2 Corinthians 9
OGC**Butler’s Commentary
Chapter Nine**
THE PROBLEM OF STEWARDSHIP PART II
IDEAS TO INVESTIGATE:
Why is Paul so concerned about appearances between the Corinthians and the Macedonians?
Are Christians really free to make up their own minds about their giving to the Lord?
What is a cheerful giver?
Is material prosperity the result of a righteous life?
What has giving to do with our acknowledging the gospel of Christ?
APPREHENSION:
How do we know chapter nine is a continuation of the discussion of chapter 8?
Who are the brethren Paul is sending to Corinth? Why?
Why was Paul uneasy about Macedonians accompanying him to Corinth?
What is an exaction?
Why would Paul use the symbolism of sowing and reaping to teach about giving?
What does the word cheerful mean?
What does the word enough mean?
Who scatters abroad?
How does a giver’s righteousness endure forever?
What is the significance of the Greek word eucharist, translated thanksgiving?
Why is the word test used in this discussion about giving?
What does the word acknowledge mean in connection with giving?
What does the word contribution mean?
How does one have the grace of God in him?
Why is thanks for God’s gift inexpressible?
APPLICATIONS:
Do believers in your congregation consider their giving as a factor in upholding the reputation of Christ and the Christian faith? Do you?
What do you think the community’s evaluation of your church’s giving is?
How do the leaders of your congregation get people to give?
Do you think people ought to be told how much to give? Why?
How much emphasis is placed on the grace of God in your preacher’s sermons and Sunday School lessons?
Do you think the grace of God can be emphasized too much? Why?
Is each Christian really free to decide for himself what he shall give?
Why do Christians need to give?
Do you give most cheerfully when a need to give is presented, or when you are made aware of God’s goodness to you?
Are ways to get people to give alright as long as they work?
Are all the givers in your church cheerful givers? Do you think the church could get along without the giving of grudging givers?
Have you ever had so little that you could not afford to give to the church?
Do you believe God will always give every believer enough so that he may participate in the offerings given to the Lord?
Should the poor give? Why?
If God never needs what we give, why do we give?
What if someone told you that a Christian proves his profession of Christ and his obedience to the gospel by his giving?
Does your giving testify that you believe the gospel, and that you are obeying it?
Is the grace of God in you? How do you know? Do others know? How?
How would you express thanks to God for his inexpressible gift?
Special Study
WHY GIVE MONEY TO GOD?
Bible Teachings On Giving
by Seth Wilson and Boyce Mouton
The Bible is filled with admonitions for God’s people to give. It says that it is more blessed to give than it is to receive. We are told that we should not give by necessity or requirement, but willingly, because the Lord loves a cheerful giver (2 Corinthians 9:7). A thinking person will want to know why?
A.
Recognizes God’s ownership.
B.
Shows a willingness to depend upon God’s faithfulness (Genesis 28:20-22).
C.
Shows faith that God will supply according to His Word (Philippians 4:19).
D.
Expresses love, honor and worship.
E.
Serves God with the resources that we have to work with.
In Psalms 50:12 the Lord reminds us, If I were hungry, I would not tell thee: for the world is mine, and the fulness thereof. In the same context He affirms His ownership of all the beasts of the forest and the cattle upon a thousand hills. God does not need our help because He is weak or wanting; but He depends on us because He takes us into His program for the world.
Consider how much time and money the Jews, under the law, were required to devote to God.
Time Given Completely To God In One Year
A.
Sabbaths
52 days - Leviticus 23:3
B.
Passover
6 days - Leviticus 23:4-8
C.
Feast of Weeks
1 day - Leviticus 23:15-21
D.
Feast of Tabernacles
6 days - Leviticus 23:34-42
E.
Day of Atonement
1 day - Leviticus 23:22-32
F.
Feast of New Moon
11 days - Numbers 28:11-15
G.
Feast of Trumpets
1 day - Numbers 29:1-6
Total
78 days
Really 7 days in Passover, and 7 in the Feast of Tabernacles, and 12 in the monthly Feasts of the New Moon, but we have counted all the Sabbaths and the Feast of Trumpets (which is one of the new moons). This accounts for our total. Add days of travel and preparation for the feasts, and time used in purification rites and offering sacrifices, and there were more then 78. Property Given To The Lord By The Jews
A.
The Firstborn of Man and Beast; Exodus 13:2; Exodus 13:12-15; Exodus 34:19-20
B.
A Tenth of the Products of the Land; Leviticus 27:30
C.
A Tenth of Increase of Flocks and Herds; Leviticus 27:32-34
D.
A Special tithe every Third year; Deuteronomy 14:28-29
E.
According to ability at Annual Fest; Deuteronomy 16:16-17
F.
Firstfruits of Trees and Land; Deuteronomy 26:1-11; Deuteronomy 18:4-5; Numbers 18:12-18
G.
Animals sacrificed; Deuteronomy 26:1-11; Deuteronomy 18:4-5; Numbers 18:12-18
H.
The Temple-Tax; Exodus 30:13; Exodus 38:26
I.
Day by day giving to the poor; Deuteronomy 24:15; Deuteronomy 24:21; Deuteronomy 15:11; Deuteronomy 15:13-14
How did all of these sabbath days help God? What did He do with all of the money and what good to Him were the ashes of burned beasts? The whole point is thisgiving was never intended to benefit God, it was intended to help us. God so loved that He gave. this is the very nature of God and it is also the very nature of love. The man who will not give has neither love nor God; and the miserly are inevitably miserable. Love wants to give. Learn the deep joy of giving as an expression of love.
The Grace of Giving
The Christian should not consider giving a burden, but a grace or a favor.
This is a grace in which we should abound (2 Corinthians 8:7).
If we first give ourselves to the Lord, we will gladly give of our means to Him (2 Corinthians 8:2-5). They of Macedonia gave out of their deep poverty (2 Corinthians 8:2). Not only did these people give out of their deep poverty, but they abounded in their liberality.
This giving of ourselves and of our means to the Lord is our reasonable, or spiritual service (Romans 12:1).
We are not our own, but are bought with a price; therefore, we should glorify God in our body and in our spirit, which are God’s (1 Corinthians 6:19-20). We can never repay the price that was paid for our redemption, which was the precious blood of Christ (1 Peter 1:18-20).
If we sow, or give, sparingly, we shall reap sparingly; but if we sow, or give, bountifully, we shall reap bountifully (2 Corinthians 9:6).
Can we not take Jesus at His word when He said It is more blessed to give than to receive, (Acts 20:35) and who has promised that we will receive in proportion to our giving? (Luke 6:1-49). Let us cultivate more and more the grace of giving.
Remember God’s promise to the Christian: you will always be rich enough to be generous (2 Corinthians 9:8 NEB).
