her poverty put in all that she had, her whole livelihood.” (Mark 12:43-44, NKJV). God evaluates giving not by amount but by proportion and attitude.
b. “As he purposes in his heart”
Giving should flow from the settled intention of the heart, not from external pressure or manipulation. The verb “purposes” (proaireomai in Greek) suggests a deliberate decision, reflecting thoughtful determination rather than impulsive reaction. The believer gives because he has prayerfully considered what God has placed on his heart, not because others have coerced him.
At the same time, giving reveals the true purposes of our heart. Jesus taught in Matthew 6:21: “For where your treasure is, there your heart will be also.” (NKJV). A person’s spending habits expose their priorities more accurately than their words. Someone may profess to love the Lord, but if their resources are consistently spent on worldly pursuits while God’s work is neglected, their heart’s orientation is revealed.
c. “Not grudgingly or of necessity”
Paul contrasts Biblical giving with forced taxation or ritual obligation. “Grudgingly” translates a term that conveys reluctance, regret, or resentment. “Of necessity” refers to giving under compulsion, as when external law or human pressure forces one’s hand. God is not honored by offerings that are given with complaint or resentment. Such gifts may meet human expectations but do not please the Lord.
The Jewish temple system illustrated this contrast. As Clarke observed, there were two alms chests: one for obligatory giving and another for freewill offerings. Those who gave merely to meet legal requirements fulfilled duty, but no delight was attached to their act. In contrast, those who gave freely out of love and compassion reflected the heart God desires. Paul appeals to the Corinthians to embrace the second kind of giving—voluntary, willing, and heartfelt.
d. “For God loves a cheerful giver”
Here Paul provides the theological climax: God delights in those who give joyfully. The Greek word for cheerful is hilaros, used only here in the New Testament, from which our English word “hilarious” derives. This conveys more than mild gladness—it suggests a deep, willing joy that bursts forth naturally. To give cheerfully is to reflect the very character of God Himself.
True giving both arises from and produces joy. When Thomas Carlyle recalled his boyhood experience of emptying his piggy bank for a beggar, he testified that he had never felt such sheer happiness as in that moment of selfless giving. That story illustrates the paradox: giving away in Christ’s name enriches the soul more than hoarding ever could.
Yet not all giving is cheerful. Many give reluctantly, whether out of social pressure, desire for recognition, or fear of judgment. The sobering story of Ananias and Sapphira in Acts 5:1-11 reveals how hypocritical giving—done for appearances rather than joy—provokes God’s judgment rather than His blessing.
Cheerful giving arises because it reflects God’s own nature. James 1:17 reminds us: “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” (NKJV). God delights in giving, pouring out His blessings without reluctance or limitation. As Kruse notes, the reason God delights in the cheerful giver is that He Himself is such a giver, and He longs to see His image restored in His children.
As G. Campbell Morgan summarized, true giving must be “hilarious giving,” not bound by compulsion, but flowing from love and joy. This is why Paul roots the entire theology of Christian stewardship not in law but in grace. Grace produces gladness, and gladness produces generosity.
3. (2 Corinthians 9:8-9) The right kind of giving is always blessed.
“And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. As it is written:
‘He has dispersed abroad,
He has given to the poor;
His righteousness endures forever.’” (2 Corinthians 9:8-9, NKJV)
Paul moves from exhortation to assurance. Having called the Corinthians to sow generously and give cheerfully, he now anchors their confidence in the boundless ability of God to supply. He assures them that God is not limited in His resources or grace, but is fully able to provide both materially and spiritually to those who give from the heart.
a. “God is able to make all grace abound toward you”
This phrase establishes the theological foundation of giving: it rests on the sufficiency of God, not the capacity of man. Just as God causes a farmer’s scattered seed to grow into a harvest, so God multiplies the blessings that flow from Christian generosity. The emphasis is on grace—not merely provision of material needs, but God’s multifaceted favor in every dimension of life.
Jesus Himself promised that even the smallest act of giving, when done with the right heart, would not go unnoticed. He declared in Matthew 10:42: “And whoever gives one of these little ones only a cup of cold water in the name of a disciple, assuredly, I say to you, he shall by no means lose his reward.” (NKJV). If God rewards a simple cup of cold water, how much more will He honor sacrificial and cheerful generosity?
God rewards in both material and spiritual ways. Materially, He may provide promotions, unexpected provisions, or extend the durability of what we already possess, preventing unnecessary expense. Spiritually, He blesses by breaking the bondage of greed, filling the heart with joy, and storing up eternal treasures in heaven. There is no limit to the ways in which God can cause His grace to abound toward His people.
b. “Always having all sufficiency in all things”
The word translated sufficiency is the Greek autarkeia, which can also be rendered contentment. Paul uses this same word in 1 Timothy 6:6: “Now godliness with contentment is great gain.” (NKJV). The giving heart receives a unique blessing—an enduring contentment that transcends circumstances.
