The Epistle of Second Corinthians
Lesson Number 38
TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=American Standard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899), ESV=English Stand Version (2001), IE = International English, ISV = International Standard Version (1967), JPS = Jewish Publicatrion Society (1917), KJV=King James Version (1611), LIVING = Living Bible (1971), MONTGOMERY = Montgomery’s New Testament (2001), MRD = Peshitta-James Murdock Translation (1852), NAB=New American Bible (2002), NASB=New American Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=New International Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985), NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=New Revised Standard Version (1989), PHILLIPS = J B Phillips New Testament (1962), PNT = BISHOP’S New Testament (1595), RSV=Revised Standard Version (1952), TNK=JPS Tanakj (1985), Webster=The Webster Bible (1833),WEYMOUTH=Weymouth’s New Testament (1903), WILLIAMS = William’s New Testament (1937), TNK = JPS Tanakh (1985), TYNDALE= Tyndale’s Bible (1526), WYCLIFFE= Wycliffe New Testament (1382), YLT=Young’s Literal Translation (1862).
LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon
THE LOGIC OF SOWING
“ 9:6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: 9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. 10 Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness.” (2 Cor 9:6-10)
INTRODUCTION
As we embark on this lesson, it is important to establish the necessity of proper motives. This is particularly true when we are speaking of money, or financial resources – the “unrighteous mammon.” Speaking of this kind of resource Jesus said, “And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations” (Luke 16:9). “Mammon” is “wealth,” NIV or “riches.” GENEVA Jesus does not say to become friendly with the wealth itself. He rather says we are to make friends “by means of” NASB the wealth. That is, we are use our resources to gain eternal advantages: i.e. “So that when it is gone, you will be welcomed into eternal dwellings.” NIV
The wealth is referred to as “unrighteous mammon,” not because it was gained dishonestly, as some versions state (“dishonest wealth,” NRSV “wicked mammon” TNT), but because it is part of the cursed realm. Wealth is “unrighteous” because it is part of the seen order, and has thus been tainted with sin. It is part of the “unrighteous” order – i.e. “worldly wealth.” NIB It is part of what is passing away. As it is written, “for the fashion of this world passeth away” (1 Cor 7:31) – that is, the entire worldly order: the earth and everything in it. Riches are therefore said to be “uncertain” (1 Tim 6:17) – whether they consist of a meager “two mites,” or add up to millions, or even billions. It ought to be obvious that you cannot use something that is inherently unrighteous for holy purposes. Worldly wealth is “unrighteous” by its association with a world that is passing away. It can, however, be used by holy people for holy purposes, and thereby be sanctified.
Add to this scenario the fact that “riches” are, in some sense, “necessary,” and we have a situation that requires special attention – the kind of attention that is produced by faith.
By “necessary,” I mean they are required for temporal necessities in this world. Speaking of this matter, Paul instructed Titus, “And let ours also learn to maintain good works for necessary uses, that they be not unfruitful” (Titus 3:14). “Ours” refers to “our people,” NKJV or fellow believers. “Necessary uses” are “pressing needs,” NASB or “daily necessities.” NIV Maintaining “good works” is engaging in good deeds from which resources were obtained to meet the daily needs. Thus one version reads, “And let our people also learn to engage in good deeds to meet pressing needs, that they may not be unfruitful” (Titus 3:14).
In the text before us, the “pressing needs” are actually the needs of our brethren. Now productive work is viewed as a means of becoming able to meet the needs of others, besides our own selves. This is not a strange teaching. Paul wrote to the Ephesians, “Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth” (Eph 4:28). Here the thief, who formerly sought to meet his needs by stealing what belonged to others is commanded to abruptly stop stealing. Instead, he is to work at something “which is good” (i.e. maintain good works), not for himself alone, but “that he may have something to give to him who has need.” NKJV
This is the kind of thinking that permeates this text. Admittedly, it clashes with the approach to working and possessions that is common in our country. In this perspective, which is the proper one, the individual is not the center of attention, but the family of God. The Lord builds and supplies for His family so that some people are enabled to provides resources for themselves and others as well. He also structures our lives so that we become acutely aware that this world is not our home, and that riches are not intended to be permanent. Thus, there come times when saints are humbled, being no longer able to provide for themselves – like Israel in the wilderness, Elijah during a famine, and Paul in prison. But when those times come, God marshals His “household” to meet the needs of His people.
THE UNRIGHTEOUS MAMMON
In His remarks about the “unrighteous mammon,” Jesus continued, “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own?” (Luke 16:10-12). Here are several weighty considerations.
☛ The handling of financial resources is associated with faithfulness to God.
☛ Money is “that which is least,” yet is a means through which faithfulness is made known.
☛ The ultimate consideration is that which is “much,” which is not temporal.
☛ The handling of our money confirms whether we are “just” or “unjust.”
☛ Obtaining “true riches” depends, in part, upon our handling of temporal riches.
☛ Our money really does not belong to us – it belongs to the Lord, and has been given to us for proper handling.
☛ The possession of eternal benefits is determined, in part, by how we have handled our money.
Paul is reasoning with this Kingdom perspective, and others, in mind. These are the sort of views that cannot be promoted or facilitated by means of a law or regimented procedures. No one who has no heart for the Lord and His people can profitably think within the perimeter of these realities. To the mind of the flesh, it makes no sense to expend labor in order to profit others – particularly God’s people. It is also foolishness to the flesh to view earthly resources as a means through which our faithfulness is tested, and in which a determination will be made concerning the extent of our inheritance in the world to come. Yet, “the carnal mind” (Rom 8:7), and “the natural man” (1 Cor 2:14) are flawed to the core in their logic. Their base of reasoning is founded upon one’s personal tenure in this world, with absolutely no regard for what follows death.
However, all inspired writings have been written with eternity in view. Life in this world is viewed as a period of preparation. While we are in this world, the only things that are truly ours are what we hold by faith. All other possessions are temporary, being loaned to us for a season to confirm the extent of our participation in the world to come. It may appear that this is nothing more than a system of salvation by works, but this is emphatically not the case.
WORKS ARE NOT FOR JUSTIFICATION
Our works are not the means through which justification is realized (Rom 9:11; Gal 2:16; Eph 2:8-9). However, we are created in Christ Jesus “unto good works” – “works” that have been “prepared before hand” NASB by God, in order that we might “walk in them” (Eph 2:10). These are not optional activities that can be ignored or disregarded. They are more than mere opportunities to be evaluated and accepted or discarded at the discretion of the individual. They are the framework in which fellowship with Christ is realized (1 Cor 1:9). They are also the appointed outlet for Divine enablement, or spiritual gifts.
