A MINISTRY FOR HUNGRY SAINTS - Word Of Truthwotruth.com/COMMENTARIES-NEW/2ndCorinthians/2Cor-38a.pdf · 2017-05-27 · A Ministry for Hungry Saints, Series on Second Corinthians,

An overview of the Book of Second Corinthians, by Given O. Blakely

COMMENTARY ON: 9:6-10

Since May, 1993, a ministry instituted for the encouragement of believers in Christ

Lesson #38

2 CORINTHIANS 1:3-4“Blessed be God, even theFather of our Lord JesusChrist, the Father of mercies,and the God of all comfort;Who comforteth us in all ourtribulation, that we may beable to comfort them which arein any trouble, by the comfortwherewith we ourselves arecomforted of God.

THE LOGIC OF SOWINGThere is a certain logic in the spiritual concept of sowing. As seen in ChristJesus, there are some parallels to sowing in this world, but, as we ought toexpect, there is much more to be seen in the Spirit. The text before us is acase in point. There is certainly the matter of reaping in direct proportion towhat is sown. However, what is sown is seen as a proportion of what ispossesed, rather than an amount. Also, in the Spirit’s view, the matter of“purposing” enters into sowing. There is also the attitude that accompaniesthe sowing. Unlike sowing in this world, seed can be supernaturally obtained,and even multiplied before it is sown. Those who have no means by whichto obtain seed, being “poor,” can receive a bountiful supply of it to sow forthe Lord. Not only can the seed be multiplied beyond measure, but so can theharvest! What marvelous advantages we have in Christ Jesus!

A MINISTRY FOR HUNGRY SAINTS

2 CORINTHIANS 5:1-2“For we know that if ourearthly house of thistabernacle were dissolved, wehave a building of God, anhouse not made with hands,eternal in the heavens. for inthis we groan, earnestlydesiring to be clothed uponwith our house which is fromheaven”

IN THIS WORLD, WE EXPERIENCE SUFFERINGS: BUT GLORY IS COMING

A Ministry for Hungry Saints, Series on Second Corinthians, Lesson #38, Meeting #322

What men invest in the Kingdom of God will determine the measure of benefits they receive from it– by Given O. BlakelyThe Logic of Sowing, Page 1 of 27

TRANSLATION LEGEND: AMPLIFIED or AMP = Amplified Bible, (1965), ASV=AmericanStandard Version (1901), BBE=Bible in Basic English (1949), DRA=Douay-Rheims (1899),ESV=English Stand Version (2001), IE = International English, ISV = International StandardVersion (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=NewAmerican Standard Bible (1977), NAU=New American Standard Bible (1995), NIB=NewInternational Bible, NIV=New International Version (1984), NJB=New Jerusalem Bible (1985),NKJV=New King James Version (1979), NLT=New Living Translation (1996), NRSV=NewRevised 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 LiteralTranslation (1862). LEXICON LEGEND: FRIEBERG=Friberg Lexicon, UBS=UBS Lexicon, LOUW-NIDA=Louw-Nida Lexicon, LIDDELL SCOTT=Liddell Scott Lexicon, THAYER=Thayer’s Greek Lexicon

---------- Lexicon and Bible Translation Codes with Identification -----------

“ 9:6 But this I say, He which soweth sparingly shall reap also sparingly; and he which sowethbountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let himgive; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make allgrace abound toward you; that ye, always having all sufficiency in all things, may abound to everygood work: 9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousnessremaineth 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)

Lesson Number 38

The Epistle of Second Corinthians

THE LOGIC OF SOWINGTHE LOGIC OF SOWING

INTRODUCTION

As we embark on this lesson, it isimportant to establish the necessity ofproper motives. This is particularly truewhen we are speaking of money, orfinancial resources – the “unrighteousmammon.” Speaking of this kind ofresource Jesus said, “And I say unto you,Make to yourselves friends of themammon of unrighteousness; that, whenye fail, they may receive you intoeverlasting habitations” (Luke 16:9).“Mammon” is “wealth,” NIV or “riches.”GENEVA Jesus does not say to becomefriendly with the wealth itself. He rathersays we are to make friends “by means

of” NASB the wealth. That is, we are useour resources to gain eternal advantages:i.e. “So that when it is gone, you will bewelcomed into eternal dwellings.” NIV

The wealth is referred to as“unrighteous mammon,” not because itwas gained dishonestly, as some versionsstate (“dishonest wealth,” NRSV “wickedmammon” TNT), but because it is part ofthe cursed realm. Wealth is“unrighteous” because it is part of theseen order, and has thus been taintedwith 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 passethaway” (1 Cor 7:31) – that is, the entireworldly order: the earth and everythingin it. Riches are therefore said to be“uncertain” (1 Tim 6:17) – whether theyconsist of a meager “two mites,” or addup to millions, or even billions. It oughtto be obvious that you cannot usesomething that is inherently unrighteousfor holy purposes. Worldly wealth is“unrighteous” by its association with aworld that is passing away. It can,however, be used by holy people for holypurposes, and thereby be sanctified.

AN EPISTLE WRITTEN TOA CHURCH THAT WASMOVING AWAY FROM ITSCARNALITY, YET LACKEDMUCH INSIGHT. HERE ISA STRONG APPEAL TOPERFECT HOLINESS INTHE FEAR OF THE LORD.

A MINISTRY INITIATED INMAY 1993, AND DEDICATEDTO BUILDING THE FAITHAND ENHANCING THE HOPEOF THOSE WHO AREWORKING OUT THEIR OWNSALVATION WITH FEAR ANDTREMBLING.



Add to this scenario the fact that“riches” are, in some sense, “necessary,”and we have a situation that requiresspecial attention – the kind of attentionthat is produced by faith.

By “necessary,” I mean they arerequired for temporal necessities in thisworld. Speaking of this matter, Paulinstructed Titus, “And let ours also learnto maintain good works for necessaryuses, that they be not unfruitful” (Titus3:14). “Ours” refers to “our people,” NKJV orfellow believers. “Necessary uses” are“pressing needs,” NASB or “dailynecessities.” NIV Maintaining “good works”is engaging in good deeds from which

resources were obtained to meet the dailyneeds. Thus one version reads, “And letour people also learn to engage in gooddeeds to meet pressing needs, that theymay not be unfruitful” (Titus 3:14).

In the text before us, the“pressing needs” are actually the needs ofour brethren. Now productive work isviewed as a means of becoming able tomeet the needs of others, besides our ownselves. This is not a strange teaching.Paul wrote to the Ephesians, “Let himthat stole steal no more: but rather lethim labor, working with his hands thething which is good, that he may have togive to him that needeth” (Eph 4:28).Here the thief, who formerly sought tomeet his needs by stealing what belongedto others is commanded to abruptly stopstealing. Instead, he is to work atsomething “which is good” (i.e. maintaingood works), not for himself alone, but“that he may have something to give tohim who has need.” NKJV

This is the kind of thinking thatpermeates this text. Admittedly, itclashes with the approach to working andpossessions that is common in ourcountry. In this perspective, which is theproper one, the individual is not thecenter of attention, but the family of God.The Lord builds and supplies for Hisfamily so that some people are enabled toprovides resources for themselves andothers as well. He also structures ourlives so that we become acutely awarethat this world is not our home, and thatriches are not intended to be permanent.Thus, there come times when saints arehumbled, being no longer able to providefor themselves – like Israel in thewilderness, Elijah during a famine, andPaul in prison. But when those timescome, God marshals His “household” tomeet the needs of His people.

THE UNRIGHTEOUS MAMMONIn His remarks about the

“unrighteous mammon,” Jesus continued,“He that is faithful in that which is leastis faithful also in much: and he that isunjust in the least is unjust also in much.If therefore ye have not been faithful inthe unrighteous mammon, who willcommit to your trust the true riches?And if ye have not been faithful in thatwhich is another man's, who shall giveyou that which is your own?” (Luke

16:10-12). Here are several weightyconsiderations.

K The handling of financial resources isassociated with faithfulness to God.

K Money is “that which is least,” yet isa means through which faithfulnessis made known.

K The ultimate consideration is thatwhich is “much,” which is nottemporal.

K The handling of our money confirmswhether we are “just” or “unjust.”

K Obtaining “true riches” depends, inpart, upon our handling of temporalriches.

K Our money really does not belong tous – it belongs to the Lord, and hasbeen given to us for proper handling.

K The possession of eternal benefits isdetermined, in part, by how we havehandled our money.

Paul is reasoning with thisKingdom perspective, and others, inmind. These are the sort of views thatcannot be promoted or facilitated bymeans of a law or regimented procedures.No one who has no heart for the Lord andHis people can profitably think withinthe perimeter of these realities. To themind of the flesh, it makes no sense toexpend labor in order to profit others –particularly God’s people. It is alsofoolishness to the flesh to view earthlyresources as a means through which ourfaithfulness is tested, and in which a

CONTENTS# THIS I SAY (9:6a) # THE SPARING SOWER (9:6b)# THE BOUNTIFUL SOWER (9:6c)# THE PURPOSING HEART

(9:7a)# NOT GRUDGINGLY OR OF

NECESSITY (9:7b)# THE GIVER GOD LOVES (9:7c)# WHEN ALL GRACE ABOUNDS

(9:8a)# ALWAYS SUFFICIENT (9:8b)# ABOUNDING TO EVERY GOOD

WORK (9:8c)# HE HATH DISPERSED ABROAD

(9:9a)# HE HATH GIVEN TO THE

POOR (9:9b)# HIS RIGHTEOUSNESS

REMAINS FOREVER (9:9c)# HE MINISTERS SEED TO THE

SOWER (9:10a)# HE MINISTERS BREAD FOR

FOOD (9:10b)# HE MULTIPLIES THE SEED

SOWN (9:10c)# HE INCREASES THE FRUITS

OF RIGHTEOUSNESS (9:10d)# CONCLUSION



determination will be made concerningthe extent of our inheritance in the worldto come. Yet, “the carnal mind” (Rom8:7), and “the natural man” (1 Cor 2:14)are flawed to the core in their logic. Theirbase of reasoning is founded upon one’spersonal tenure in this world, withabsolutely no regard for what followsdeath.

However, all inspired writingshave been written with eternity in view.Life in this world is viewed as a period ofpreparation. While we are in this world,the only things that are truly ours are

what we hold by faith. All otherpossessions are temporary, being loanedto us for a season to confirm the extent ofour participation in the world to come. Itmay appear that this is nothing morethan a system of salvation by works, butthis is emphatically not the case.

WORKS ARE NOT FORJUSTIFICATION

Our works are not the meansthrough 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 havebeen “prepared before hand” NASB by God,in order that we might “walk in them”(Eph 2:10). These are not optionalactivities that can be ignored ordisregarded. They are more than mereopportunities to be evaluated andaccepted or discarded at the discretion ofthe individual. They are the frameworkin which fellowship with Christ isrealized (1 Cor 1:9). They are also theappointed outlet for Divine enablement,or spiritual gifts.

THE PROPER ROLE OF WORKSThese “ordained” works are areas

in which the genuineness of our faith, or

our faithfulness, is put to the test. Withinthe perimeter of these “good works,” thekind of stewards that we are is beingestablished – and “it is required instewards, that a man be found faithful”(1 Cor 4:2). The prospects for an“unfaithful steward” are not good. Jesusspoke of such a person as a “wicked andslothful servant.” His transgression wasthat he did not do anything with whatHis master gave him. The response of hismaster to this action was twofold. First,what was given to the unfaithful servantwas taken from him: “Take therefore thetalent from him, and give it unto him

which hath ten talents” (Mat 25:28).Second, he was expelled from thepresence of his master: “And cast ye theunprofitable servant into outer darkness:there shall be weeping and gnashing ofteeth” (Mat 25:30). Several things are tobe noted in this account.

K The cursed person was really one ofthe masters servants. He was not animposter, but was numbered amongthose of whom it was said, themaster “called his own servants, anddelivered unto them his goods” (Matt25:14).

K His master had given him somethingof genuine value – a “talent” (Matt25:15a).

K The gift given to him was to behandled properly, for it was given tohim in strict accord with “his ability”(Matt 25:15b).

K What the unfaithful servant hadbeen given was called “his lord’smoney” (Matt 25:18).

K Those who handled theirstewardship in accord with the

master’s will were called “good andfaithful” servants (Matt 25:21,23).

K The one who did not handle hisstewardship was called a “wickedand slothful servant,” who knew fullwell what he was to do, yet did not doit (Matt 25:26).

THE MANNER OF THE KINGDOMThe above description is the

manner of the Kingdom. This is theoutworking of the Lord’s will. Jesusintroduced this teaching by saying, “Forthe kingdom of heaven is as a mantraveling into a far country, who calledhis own servants, and delivered untothem his goods” (Matt 25:14). This IShow the Lord will deal with His people, towhom, He has given a portion of Hisgoods – which include the “unrighteousmammon.” We know this is the casebecause God has said, “The silver ismine, and the gold is mine, saith theORD of hosts” (Hag 2:8). Stated anotherway, “The earth is the LORD'S, and thefulness thereof; the world, and they thatdwell therein” (Psa 24:1). Therefore, if wehave any of it, whatever the measuremay be, we have received it from Him. Infact, we ourselves belong to Him – in atwofold sense. First, by creation: “Knowye that the LORD He is God: it is He thathath made us, and not we ourselves; weare His people, and the sheep of Hispasture” (Psa 100:3). Second, we are Hisby redemption: “Or do you not know thatyour body is the temple of the Holy Spiritwho is in you, whom you have from God,and you are not your own?” (1 Cor 6:19).

Given this scenario, who is theperson that imagines he can occupy aplace in God’s kingdom, be given gifts,goods, and aptitudes that are in strictkeeping with his ability, have a dooropened to him to employ those goods forGod’s glory, and yet refuse to enter intoit? Is there some approach to “sounddoctrine” that can be used to make thiskind of person comfortable? Do we dareto think that God has promised such aone glory in the world to come? Will Godgive him the “prize” even though he hasproven to be unfaithful? Even though hewas neither good nor faithful, will theLord treat him as though he was?