This contentment is not dependent on possessions or material security but on God Himself. Many Christians claim contentment, yet their spending habits, their pursuit of material things, and the anxiety they feel over loss betray otherwise. True sufficiency means being inwardly satisfied in Christ, so that gain or loss of material things cannot shake one’s peace.
As Barclay explains, the Greek world used autarkeia to describe a condition of self-sufficiency, independence from circumstances, and inner peace. Paul Christianizes this concept, showing that sufficiency comes not from self but from God’s provision. Richard Trapp notes Paul’s use of repeated “alls”—“always,” “all sufficiency,” “in all things”—as a deliberate rebuke to covetousness, for we are prone to think we never have enough.
The truth is this: a man may possess the riches of the world and yet lack contentment. But a believer who has learned sufficiency in Christ is wealthier than the richest man who does not know peace with God.
c. “May have an abundance for every good work”
The purpose of God’s blessing is not selfish indulgence but service. God supplies generously so that believers may have “an abundance for every good work.” This principle reflects the Abrahamic blessing in Genesis 12:2: “I will bless you and make your name great; and you shall be a blessing.” (NKJV). We are not called to be reservoirs that hoard God’s provision but channels through which His grace flows to others.
This also aligns with Ephesians 2:10: “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in them.” (NKJV). Giving equips believers to abound in such good works, fulfilling God’s purpose for their lives.
d. “His righteousness endures forever”
Paul quotes Psalm 112:9: “He has dispersed abroad, He has given to the poor; His righteousness endures forever.” (NKJV). This Old Testament reference demonstrates that generosity has always been a mark of the righteous. The psalm celebrates the godly man whose liberality to the poor reflects his covenantal faithfulness.
Paul is not suggesting that giving earns righteousness, but rather that it demonstrates righteousness. The fruit of generosity reveals the root of a heart aligned with God. True righteousness—rooted in faith and evidenced by works—endures forever because it flows from God’s own righteousness.
B. The Reward of Giving and the Right Heart in Giving
4. (2 Corinthians 9:10-11) Paul prays for blessing for the giving Corinthian Christians.
“Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God.” (2 Corinthians 9:10-11, NKJV)
Paul concludes this section with a prayerful benediction. Having reminded the Corinthians of the principles of generous giving, he now prays that God would abundantly bless them so that their giving would multiply, their righteousness would increase, and their generosity would lead to overflowing thanksgiving to God. This prayer captures the full cycle of Christian stewardship: God provides, the believer gives, the fruit abounds, and the glory returns to God.
a. “May He who supplies seed to the sower, and bread for food”
Paul identifies God as the ultimate Provider. Farmers may scatter seed and harvest grain, but the initial seed and the resulting bread both come from God’s gracious provision. Everything the Corinthians had to give originated from God’s supply. As James 1:17 affirms: “Every good gift and every perfect gift is from above, and comes down from the Father of lights, with whom there is no variation or shadow of turning.” (NKJV).
Matthew Poole notes that Paul’s words, though framed as a prayer, contain an implied promise. Because the prayer is offered in faith, it virtually assures the Corinthians of God’s blessing, both temporally (in material provision) and spiritually (in righteousness and fruit).
b. “Supply and multiply the seed you have sown”
Paul prays that God would not only provide resources for the Corinthians to give, but also multiply the impact of what they gave. Just as seed sown in a field produces more than what was originally scattered, so giving multiplies into greater works of ministry, relief, and blessing. God takes what seems small in human hands and magnifies it for His kingdom purposes.
This recalls Jesus’ teaching in Luke 6:38: “Give, and it will be given to you: good measure, pressed down, shaken together, and running over will be put into your bosom. For with the same measure that you use, it will be measured back to you.” (NKJV). God multiplies generosity, not so that believers may hoard, but so they may give all the more.
c. “Increase the fruits of your righteousness”
The Corinthians’ giving is described as “seed” that produces a harvest of righteousness. Paul prays not merely for their material resources to grow, but for the spiritual fruits flowing from their generosity to abound. These fruits include thanksgiving, joy, fellowship, and love within the body of Christ.