THE PROPER ROLE OF WORKS
These “ordained” works are areas in which the genuineness of our faith, or our faithfulness, is put to the test. Within the perimeter of these “good works,” the kind of stewards that we are is being established – and “it is required in stewards, that a man be found faithful” (1 Cor 4:2). The prospects for an “unfaithful steward” are not good. Jesus spoke of such a person as a “wicked and slothful servant.” His transgression was that he did not do anything with what His master gave him. The response of his master to this action was twofold. First, what was given to the unfaithful servant was taken from him: “Take therefore the talent from him, and give it unto him which hath ten talents” (Mat 25:28). Second, he was expelled from the presence of his master: “And cast ye the unprofitable servant into outer darkness: there shall be weeping and gnashing of teeth” (Mat 25:30). Several things are to be noted in this account.
☛ The cursed person was really one of the masters servants. He was not an imposter, but was numbered among those of whom it was said, the master “called his own servants, and delivered unto them his goods” (Matt 25:14).
☛ His master had given him something of genuine value – a “talent” (Matt 25:15a).
☛ The gift given to him was to be handled properly, for it was given to him in strict accord with “his ability” (Matt 25:15b).
☛ What the unfaithful servant had been given was called “his lord’s money” (Matt 25:18).
☛ Those who handled their stewardship in accord with the master’s will were called “good and faithful” servants (Matt 25:21,23).
☛ The one who did not handle his stewardship was called a “wicked and slothful servant,” who knew full well what he was to do, yet did not do it (Matt 25:26).
THE MANNER OF THE KINGDOM
The above description is the manner of the Kingdom. This is the outworking of the Lord’s will. Jesus introduced this teaching by saying, “For the kingdom of heaven is as a man traveling into a far country, who called his own servants, and delivered unto them his goods” (Matt 25:14). This IS how the Lord will deal with His people, to whom, He has given a portion of His goods – which include the “unrighteous mammon.” We know this is the case because God has said, “The silver is mine, and the gold is mine, saith the ORD of hosts” (Hag 2:8). Stated another way, “The earth is the LORD'S, and the fulness thereof; the world, and they that dwell therein” (Psa 24:1). Therefore, if we have any of it, whatever the measure may be, we have received it from Him. In fact, we ourselves belong to Him – in a twofold sense. First, by creation: “Know ye that the LORD He is God: it is He that hath made us, and not we ourselves; we are His people, and the sheep of His pasture” (Psa 100:3). Second, we are His by redemption: “Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own?” (1 Cor 6:19).
Given this scenario, who is the person that imagines he can occupy a place in God’s kingdom, be given gifts, goods, and aptitudes that are in strict keeping with his ability, have a door opened to him to employ those goods for God’s glory, and yet refuse to enter into it? Is there some approach to “sound doctrine” that can be used to make this kind of person comfortable? Do we dare to think that God has promised such a one glory in the world to come? Will God give him the “prize” even though he has proven to be unfaithful? Even though he was neither good nor faithful, will the Lord treat him as though he was?
I understand that it is not wise to weave a complex doctrine with all of these things that allows a person to save or condemn, for neither activity is within the provinces of humanity. However, when a person know these realities, it shapes how he preaches, teaches, and deals with the infirmities of his brethren. A person with understanding knows that the nature of God is unalterable, for God has said, “For I am the Lord, I change not” (Mal 3:6). He “cannot deny Himself,” or act in a manner that is inconsistent with His character (2 Tim 2:13).
This is why Paul is reasoning so extensively with the Corinthians. He is endeavoring to awaken them to righteousness, that they “sin not” 1 Cor 15:34). To determine to DO what God has shown you to be necessary, then to fail to do it, is not good! There is no way to cast a pleasant light upon it! That is something wicked and slothful servants do. It is the deed of an unfaithful steward, and God has made no place in His kingdom for such a person. Search and see if this is not true!
Thus Paul is not dealing with this matter merely because the poor saints in Jerusalem needed help – although they surely did. However, he knew that God would bring them help from some other quarter if the Corinthians did not come through. The relief of the deprived brethren in Jerusalem did not depend on the Corinthians. The abundant giving of the Macedonians proved that to be true (2 Cor 8:1-3). However, like Mordecai, the uncle of Esther, Paul knew it would not go well with those who had been given an opportunity to come to the aid of God’s people, yet failed to do so. You may remember Mordecai’s words to Esther when he spoke to her about representing the Jews before the king – her own husband. When she balked at the thought, not being sure the king would receive her, Mordecai said, “For if thou altogether holdest thy peace at this time, then shall there enlargement and deliverance arise to the Jews from another place; but thou and thy father's house shall be destroyed: and who knoweth whether thou art come to the kingdom for such a time as this?” (Est 4:14). Esther was being faced with more than an opportunity. This was a door opened to her from God, and she must enter into it or suffer the consequences.
THE CASE BEFORE US
The case before us has the same weight as that before Esther. Paul is therefore employing all of his wisdom, trading, as it were, with his talents, to bring the Corinthians to a sound state of mind. He cannot simply sit by the wayside and let them remain unfaithful to the moving of the Lord. He has no desire to see them suffer, but rather wants them to obtain the blessing that will be conferred upon the faithful.
I do not believe the vast majority of the American church has the slightest notion of the gravity of this truth. There is too much unfaithfulness present in the professed church. It is as though the people were faced with multiple open doors, great and effectual doors. Yet, they cling to the notion that they have an option to neglect them, all the while maintaining favor with the Lord. This text will confirm this is nothing but a lie that has been foisted on them by Satan.
THIS I SAY
“ 9:6a But this I say . . . ” Other versions read, “Remember this,” NIV “The point is this,” NRSV “But this is true,” DARBY “Consider this,” NAB “And this,” YLT “But do not forget,” WEYMOUTH “Mark this,” MONTGOMERY and “All I will say is.” PHILLIPS
Paul has exhorted the brethren at Corinth to finalize the offering they themselves had intended to give. He has given them strong reasons to do this, showing that godly intentions are to be honored. Now he builds his case firmly upon the Word of God, for that is what causes a word to be profitable, and to yield fruit in the saints. When there is no correlation between exhortation and Divine utterances, they lose their effectiveness. Godly reasoning is good, but it is dependent upon the Word of God. Even though a godly man presents a sound and reasonable case, it must be harmonious with the Word of the King.
No word is truly wise that is not fully supported by the Scriptures. A word that is not founded upon Scripture cannot be bound upon the people of God. A word that is in any way at variance with the Scripture is to be forthrightly rejected, for it is poison to the soul. It must not be considered for a moment, for it has its source in the ultimate enemy, the devil himself.
