A Cheerful Giver I. Base Text: 2 Corinthians 9:6-15 II. Context A. From Paul, an apostle of Christ Jesus by the will of God, and Timothy our brother, to the church of God that is in Corinth, with all the saints who are in all Achaia (2 Corinthians 1:1) 1. Corinth: ancient Greek city destroyed by the Romans in 146 BCE, rebuilt in 44 BCE as a Roman colony; major economic hub and made capital of Roman province of Achaia 2. Church in Corinth established through work of Paul ca. 50-52 CE (Acts 18:1-18) 3. Church in Corinth had a lot of challenges: Paul would communicate with the Corinthians through letter correspondence and group conversations 4. Paul's First Letter to the Corinthians written ca. 55 from Ephesus, addressing development of parties among the Corinthians; sexual transgressions and appropriate sexuality; how to live among idolaters without honoring idols; spiritual gifts within the community; the resurrection; among others 5. It would seem Paul had visited the Corinthian Christians again at some point between writing First and Second Corinthians (the "painful visit") which required a later "severe letter" and Titus to be sent B. 2 Corinthians 1:2-2:13, 7:5-16: Paul explained the "severe letter" and his change of plans, dramatized all he endured in Ephesus, Troy, and Macedonia regarding the Corinthian Christians, commended them for how they responded to Titus and the "severe letter" C. 2 Corinthians 2:14-7:4: Paul defended his ministry as authentic and faithful in Jesus, well representing distress, grief, pain, yet enduring in the hope and confidence in deliverance from God and the resurrection from the dead D. In 2 Corinthians 8:1-9:15, Paul exhorted the Corinthian Christians regarding the collection for the Christians of Judea 1. With regard to the collection for the saints, please follow the directions that I gave to the churches of Galatia: On the first day of the week, each of you should set aside some income and save it to the extent that God has blessed you, so that a collection will not have to be made when I come. Then, when I arrive, I will send those whom you approve with letters of explanation to carry your gift to Jerusalem. And if it seems advisable that I should go also, they will go with me (1 Corinthians 16:1-4) 2. But now I go to Jerusalem to minister to the saints. For Macedonia and Achaia are pleased to make some contribution for the poor among the saints in Jerusalem. For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things (Romans 15:25-27) 3. At some point during his time in Ephesus, Paul had likely determined he should return again to Jerusalem, and thought it was a good idea for the churches with which he worked in Galatia, Macedonia, and Achaia should take up a collection for Christians in Judah who were in need 4. In Romans 15:25-27, most likely written from Corinth well after 2 Corinthians was written, Paul affirmed what he was doing and why, and how Christians in Macedonia and Achaia had made such contributions to be given to the poor Christians in Jerusalem 5. The way in which Paul brought up the mechanisms by which he expected the funds to be collected for the saints originally in 1 Corinthians 16:1-4 suggests Paul had already discussed the matter beforehand with the Corinthian Christians; perhaps they had written to him somewhat about the matter in the letter they had sent 6. In 2 Corinthians 8:1-9:15, Paul would bring the matter up again in light of what had happened in the meantime and what he was hoping would take place when first Titus, and then Paul himself, would come and visit the Corinthian Christians 7. 2 Corinthians 8:1-15: Paul boasted regarding the way the Macedonian churches gave for the poor Christians of Judea; he encouraged the Corinthian Christians to get ready to give 8. 2 Corinthians 8:16-24: Paul commended Titus and two unnamed Christian associates to the Corinthian Christians regarding the preparation of the collection 9. 2 Corinthians 9:1-5: Paul testified regarding the boasting he had done before the Macedonian Christians and encouraged the Corinthian Christians to give lest they all be humiliated and embarrassed III. Interpretation A. My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously. Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver. And God is able to make all grace overflow to you so that because you have enough of everything in every way at all times, you will overflow in every good work. Just as it is written, "He has scattered widely, he has given to the poor; his righteousness remains forever" (2 Corinthians 9:6-9) 1. As Paul had exhorted the Corinthian Christians to give liberally in 2 Corinthians 8:6-8 and then gave the theological/ Christological basis for it in 2 Corinthians 8:9, so he again provided a theological basis for giving in 2 Corinthians 9:6-15 after the exhortation to give in 2 Corinthians 9:1-5 2. Paul provided his explanation with a familiar agricultural image: those who sow sparingly reap sparingly, and those who sow generously reap generously (2 Corinthians 9:6) a. Corinth was certainly the urban center of Achaia, and quite prosperous, but even they were not terribly distant from fields and agriculture, and would well understand the imagery b. Sowing and reaping work well in terms of giving and finances; to this day we talk about people reaping what they have sown, and precisely because of this kind of illustration c. If the Corinthian Christians start getting stingy, they should expect to receive only a little; if they give liberally, they will receive generously 3. Paul then elaborated and proved more explicit regarding his concern displayed in 2 Corinthians 8:10-12: each should give according to his desire/purpose in the