I understand that it is not wise toweave a complex doctrine with all of

Given this scenario, who is the person that imagines hecan occupy a place in God’s kingdom, be given gifts,goods, and aptitudes that are in strict keeping with hisability, have a door opened to him to employ thosegoods for God’s glory, and yet refuse to enter into it?



these things that allows a person to saveor condemn, for neither activity is withinthe provinces of humanity. However,when a person know these realities, itshapes how he preaches, teaches, anddeals with the infirmities of his brethren.A person with understanding knows thatthe nature of God is unalterable, for Godhas said, “For I am the Lord, I changenot” (Mal 3:6). He “cannot deny Himself,”or act in a manner that is inconsistentwith His character (2 Tim 2:13).

This is why Paul is reasoning soextensively with the Corinthians. He isendeavoring to awaken them torighteousness, that they “sin not” 1 Cor15:34). To determine to DO what God hasshown you to be necessary, then to fail todo it, is not good! There is no way to casta pleasant light upon it! That issomething wicked and slothful servantsdo. It is the deed of an unfaithfulsteward, and God has made no place inHis kingdom for such a person. Searchand see if this is not true!

Thus Paul is not dealing with thismatter merely because the poor saints inJerusalem needed help – although theysurely did. However, he knew that Godwould bring them help from some otherquarter if the Corinthians did not comethrough. The relief of the deprived

brethren in Jerusalem did not depend onthe Corinthians. The abundant giving ofthe Macedonians proved that to be true(2 Cor 8:1-3). However, like Mordecai, theuncle of Esther, Paul knew it would notgo well with those who had been given anopportunity to come to the aid of God’speople, yet failed to do so. You mayremember Mordecai’s words to Estherwhen he spoke to her about representingthe Jews before the king – her ownhusband. When she balked at thethought, not being sure the king wouldreceive her, Mordecai said, “For if thoualtogether holdest thy peace at this time,then shall there enlargement anddeliverance arise to the Jews fromanother place; but thou and thy father'shouse shall be destroyed: and whoknoweth whether thou art come to thekingdom for such a time as this?” (Est4:14). Esther was being faced with morethan an opportunity. This was a dooropened to her from God, and she mustenter into it or suffer the consequences.

THE CASE BEFORE USThe case before us has the same

weight as that before Esther. Paul istherefore employing all of his wisdom,trading, as it were, with his talents, tobring the Corinthians to a sound state ofmind. He cannot simply sit by thewayside and let them remain unfaithfulto the moving of the Lord. He has nodesire to see them suffer, but ratherwants them to obtain the blessing thatwill be conferred upon the faithful.

I do not believe the vast majorityof the American church has the slightestnotion of the gravity of this truth. Thereis too much unfaithfulness present in theprofessed church. It is as though thepeople were faced with multiple opendoors, great and effectual doors. Yet, theycling to the notion that they have anoption to neglect them, all the whilemaintaining favor with the Lord. Thistext will confirm this is nothing but a liethat has been foisted on them by Satan.

THIS I SAY

“ 9:6a But this I say . . . ” Otherversions read, “Remember this,” NIV “Thepoint is this,” NRSV “But this is true,” DARBY

“Consider this,” NAB “And this,” YLT “But donot forget,” WEYMOUTH “Mark this,”MONTGOMERY and “All I will say is.” PHILLIPS

Paul has exhorted the brethren atCorinth to finalize the offering they

themselves had intended to give. He hasgiven them strong reasons to do this,showing that godly intentions are to behonored. Now he builds his case firmlyupon the Word of God, for that is whatcauses a word to be profitable, and toyield fruit in the saints. When there is nocorrelation between exhortation andDivine utterances, they lose theireffectiveness. Godly reasoning is good,but it is dependent upon the Word ofGod. Even though a godly man presentsa sound and reasonable case, it must beharmonious with the Word of the King.

No word is truly wise that is notfully supported by the Scriptures. A wordthat is not founded upon Scripturecannot be bound upon the people of God.

A word that is in any way at variancewith the Scripture is to be forthrightlyrejected, for it is poison to the soul. Itmust not be considered for a moment, forit has its source in the ultimate enemy,the devil himself.

The Word of God must be in theheart as well as in the mouth. As it iswritten, “But what saith it? The word isnigh thee, even in thy mouth, and in thyheart: that is, the word of faith, which wepreach” (Rom 10:8). The word that is “in”both the heart and the mouth is the wordthat is believed. Therefore it is called“the word of faith.” This is precisely whythe Lord’s words were “with power” (Lk4:32), while the word of the scribes wasimpotent (Mk 1:22).

The relief of the deprived brethren in Jerusalem did notdepend on the Corinthians. The abundant giving of theMacedonians proved that to be true



The Word has no power in agodless mouth or an undiscerning mind.When, for example, Satan utters one ofthe great promises of scripture, it has nocomforting or sustaining power. Thus,Jesus rejected Satan’s reference to Psalm91:12 (Matt 4:6). A wicked heart can onlydistort the truth of God, much less speakit with any power or effectiveness. ThusJude said of false prophets, “ But thesemen revile (scoff and sneer at) anythingthey do not happen to be acquainted withand do not understand; and whateverthey do understand physically [thatwhich they know by mere instinct], likeirrational beasts—by these they corruptthemselves and are destroyed (perish)”AMPLIFIED (Jude 1:10).

There is a reason for thisc i r c u m s t a n c e . A n y e f f e c t i v e

communication of the truth isaccomplished within the context ofDivine fellowship. Thus sound preachingis referred to as laboring together withGod (1 Cor 3:9), “workers together” withHim (2 Cor 6:1), and God beseechinghearers through His speakers (2 Cor5:20). In this manner, the Lord maintainsstrict control of His Kingdom, alwaysworking within the perimeter of the NewCovenant, which is His appointed meansof identifying with men.

It seems to me that an inordinateamount of modern preaching is the resultof drawing water from the polluted wellof human wisdom. This is so, of course,because those who do this have nogenuine understanding of God’s Word.Nor, indeed, are they walking infellowship with the Father and the Son (1

John 1:3). How could it be possible forwork of God to be accomplished outside ofthe reconciliation that is accomplished inChrist Jesus? What possible logic can beadduced for imagining that the work ofGod could be accomplished through thosewho insist on maintaining a closealliance with the world, from whichJesus, by the will of God, has deliveredus (Gal 1:4)?

At some point, those who professto be speaking for God must ground thepeople in the Word of God – in Divineutterance. The fact that we live by theWord of God requires this. It issomething that cannot be ignored! Menmust not appeal to the world’s wisdom tobuttress what they say. If they do notknow the things of God, having them intheir heart, they must not speak for God,.

THE SPARING SOWER

“ 6b . . . He which soweth sparinglyshall reap also sparingly . . . ”

This statement is not truebecause of the purported “laws ofnature.” Rather, “nature” reflects the willof its Creator, who is holding all thingstogether. The rule is true because Godhas decreed it to be so. It happens that itis reflected more consistently in naturethan in those who do not have a properview of things.

Is spiritual life advanced withouthuman deliberation and involvementwith the living God? Can we live for Godwithout being with Him? I think not.Paul will come to grips with theCorinthian’s hesitancy to give, showingthat if they continue in this stingyposture, that have only hurt themselves.

God is not dependent upon theCorinthians to support the saints inJerusalem. He can marshal the fowls ofthe air to feed His people if need be, justas He did with Elijah (1 Kgs 17:4-6). Hisravens have not died! It is also an insultto God, who “giveth liberally andupbraideth not” (James 1:5), to givemeager ands paltry offerings to His work.What could possibly lead a person tothink such a thing is acceptable?

SOWING SPARINGLY“He which soweth sparingly . . . ’”

Other versions read, “He who puts inonly a small number of seeds,” BBE

“anyone who sows sparsely,” NJB “a farmerwho only plants a few seeds,” NLT “he whosoweth 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 ofScripture, but a statement of the spirit ofScripture – for Scripture has a spirit, ornature, as well as precise words. Take,for example, the greatest commandmentsunder the Law: “Thou shalt love the Lordthy God with all thy heart, and with allthy soul, and with all thy mind. This isthe first and great commandment. Andthe second is like unto it, Thou shalt lovethy neighbor as thyself” (Matt 22:39).This is what the Lord Jesus said. He alsocommended a scribe who saw this truth,telling him he was “not far from thekingdom of God” (Mk 12:32-34).

Moses did not say these were thegreatest commandments – “the first” and“the second.” Neither of thesecommandments were precisely stated inthe decalogue – the ten commandments.They were, however, the spirit of the tencommandments, which reflected thesepriorities. The “first commandment,”concerning loving God with our entirepersons, is stated in Deuteronomy 6:5and 30:6. The “second commandment,”concerning loving our neighbor, is statedin Leviticus 19:18. Nowhere did Moseslist these commandments together.

Is spiritual life advanced without human deliberationand involvement? I think not. Paul will come to gripswith the Corinthian’s hesitancy to give, showing that ifthey continue in this stingy posture, that have only hurtthemselves.



Nowhere did He say they were the “first”and “second.” In fact the words “firstc o m m a n d m e n t ” a n d “ s e c o n dcommandment” do not occur in any of theOld Covenant writings (Genesis throughMalachi). Yet, the spirit of the Lawreflected these unquestionable priorities.

So it is with the saying we arenow considering. There is a spirit inScripture that shouts these words to ourhearts. Thus Solomon wrote, “ . . . thereis that withholdeth more than is meet,but it tendeth to poverty . . . He thatwithholdeth corn, the people shall curse. . .” (Prov 11:24-26). That is a text ongiving “sparingly.” There is a message init that is not confined to its words.

There is such a thing as sowingsparingly; meager giving, and stingygifts. Remember, “sparingly” isdetermined by proportion, not amount!That is, the gift is meager in proportionto what had been given to the giver.Such gifts are not acceptable, and weshould not hesitate to say so. Men mayimagine they are free to give whateverthey want to give, but that is not thecase. No one is free to receive anabundance from God, and then give asthough they had received only a sparseamount from Him.

JOSIAH AND ELISHAThere is a sterling example of the

principle before us in an event that tookplace in Israel. It concerns a meetingbetween Joash, king of Israel, and Elishawho “was fallen sick of his sicknesswhereof he died.” Joash wept over theface of Elijah, knowing that he was aboutto depart from the world. “O my father,my father, the chariot of Israel, and thehorsemen thereof.” These were the wordsElisha spoke when he saw Elijahtranslated 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 kingdid so, and “Elisha put his hands uponthe kings hands.” The prophet then toldthe 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 inAphek, till thou have consumed them.”

Here was a sort of symbolic shooting ofarrows that would determine the extentto which Syria would be conquered byIsrael.

The prophet then said, “Take thearrows.” After Josiah took the arrows,Elisha said, “Smite upon the ground. Andhe smote thrice, and stayed. And theman of God was wroth with him, andsaid, Thou shouldest have smitten five orsix times; then hadst thou smitten Syria

till thou hadst consumed it: whereas nowthou shalt smite Syria but thrice” (2 Kgs13:19). The king had sown sparingly, andnow he would reap sparingly.

Some one might object, sayingthat what we do has no effect upon themeasure of blessing that we receive! ButElisha would only laugh at such aconclusion, chiding the fool who said it.The king did not put much of himself intowhat appeared to him to beinconsequential. Now, God would not putmuch of Himself into something thatwould prove to be very consequential.

Actually, the person who gives“sparingly” imagines that giving depletesor diminishes his resources, whenactually it can be the means of increasingthem. As Solomon said, “there is thatwithholdeth more than is meet, but ittendeth to poverty” (Prov 11:24). Statedwithin the framework of our Westerneconomy, “There are those who set asidetheir resources for themselves, refusingto use them for the needs of others. Suchpeople will tend to become poor.” This isbecause they are living in God’s world,and have been given supplies from Him.If they violate His will, they will sufferHis consequences.

REAPING SPARINGLY

“ . . . shall reap also sparingly . . .” Other versions read, “will get in thesame,” BBE “reap sparsely as well,” NJB

“will get a small crop,” NLT “shall reaplittle,” PNT “you will get little,” LIVING “willharvest very little,” IE “will also reap aniggardly crop,” WEYMOUTH “will also reapsparingly and grudgingly,” AMPLIFIED and“means a poor harvest.” PHILLIPS

This is the manner of God’sinvolvements with men. Those whoinvest little of themselves and their

resources in the Lord and His workshould not be surprised when they do notreceive much from Him. No individualcan afford to think that he can considerhimself the most important person, andstill receive an abundance from the Lord.God does not bless covetousness, evenwhen it is justified by all manner offeeble explanation from men.

As Paul has already indicated tothe Corinthians, they were presentlyprospering, having received more thanthey needed – an “abundance,” or“surplus.” However, this might not betrue for them in the future. Thus hewrote, “your surplus over necessity at thepresent time is going to meet their wantand to equalize the difference created byit, so that [at some other time] theirsurplus in turn may be given to supplyyour want” AMPLIFIED (2 Cor 8:14).

What a wonderful arrangement! –and arrangement that depended uponthem not sowing sparingly. However, ifthey chose to “sow sparingly” when thepoor saints in Jerusalem were in need,those very saints would sow sparinglywhen they were in need. So they would,according to the Lord, reap in preciseproportion to what they had sown. Godwill see to it that this is what happens tothe sparing sower!

No individual can afford to think that he can considerhimself the most important person, and still receive anabundance from the Lord. God does not blesscovetousness, even when it is justified by all manner offeeble explanation from men.



THE BOUNTIFUL SOWER

“ 6c . . . and he which sowethbountifully shall reap also bountifully.”

We are speaking of inexorablelaws. In this case, what is seen in natureis a type of what occurs in the spiritualrealm. Also, what a person givesmaterially has a great bearing uponwhat he will receive in the time of need.

SOWING BOUNTIFULLY“ . . . and he which soweth

bountifully . . . ”Other versions read,“whoever sows generously,” NIV “and hewho puts them in from a full hand,” BBE

“and he that sows in the spirit ofblessing,” DARBY “he who soweth inblessings,” DOUAY “he that sowethliberally,” GENEVA “the one who plantsgenerously,” NLT “he who soweth in givinglargely and freely,” PNT “he that soweth

plenteously,” TNT “but if he plants much,”“but the man who plants a lot of seeds,” IEand “he who sows generously [thatblessings may come to someone],”AMPLIFIED and “generous sowing.” PHILLIPS

A bountiful sower is one whogives “much” in proportion to what hehas. This text is not necessarily speakingof the actual amount that a person gives,for “amount” is measured by what is leftfor the giver, not what is given to theneedy. Thus the widow who gave “twomites” gave more than the wealthy whogave a seeming abundance (Mk 12:42-43). The poor widow who prepared asolitary “little cake” for the prophet ofGod, when she actually had scarcelyenough for one more meal for her and herson, gave “bountifully” (1 Kgs 17:12-13).