The Word of God must be in the heart as well as in the mouth. As it is written, “But what saith it? The word is nigh thee, even in thy mouth, and in thy heart: that is, the word of faith, which we preach” (Rom 10:8). The word that is “in” both the heart and the mouth is the word that is believed. Therefore it is called “the word of faith.” This is precisely why the Lord’s words were “with power” (Lk 4:32), while the word of the scribes was impotent (Mk 1:22).
The Word has no power in a godless mouth or an undiscerning mind. When, for example, Satan utters one of the great promises of scripture, it has no comforting or sustaining power. Thus, Jesus rejected Satan’s reference to Psalm 91:12 (Matt 4:6). A wicked heart can only distort the truth of God, much less speak it with any power or effectiveness. Thus Jude said of false prophets, “ But these men revile (scoff and sneer at) anything they do not happen to be acquainted with and do not understand; and whatever they do understand physically [that which they know by mere instinct], like irrational beasts—by these they corrupt themselves and are destroyed (perish)” AMPLIFIED (Jude 1:10).
There is a reason for this circumstance. Any effective communication of the truth is accomplished within the context of Divine fellowship. Thus sound preaching is referred to as laboring together with God (1 Cor 3:9), “workers together” with Him (2 Cor 6:1), and God beseeching hearers through His speakers (2 Cor 5:20). In this manner, the Lord maintains strict control of His Kingdom, always working within the perimeter of the New Covenant, which is His appointed means of identifying with men.
It seems to me that an inordinate amount of modern preaching is the result of drawing water from the polluted well of human wisdom. This is so, of course, because those who do this have no genuine understanding of God’s Word. Nor, indeed, are they walking in fellowship with the Father and the Son (1 John 1:3). How could it be possible for work of God to be accomplished outside of the reconciliation that is accomplished in Christ Jesus? What possible logic can be adduced for imagining that the work of God could be accomplished through those who insist on maintaining a close alliance with the world, from which Jesus, by the will of God, has delivered us (Gal 1:4)?
At some point, those who profess to be speaking for God must ground the people in the Word of God – in Divine utterance. The fact that we live by the Word of God requires this. It is something that cannot be ignored! Men must not appeal to the world’s wisdom to buttress what they say. If they do not know the things of God, having them in their heart, they must not speak for God.
THE SPARING SOWER
“ 6b . . . He which soweth sparingly shall reap also sparingly . . . ”
This statement is not true because of the purported “laws of nature.” Rather, “nature” reflects the will of its Creator, who is holding all things together. The rule is true because God has decreed it to be so. It happens that it is reflected more consistently in nature than in those who do not have a proper view of things.
Is spiritual life advanced without human deliberation and involvement with the living God? Can we live for God without being with Him? I think not. Paul will come to grips with the Corinthian’s hesitancy to give, showing that if they continue in this stingy posture, that have only hurt themselves.
God is not dependent upon the Corinthians to support the saints in Jerusalem. He can marshal the fowls of the air to feed His people if need be, just as He did with Elijah (1 Kgs 17:4-6). His ravens have not died! It is also an insult to God, who “giveth liberally and upbraideth not” (James 1:5), to give meager ands paltry offerings to His work. What could possibly lead a person to think such a thing is acceptable?
SOWING SPARINGLY
“He which soweth sparingly . . . ’” Other versions read, “He who puts in only a small number of seeds,” BBE “anyone who sows sparsely,” NJB “a farmer who only plants a few seeds,” NLT “he who soweth little,” PNT “if you give little,” LIVING “he who sows with a niggardly hand,” WEYMOUTH “he who sows sparingly and grudgingly,” AMPLIFIED and “poor sowing.” PHILLIPS
This is not a quotation of Scripture, but a statement of the spirit of Scripture – for Scripture has a spirit, or nature, as well as precise words. Take, for example, the greatest commandments under the Law: “Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbor as thyself” (Matt 22:39). This is what the Lord Jesus said. He also commended a scribe who saw this truth, telling him he was “not far from the kingdom of God” (Mk 12:32-34).
Moses did not say these were the greatest commandments – “the first” and “the second.” Neither of these commandments were precisely stated in the decalogue – the ten commandments. They were, however, the spirit of the ten commandments, which reflected these priorities. The “first commandment,” concerning loving God with our entire persons, is stated in Deuteronomy 6:5 and 30:6. The “second commandment,” concerning loving our neighbor, is stated in Leviticus 19:18. Nowhere did Moses list these commandments together. Nowhere did He say they were the “first” and “second.” In fact the words “first commandment” and “second commandment” do not occur in any of the Old Covenant writings (Genesis through Malachi). Yet, the spirit of the Law reflected these unquestionable priorities.
So it is with the saying we are now considering. There is a spirit in Scripture that shouts these words to our hearts. Thus Solomon wrote, “ . . . there is that withholdeth more than is meet, but it tendeth to poverty . . . He that withholdeth corn, the people shall curse . . .” (Prov 11:24-26). That is a text on giving “sparingly.” There is a message in it that is not confined to its words.
There is such a thing as sowing sparingly; meager giving, and stingy gifts. Remember, “sparingly” is determined by proportion, not amount! That is, the gift is meager in proportion to what had been given to the giver. Such gifts are not acceptable, and we should not hesitate to say so. Men may imagine they are free to give whatever they want to give, but that is not the case. No one is free to receive an abundance from God, and then give as though they had received only a sparse amount from Him.
JOSIAH AND ELISHA
There is a sterling example of the principle before us in an event that took place in Israel. It concerns a meeting between Joash, king of Israel, and Elisha who “was fallen sick of his sickness whereof he died.” Joash wept over the face of Elijah, knowing that he was about to depart from the world. “O my father, my father, the chariot of Israel, and the horsemen thereof.” These were the words Elisha spoke when he saw Elijah translated into heaven (2 Kgs 2:12).
Elisha rallied, and told the king to “take bow and arrows.” Then he said, “Put thine hand on the bow.” The king did so, and “Elisha put his hands upon the kings hands.” The prophet then told the king to Open the window Eastward.” As soon as the window was opened, Elisha said, “Shoot,” after which he said, “The arrow of the LORD'S deliverance, and the arrow of deliverance from Syria: for thou shalt smite the Syrians in Aphek, till thou have consumed them.” Here was a sort of symbolic shooting of arrows that would determine the extent to which Syria would be conquered by Israel.
The prophet then said, “Take the arrows.” After Josiah took the arrows, Elisha said, “Smite upon the ground. And he smote thrice, and stayed. And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice” (2 Kgs 13:19). The king had sown sparingly, and now he would reap sparingly.
