2 Corinthians 9:2 - Homilies By J.r. Thomson

The interest which Christians living in distant lands learned, under apostolic guidance and by the spiritual tuition of the indwelling love of Christ, to take in one another's welfare, was an evidence of the introduction into humanity of a new moral power, a principle of universal love and brotherhood. It is very instructive to see the congregations of Macedonia and of Corinth rivalling one another in the benevolent enterprise of relieving the wants of the mother Church at Jerusalem. Paul evidently encourages this beneficial emulation.

I. ZEAL IN CHRISTIAN BENEVOLENCE IS IN ITSELF GOOD . The languid and unemotional, the cold and calculating, however they may pride themselves upon their justice and reasonableness, are not the people who do the good, the benevolent work of the world. It is good to be zealously affected in a good cause.

II. THE CONTAGIOUSNESS OF ZEAL IS FOUNDED UPON THE SOCIAL NATURE OF MAN . We are members one of another, and it is not desirable, it is not possible, for any person, for any community, to be indifferent to the welfare of others. And the conduct of each has some influence upon the conduct of others. It is not easy to be zealous when all around are unconcerned and inactive, whilst, on the other hand, the spectacle of zealous devotion and self-denial is stimulating and encouraging.

III. THIS EMULATION MAY BE CARRIED TO A PREJUDICIAL EXTENT . It cannot but be acknowledged that emulation may lead to ostentation. Who can question that the motive of some givers to charitable and religious instutions is impure? One wishes to excel another, for the pleasure of triumphing over him, or of cutting a more important figure in the eyes of his fellow men. And thus the true motive is lost sight or, and a moral injury is wrought.

IV. YET IT IS WELL TO FEEL THE FORCE OF A GOOD EXAMPLE AS A PRACTICAL MOTIVE TO ZEALOUS SERVICE . We may learn from the case of others what may be done where there is consecration, self-denial, and prayerful effort. Our apathy may be rebuked, our flagging benevolence revived. It is when the coals are not only kindled, but put together, that the fire burns clear and bright, and gives forth its genial warmth.—T.

2 Corinthians 9:6 - Sowing and reaping.

This is one of those natural analogies which are common to all languages and to all ages. There is sowing and reaping in the history of the individual; the moral bias of his youth may determine the direction of his after life. There is sowing and reaping in the experience of a Christian community; its founders may impart to it an impulse the consequences of which shall be discernible in distant generations. And in this passage the apostle reminds his readers that giving is a kind of sowing, and that, as the husbandman reaps as he has sown, so shall it be in the experience of all benefactors. The liberal shall reap abundantly; the grudging and sparing shall gather a slender crop.

I. THE LAW OF CORRESPONDENCE BETWEEN SOWING AND REAPING IS A JUST LAW . It is an appointment of a God of righteousness. It is in harmony with the principles of his government. Its maintenance is evidently productive of the welfare of Christian society.

II. THIS LAW IS ONE THE OPERATIONS OF WHICH WE CAN IN SOME MEASURE TRACE .

1 . It may be observed that illiberality stunts the spiritual stature of the giver, whilst generosity promotes his growth. There is noticeable in large-hearted and generous natures an expansion which is its own reward; a happy disposition, a constant satisfaction in the result of gifts and efforts; a width of view which removes such from the petty and miserable emotions of envy, jealousy, and suspicion.

2 . In connection with this it may be remarked that the treatment of the generous by others is in itself a rich reward. The liberal man is honoured, appreciated, loved. Small services, slight tokens of respect, are offered him which are evidences of deep feeling, and which cannot be received without gratification. It may be left to observation whether the reverse of this picture is not equally just—whether the mean, selfish, and niggardly do not suffer personal deterioration, and whether they do not receive from their neighbours a merited contempt.

III. THERE ARE OPERATIONS OF THIS LAW WHICH IT IS BEYOND OUR POWER TO TRACE . If we believe that the results of earthly labour extend into the future eternity, what a solemnity does this conviction impart to the principles upon which we are accustomed to act! The labours of the evangelist, the teachings of the pastor, the gifts of the supporters of religion, all bear fruit in the world to come. The nature and the measure of the harvest are largely determined by the way in which the field is tilled and sown in time. A motive this to that diligence and devotedness which is commended in the text by the inspired apostle. Only sow liberally, and by all waters, and, even if you sow in tears, it is promised that you shall reap in joy.—T.

2 Corinthians 9:7 - "A cheerful giver."

Paul here supports his appeal for liberality by a quotation from Old Testament Scripture. The words are almost literally those of the Septuagint Version of the Book of Proverbs. If the most powerful and practical motive to benevolence and especially to almsgiving is that which comes from the incarnation and from the cross of Christ, still all revelation enjoins and commends a virtue which is always beneficial to the giver, even when the advantage to the recipient is questionable.

I. GOD HIMSELF IS A CHEERFUL GIVER . There is no grudging in his benevolence. If he shows mercy, he delights in mercy. If he gives, he gives with open hand and smiling face.

II. CHEERFULNESS IN THE GIVER ENHANCES TO THE RECIPIENT THE VALUE OF THE GIFT . "One may give with his hand and pull it back with his looks." Some benevolent characters give with such a grace that those who receive at their hands think more of the giver than of the gift. Even a trifle in such case is more welcome than a handsome donation from an unsympathizing and uninterested donor. A foreign scholar waited upon a theological professor in London, who was a man well known for his exquisite grace and suavity of manner, to lay before him his position as one of peculiar destitution. That he was assisted, and assisted generously, is certain; but as he left the house he was heard to break forth into the exclamation, "Oh, the modus, the modus, the modus! " i.e. the manner of the giver in the bestowal of his liberality.