How Strong Is Your Faith In God?
How strong is your faith in God? How great is your love for Christ and His Church? Jesus said to Peter three times, Do you love me? Peter almost considered it an insult and I am sure many members here would feel the same way if He put the question to them. But the real question is, Is your faith strong enough to let you love enough to walk by faith in this new year? In the eyes of the world, walking by faith is the same as throwing logic out the window. How strong is your faith?
Only a small percent of Christians have enough faith and love to give ten percent of their income to the Lord and His kingdom. Does this mean those who don-’t tithe are afraid God will not help them in their stewardship? Listen, Christian stewardship is a test of logic and faith: How can you believe God will take care of you in the next world if you don-’t believe He-’ll take care of you financially in this world? Faith begins now, in this life. (Mark 10:29-30). If we can not believe in God’s promises here and now, how can we trust Him there and then? Christian understand how God takes hold of your money matters and improves them. Perhaps you are one of the many who loves and feels the need of giving more to your church and to missions, but without the faith to undertake tithing. Instead of trying to reason your budget, merely step out on faith. Throw logic out the window in this matter and walk by faith. Christian faith means walking in the dark where you cannot see, but knowing you will be guided.
Applebury’s Comments CHAPTER NINE
Analysis
A.
Paul continued to explain the mission of the brethren who were to help the Corinthians in their minister to the saints (2 Corinthians 9:1-5).
His knowledge of their readiness and zeal (2 Corinthians 9:1-2).
a)
Because he knew of this, writing to them was not necessary.
b)
He had boasted of their readiness to the Macedonians to stir up their zeal.
Further reasons for sending the brethren (2 Corinthians 9:3-5).
a)
He had sent them lest his boasting about their preparedness become an empty thing (2 Corinthians 9:3).
b)
In the event that some of the Macedonians should come with him and find them unprepared henot to mention the Corinthianswould be ashamed (2 Corinthians 9:4).
c)
He had urged them to go so that the gift they had promised might be bounteous and not forced (2 Corinthians 9:5).
B.
He explained the issues involved in generous giving (2 Corinthians 9:6-15).
The principle of sowing and reaping in relation to giving (2 Corinthians 9:6-7).
a)
The one who sows sparingly reaps sparingly, but the one who sows generously reaps abundantly (2 Corinthians 9:6).
b)
In the light of this, each one is to give as he determines in his heart (2 Corinthians 9:7).
(1)
He is to make the decision in his own heart.
(2)
He is to do it, not as one who painfully wishes that he didn-’t have to, but as one who remembers that God loves a cheerful giver.
The ability to give (2 Corinthians 9:8-10).
a)
As He makes all grace abound, so he makes the generous giver able to abound in every good work (8).
b)
This is according to Psalms 112:9 (2 Corinthians 9:9).
c)
As He supplies seed to sow to produce bread He will supply and multiply the seed for sowing and increase the fruits of righteousness (2 Corinthians 9:10).
The results of generous giving (2 Corinthians 9:11-14).
a)
Thanksgiving to God (2 Corinthians 9:11-12).
(1)
From Paul.
(2)
From those whose wants were met. The ministry of this service met their needs and caused them to thank God.
b)
Praise to God as they saw the obedience and liberality of those who gave to help them (2 Corinthians 9:13).
c)
Longing on the part of those who had been helped for those who by God’s grace had shared with them (2 Corinthians 9:14).
The closing word: Thanks be to God for his unspeakable gift. The full account of the gift could not be put in words (2 Corinthians 9:15).
Questions
In what way is the thought of this chapter related to the preceding one?
Why did he say that it was superfluous to write to them?
What had he told Macedonia about Achaia?
What had the zeal of Achaia done for the Macedonians?
What was the additional reason for sending Titus and his associates?
What embarrassment to the Corinthians was he anticipating?
How can one word be translated bounty in one context and blessing in another? What does the word denote?
What did Paul mean when he said that the offering was not to be a matter of extortion?
How does the example of sowing and reaping explain the principle of generous giving?
What did the Lord Jesus say about the blessing involved in giving?
What did James say about those who misuse riches?
Who is to determine the amount to be given?
In what way are some people forced to give?
Why does God love the cheerful giver?
How did He demonstrate His willingness to freely give us all things?
What did Ananias and Sapphira do that was wrong?
How was it possible for poverty-stricken Macedonia to give for the relief of the saints in Judea?
How did God multiply the harvest of their giving?
How had their giving glorified God?
How had it shown their obedience to their commitment to the gospel?
How are those who accept the privileges of the gospel under obligations to others?
What is unusual about the fact that the saints of Judea longed for their brethren among the Gentile congregations?
What is God’s unspeakable gift to which Paul refers?
Why was he unable to put into words a full account of this gift?
For Discussion
In what way do pressure methods force some to give who would rather not do so.
How has God made it possible to give to the needy?
2 Corinthians 9:1-5
Applebury’s Comments
Ministering To The Saints Scripture
2 Corinthians 9:1-5. For as touching the ministering to the saints, it is superfluous for me to write to you: 2 for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them. 3 But I have sent the brethren, that our glorying on your behalf may not be made void in this respect; that, even as I said, ye may be prepared: 4 lest by any means if there come with me any of Macedonia and find you unprepared, we (that we say not, ye) should be put to shame in this confidence. 5 I thought it necessary therefore to entreat the brethren, that they would go before unto you, and make up beforehand your aforepromised bounty, that the same might be ready as a matter of bounty, and not of extortion.
*Comments
superfluous for me to write to you.*Paul had spent considerable space in this letter giving direction concerning the offerings for the saints and commending Titus and his associates for the part they were to have in assisting the Corinthians in preparing their offering. Indeed it was superfluous to go on writing to them about the matter, for he knew that they were eager to do their part. He had been boasting to the people of Macedonia saying, Achaia has been ready for a year. Just how many months had gone by since they had begun to make preparation is not clear, but the Corinthians knew exactly. The zeal of Achaia had aroused many of the Macedonians to action.
*But I have sent the brethren.*While it was not necessary to go on writing to them about their offering, it was necessary to say some additional words about the mission of Titus and his associates. He was sending them to make sure that his boasting about their preparedness had not been in vain. He did not want the Macedonians, some of whom had volunteered to go with him to Corinth, to find the Corinthians unprepared. This would embarrass him, to say nothing about what it would do to them.
*as a matter of bounty and not of extortion.*The word translated bounty is commonly, within proper context, translated blessing. It meant words that were well spoken about praise that was well deserved; it meant blessings that benefitted those who received them. Out of this concept comes the thought of bountiful giving that brings benefit to others. Paul had clearly indicated that this was the type of gift that Macedonia was preparing and he did not hesitate to suggest that Achaia’s gift should be of the same kind. He did not want a poor showing on their part to demonstrate an attitude of greediness that would keep them from parting from their material wealth.
