I thought it necessary therefore to entreat the brethren that they would go before unto you, and make up beforehand your afore-promised bounty, that the same might be ready as a matter of bounty, and not of extortion.
But this I say, He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully.
Let each man do according as he hath purposed in his heart; not grudgingly, or of necessity: for God loveth a cheerful giver.
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:
as it is written,
He hath scattered abroad, He hath given to the poor;
His righteousness abideth for ever.
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:
ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God.
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;
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;
while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.
Thanks be to God for His unspeakable gift.
These two texts—2 Corinthians 8 and 2 Corinthians 9—are very unique, because in these two chapters the apostle Paul deals with the matter of giving. We often think that giving is practical, yes; but we do not consider it as something spiritual.
In this whole letter to the Corinthians, which is marked by the word spirituality, the apostle Paul deals with life, ministry, gifts, authority, and man as he stands before God. In other words, Paul deals with all these important things.
We know that life is intensely spiritual. If it is not spiritual, it is not life. Ministry is very spiritual. If ministry is not spiritual, it is not ministry at all. It may be religious; it may be in the name of Jesus; but if it is not in the Spirit, it is not ministry.
Warfare, of course, is spiritual. We wrestle not against flesh and blood, but against principalities and powers. The weapons of our warfare are not fleshly, but mighty before God. Authority is spiritual. There is no such thing as authority merely as a position; it is a very spiritual thing. In order to be a man according to the mind of God, he has to be spiritual.
Among all these things, you find Paul dealing with this matter of giving. Why? Because giving is very spiritual. It is as spiritual as life, ministry, fellowship, warfare, authority, and ethics. It is not anything less spiritual than all the other aspects. It is all equally spiritual.
So, brothers and sisters, I feel very much burdened in this one thing: if only the Lord would show us that there is nothing unspiritual in giving. Giving is very spiritual. If we can see the spiritual nature of giving, then it will really put us in a different realm as we look at this matter.
Yesterday, as we dealt with the subject of grace, we found that giving is a matter of grace. In 2 Corinthians 8 and 2 Corinthians 9, you find that Paul deals with the grace of God—how the grace of God is bestowed upon us, and how, out of that grace of God, comes a gracious spirit of giving in practical ways.
Giving is called fruit—not merely a gift, but fruit. And when you turn to the end of chapter 9, you find, “Thanks be to God for His unspeakable gift.” Again, the word “thanks” in the original is related to grace.
So the whole matter of giving begins with the grace of God shown to us, and it ends with thanksgiving to God. It begins with grace and ends with grace. It is all in this area of grace.
Now, of course, we will not go back and cover the whole ground. But I think yesterday we were rather hurried at the very end, so I would like to go back a little before we go into what we are trying to see this evening. That is the principle of equality.
We saw yesterday in 2 Corinthians 8:14:
But by equality: your abundance being a supply at the present time for their want, that their abundance also may become a supply for your want; that there may be equality:
as it is written, He that gathered much had nothing over; and he that gathered little had no lack.
The Scripture Paul quotes is found in Exodus, and it concerns the matter of manna. When the children of Israel were travelling through the wilderness, God gave manna from heaven day by day. Every day manna fell upon the ground, so the children of Israel had to rise early to gather their daily portions.
Before the sun became hot, they would go out and gather the manna. Some people were stronger, some were quicker, some were slower, some were grown, and others were children. As they gathered the manna, some gathered more and some gathered less.
Some gathered more than they needed for the day, while others did not gather enough for their daily needs. But after they had gathered the manna, it was measured by an omer. Everyone was to receive an omer according to the number of persons in the household.
Those who had gathered more than an omer gave what was in excess to those who had gathered less, so that everybody had sufficient. That is the background of the principle of equality.
Here you find that the Lord was trying to teach the children of Israel not to be greedy. They could gather more than they needed. If they were diligent, if they were strong, if they were quick, certainly they would gather more. But they could not use up all that they gathered. There would be something left over.
The Lord was teaching them that the surplus was for the sake of those in need. We should be diligent, but not greedy. If we are diligent, certainly we may gather more; but how can we be diligent without becoming greedy? By giving away that which is over and above what we need.
On the other hand, the Lord was teaching them not to be lazy. All the children of Israel went out to gather manna. Suppose someone became lazy and thought, “Somebody else will gather more, and certainly I will have my share.” He would not have it. Everybody had to go out and gather manna.