One who sows “bountifully” isdoing unto others what he would havethem do unto him. Jesus said, “And as yewould that men should do to you, do yealso to them likewise” (Luke 6:31).

Let it be clear, the one who sows“bountifully” is not doing so in order toreceive bountifully. That is nothing morethan covetousness, and ought to be soregarded. The bountiful giver does notreason, “If I help him now, he will helpme then.” Such a thing will, indeed, takeplace if the heart is right. However, Goddoes not give back to us ONLY becausewe gave to His people. Our giving mustproceed from the proper attitude. It mustnot come from a grudging spirit, thatwould rather hold on to ones resources,but gives anyway because he things hewill at least receive something back in

the future. This is why the Spirit hasmoved Paul to carefully say, “For if therebe first a willing mind, it is acceptedaccording to that a man hath, and notaccording to that he hath not” (2 Cor8:12). A gift of a million dollars that doesnot flow from a “willing mind” is really nogift at all, much less a bountiful one.

Therefore, a “bountiful” giver isone who gives proportionately much, anddoes so with a willing mind, not thinkingof himself, but of the one to whom hegives. Now, what will be the experience ofsuch a person?

REAPING BOUNTIFULLY“ . . . shall reap also bountifully.”

Other versions read, “will also reapgenerously,” NIV “will have produce in full

measure from them,” BBE “will reap also inblessing,” DARBY “shall reap also liberally,”GENEVA “will get a generous crop,” NLT “shallreap plenteously,” TNT “he will reapmuch,” LIVING “will gather a greatharvest,” IE “will also reap generously andwith blessing,” AMPLIFIED and “means agenerous harvest.” PHILLIPS

Not An Inviolable LawThis is not something that occurs

automatically, as though there was aninvisible law that makes it happen. Thisis not a law, for example, on which awicked man may capitalize. Some doteach this is the case, but they areseriously wrong. They have nounderstanding of how the Lord workswith the sons of men. Beside this, lifeconfirms this is not an inexorable law tobe applied to all men. An economy cancollapse, washing away resources thathave been laid u p for the future. Deathcan come upon a man, thwarting all ofhis plans for the future (Luke 12:19-20).

The Confirmation of MosesMoses told the people there was

such a thing of laboring for nothing –expending much and taking in little. Thiscondition was brought on by the sin ofthe people. “And your strength shall bespent in vain: for your land shall notyield her increase, neither shall the treesof the land yield their fruits” (Lev 26:20).In such a case, bountiful sowing wouldnot produce bountiful reaping! AgainMoses said with much strength, “Thoushalt carry much seed out into the field,and shalt gather but little in; for thelocust shall consume it. Thou shalt plantvineyards, and dress them, but shaltneither drink of the wine, nor gather thegrapes; for the worms shall eat them.Thou shalt have olive trees throughoutall thy coasts, but thou shalt not anointthyself with the oil; for thine olive shallcast his fruit” (Deu 28:38-40).

The Confirmation of IsaiahIsaiah also spoke of this

circumstance, where the condition of thepeople impacted upon their reaping –even though they sowed abundantly.“Yea, ten acres of vineyard shall yieldone bath [six gallons], and the seed of an

Therefore, a “bountiful” giver is one who givesproportionately much, and does so with a willingmind, not thinking of himself, but of the one towhom he gives. Now, what will be the experienceof such a person?



homer shall yield an ephah [3/5th's of abushel]” (Isa 5:10).

The Confirmation of JeremiahJeremiah also prophesied of this

condition. Even though a lot of seed wassown, and there was every reason toexpect an abundant harvest, yet becauseit did not rain, they would not reap.“Because the ground is chapt [cracked orparched], for there was no rain in theearth, the plowmen were ashamed, theycovered their heads” (Jer 14:4).

The Confirmation of JoelThe prophet Joel also spoke of

this condition – the suspension of thenormal laws of reaping. “The field iswasted, the land mourneth; for the cornis wasted: the new wine is dried up, theoil languisheth” (Joel 1:10).

The Confirmation of HaggaiThe prophet Haggai told Israel

that, in their case, the laws of prosperityhad been suspended because of theirwickedness. “Ye have sown much, andbring in little; ye eat, but ye have notenough; ye drink, but ye are not filledwith drink; ye clothe you, but there isnone warm; and he that earneth wagesearneth wages to put it into a bag withholes” (Hag 1:6). Again, he voiced thissuspension with the words, “Since thosedays were, when one came to an heap oftwenty measures, there were but ten:when one came to the pressfat for todraw out fifty vessels out of the press,there were but twenty” (Hag 2:16).

The Confirmation of MicahThe prophet Micah spoke of this

matter. “Thou shalt sow, but thou shaltnot reap; thou shalt tread the olives, butthou shalt not anoint thee with oil; andsweet wine, but shalt not drink wine”(Micah 6:15).

The Confirmation of ZephaniahZephaniah also thundered this

word about a lot of sowing, tending, andeffort, yielding no benefits. “Thereforetheir goods shall become a booty, andtheir houses a desolation: they shall alsobuild houses, but not inhabit them; andthey shall plant vineyards, but not drinkthe wine thereof” (Zeph 1:13).

A Harvest Is Dependent Upon SeveralThings

When a lot of seed is sown, anabundant harvest depends upon severalthings.

K That the seed itself is good – Matt13:24.

K That the soil is good – Ezek 17:8.

K That it will rain – Deut 11:17.

K That the harvest will not be eaten by

locusts, or some other scavenger –Deut 28:38.

K That the enemy will not take theharvest for himself – Isa 65:22.

K That men will live to enjoy theharvest – Luke 12:20.

K That robbers will not take it whilemen are on the way to the barn –Obediah 1:5 .

K That the seed was sown at the propertime: “seedtime” – (Gen 8:22).

K That the soil is properly prepared –Jer 4:3.

K That all of the seed will produce –Hab 1:6.

You can also add to these therequirement for pure hearts, noblemotives, the absence of covetousness, alove for God, a liberal spirit, the absenceof a love for this world, a thankful spirit,and a love for the brethren.

Those foolish teachers who tellmen that giving a large quantity is aguarantee they will receive a lot are inserious error. Proper giving must be in aproper context, and in a good

environment. Our text takes all of thisinto consideration. Big harvests do nothappen automatically, as the waywardnation of Israel can testify. You can worka lot, sow a lot, and take little or nothingin. A person’s character and attitudeimpact directly upon their giving.

Proper Giving Brings Proper ResultsPaul has labored to promote a

proper attitude in the hearts of theCorinthians. He has appealed to holy

r e m e m b r a n c e s , a n d s p i r i t u a lconsiderations. He is now affirming thatwhen these are present, a bountifulharvest will be realized. This is in perfectaccord with what God has said on thissubject at other times.

K Pity and a consciousness of Godproduces a large return. “He thathath pity upon the poor lendeth untothe LORD; and that which he hathgiven will He pay him again” (Prov19:17).

K A bountiful eye is required. “He thathath a bountiful eye shall be blessed;for he giveth of his bread to the poor”(Prov 22:9).

K The spirit of giving is necessary –giving and giving again. “Give, and itshall be given unto you; goodmeasure, pressed down, and shakentogether, and running over, shallmen give into your bosom. For withthe same measure that ye metewithal it shall be measured to youagain” (Luke 6:38).

K A liberal heart will be blessed, eventhough it appears much has beenlost. “There is that scattereth, andyet increaseth . . . liberal soul shallbe made fat: and he that watereth

You can also add to these the requirement for purehearts, noble motives, the absence of covetousness, alove for God, a liberal spirit, the absence of a love forthis world, a thankful spirit, and a love for thebrethren.



shall be watered also himself” (Prov11:24-25).

K Do not withhold what you have. “Inthe morning sow thy seed, and in theevening withhold not thine hand: forthou knowest not whether shallprosper, either this or that, or

whether they both shall be alikegood” (Eccl 11:6).

K Sow in hope and expectation of theblessing and good things of God.“Cast thy bread upon the waters: forthou shalt find it after many days”(Eccl 11:1).

It has well been said that wecannot out-give God. Nor, indeed, is anylabor done for Him in vain (1 Cor 15:58.Further, there is a sense in which alllabor is really giving – giving of ourpersons, energies, and resources. Donecorrectly, it is an investment in eternity,and a place to confirm our faithfulness.

THE PURPOSING HEART

“ 7a Every man according as hepurposeth in his heart, so let him give...”

Again, Paul addresses the matterof giving without regard to the amount.He has already established that amountis measure by what is left – by the

proportion it is of what the individualhas received. Now he will affirm that theperson himself must be in the giving. Itmust be done with due deliberation andholy 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 thematter of giving, He is not speaking onlyto the rich, or to those who have anexcess. This is a subject that involveseveryone – the rich and the poor alike.The giving of each one will be evaluated“according to that a man hath, and notaccording to that he hath not” (2 Cor8:12) – but everyone is involved. Let ushave done with the idea that a select fewwithin the local congregation are the onlyones who do anything, or are productive

in matters pertaining to life andgodliness. It is written “every man hathhis proper gift” (1 Cor 7:7), and that theHoly Spirit dispenses spiritual gifts to“every man severally as He will” (1 Cor12:11). In the matter of the collection forthe poor saints, the church in Corinth is

not simply to tap the church treasury.The giving is to be personal, and “everyman” is to be involved.

In his First Epistle to theCorinthians, Paul said of this veryoffering, “let every one of you lay by himin store, as God hath prospered him (1Cor 16:2). Here was a matter in whichthey were to be “perfectly joined togetherin the same mind and in the samejudgment” (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 havemade up your mind,” NRSV“as he hathdetermined in his heart,” DOUAY “as . . . hewisheth in his heart,” GENEVA “as alreadydetermined,” NAB “”as he has decided onhis own initiative,” NJB “as he plannedahead of time in his heart,” IE “as he hasmade up his own mind and “as his heart

tells him.” PHILLIPS

Here there are two things to beseen. First, there is the matter ofintention, aim, or determination – as hepurposeth. Second, there is the matter ofthe environment in which thedetermination is made – in his heart. Letus consider these things.

As He PurposethThe word “purposeth” is one that

is compatible with man’s nature – i.e.,being made in the image of God. Itsliteral meaning is, “to choose for oneself, toprefer, 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 beseen here. First, the gift was to be takenfrom ones personal resources. Secondly,it was not to be done on the spur of themoment, but was to be purposed, orplanned, ahead of time. Both of theserequired extensive thought.

We are introduced to this kind ofintentional giving in the Law. When anIsraelite gave an offering to God, it wasto be from his own store, or supply. TheLaw specified, “At the end of three yearsthou shalt bring forth all the tithe ofthine increase the same year, and shaltlay it up within thy gates” (Deut 14:28).Solomon also wrote, “Honor the LORDwith thy substance, and with thefirstfruits of all thine increase” (Prov3:9).

During the time Jesus walkedamong men, there were certain whocircumvented this manner of giving. Theyprovided a more convenient way to

Here there are two things to be seen. First, there is thematter of intention, aim, or determination – as hepurposeth. Second, there is the matter of theenvironment in which the determination is made – inhis heart. Let us consider these things.



sacrifice, selling sacrificial animals andother offerings in the Temple courts.They also provided the coins that were tobe used in offerings made in the Temple.It is written of them that they were“those that sold oxen and sheep anddoves, and the changers of money sitting”(John 2:14). Some might consider this tobe a very considerate convenience. Itwould allow for more freedom in comingto Jerusalem. Perhaps they could getthere more quickly. However, this is notthe way Jesus saw the situation. On thisoccasion Jesus “had made a scourge ofsmall cords, He drove them all out of thetemple, and the sheep, and the oxen; andpoured out the changers' money, andoverthrew the tables; and said unto themthat sold doves, Take these things hence;make not My Father's house an house ofmerchandise” (John 2:15-16). What waswrong with what He saw? The offeringsbeing made required no purpose, nodetermination, beforehand. The oxen,sheep, and doves did not come from theflocks of the people.

When giving to a godly cause, thethe people of God are to deliberate. Theyshould consider what God has done forthem, and whether or not they havereceived more than they really need. Themeasure that is used to give, is to beconsidered (whatever it is), as the basisGod will use to give back to us. Jesussaid of this, “Give, and it shall be givenunto you; good measure, pressed down,and shaken together, and running over,shall men give into your bosom. For withthe same measure that ye mete withal itshall be measured to you again” (Luke6:38).

In His Heart

The heart is the real person –what we really are. As it is written, “Foras he thinketh in his heart, so is he”(Prov 23:7). Jesus said, “A good man outof the good treasure of his heart bringethforth that which is good; and an evil manout of the evil treasure of his heartbringeth forth that which is evil: for of

the abundance of the heart his mouthspeaketh” (Luke 6:45). It goes withoutsaying that only a purpose determined ina good heart is acceptable with God.

For the believer “the heart” is the“new heart” that is received in ChristJesus (Ezek 36:26). In other words, theindividual is to purpose in his “new man,”with thinking being directed by faith.Purposing in the heart is not merely afirm decision, or something that we reallymean to do. Rather, it is a purpose that ismade within the framework of salvation– with God in mind, and our affectionplaced on things above, and not on thingson the earth (Col 3:1-2).