The metaphor connects back to Galatians 6:8-9: “For he who sows to his flesh will of the flesh reap corruption, but he who sows to the Spirit will of the Spirit reap everlasting life. And let us not grow weary while doing good, for in due season we shall reap if we do not lose heart.” (NKJV). Generous giving, when done in the Spirit, produces a harvest that extends into eternity.
d. “While you are enriched in everything”
Paul’s prayer extends beyond resources to enrichment “in everything.” This enrichment includes both material provision and spiritual blessings such as contentment, joy, and peace. God’s design is that His people should not only have enough but experience abundance so that they can continue giving freely.
e. “For all liberality”
The purpose of this enrichment is not selfish indulgence or material extravagance but generosity. God enriches His people so that they may engage in “all liberality,” meaning open-handed, consistent generosity. Poole summarizes it well: “No man ought to live to himself; the two great ends of every Christian’s life ought to be, the glory of God, and the good of others, especially such as belong to the household of faith.”
This perspective guards believers from hoarding God’s blessings. The gifts of God are entrusted to us, not as reservoirs to store, but as channels to distribute.
f. “Which causes thanksgiving through us to God”
The final link in the chain of stewardship is thanksgiving to God. When the Corinthians give, and Paul and his companions distribute their generosity, the ultimate response is gratitude—not directed toward Paul or even the Corinthians, but toward God. This highlights the truth that God alone is the Source and deserves the glory.
J. B. Phillips captures the sense of this passage in his paraphrase: “He who gives the seed to the sower and turns that seed into bread to eat, will give you the seed of generosity to sow and, for harvest, the satisfying bread of good deeds done. The more you are enriched by God the more scope there will be for generous giving, and your gifts, administered through us, will mean that many will thank God.”
Thus, the end of giving is not self-exaltation but doxology. Generosity brings the church together in worship, uniting giver, receiver, and minister in shared thanksgiving to the God who supplies all.
How God Wants Us to Give
B. The Reward of Giving and the Right Heart in Giving
5. (2 Corinthians 9:12-14) Four benefits of the giving from the Corinthian Christians.
“For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men, and by their prayer for you, who long for you because of the exceeding grace of God in you.” (2 Corinthians 9:12-14, NKJV)
Paul highlights four distinct benefits that result from the generosity of the Corinthians. Giving is never a mere financial transaction—it is a spiritual ministry that produces practical provision, thanksgiving to God, evidence of obedience, and mutual prayer among believers.
a. “Not only supplies the needs of the saints”
The first and most immediate benefit of their giving is that it meets tangible needs. The believers in Jerusalem were suffering from poverty, famine, and persecution (Acts 11:28-30; Romans 15:25-26). The Corinthians’ generosity would relieve these burdens by providing for their daily necessities. This practical outcome alone made their giving worthwhile. Yet Paul insists that the benefits extend far beyond material relief.
This principle demonstrates that meeting physical needs is not beneath the gospel, but a vital expression of it. James 2:15-16 warns: “If a brother or sister is naked and destitute of daily food, and one of you says to them, ‘Depart in peace, be warmed and filled,’ but you do not give them the things which are needed for the body, what does it profit?” (NKJV). Practical provision validates Christian love.
b. “Many thanksgivings to God”
The second benefit is that giving produces worship. The Jerusalem believers would not only receive food and relief, but would overflow in gratitude to God, recognizing His hand behind the Corinthians’ generosity. Thus, the offering was more than money; it was a means of multiplying praise.
When believers give, they cause others to see God’s faithfulness in action. The gift may come from human hands, but thanksgiving rises to God. In this way, generosity glorifies the true Giver. This principle echoes Matthew 5:16: “Let your light so shine before men, that they may see your good works and glorify your Father in heaven.” (NKJV).
c. “The obedience of your confession”
The third benefit is evidence of authentic discipleship. Paul explains that the Corinthians’ generosity would prove “the obedience of your confession to the gospel of Christ.” Their giving demonstrated that their faith was not merely verbal but practical. A confession of faith that does not issue in obedience is hollow.
This is why Paul speaks boldly: a refusal to cultivate a generous spirit is, in a sense, disobedience to the gospel itself. True faith inevitably bears fruit in liberality, for God’s grace cannot leave the heart unchanged.
The Jerusalem believers would not only thank God for the relief received, but also because the offering confirmed that the Corinthians’ confession of Christ was genuine. Their liberality was itself a testimony of God’s transforming grace.
Paul further deepens this point by describing their generosity as koinonia. The word, often translated “fellowship” or “communion,” signifies shared participation. In the New Testament, koinonia appears in several contexts:
When believers share their lives in mutual love, it is fellowship (Acts 2:42).
When they share in the remembrance of Christ’s sacrifice, it is communion (1 Corinthians 10:16).
When they share material resources to relieve need, it is sharing (Romans 15:26).
Thus, generosity is not merely charity but fellowship—it is participation in the very life of Christ and His people.
d. “And by their prayer for you”
The fourth benefit is intercession. The Jerusalem believers, upon receiving the Corinthians’ gift, would not only rejoice in provision but would be moved to pray fervently for them. Their gratitude would be expressed in petitions to God for the continued blessing and grace of their Corinthian brethren.
