2 Corinthians 9

2 Corinthians 9 (Giving based on grace)

(9:1) “For it is superfluous for me to write to you about this ministry to the saints.”

Paul seems to be saying that they were already in agreement with giving, and this was why it was “superfluous” for them to write to the Corinthians. However, Paul is making sure that they’ll have a financial gift ready when Titus and the boys come to town. It’s one thing to believe someone might give, but it’s another that they will give. They were eager to give, but not necessarily prepared.

(9:2-3) “For I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them. ³ But I have sent the brethren, in order that our boasting about you may not be made empty in this case, so that, as I was saying, you may be prepared.”

The Corinthians were “eager, ready, and enthusiastic” to give (v.2, NLT), but Paul wanted to make sure they “really are ready” (v.3, NLT) in the sense that they had collected the money.[] Paul wants to make sure that the money is ready and waiting upon Titus’ arrival.

It is peculiar how willing Christians are to give money theoretically, but something always seems to get in the way practically.

(9:4) “Otherwise if any Macedonians come with me and find you unprepared, we—not to speak of you—will be put to shame by this confidence.”

Paul doesn’t want to bank on the Corinthians possibly giving money. He’s sending a party of men across the ancient world. It would truly be an embarrassment to finance such a major trip, only for these men to get there and no one had the gift collected. Moreover, the poor Macedonians had already given their money (2 Cor. 8:2, 5), so it would be embarrassing if the wealthy Corinthians did not have money put together. Paul states that he himself would be “put to shame” if they didn’t have money prepared. Therefore, Paul is “tying his honor to the Corinthians” which “forges another link that joins them together.”[]

(9:5) “So I thought it necessary to urge the brethren that they would go on ahead to you and arrange beforehand your previously promised bountiful gift, so that the same would be ready as a bountiful gift and not affected by covetousness.”

Paul was sending Titus so that the Corinthians wouldn’t be rushed. He wants them to have time to pray and decide how much they want to give.

“Previously promised bountiful gift… not affected by covetousness.” Apparently, financial pledging like this was common in the Greco-Roman world. In fact, the “names of pledge dodgers were published in the Athenian Agora.”[] Hence, Paul is asking, “Do you want to be known as pledge-dodgers?”[]

(9:6) “Now this I say, he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully.”

This seems to be parallel to Paul’s words in Galatians 6:7, which also refers to financial giving. Harris writes, “The image of the harvest naturally suggests the freedom of the sower to plant as much seed as he chooses—whether ‘sparingly’ or ‘generously.’”[]

(9:7) “Each one must do just as he has purposed in his heart, not grudgingly or under compulsion, for God loves a cheerful giver.”

Financial giving is not compulsory or made under coercion. Each individual person needs to speak to God about this—not just keep up with the giving of others (cf. 1 Cor. 16:3; Acts 4:36-5:11). Paul is encouraging each believer to pray about what figure God has placed on their heart. To help understand how remarkable this is, just imagine asking the IRS, “How much should I give?” And they reply, “Just give what you have decided in your heart.” This would be ridiculous, and yet, this is what God says to us!

(9:8) “And God is able to make all grace abound to you, so that always having all sufficiency in everything, you may have an abundance for every good deed.”

As the Corinthians gave out, they could bank on the fact that God would give them more grace—thereby replenishing them. When we give away our resources, God will quite often fill them back up. This isn’t to make us wealthy. Rather, he most likely does this so we can give more (“…for every good deed”). Garland writes, “We may not have all the money that we want, but we will have all the money we need to be abundant in our giving to others.”[]

“All sufficiency in everything.” Cynics and Stoics used the word “sufficiency” (autarkeia) to describe a man’s self-discipline to take care of himself.[] Paul, however, uses the term to describe how God will be the one to take care of our needs—not ourselves (cf. Phil. 4:11-13).

(9:9-11) “As it is written, ‘He scattered abroad, he gave to the poor, his righteousness endures forever.’ ¹⁰ Now He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness; ¹¹ you will be enriched in everything for all liberality, which through us is producing thanksgiving to God.”