Stingy, miserly people do not give in such a manner as to suggest that their giving is a blessing to either themselves or to others.
2 Corinthians 9:1-7
**Butler’s Commentary
SECTION 4
Compulsion **(2 Corinthians 9:1-7)
**9 **Now it is superfluous for me to write to you about the offering for the saints, -for I know your readiness, of which I boast about you to the people of Macedonia, saying that Achaia has been ready since last year; and your zeal has stirred up most of them. 3But I am sending the brethren so that our boasting about you may not prove vain in this case, so that you may be ready, as I said you would be; 4lest if some Macedonians come with me and find that you are not ready we be humiliatedto say nothing of youfor being so confident. 5So I thought it necessary to urge the brethren to go on to you before me, and arrange in advance for this gift you have promised, so that it may be ready not as an exaction but as a willing gift.
6 The point is this: he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. -Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful giver.
**2 Corinthians 9:1-4 **Conscientiousness: Chapter nine is clearly a continuation of the subject of chapter eight. The Greek conjunction gar is translated Now (2 Corinthians 9:1) and connects chapter nine to the subject matter of chapter eight. The most persistent problem of stewardship facing a preacher is the problem of motivation. Stewardship is plainly commanded by God in the Old Testament and by Christ in the New Testament. But commanding free-willed creatures and getting them to obey commands are two different matters. Man’s freedom to choose will not be violated by a just and righteous God. God will not coerce or exact or force offerings from people (neither should preachers!). Paul calls upon two facts of the human experience to motivate the Corinthians to give: Self-respect and Selectivity.
Paul was boasting (Gr. kauchomai, sometimes translated glorying) of the readiness (Gr. prothumian, passionate eagerness) of the Corinthians (2 Corinthians 9:2 ff) to take up an offering for the saints in Judea to the Macedonians. He boasted of the Macedonians to the Corinthians (2 Corinthians 8:1-5)! This is true of Paul’s communications to all the churches. He praised one church to another as a motivating factor. While you find Paul criticizing the conduct of one church after another in his epistles to each of them, you never find him criticizing one church to another!
Paul says, It is superfluous (Gr. perisson) for me to write to you about the offering for the saints. and then continues to write to them about it! He has already (2 Corinthians 8:8-15) written that he knows of their readiness and their beginning, but there remains the problem of their completing it. He tactfully softens his lengthy exhortation on giving by this superfluous statement of his boasting about them to the Macedonians. Self-respect or conscientiousness is a worthy virtue. Paul was jealous for his own reputation (2 Corinthians 8:20-24) so he appeals to the Corinthians to be careful to fulfill what he has boasted of them to the Macedonians. An appeal to conscientiousness in a Christian is really an appeal to the reputation of Christ! The Christian guards Christ’s reputation when he guards his own self-respect. That should be a highly motivating factor in his every action as a Christianand especially in giving!
He told the Macedonians that Achaia (Roman named province of southern Greece which included the cities of Corinth, Athens, Sparta, Olympia, Delphi, Thebes and Cenchreae) had planned (Gr. pareskeuastai, perfect passive, had made preparations and was continuing to make preparations) to give to this special benevolence a year ago. Information about the zeal of the Corinthians stirred up (Gr. erethisen, provoked, excited) most of the Macedonians.
But he sends the brethren (the three mentioned in 2 Corinthians 8:16-24) to prod the Corinthians into completing what they had begun the year before. The very presence of these brethren (two of them specifically chosen by the churches themselves for this purpose) will urge them to finish their collection. Paul is urgent! He wants to spare the Corinthians, himself, and the reputation of Christ of any shame should some Macedonians decide to accompany him to Corinth for the reception of the offering and find no offering to receive! The Greek word kataischunthomen is a combination of kata and aischuno, shamed-down, an intensive form of the word for shame and is translated, humiliated. Paul is definitely appealing to self-respect as a motivation.
**2 Corinthians 9:5-7 Choice: **The second motivational factor Paul appealed to was the freedom every Christian has to choose how, when, and how much he will give in any offering he makes unto the Lord. There is no legislation whatsoever in the New Testament as to method, frequency, or amount in the matter of Christian giving. We repeat, the emphasis in the N.T. is upon stewardship (accountability, wise management, motive, attitude, faithfulness). Of course, since the New Testament is a dispensation of grace, infinite grace, it is simply assumed that a Christian’s giving will be liberal and generous. Paul might be saying (2 Corinthians 9:5), I consider it necessary to send these brethren to you in Corinth to arrange the completion of the collection ahead of my arrival there because I do not want my presence to be the reason why you give. (see 1 Corinthians 16:2; 2 Corinthians 1:24). The RSV translates the Greek word pleonexian as exaction; the word literally is covetousness or greed. The RSV also translates eulogian as willing gift; the word literally is, well-thinking. What Paul means is what he wants the Corinthians to give happily, and not grudgingly coveting for themselves what they are giving.
It is imperative that preachers solve the problem of stewardship and giving without coercion of any sort. Christians must be left free to choose whether they will give, when they will give, and how much they will give. Even the Lord Jesus, when asked about giving, left the questioners free to decide, when he said, Render unto Caesar the things that are Caesar’s and unto God the things that are God’S. While Paul teaches (1 Corinthians 16:1-24) there should be a congregational consensus about collections and some specified time and order as to their being taken, he leaves every saint free to decide for himself about his contribution to the collections.
Nothing will intensify the problem of stewardship and giving more than coercive, manipulative, deceitful methods used to motivate it! Paul would not even appear in Corinth until after the offering was completed lest his apostolic presence (without any threats or duress) make the brethren there feel compulsion. Ray Stedman writes (pg. 163):
What a contrast to many Christian leaders, evangelists and others today who insist that you wait until they come before any offering is taken. They want to put the squeeze on, to tell emotional stories of deathbed experiences, to hold up pictures of crying children to twist your heart, to use competitiveness and rivalry as a means of extracting more funds. This is a terrible thing. It scorns the spirit of grace in a congregation. So this helpful guideline says, do not give to organizations or people who habitually rely on emotional appeals to get you to give.. Now we ought to hear needs, but habitual appeals on that basis are wrong, because it is the wrong basis on which to give.. In Poland, I was told of organizations that were actually stockpiling Bibles in warehouses because they could not get them into the Soviet Union. But they were still making appeals to people to give for more Bible purchasing when they actually had warehouses full that they could not move. That is the wrong kind of appeal. When we learn of something like that we should stop giving, because we are responsible for what we do.
