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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 9:6–15. His four-level outline is real structure in the source text, so it is rendered as structure.
Here we have,
I.Proper directions to be observed about the right and acceptable manner of bestowing charity; and it is of great concernment that we not only do what is required, but do it as is commanded. Now, as to the manner in which the apostle would have the Corinthians give, observe,
1.It should be bountifully; this was intimated, Co2 9:5, that a liberal contribution was expected, a matter of bounty, not what savoured of covetousness; and he offers to their consideration that men who expect a good return at harvest are not wont to pinch and spare in sowing their seed, for the return is usually proportionable to what they sow, Co2 9:6.
2.It should be deliberately Every man, according as he purposes in his heart, Co2 9:7. Works of charity, like other good works, should be done with thought and design; whereas some do good only by accident. They comply, it may be hastily, with the importunity of others, without any good design, and give more than they intended, and then repent of it afterwards. Or possibly, had they duly considered all things, they would have given more. Due deliberation, as to this matter of our own circumstances, and those of the persons we are about to relieve, will be very helpful to direct us how liberal we should be in our contributions for charitable uses.
3.It should be freely, whatever we give, be it more or less: Not grudgingly, nor of necessity, but cheerfully, Co2 9:7. Persons sometimes will give merely to satisfy the importunity of those who ask their charity, and what they give is in a manner squeezed or forced from them, and this unwillingness spoils all they do. We ought to give more freely than the modesty of some necessitous persons will allow them to ask: we should not only deal out bread, but draw out our souls to the hungry, Isa 58:10. We should give liberally, with an open hand, and cheerfully, with an open countenance, being glad we have ability and an opportunity to be charitable.
II.Good encouragement to perform this work of charity in the manner directed. Here the apostle tells the Corinthians,
1.They themselves would be no losers by what they gave in charity. This may serve to obviate a secret objection in the minds of many against this good work who are ready to think they may want what they give away; but such should consider that what is given to the poor in a right manner is far from being lost; as the precious seed which is cast into the ground is not lost, though it is buried there for a time, for it will spring up, and bear fruit; the sower shall receive it again with increase, Co2 9:6. Such good returns may those expect who give freely and liberally in charity. For,
(1.)God loveth a cheerful giver (Co2 9:7), and what may not those hope to receive who are the objects of the divine love? Can a man be a loser by doing that with which God is pleased? May not such a one be sure that he shall some way or other be a gainer? Nay, are not the love and favour of God better than all other things, better than life itself?
(2.)God is able to make our charity redound to our advantage, Co2 9:8. We have no reason to distrust the goodness of God, and surely we have no reason to question his power; he is able to make all grace abound towards us, and abound in us; to give a large increase of spiritual and temporal good things. He can cause us to have a sufficiency in all things, to be content with what we have, to make up what we give, to be able to give yet more: as it is written (Psa 112:9) concerning the charitable man, He hath dispersed abroad. He hath given to the poor. His righteousness, that is, his almsgiving, endureth for ever. The honour of it is lasting, the reward of it eternal, and he is still able to live comfortably himself and to give liberally to others.
(3.)The apostle puts up a prayer to God in their behalf that they might be gainers, and not losers, Co2 9:10, Co2 9:11. Here observe,
[1.]To whom the prayer is made - to God, who ministereth seed to the sower, who by his providence giveth such an increase of the fruits of the earth that we have not only bread sufficient to eat for one year, but enough to sow again for a future supply: or thus, It is God who giveth us not only a competency for ourselves, but that also wherewith we may supply the wants of others, and so should be as seed to be sown.
[2.]For what he prayeth. There are several things which he desires for them, namely, that they may have bread for their food, always a competency for themselves, food convenient, - that God will multiply their seed sown, that they may still be able to do more good, - and that there may be an increase of the fruits of righteousness, that they may reap plentifully, and have the best and most ample returns of their charity, so as to be enriched in every thing to all bountifulness (Co2 9:11), - that upon the whole they may find it true that they shall be no losers, but great gainers. Note, Works of charity are so far from impoverishing us that they are the proper means truly to enrich us, or make us truly rich.
2.While they would be no losers, the poor distressed saints would be gainers; for this service would supply their wants, Co2 9:12. If we have reason to think them to be saints, whom we believe to be of the household of faith, whose wants are great, how ready should we be to do them good! Our goodness can not extend unto God, but we should freely extend it to these excellent ones of the earth, and thus show that we delight in them.