Health and wealth teachers have misinterpreted this verse to mean that God will make us rich, if we give to the Lord. God will provide for our needs (cf. Phil. 4:19), not necessarily our wants. He doesn’t bless us so that we can be rich, but so we can become even greater givers to others. God will bless our lives in all ways, when we give more and so that we can give out more.

Paul quotes Psalm 112:9 to support his argument (v.9). In this psalm, the wealthy believer who fears the Lord (Ps. 112:1) gives his gifts to the poor (Ps. 112:3). As a result, he gains eternal rewards (Ps. 112:9). The careful reader will note that God is the one who provides the “seed” for the generous sower in the first place. Even when we give, this is only because God has given to us first.

(9:12) “For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God.”

Their “service” (leitourgia) of financial giving is a form of worship. This word was often used of Old Testament priestly temple worship. Paul seems to be saying that financial giving is a form of New Covenant worship.

Their service doesn’t just meet physical and spiritual needs, but it increases the morale of the church to see such generosity.

(9:13) “Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all.”

Their radical giving will lead the Jerusalem Christians to give thanks to God. Imagine how powerful it would be to have Gentile Christians giving to Jewish Christians in a time of need. These two ethnic groups were typically hostile to one another. Moreover, the Corinthians were particularly carnal Christians (1 Cor. 3:3), and it would be downright shocking for the Jerusalem Christians to receive a gift like this from them.

(9:14) “While they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you.”

Their giving will result in greater unity in the church, and cause the Jewish believers to pray more for the Corinthians.

(9:15) “Thanks be to God for His indescribable gift!”

Paul concludes this section by encouraging them to focus—not on their gifts—but on God’s gift. This gift, of course, refers to “Jesus himself, who, though rich, impoverished himself to make the poor rich (see on 8:9).” He is “the divine gift which inspires all gifts.”[]

In the Old Testament, believers tithed 10% of their income, and they were motivated by the Law. This seems like a lofty figure to many Christians today. Yet how much more should we give who are under and motivated by the grace of God! If we are struggling with being a cheerful giver, we need to get into the grace of God and dwell on His indescribable gift.

How did the Corinthians respond to Paul’s appeal? This went over quite well. A year or two later (AD 56-57), Paul wrote that they were “pleased to make a contribution for the poor among the saints in Jerusalem” (Rom. 15:26-27).

Questions for Reflection

In both chapters 8-9, Paul never uses the word “money.” What words does he use to describe financial giving instead? (Garland gives this list of terms below.[])

• “grace,” “privilege” (charis, 8:4, 6, 7, 19)

• “partnership,” “sharing” (koinōnia, 8:4)

• “service,” “ministry” (diakonia, 8:4; 9:1, 12, 13)

• “earnestness” (spoudē, 8:8)

• “love” (agapē, 8:7, 8, 24)

• “willingness” (prothymia, 8:11, 12, 19; 9:2)

• “generosity” (haplotēs, 8:2; 9:11, 13)

• “abundance” (perisseuma, 8:14)

• “liberal gift” (hadrotēs, 8:20)

• “undertaking” (hypostasis, 9:4)

• “blessing” “generous gift” (eulogia, 9:5)

• “good work” (ergon agathon, 9:8)

• “the yield of your righteousness” (ta gennēmata tēs dikaiosynēs hymōn, 9:10)

• “service” (leitourgia, 9:12).

Is there any significance to the fact that he never uses the word money?

Paul never collected money from the Corinthians for himself and his own ministry. He was collecting it for the Jerusalem church. How does this fact change the way you read Paul’s appeal?

What barriers might stop us from becoming a “cheerful giver”? How do we become a cheerful giver?

Of course, discussing the subject of money can be touchy in our culture. According to a 2014 survey, Americans would prefer to talk about politics, religion, or even death, rather the topic of personal finance.[] This same study found that Americans were more worried about their financial health (49%) than they were about their physical health (42%) or their pursuit of personal relationships (21%). Why do you think Americans are so sensitive about the subject of personal finance? How might this cultural trend impact our generosity as Christians?

Watch this video of people checking out the “new” iPhone 7 on the Jimmy Kimmel Show (found here). What’s your reaction to this comical social experiment? Could there be any truth to this experiment when it comes to our spending habits?

How would you respond to someone who said this? “I’ll start giving when I am more financially stable.”