Nothing will solve the problem of stewardship and giving more than the preaching and practice of the grace of God. Paul, in fact, begins (2 Corinthians 8:1), and ends (2 Corinthians 9:15) the entire dissertation on giving by appealing to the GRACE of God! The apostolic word (and practice) tells us, more preaching of the grace of God equals more willing, cheerful and generous giving! So when will the church restore the apostolic doctrine about stewardship and giving?
The apostle says, The point is this: he who sows sparingly (Gr. pheidomenos, thriftily, forbearingly) will also reap sparingly, and he who sows bountifully (Gr. eulogiais, well-speaking, praising, blessing, benevolently, frankly, liberally) will also reap bountifully. Stedman explains (pg. 164):
The closest analogy to giving that we have in life is the farmer going out to sow his crop. Giving is more than distributing your funds or resources, it is a process that will return something to you as well, like a farmer who sows seeds in the spring. He scatters seed out upon the ground, and he cannot gather it up again. It looks as though it is lost to him, and it is. He actually has to give up control of it and the use of it. He throws it away into the ground where it deteriorates, rots and is seemingly lost.. But it is not lost; it is not gone. Let it fulfill its appointed process and the farmer will have it back again and much more besides. That is what God designed. The return is proportionate to the sowing. If a farmer sows a little amount of seed, that is what he will get back, a small and niggardly harvest. If he sows bountifully and scatters prodigally, he will receive a prodigal harvest in return. The analogy is clear. If you give just a little bit, then what you get will be a little bit, too. But if you give abundantly, what you will get will be abundant also.
But the rewards that the New Testament promises are never ultimately material rewards. The Bible promises not the wealth of things, but spiritual wealththe wealth of character. The man who is generous in giving to the Lord and to others will be loved, respected, sought after for advice, honored, helped when he himself is in need; free of the character-shriveling vices of envy, covetousness, anxiety, and loneliness. People who do not give liberally and cheerfully are self-centered. The boundaries of their experience are extremely limited. They are never satisfied. They have no purpose beyond themselves. Self is the highest goal to which they aspire or shall ever attain.
Paul uses the Greek word hekastos signifying specifically, each one. No man is to decide for another what he is to give! The Greek word proeretai is from pro and haireo. Haireo is the word from which we get the English words heresy and heretic, and means, a self-willed choice. Add the prepositional prefix pro and add the phrase, te kardia, then we have an emphatic statement that each one must do as he has made up (purposed) his mind.. Paul expects every Christian to make up his mind to give something; but only what he, himself, has decided to give. No other person is to make any decision for him in this matter. It is, in fact, unwarranted for one Christian to even suggest (unless requested to do so by the individual) to another how much he should be giving. The New Testament course to follow is to teach the unsearchable grace of God and suggest that giving must be decided in each person’s heart according to his appreciation of that Infinite grace.
Any approach to motivate people to give that would cause reluctance (Gr. ek lupes, out of sorrow or regret) would be hypocritical. It would destroy the giver! This passage condemns forever the heathen pragmatism in the philosophy of so many preachers and religious leaders today who practice any kind of gimmick or emotional coercion because it works! Works for whom? Reluctant, coerced, giving does not work for the giver. And God does not need that kind of money! God doesn-’t need any money! God wants willing, cheerful, liberal givers who give because they have made up their own hearts to give. God does not need our money, but we need to give!
The Greek words ex anagkes are translated under compulsion in the RSV and NASV and necessity in the KJV. The words mean, out of distress, constraint, what must needs be. If Christian work, benevolent, educational, evangelistic, missionary or any other, must be supported by bringing people (Christian and non-Christian) under distress or compulsion, it is not Christian work! So, while Christians need to give, being coerced to give out of gimmickry or manipulation or circumventing the mind by appealing to the emotions does nothing but spiritual harm to the giver. It is altogether possible this is the reason Paul was so reluctant to take financial support (1 Corinthians 9:12 b, 1 Corinthians 9:15; 1 Corinthians 9:18; 1 Thessalonians 2:9; 2 Thessalonians 3:7 ff) for his ministry. He would burden no one. He was careful that no man be pressured into giving out of compulsion or necessity. He made no pleadings for money. He coerced no one. He had every right to be supported financially (see our comments, First Corinthians, chapter nine) but forfeited his rights for the sake of others. This does not mean, of course, that preachers, missionaries and other full-time workers in para-church activities should not be salaried and supported by those who benefit from their ministries (see Galatians 6:6, etc.). But it does focus the searching light of apostolic doctrine and example upon modern religious excesses in coercing and cajoling money from people. It does strip the facade of false spirituality from all the manipulative schemes in today’s religious-financial flim flam! Much modern religious fundraising methodology is justified under the umbrella of public relations. But public relations is often merely a euphemism for deceit, manipulation, self-serving pragmatism, and ethical relativism! If it works, it must be righteous is from the devil, not from God!
Finally, Paul says, hilaron gar doten agapa ho theosfor a cheerful giver God loves. The Greek word hilaron is translated cheerful and is the word from which we get the English word, hilarity, hilarious. In the Septuagint (Greek version of the Hebrew O.T.), the word hilaruno translates a Hebrew word lehatshiyl, to cause to shine. Cheerful giving makes the soul and the spirit of a man shine with the image of the Infinite Giver! Paul is evidently borrowing from Proverbs 22:8 as it appears in the Septuagint (LXX) when he says, God loves a cheerful giver. The Greek word hilaron is used by the LXX in Proverbs 22:8 where the phrase is, God loves a cheerful and liberal man. That phrase does not appear in the Hebrew text in Proverbs 22:8 or in any of our English versions. But since the phrase is here confirmed as inspired from the pen of an apostle, and since the principle is taught in other Biblical injunctions about giving, its absence in the Hebrew text in Proverbs 22:8 poses no problem. In the LXX the Greek word eulogei is literally, thinks well, whereas Paul uses the Greek word agapa literally, loves, in 2 Corinthians 9:7. The word hilaron is used only one other time in the N.T., Romans 12:8, enjoining the one showing mercy to do so with cheerfulness (hilarity). It is also interesting that the Greek word dotes, translated, giver appears in Proverbs 22:8 in the LXX and in the N.T. only here in 2 Corinthians 9:7. Deuteronomy 15:7-11 warns God’s people not to harden their heart against giving to the poorbegrudging any help to the needy. Israelites were expected to give freely and open handedly because there would always be poor people in the land. William Barclay notes an ancient rabbinical saying which goes to receive a friend with a cheerful countenance and to give him nothing is better than to give him everything with a gloomy countenance. The people gave with hilarity to build the Tabernacle (Exodus 36:2-7) and to build the Temple (1 Chronicles 29:1-30). There were undoubtedly many other times when Israelites gave cheerfully (such as the widow observed by Jesus in the temple treasury, Mark 12:41-44). Zacchaeus, upon conversion and repentance, gave half of his goods to the poor and was ready to make restitution four-fold to anyone whom he might have defrauded (Luke 19:8-10). The Macedonians (2 Corinthians 8:4) clearly were cheerful givers, begging Paul for the favor of giving to help the Judeans. Paul quotes Jesus as saying, It is more blessed (Gr. makarion, happiness) to give than to receive (Acts 20:35).
