2 Corinthians 9:13Meaning & Commentary from the Church Fathers

But lest he give the impression that they give thanks only because they receive benefits, see how exalted he shows them to be.

"What I said of myself in the Epistle to the Philippians, 'Not that I seek the gift' (4:17), I testify also of them.

"They rejoice that you supply their wants and relieve their poverty. Yet they rejoice still more that you are so obedient to the Gospel, as your generous gifts, commanded by the Gospel, bear witness."

"And for your sincere fellowship with them and with all." "They glorify God also because you are so generous not only to them, but to all."

This thanksgiving to God for what is given to others again serves for their praise. "They not only manage their own affairs well," he says, "but are concerned for those of others, though they themselves are in extreme poverty.

"This shows their lofty virtue. No one is so inclined to envy as the poor. Yet they are pure from this passion. Seeing your benefactions to others, they not only do not envy, but rejoice no less than if they themselves had received them."

"While they pray for you because of their longing for you." "For those others," he says, "they thank God. But for your love toward themselves and for your fellowship, they entreat Him to grant them to see you.

"They desire this not for the sake of your possessions, but in order to see the grace given to you."

Do you see Paul's wisdom? After praising the Corinthians, he attributed everything to God by calling their work grace.

After saying many great things about them, calling them ministers and exalting them to heaven, he now shows that God is the cause of all this.

They ministered to the poor, and he conveyed what they used in ministry. He called them skillful. Now he himself, together with them, raises thanksgiving to God, saying: "Thanks be to God for His unspeakable gift!" (v. 15).

By gift he means either the many blessings received through almsgiving by those who give and those who receive, or the unspeakable blessings richly given to the whole world through Christ's coming.

The latter should especially be understood here. To humble their pride and make them more generous, he reminds them of what they have received from God.

Such remembrance of God's benefits has special power to move men toward every virtue. Therefore the Apostle also concluded his discourse here with this reminder.

If God's gifts are unsearchable, what can equal the madness of those who strive to comprehend God's essence? Not only are His gifts unsearchable, but the peace by which God reconciled things above with things below surpasses every mind.

Those who see how you received the divine preaching, and how you subjected yourselves to the Master, also notice your generosity toward the saints. This is not only toward those living in Jerusalem, but also toward those dwelling everywhere. They offer doxology to God, the cause of this.

And you will acquire fruit in the prayers offered by them for you, because they love you greatly, having come to know God's generosity toward you.

"The movement of spirit awakened by this service does not stop at thanksgiving. It rises to doxology, which is higher than thanksgiving." The Apostle enters into the thoughts and feelings of the Jerusalemites who receive the benefaction.

He says that they have already turned away from themselves and look at the simplicity, that is, the generosity of your fellowship with all. Seeing in this the glory of the Gospel, they glorify God, since this is not hidden even from unbelievers.

And they not only thank and glorify God, but also pray for you, having loved you because of the surpassing grace of God toward you.

Chrysostom says: "Do you see Paul's wisdom? Having exalted their virtue, he ascribed everything to God when he called their work grace. After saying so much about them, calling them ministers, exalting them to heaven, and calling them proven, he now shows that the cause of all this is God.

"He himself, together with them, offers thanksgiving to God, saying, 'Thanks be to God for His indescribable gift.' By gift here he means either the many goods received through almsgiving by both those who receive and those who give, or the goods richly granted to the whole world by the coming of Christ. The latter should be understood especially."

"But if here gift means, in general, the gracious divine economy, then above also it is more fitting to understand the surpassing grace in the same way. He concludes the discourse with a common thanksgiving to God for the indescribable gift in the Lord Jesus Christ. By this one contemplation he covers all other good thoughts" (Bishop Theophan).

For what reason? First, "for your obedience to the confession of the Gospel of Christ," because He subjected you to the Gospel and disposed you to confess the faith of Christ. Jerusalem and Corinth: how far the light of Christ has gone. Glory to Thee, O Lord. The darkness of error passes away, and the light of truth reigns. Glory to God.

St. Chrysostom says: "So that he may not suggest that they give thanks only because they receive benefactions, see how lofty he presents them. What I said of myself in the Epistle to the Philippians, 'not that I seek the gift' (Phil 4:17), I also testify of them.

"Although they rejoice that you fill up their needs and relieve their poverty, they rejoice much more that you are obedient to the Gospel." Theodoret writes: "Through the experience of this service, seeing how you received the divine preaching and subjected yourselves to the Master, they offer doxology to God, the cause of this."

This is the first reason for doxology, but there is also another. It is "the simplicity of fellowship with them and with all." They glorify God because the Gospel was not received in you as something dead, but worked beneficently upon you.

Among the fallen, egoistic principles reign everywhere. When the Gospel takes up its dwelling in hearts, it drives out egoism and establishes there self-renouncing sacrifice of everything for all. This we see in you, in the simplicity of your fellowship not with us only, but with all.

We see it in your generous readiness to share with all everything that God Himself has sent you. In this is the glory of the Gospel, the glory of Christianity. No other faith gives this.

Such a disposition is given by the grace of the Spirit, bestowed through faith alone in Christ the Lord. This is not hidden even from unbelievers. They also begin to recognize it and marvel at the power of the Gospel.

Thus they glorify God, who has chosen you also as an instrument for glorifying the power of our confession. The Apostle enters into the thoughts and feelings of the Jerusalemites who receive the benefaction.

He says that they have already turned away from themselves and look at the simplicity, the generosity of your fellowship with all. Seeing in this the glory of the Gospel, they glorify God.

St. Chrysostom dwells on this turning of the Jerusalemites away from themselves and points to a very praiseworthy quality in them. "They glorify God because you are so generous not only to them, but also to all.

"To thank God for what is given to others serves to their praise. Although they themselves are in extreme poverty, they care not only for their own benefit, but also for the benefit of others. This shows their high virtue.

"No one is so envious as the poor. Yet they are pure from this passion. Not only do they not envy when they see your benefactions to others, but they rejoice no less than if they themselves had received them."