Some one might object, saying that what we do has no effect upon the measure of blessing that we receive! But Elisha would only laugh at such a conclusion, chiding the fool who said it. The king did not put much of himself into what appeared to him to be inconsequential. Now, God would not put much of Himself into something that would prove to be very consequential.
Actually, the person who gives “sparingly” imagines that giving depletes or diminishes his resources, when actually it can be the means of increasing them. As Solomon said, “there is that withholdeth more than is meet, but it tendeth to poverty” (Prov 11:24). Stated within the framework of our Western economy, “There are those who set aside their resources for themselves, refusing to use them for the needs of others. Such people will tend to become poor.” This is because they are living in God’s world, and have been given supplies from Him. If they violate His will, they will suffer His consequences.
REAPING SPARINGLY
“ . . . shall reap also sparingly . . . ” Other versions read, “will get in the same,” BBE “reap sparsely as well,” NJB “will get a small crop,” NLT “shall reap little,” PNT “you will get little,” LIVING “will harvest very little,” IE “will also reap a niggardly crop,” WEYMOUTH “will also reap sparingly and grudgingly,” AMPLIFIED and “means a poor harvest.” PHILLIPS
This is the manner of God’s involvements with men. Those who invest little of themselves and their resources in the Lord and His work should not be surprised when they do not receive much from Him. No individual can afford to think that he can consider himself the most important person, and still receive an abundance from the Lord. God does not bless covetousness, even when it is justified by all manner of feeble explanation from men.
As Paul has already indicated to the Corinthians, they were presently prospering, having received more than they needed – an “abundance,” or “surplus.” However, this might not be true for them in the future. Thus he wrote, “your surplus over necessity at the present time is going to meet their want and to equalize the difference created by it, so that [at some other time] their surplus in turn may be given to supply your want” AMPLIFIED (2 Cor 8:14).
What a wonderful arrangement! – and arrangement that depended upon them not sowing sparingly. However, if they chose to “sow sparingly” when the poor saints in Jerusalem were in need, those very saints would sow sparingly when they were in need. So they would, according to the Lord, reap in precise proportion to what they had sown. God will see to it that this is what happens to the sparing sower!
THE BOUNTIFUL SOWER
“ 6c . . . and he which soweth bountifully shall reap also bountifully.”
We are speaking of inexorable laws. In this case, what is seen in nature is a type of what occurs in the spiritual realm. Also, what a person gives materially has a great bearing upon what he will receive in the time of need.
SOWING BOUNTIFULLY
“ . . . and he which soweth bountifully . . . ”Other versions read, “whoever sows generously,” NIV “and he who puts them in from a full hand,” BBE “and he that sows in the spirit of blessing,” DARBY “he who soweth in blessings,” DOUAY “he that soweth liberally,” GENEVA “the one who plants generously,” NLT “he who soweth in giving largely and freely,” PNT “he that soweth plenteously,” TNT “but if he plants much,” “but the man who plants a lot of seeds,” IE and “he who sows generously [that blessings may come to someone],” AMPLIFIED and “generous sowing.” PHILLIPS
A bountiful sower is one who gives “much” in proportion to what he has. This text is not necessarily speaking of the actual amount that a person gives, for “amount” is measured by what is left for the giver, not what is given to the needy. Thus the widow who gave “two mites” gave more than the wealthy who gave a seeming abundance (Mk 12:42-43). The poor widow who prepared a solitary “little cake” for the prophet of God, when she actually had scarcely enough for one more meal for her and her son, gave “bountifully” (1 Kgs 17:12-13).
One who sows “bountifully” is doing unto others what he would have them do unto him. Jesus said, “And as ye would that men should do to you, do ye also to them likewise” (Luke 6:31).
Let it be clear, the one who sows “bountifully” is not doing so in order to receive bountifully. That is nothing more than covetousness, and ought to be so regarded. The bountiful giver does not reason, “If I help him now, he will help me then.” Such a thing will, indeed, take place if the heart is right. However, God does not give back to us ONLY because we gave to His people. Our giving must proceed from the proper attitude. It must not come from a grudging spirit, that would rather hold on to ones resources, but gives anyway because he things he will at least receive something back in the future. This is why the Spirit has moved Paul to carefully say, “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not” (2 Cor 8:12). A gift of a million dollars that does not flow from a “willing mind” is really no gift at all, much less a bountiful one.
Therefore, a “bountiful” giver is one who gives proportionately much, and does so with a willing mind, not thinking of himself, but of the one to whom he gives. Now, what will be the experience of such a person?
REAPING BOUNTIFULLY
“ . . . shall reap also bountifully.” Other versions read, “will also reap generously,” NIV “will have produce in full measure from them,” BBE “will reap also in blessing,” DARBY “shall reap also liberally,” GENEVA “will get a generous crop,” NLT “shall reap plenteously,” TNT “he will reap much,” LIVING “will gather a great harvest,” IE “will also reap generously and with blessing,” AMPLIFIED and “means a generous harvest.” PHILLIPS
Not An Inviolable Law
This is not something that occurs automatically, as though there was an invisible law that makes it happen. This is not a law, for example, on which a wicked man may capitalize. Some do teach this is the case, but they are seriously wrong. They have no understanding of how the Lord works with the sons of men. Beside this, life confirms this is not an inexorable law to be applied to all men. An economy can collapse, washing away resources that have been laid u p for the future. Death can come upon a man, thwarting all of his plans for the future (Luke 12:19-20).
The Confirmation of Moses
Moses told the people there was such a thing of laboring for nothing – expending much and taking in little. This condition was brought on by the sin of the people. “And your strength shall be spent in vain: for your land shall not yield her increase, neither shall the trees of the land yield their fruits” (Lev 26:20). In such a case, bountiful sowing would not produce bountiful reaping! Again Moses said with much strength, “Thou shalt carry much seed out into the field, and shalt gather but little in; for the locust shall consume it. Thou shalt plant vineyards, and dress them, but shalt neither drink of the wine, nor gather the grapes; for the worms shall eat them. Thou shalt have olive trees throughout all thy coasts, but thou shalt not anoint thyself with the oil; for thine olive shall cast his fruit” (Deu 28:38-40).
The Confirmation of Isaiah
Isaiah also spoke of this circumstance, where the condition of the people impacted upon their reaping – even though they sowed abundantly. “Yea, ten acres of vineyard shall yield one bath [six gallons], and the seed of an homer shall yield an ephah [3/5th's of a bushel]” (Isa 5:10).
