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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
Three Centuries of Reception
9 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.
See then, first, that He has not commanded you to be solicited or to wait to be importuned, but yourself to seek those who are to be benefited and are worthy disciples of the Saviour. Excellent, accordingly, also is the apostle's saying, "For the Lord loveth a cheerful giver;" who delights in giving, and spares not, sowing so that he may also thus reap, without murmuring, and disputing, and regret, and communicating, which is pure beneficence.
Even if there is some kind of treasury, it is not accumulated from a high initiation fee as if the religion were something bought and paid for. Each man deposits a small amount on a certain day of the month or whenever he wishes, and only on condition that he is willing and able to do so. No one is forced; each makes his contribution voluntarily. These are, so to speak, the deposits of piety. The money therefrom is spent not for banquets or drinking parties or good-for-nothing eating houses but for the support and burial of the poor, for children who are without their parents and means of subsistence, for aged men who are confined to the house; likewise, for shipwrecked sailors, and for any in the mines, on islands or in prisons.
People who give reluctantly or under compulsion present a blemished sacrifice which should not be accepted.
Paul is teaching them that if they give with a cheerful heart they will be storing up treasure for future use in heaven.
Paul's purpose was not only for money to be contributed to the poor but for it to be contributed with great eagerness. Likewise, God appointed almsgiving not only for the nourishment of the needy but also for the benefit of the providers, and much more so for the latter than for the former. For if he considered only the interest of the poor, he would have commanded solely that the money be given, and he would not have asked for the eagerness of the providers. But now you see the apostle in every way ordering by will first and above all for the givers to be joyful: the suppliers to furnish in a cheerful manner. And at one time he says, "Everyone must do as he has chosen in his heart, neither out of grief nor necessity, for God loves a cheerful giver," not simply a giver but the one who does this with pleasure.
"Let each man do according as he hath purposed in his heart." For a man when left to himself, does a thing more readily than when compelled. Wherefore also he dwells upon this: for having said, "according as he is disposed," he added, "Not grudgingly, nor of necessity." And neither was he content with this, but he adds a testimony from Scripture also, saying, "For God loveth a cheerful giver." Seest thou how frequently he lays this down? "I speak not by commandment:" and, "Herein I give my advice:" and, "as a matter of bounty, and not as of extortion," and again, "not grudgingly, nor of necessity; for God loveth a cheerful giver." In this passage I am of opinion that a large giver is intended; the Apostle however has taken it as giving with readiness. For because the example of the Macedonians and all those other things were enough to produce sumptuousness, he does not say many things on that head, but upon giving without reluctance. For if it is a work of virtue, and yet all that is done of necessity is shorn of its reward, with reason also he labors at this point.
Blessed, then, is almsgiving, which both renews the recipient and rejoices the giver, “for God loves a cheerful giver,” and for this reason it is better to give to him first. Joyful, therefore, and cheerful is the one who attends to the poor. Quite clearly he is joyful, because for a few small coins he acquires heavenly treasures for himself; on the contrary, the person who pays taxes is always sad and dejected. Rightly is he sad who is not drawn to payment by love but forced by fear. Christ’s debtor, then, is joyful, and Caesar’s sad, because love urges the one to payment, and punishment constrains the other; the one is invited by rewards, the other compelled by penalties.
One of the fathers said, ‘If anyone asks you for something, and you give it to him, even if you are forced to give it, let your heart go with the gift, as it is written, “If a man forces you to go with him one mile, go with him two” (Matt. 5:41). This means that if you are asked for anything, give it with a willing heart.’
A brother said to Poemen, ‘If I give my brother something, for instance a piece of bread, the demons made the gift worthless by making me think that it was done to please men.’ The hermit said to him, ‘Even if it is done to please men, we still ought to give our brothers what they need.’ He told him this parable: ‘In a town there were two farmers. One of them sowed seed, and gathered a poor harvest; the other was idle and did not sow, and had no harvest to gather. If famine came, which of them would survive?’ The brother answered, ‘The one who sowed seed, even if the harvest was poor.’ He said, ‘It is the same for us. We sow a few seeds, and they are poor, but in the time of famine we shall not die.’