How many people have you observed happy to givegiving hilariouslybegging for the favor of giving? Most give grudgingly! Most hang on to their money until they are pressured or manipulated through their emotions to give to some emergency need. When the offering is taken in your congregation are people stumbling over one another for the opportunity to put something in the plate? Are they laughing or smilingare they enjoying it? Do members of your congregation ever ask the elders, May we have the privilege of giving beyond our means? Do most people in your church conceive of their giving as done to support the preacher or pay the bills of the church?
There is a reason human beings are reluctant to give their money to the Lord. But it is very subtle. It is hinted at in 2 Corinthians 8:5. Money, itself, is merely a medium of exchange. But that for which it is exchanged is life! Each person who works, expends his time, energies and talentshimselfa large portion of his life. In exchange he receives money (coins and currency or other material properties). So when a person gives his money, he is actually giving just that much of himself! Those unwilling to give themselves to the Lord, are unwilling to give their money to the Lord. To pretend that one has given himself to the Lord and then to be unwilling to give his money to the Lord (or to give grudgingly) is rank hypocrisy. Only those who have first given themselves (first, in priority) will be those who give hilariously. At the same time, some will give their money (grudgingly) having never given themselves. Paul said, If I give away all I have, and if I deliver my body to be burned, but have not love, I gain nothing (1 Corinthians 13:3). Why we give is so important, what we give becomes almost irrelevant! (see Matthew 6:1-4).
2 Corinthians 9:6-15
Applebury’s Comments
Generous Giving Scripture
2 Corinthians 9:6-15. But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully. 7 Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work: 9 as it is written,
He hath scattered abroad, he hath given to the poor; His righteousness abideth for ever.
10 And he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness: 11 ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God. 12 For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; 13 seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them and unto all; 14 while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you. 15 Thanks be to God for his unspeakable gift.
*Comments
He that soweth sparingly shall reap also sparingly.*Now Paul enlarges upon what he had said about bounty and extortion with the illustration of sowing and reaping. Sowing sparingly explains his remark about extortion, for the one who holds back the seed instead of putting plenty on the ground is like the miserly person who would hold back his wealth rather than look to blessing that comes both to him and those whom he might help through generous giving. On the other hand, the one who anticipates a bountiful harvest by scattering an abundance of seed is like the generous giver who will be blessed in his giving as well as benefitting those to whom he gives. It was Paul who reminded the elders of the church at Ephesus about the words of the Lord Jesus who said, It is more blessed to give than to receive (Acts 20:35). James denounced the miserly rich and warned them about the miseries that were about to come upon them. He said, Your riches are corrupted, and your garments are moth-eaten. Your gold and your silver are rusted; and their rust shall be for a testimony against you, and shall eat your flesh as fire. Ye have laid up your treasures in the last days (James 5:1-3).
*Let each man do according as he has purposed in his heart.*Because giving has a double blessing, first to the giver and then to the one who receives each one was to decide in his own heart what he would do before making the gift. Guidelines had already been given by the apostle by which the decision was to be made. He added still others at this point.
*not grudgingly, nor of necessity.*It was not to be done out of sorrow in parting with his coveted wealth; it was not to be of necessity, that is, not being forced to give rather than suffering the embarrassment of not joining with the generous people who were making up the liberal offering for those who were in want.
Since giving is to benefit the giver, the leaders of the churches should avoid methods of forcing people to give as if God were poverty stricken and had to have their help. These are they who give grudgingly and painfully and constantly complain that the church is always after money.
*for God loveth a cheerful giver.*God has demonstrated that He has bountifully given for the benefit of all mankind. He did not spare His own Son, but delivered Him up for us all. Paul asks, How shall He not also with Him freely give us all things? (Romans 8:31-32). All this, God gladly gives in bountiful measure; He loves the cheerful giver.
Pressure methods used to force people to give who really do not want to give are wrong from every point of view: (1) God doesn-’t have to have the money. The case of Ananias and Sapphira proved it. (2) The benefit to the giver is nullified. (3) The principle of spontaneous, generous giving as a blessing to the giver is violated.
*God is able.*This seems to be Paul’s answer to the one who says I can-’t. Although he had recognized the principle that if a man has the right attitude, what he does is acceptable to God according to what he has and not according to what he has not. The supply of the seed for sowing and the multiplying of that seed in the harvest is all from God. Man cannot produce seed that will grow and multiply. With this principle clearly stated, Paul indicated that God graciously makes it possible for one to give for the benefit of others and to multiply the blessing. Paul quoted from Psalms 112:9 which tells of the righteous man who is not afraid to trust God as he gives to the poor.
God promised Noah that while the earth remains, seedtime and harvest, cold and heat, summer and winter, day and night, shall not cease (Genesis 8:22).
*And he that supplieth seed to the sower and bread for food.*Those who trust in the lord, rely on His promise, and sow generously will go on reaping the abundant harvest. This is not to say that there will be no famines, but that the principle of planting and harvesting is guaranteed by the Lord. Distribution of the harvest of the land may depend on the generosity of those who love the Lord. Hence the gospel that transforms the hearts of men is the key to the world food problem. Jesus said, But seek ye first His kingdom, and His righteousness; and all these things shall be added unto you (Matthew 6:33).
*worketh through us thanksgiving to God.*Among the benefits of generous giving are not only those to the giver and the receiver, but the motivation of men to thank God for His blessings and for those who generously share with others.
*seeing that the proving of you by this ministration.*This ministry on behalf of the saints gave the Gentile Christians an opportunity to prove that they were glorifying God and being obedient to their commitment to the gospel of Christ.
*your confession unto the gospel of Christ.*Those who accept the privileges of the gospel of Christ openly acknowledge their indebtedness to others. See Romans 1:14-15. They had received the blessings of Christ’s gospel and were obligated to make these blessings known to other and to share their material things with all the family of God.
*long after you.*Those who received the material blessing prayed for those who gave. Their hearts were stirred with deep longing for the welfare and even the presence of those who had been moved by the grace of God to help them.
*Thanks be to God for his unspeakable gift.*Paul closed the subject of giving with thanks to God for His gift which no words could adequately describe. The context indicates that that gift had produced in the hearts of the saints in Judea prayers to God for the Gentile Christians and a deep longing for fellowship with those whom they now accepted as fellow-heirs of the inheritance of the saints.
