Second Corinthians 8 and 9 contain a description of the gifts bestowed by believers for the help of their fellow saints. No less than seven terms are used, an indication of the value which God sets on the liberality of His saints.
The real significance of each of these terms provides us with a wide view of the Divine estimate of that practical response to the grace of our Lord Jesus “that, though He was rich, yet for your sakes He became poor, that ye through His poverty might be rich” (8:9).
The first term (charis) describes what we give as “grace.” That is the meaning of the word, and while it is rendered “gift” in 8:4, it is called “grace” in 8:19. Certain men were chosen to travel with “this grace,” to act as a means of its distribution. It is significant that charis has another meaning, that of “thanks” (e.g., 8:16 and 9:15). We may well associate thanks to God with our giving of what He bestowed upon us.
The next word is, “abundance,” “that your abundance may be a supply for their want” (8:14); perisseuma denotes that which is over and above, an exceeding measure, something more than ordinary, expressive of the overflowing of the heart.
The third, hadrotes, is also rendered “abundance” in the A.V. of 8:20; the R.V. better translates it “bounty”: “this bounty which is ministered by us.” It literally denotes “fatness.” The thought is that of bountiful giving, a fat offering, not mere abundance.
The fourth is eulogia (lit., ‘benediction’). This is rendered “bounty” in 9:5. It really signifies a “blessing,” and is always so rendered when used of what God gives. We read, “that they would go before unto you, and make up beforehand your afore-promised blessing” (R.V., mar.). The next verse has the same word: “He that soweth with blessing shall reap also with blessings.” It is stimulating that what we give as a bounty is a blessing to the recipient ministered by the Lord.
The fifth, leitourgia, is rendered “service” in 9:12, “the ministration of this service (i.e., the act of ministering the gift to the recipients) not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God.” The word signifies priestly service (see Lk. 1:23, of the ministration of Zacharias; and Heb. 8:6, of the ministry by Christ). This raises our giving to the highest level.
The sixth is diakonia, the usual word for service of ministry; it is rendered “ministration” in 9:13, “through the proving of you by this ministration they glorify God.” The ministration here is not the act of conveying the gifts, as in verse 12, but the gifts themselves, as a service to God on behalf of the recipients. It is rendered “relief” in Acts 11:29, lit., “for ministry.”
The seventh is koinonia, which is rendered “distribution,” (R.V., “contribution”) in 9:13. It signifies a having in common, partnership, communion, fellowship; here the fellowship which finds expression in meeting needs. It is rendered “contribution” in Romans 15:26. The corresponding verb is used in the same connection in Romans 12:13, “communicating to the necessities of the saints.” This word expresses in a special way the joyous realization of the unity of believers as those who practically enter into partnership in material things as the outcome of fellowship with God.
Four conditions are mentioned in these two chapters, as being pleasing to God in this matter of giving.
1. Consecration: The saints in Macedonia preceded the actual sending of their gift by “giving their own selves to the Lord” (8:5). They were already His possession by redeeming grace, but they dedicated themselves to Him for the carrying out of this fellowship, thus confessing themselves as His stewards.
2. Willingness (or readiness): “If the readiness is there, it is acceptable according as a man hath” (8:12). This is more than mere willingness; it betokens eagerness. He who is ready to act for God will be eager.
3. Cheerfulness: “God loveth a cheerful giver” (9:7). The Greek word gives us our word “hilarious,” indicating here that joy in heart which shares God’s thoughts concerning the object in view. This delight in the Lord meets with His love in a special way.
4. Liberality: This characteristic is mentioned in the phrase “the liberality of your contribution” (9:13, R.V.). The word primarily signifies “singleness.” Singleness of purpose toward God in our giving cannot fail to make the giving liberal. And in this we become like Him who gave His “unspeakable Gift.”