3.This would redound to the praise and glory of God. Many thanksgivings would be given to God on this account, by the apostle, and by those who were employed in this ministration, Co2 9:11. These would bless God, who had made them happy instruments in so good a work, and rendered them successful in it. Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the gospel would glorify God for this experiment, or proof of subjection to the gospel of Christ, and true love to all men, Co2 9:13. Note,
(1.)True Christianity is a subjection to the gospel, a yielding of ourselves to the commanding influence of its truths and laws.
(2.)We must evince the sincerity of our subjection to the gospel by works of charity.
(3.)This will be for the credit of our profession, and to the praise and glory of God.
4.Those whose wants were supplied would make the best return they were able, by sending up many prayers to God for those who had relieved them, Co2 9:14. And thus should we recompense the kindnesses we receive when we are not in a capacity of recompensing them in any other way; and, as this is the only recompence the poor can make, so it is often greatly for the advantage of the rich.
Lastly, The apostle concludes this whole matter with this doxology, Thanks be to God for his unspeakable gift, Co2 9:15. Some think that by this unspeakable gift he means the gift of grace bestowed on the churches, in making them able and willing to supply the necessities of the saints, which would be attended with unspeakable benefit both to the givers and receivers. It should seem rather that he means Jesus Christ, who is indeed the unspeakable gift of God unto this world, a gift we have all reason to be very thankful for.
Historical interpretation
Two Centuries of Reception
4 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
And again: "The administration of this service shall not only supply the wants of the saints, but shall be abundant also by many thanksgivings unto God; ".
Also in the same place: "The administration of this service has not only supplied that which is lacking to the saints, but has abounded by much giving of thanks unto God."
It is not only those who have been delivered from beggary to the service of God who rejoice but all those who see the want being supplied. Thus it is that what is given to a few redounds in praises given by the many to God.
What he says is this; 'in the first place ye not only supply the wants of the saints, but ye are abundant even;' that is, 'ye furnish them with even more than they need: next, through them ye send up thanksgiving to God, for they glorify Him for the obedience of your confession.' For that he may not represent them as giving thanks on this account solely, (I mean, because they received somewhat,) see how high-minded he makes them, exactly as he himself says to the Philippians, "Not that I desire a gift." (Philippians chapter 4, verse 17) 'To them too I bear record of the same thing. For they rejoice indeed that ye supply their wants and alleviate their poverty; but far more, in that ye are so subjected to the Gospel; whereof this is an evidence, your contributing so largely.' For this the Gospel enjoins.
"And for the liberality of your contribution unto them and unto all." 'And on this account,' he says, 'they glorify God that ye are so liberal, not unto them only, but also unto all.' And this again is made a praise unto them that they gave thanks even for that which is bestowed upon others. 'For,' saith he, 'they do honor, not to their own concerns only, but also to those of others, and this although they are in the extremest poverty; which is an evidence of their great virtue. For nothing is so full of envy as the whole race of such as are in poverty. But they are pure from this passion; being so far from feeling pained because of the things ye impart to others, that they even rejoice over it no less than over the things themselves receive.'
"While they themselves also with supplication." 'For in respect of these things,' saith he, 'they give thanks to God, but in respect of your love and your coming together, they beseech Him that they may be counted worthy to see you. For they long after this, not for the money's sake, but that they may be witnesses of the grace that hath been bestowed upon you.' Seest thou Paul's wisdom, how after having exalted them, he ascribed the whole to God by calling the thing "grace?" For seeing he had spoken great things of them, in that he called them ministers and exalted them unto a great height, (since they offered service whilst he himself did but administer,) and termed them 'proved,' he shows that God was the Author of all these things.
Paul is pointing out that giving to the saints is not just a matter of supplying their immediate wants. It has many other ramifications as well and leads to blessings of different kinds.
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Summary
The Apostle Paul concludes his extensive teaching on Christian generosity by highlighting the profound dual impact of the Corinthian contribution for the Jerusalem saints. This act of service not only effectively meets the pressing material needs of fellow believers, alleviating their poverty, but it also generates an overflowing cascade of gratitude and praise directed towards God from all who witness and benefit from this tangible expression of divine love and provision.