heart, not reluctantly or under compulsion, for God loves a cheerful giver (2 Corinthians 9:7) a. Paul reaffirms this premise here lest anyone think he was trying to coerce them into giving or giving more b. Yes, the statement has its rhetorical functions, but the concern seems fairly significant; it's the heart which animates the gift as a gift, and so a less than generous heart compromises the integrity of the gift c. Furthermore, this statement is not exactly of Paul's coinage; "God loves a cheerful and liberal man" can be found in the Greek Septuagint of Proverbs 22:8, even though the phrase cannot be found in the Masoretic Text d. Even then, Paul did not quote it exactly, suggesting he was going off of memory e. He might well have this whole passage in view: He that sows wickedness shall reap troubles; and shall fully receive the punishment of his deeds. God loves a cheerful and liberal man; but a man shall fully prove the folly of his works. He that has pity on the poor shall himself be maintained; for he has given of his own bread to the poor. He that gives liberally secures victory an honour; but he takes away the life of them that possess them (Proverbs 22:8-9 LXX) 4. Continuing in the theme/premise of 2 Corinthians 9:6, Paul affirmed how God was able to make all charin, grace, overflow to them so they would have enough in everything, and would overflow in every good work; he then quoted Scripture in regard to these matters regarding scattering widely, giving to the poor, and how righteousness remains forever (2 Corinthians 9:8-9) a. The Psalmist spoke regarding the righteous: He generously gives to the needy; his integrity endures. He will be vindicated and honored (Psalm 112:9) b. Paul was manifestly quoting from Psalm 112:9 in 2 Corinthians 9:9, but it would seem he had God in view as the Subject c. It is probably not wise to press any contrast or conflict here, since the statement should be true of both God and the righteous believers in Corinth d. In this way Paul affirmed how God would give them grace to overflow in all they needed so they could participate in every good work; and he would expect they would understand a particular work which should be included in this B. Now God who provides seed for the sower and bread for food will provide and multiply your supply of seed and will cause the harvest of your righteousness to grow. You will be enriched in every way so that you may be generous on every occasion, which is producing through us thanksgiving to God, because the service of this ministry is not only providing for the needs of the saints but is also overflowing with many thanks to God. Through the evidence of this service they will glorify God because of your obedience to your confession in the gospel of Christ and the generosity of your sharing with them and with everyone. And in their prayers on your behalf they long for you because of the extraordinary grace God has shown to you. Thanks be to God for his indescribable gift! (2 Corinthians 9:10-15) 1. In concluding his exhortations regarding the collection, Paul systematically laid out what would happen as a result of their liberal giving for the poor Christians of Jerusalem in 2 Corinthians 9:10-14 2. Paul began with what the Corinthian Christians should directly expect: the God who gave seed for sowers and bread for food would multiply their "supply of seed" and cause the "harvest of their righteousness" to grow: they would be enriched in every way, spiritually and materially, so they could continue to be generous on other occasions, all of which would lead to thanksgiving to God (2 Corinthians 9:10-11) 3. Paul bore witness to result of this diakonia tes litourgias, the "ministry of this service," using the familiar language within Judaism and paganism of dedicated religious service and ritual: the needs of the saints were being, and thanksgiving to God overflowed (2 Corinthians 9:12) 4. Paul had every confidence the Judean Christians would glorify God because of how this gift bore witness to how they had become obedient to the Gospel of Christ and generously shared with them, and they would pray on their behalf and long for them because of this charin, grace, God had shown to the Corinthian Christians (2 Corinthians 9:13-14) 5. Paul provided the ultimate conclusion by reflecting on this charis, grace of God, giving thanks to God for this gift which could not be described (2 Corinthians 9:15) 6. For they were pleased to do this, and indeed they are indebted to the Jerusalem saints. For if the Gentiles have shared in their spiritual things, they are obligated also to minister to them in material things (Romans 15:27) 7. Thus Paul would characterize the gift of the Macedonians and Achaeans for the Christians in Jerusalem; he probably had more apprehension about how all of this would be received than he was letting on to the Corinthians 8. Yet Paul felt it important to lay everything out: God would abundantly provide for them if they gave so they could continue to give, and the gift would give reason for glorifying God and thanking Him for His grace, and the Corinthian Christians could be satisfied in their participation in this grace C. Thus Paul concluded his encouragement to the Corinthian Christians to give liberally; from Romans 15:26-27 we get the strong impression the Achaeans did give and it was acceptable IV. Application A. Not Reluctantly or Under Compulsion 1. What Paul had been suggesting in 2 Corinthians 8:8, 10-12 he made fully explicit in 2 Corinthians 9:7: the Corinthian Christians should give as they decided in their hearts, and not reluctantly or under compulsion 2. In 2 Corinthians 8:10-12, he had argued it was the desire of the heart which makes