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Summary
Second Corinthians 9:7 provides a profound theological foundation for Christian generosity, emphasizing that giving should be a deliberate, heartfelt decision rather than a reluctant obligation. Paul instructs believers to give according to what they have purposed within themselves, not out of sorrow or compulsion, but with joy and eagerness, for such an attitude in giving is deeply pleasing to God and draws His affection.
Context
Literary Context
This verse is the culmination of Paul's extensive teaching on the collection for the impoverished saints in Jerusalem, spanning 2 Corinthians 8 and 2 Corinthians 9. Paul is not issuing a command but appealing to the Corinthians' willingness and love, encouraging them to complete a commitment they had made a year prior. He uses the example of the Macedonian churches' extraordinary generosity, who gave out of extreme poverty and "beyond their ability" (2 Corinthians 8:3), as a model of Spirit-empowered giving. Verse 7 distills the essence of the attitude God desires from His people in all acts of giving.
Historical & Cultural Context
The collection for the Jerusalem saints was a significant undertaking for Paul, symbolizing the unity between the Gentile and Jewish believers and providing tangible aid to the economically struggling mother church. Jerusalem had faced famine and hardship, and this collection was a practical demonstration of Christian solidarity and love, fulfilling a promise made at the Jerusalem Council. In the Greco-Roman world, patronage and reciprocal gift-giving were common, but Paul redefines generosity through a distinctly Christian lens, emphasizing internal motivation and divine pleasure over social obligation or a desire for public honor.
Key Themes
The overarching theme is Christian Generosity, rooted in grace and motivated by love, not legalism. Paul highlights the principle of Intentional Giving, where the act flows from a deliberate decision of the heart, contrasting it sharply with Compulsory Giving ("not grudgingly, or of necessity"). The passage also underscores God's Reciprocity, promising that God is able to make "all grace abound to you" (2 Corinthians 9:8) for those who give cheerfully. Ultimately, the passage elevates the Attitude of the Giver as paramount, revealing that God values the heart behind the gift more than the gift's monetary value, as seen in the concluding affirmation: "for God loveth a cheerful giver."
Exposition and Analysis
Key Word Analysis
Meaning "to choose for oneself before another thing (prefer), i.e. (by implication) to propose (intend)." This word signifies a deliberate, pre-meditated decision, not a spontaneous reaction or an impulsive act. It implies thoughtful consideration and a settled resolve of the will, indicating that Christian giving is an act of intentional discipleship.
Meaning "sadness, grief, heaviness, sorrow." The KJV translates the phrase "ek lýpēs" (G1537 G3077) as "grudgingly," literally "out of sadness" or "out of grief." This refers to giving with reluctance, regret, or a sense of loss, as if the act of giving causes sorrow rather than joy. It stands in stark contrast to the desired cheerful attitude.
Meaning "propitious or merry ('hilarious'), i.e. prompt or willing." This is the root of our English word "hilarious," but in this context, it conveys deep inner joy, eagerness, and alacrity. It describes someone who gives readily, without hesitation, finding genuine pleasure and delight in the act of sharing.
Verse Breakdown
"Every man according as he purposeth in his heart"
This opening clause establishes the personal and internal nature of Christian giving. It emphasizes that each individual is responsible for determining their own contribution, and this determination must originate from a deliberate, thoughtful decision made within their innermost being—the "heart" (kardía, G2588), which in biblical thought is the seat of intellect, emotion, and will.
"so let him give;"
This is the direct imperative, flowing from the preceding clause. The giving should be a direct consequence and reflection of the internal purpose. It implies a voluntary act, not one imposed by external pressure or expectation.
"not grudgingly, or of necessity:"
This phrase provides a crucial negative instruction, defining what Christian giving is not. "Grudgingly" (ek lýpēs) means not out of sorrow, regret, or reluctance. "Of necessity" (ex anánkēs, G1537 G318) means not out of compulsion, obligation, or external pressure, such as a legalistic requirement or social expectation. These two conditions highlight the importance of freedom and willingness in the act of giving.