Context
Literary Context
This verse serves as a powerful summary statement, concluding Paul's detailed exhortation on Christian giving found in 2 Corinthians chapters 8 and 9. Throughout these chapters, Paul has been encouraging the Corinthian church to complete their promised collection for the impoverished Jewish believers in Jerusalem. He uses the example of the Macedonian churches' sacrificial giving (2 Corinthians 8:1-5), emphasizes the principle of cheerful and bountiful sowing (2 Corinthians 9:6-7), and assures them of God's abundant provision for their generosity (2 Corinthians 9:8-11). 2 Corinthians 9:12 encapsulates the spiritual and practical outcomes of such faithful stewardship, demonstrating that giving is far more than a financial transaction; it is a spiritual ministry that yields profound spiritual fruit.
Historical & Cultural Context
The collection for Jerusalem was a significant undertaking in the early church, reflecting both a practical necessity and a profound theological statement. Jewish Christians in Jerusalem faced severe economic hardship, likely due to famine (Acts 11:27-30) and ongoing persecution, which could lead to confiscation of property. Paul's initiative to gather funds from predominantly Gentile churches (like Corinth) for Jewish believers in the spiritual "mother church" was revolutionary. It demonstrated the practical outworking of Jew-Gentile unity in Christ, breaking down long-standing ethnic and cultural barriers. In the Greco-Roman world, leitourgia (the Greek word for "service" or "ministration" in this context) often referred to public service performed by a wealthy citizen for the benefit of the community, sometimes at their own expense. Paul elevates this concept, applying it to Christian benevolence, thereby imbuing the act of giving with sacred, spiritual significance as a service rendered to God and His people.
Key Themes
The verse powerfully reinforces several key themes prevalent in Paul's teaching on generosity. Firstly, it underscores the dual impact of Christian generosity, showing that it simultaneously addresses tangible material needs and produces intangible spiritual blessings, primarily in the form of thanksgiving to God. Secondly, it highlights the theme of divine provision through human partnership, illustrating how God sovereignly meets the needs of His people by working through the obedient and loving actions of other believers. This aligns with Paul's assurance that "God is able to make all grace abound to you, so that in all things at all times, having all that you need, you will abound in every good work" (2 Corinthians 9:8). Thirdly, the verse emphasizes the fostering of gratitude and worship. The ultimate purpose and result of this "service" is not merely the relief of poverty, but the glorification of God as recipients and witnesses acknowledge His faithfulness and goodness, prompting a chorus of praise and thanksgiving. This spiritual return on investment is central to Paul's argument that giving is an act of worship.
Exposition and Analysis
Key Word Analysis
This term signifies "attendance (as a servant, etc.); figuratively (eleemosynary) aid, (official) service." Here, it refers to the practical, organized effort of collecting and distributing the financial aid. It emphasizes the active, servant-hearted role of those facilitating the gift, elevating the task from mere logistics to a sacred ministry.
This compound verb means "to fill up further, i.e., furnish fully." It conveys the idea of completely making up for what is lacking, going beyond mere supplementation to fully meet the need. This word assures the Corinthians that their contribution is not just a token gesture but will genuinely and effectively alleviate the "want" or poverty of the saints in Jerusalem.
This word denotes "gratitude; actively, grateful language (to God, as an act of worship)." This is a crucial outcome of the "service." It signifies not just a feeling of thankfulness, but its active expression, specifically directed towards God. The "many thanksgivings" highlight the abundance of praise and worship that arises from this act of Christian generosity, demonstrating its profound spiritual impact.
Verse Breakdown
"For the administration of this service"
This phrase introduces the reason for Paul's preceding exhortation and describes the organized effort of collecting and delivering the financial aid. The "service" (Greek: leitourgia, G3009) refers to this specific act of public, sacred ministry—the collection itself. The "administration" (Greek: diakonia, G1248) speaks to the practical management and execution of this ministry. Paul frames their giving not as a burdensome obligation, but as a privileged and purposeful act of service.
"not only supplieth the want of the saints,"
This clause highlights the immediate and tangible benefit of their generosity. The collection directly addresses and "supplieth" (fully furnishes) the "want" (poverty, deficit, G5303 hystérēma) of the Jewish believers ("saints," G40 hágios) in Jerusalem. It emphasizes the practical, humanitarian impact of their gift, meeting urgent material needs.
"but is abundant also by many thanksgivings unto God;"
This second clause reveals the equally, if not more, significant spiritual outcome. The "service" does not merely meet physical needs; it also overflows ("is abundant," G4052 perisseúō) in spiritual praise. The phrase "by many thanksgivings" (G4183 polýs and G2169 eucharistía) underscores the profusion of gratitude and worship that is directed to God as a direct result of the Corinthians' generosity. This demonstrates that Christian giving has a profound vertical dimension, leading people to glorify God.