This marvelous gift, of course, comes out of the gift of His Son through whom fellowship among God’s people was made possible. Commentators have long been divided on these two points. Strict adherence to the context indicates that the gift is the result of the grace of God in the hearts of those who longed for the fellowship of their fellow-Christians. But in no way does this ignore the gift of God’s love in the Person of His Son.
Summary
Paul began the discussion of the offerings for the saints in Judea with a word of praise for the Macedonian churches. Now he shows the Corinthians that he had boasted of their readiness to the Macedonians. The example of Achaia had stirred up the zeal of the Macedonians. In this chapter, Paul continues to explain the mission of the brethren who had been sent to help the Corinthians in their effort to relieve the suffering of the saints. Although he knew of their readiness and zeal, he thought it necessary to write to them to explain still another reason for sending the brethren to help them. He wanted to make sure that his boasting would not turn out to his embarrassment, not to mention their shame if the brethren should come from Macedonia and find them unprepared. The brethren would help them prepare a generous gift, but would not force anyone to give beyond his ability. Paul explained the principle of generous giving by referring to sowing and reaping. The one who sows sparingly reaps a poor harvest; the one who sows generously reaps an abundant harvest. Thus he drew attention to the results of giving which provide strong motivation for giving generously. Forced giving may help the needy, but it robs the giver of the blessing that should come to him. Let each one make up his own mind and so let him give out of love, for God loves a cheerful giver. But how could they give? Macedonia was burdened with deep poverty. The Corinthians may have been but little better off. Paul’s answer was: God is able! He is able to supply the seed for sowing and bring about the increase at harvest time. He is able to do the same in the spiritual realm, making it possible for his people to share with those less fortunate in material things. The bountiful harvest resulting from generous giving was the thanksgiving to God in the hearts of those whose needs had been met. But there was another remarkable feature to that harvest: the longing in the hearts of the saints with Jewish background for the welfare of their brethren in Christ with Gentile back-ground. God’s unmerited favor in permitting Macedonia and Achaia to share had resulted in this abundant harvest. Thanks be to God for his unspeakable grace. The full account of this abundant harvest could not be put into words.
2 Corinthians 9:8-11
**Butler’s Commentary
SECTION 5
Confidence **(2 Corinthians 9:8-11)
8And God is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work. 9As it is written, He scatters abroad, he gives to the poor; his righteousness endures for ever. 10He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness. 11You will be enriched in every way for great generosity, which through us will produce thanksgiving to God;
2 Corinthians 9:8-9 Ability of God: A most important motivation for giving is the Christian’s trust in the ability and willingness of God to supply everything the human being needs to live and serve his Maker to the best of his capacities. Jesus dealt extensively with this factor in the Sermon on the Mount. The Heavenly Father knows what his children need before they ask! (Matthew 6:8). The Heavenly Father stores and protects eternally every treasure his children lay up in heaven (Matthew 6:19-21). The Heavenly Father provides abundantly and gloriously for all the lesser beings of his creationare not his human children of more value than these? (Matthew 6:25-34). Jesus proved that God is not only able, but passionately eager, to provide whatever is necessary to fulfill God’s purpose in every person who asks! But what God is able and willing to do, and what human beings expect him to do, may be as different as daylight and darkness. Jesus fed some hungry people, but not all. He healed some ill people, but not all. He restored some dead to their loved one’s on earth, but not all. God makes some people rich, but not all. God gives some people multiple talents, but not all. Paul’s point in this passage is that God is able to provide every believer with every blessing in abundance, so that the trusting child may always have enough of everything to accomplish every good work God wants him to accomplish. Wealthy people are rich not because they are more righteous or fortunate than others, but in order that they may administer those riches as wise and faithful stewards in the service of God. Poor people are not poor because they are unpleasing to God or less talented than others, but in order that they may administer their poverty as wise and faithful stewards in the service of God. Every child of God has been given enough of everything that he may do every good work God has for him to do. It is not what the child of God could do if he had moreit is what he is doing with what he has now!
2 Corinthians 9:8, in the Greek text is literally, And is able, the God, all grace (charin) to cause to abound (perisseusai, aorist, infinitive) unto you, in order that.. Again, Paul uses the word grace as a synonym of the material (and the spiritual) goods or means given by God to human beings for a stewardship. Whatever any human being has he has by the grace of God and for the service of God. Whatever any human being has is all the grace, at that moment, God has caused him to have for holy service. God forgets nothing, omits nothing, and is never incapable of providing all the grace needed for his purposes. Paul wrote to the Ephesians that God has blessed us with all spiritual blessings in the heavenly places (Ephesians 1:3). Peter writes that Christians have been given all things that pertain to life and godliness by the knowledge of Christ through his great and very precious promises (2 Peter 1:3-5). It is not God who is inadequate. The man with a bountiful heart finds that God supplies him with something to bestow (Plummer).
The phrase, enough of everything is literally, all self-sufficiency (Gr. pasan autarkeian). The Greek word autarkeia is translated contentment in 1 Timothy 6:6, and is the word from which we get the English word autarchy, absolute sovereignty. When God supplies, it is absolutely sufficient, and we should be content with it! Too many Christians are not giving proportionately (and some not at all) because they think they do not have enough to give. Emphatic teaching needs to be done on these verses (2 Corinthians 9:8-11) so believers will understand that whatever they have is enough for them to give something which will please God. Notice, Paul says willing, cheerful-hearted men will always (Gr. pantote) have enough to give. Self-sufficiency for the believer is caused by God, but the believer must cooperate to make it a reality. It is the believer’s responsibility to trust and be content. The less a Christian desires for his own hedonistic pleasure (see James 4:1-4) the more he will be content, self-sufficient and able to minister to others. Usually, those who do not have enough to give for every good work are those who have insisted on too much for themselves! Let every Christian be honest to himself and to God about this, and the foregoing statement will be correct. The Greek word perisseuete is, as earlier in the verse, translated abound and means, overflow, over and above, more than enough, affluence, super-abundance. God is able to give us grace overflowing so that we may always have enough to overflow unto every good work. This does not mean that we are to give only our overflow or our abundance (this is what the Pharisees did Mark 12:41-44; Luke 21:1-4). It means that we will be able to abound, to sow bountifully (see 2 Corinthians 9:6). Believers do not give left-overs to God (see Malachi 1:6-9), they give the best and the most, taking the left-overs for their own usestill counting the left-overs as a stewardship to God.