This exchange of prayer and provision demonstrates the unity of the church across geographical and cultural boundaries. Even though separated by distance and differing circumstances, the believers were bound together by the grace of God. The poor saints in Jerusalem, blessed by the wealth of the Corinthians, would in turn enrich them through prayer.
Paul adds that the Jerusalem believers would “long for you because of the exceeding grace of God in you.” The offering was not merely a gift but a revelation of God’s grace at work in Corinth. It stirred affection and deepened bonds of fellowship, creating spiritual solidarity within the body of Christ.
C. Praise to God for the Greatest Gift
6. (2 Corinthians 9:15) Praise to God for the greatest gift.
“Thanks be to God for His indescribable gift!” (2 Corinthians 9:15, NKJV)
Paul concludes his discourse on giving with a sudden outburst of praise. After urging the Corinthians to give generously, cheerfully, and faithfully, he lifts their eyes to the supreme example of divine generosity: God’s gift of His Son, Jesus Christ, and the salvation that comes through Him. By ending in doxology, Paul reminds the church that all Christian giving flows from and points back to God’s ultimate gift.
a. “What is His indescribable gift?”
Some identify the gift as salvation itself; others as the person of Jesus Christ. Both are true, for salvation is inseparably bound to Christ. The greatest gift is not merely a benefit but the Giver Himself—God gave His only begotten Son so that salvation might be ours.
John 3:16 expresses this most clearly: “For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life.” (NKJV). God’s love is demonstrated in His giving, and His giving culminates in the gift of His Son.
b. “Indescribable gift”
Paul uses a word (anekdiegetos) that is found nowhere else in ancient Greek writings before this letter. It seems he coined the word himself to capture the inexpressible greatness of Christ and His salvation. The gift is indescribable not because it cannot be spoken of, but because it can never be fully explained. Human language reaches its limit in trying to measure the infinite worth of Christ.
This truth aligns with 1 Peter 1:12, which tells us that even the angels “desire to look into” the mysteries of salvation. If angels cannot fully grasp the depths of Christ’s gift, how much less can human words do it justice?
Adam Clarke comments: “Jesus Christ, the gift of God’s love to mankind, is an unspeakable blessing; no man can conceive, much less declare, how great this gift is; for these things the angels desire to look into. Therefore he may be well called the unspeakable gift, as he is the highest God ever gave or can give to man.”
Charles Spurgeon echoed this sentiment, testifying after decades of preaching: “Ah, how many times have I, for one, spoken upon this gift during the last forty years! I have spoken of little else. I heard one who said, ‘I suppose Spurgeon is preaching that old story over again.’ Yes, that is what he is doing; and if he lives another twenty years, and you come here, it will be ‘the old, old story’ still, for there is nothing like it.”
Spurgeon pressed further: “If you preach Christ, you will never run short. If you have preached ten thousand sermons about Christ, you have not left the shore; you are not out in the deep sea yet. Dive, my brother! With splendour of thought, plunge into the great mystery of free grace and dying love; and when you have dived the farthest, you will perceive that you are as far off the bottom as when you first touched the surface.”
Such reflections underscore Paul’s point: the glory of Christ’s gift is inexhaustible.
c. “Thanks be to God”
Paul’s conclusion is both theological and practical. Gratitude is the only fitting response to the indescribable gift. True thanksgiving is not limited to words but must saturate our entire lives. Every act of Christian obedience, every offering of generosity, every word of praise should be rooted in gratitude for Christ.
Clarke provides a convicting reminder: “Our affliction we scarcely ever forget; our mercies we scarcely ever remember! Our hearts are alive to complaint, but dead to gratitude. We have had ten thousand mercies for one judgment, and yet our complaints to our thanksgivings have been ten thousand to one! How is it that God endures this, and bears with us?”
Paul teaches that if we truly appreciate God’s gift in Christ, our lives will be marked not by complaint but by thanksgiving.
d. “His indescribable gift” as the motivation for giving
By concluding two chapters on generosity with Christ Himself, Paul sets the greatest possible motivation for Christian stewardship. Believers are not driven primarily by obligation, competition, or even compassion, but by gratitude for the cross. The generosity of God in Christ compels the generosity of His people.
Matthew Poole comments: “The apostle concludeth this whole discourse about contributing to the relief of these poor members of Christ, who is the Author and Finisher of all grace… that without the influence of his grace they would, they could do nothing.” In other words, our giving is not only inspired by God’s gift but also enabled by it. Grace both motivates and empowers generosity.