Literary Devices
Paul employs Parallelism in this verse through the "not only...but also" construction. This rhetorical device effectively emphasizes the dual and equally important outcomes of the Corinthians' generosity: the practical relief of material need and the spiritual outpouring of thanksgiving to God. This structure elevates the spiritual benefit to be on par with, if not surpassing, the material one. The use of Metonymy is also present, where "the administration of this service" stands in for the entire act of collection and distribution of the financial gift. Furthermore, the phrase "many thanksgivings" could be seen as a form of Hyperbole, not in the sense of exaggeration, but to convey the overwhelming and abundant nature of the praise that will result, underscoring the profound spiritual impact of their benevolent act.
Theological and Thematic Connections
This verse profoundly illustrates the interconnectedness of the Christian community and the multi-faceted nature of true worship. Christian generosity is portrayed not merely as an act of charity, but as a vital spiritual service that yields both material and spiritual fruit. It underscores the truth that God often chooses to meet the needs of His people through the willing hands of other believers, thereby fostering unity, demonstrating His faithfulness, and ultimately bringing glory to His name. This cycle of giving, receiving, and thanksgiving strengthens the bonds within the body of Christ and serves as a powerful testimony to the watching world. The material aid becomes a conduit for spiritual blessing, transforming acts of benevolence into opportunities for divine praise.
Reflection and Application
2 Corinthians 9:12 offers a timeless paradigm for Christian living and giving. It challenges believers to view their acts of generosity—whether financial, relational, or vocational—not as mere obligations or transactions, but as sacred "service" that carries profound spiritual weight. When we meet the needs of others, we are not simply providing temporary relief; we are participating in God's work of provision, demonstrating His love, and creating opportunities for His name to be glorified. This verse encourages us to give with a consciousness of its dual impact: alleviating suffering and eliciting praise to God. It reminds us that our giving is a tangible expression of our faith, a testament to God's faithfulness, and a catalyst for worship, fostering a vibrant ecosystem of blessing and gratitude within the global body of Christ.
Questions for Reflection
FAQ
What is "this service" referring to in 2 Corinthians 9:12?
"This service" (Greek: leitourgia and diakonia) refers specifically to the financial collection that Paul was organizing among the Gentile churches, like the one in Corinth, for the impoverished Jewish believers in Jerusalem. It was a tangible act of material support intended to alleviate their physical "want" or poverty. However, Paul elevates this act beyond mere charity, presenting it as a sacred "ministry" or "public service" rendered to God and His people, demonstrating the unity and love within the early Christian community. This collection is the central theme of 2 Corinthians chapters 8 and 9.
Why is "thanksgiving" emphasized so much as an outcome of this service?
The emphasis on "many thanksgivings unto God" highlights the profound spiritual dimension and ultimate purpose of Christian generosity. While meeting physical needs is crucial, Paul consistently points to the spiritual fruit that results. When believers' needs are met through the sacrificial giving of others, it serves as a powerful testimony to God's faithfulness, love, and provision. This recognition prompts the recipients, and indeed all who witness the generosity, to offer praise and gratitude directly to God. Thus, the act of giving becomes a catalyst for worship, demonstrating that God is glorified not only by the act of giving itself but also by the grateful response it elicits, as seen in passages like 2 Corinthians 9:13-14.
Christ-Centered Fulfillment
The dual impact of the Corinthian "service" in 2 Corinthians 9:12 finds its ultimate fulfillment and paradigm in the person and work of Jesus Christ. He is the supreme example of one who "supplieth the want of the saints" not merely in material terms, but by addressing humanity's ultimate spiritual poverty and need for salvation. Christ's sacrificial life, death, and resurrection are the ultimate act of "administration of this service," a divine leitourgia that fully furnishes what was lacking in humanity's relationship with God, as illuminated in Philippians 2:5-8. His perfect obedience and atoning sacrifice on the cross not only meet our deepest spiritual "want" by reconciling us to God (Romans 5:8), but they also elicit the most profound and eternal "thanksgivings unto God" from all who receive His grace. The entire New Testament church, redeemed by His blood, is a community characterized by constant thanksgiving for the "indescribable gift" of Christ (2 Corinthians 9:15). Thus, every act of Christian generosity, especially one that meets needs and generates praise, is a participation in and reflection of the greater, all-sufficient "service" of Christ, who gave Himself completely so that God might be eternally glorified.