2 Corinthians 9:9 is a quotation from Psalms 112:9 and its subject is the believer, the man who fears God (Psalms 112:1), not God. The Hebrew text uses the word pizzair (scatter or distribute) and the LXX translates the Hebrew word into the Greek word (eskorpisen, English scorpion) the same Greek word Paul uses here in 2 Corinthians 9:9. The Greek word penesin is translated, poor, and is the word from which we get the English word, penury which means, last, destitute, abject poverty. The Greek word eskorpisen carries the idea of dispersing or scattering abroad, widely, effusively, as in the sowing of seed, scattering grain by winnowing. The man who fears the Lord is unrestrained, profuse in his giving. That is because he is content with very little for himself and because God has overflowed divine grace to this man to make him always sufficiently capable of sowing bountifully to all good works. That man’s righteousness (Gr. dikaiosune) remains (Gr. menei) forever (Gr. eis ton aiona, unto eternity). The man who sows bountifully is like Cornelius, the Roman centurion, whose liberality (and prayers) went up before God as an abiding memorial (see Acts 10:1-4). When such a man dies, his works follow him (Revelation 14:13). They have become a part of his character that shall never die. The Psalmist said, he will be remembered forever (Psalms 112:6). Now God is able to make that happen in every believer’s liferich and poor! For, you see, it is not the amount in a comparative sense, but the willingness, cheerfulness and equality of participation that is very well acceptable to the Lord.
2 Corinthians 9:10-11 Aim of God: Confidence (trust) in God’s purpose (aim) for giving is necessary. God’s purpose for believers in giving is the glorifying of his Almighty name! It is as God said so often through the O.T. prophets when he extended his mercy and grace for the sake of his name (see Ezekiel 20:9; Ezekiel 20:14; Ezekiel 20:22; Daniel 9:18-19). Jesus taught his disciples to pray, Our Father, who art in heaven, hallowed be Thy name.. We are not to give to be seen and rewarded by men (Matthew 6:1-4).
The God who has never failed to supply seed to the sower and bread for food will supply and multiply the true giver’s resources. The word supply is a translation of the Greek word epichoregon. It is a combined word, epi, a prepositional prefix meaning to intensify or pile upon, and choregeo, the word from which we get the English words, choreography, chorus, choral. In ancient Greece, the leader (choregeo) of a chorus, or a dance company (choreography) was charged with the responsibility of supplying all the material needs of his group. The group was to devote all its time to perfecting its performance and should not have to be anxious about the necessities of living. So the word choregeo came to be used as a connotation of all sufficient supplier. These Greeks at Corinth would especially appreciate Paul’s use of this word from the ancient world of theatrics. God is not only an Almighty Choreographer, he is also an Infinite Multiplier (Gr. plethunei, the word from which we get the English, plethora. God multiplies our resources. Actually, the Greek word translated resources is sporon and means literally, seed, and the Greek word translated increase is the word auxesei which means to grow. Paul is using these words figuratively. They are words in keeping with the symbolism he has used all through this Chapter words from the vocabulary of the farmer. The growth-cycle in naturefrom the field of the farmeris God’s classic lesson on confidence in the Creator to choreograph a magnificent harvest from a bountiful scattering of seed. He does it over and over and over in the farmer’s field.
The God who does this in the farmer’s field will also do it through the believer’s pocketbook! The believer must have the same faith as the farmer and scatter seed (dollars) profusely. What the believer cannot forget is that his harvest (Gr. genemata, fruits) is of the Spirit. The believer must have confidence in the aim of God to produce spiritual ends, not material ends. While the believer uses material things they are not his ultimate goal. Material things are merely means to the spiritual goal he (and God) seeks to produce. God’s goal is righteousness, in the giver, in those to whom he gives, and in those who are aware of his giving.
God enriches (Gr. ploutizomenoi, from the Greek word Plutus, god of wealth; the word from which we get the English words, plutocrat, plutocracy) all believers (wealth is relative) in every way for great generosity (Gr. pasan haploteta, lit., all single-mindedness). The word haploteta originally described the action of spreading cloth flat so that nothing was left hidden in the folds. It connotes openhandedness, sincerity, liberality, genuiness, guilelessness, healthiness. Paul is aiming at the spiritual foundations of Christian giving with this word haploteta rather than specific amounts.
God supplies and multiplies, the believer administers his stewardship in a healthy, open-handed, generous, sincere way (no matter what amount he is proportionately able to give), and it produces thanksgiving to God. The Greek word eucharistian is translated thanksgiving. It is the word from which we get the English word, eucharist, so often used as a name for the Lord’s Supper because of Paul’s use of the same word (eucharistesas) in 1 Corinthians 11:24 in his dissertation about the Lord’s Supper. The same word is repeated in the Greek text here (2 Corinthians 9:12). It is significant and indicates that giving and receiving offerings of money in a congregation of Christians should be as worshipful, as important, and as needful of total participation as the Lord’s Supper! The offering is as much a eucharist as is the Lord’s Supper.
Paul is emphatic in this verse (2 Corinthians 9:11) and the following verses that the primary goal of Christian giving is to produce thanksgiving to Godto glorify the name of God. This is a major problem preachers face in the matter of Christian giving. There is not enough emphasis on God’s glory. Too often, when a modern congregation which has produced some extraordinary liberality, the emphasis is put on the faith of the people or their sacrificial generosity. The glory goes to God! And if believers are not able to trust God enough to give him the glory for any and all generosity, they are not giving from the right motivation!
2 Corinthians 9:12-15
**Butler’s Commentary
SECTION 3
Confessions** (2 Corinthians 9:12-15)
12for the rendering of this service not only supplies the wants of the saints but also overflows in many thanksgivings to God. 13Under the rest of this service, you will glorify God by your obedience in acknowledging the gospel of Christ, and by generosity of your contribution for them and for all others; 14while they long for you and pray for you, because of the surpassing grace of God in you. 15Thanks be to God for his inexpressible gift!
**2 Corinthians 9:12-13 Proclaimed Clearly: **In this text the apostle states categorically that giving (stewardship) is a test of obedience by which we acknowledge the gospel of Christ. It is not the only test of obedience for acknowledging the gospel of Christbut it is clearly a part of our Christian confession.
In 2 Corinthians 9:12 the Greek word diakonia (the word from which we have the English, deacon) is translated rendering. But the word would be better translated ministry. Then, the Greek word leitourgias is translated service. Leitourgias is literally, public service. In the LXX it is almost exclusively for the priestly service in the Temple, the offering of sacrifices. Christian giving is a ministry and a liturgy (worship). It should never be done frivolously, as simply a matter of course, or apologetically. Those who give should consider themselves performing a ministry and participating in the priesthood of believers. They should never look upon their offerings as dues, as spectator’s admission fee, or as some sort of holy tax.
