2 Corinthians 9
When a person signs up for a telephone, he promises to pay a certain amount each month. If it is acceptable to make financial commitments for things like telephones, cars, and credit cards, certainly it ought to be acceptable to make commitments for the work of the Lord.
It is an agricultural truism that, other things being equal, the size of the harvest is always directly proportional to the amount of seed sown (cf. Prov. 11:24–25 and Gal. 6:7–9, where the same metaphor is applied not to sowing sparingly or bountifully but to sowing to one’s own flesh or to the Spirit).
The purpose of God’s blessing is then spelt out: so that you may always have enough of everything and may provide in abundance for every good work.
Again the comparison between the Macedonians and the Corinthians is helpful. The Macedonians had been blessed with autarkeia (contentment) in their poverty and so were able, even in that situation, to abound in generosity. The Corinthians had been blessed with autarkeia (sufficiency) in their relative affluence and so should contribute bountifully.
Psalm 111/112 celebrates the blessedness of the one who fears the Lord and delights in his commandments. Such a person is blessed by God with material prosperity also, and is accordingly generous to the poor. Paul sets forth this God-fearing person as an example of one who abounds in good works (He scatters abroad, he gives to the poor), and whose righteousness endures for ever, established by God.
So it seems that Paul regarded Christian giving not only as a service rendered to those in need but also as an act of service to God. It is important to note that for Paul the ultimate purpose of the collection, as of all forms of Christian ‘service’, is that thanksgiving should overflow from grateful hearts to God.
The Jewish believers, seeing the surpassing grace of God effective in the Gentile Christians, will long for them and pray for them. In this way one of the major purposes of the collection as far as Paul is concerned (i.e. to promote unity) will have been fulfilled.
That was God’s inexpressible gift. The word inexpressible (anekdiēgetos), which Paul uses here, is found neither in classical Greek nor in the papyri. It appears first in the New Testament and only in this verse. It seems to be a word which the apostle himself coined to describe the ineffable character of God’s gift
The important thing to note is that for Paul all Christian giving is carried out in the light of God’s inexpressible gift, and therefore ought to be done with a cheerful heart as an expression of gratitude to God, as well as in demonstration of our concern for, and partnership with, the recipients.