So it is neither greediness nor laziness. It is equality. Brothers and sisters, this is also a principle of giving. Why should we give? What do we give? We give that which is over and above what we need. We thank the Lord that He enables us to gather more, and we give to those who are in need.
Who knows? One day we may be in need, and our brothers and sisters may give to us out of their abundance. So, in this matter of giving, it is on the principle of equality.
Now we move on to chapter 9. First of all, I have to say that different versions translate this word in different ways. In the Darby translation, it is “blessing,” and I have to say that it is very strict according to the original.
In verses 5 and 6, we read of the “afore-promised blessing.” Some translations use “bounty,” some say “generosity,” but the original word is blessing:
That the same might be ready as a matter of blessing, and not of extortion.
He that soweth sparingly shall reap also sparingly; and he that soweth with blessings shall reap also with blessings.
Four times you find this word used in this matter. Again, the use of the word is very unusual, just as the word grace is used in a very unique way in these two chapters.
This evening, we would like to consider the blessing of giving—not only the grace of giving, but the blessing of giving. What is the meaning of this word, “blessing”?
In Greek, the word means “to speak well.” It is related to a good word. Because it means speaking well, it can mean praise.
The first use of this word is praise to God and to Christ. We find this in Revelation 5:11-13:
Worthy is the Lamb that hath been slain to receive the power, and riches, and wisdom, and might, and honor, and glory, and blessing.
Unto Him that sitteth on the throne, and unto the Lamb, be the blessing, and the honor, and the glory, and the dominion, for ever and ever.
The word “blessing” there means praise. It is praise unto God and unto the Lamb. Likewise, Revelation 7:12 says:
Amen: Blessing, and glory, and wisdom, and thanksgiving, and honor, and power, and might, be unto our God for ever and ever. Amen.
That is the first use of this word: praise unto God.
The second meaning is an invocation of benediction—a blessing bestowed upon another. You find this in Hebrews 12:17, concerning Esau, who afterwards desired to inherit the blessing but was rejected.
You find the same use in James 3:10:
Out of the same mouth cometh forth blessing and cursing. My brethren, these things ought not so to be.
Out of the mouth comes blessing—that is, benediction, speaking well in the sense of imparting blessing.
The third use of the word is to give thanks. In 1 Corinthians 10:16, concerning the cup:
The cup of blessing which we bless, is it not a communion of the blood of Christ? The bread which we break, is it not a communion of the body of Christ?
The cup of blessing is the cup for which we give thanks. This is the third use of the word.
The fourth use means a benefit bestowed upon someone. You give something to somebody, and that gift becomes a blessing to that person.
This is the usage we find in 2 Corinthians 9. Paul was sending a contribution—material help—to the poor saints in Jerusalem so that they might be benefited by the contribution.
You find the same thought in Ephesians 1:3:
Blessed be the God and Father of our Lord Jesus Christ, Who hath blessed us with every spiritual blessing in the heavenly places in Christ.
And in Romans 15:29:
And I know that, when I come unto you, I shall come in the fulness of the blessing of Christ.
In these places, the word “blessing” is used as a benefit bestowed, so that one may be profited by it. These are the four different uses of the same word.
Yet, as you read 2 Corinthians 9, you discover that the word is used in a most unusual way. It includes the various meanings we have mentioned, and yet it carries them in a distinctive way.
We know that in 1 Corinthians 16 Paul had written about the collection for the poor. At that time, the saints in Jerusalem were in poverty, probably because of persecution. Their properties and possessions had been taken away by their enemies. They suffered greatly, and there were many needs in Jerusalem.
Paul heard about it, and God gave him a burden to share this burden with the churches to which he ministered. Evidently, the church in Corinth shared with him this burden of supplying the needs of the poor saints in Jerusalem.
When Paul shared the burden with the Corinthian believers, they responded wholeheartedly. Because of the abundant grace of God upon them, they had received much from God. They were not behind anyone in knowledge or in other areas of life. God had blessed them richly.
So when Paul shared the burden with them, they immediately responded with their whole heart. They considered it a blessing to give. They considered it a privilege that they might give to the poor in Jerusalem and share something with those in need. They promised that they would do it, and they did so with a whole heart.
But unfortunately, though at that moment they expressed wholehearted willingness to give, somehow, after a period of time, nothing had been done. When Paul wrote 1 Corinthians, he reminded them of the collection. When he wrote 2 Corinthians, perhaps six months later, they still did not seem to have gone forward very much.