the gift acceptable 3. God is therefore not honored by gifts given with reluctance or under compulsion; if it has to be given, it is now a cost or a tax, not truly a gift 4. Whenever Christians talk about giving in any context, whether it be in one's personal life or as part of the collection of the first day of the week, questions inevitably arise regarding how much should be given, and people are often looking for lines 5. When the faith became more institutionalized and corporatized in late antiquity and the medieval period, the concept of the tithe from the old covenant gained prominence: it might well have started with the appeal that Christians should surely not give less than the Israelites did, but then got reduced to the lowest common denominator of the 10% tithe 6. If a Christian finds the tithe as a helpful means by which to give for the collection for the work of the church, they are welcome to do so; but it was never imposed upon the people of God in the new covenant for good reason, for to mandate a tithe would make such giving a compulsion 7. As Christians we should look skeptically and suspiciously upon any group of professing Christians who require a certain percentage or type of giving and would make it compulsory, for such is entirely contradictory to the ways of God in Christ as revealed by Paul in 2 Corinthians 8:1-9:15 8. Yet also, as manifest throughout 2 Corinthians 8:1-9:15, Paul was by no means giving justification or quarter for miserliness: yes, God wants gifts to be given with a desire to give, but such is no excuse for a worldly "I only want to give a little so I can keep a lot," which is greed and a spirit roundly condemned 9. God expects of all Christians what Paul expected of the Corinthian Christians: a desire to give liberally, ever thankful for all God has given us, confident God will continue to bless us as we provide blessings for others, and thus giving according to our means as God has blessed us 10. This ambiguity is not given as space for miserly legalism, but to provide opportunity for all to consider themselves and to prove generous and liberal in giving B. Enriched in Every Way 1. We have an uncomfortable relationship with Paul's declarations in 2 Corinthians 8:9 and 2 Corinthians 9:10-11: we have no difficulties understanding Paul in terms of speaking of spiritual matters, like the Spirit, joint participation, and eternal life, but have qualms about any reference to material blessings like money or health 2. Part of this reticence involves our lived experience: we may know a lot of generous people who nevertheless do not seem to be able to get ahead financially or materially in other ways while others who prosper materially prove jealous and greedy and do not give as liberally; likewise, plenty of good people get sick, are disabled, or die young, while those who persist in unrighteousness often live a long time 3. But most of this reticence comes from the prevalence of the prosperity, or health and wealth, gospel; plenty of televangelists and others peddle this distortion of the Gospel which suggests God will bless people with health and wealth if they give generously to the ministry of the evangelist, and then the evangelist lives a ridiculously ostentatious lifestyle in order to give the "proof of concept"; whenever those giving liberally do not experience the health or wealth promised, they are the ones blamed for a supposed lack of faith 4. Let there be no confusion: the prosperity gospel is a false gospel, peddled by false teachers who presume godliness is a means of great gain; they seem to revel in embodying the kinds of things Paul and Peter condemned in 1 Timothy 6:3-10, 2 Peter 2:1-20 5. Paul has just spent plenty of time bearing witness to how he experienced great deprivation and distress on account of the Gospel and his ministry in 2 Corinthians 1:1-7:16; preaching the Gospel did not provide Paul great material health or wealth, and who among us would accuse Paul of not having sufficient faith? 6. Nevertheless, distorting Scripture to resist the prosperity gospel's distortion of Scripture will also not do; throughout 2 Corinthians 8:1-9:15, Paul wanted the Corinthian Christians to give cold hard cash for the needs of the Christians in Judea, and he absolutely was promising them how God would be "enriched in every way," including materially, if they did so, so they might be able to continue to give 7. The matter comes down to how we understand "enriched": assumptions/presumptions it means we will be made materially wealthy are just that; it only demands that God will continue to provide material blessings to those who give generously 8. If we give generously, God will provide for our needs and will give us enough to be able to continue to give to others; we can maintain this confidence 9. If we are receiving sparsely, we need to be open to the critique that we have been giving sparsely, and so are reaping what we have sown 10. We should not be surprised if there are times in which people give liberally but still experience deprivation or ill health; we should certainly expect to find those who have the most prove to be the greediest and stingy in terms of how they give 11. But we should dedicate ourselves to giving, not for the sake of receiving in greedy ways, and to even be careful with the logic of wanting more to give more as a way to baptize greed; instead; we should give with the confidence God will continue to bless us so we might be able to continue to give C. A Cheerful Giver 1. In 2 Corinthians 9:7, Paul affirmed the principle at work really throughout 2 Corinthians 8:1-9:15: God loves a cheerful giver 2. The statement seems to derive from Proverbs 22:8 LXX, and so it's