The two chapters, 2 Corinthians 8 and 9, contain a sevenfold description of the gifts bestowed by believers for the help of their fellow saints. That seven different terms are used here is an indication of the value which God sets upon the liberality of His saints, and of His appreciation of that which is ministered by them for His glory to assist those who need help.
This provides us with a wide view of the divine estimate of practical responses to the grace of our Lord who “though He was rich, yet for our sakes He became poor, that we through His poverty might become rich” (8:9).
The first term (charis) describes our giving as “grace.” 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 distribute it. It is significant that charis also means “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” (8:14) or perisseuma which 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 8:20. It literally denotes “fatness.” The thought is that of bountiful giving, a fat offering, not mere abundance.
The fourth is eulogia (lit. ‘benediction’), rendered “bounty” in 9:5. It signifies a blessing, and is always so rendered when used of what God gives. Taking the margin of the R.V., we read “that they would go before unto you, and make up beforehand your afore-promised blessing.” The next verse has the same word: “He that soweth with blessing shall reap also with blessings.” It is a stimulating thought that what we give as a bounty is a blessing to the recipient, and is so 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 Heb. 8:6, of ministry to Him). 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, rendered “distribution” 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. This word expresses 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 of heart are mentioned in these two chapters, as pleasing to God in this matter.
(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 gave themselves to Him for the carrying out of this fellowship, thus confessing themselves as His stewards. Their example might well be followed by us in connection with all special service.
(2) Willingness (or readiness): “If the readiness is there, it is acceptable according as a man hath” (8:12). The word signifies more than mere willingness; it betokens eagerness. He who is ready to act for God will be eager to fulfill His will.
(3) Cheerfulness: “God loveth a cheerful giver” (9:7). The Greek word gives us our word “hilarious,” indicating here that joyousness of heart which shares God’s thoughts concerning the object in view.
(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.”