The “new creation” can thinksoundly, determining to do what is goodand acceptable in the sight of the Lord. Itcan ponder who is receiving the gift, and

the way it all fits into walking in thelight as He is in the light (1 John 1:7). Ifthe saints can think properly they willpurpose properly, and if they purposecorrectly, they will give correctly. This isaccomplished when we think with Godand Christ in mind. It follows making ourplans 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 inaccordance with what they had purposed– with their whole heart. They were notto give like mindless robots, andinstitutional machines. This was not tobe an exercise of empty routine, or merereligious formality. The gift was going toa very real people, and it was to comefrom those giving of themselves. Theirgiving should be in the spirituallycustomary manner: “Whatsoever thyhand findeth to do, do it with thy might”And again, “” (Eccl 9:10). And again,“And whatsoever ye do, do it heartily, asto 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 ofnecessity . . . ”

Because of our condition in thisworld, it is often necessary to say whatwe are not to do. We have both “the flesh”and “the Spirit” (Gal 5:16-17). We havean “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 dopertains 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 “notgiving with grief,” BBE “not grievingly,”

DARBY “not with sadness,” DOUAY “not out ofsorrow,” YLT “He should not be sorry,” IE

“not with regret,” ISV “not sorrowfully,”WILLIAMS and “not reluctantly orsorrowfully.” AMPLIFIED

The word “grudgingly” comes froma word that means “with a sour and reluctantmind,” THAYER “with a grieved spirit, reluctantly,

If the saints can think properly they will purposeproperly, and if they purpose correctly, they will givecorrectly. This is accomplished when we think with Godand Christ in mind. It follows making our plans withsalvation and eternity in view



grudgingly,” FRIBERG “with regret,” UBS , and “pain ofmind, grief.” LIDDELL-SCOTT

To give grudgingly is to give asthough one was experiencing great andunnecessary loss – as though aninconvenience had been imposed uponthe giver. There is no sense ofbeneficence in giving “grudgingly” – eventhough the child of God has enjoyed thegreatest beneficence in Divine favor andin a great and effectual salvation.

Here, reluctant giving iscompared with giving with “purpose ofheart” – that is, giving with an intention

to bless, instead of with a spirit of griefbecause of what one is losing. In this kindof giving – giving “grudgingly” – giving isseen as putting us at a greatdisadvantage. It is almost like a robbertaking our precious possessions andleaving us only with the bitter memory ofwhat we could have had or done if we hadnot given of our resources. Judge foryourself if this is a proper attitude forsomeone who has been saved by the graceof God, and has absolutely nothing thatthey have not “received.” As it is written,

“what hast thou that thou didst notreceive? now if thou didst receive it, whydost thou glory, as if thou hadst notreceived 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 topressure,” NLT “or by constraint,” WEB and“or feel forced.” IE

Giving out of “necessity” is givingthat sees no connection with the will ofthe Lord. The “necessity” or “compulsion”

is seen as originating with others, notwith God. Givers of this sort arepressured by what men have said, andare unable to associate those men –whether the ones requesting the giving orthe ones receiving it – with the Lord andHis purpose. These kind of people wouldnot see the poor believers in Jerusalemas “saints,” or as their own brethren –much less as those into whose spiritualolive tree they had been grafted. Theywould not see Paul and Titus as menbeing moved by God, whose sole interest

was the glory of God and the welfare ofthe saints.

These uncomely attitudes comefrom “the flesh,” and are therefore totallyunacceptable to God, for “they that are inthe flesh cannot please God” (Rom 8:8). Ifyou have ever been afflicted with thiskind of mind-set, you know there is noway to reason with it. The “flesh” sodistorts the mind that one becomesspiritually insane. Personal possessionsare seen as the result of personal effort,with no regard for their true Origin, GodHimself. They are not seen as astewardship, or as provisions that havebeen given by God for the assistance ofsomeone else.

Even though a person thinkingafter this manner might give, the giftwould not be acceptable, for it would belike water from a polluted well,contaminating the work of God. If onesupposes that this circumstance justifiesnot giving, he must consider if it is rightto keep that kind of mind, and if it is safeto do so.

Paul is not suggesting that thosewho would give grudgingly should notgive at all. There is a difference between“not giving” and “not giving grudgingly.”Paul’s word is designed to encourage thepersons who are giving grudgingly toabandon that kind of thinking, for it isnever acceptable to think in an incorrectmanner.

We are, through God’s grace, tobring ourselves into accord with theDivine agenda. Like all uncomely traits,a grudging spirit is to be “put off” (Col3:8) and laid aside (1 Pet 2:1).

THE GIVER GOD LOVES

“ 7c . . . for God loveth a cheerfulgiver.”

If a person will simply immersehis mind in the Word of God, it willbecome increasingly apparent that God’slove is not unconditional. Only men ofcorrupt minds have ever made thisstatement – that God loves us

unconditionally. No inspired man eversaid such a thing. Jesus never impliedsuch a thing. The entire notion is of man,through man, and to man. If God’s lovewas unconditional, it would not bepossible for there to be a hell wherecertain men are finally consigned. Itwould not be possible to say to oneperson, “Well done good and faithful

servant,” and to another, “Thou wickedand slothful servant.” The very textbefore us would be an utter absurdity ifthere were no conditions associated withDivine love.

THE PERSON GOD LOVES “ . . . for God loveth . . . ” Other

versions read, “for God takes pleasure

In this kind of giving – giving “grudgingly” – giving isseen as putting us at a great disadvantage. It isalmost like a robber taking our precious possessionsand leaving us only with the bitter memory of what wecould have had or done if we had not given of ourresources.



in,” BBE “doth God love,” YLT “God prizes,”LIVING and “for God loves (He takespleasure in, prizes above other things,and is unwilling to abandon or to dowithout).” AMPLIFIED

Perhaps one of the reasons whythe love of God is so often misrepresentedis that its nature is not perceived.

K God’s love has to do with Hispreference. In this regard, He “soloved the world,” not the vastmultitude of fallen angels, or Satanhimself. God does not “prefer”everyone, and nowhere suggests thatHe does. He does prefer to bless, butthere is a vast difference betweenpreferring to bless all men andpreferring all men.

K God’s love has to do with delight.Therefore Christ is said to have“loved the church,” and have givenHimself for it (Eph 5:25). God doesnot delight in everyone. There arepeople with whom He is “not wellpleased” (1 Cor 10:5).

K God’s love is frequently pictured asbeing discretionary. Therefore it iswritten, “the Lord loveth therighteous” (Psa 146:8), “For whomthe Lord loveth He correcteth” (Prov3:12), “He loveth him that followethafter righteousness” (Prov 15:9).Jesus said to His disciples, “For theFather loveth you, because ye havebelieved Me, and have believed thatI came out from God” (John 16:27).

How could a person possibly beadvantaged by the text before us if thelove of God was “unconditional?” Whatcould the statement it makes possiblymean in such a case? Would such a viewpromote a God-honoring response to thisstatement? Nay, it would only generateconfusion to us. It only requires a smallamount of sober thought to correctlyanswer such questions.

A CHEERFUL GIVER“ . . . a cheerful giver.” Other

versions read, “a ready giver,” BBE “theperson who gives cheerfully,” NLT “thehappy giver,” WILLIAMS and “a cheerful(joyous, “prompt to do it”) giver [whoseheart is in his giving].” AMPLIFIED

The word “cheerful” means morethan simply “joyous” or “happy,” as some

versions suggest. The idea of promptnessand a total lack of hesitation is in theword. Thus the Amplified Bible reads,“prompt to do it,” for true cheerfulnessdoes not hesitate to do good. The givingitself brings the cheer, so that the heartis made glad because another could behelped.

Generosity cannot come from areluctant spirit, for reluctance clogs theheart, so that nothing good can flowfreely from it.

When the Lord called for offeringsfrom the Israelites He said, “Speak untothe children of Israel, that they bring Mean offering: of every man that giveth itwillingly with his heart ye shall take myoffering” (Ex 25:2). That is cheerfulgiving as defined by the Law. Whenofferings were gathered for the buildingof the tabernacle, the Lord said, “Take yefrom among you an offering unto theLORD: whosoever is of a willing heart,let him bring it, an offering of the LORD;gold, and silver, and brass” (Ex 35:5).

W h e n D a v i d g a t h e r e dcontributions for the building of theTemple, he told the Lord, “I know also,my God, that Thou triest the heart, andhast pleasure in uprightness. As for me,

in the uprightness of mine heart I havewillingly offered all these things: andnow have I seen with joy Thy people,which are present here, to offer willinglyunto Thee” (1 Chron 29:17). Solomondescribed the cheerful giver as a “liberalsoul” (Prov 11:25), and one with a“bountiful eye” (Prov 22:9), who lookedfor an opportunity to bless someone.

From the New Covenant point ofview it is said, “I have showed you allthings, how that so laboring ye ought tosupport the weak, and to remember thewords of the Lord Jesus, how he said, Itis more blessed to give than to receive”(Acts 20:35). I gather that this was basedupon Jesus’ parable. “Then said he alsoto him that bade him, When thou makesta dinner or a supper, call not thy friends,nor thy brethren, neither thy kinsmen,nor thy rich neighbors; lest they also bidthee again, and a recompense be madethee. But when thou makest a feast, callthe poor, the maimed, the lame, theblind: And thou shalt be blessed; for theycannot recompense thee: for thou shalt berecompensed at the resurrection of thejust” (Luke 14:12-14).

A “cheerful giver” is one who ismaking an acceptable sacrifice to God,not one who is depriving himself ofthings he alone desires. Thus it iswritten, “But to do good and tocommunicate forget not: for with suchsacrifices God is well pleased” (Heb13:16). A “cheerful giver” is joyful that hehas something to give, and that he hasan opportunity to minister to the peopleof God. His heart has been impacted bythe 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 allgrace abound toward you . . . ”

The Holy Spirit will never move agodly communicator to leave people

replying upon their own ability. TheSpirit is “the Spirit of God” (Rom 8:14)

Generosity cannot come from a reluctant spirit, for reluctanceclogs the heart, so that nothing good can flow freely from it.



and “the Spirit of Christ” (Rom 8:9), andalways promotes Their ways and workabove those of men. If the Spirit leads aperson to speak or write, He will leavethose who receive his message with faithand hope. This is something that cannotbe 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 theGreek word dunatei/ (doon-a-tie), whichlexically means, “absolutely, mighty, thepreeminently mighty one, having power for something,”THAYER “as being in a position to do something, becapable,” FRIBERG “possible, strong, powerful, able,capable of,” UBS and “pertaining to being possible, withthe implication of power or ability to alter or controlcircumstances.” LOUW-NIDA

What does “God is able” Mean?This expression can be emphasized inthree different ways.

K With God Himself as the emphasis:“GOD is able.”

K With the present time beingemphasized: “God IS able.”

K With Divine aptitude as theemphasis: “God is ABLE.”

When we, in any way, speakabout God Almighty, what He does, andwho He is, we are speaking of absoluteand exclusive matters. There is no pointto speaking of Him if He is one of severalwho can meet the objective beingdiscussed. God is not a mere alternativeor option. The very words “God is able”suggest that He is the ONLY one who isable in the matter of reference. This willbecome exceedingly evident as weproceed with this text.

There are several things inherentin the concept of ability. This is not amere philosophical term that speaks oftheoretical possibilities. This is not themanner in which we speak of the LivingGod.

The nature of God is prominent ineverything that He does for His people.Of particular note are His holiness,goodness, and love. Whatever God doesfor His people is holy, righteous, andpure. It is inherently good, promotesgood, and has no element of weakness ordecay. God is also prompted by aprofound love for His people.

There are other traits thatcharacterize what the Lord is “able” todo. It will be valuable to note a few ofthem, for we must not allow ourselves tothink of what God is able to do apartfrom matters such as these.

K ABILITY. The ability of God is onlylimited by His character or nature.

He cannot lie (Tit 1:2), nor can Hedeny Himself (2 Tim 2:13). He is notable to express Himself or work incontrad i c t i on o f His ownunchangeable nature. Therefore, ifGod is said to be “able” to doanything, it is taken for granted thatit does not call upon Him tocontradict His own nature. Onlyprayers, for example, that are inaccord with His will are guaranteedto be heard (1 John 5:14)

K POWER. “God is able” also assumesHe possesses the power or strengthto do what is required. He is fullycapable of making things happen. Heis in no way deficient or unequal toany requirement. He can suspendthe laws of nature as He did at theRed Sea (Ex 14:22,28).

K INCLINATION. When we speak ofGod’s ability, we are also tounderstand this involves Hisinclination, or disposition, toward athing. God will not do what He doesnot want to do. He does everything instrict accord with His will (Dan 4:35;1 John 5:14).

K RESOURCES. God’s ability is alsoenhanced by His limitless resources.Man has no legitimate need that Hecannot supply – and supply inabundance. The Lord once saidthrough David, “For every beast ofthe forest is mine, and the cattleupon a thousand hills” (Psa 50:10).He also said through Haggai, “Thesilver is mine, and the gold is mine,saith the LORD of hosts” (Hag 2:8).

K CONTROL. In order for God be“able,” He must have unquestionablecontrol of the situation, managingthe affairs of men. He must be “aboveall, and through all, and in all” (Eph4:6). He must be able to alter thecircumstances and intervene in theaffairs of men.

K POSITION. An “able” God is Onewho is in a position where He can do“according to His will in the army ofheaven, and among the inhabitantsof the earth” (Dan 4:35).

If God is deficient in any of theseareas, or is adversely impacted by theinfluence of any opposing powers, wecannot have a strong confidence in Him,or be persuaded that He is “able” to workin our behalf.

MAKING ALL GRACE ABOUND TOYOU

“ . . . to make all grace aboundtoward you . . . ”

Make“ . . . to make . . .” Other versions

read, “to provide you” NRSV “to give,” BBE

and “bestow.,” WEYMOUTH God must be ableto override any inhibiting factors, negateany opposing influences, and put intoones life things that could not possibly beotherwise obtained. Here we are told ofthings 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 toabound unto one, to confer a thing abundantly uponone,” THAYER “cause to abound, grant richly, provide agreat deal of,” FRIBERG and “to make to abound.”LIDDELL-SCOTT

The point that Paul is making isthat in the Divine economy we are notreduced to poverty by giving –particularly when it is toward thechildren of God. The Lord is fully able tocause things to happen in our favor – to“command” a blessing upon us. Evenunder the Law, Moses told the people,“The Lord shall command the blessingupon thee” (Deut 28:8). With the passageof time, God has certainly not becomeless competent, nor is He less inclined todo good to those who please Him – like a“cheerful giver.” If He can “command thelocusts to devour the land” (2 Chron7:13), and “command the clouds that theyrain no rain” upon the land” (Isa 5:6),why should it be thought incredible thatHe can “make” good things happen to us?

Why would anyone be led tobelieve that He who created the heavensand the earth from “things which do notappear” (Heb 11:3), cannot make thingsabound toward us, even though thereappears to be little or nothing availablefor that purpose? He who can “make away to escape” from temptation (1 Cor10:13) is certainly not stymied by ourcircumstances! He who had pledged to“make all things new” (Rev 21:5), cansurely work within the framework of asingle individual!