not exactly original to Paul 3. Paul wanted to make sure the Corinthian Christians gave accordingly and appropriately, but also cheerfully; these were not mutually contradictory impulses 4. God loves a cheerful giver because God has given cheerfully: He has given us of His Son so we might be reconciled to Him, and in Him God has given us all things (Romans 5:6-11, 8:31-34) 5. God has lavished His grace upon His people lavishly, and therefore invites His people to share in His grace; from beginning to end of 2 Corinthians 8:1-9:15, Paul has made it very obvious he considers the Macedonian and Corinthian financial contribution for the poor Christians of Jerusalem as participating in the grace of God 6. So often we hear people defining what being a Christian looks like; there may be value in all such descriptions, but we truly do see Christians reflecting Jesus when they give cheerfully and liberally and maintain a disposition of giving 7. Jesus gave up everything for us, and by His poverty we are made rich, so we can willingly and cheerfully give and become relatively impoverished to the enrichment of others, so we can be equal/reciprocal in Christ and God is glorified 8. Are we cheerful givers, or do we find giving an onerous task? Do we really reflect the heart of God in Christ if we are anything other than cheerful givers? 9. Can we see why we cannot legislate or impose dictates on giving, for the whole point is to express the spirit/Spirit of God in Christ, and in terms of giving, compulsion must be rejected? 10. Do we really trust that if we give liberally, God will give to us liberally, and we will be all the more empowered to give cheerfully? 11. How constrained are we by the scarcity mindset cultivated by our late capitalist society, and how can we most effectively repent and display an abundance mindset, always abounding in the gifts of God and eager to share them with others? D. Thanks indeed to God for His great and indescribable grace; may we share in His grace by giving cheerfully and liberally as He has given so much for us so we might be enriched in every way and God is glorified and thanked in all kinds of places! E. Invitation, Reflection, and Prayer Scripture, Meditation, and Application My point is this: The person who sows sparingly will also reap sparingly, and the person who sows generously will also reap generously (2 Corinthians 9:6). Paul spoke forthrightly to the Corinthian Christians as he concluded his exhortation for them to give liberally to the poor Christians in Jerusalem in 2 Corinthians 9:6-15. If they gave sparingly, they should likewise expect to reap sparingly. But Paul was confident God would bless them if they gave liberally for the needs of others. They would give thanks and honor to God for their generous gift and would pray on their behalf and yearn for them. Based on Romans 15:26-27, we have reason to be confident the Corinthian Christians did give liberally for the poor Christians of Jerusalem. What can we gain from how Paul encouraged the Corinthian Christians to give for the poor Christians of Jerusalem? Each one of you should give just as he has decided in his heart, not reluctantly or under compulsion, because God loves a cheerful giver (2 Corinthians 9:7). Throughout 2 Corinthians 8:1-9:15, Paul emphasized again and again how Christians should give cheerfully and not reluctantly or under compulsion. Giving cannot be commanded or demanded by fiat; at that point it becomes a cost or a tax and no longer a gift. It is the desire of the heart in giving which honors God when done according to one's ability to give. Christians should be skeptical and suspicious of any attempt to impose a certain percentage of income to be given and any religious institution or organization which imposes such a dictate, for such is not according to the will of God in Christ. Why should we prove skeptical of any attempt to impose a standard on Christian giving? You will be enriched in every way so that you may be generous on every occasion, which is producing through us thanksgiving to God (2 Corinthians 9:11). Christians have no quarrel with being enriched by God in every spiritual way. But we prove more reticent about affirming how God might enrich those giving generously in material ways. We have seen examples where this did not seem to be the case. And we are well aware of the perversions of passages like these by the peddlers of the prosperity gospel, presuming godliness is a source of great gain in their greed. We should give no quarter to the prosperity gospel, but neither should we distort the Scripture in reacting to them. Paul did promise God would provide material enrichment to those who gave liberally to others. We do well to give liberally, not greedily, but fully confident God will continue to bless us so we can bless others. Why are we reticent to believe God will enrich us in material ways? Thanks be to God for his indescribable gift! (2 Corinthians 9:15) From the beginning of 2 Corinthians 8:1-9:15 to the end, Paul affirmed and gave thanks for the grace of God displayed in and by the Macedonian and Achaean Christians in terms of the collection for the poor Christians of Jerusalem. God loves a cheerful giver because God has cheerfully given for us. Jesus became poor for our sakes so we might become rich, and therefore we should strive to become relatively impoverished so others might be enriched so we might be more like Him. When we give for the needs of others, we participate in the grace of God which He has given us. People should be able to tell we are Christians by our love for and generosity toward one another and for all. How can we demonstrate our thanks to God for the gifts He has given us?