The Confirmation of Jeremiah
Jeremiah also prophesied of this condition. Even though a lot of seed was sown, and there was every reason to expect an abundant harvest, yet because it did not rain, they would not reap. “Because the ground is chapt [cracked or parched], for there was no rain in the earth, the plowmen were ashamed, they covered their heads” (Jer 14:4).
The Confirmation of Joel
The prophet Joel also spoke of this condition – the suspension of the normal laws of reaping. “The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth” (Joel 1:10).
The Confirmation of Haggai
The prophet Haggai told Israel that, in their case, the laws of prosperity had been suspended because of their wickedness. “Ye have sown much, and bring in little; ye eat, but ye have not enough; ye drink, but ye are not filled with drink; ye clothe you, but there is none warm; and he that earneth wages earneth wages to put it into a bag with holes” (Hag 1:6). Again, he voiced this suspension with the words, “Since those days were, when one came to an heap of twenty measures, there were but ten: when one came to the pressfat for to draw out fifty vessels out of the press, there were but twenty” (Hag 2:16).
The Confirmation of Micah
The prophet Micah spoke of this matter. “Thou shalt sow, but thou shalt not reap; thou shalt tread the olives, but thou shalt not anoint thee with oil; and sweet wine, but shalt not drink wine” (Micah 6:15).
The Confirmation of Zephaniah
Zephaniah also thundered this word about a lot of sowing, tending, and effort, yielding no benefits. “Therefore their goods shall become a booty, and their houses a desolation: they shall also build houses, but not inhabit them; and they shall plant vineyards, but not drink the wine thereof” (Zeph 1:13).
A Harvest Is Dependent Upon Several Things
When a lot of seed is sown, an abundant harvest depends upon several things.
☛ That the seed itself is good – Matt 13:24.
☛ That the soil is good – Ezek 17:8.
☛ That it will rain – Deut 11:17.
☛ That the harvest will not be eaten by locusts, or some other scavenger – Deut 28:38.
☛ That the enemy will not take the harvest for himself – Isa 65:22.
☛ That men will live to enjoy the harvest – Luke 12:20.
☛ That robbers will not take it while men are on the way to the barn – Obediah 1:5 .
☛ That the seed was sown at the proper time: “seedtime” – (Gen 8:22).
☛ That the soil is properly prepared – Jer 4:3.
☛ That all of the seed will produce – Hab 1:6.
You can also add to these the requirement for pure hearts, noble motives, the absence of covetousness, a love for God, a liberal spirit, the absence of a love for this world, a thankful spirit, and a love for the brethren.
Those foolish teachers who tell men that giving a large quantity is a guarantee they will receive a lot are in serious error. Proper giving must be in a proper context, and in a good environment. Our text takes all of this into consideration. Big harvests do not happen automatically, as the wayward nation of Israel can testify. You can work a lot, sow a lot, and take little or nothing in. A person’s character and attitude impact directly upon their giving.
Proper Giving Brings Proper Results
Paul has labored to promote a proper attitude in the hearts of the Corinthians. He has appealed to holy remembrances, and spiritual considerations. He is now affirming that when these are present, a bountiful harvest will be realized. This is in perfect accord with what God has said on this subject at other times.
☛ Pity and a consciousness of God produces a large return. “He that hath pity upon the poor lendeth unto the LORD; and that which he hath given will He pay him again” (Prov 19:17).
☛ A bountiful eye is required. “He that hath a bountiful eye shall be blessed; for he giveth of his bread to the poor” (Prov 22:9).
☛ The spirit of giving is necessary – giving and giving again. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38).
☛ A liberal heart will be blessed, even though it appears much has been lost. “There is that scattereth, and yet increaseth . . . liberal soul shall be made fat: and he that watereth shall be watered also himself” (Prov 11:24-25).
☛ Do not withhold what you have. “In the morning sow thy seed, and in the evening withhold not thine hand: for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good” (Eccl 11:6).
☛ Sow in hope and expectation of the blessing and good things of God. “Cast thy bread upon the waters: for thou shalt find it after many days” (Eccl 11:1).
It has well been said that we cannot out-give God. Nor, indeed, is any labor done for Him in vain (1 Cor 15:58. Further, there is a sense in which all labor is really giving – giving of our persons, energies, and resources. Done correctly, it is an investment in eternity, and a place to confirm our faithfulness.
THE PURPOSING HEART
“ 7a Every man according as he purposeth in his heart, so let him give...”
Again, Paul addresses the matter of giving without regard to the amount. He has already established that amount is measure by what is left – by the proportion it is of what the individual has received. Now he will affirm that the person himself must be in the giving. It must be done with due deliberation and holy objective.
EVERY MAN
“Every man . . . ” Other versions read, “So let each one,” NKJV “each man,” NIV “each of you,” NRSV “Each person,” IE and “Let everyone.” PHILLIPS
When the Spirit addresses the matter of giving, He is not speaking only to the rich, or to those who have an excess. This is a subject that involves everyone – the rich and the poor alike. The giving of each one will be evaluated “according to that a man hath, and not according to that he hath not” (2 Cor 8:12) – but everyone is involved. Let us have done with the idea that a select few within the local congregation are the only ones who do anything, or are productive in matters pertaining to life and godliness. It is written “every man hath his proper gift” (1 Cor 7:7), and that the Holy Spirit dispenses spiritual gifts to “every man severally as He will” (1 Cor 12:11). In the matter of the collection for the poor saints, the church in Corinth is not simply to tap the church treasury. The giving is to be personal, and “every man” is to be involved.
In his First Epistle to the Corinthians, Paul said of this very offering, “let every one of you lay by him in store, as God hath prospered him (1 Cor 16:2). Here was a matter in which they were to be “perfectly joined together in the same mind and in the same judgment” (1 Cor 1:10).
PURPOSING IN THE HEART
“ . . . according as he purposeth in his heart, . . . ” Other versions read, “what he has decided,” NIV “as you have made up your mind,” NRSV“as he hath determined in his heart,” DOUAY “as . . . he wisheth in his heart,” GENEVA “as already determined,” NAB “”as he has decided on his own initiative,” NJB “as he planned ahead of time in his heart,” IE “as he has made up his own mind and “as his heart tells him.” PHILLIPS
Here there are two things to be seen. First, there is the matter of intention, aim, or determination – as he purposeth. Second, there is the matter of the environment in which the determination is made – in his heart. Let us consider these things.