All Grace“ . . . all grace . . . ” Other versions

read, “every blessing,” NRSV “everygracious gift,” DARBY “generously provide,”NLT “all grace (every favor and earthlyblessing) .” AMPLIFIED

Those in Christ are informed thatGod 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 reachesinto every Divine storehouse, and can befocused upon a particular people. Whenyou lay “all grace” along side of povertyin all of its varied forms, grace is found tobe thoroughly equal to any occasion. “Allgrace” can make a “path in mightywaters” (Isa 43:16). It can find sufficient

“bread and flesh” in a famine, andcommand that carnivorous birds bringfood to a particular prophet beside acertain brook (1 Kgs 17:6).

What is there that “all grace”cannot do? What circumstance is therethat it cannot meet? And when Godsends “all grace” to a person, who or whatcan delay its arrival? God can dispatch aholy angel to cook a prophet a singlemeal that will keep him strong “for fortydays and forty nights,” even enabling himto climb Mount Horeb (1 Kgs 19:8). Godcan command a blessing on a solitarybottle of oil, and it be used to fill ahouseful of multi-sized vessels (2 Kgs 4:4-6). Think large, child of God! Think large!Do not look at the meager supplies thatare presently at your disposal, and thinkthat 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 onyou in abundance,” WEYMOUTH “overflow foryou,” ISV “give you an overflowingmeasure,” MONTGOMERY “come to you inabundance,” AMPLIFIED

It is one thing to think of “allgrace” in a theoretical and detachedmanner. Some may even descend into thelowlands of debate, and haggle aboutwhat the grace of God is or is not able todo. But such speculations are profitless,and do great harm to the soul. This is theday when souls can receive “grace upon

grace” NASB (John 1:16). It is the timewhen the working of “the abundance ofgrace” is being chronicled among the sonsof men through the Gospel (Rom 5:17).Now we hear of grace “abounding” (Rom5:20), “reigning” (Rom 5:21), and of gracebeing “with” us (Rom 16:24).

Now we speak of grace being in“exceeding” measures (2 Cor 9:14), andbeing “sufficient” (2 Cor 12:9). What childof God who has not heard of the “riches ofHis grace” (Eph 1:7), and having “grace”in our hearts (Col 3:16). Now we haveaccess to the “throne of grace” (Heb 4:16),and the “Spirit of grace” dwells within us(Heb 10:29). Now the heart is“established with grace” (Heb 13:9), andwe are reminded that “He giveth moregrace” (James 4:6). Another way ofsaying “all grace” is “manifold grace” (1Pet 4:10), and it all has to do with US!For God to MAKE “all grace abound toyou,” then, is a staggering consideration.

We must separate ourselves frommeager ways of thinking about the graceof God – as though it only helps us tolimp through life like a spiritual cripple.This text will tell us what “all grace”toward us will do! Grace works mightilyin us and for us.

ALWAYS SUFFICIENT

“ 8B . . . that ye, always havingall sufficiency in all things . . . ”

Since the professed scholars haveassumed the leadership in theologicalthought, things have become too

theoretical, abstract, and separate fromday-to-day living. Now it is morefashionable to speculate than to believe,

What is there that “all grace” cannot do? What circumstance isthere that it cannot meet? And when God sends “all grace” to aperson, who or what can delay its arrival?



and to wish than to hope. It is moredifficult to associate the grace of Godwith ones own person, for it is viewedmore as a Divine attitude than aspiritual resource. Too often “grace” isviewed as a sort of theological blanketthat covers up what we really are,allowing God to tolerate us.

Whatever element of truth there

may be in such a view, that is not howour text is viewing the grace of God. Inthis case, grace is going to DO something.It is going to alter our earthlycircumstances, and change our temporalcondition. The grace of God is going toenable us to DO something that canactually benefit others as well asourselves.

This will be an exceedinglypractical affirmation, and thus will bevery difficult for some to receive. This isbecause it will appear to contradictexperience. However, by faith we mustsee it as opening the door to a differentkind of experience – one that is driven byDivine purpose and fueled by Divineability.

ALWAYS HAVING“ . . . that ye, always having . . . ”

Other versions read, “in all things and atall times,” NIV “ever having,” BBE “having inevery way,” DARBY “so that you will alwayshave,” NLT “that in everything always,” YLT

“you will always have,” IE “in everysituation you will always have,” ISV “allyour wants of every kind,” MONTGOMERY and“so that you may always and under allcircumstances and whatever the need.”

AMPLIFIED

Is it possible to experience“always having?” – never being without?When it comes to resources, can we haveadequate supplies in all circumstances –whether times of plenty, famine,pestilence, or other forms of deprivation?That is what this text will address.

Something to Be Considered

However, we must see that this isnot speaking of mere comfort – of uspersonally never being deprived, put to adisadvantage, or suffering need. This isspeaking about being able to meet theneeds of our brethren, all the whilesolemnly reminding us that it is quitepossible that others may be meeting ourneed some day (2 Cor 8:14).

This is not set forth as somethingthat God WILL do, but something thatHe “is able” to do! And what is thedifference between a commitment to do athing, and the ability to do it? Thedifference is this: God is moved by Hiswill, which centers in His purpose, not inhuman circumstance. When, by faith, weare “filled with the knowledge of His will”(Col 1:9), and He is working is us “thatwhich is well pleasing in His sight” (Heb13:21), that is when this text applies! Insuch a circumstance, that is when we can“always have!” God can cause that tohappen!

ALL SUFFICIENCY IN ALL THINGS“ . . . all sufficiency in all things .

. . ” Other versions read, “having all thatyou need,” NIV “always having enough ofeverything,” NRSV “all sufficiency in

everything,” ASV “having enough of allthings,” BBE “always all-sufficiency,” DARBY

“all contentment in all things,” ESV

“always have enough for everyconceivable need,” NJB “you always haveeverything you need and plenty left over,”NLT “having sufficient unto the uttermost,”TNT “everything you need and more,” LIVING

“will always have more than enough,” IE

“all sufficiency at all times,” WEYMOUTH and“be self-sufficient [possessing enough torequire no aid or support and furnishedin abundance].” AMPLIFIED

This is not an unqualifiedpromise, but a statement of what canhappen to those who believe. There havebeen godly people who have suffered need– like the poor saints in Jerusalem, forwhom this very offering is being gathered(Rom 15:26). There have been afflictedsaints who lived by faith, yet were“destitute, afflicted,” and “tormented,”wandering “in dens and caves of theearth” (Heb 11:37).

Paul testified of his ownexperience, “I am instructed both to befull and to be hungry, both to abound andto suffer need” (Phil 4:12). And who wasit that delivered this instruction to our“beloved brother Paul?” Was it the devil?What fool would imagine that the deviltaught such lessons to the saints of themost high God? Satan tempts us, but hedoes not teach us! He sifts us, but hedoes not instruct us! It was the very Godwho is able to “make all grace abound”toward the individual who instructedPaul in HOW to be hungry, and HOW tosuffer need. Let no one imagine for amoment that God ONLY causes “all graceto abound toward us so that we alwayshave sufficiency in all things.” This is nota statement of what will unquestionablybe brought to us. It is a statement ofwhat God is “able” to do! This is nottheoretical, but has to do with Himfulfilling His good pleasure through us.

And what does this mean – thatGod is able to make all grace aboundtoward you so that you will always haveeverything you need? It means that Godis fully able to cause you to have no needthat you are not fully able to meet. Itmeans God is able to put enough intoyour treasury so that you can lend, andnever need to borrow. It means that Godis able to so bless you that after you have

This is not an unqualified promise, but a statement ofwhat can happen to those who believe. There have beengodly people who have suffered need – like the poorsaints in Jerusalem, for whom this very offering isbeing gathered (Rom 15:26). There have been afflictedsaints who lived by faith, yet were “destitute,afflicted,” and “tormented,” wandering “in dens andcaves of the earth”



met all of your legitimate needs, you willhave something left over to give.

This statement is not intended forcovetous people, or for those who aredriven by the “lust of the eyes” (1 John2:16). Those who have an earnest desireto retire with plenty of resources mustnot turn to this affirmation to comforttheir hearts. Those who desire to havesuch sufficiency as allows them to taketheir ease, and indulge in all manner ofleisure, will find no help in this text. Ifyou simply do not want to be distractedwith bills, this passage is not for you.Jesus has another words for such people.“Take heed, and beware of covetousness:for a man's life consisteth not in theabundance of the things which hepossesseth” (Luke 12:15). Paul alsoaddresses those who think in such a

manner. “But they that will be rich fallinto temptation and a snare, and intomany foolish and hurtful lusts, whichdrown men in destruction and perdition.For the love of money is the root of allevil: which while some coveted after, theyhave erred from the faith, and piercedthemselves through with many sorrows”(1 Tim 6:9-10).

The “prosperity” merchants whoset before the people of God guarantees ofriches and possessions have only defiledthe temple of God with their “damnableheresies” (2 Pet 2:1). Not only have theyrevealed their own corrupt natures, theyhave made it easier for people to becomecovetous, and have made the earth tooappealing. They do not remind the peoplethat riches have wings, not only to cometo men, but to fly from them as well (Prov

23:5).

Paul will now expound thepurpose for having more than we need.He does not withhold from any personthe right to wealth – not if it is honestlygained, is not accompanied bycovetousness, and is devoted to noblepurposes. He will answer what we can dowhen God makes all grace aboundtoward us so that we are not deficient inany need, and yet have some left over. Hewill not tell us to call for a financialadvisor, but to consider “every goodwork.”

He will confirm that God soorchestrates His kingdom, that Hispeople can join Him in providing for theneeds of those in Christ Jesus. We canwork together with Him!

ABOUNDING TOO EVERY GOOD WORK

“ 8c . . . may abound to every goodwork.”

You will note that the writers ofScripture never became absorbed withthings pertaining only to this world. Theyalways wrote with the work of the Lordin mind – a work that is fashioned withinthe prospect of eternity.

ABOUNDING “ . . . may abound . . . ” Other

versions read, “may have an abundance,”NKJV “you will abound,” NIV “you may shareabundantly,” NRSV “may provide inabundance,” RSV “you may be full of,” BBE

“and your resources overflow,” NJB “plentyleft over to share,” NLT “may be rich unto,”PNT “plenty left over to give,” LIVING “morethan enough to do,” IE “you may haveample means,” WEYMOUTH “and sooverflow,” WILLIAMS “and “you may give ofyour abundance.” MONTGOMERY

Here is the scenario. God gives anabundance so the receiver may also givean abundance! Jesus once spoke of a richman who had an abundant crop. Theman was condemned because he did notuse that abundance properly. “And hesaid unto them, Take heed, and beware ofcovetousness: for a man's life consisteth

not in the abundance of the things whichhe possesseth. And he spake a parableunto them, saying, The ground of acertain rich man brought forthplentifully: and he thought withinhimself, saying, What shall I do, becauseI have no room where to bestow myfruits? And he said, This will I do: I willpull down my barns, and build greater;and there will I bestow all my fruits andmy goods. And I will say to my soul, Soul,thou hast much goods laid up for manyyears; take thine ease, eat, drink, and bemerry. But God said unto him, Thou fool,this night thy soul shall be required ofthee: then whose shall those things be,which thou hast provided? So is he thatlayeth up treasure for himself, and is notrich toward God” (Luke 12:15-21).

Our text is not viewing surplus asdid that man whom, God referred to as“Thou fool!” Here we are being exposed toHOW the appropriate distributions canbe made to the needy – particularly thosewho are members of “the household offaith” (Gal 6:10).

Admittedly, this is a spirituallylofty way of thinking, yet it is one thatmust find its way into our minds. This isspeaking of things that God “is able” todo, and such things are always in strict

concert with His purpose and will. I donot believe God is ever depicted as able tosupply all of our lusts – although He hasbeen known to give His people what theywanted for themselves, then slay themwhile they were consuming it. It iswritten of one occasion, “And while the



flesh was yet between their teeth, ere itwas chewed, the wrath of the LORD waskindled against the people, and theLORD smote the people with a very greatplague” (Num 11:33).

It should require no furtherelaboration to confirm that God does notwant to be known as the supplier offleshly lusts. That is why James wrote,“Ye ask, and receive not, because ye askamiss, that ye may consume it upon yourlusts” (James 4:3). Therefore, Paul willshow us how the Lord can enable us togive liberally to noble causes. It is by

means of giving us a surplus, so that nospecial offering needs to be taken. Thatis, God can enable us to live so that weare always “prepared,” or ready, to giveliberally to “every good cause.” WILLIAMS Asdifficult as it may seem for some, God canorchestrate His kingdom through us inthis manner, so that the needs of someare always matched by the surplus ofothers. From this passage, it seems clearthat this is the preferred manner.However, God must have a spiritual andalert people through whom to do this, forthe workings of God are accomplished inus by means of Divine fellowship and arobust faith. That is what this text isteaching.

This is an area of spiritualliberty, and is largely determined by howwe avail ourselves of Divine fellowshipand supplies. If Christ died to “reconcile”us to God (Eph 2:16), is interceding forthose who are coming to God (Heb 7:25),and we have been called into thefellowship of the Son of God (1 Cor 1:9).How can the work of the Lord beaccomplished outside of intimacy with

Christ? Is the assistance of needybrethren a matter of mere fund raising?Is that the manner in which the work ofthe Lord is supported? The financialmongers have convinced the modernchurch that estate planning, shrew fundraising techniques, and the likes are anappropriate manner in which to supportthe work of the Lord. In fact, if it was notfor such measures, many professed“ministries” would utterly fail.

While it is true that we are notdealing with matters of law here, orthings to be bound upon the consciences

of men, we are dealing with the mannerin which God accomplishes His work.This is how He works within His people“that which is well pleasing in His sight”(Heb 13:21). The nature and length ofPaul’s writing on this subject confirmsthis is the case He does not want thebrethren in Corinth to give out of a senseof outward compulsion, or to give out of asense of great loss. That is not the kind ofgiving that pleases God, even if itmanages to apparently meet the need.

Paul promotes giving bybuttressing the faith of the people. Heunveils to them the manner in which Godworks, and the good things that takeplace within the context of Divineblessing and fellowship. He confirms thatin the real working of the Lord, everyoneis given advantages, and none are causedto suffer disadvantage because of theirinvolvement.