So Paul reminded them again. Their first response had been, “What a blessing! What a privilege!” Brothers and sisters, giving is not only grace; giving is blessing.
If we only know that giving is grace, then we will not look at it as though it were law. Oftentimes we give under the bondage of law, and for that reason there is no joy in giving. Instead, it is full of fear and anxiety. Now, that is not right.
Giving is grace, and giving is a joyful thing. It is not an obligation; it is a privilege to give. Remember: giving is not a curse; it is a blessing.
The Lord has blessed us so abundantly, with more than we need, that we are able to give something to those who are in need. Now that is a blessing. The Lord has blessed us, and now we want to bless our brothers and sisters.
Therefore it is called an “afore-promised blessing.” Even though, at that moment, it was a gift, there was always the possibility that it might become something extracted by pressure.
The Corinthian believers, when Paul first shared the burden with them, had their first love. They gave gladly, joyfully, and generously. They considered it a privilege that they might share with the poor in Jerusalem. It was a blessing.
But again, nothing had been done. Paul was saying, in effect, “I do not want to force you to give. Yes, you have promised me, but I do not want to press you. If I force you, it will be as though I am trying to get it out of you, and this will become almost like extortion.”
“I want you to give as a blessing.” Giving is blessing, and giving should be given as blessing—not as though somebody were trying to get it out of you.
Brothers and sisters, look at Christianity today. Giving is often treated as though it were a tax. But Paul says, “I do not want to do it as though I am trying to get it out of you. I do not want you to do it that way, because if I do, I will deprive you of the blessing of the Lord.”
God does not want to seize every penny from you. No, He does not want to do that. Giving is to be given as blessing.
Paul goes on to say:
He that soweth sparingly shall reap also sparingly; and he that soweth with blessings shall reap also with blessings.
This is very, very important. We know that the metaphor is sowing and reaping. If you sow something, you reap the same thing. If you sow wheat, you reap wheat. If you sow tares, you reap tares. If you sow to the flesh, you reap from the flesh. If you sow to the Spirit, you reap from the Spirit. You reap what you sow.
Physically, this is true; spiritually, this is also true. If you sow much, you reap more. If you sow little, you reap little. But there is another aspect: if you sow much, you reap much more, because you sow seed and reap a harvest.
The meaning of sowing sparingly is easy to understand. If you sow only a few seeds, then your harvest will not be very full—perhaps only a handful. But if you sow generously, then you will reap a whole field of harvest.
However, I believe this is more than a matter of quantity. I believe there is also the sense of quality. In other words, you may sow sparingly because you sow grudgingly, unwillingly. Something is being taken out of you. You do not want to do it, but you give in a miserable way. You sow as little as you can.
If you sow in that kind of spirit, you will reap from God in that same spirit. But if you sow with blessings, what does it mean to sow with blessings?
The Darby footnote is very helpful. It says that blessing here is the spirit in which a man does good, as God delights to bless. Those who sow in that spirit will reap accordingly. Giving as blessing simply means that you give in the same manner and in the same spirit in which God gives.
God does not give because He cannot help it—because we beg and beg and beg Him, and finally He says, “All right.” No, He never gives in such a way. You find that God gives willingly. He delights to give in order to bless us. That is the way; that is the spirit of giving.
When it comes to the time of planting, it is a very difficult decision for the farmer. He has grain there. Should he keep that grain for himself and for his family during the winter? Or should he take that grain and sow it in the field?
That is a difficult decision. If he sows that grain, they may go hungry for certain days. If he eats it all, he may be satisfied for the moment; but there will be no harvest. The farmer has to learn to release the seed.
Especially in a time of scarcity, when he sows, it is as though he has hardened his heart to pass those things away. Why do you sow seed? You see it disappear. The farmer knows that. He knows that it is costly.
But because he knows that the seed will grow, one day he will reap what he has sown. He knows that if he sows the grain, he may lack something for the sake of the present. He may have to go hungry a little while. But ultimately, he will be full.
Some people are so shortsighted that they hold on to the few grains and say, “I cannot give.” But if you hold on to the seed, then the seed remains seed. It will never multiply.
Brothers and sisters, here you find the blessing of giving. If you give, it is sowing. Of course, it depends on the spirit in which you sow. Do you sow greedily, grudgingly, unwillingly? Or do you sow thoughtfully, carefully, and in a spirit of blessing?
Many can testify: the more generously they give, the more God gives. God does not want us to be deprived. That is why Paul wanted to share this matter with the Corinthian believers. He did not want them to be deprived of this grace and this blessing.