As He Purposeth
The word “purposeth” is one that is compatible with man’s nature – i.e., being made in the image of God. Its literal meaning is, “to choose for oneself, to prefer, to purpose,” THAYER “to decide ahead of time,” FRIBERG and “to bring forth, produce from one’s store; to choose before or sooner; choose deliberately, prefer; to purpose, or purpose to do,” LIDDELL-SCOTT
There are a couple of things to be seen here. First, the gift was to be taken from ones personal resources. Secondly, it was not to be done on the spur of the moment, but was to be purposed, or planned, ahead of time. Both of these required extensive thought.
We are introduced to this kind of intentional giving in the Law. When an Israelite gave an offering to God, it was to be from his own store, or supply. The Law specified, “At the end of three years thou shalt bring forth all the tithe of thine increase the same year, and shalt lay it up within thy gates” (Deut 14:28). Solomon also wrote, “Honor the LORD with thy substance, and with the firstfruits of all thine increase” (Prov 3:9).
During the time Jesus walked among men, there were certain who circumvented this manner of giving. They provided a more convenient way to sacrifice, selling sacrificial animals and other offerings in the Temple courts. They also provided the coins that were to be used in offerings made in the Temple. It is written of them that they were “those that sold oxen and sheep and doves, and the changers of money sitting” (John 2:14). Some might consider this to be a very considerate convenience. It would allow for more freedom in coming to Jerusalem. Perhaps they could get there more quickly. However, this is not the way Jesus saw the situation. On this occasion Jesus “had made a scourge of small cords, He drove them all out of the temple, and the sheep, and the oxen; and poured out the changers' money, and overthrew the tables; and said unto them that sold doves, Take these things hence; make not My Father's house an house of merchandise” (John 2:15-16). What was wrong with what He saw? The offerings being made required no purpose, no determination, beforehand. The oxen, sheep, and doves did not come from the flocks of the people.
When giving to a godly cause, the
the people of God are to deliberate. They should consider what God has done for them, and whether or not they have received more than they really need. The measure that is used to give, is to be considered (whatever it is), as the basis God will use to give back to us. Jesus said of this, “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal it shall be measured to you again” (Luke 6:38).
In His Heart
The heart is the real person – what we really are. As it is written, “For as he thinketh in his heart, so is he” (Prov 23:7). Jesus said, “A good man out of the good treasure of his heart bringeth forth that which is good; and an evil man out of the evil treasure of his heart bringeth forth that which is evil: for of the abundance of the heart his mouth speaketh” (Luke 6:45). It goes without saying that only a purpose determined in a good heart is acceptable with God.
For the believer “the heart” is the “new heart” that is received in Christ Jesus (Ezek 36:26). In other words, the individual is to purpose in his “new man,” with thinking being directed by faith. Purposing in the heart is not merely a firm decision, or something that we really mean to do. Rather, it is a purpose that is made within the framework of salvation – with God in mind, and our affection placed on things above, and not on things on the earth (Col 3:1-2).
The “new creation” can think soundly, determining to do what is good and acceptable in the sight of the Lord. It can ponder who is receiving the gift, and the way it all fits into walking in the light as He is in the light (1 John 1:7). If the saints can think properly they will purpose properly, and if they purpose correctly, they will give correctly. This is accomplished when we think with God and Christ in mind. It follows making our plans with salvation and eternity in view.
SO LET HIM GIVE
“ . . . so let him give . . . ” Other versions read, “do just as he has,” NASB “should give,” NIV and “must give.” NRSV
The people were to give in accordance with what they had purposed – with their whole heart. They were not to give like mindless robots, and institutional machines. This was not to be an exercise of empty routine, or mere religious formality. The gift was going to a very real people, and it was to come from those giving of themselves. Their giving should be in the spiritually customary manner: “Whatsoever thy hand findeth to do, do it with thy might” And again, “” (Eccl 9:10). And again, “And whatsoever ye do, do it heartily, as to the Lord, and not unto men” (Col 3:23). That is the Kingdom norm, or standard. Nothing else is acceptable.
NOT GRUDGINGLY OR OF NECESSITY
“ 7b . . . not grudgingly, or of necessity . . . ”
Because of our condition in this world, it is often necessary to say what we are not to do. We have both “the flesh” and “the Spirit” (Gal 5:16-17). We have an “old man” and a “new man” (Col 3:9-10). We have this treasure in an earthen vessel (2 Cor 4:7). What we are not to do pertains to the flesh, or the “old man.” What we are to do pertains to the spirit, or the “new man.”
NOT GRUDGINGLY
“ . . . not grudgingly . . . ” Other versions read, “not reluctantly,” NIV “not giving with grief,” BBE “not grievingly,” DARBY “not with sadness,” DOUAY “not out of sorrow,” YLT “He should not be sorry,” IE “not with regret,” ISV “not sorrowfully,” WILLIAMS and “not reluctantly or sorrowfully.” AMPLIFIED
The word “grudgingly” comes from a word that means “with a sour and reluctant mind,” THAYER “with a grieved spirit, reluctantly, grudgingly,” FRIBERG “with regret,” UBS , and “pain of mind, grief.” LIDDELL-SCOTT
To give grudgingly is to give as though one was experiencing great and unnecessary loss – as though an inconvenience had been imposed upon the giver. There is no sense of beneficence in giving “grudgingly” – even though the child of God has enjoyed the greatest beneficence in Divine favor and in a great and effectual salvation.
Here, reluctant giving is compared with giving with “purpose of heart” – that is, giving with an intention to bless, instead of with a spirit of grief because of what one is losing. In this kind of giving – giving “grudgingly” – giving is seen as putting us at a great disadvantage. It is almost like a robber taking our precious possessions and leaving us only with the bitter memory of what we could have had or done if we had not given of our resources. Judge for yourself if this is a proper attitude for someone who has been saved by the grace of God, and has absolutely nothing that they have not “received.” As it is written, “what hast thou that thou didst not receive? now if thou didst receive it, why dost thou glory, as if thou hadst not received it?” (1 Cor 4:7).
NOT OF NECESSITY
“ . . . or of necessity . . . ” Other versions read, “or under compulsion,” NASB “or by force,” BBE “or in response to pressure,” NLT “or by constraint,” WEB and “or feel forced.” IE
Giving out of “necessity” is giving that sees no connection with the will of the Lord. The “necessity” or “compulsion” is seen as originating with others, not with God. Givers of this sort are pressured by what men have said, and are unable to associate those men – whether the ones requesting the giving or the ones receiving it – with the Lord and His purpose. These kind of people would not see the poor believers in Jerusalem as “saints,” or as their own brethren – much less as those into whose spiritual olive tree they had been grafted. They would not see Paul and Titus as men being moved by God, whose sole interest was the glory of God and the welfare of the saints.