III. CHEERFULNESS IN THE GIVER REACTS UPON HIS OWN SPIRITUAL NATURE . He who gives coldly, ungraciously, and grudgingly, is none the better for the act. But the ready, liberal, and cheerful giver is a happier and a more truly Christian man, because of the spirit in which he has discharged a duty and rendered a service.

IV. THERE IS A SPECIAL RECOMPENSE ASSURED TO THE CHEERFUL GIVER . "The Lord loveth him." The Lord sees his own character reflected in that of his servant; he witnesses in the generous and unselfish spirit the fruit of the redemption wrought by his Son, and of the fertilizing operation of his own gracious, free, and beneficent Spirit.—T.

2 Corinthians 9:8 - Abounding grace and abounding service.

Christianity does not come to men, saying, "This is pleasant," or "This is expedient," or "This is what society expects from you, and therefore do it." It comes saying, "This is what God does, and what God requires you to do." It lays the basis for human duty in Divine acts. So with liberality, as in this passage.

I. THE ABUNDANT RESOURCES GOD PUTS AT THE DISPOSAL OF THE CHRISTIAN .

1 . Men are at their best estate altogether dependent, having in themselves nothing, but want, weakness, and sin.

2 . All grace is in God; he has both the power and the disposition to supply every want. It is his nature to bestow; he is the God of grace.

3 . His grace not only gives, it abounds to us. The gift of his Son is the proof of inexhaustible love. So with the gift of his Spirit. In fact, in the gospel there is a generosity of bestowment; no withholding and no grudging.

4 . Christians, as his people, are thus partakers of Divine sufficiency. "All things are yours;" such is the deed of gift in which the heavenly Father places at the disposal of his family all the resources of his nature and liberality.

5 . The liberality of God extends through every stage of individual life, and through every period of the Church's history. His bounties and favours are as the leaves of the forest, the waves of the sea, the stars of the sky—unnumbered and innumerable.

II. THE CORRESPONDING REQUIREMENTS AND EXPECTATIONS OF GOD FROM HIS PEOPLE . Religion consists of two parts—what God does for us, and what God demands from us.

1 . It is taken for granted that the Christian life consists in "good works;" that the disciple of Christ is naturally a worker, whose energies and possessions are to be consecrated to God in his Son. Gifts, services, sympathy, speech, aid,—such are the manifestations of the spiritual life which the Lord of all desires and beholds.

2 . Here is implied a relation between God's works and those of his people. His abounding gifts are to be regarded as

2 Corinthians 9:11 - True enrichment.

The encouragement which the apostle here addresses to the Corinthian Christians, in order to stimulate their liberality, is appropriate to all professed followers of the Lord Jesus. Paul urges that the liberal helper of others is in every respect the wealthier and happier for his generosity. It is not the highest motive, but it is sound and powerful and effective.

I. THE HUMAN NEED OF SUCH ENRICHMENT . Impoverishment is the lot of multitudes; but whilst many are deeply sensible of their temporal needs, it is too often the case that, with regard to spiritual possessions, they boast that they are rich and increased with goods, and know not that they are poor. In fact, we have nothing which we have not received from the free bounty of him who is the Giver of all.

II. THE DIVINE AUTHOR OF SUCH ENRICHMENT . The God of nature supplies the need and relieves the poverty distinctive of our bodily and physical state. The God of grace provides liberally for the wants of the soul, saying to his child, "Son, thou art ever with me, and all that I have is thine." "In everything," says

III. THE VARIETY AND PLENTITUDE OF THIS ENRICHMENT . "In everything," says the apostle. He appears to teach that, as a general rule, it is the ordinance of Providence that the way of liberality should be the way of prosperity. All have known fortunate and wealthy niggards; and all have known generous men who have come to poverty; but such cases are the exception. And if generosity is the way to temporal abundance, a liberal spirit is sure to acquire virtues and excellences. Faith, hope, and love,—all are cultivated in the exercise of liberality; progressive enrichment is the recompense of a large heart and open hands.

IV. THE HUMAN AND EARTHLY RESULT OF THIS ENRICHMENT . This is increase of liberality; the more the generous man receives from God, the more he helps his fellow men.

V. THE ULTIMATE RESULT OF THIS ENRICHMENT . Thanksgiving will be rendered to God, both by the liberal who are enriched, by the grateful recipients of their abundant bounty, and by all who witness the fruit of the Spirit and the evidences of the power of the Saviour's love.—T.

2 Corinthians 9:15 - The unspeakable gift.

The gifts of the Corinthians to their poor brethren in Judaea were welcomed, acknowledged, approved. But every Christian duty and service led the mind of the apostle up to Christ himself. Earthly gifts suggested to his mind that Gift which is heavenly and supreme.

I. GOD 'S GIFT TO MAN .

1 . The Lord Christ is emphatically the Gift of God. He was sent by the Father, and his mission was a proof of the Father's interest and love. All gifts beside are pale and poor, by reason of the splendour and the beauty of this.

2 . The Lord Christ is the unspeakable Gift of God; i.e. so rich and wonderful as not to be capable of a full description. Observe:

II. MAN 'S GRATITUDE TO GOD .

1 . It is often wickedly withheld. Our Lord was despised and rejected of men when he was upon earth; and there are still multitudes who are insensible to his preciousness, and who take no part in the grateful praises of his Church.

2 . It is offered by appreciative hearts. They who have gratefully accepted the boon, who have tasted and seen that the Lord is good,—they are forward to acknowledge the liberality and the loving kindness of the great Giver above.

3 . It is openly and joyfully expressed by those who feel it. Hymns of grateful praise; a loving witness to the world of the Divine pity and kindness; gifts to his cause, which are accepted as offered to himself; deeds of cheerful and holy obedience;—such are the means by which the redeemed and spiritually enriched may show forth their gratitude for the Gift which is unspeakable.—T.