You remember 2 Corinthians 8:7:
But as ye abound in everything, in faith, and utterance, and knowledge, and in all earnestness, and in your love to us, see that ye abound in this grace also.
The Corinthian believers were greatly blessed by the Lord in many ways. They abounded in faith, in word, in knowledge, in diligence, and in love. So Paul said, “See that ye abound in this grace also.” He did not want to deprive them of this grace. He did not want to deprive them of this blessing.
Brothers and sisters, I hope that our whole concept may be changed. Consider giving as blessing.
From verse 8 to the end of the chapter is the second part of the matter. The first part deals with the blessing of giving; the second part deals with the blessings that follow giving. After you have given, what comes upon you?
Number one, verse 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.
God is able to make every grace abound unto you. Is it not true that our God is the God of all grace? Our God is always ready to give. Our God is able to give abundant grace. Our God is able to give every grace in every way. That is our God.
But sometimes we limit God. God is giving; His grace is abundant; His giving is abundant. But our capacity is very small. We limit God, and we all know that.
How can we give God a better opportunity to enlarge our capacity? As we give, our capacity before God is enlarged. Then immediately you find that God is able to make every grace abound toward you.
God wants to show His grace to you, but you are so closed, so shut up. There is no room. Your capacity is fixed. But by giving, it is as though you make room for God to pour in His grace.
It is sowing and reaping. In sowing, your capacity is enlarged, and God is able to make every grace abound toward you.
In this verse, the word all is used repeatedly: “all grace,” “all sufficiency,” “every good work.” Think about it. Giving may seem difficult, and yet the grace that abounds toward us is grace for every situation.
You may not be rich in financial things, but certainly everyone is blessed somewhere. You may be limited physically, but you may have abundance in some other way. There is always something that, by the grace of God, may be shared.
In this practical matter of giving, the door is opened for God to pour out His grace, so that we may abound unto every good work.
What does that mean? Is the grace of God given to us merely for us to enjoy? Certainly not. The grace of God comes upon us that we may do every good work.
Good work in the Scriptures means the will of God. In Ephesians 2, we are told that we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand for us to walk in.
God has a work for us to do. God has His will for us to fulfil. How can we fulfil God’s will? By His abundant grace. It is only by His abundant grace that we are able to fulfil God’s will in our lives.
Where does that abundant grace come from? As you give, you receive. The more you give, the more room there is for God to give. This is not only true spiritually; it is also true practically.
Of course, we must not think, “I will give a little more; therefore, I will receive a little more.” Not with that kind of mentality. No, that would be a bargain. When we sow in the spirit of blessing, we want to bless others. That is the spirit of it. God is able to give.
Number two:
As it is written,
He hath scattered abroad, He hath given to the poor;
His righteousness abideth for ever.
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.
Giving is like sowing. There is a word in Matthew 6 which, in some versions, is translated “alms”:
Take heed that ye do not your righteousness before men, to be seen of them: else ye have no reward with your Father Who is in heaven.
The word translated “alms” is righteousness. In other words: “Do not do your righteousness before men in order to be seen by them.” Giving is righteousness.
Why is giving righteousness? Because it is something right in the sight of God. It is acceptable to Him; it is well pleasing to Him. Why? Because it is in accordance with God. God is full of love and giving, and therefore giving is something in harmony with His heart. So it is called righteousness.
“He who giveth to the poor, his righteousness remaineth for ever.” God will not only give such a one an increase of earthly provision, so that he may not lack physically, but God will also give the fruits of righteousness.
Brothers and sisters, Christ is our righteousness. We have no righteousness of our own. Our righteousness is as filthy rags. Christ is our righteousness, and we are clothed with Him.
But in Revelation 19, when the marriage supper of the Lamb comes and the bride has made herself ready, how does the bride make herself ready?
And it was given unto her that she should array herself in fine linen, bright and pure: for the fine linen is the righteous acts of the saints.
Who can attend the marriage supper of the Lamb? Those who are not only clothed with Christ as their righteousness, but who also have the righteous acts of the saints. That is the garment to be worn at the wedding.
You remember the parable of the wedding feast. One man came without a wedding garment. It was the custom in those days that, when a nobleman or king prepared a great feast, garments were supplied for the guests. But this man considered his own dress good enough and despised the garment the master had prepared. Therefore, he was cast out.