TO EVERY GOOD WORK“ . . . to every good work.” Other

versions read, “for every good deed, “ NASB

“all kinds of good work,” NJB “to share

with others,” NLT “to give joyfully toothers,” LIVING “to do any good deed aswell,” IE “for all good works,” WEYMOUTH “forevery good cause,” WILLIAMS “for every goodwork and charitable donation.” AMPLIFIED

“Every good work” is defined byGod’s revealed purpose, not by shrewdand crafty men. These are the “goodworks which God hath before ordainedthat we should walk in them” (Eph 2:10).When God is said to comfort our heartsand establish us in “every good word andwork,” it is within the framework of Hisown will (2 Thess 2:17). These are theonly “good works” in which truefruitfulness can be realized (Co l 1:10).Dorcas, for example, was a woman said tohave been “full of good works” (Acts 9:36).And, what kind of “good works” did shedo? We are told that she made “coats andgarments” for the widows with whom shecompanied (Acts 9:39). She was filledwith the “good works” which God hadordained for her – works in which shewas to walk.

If it was difficult to speak withthe Corinthians about these matters, it iseven more toilsome to speak with ourpeers about them. The theological watershave been so muddied by the prattle ofreligious opportunists that it is as thoughwe descend into the murky deepwhenever we have to deal with suchthings. Now we not only have the naturallusts of men with which to contend, but aplethora of religious careers, institutions,campuses , l i terature empires ,entertainment media and the likes, aswell. The whole situation has beengreatly complicated by the near-totalseparat i on o f any Chr i s t iancommunication concerning finances fromthe Scriptures themselves. Some havedared to make feeble attempts to justifytheir approach to money by distortingcertain words of Scripture, making ahearty effort to bend them around theirown programs. However, precious few arethose who deliver anything remotelysimilar to the things Paul is affirming inthis text.

AN APPLICATIONIn one of His accounts, Jesus

spoke of a set of circumstances thatprecisely show what is intended by thisstrain of teaching. Some receive asurplus in order that they may meet the

Is the assistance of needy brethren a matter of merefund raising? Is that the manner in which the work ofthe Lord is supported? The financial mongers haveconvinced the modern church that estate planning,shrew fund raising techniques, and the likes are anappropriate manner in which to support the work of theLord.



need of others. Our Lord spoke of acertain beggar named Lazarus who was“full of sores.” Every day this poor manwas placed “at the gate” of a man whowas rich – or had a surplus. Lazarus wasnot a man laden with inordinate desires.Jesus said he only was “longing to be fedwith the crumbs which were falling from

the rich man’s table.” NASB We know fromthe outcome of this circumstance that therich man did not minister to poor andafflicted Lazarus. He had the resources.They were given to him by God. We knowthat, like Lazarus, he was a Jew, for heconsidered Abraham to be his “father.”But he did not “distribute” his goods, or

share his surplus (Luke 16:20-31). Hechose to reject a compassionate spirit.

I wonder how many needy peoplehave been placed before our gate whenwe were enjoying a surplus from theLord? It certainly is something worthy ofsome extended thought.

HE HATH DISPERSED ABROAD

“ 9a As it is written, He hathdispersed abroad . . . ”

Being himself filled with theSpirit, Paul now turns again to theScriptures. There is where the “seed” forproper thinking and fruitage is to befound! There can be no “sound doctrine”(2 Tim 4:3), or speaking things “whichbecome sound doctrine” (Tit 2:1), withoutresorting to the Word of God. I wellremember some few years ago (1993),when I was on staff in a Christianinstitution. Monthly letters were sent tosupporters and potential supporters ofthe institution in which certain appealswere made for contributions. Havingbeen asked to write some of these letters,I sought to associate giving with theWord of God. I was forthrightly told thatI used too much Scripture. The letter wasnot intended to be a means of teaching ,but a practical effort to gain the supportof the people. I noticed from succeedingletters that those who followed meapparently bought into that idea.

The point to be seen here is thatthere is a certain manner in which theHoly Spirit approaches such practicalmatters as giving. It is on the part ofwisdom to give heed to HOW He speakson such things, and learn to become deafto the contradicting words of men.

IT IS WRITTEN“As it is written . . . ” Other

versions read, “As it is said in theWritings,” BBE “according as it is written,”DARBY “As the Scripture says,” NJB “It is asthe Scriptures say,” LIVING and “It is likewhat this Scripture says.” IE

The words “it is written” occur atleast eighty times in Scripture. In the

vast majority of those times, thereference has to do with “the Scriptures”or “the Word of God.” Men employing thislanguage include Joshua (Josh 8:31),

David (1 Kgs 2:3), Josiah (2 Kgs 23:21),Nehemiah (Neh 10:34), Daniel (Dan9:13), Jesus (John 6:45), Peter (Acts1:20), Stephen (Acts 7:42), and Paul (1Cor 9:9). In the New Covenant writings(Matthew through Revelation), there areforty-nine references to the Scriptures.

If there was any question aboutthe authenticity or validity of what iswritten, such references would beentirely out of order. To call upon thesaints to consider what is written, yet isfundamentally flawed, incorrect, or not tobe trusted, is a notion befitting only of afool. If there are additions orinterpolations in Scriptures that are to beignored, then how can men possibly beadmonished to resort to them? How canman “live by every word of God” if it isnot available to them, or has become

diluted with the thoughts of mere men?

Those who have a penchant forthe “original manuscripts,” “the original

language,” and the “autographed copies,”must explain to us why no suchdocuments are in existence. If God has,indeed, only inspired the originaldocuments, then how is it that He did notmake provision for them to bemaintained – like He did, for a while,with the “tables of the covenant” (Heb9:4)?

For about sixty years (2005) nowa tiny papyrus fragment of the Gospel ofJohn has been the oldest "manuscript" ofthe New Testament. This manuscript(P52) has generally been dated to A.D.125. The oldest complete Bible is thoughtto be the Codex Sinaiticus, which isbelieved to be from the fourth century(A.D. 330-350).

Without laboring this somewhatdistasteful subject, this hardly seems to

SECTION A.D. 200 A.D. 250 A.D. 300 A.D. 350 A.D. 450

Matthew P45 B Sinaiticus Alexandrinus

Mark P45 B Sinaiticus Alexandrinus

Luke P4, P45, P75 B Sinaiticus Alexandrinus

John P66 P45, P75 B Sinaiticus Alexandrinus

Acts P45 B Sinaiticus Alexandrinus

Romans-Hebrews P46 B Sinaiticus Alexandrinus

James-Jude P72, B Sinaiticus Alexandrinus

Apocalypse (Rev) P47 Sinaiticus Alexandrinus

TABLE OF OLDEST BIBLE MANUSCRIPTS



be a good foundation for building asystem of theological thought around“original manuscripts” – what was“written.” It seems to me that the properapproach to Scripture must have theAuthor of Scripture at its heart. At somepoint, we must possess a faith that theGod who calls upon us to believe HisWord, and affirms that it is the means bywhich spiritual life is sustained, musthave been imminent in the affairs ofmen, so that His Word has beencontinually available to us. If this is notthe case, then references such as the onebefore us, have no comforting quotient,nor can we guarantee that the Scripturesare able to make us “wise untosalvation,” being “profitable for doctrine,

for reproof, for correction, for instructionin righteousness: that the man of Godmay be perfect, thoroughly furnishedunto all good works” (2 Tim 3:15-17).

I understand there are someareas of scholastic difficulty that mayconfront us, but in all of it, our faith mustbe in God, who has promised “he thatbelieveth shall not be confounded,” or“put to shame” NKJV (1 Pet 2:6)

HE HATH DISPERSED ABROAD“ . . . He hath dispersed abroad...”

Other versions read, “He scatteredabroad,” NASB He has sent out far andwide,” BBE ‘He has dispersed abroad,”DOUAY “He has distributed freely,” ESV “Hegave out without stint ,” NJB “Godly peoplegive,” NLT “He scatters everywhere,” ISV

and “He [the benevolent person] scattersabroad.” AMPLIFIED

This is a quotation from the 112th

Psalm, which is a Psalm about the godly(Psa 112:1-9). This is about “the manthat feareth the LORD, that delightethgreatly in his commandments” ( v 1).This is not the description of a manunder a particular covenant, but of onewho fears God and thoughtfully andthoroughly obeys Him. Such a man mighthave lived prior to the Old Covenant –like Abel, Enoch, Noah, Abraham, Isaac,Jacob, or Joseph. He might have livedduring the Old Covenant, like Moses,Aaron, Joshua, David, or one of the holyprophets. Or, he might have lived duringthe New Covenant, like Paul, Timothy,Titus, or Philemon. Regardless of thetime during which such a person lives,here are the spiritual traits that

will identify him. We will find them to beunvarying in all ages.

K Fears the Lord (1a).

K Del ights great ly in Hiscommandments (1b).

K His seed is mighty on the earth (2a).

K The generation of the upright will beblessed (2b).

K Wealth and riches shall be in hishouse (3a).

K His righteousness endureth forever(3b).

K To him there arises light in darkness(4a).

K He is gracious and compassionate(4b).

K Shows favor and lends (5a).

K Guides his affairs with discretion(5b).

K Shall not be moved (6a).

K He is held in remembrance (6b).

K He shall not be afraid of evil tidings(7a).

K His heart is fixed, trusting in theLord (7b).

K His heart is established (8a).

K He shall not be afraid of his enemies(8b).

K Disperses and gives to the poor (9a).

K His horn is exalted with honor (9b).

With the expertise of a spiritualtactician, Paul extracts one, maybe two,of these traits, and brings them to bearupon the situation with which he isdealing.

K Shows favor and lends (5a).K Disperses and gives to the poor (9a).

In doing this, Paul has nowassociated giving with fearing God andkeeping His commandments – for that isthe kind of man being described in the112th Psalm. Specifically Paul says, “Hehath dispersed abroad,” or “scattered” hisseed over a wide area. He has done whatPaul said: sowed “bountifully.” That isnot what the man who fears God ought todo, it is what he has done – “he hathdispersed . . . ” And what is it that he hasdispersed, or “scattered abroad”? It is the“wealth and riches” that God has placed“in his house” (Psa 112:3).

The person who fears and obeysthe Lord is given wisdom to handle hisriches, or surplus, correctly. He fulfillsthe word spoken to those who have aregular surplus: “Charge them that arerich in this world, that they be nothighminded, nor trust in uncertainriches, but in the living God, who givethus richly all things to enjoy; that they dogood, that they be rich in good works,ready to distribute” (or share) – 1 Tim6:19).

It seems to me that the proper approach to Scripturemust have the Author of Scripture at its heart. At somepoint, we must possess a faith that the God who callsupon us to believe His Word, and affirms that it is themeans by which spiritual life is sustained, must havebeen imminent in the affairs of men, so that His Wordhas been continually available to us.



If this is what the person doeswho fears God and keeps Hiscommandments, then what may be said

of the professing believer who does notsow his surplus bountifully, and out of alove and consideration for the saints of

God? How will God regard such a man?As you know, the Spirit will apply that toour hearts.

HE HATH GIVEN TO THE POOR

“ 9b . . . He hath given to the poor. . .” Other versions read, “he gives to thepoor,” NRSV “He gave to the poor,” NAS “Tothe needy he gave,” NLT and “givesgenerously to the poor.” LIVING

There is something else that isdone by the one who fears God and keepsHis commandments. He “gives to thepoor.” The Psalmist said he “is graciousand lends” NASB (Psa 112:5), and “hasgiven freely to the poor” NASB (Psa 112:9).

The matter of giving to the poorcan be approached from Mount Sinai.Much of the Law addressed this subject.

K One of the reasons for the seventhyear land sabbath was “that the poorof thy people may eat” (Ex 23:11).

K When harvesting a vineyard, theIsraelites were to consider the poor.“And thou shalt not glean thyvineyard, neither shalt thou gatherevery grape of thy vineyard; thoushalt leave them for the poor andstranger: I am the LORD your God”(Lev 19:10).

K Solemnly the people were told toleave the corners of their fields, notreaping that area of them. “Andwhen ye reap the harvest of yourland, thou shalt not make cleanriddance of the corners of thy fieldwhen thou reapest, neither shaltthou gather any gleaning of thyharvest: thou shalt leave them unto

the poor, and to the stranger: I amthe LORD your God” (Lev 23:22).

K Because the poor would always beamong them, Israel was told to opentheir hand wide to them. “For thepoor shall never cease out of theland: therefore I command thee,saying, Thou shalt open thine handwide unto thy brother, to thy poor,and to thy needy, in thy land” (Deut15:11).

K Again Israel was told of the poor:“But thou shalt open thine hand wideunto him, and shalt surely lend himsufficient for his need, in that whichhe wanteth” (Deut 15:8).

God did not leave our concern forthe poor in obscurity, but spoke plainlyabout it. Further, the focus was on thepoor of their brethren, as each of thetexts above clearly affirm.

Jesus spoke of those whoministered to or withheld clothing, food,

and drink from his “brethren” (Matt25:40).

The truly godly man does notminister to poor saints because God hascommanded him to do so – although if hecan find no other reason, that is true.Rather, his faith in God and love of thebrethren will move him to do this.

James would call this visiting, orministering to, “the fatherless andwidows in their affliction” (James 1:27).The Apostles would refer to it in thesewords, “we should remember the poor”(Gal 2:10). Adding a little differentperspective on the matter, Solomonwould say, “He that hath pity upon thepoor lendeth unto the LORD; and thatwhich he hath given will He pay himagain” (Prov 19:17).

The godly man does not see hisresources as his own. They are given tohim by God – entrusted into his care inorder for uses that will confirm personalfaithfulness, and bring glory to God.

HIS RIGHTEOUSNESS REMAINS FOREVER

“ 9c . . . His righteousnessremaineth for ever.” Other versionsread, “His righteousness abides forever,”NASB “his righteousness is forever,” BBE “hisbenevolence remaineth forever,” GENEVA

“his uprightness stands firm for ever,” NJB

“Their good deeds will never beforgotten,” NLT “His good deeds will be anhonor to him forever,” LIVING “his deeds ofcharity go on forever,” WILLIAMS “his

almsgiving continues forever,” MONTGOMERY

and “His deeds of justice and goodnessand kindness and benevolence will go onand endure forever! AMPLIFIED

The truly godly man does not minister to poor saintsbecause God has commanded him to do so – although ifhe can find no other reason, that is true. Rather, hisfaith in God and love of the brethren will move him todo this.