These uncomely attitudes come from “the flesh,” and are therefore totally unacceptable to God, for “they that are in the flesh cannot please God” (Rom 8:8). If you have ever been afflicted with this kind of mind-set, you know there is no way to reason with it. The “flesh” so distorts the mind that one becomes spiritually insane. Personal possessions are seen as the result of personal effort, with no regard for their true Origin, God Himself. They are not seen as a stewardship, or as provisions that have been given by God for the assistance of someone else.
Even though a person thinking after this manner might give, the gift would not be acceptable, for it would be like water from a polluted well, contaminating the work of God. If one supposes that this circumstance justifies not giving, he must consider if it is right to keep that kind of mind, and if it is safe to do so.
Paul is not suggesting that those who would give grudgingly should not give at all. There is a difference between “not giving” and “not giving grudgingly.” Paul’s word is designed to encourage the persons who are giving grudgingly to abandon that kind of thinking, for it is never acceptable to think in an incorrect manner.
We are, through God’s grace, to bring ourselves into accord with the Divine agenda. Like all uncomely traits, a grudging spirit is to be “put off” (Col 3:8) and laid aside (1 Pet 2:1).
THE GIVER GOD LOVES
“ 7c . . . for God loveth a cheerful giver.”
If a person will simply immerse his mind in the Word of God, it will become increasingly apparent that God’s love is not unconditional. Only men of corrupt minds have ever made this statement – that God loves us unconditionally. No inspired man ever said such a thing. Jesus never implied such a thing. The entire notion is of man, through man, and to man. If God’s love was unconditional, it would not be possible for there to be a hell where certain men are finally consigned. It would not be possible to say to one person, “Well done good and faithful servant,” and to another, “Thou wicked and slothful servant.” The very text before us would be an utter absurdity if there were no conditions associated with Divine love.
THE PERSON GOD LOVES
“ . . . for God loveth . . . ” Other versions read, “for God takes pleasure in,” BBE “doth God love,” YLT “God prizes,” LIVING and “for God loves (He takes pleasure in, prizes above other things, and is unwilling to abandon or to do without).” AMPLIFIED
Perhaps one of the reasons why the love of God is so often misrepresented is that its nature is not perceived.
☛ God’s love has to do with His preference. In this regard, He “so loved the world,” not the vast multitude of fallen angels, or Satan himself. God does not “prefer” everyone, and nowhere suggests that He does. He does prefer to bless, but there is a vast difference between preferring to bless all men and preferring all men.
☛ God’s love has to do with delight. Therefore Christ is said to have “loved the church,” and have given Himself for it (Eph 5:25). God does not delight in everyone. There are people with whom He is “not well pleased” (1 Cor 10:5).
☛ God’s love is frequently pictured as being discretionary. Therefore it is written, “the Lord loveth the righteous” (Psa 146:8), “For whom the Lord loveth He correcteth” (Prov 3:12), “He loveth him that followeth after righteousness” (Prov 15:9). Jesus said to His disciples, “For the Father loveth you, because ye have believed Me, and have believed that I came out from God” (John 16:27).
How could a person possibly be advantaged by the text before us if the love of God was “unconditional?” What could the statement it makes possibly mean in such a case? Would such a view promote a God-honoring response to this statement? Nay, it would only generate confusion to us. It only requires a small amount of sober thought to correctly answer such questions.
A CHEERFUL GIVER
“ . . . a cheerful giver.” Other versions read, “a ready giver,” BBE “the person who gives cheerfully,” NLT “the happy giver,” WILLIAMS and “a cheerful (joyous, “prompt to do it”) giver [whose heart is in his giving].” AMPLIFIED
The word “cheerful” means more than simply “joyous” or “happy,” as some versions suggest. The idea of promptness and a total lack of hesitation is in the word. Thus the Amplified Bible reads, “prompt to do it,” for true cheerfulness does not hesitate to do good. The giving itself brings the cheer, so that the heart is made glad because another could be helped.
Generosity cannot come from a reluctant spirit, for reluctance clogs the heart, so that nothing good can flow freely from it.
When the Lord called for offerings from the Israelites He said, “Speak unto the children of Israel, that they bring Me an offering: of every man that giveth it willingly with his heart ye shall take my offering” (Ex 25:2). That is cheerful giving as defined by the Law. When offerings were gathered for the building of the tabernacle, the Lord said, “Take ye from among you an offering unto the LORD: whosoever is of a willing heart, let him bring it, an offering of the LORD; gold, and silver, and brass” (Ex 35:5).
When David gathered contributions for the building of the Temple, he told the Lord, “I know also, my God, that Thou triest the heart, and hast pleasure in uprightness. As for me, in the uprightness of mine heart I have willingly offered all these things: and now have I seen with joy Thy people, which are present here, to offer willingly unto Thee” (1 Chron 29:17). Solomon described the cheerful giver as a “liberal soul” (Prov 11:25), and one with a “bountiful eye” (Prov 22:9), who looked for an opportunity to bless someone.
From the New Covenant point of view it is said, “I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive” (Acts 20:35). I gather that this was based upon Jesus’ parable. “Then said he also to him that bade him, When thou makest a dinner or a supper, call not thy friends, nor thy brethren, neither thy kinsmen, nor thy rich neighbors; lest they also bid thee again, and a recompense be made thee. But when thou makest a feast, call the poor, the maimed, the lame, the blind: And thou shalt be blessed; for they cannot recompense thee: for thou shalt be recompensed at the resurrection of the just” (Luke 14:12-14).
A “cheerful giver” is one who is making an acceptable sacrifice to God, not one who is depriving himself of things he alone desires. Thus it is written, “But to do good and to communicate forget not: for with such sacrifices God is well pleased” (Heb 13:16). A “cheerful giver” is joyful that he has something to give, and that he has an opportunity to minister to the people of God. His heart has been impacted by the grace of God, so that, like His Lord, he comes to love to give.
WHEN ALL GRACE ABOUNDS
“ 8a And God is able to make all grace abound toward you . . . ”
The Holy Spirit will never move a godly communicator to leave people replying upon their own ability. The Spirit is “the Spirit of God” (Rom 8:14) and “the Spirit of Christ” (Rom 8:9), and always promotes Their ways and work above those of men. If the Spirit leads a person to speak or write, He will leave those who receive his message with faith and hope. This is something that cannot be accomplished in the flesh.
GOD IS ABLE
“And God is able . . . ” Other versions read, “God is perfectly able,” NJB “God will,” NLT and “God can.” PHILLIPS
The word “able” comes from the Greek word dunatei/ (doon-a-tie), which lexically means, “absolutely, mighty, the preeminently mighty one, having power for something,” THAYER “as being in a position to do something, be capable,” FRIBERG “possible, strong, powerful, able, capable of,” UBS and “pertaining to being possible, with the implication of power or ability to alter or control circumstances.” LOUW-NIDA
What does “God is able” Mean? This expression can be emphasized in three different ways.