Brothers and sisters, who is able to attend the wedding supper of the Lamb? Those who have the white, shining linen—the righteous acts of the saints.
What are the righteous acts of the saints? They are given. They are grace. They are good. Yet you have to put them on. You have to put on that which has been given to you if you are to attend the marriage supper.
Even this matter of giving is grace. It is grace, but you have to do it. When you do it, it becomes righteousness. These are the righteous acts of the saints—not because we are better than anyone else, and not because we can do it in ourselves. It is grace.
But when we allow the grace of God to work in us and something is done, then it is put on; it comes forth. After all, it is grace. You cannot boast of anything.
There is a difference between grace and reward. Grace does not depend upon whether you deserve it or not; it depends upon the One Who gives. Reward is given according to what has been received and done. Yet there is no contradiction. It is given, and we receive it.
It is just like our God. He does what is like God because He is God. Giving is included in what Scripture calls the righteousness of the saints.
Now, number three. In 2 Corinthians 9:11-14, Paul says:
Ye being enriched in everything unto all liberality, which worketh through us thanksgiving to God.
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;
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;
while they themselves also, with supplication on your behalf, long after you by reason of the exceeding grace of God in you.
In giving, first of all, thanksgiving goes up to God. People see that it is the grace of God that makes us give. It is not because we are naturally generous. Without the grace of God, we cannot give.
We do not give because we want people to thank us. If anyone gives, it is because of the abundant grace of God in that person. Therefore, if anyone wants to give thanks, let him thank God.
Thank God that such grace has come upon a brother or sister that he or she is able to give. Here you find that God is glorified.
How we are misled in the whole matter of giving! We give as though it were from us, and people receive as though it were from us. We give in order that we may be praised, and people praise us; otherwise, we do not want to give. The whole matter is wrong.
Giving is grace. It is the grace of God expressed. When the poor saints in Jerusalem saw the gift, they gave thanks to God. The grace of God was manifested so strongly among the Gentile believers that they were willing to share their material wealth with the Jewish believers. They glorified God for the obedience of the Corinthians’ confession unto the gospel of Christ.
Who is able to bring the Gentiles and the Jews together as one family? The grace of God—the gospel of Jesus Christ. Thanks be to God.
Second, those who receive have their needs supplied. They give thanks to God, and they pray to God for those who give. In other words, there is a great deal of prayer.
Brothers and sisters, when you give in the spirit of blessing, not only is God glorified, but you receive prayer. There is love between God and people, and there is love among the people of God.
So finally Paul concludes this subject by saying:
Thanks be to God for His unspeakable gift.
The word “thanks” is again related to grace: “Grace be unto God for His unspeakable gift.” The grace of God makes us give, and then, after giving, we give thanks to God for His gift.
What is this unspeakable gift? God so loved the world that He gave His only begotten Son. His only begotten Son is God’s unspeakable gift.
Why is it unspeakable? Because we can never explain it, and we can never exhaust it. When God gave, He gave His only Son—His only begotten Son—so freely and so fully. We can never, never fathom that gift.
After we have given, we must thank God for His unspeakable gift. If we do not know the grace of God, after we have given, we sit down and say, “I have done it.” Not at all.
After you have given, you say, “Thanks be to God for His unspeakable gift.” I have not done it; He has done it. The gift is Christ.
Do you think you can do this? No, no one can. You may give mechanically, yes, but that is not the giving of which Paul speaks. This giving comes from Christ.
When Christ fills your heart, then you are able to give as God gives. So, brothers and sisters, always remember: it is our Lord Jesus. It is not merely giving; it is Christ in you.
In every other area of your life, you say, “It is not I; it is Christ.” In the area of giving, it is the same principle: not I, but Christ.
That is why the Bible says, “Christ liveth in me.” When it comes to giving, it is Christ. It is Christ Who enables you to give. It is because of His giving that you are able to give. It is because of His life in you that you take on His nature.
Praise God. May the Lord bring this truth down to earth in our lives. This is the way Paul concludes the subject of giving.
Our Father, O, we do bow before Thee. O, how we praise Thee that with man it is impossible, but with God all things are possible.
Lord, forbid that we try to strive in giving by ourselves, as though it were merely a regulation to be carried out. But, Lord, we do not mean to go away sorrowful because with us it is impossible. It would be all too hopeless.
So, Lord, we just open ourselves to Thee. Lord, fill our hearts with Thyself. Enable us to give as Thou wouldst have us give, and be glorious to Thyself through us. In Thy presence, we ask this.