Solomon says essentially thesame thing in Proverbs 21:21: “He thatfolloweth after righteousness and mercyfindeth life, righteousness, and honor.”The point is that the individual whoconsistently seeks righteousness willconduct himself righteously. Jesus saidof such a pursuit, “But seek ye first thekingdom of God, and His righteousness;and all these things shall be added untoyou” (Matt 6:33). The point here is thatthe godly person is consistent in theproper use of his resources. His giving isnor sporadic, and his eyes do not fail tosee the opportunities that are placedbefore him.

If this is taken to be descriptive of

God’s righteousness, the statement ismuch like that of Isaiah 51:8; “For themoth shall eat them up like a garment,and the worm shall eat them like wool:but My righteousness shall be for ever,and my salvation from generation togeneration.” This, however, is not thepoint of this text. This is Paul’selaboration on the “cheerful giver,” whosegiving is considered a deed ofrighteousness. The “righteousness” ofreference is the beneficent deeds of theman who fears God and keeps Hiscommandments.

By saying “his righteousnessremaineth for ever,” Paul means thatsuch works transfer into the world tocome, following him after his life in thisworld has ended. As it is written,“Blessed are the dead which die in theLord from henceforth: Yea, saith theSpirit, that they may rest from theirlabors; and their works do follow them”(Rev 14:13).

Such righteous deeds are donebecause the individual has availedhimself of the things that “accompanysalvation” (Heb 6:9). By so doing,“brotherly kindness” is made known inconsiderate and faithful deeds ofkindness – deeds which do not fail, orfind a terminal point in this world. As itis written, “And beside this, giving alldiligence, add to your faith virtue; and tovirtue knowledge; and to knowledgetemperance; and to temperance patience;and to patience godliness; and togodliness brotherly kindness; and tobrotherly kindness charity. For if thesethings be in you, and abound, they makeyou that ye shall neither be barren norunfruitful in the knowledge of our Lord

Jesus Christ . . . if ye do these things, yeshall never fall: for so an entrance shallbe ministered unto you abundantly intothe everlasting kingdom of our Lord andSavior Jesus Christ” (2 Pet 1:5-11).

In this masterful presentation ofthe case, Paul has linked ministering tothe needs of the brethren to severalthings.

K Fellowship (8:4).

K Giving oneself to the Lord (8:5).

K Grace (8:6,7).

K Abounding (8:7).

K The sincerity of ones love (8:8).

K Following the example of ChristJesus (8:9).

K The salvation wrought out by the

Son of God (8:9).

K A willing mind (8:12).

K Supplying the want of their brethren(8:14).

K A ready mind (8:19).

K Ministering to the saints (9:1).

K A willingness that provokes others(9:2).

K Giving as a matter of bounty (9:5a).

K Not being covetous (9:5b).

K Sowing and reaping bountifully (9:6).

K Purposing in the heart (9:7a).

K Not giving grudgingly (9:7b).

K Giving cheerfully (9:7c).

K Being loved by God (9:7d).

K God causing all grace to aboundtoward us (9:8a).

K Having all sufficiency in all things(9:8b).

K Abounding to every good work (9:8c).

K In fulfillment of Scripture, dispersingabroad (9:9a).

K In fulfillment of Scripture, giving tothe poor (9:9b).

K In fulfillment of Scripture,p o s s e s s i n g a n e n d u r i n grighteousness (9:9c).

There are twenty-five Divineassociations with taking up a collectionfor the poor saints. The person who is“unskillful in the word of righteousness”(Heb 5:13), could never make theseassociations. Those who cannot “rightlydivide,” or “correctly handle the word oftruth” NIV are oblivious of these adjunctsto the matter of giving. But giving isconnected to these realities, and whenthose connections are perceived theyprovide a stronger incentive than themost demanding law or most threateningjudgments.

The point is that the individual who consistently seeksrighteousness will conduct himself righteously. Jesussaid of such a pursuit, “But seek ye first the kingdom ofGod, and His righteousness; and all these things shallbe added unto you” (Matt 6:33). The point here is thatthe godly person is consistent in the proper use of hisresources.



GODLY REASONINGThis is a sterling example of godly

reasoning, and of the superiority ofperception to feeling or raw emotion. It ispossible to play upon the harp of emotionso that a person gives only to gain relief

from the misery brought on by a smittenconscience. It is also possible to motivatepeople to give because they imagine theywill gain financially and materially fromthe activity. However, when people givebecause they have gained a grasp of the

truth as it is in Jesus, and because theylove the saints, they have given out of themost noble incentives. Their gifts are athank offering to God, given cheerfully,and to aid their brethren, and confirmingtheir trustworthiness.

HE MINISTERS SEED TO THE SOWER

“ 10a Now He that ministerethseed to the sower . . . ” Other versionsread, “He who supplies seed to thesower,” NKJV “He who gives seed forputting into the field,” BBE “He thatfindeth seed to the sower,” GENEVA “TheOne who so freely provides seed for thesower,” NJB “For God is the One who givesseed to the farmer,” NLT “He who issupplying seed to the sower,” YLT “Godgives seed to the man who plants,” IE

“God who continually supplies seed to thesower,” WEYMOUTH and “He who alwayssupplies the sower with seed.” WILLIAMS

Here is a refreshing view of theLord: “He who is supplying seed to thesower!” YLT For Paul, this is a deep desirefor the saints in Corinth. However, it isbased upon the nature of God, and of Hisdealings with His people – matters thatare revealed in the Scriptures.

It was God who first brought forththe seed. “And God said, Let the earthbring forth grass, the herb yielding seed,and the fruit tree yielding fruit after hiskind, whose seed is in itself, upon theearth: and it was so. And the earthbrought forth grass, and herb yieldingseed after his kind, and the tree yieldingfruit, whose seed was in itself, after hiskind: and God saw that it was good” (Gen1:12). As our text confirms, God did notwithdraw from His creation, but is stillministering “seed to the sower.”

God even marshals all of naturein order that seed might be brought forthfor the sower. Isaiah declared, “For as therain cometh down, and the snow fromheaven, and returneth not thither, butwatereth the earth, and maketh it bringforth and bud, that it may give seed tothe sower, and bread to the eater: soshall my word be that goeth forth out ofmy mouth: it shall not return unto me

void, but it shall accomplish that which Iplease, and it shall prosper in the thingwhereto I sent it” (Isa 55:11).

Who Is the “Sower?”First, the “sower,” as Paul is

using the term in this passage, refers tothe person who is cheerfully giving to theneeds of the saints. Thus he has alreadyencouraged liberal offering for the poorJewish brethren by reminding theCorinthians, “But this I say, He whichSOWETH sparingly shall reap alsosparingly; and he which SOWETHbountifully shall reap also bountifully” (2Cor 9:6). Now He brings the Lord into thematter, affirming that He is the Supplier

of resources.

There are several preliminarythings to be seen in the phrase, “He thatministereth seed to the sower” – a sayingthat is pregnant with meaning.

K The Source of seed, whether it is forthe field or for the saints, is GodHimself – “He that ministereth.”

K He supplies the seed continually –“continually supplies,” WEYMOUTH and“always supplies.” WILLIAMS

K It is the SOWER that receives theseed, not the one who does not sow –“to the sower.”

K A “sower” is one who is givingwillingly (2 Cor 8:12).

K A “sower” is a “cheerful giver” (2 Cor9:7).

K A “sower” is one who is not covetous(2 Cor 9:5).

K Seed to “sow” is equated with thesurplus, or “abundance” from whicha person gives – as defined in 2Corinthians 8:14.

K Strictly speaking, an “abundance,”surplus, or more than is needed, isdefined by God, not man.

The Spirit has already said thatGod is imminent in the affairs of Hispeople, giving an abundance to some, inorder that they might supply the lack ofanother (2 Cor 8:12-15). Now He fortifiesthis teaching with the powerfulaffirmation of an unwaveringcharacteristic of the Lord.

GOD GIVES SOMETHING TO GIVE

The Spirit has already said that God is imminent in theaffairs of His people, giving an abundance to some, inorder that they might supply the lack of another (2 Cor8:12-15). Now He fortifies this teaching with thepowerful affirmation of an unwavering characteristicof the Lord.



What does it mean for God to“minister seed to the sower?” For thefarmer, it means God gives himsomething to plant, whether for a field ofgrain, a vineyard, or an olive garden. Inthis text, it means God gives theindividual resources to give to Hispeople. It goes without saying that it isnot wise to use such resources forpersonal uses.

How Can We Know?If one wonders how it is possible

to distinguish such resources, I answerthat it cannot be by means of a static andlifeless procedure. The “just shall live byfaith” (Rom 1:17; Gal 3:11; Heb 10:38),and it is only by living in this mannerthat a person can know what God has“ministered” to him. Everything inspiritual life depends upon faith – anunwavering knowledge of anddependence upon the living God.

God illuminates and directs His

people within the context of theirfellowship with Him. It is as they “walkin the light” (1 John 1:7), “walk in theSpirit” (Gal 5:16-17), and “walk by faith”(2 Cor 5:7,) that He directs their paths.To say it another way, when we areconscious of the Lord, and He is in ourthoughts, we will tend to see and do theright thing. This is precisely what Peterwas referring to when he wrote,“According as His divine power hathgiven unto us all things that pertain untolife and godliness, through the knowledgeof Him that hath called us to glory andvirtue” (2 Pet 1:3). Another version reads,“through the [full, personal] knowledge ofHim.” AMPLIFIED “The knowledge of Him”refers to our involvement with God – like

a husband knowing his wife (as in Gen4:1,5; Matt 1:25).

Those who live expecting God tostrike them, so to speak, with athunderbolt to get their attention anddirect them, are not wise. God cancertainly arrest a person’s attention byviolent interruptions, and let us make nomistake about it. However, that is notthe mode of operation in Christ Jesus. Itis as we are “looking to Jesus” (Heb 12:1-2) that we are directed with His “eye,”not His rod. Thus God said throughDavid, “I will instruct thee and teachthee in the way which thou shalt go: Iwill guide thee with Mine eye. Be ye notas the horse, or as the mule, which haveno understanding: whose mouth must beheld in with bit and bridle, lest they comenear unto thee” (Psa 32:8-9). The latterpart of this text – “lest they come nearunto thee” – can be rendered, “lest theykick against thee.” CALVIN Some versionsread, “Otherwise they will not come near

to you,” NASB or “they will not come toyou.” NIV The KJV emphasizes that thehorse or mule that must have a bit andbridle tend to be rebellious, and must beforced to do their master’s will. The otherversions emphasize the lack of affinitysuch beasts have with their master.

From the New Covenantperspective, being guiding with God’s eyeis not one of several options. There reallyis no provision for “bit and bridle” peoplein Christ Jesus. Just where would theyfit in? The New Covenant is associatedwith an ongoing change within itsconstituents – a change that is facilitatedby the Holy Spirit Himself, and is from“one degree of glory to another” NRSV (2

Cor 3:18). The New Covenant involvesGod shining into our hearts “with thelight of the knowledge of the glory of Godin the face of Christ Jesus” (2 Cor 4:6). Itinvolves “a new creation,” where oldthings “pass away” and “all thingsbecome new” (2 Cor 5:17). Exactly wheredoes a recalcitrant and wayward spirit fitinto that scenario?

The New Covenant is one inwhich reconciliation with God is realized(Rom 5:10), His laws are written uponthe heart and put into the mind (Heb10:16), and a new heart and a new spiritare received (Ezek 36:26). In salvation weare called “into the fellowship” of God’sdear Son (1 Cor 1:9), and become “onespirit” with Him (1 Cor 6:17). All of thisprovides a framework in which weactually walk with God, andconsequently come to increase “in theknowledge of God” (Col 1:10). There isnot a hint of a salvation from God inChrist Jesus in which these involvementsare not realized.

The Relevance of This to Our TextGod ministers “seed to the sower”

within the context of newness of life andits ordained involvements. That is theenvironment in which every salvationalbenefit is realized. It is the context ofevery single facet of participation. If aperson chooses to walk by sight instead ofby faith, or live in the flesh instead of inthe Spirit, all of these benefits areforfeited. There simply are no covenantalprovisions and benefits that come tothose who choose to live in the realmfrom which Jesus has delivered us.

No one will receive an abundanceof “seed” to be used in God’s work if theyquench the Spirit by walking in the fleshand being a friend of the world. When the“mind of the flesh,” or the “carnal mind,”becomes dominant in the individual, theDivine supply line is cut off. In that case,religion cannot extend beyond meretheory. There is, in such a case, noparticipation, no power, no promise, andno partaking – none at all! A personcannot participate in the blessings of Godwhile living in contradiction of them. TheLord will not draw near to those who findHim repulsive, or direct those who havea penchant for walking contrary to Him.All of this seems so elementary, and yetthose who perceive it appear to be few.

God illuminates and directs His people within thecontext of their fellowship with Him. It is as they “walkin the light” (1 John 1:7), “walk in the Spirit” (Gal 5:16-17), and “walk by faith” (2 Cor 5:7,) that He directs theirpaths. To say it another way, when we are conscious ofthe Lord, and He is in our thoughts, we will tend to seeand do the right thing.



HE MINISTERS BREAD FOR FOOD

“ 10b . . . both minister bread foryour food . . . ” Other versions read, “Hewho supplies . . . bread for food,” NKJV “Hewho gives . . . bread for food,” BBE “willminister likewise bread for food,” GENEVA

“The One who so freely provides . . . foodto eat” NJB “For God is the One whoprovides . . . bread to eat,” NLT “He who issupplying . . . bread for food,” YLT “He willgive him bread to eat,” IE “God whocontinually supplies . . . bread for eating”WEYMOUTH and “He who always supplies. .. the eater with bread.” WILLIAMS

Whether it is “seed” for sowing or“bread” for eating, it all comes from theLord. Israel provides the most sterlingexample of this reality. During theirwilderness journey it is written that Godfed them with bread “in the wilderness”(Ex 16:32). It was a different kind of

bread – a miraculous bread – that hadmarvelous utility for those who weretraveling through the wilderness.