☛ With God Himself as the emphasis: “GOD is able.”
☛ With the present time being emphasized: “God IS able.”
☛ With Divine aptitude as the emphasis: “God is ABLE.”
When we, in any way, speak about God Almighty, what He does, and who He is, we are speaking of absolute and exclusive matters. There is no point to speaking of Him if He is one of several who can meet the objective being discussed. God is not a mere alternative or option. The very words “God is able” suggest that He is the ONLY one who is able in the matter of reference. This will become exceedingly evident as we proceed with this text.
There are several things inherent in the concept of ability. This is not a mere philosophical term that speaks of theoretical possibilities. This is not the manner in which we speak of the Living God.
The nature of God is prominent in everything that He does for His people. Of particular note are His holiness, goodness, and love. Whatever God does for His people is holy, righteous, and pure. It is inherently good, promotes good, and has no element of weakness or decay. God is also prompted by a profound love for His people.
There are other traits that characterize what the Lord is “able” to do. It will be valuable to note a few of them, for we must not allow ourselves to think of what God is able to do apart from matters such as these.
☛ ABILITY. The ability of God is only limited by His character or nature. He cannot lie (Tit 1:2), nor can He deny Himself (2 Tim 2:13). He is not able to express Himself or work in contradiction of His own unchangeable nature. Therefore, if God is said to be “able” to do anything, it is taken for granted that it does not call upon Him to contradict His own nature. Only prayers, for example, that are in accord with His will are guaranteed to be heard (1 John 5:14)
☛ POWER. “God is able” also assumes He possesses the power or strength to do what is required. He is fully capable of making things happen. He is in no way deficient or unequal to any requirement. He can suspend the laws of nature as He did at the Red Sea (Ex 14:22,28).
☛ INCLINATION. When we speak of God’s ability, we are also to understand this involves His inclination, or disposition, toward a thing. God will not do what He does not want to do. He does everything in strict accord with His will (Dan 4:35; 1 John 5:14).
☛ RESOURCES. God’s ability is also enhanced by His limitless resources. Man has no legitimate need that He cannot supply – and supply in abundance. The Lord once said through David, “For every beast of the forest is mine, and the cattle upon a thousand hills” (Psa 50:10). He also said through Haggai, “The silver is mine, and the gold is mine, saith the LORD of hosts” (Hag 2:8).
☛ CONTROL. In order for God be “able,” He must have unquestionable control of the situation, managing the affairs of men. He must be “above all, and through all, and in all” (Eph 4:6). He must be able to alter the circumstances and intervene in the affairs of men.
☛ POSITION. An “able” God is One who is in a position where He can do “according to His will in the army of heaven, and among the inhabitants of the earth” (Dan 4:35).
If God is deficient in any of these areas, or is adversely impacted by the influence of any opposing powers, we cannot have a strong confidence in Him, or be persuaded that He is “able” to work in our behalf.
MAKING ALL GRACE ABOUND TO YOU
“ . . . to make all grace abound toward you . . . ”
Make
“ . . . to make . . .” Other versions read, “to provide you” NRSV “to give,” BBE and “bestow.,” WEYMOUTH God must be able to override any inhibiting factors, negate any opposing influences, and put into ones life things that could not possibly be otherwise obtained. Here we are told of things only a creative God can do: “MAKE.”
The word “make” comes from the Greek word perisseu/sai (per-ris-seus-ai). Lexically the word means, “to make a thing to abound unto one, to confer a thing abundantly upon one,” THAYER “cause to abound, grant richly, provide a great deal of,” FRIBERG and “to make to abound.” LIDDELL-SCOTT
The point that Paul is making is that in the Divine economy we are not reduced to poverty by giving – particularly when it is toward the children of God. The Lord is fully able to cause things to happen in our favor – to “command” a blessing upon us. Even under the Law, Moses told the people, “The Lord shall command the blessing upon thee” (Deut 28:8). With the passage of time, God has certainly not become less competent, nor is He less inclined to do good to those who please Him – like a “cheerful giver.” If He can “command the locusts to devour the land” (2 Chron 7:13), and “command the clouds that they rain no rain” upon the land” (Isa 5:6), why should it be thought incredible that He can “make” good things happen to us?
Why would anyone be led to believe that He who created the heavens and the earth from “things which do not appear” (Heb 11:3), cannot make things abound toward us, even though there appears to be little or nothing available for that purpose? He who can “make a way to escape” from temptation (1 Cor 10:13) is certainly not stymied by our circumstances! He who had pledged to “make all things new” (Rev 21:5), can surely work within the framework of a single individual!
All Grace
“ . . . all grace . . . ” Other versions read, “every blessing,” NRSV “every gracious gift,” DARBY “generously provide,” NLT “all grace (every favor and earthly blessing) .” AMPLIFIED
Those in Christ are informed that God is “the God of all grace” (1 Pet 5:10). That is, there is vast depth and breadth to be found in the grace of God. It reaches into every Divine storehouse, and can be focused upon a particular people. When you lay “all grace” along side of poverty in all of its varied forms, grace is found to be thoroughly equal to any occasion. “All grace” can make a “path in mighty waters” (Isa 43:16). It can find sufficient “bread and flesh” in a famine, and command that carnivorous birds bring food to a particular prophet beside a certain brook (1 Kgs 17:6).
What is there that “all grace” cannot do? What circumstance is there that it cannot meet? And when God sends “all grace” to a person, who or what can delay its arrival? God can dispatch a holy angel to cook a prophet a single meal that will keep him strong “for forty days and forty nights,” even enabling him to climb Mount Horeb (1 Kgs 19:8). God can command a blessing on a solitary bottle of oil, and it be used to fill a houseful of multi-sized vessels (2 Kgs 4:4-6). Think large, child of God! Think large! Do not look at the meager supplies that are presently at your disposal, and think that they are too small to bless others? Ponder the great God of heaven making “all grace” to be focused on you!
To Abound to You
“ . . . abound toward you . . . ” Other versions read, “abundant for you,” NAB “to enrich you,” NJB “every blessing on you in abundance,” WEYMOUTH “overflow for you,” ISV “give you an overflowing measure,” MONTGOMERY “come to you in abundance,” AMPLIFIED
It is one thing to think of “all grace” in a theoretical and detached manner. Some may even descend into the lowlands of debate, and haggle about what the grace of God is or is not able to do. But such speculations are profitless, and do great harm to the