Paul says when Christians exercise their believers-priesthood and minister through giving, they not only supply (Gr. prosanaplerousa, lit. fill up by addition) the wants (Gr. husteremata, things lacking, not merely wants, but needs) of the saints, such a ministry also overflows in many thanksgivings to God. The Greek word eucharistion is again used (2 Corinthians 9:12) and translated thanksgivings. Christian giving is worshipit is not just to pay bills. It is an integral, indispensable factor in Christian worship whether bills get paid or not, whether there are any bills to be paid or not.
Preachers will inevitably have all kinds of problems if they hint that a believer’s giving is a test of his profession as a Christian. Yet that is precisely what the inspired apostle clearly states in 2 Corinthians 9:13! Paul uses some interesting and significant Greek words in this verse. The RSV translation does not do them justice; the NASV is better. First, he used the Greek word dia to start the sentence. Dia means, through, or by this agency. Thus the believer’s giving is the instrumentality by which he proves his confession of Christ. Second, he uses the word dokimes; RSV translates it test, the KJV translates it experiment and the NASV translates it proof. It means to prove by putting to test and experience. It is a word from the scientific and judicial vocabulary of the Greeks (confirmed by the Greek papyri). Third, Paul used the Greek word diakonias, translated service. Fourth, is the word hupotage, translated obedience; that is what it literally means, but it is sometimes translated submission (Ephesians 5:21; Ephesians 5:24). Fifth, is the word homologias, translated acknowledging in the RSV; it literally means, say the same as. and is often translated confession. Finally, the Greek word koinonias, appears and is translated contribution in the RSV; it is the word from which we get the English word communion and would be better translated participation, fellowship, partnership, or sharing. Christian giving is not disinterested, disconnected contribution but personal participation and partnership with those whom the giving helps. And, Paul adds, the gospel profession of the Corinthians was proved not only by the one-time offering for Judea, but in their giving toward all men (Gr. eis pantas).
Again, Paul is saying Christians are to put their money where their mouths are! They are to prove their love (2 Corinthians 8:8; 2 Corinthians 8:24) and their gospel profession (2 Corinthians 9:13) by their giving. While Paul has been emphatic throughout this entire dissertation (Chapter s 8 and 9) that Christian giving is not as an exaction and each one must do as he has made up his mind, not reluctantly or under compulsion, he definitely makes it a matter of obedience and confession to the gospel of Christ. Christian giving as Paul has outlined it in these two Chapter s is fundamentally saying the same as (confessing) the gospel of Christ says! Any stewardship short of Paul’s instruction here is a denial of the Gospel. Jesus said, Why do you call me -Lord, Lord,-’ and do not the things which I say? (Luke 6:46). Constant, repeated, in-depth teaching from these two Chapter s is really the only divine solution to the preacher’s problem of convincing his congregation that giving is proof of the believer’s love and obedience to the gospel of Christ. The world will never see a clear confession (or profession) of Christ until Christian people give as Paul instructed the Corinthian church. What we say about our love for, our trust in, and our obedience to Christ must be proved by our giving (Genesis 22:12; Matthew 25:31-46; John 13:1-35; 1 John 3:16-18).
**2 Corinthians 9:14-15 Produces Community: **Total participation (equality) and proportionate (as a man has been prospered) giving by Christians produces a compassionate, caring community. It does not produce communism (at least not as communism is practiced ideologically in the nations of the world today). It does not produce a commune where every member throws all his possessions into one large treasury. It is a community of loving, caring, helping Christians of differing giftsall giving proportionate to their means, and when called upon, beyond their means. All persons in this Christian community do not have the same resources or amounts of abilities or accouterments. Some have much, some have little, but what each has is enough for him to participate in every good work.
Everyone participating (equality) according to what they have, is what makes it a community. Those who need it are helped and long for and pray for those who are helping. Those who are helping long for and pray for those who are being helped. This longing for and praying for one another is because (Gr. dia ten, on account of) -the surpassing (Gr. huperballousan, cast beyond) grace of God in one another. Such giving as Paul documents here by the Macedonians and Corinthians manifests that these Christians so thoroughly appreciated the grace of God, it made them excel (surpass) all expectations in giving for the Lord’s work in Judea. Thus Paul begins (2 Corinthians 8:1) and ends (2 Corinthians 9:14) his discussion of the problem of Christian giving (stewardship) appealing to the grace of God as a solution.
Christian churches do not really have a problem with stewardship; their problem is with the grace of God. Grace is not preached enough! Grace is not discussed enough! Human works have been stressed too much! Christians have lost touch with the reality that everything they have, everything they are, every circumstance of their existence, past, present and future, is absolutely by the grace of God. Too many, while paying lip service to grace, reserve a secret smugness in their hearts that they aren-’t such bad people, after all, and what they have and what they are, they have earned (at least a part of it) by their own hard work and skill. Until Christian people become possessed and obsessed with the absoluteness of the grace of God in their very existence, they will never have the power to give or exercise the excellent (2 Corinthians 8:7) stewardship according to the apostolic standards of these two Chapter s.
The infinite grace of God brought forth this paean of praise, this emotional postscript to Paul’s discussion of giving, Thanks be to God for his inexpressible gift! The Greek word anekdiegeto means indescribable. Human language is inadequate to give full expression to infinite grace. There is nothing in the human experience by which to compare (see 2 Corinthians 4:17) absolute goodness and graciousness, hence there is no word for it! The best word by which to symbolize infinite grace would be Jesus! He was Infinite Grace incarnated. He displayed it as absolutely as it could be displayed to the finite mind off humankind. There was no lack in his manifestation (John 1:14-18), the lack was in the sin-tainted minds of people keeping them from apprehending it. Surely, the extent to which we are willing to let the Spirit of Christ control us and live in us will be the extent to which we apprehend the indescribable grace of God! Paul finds himself a number of times unable to find human words to express divine realities (see Romans 11:33; Ephesians 3:8; 2 Corinthians 12:4). Peter also experienced this frustration (1 Peter 1:8). But we rejoice that the Spirit himself interceded for us with sighs too deep for words (Romans 8:26-27). While we may be unable to find words to express our joy for the infinite grace of God, we certainly need not flounder for actions which will express our gratitude for God’s grace and be very favorably acceptable to the Lord; passionate, participating, proportionate, careful, chosen and cheerful GIVING. Such giving will multiply itself in multitudes of people worshiping and serving with thanksgiving to the Lord by words and deeds. Not even a cup of cold water given because of the grace of Christ (in his name) will go unrewarded. While a Christian’s efforts by words and by giving to fully express his thanks for God’s grace may fall short in this world, every sincere attempt will be memorialized before the God who knows all, loves infinitely, and is absolutely faithful (Acts 10:4; 2 Timothy 1:12; 2 Timothy 4:6-8; 1 Peter 1:4; Revelation 14:13). The obsession to express thanks for the inexpressible grace of God is the solution to the problem of giving or stewardship.