God is still providing the staplesof life – “bread for your food.” Jesustaught us to pray, “Give us this day ourdaily bread” (Matt 6:11). Again, thedepiction of this kind of provision is seenin the journeying Israelites. God gavethem manna that was to be gathered“daily.” The people were to gather “acertain rate every day” (Ex 16:4-5). Asurplus of provision was given to themonly when it was needed – the day beforethe Sabbath. On that day, the Lord gavethem “the bread of two days” (Ex 16:29).

The ministration of bread “foryour food” postulates a traveling posture– one in which we are strangers and

pilgrims in the earth. It views dailyprovisions as “necessary uses” (Tit 3:14).

The point that Paul is making isthat he by no means desires for any ofthe Corinthians to be short of their needsbecause they have given to the poorsaints in Jerusalem. He desires for Godto fully supply their bread, without anyreduction in it – even though they give abountiful offering to their needybrethren.

When there is a noble causetoward which the saints haveopportunity to contribute, let us be swiftto confirm that we desire that Godminister bread for their food as well asthe ones who stand in need. Although wework in order to eat, our food – all of it –comes from the Lord.

HE MULTIPLES THE SEED THAT IS SOWN

“ 10c . . . and multiply your seedsown . . . ” Other versions read, “multiplythe seed you have sown,” NKJV “multiplyyour seed for sowing,” NASB “supply andincrease your store of seed,” NIV “supplyand multiply your seed for sowing,” NRSV

“supply and multiply your resources,” RSV

“will take care for the growth of yourseed,” BBE “supply and make abundantyour sowing,” DARBY “will provide you withample store of seed for sowing,” NJB “giveyou more and more seed to plant,” LIVING

“God will also give you plenty of seed,” IE“will supply you with seed and multiplyit,” WEYMOUTH “will supply and makeplenteous your seed,” MONTGOMERY and “willprovide and multiply your [resources for]sowing.” AMPLIFIED

Here is a most refreshing concept:God can give His people more seed tosow. He can multiply what they have togive. During the Law, God promisedIsrael that if they walked according toHis ways, He would bless theirstorehouses. “The LORD shall commandthe blessing upon thee in thystorehouses, and in all that thou settest

thine hand unto; and he shall bless theein the land which the LORD thy Godgiveth thee” (Deut 28:8). The“storehouse” is where the seed was kept,and differed from the “barn,” where theharvest was stored. Thus Jesus said ofthe ravens, “Consider the ravens: for theyneither sow nor reap; which neither havestorehouse nor barn; and God feedeththem: how much more are ye better thanthe fowls?” (Luke 12:24).

In our text, of course, the Lord isnot speaking about agricultural seed, butparticularly of the financial “seed” that is“sown” in the support of the needybrethren. He is speaking of the

“abundance,” or “surplus” mentioned inthe eighth chapter (8:14). This meansmore than abundantly meeting YOURneeds. This is the sowing that has to dowith “abounding unto every good work.”Let me remind you again how Paul hasstrengthened our hearts by proclaimingwhat God is “able” to do. “God is able tomake it up to you by giving youeverything you need and more, so thatthere will not only be enough for yourown needs, but plenty left over to givejoyfully to others” LIVING (2 Cor 9:8).

All of this presumes the presenceof several spiritual virtues – virtues thatwe cannot afford to be without.

He is speaking of the “abundance,” or“surplus” mentioned in the eighth chapter(8:14). This means more than abundantlymeeting YOUR needs.



K A certain detachment from thispresent evil world.

K A faithful steward.

K A sensitivity to the will of the Lord.

K A “ready,” forward, and willing mind.

K A fervent love for the brethren.

K That the individual is walking in thelight.

K That the person is looking foropportunities to honor God with hissubstance.

K That there is a dependency upon theLord for daily necessities, and asurplus to be used by God.

K That the believer wants to have a lotof seed to sow.

K That there is an inclination to beprepared, or be “ready unto everygood work.”

K That the person is not covetous.

K That the person is a cheerful giver.

K That the person is walking in thenewness of life.

As in any of the “good works” thatGod has ordained, “that we should walkin them,” it is assumed that the peoplehave diligently prepared themselves tobe used by God. As it is written, “If aman therefore purge himself from these,he shall be a vessel unto honor,sanctified, and meet for the master's use,and prepared unto every good work ” (2Tim 2:21), and is not “reprobate untoevery good work,” as those who deny Himin their works (Tit 1:16).

It simply is not possible to divorcewhat we do from who we are. Our worksare our character are married; our deedsand our nature always travel together.

HE INCREASES THE FRUITS OF RIGHTEOUSNESS

“ 10d . . . and increase the fruits ofyour righteousness.” Other versions read,“increase the harvest of yourrighteousness,” NASB “increase the fruits ofyour benevolence,” GENEVA “make theharvest of your uprightness a biggerone,” NJB “produce a great harvest ofgenerosity in you,” NLT “so that you cangive away more and more fruit from yourharvest,” LIVING “make your righteousnessgrow into a fine harvest,” IE “cause youralmsgiving to yield a plentiful harvest,WEYMOUTH “enlarge the harvest which yourdeeds of charity yield,” WILLIAMS “increase

the harvest springing up from youralmsgiving,” MONTGOMERY “increase thefruits of your righteousness [whichmanifests itself in active goodness,kindness, and charity],” AMPLIFIED and“and, for harvest, the satisfying bread ofdeeds well done.” PHILLIPS

Ordinarily “fruit” is associated

with what is harvested and placed in thebarn for the use of the one who did thesowing. Here, however, “righteousness”is applied to the giving itself, and the“fruits” to the outcome of the giving, notthe target of it. There is an objective forall righteous expressions. They are notan end of themselves. Like all righteousdeeds, giving produces a God-honoringharvest. For example, the help of theneedy is not an end of itself. The fact thatthe saints have helped those in need doesnot conclude the matter. Paul is askingthe Lord to increase the result of their

giving – to enhance the outcome of theirgift.

The principle is stated earlier inthis book. It is a principle that pervadesevery aspect of kingdom activity. “For allthings are for your sakes, that theabundant grace might through thethanksgiving of many redound to the

glory of God” (2 Cor 4:15). When the poorsaints in Jerusalem received the gift,Paul is praying that a great eruption ofthanksgiving to God will occur, therebyincreasing the fruits of theirrighteousness. That is, more and moreglory will be brought to the Lord.

An ExampleGod is not glorified when no

association is made between the giftreceived and the God who enabled it.Take, for example, the great miracles ofChrist Jesus. On one occasion, Heconfronted ten lepers who cried out toHim, “Jesus, Master, have mercy on us.”When Jesus saw them He said, “Go showyourselves to the priests.” The Scripturestell us, “And it came to pass, that, as theywent, they were cleansed.” Jesus hadsown precious seed into that hopelesssoil. What kind of glory will be brought tothe Lord in the harvest of healing that ityielded. We are told that only “one ofthem, when he saw that he was healed,turned back, and with a loud voiceglorified God.” He “fell down on his face”at the feet of Jesus, “giving Him thanks.”Surely that will be enough. At least therewas one of the lepers that duly honoredthe Lord. After all, as some say, thenumbers are not important.

Jesus is quite sensitive to thewhole situation and responds, “Were

God is not glorified when no associationis made between the gift received and theGod who enabled it.



there not ten cleansed? but where are thenine? There are not found that returnedto give glory to God, save this stranger”(Luke 17:17-18). There was not amultiplication of the “fruits ofrighteousness,” The glory that Godreceived was not appropriate for themeasure of grace that had beendispensed! What Jesus had done wasdeserving of more than the response of asingle man! Ten had been blessed, andten should have given thanks!

Men may grow accustomed tomeager yields, but God does not. Hecannot abide them. That is why Paulexpresses his desire for God to multiplythe harvest of their benevolence.

If it is true that God has so

orchestrated salvation so that – “UntoHim be glory in the church by ChristJesus throughout all ages, world withoutend. Amen” (Eph 3:21) – then “glory” toHim is the only proper outcome of “goodworks.” That is the “increase” that Paulis desiring for the Corinthians. It is anoutcome that cannot be produced byniggardly giving.

This is the kind of “fruit” on whichmen cannot capitalize. It brings nobenefit to “the flesh,” and does notproduce any incentive for insensitivesouls to be benevolent – especially towardthe household of faith. But for the personwho is tender toward the Lord, these“fruits of righteousness” are of thegreatest relevance.

CONCLUSION

The tragic results of a church thathas “fallen away” are becoming more andmore obvious to me. Where such acondition exists there is little or nosensitivity toward God. Men do not liveby faith or walk in Spirit (Heb 10:38; Gal5:16-17). Their hope shrivels and wanesinstead of abounding (Rom 15:13). Theiraffections are not set on things above (Col3:1-2), and they do not abstain fromfleshly lust that war against the soul (1Pet 2:11). The love of the brethrenrecedes into the background, if indeed, itis present at all (1 John 5:24). Men do notpress toward the mark (Phil 3:14), fightthe good fight of faith, or seek to lay holdon eternal life (1 Tim 6:12). They do notcleanse themselves of all filthiness offlesh and spirit, and perfect holiness inthe fear of the Lord (2 Cor 7:1). They arenot found crucifying the flesh, togetherwith its affections and lusts (Gal 5:24).They become carnally minded, and thusdie toward God (Rom 8:6). They becomefriends with the world, and thus becomethe enemies of God (James 4:4). The“flesh” produces more in them than “theSpirit” (Gal 2:19-23), and they do nothear “what the Spirit is saying to thechurches” (Rev 2:7). They no longer “liveby every word of God” (Lk 4:4), “hungerand thirst after righteousness” (Matt

5:6), or “run with patience” the race thathas been set before them (Heb 12:1).Instead of purging out the “old leaven,”they allow it to creep into their presence(1 Cor 5:7). Instead of going “on toperfection,” they remain in a state wherethey need to again be taught the “firstprinciples” (Heb 5:12-6:1). Instead of“denying ungodliness and worldly lusts,”they are overcome by them (Tit 2:11-12).Instead of being “strong in faith,” theyare “weak in the faith” (Rom 4:19-20).

Who does not know that theseconditions are common within theprofessing church? Who is not keenlyaware of the relative rarity of anyonewearing the name of Christ who hasrisen above such woeful deficiencies?

And, what may be said of such acondition? What impact does it have uponthe work of the Lord, true benevolence,preaching the Gospel, and shining aslights in the world? Does anyone imaginethat a fallen condition does not have animpact upon these things? Does the workof God go along even though there isserious fault found among those whowear the name of Jesus? Or does Jesusreally “remove” the churches who stoptheir ears to His admonitions (Rev 2:5)?

The truth of the matter is that adead church does not bring the glory toGod that is intended to occur in ChristJesus. The only glory such a churchbrings to God is to justify Him inexcluding them from His courts. Such a

The glory that God received was not appropriate for themeasure of grace that had been dispensed! What Jesushad done was deserving of more than the response ofa single man! Ten had been blessed, and ten shouldhave given thanks!

The truth of the matter is that a dead churchdoes not bring the glory to God that isintended to occur in Christ Jesus. The onlyglory such a church brings to God is to justifyHim in excluding them from His courts.



Our next Hungry Saints Meeting will be held on Friday, 11/11/2005. In this session, wecontinue our current series of lessons on the Epistle of Second Corinthians. The thirty-ninth lesson will cover verses one through six of the tenth chapter: “EFFECTIVE “EFFECTIVESPIRITUAL WEAPONRY.” SPIRITUAL WEAPONRY.” When once it dawns upon our hearts that the spiritual battlein which we are engaged is of great magnitude, a deep appreciation for effectualspiritual weaponry will be experienced. This lesson will deal with that Divine arsenal.Our meeting will begin at 7:00 P.M. You are invited to bring your family and friendsfor fellowship around the Word of God. Refreshments are served afterward, with a timeof extended fellowship for everyone.

A place where believers can meet, fellowship, be edified, and express themselves.

ADAH’s Webpage: http://wotruth.com/adah.htm -- EVA’s Webpage: http://wotruth.com/Eva.htm

WORD OF TRUTH Website: http://wotruth.com

church will not be given seed to sow. Itwill not be allowed to sow seed in God’sfield. It will not reap the benefits of agreat harvest, or be the cause of

thanksgiving in others. For such thingsto occur in a lifeless church would requireGod to ignore the sacrifice of Christ, anddeny Himself. In such a case the New

Covenant would be nothing more than aphilosophical and unrealistic goal, andthe work of the Holy Spirit a hopelessideal. Such things cannot be!

The Blakely Family: Given, June, Benjamin, Jonathan, and Eva406 South Sergeant Street, Joplin, MO 64801

Telephone: (417) 782-3063, Email: Given ([email protected]) June: ([email protected])

Benjamin ([email protected]), Eva ([email protected])Adah Hutchcraft ([email protected]), Jason Hutchcraft ([email protected])

WORD OF TRUTH FELLOWSHIP Website: http://wotruth.com/wotf/wotindex.htmCOMMENTARY on Romans: http://wotruth.com/Romans.htm

COMMENTARY on Daniel: http://wotruth.com/Daniel.htmCOMMENTARY on Colossians: http://wotruth.com/Colossians.htm

COMMENTARY on Second Corinthians: http://wotruth.com/2Corinthians.htm

FIRST ANNUAL PREACHING FESTIVALFIRST ANNUAL PREACHING FESTIVALSponsoredSponsored byby TheThe Word of Truth Fellowship. November 4-5, Word of Truth Fellowship. November 4-5,2005.2005. Friday:Friday: 7:00-9:007:00-9:00 PM.PM. Saturday:Saturday: 12:312:30-4:00 PM. The0-4:00 PM. Thethemetheme ofof thethe FestivalFestival will be, “The Truth and Its Role In will be, “The Truth and Its Role InSalvation.Salvation. 6-76-7 Messages,Messages, HymnHymn singing,singing, ScriptureScripture quotationsquotationsbyby tthe youth, and provision for audience responses to thehe youth, and provision for audience responses to themessages. This will be a time of rich fellowship in Jesus.messages. This will be a time of rich fellowship in Jesus.

Don DeWelt Prayer Center

Documents

A MINISTRY FOR HUNGRY SAINTS - Word Of Truthwotruth.com/COMMENTARIES-NEW/2ndCorinthians/2Cor-38a.pdf · 2017-05-27 · A Ministry for Hungry Saints, Series on Second Corinthians,