"for God loveth a cheerful giver."
This concluding statement provides the powerful divine motivation and affirmation. The Greek word for "loveth" is agapáō (G25), denoting a deep, unconditional, and self-sacrificial love. God's love is directed specifically towards the "cheerful giver" (hilarós dótēs, G2431 G1395), indicating that the attitude and heart behind the gift are profoundly pleasing to Him. This is not merely a preference but an expression of divine affection for those whose generosity mirrors His own character.
Literary Devices
The verse employs several significant literary devices. Contrast is central, setting "grudgingly, or of necessity" against "a cheerful giver," highlighting the two opposing attitudes towards generosity. This stark opposition emphasizes the qualitative difference in giving that God values. There is also a strong element of Emphasis through the direct statement "for God loveth a cheerful giver." This declarative phrase functions as a powerful theological anchor, providing the ultimate reason and motivation for the desired attitude, elevating the act of giving beyond mere transaction to a relational delight for God. Furthermore, the use of "heart" (kardía) serves as a Metonymy or Synecdoche, representing the totality of a person's inner being—their will, emotions, and intellect—underscoring that true generosity originates from one's deepest convictions and not merely external compliance.
Theological and Thematic Connections
This verse profoundly shapes our understanding of Christian stewardship and the nature of God. It reveals that God is not merely interested in the quantity of our gifts but in the quality of our hearts. The principle of cheerful giving aligns with the very character of God, who is the ultimate cheerful giver, freely bestowing grace and blessings upon humanity (Romans 8:32). Our giving, therefore, becomes an act of worship and a reflection of His generous nature, transforming a potential burden into a joyful expression of faith and love. It teaches us that true generosity is an overflow of a heart transformed by God's grace, finding delight in participating in His kingdom work.
Reflection and Application
Second Corinthians 9:7 challenges believers to deeply examine their motives and attitudes in all forms of giving—whether it's financial contributions, time, talents, or even forgiveness. It shifts our focus from the external act to the internal disposition, reminding us that God values a joyful heart more than a large offering given reluctantly. This principle encourages us to cultivate a spirit of generosity that is proactive, intentional, and genuinely delighted in the act of sharing, rather than viewing giving as a burdensome obligation. When we give cheerfully, we not only honor God but also experience the profound joy and blessing that comes from participating in His kingdom purposes, knowing that such giving is a fragrant offering that pleases Him.
Questions for Reflection
FAQ
Does "cheerful giver" mean I always have to feel ecstatic when I give, even when it's difficult?
The Greek word hilarós (G2431) for "cheerful" implies a deep, inner willingness and eagerness, a promptness of spirit, rather than a superficial or boisterous feeling of "hilariousness." It's about the settled disposition of the heart—a desire to give freely and joyfully—even if the act itself requires sacrifice or discipline. It contrasts with giving out of sorrow or compulsion. Therefore, while you may not always feel "ecstatic," the core meaning is that your giving should be free from reluctance, regret, or a sense of being forced. It should stem from a heart that delights in God and His purposes, even when the circumstances are challenging, much like the Macedonian churches who gave out of "extreme poverty" yet with "abundant joy".
Christ-Centered Fulfillment
Second Corinthians 9:7 finds its ultimate fulfillment and deepest meaning in the person and work of Jesus Christ, who is the supreme example of the "cheerful giver." His entire life, culminating in His atoning sacrifice on the cross, was an act of profound, cheerful, and willing generosity. As John 3:16 declares, "For God so loved the world, that he gave his only begotten Son," revealing divine love as the ultimate source of all giving. Christ "purposed in his heart" to lay down His life, not grudgingly or out of necessity, but with a willing spirit, knowing the joy set before Him (Hebrews 12:2). His giving of Himself was entirely voluntary, motivated by an immeasurable agapē love for humanity (Ephesians 5:2). Furthermore, it is through His grace that we are empowered to become cheerful givers ourselves, for "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). Our cheerful giving, therefore, is not merely a moral virtue but a Spirit-empowered reflection of the generous heart of God, perfectly embodied in Christ, who gave Himself for us that we might live lives of abounding generosity.