13 Cheerful Giver: How to Sow for a Lasting Harvest (2 Corinthians 8-9)

by Krisan Marotta | Oct 8, 2025 | 01 Podcasts, Corinthians

Cheerful Giver: How to Sow for a Lasting Harvest (2 Corinthians 8-9)

What does it really mean to give generously, and why does it matter? When Paul asks for money for the Jerusalem collection, he is doing more than asking the Corinthians to donate. He is inviting them to express their faith, restore broken trust, and unite with their spiritual family. If you have ever wrestled with when, why, or how much to give, this message will help you see giving in a whole new light.

These two chapters in 2 Corinthians give us a glimpse into how early Christians understood generosity and what it means to live as a cheerful giver.

Background: The Jerusalem Collection

2 Corinthians 8-9 deal with what is commonly called the Jerusalem collection. Paul spent a lot of time in his ministry collecting money from the largely Gentile churches he ministered to. Then he sent the money to Jerusalem for the relief of the suffering Jewish believers in Judea.

In the last podcast, I argued that this collection was about more than helping the poor.

Paul was asked to make this collection by the apostles and elders of the church in Jerusalem. Leaders like Peter, John, and James specifically asked him to commit to raising this money, which he did for many years. They wanted to foster a relationship between the Gentile churches led by Paul and the Jewish believers in the church in Jerusalem.

Jerusalem was like the matriarch or family head of the Christian faith. All eleven apostles started their ministry from Jerusalem.

Paul, on the other hand, ministered far from Jerusalem. He did not spend much time there. Many Jewish believers feared him or had doubts about his apostleship. At the same time, many of Paul’s Gentile converts had no relationship with the Jewish believers in Judea.

This gave Paul’s collection for the Jewish poor greater significance than charity relief. When members of the Gentile churches in Asia Minor agreed to send money to the Jewish believers in Jerusalem, each side was acknowledging that they were members of the same spiritual family.

In fact, the Jews were a crucial part of their spiritual heritage. As Paul explains to the Romans, if the Gentiles shared in the spiritual things that came through the Jewish believers in Jerusalem, then the Gentiles have an obligation to minister to the Jewish believers with material things.

To contribute to the Jerusalem collection was both an act of mercy and an act of religious conviction. It acknowledged that the Christian faith was at its heart Jewish.

In 1 Corinthians Paul had written that he was going to come and collect the money from the Corinthians. But, as we know, Paul’s relationship with the Corinthians soured. He made an emergency trip there that we called the sorrowful visit. It went so badly, Paul had to leave early. As Paul is writing 2 Corinthians, he still has not dealt with the money collected for Jerusalem. That is what chapters 8 and 9 are about.

The Situation in Corinth

Let me pull out the main ideas. First, what can we learn about the situation into which Paul is writing?

We have already seen that Paul views this collection as a spiritual issue. Donating to the Jews in Jerusalem is an act of mercy and an act of commitment to the gospel.

Now we learn that the Corinthians were initially very enthusiastic about this gift (2 Corinthians 8:10–11; 9:1-2; 9:5) We see two important things.

And in this matter I give my judgment: this benefits you, who a year ago started not only to do this work but also to desire to do it. So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. 2 Corinthians 8:10–11

So I thought it necessary to urge the brothers to go on ahead to you and arrange in advance for the gift you have promised, so that it may be ready as a willing gift, not as an exaction. – 2 Corinthians 9:5

First, the Corinthians were on board early.

They wanted to participate from the beginning. They were the first to start raising money. The other churches in the Greek regions were inspired by the Corinthians’ zeal. Paul told them that Corinth was eager to participate, and that encouraged the other churches to participate as well.

Second, the Corinthians did not follow through.

It is likely they did not follow through because of their problems with Paul. Some in Corinth were set against Paul. Others were not, but it was a divided and contentious church. Those troubles likely dampened their enthusiasm for the gift.

Later in 2 Corinthians we see that Paul’s critics in Corinth are suspicious because he did not take any financial support from them. His enemies might be suggesting that Paul has ulterior motives for not taking financial support from them. They think he pretended not to take support, but secretly he was siphoning off a piece of this collection money for himself. That may be another reason they are dragging their heels.

Guarding Integrity

Paul takes great pains to show them that he is dealing with this money with integrity.

He tells them in 2 Corinthians 8:18–23 that a third party, along with Titus, watched over the money. This third party was a believer who was famous for preaching the gospel.

Paul explains the situation carefully. He is administering this collection for the glory of the Lord. To make sure everything is above board, two believers of very high reputation are working with him, as well as Titus. That makes four men overseeing the money.

Paul and Titus have collected money from Macedonia, and these two men have been appointed to accompany them on this trip.

He does not name the men, but there is much speculation. Paul only tells us they are of good reputation and they have been chosen by the Macedonian churches, not by Paul and not by Titus. They travel with Paul, partly for his protection, and partly to establish that Paul is not indulging in any monkey business with the money.

They can testify that all the money he received arrives in Jerusalem.

Persuasion, Not Command

Paul makes various arguments to convince them to follow through with their pledge. We want to figure out what sort of reasoning he uses.

I say this not as a command, but to prove by the earnestness of others that your love also is genuine. For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. And in this matter I give my judgment: this benefits you, who a year ago started not only to do this work but also to desire to do it. So now finish doing it as well, so that your readiness in desiring it may be matched by your completing it out of what you have. – 2 Corinthians 8:8-11

First, note that Paul insists he is not commanding them to give this money (2 Corinthians 8:-11). He wants it very clear that he is not commanding them to give. He is saying, I am sure you will do the right thing.

Is there a difference between the commands of an apostle and the opinion of an apostle in a situation like this? Yes.

Paul is not saying, I do not care whether you agree with me or not, just give me the money. He is not pulling rank.

Instead, he is trying to convince them to see the situation the way he does. In fact, he is trying to convince them to see it the way they saw it earlier. He is giving them his opinion because it is to their advantage to hear it.

He reminds them they wanted to participate. They started to collect money. They were among the first churches to do this. Other churches followed their example. It is for their benefit that they follow through on their earlier promise.

Persuasion is very different from commanding or demanding.

On the other hand, Paul’s opinion carries weight and he wants it to carry weight. He is not saying, do whatever you want and I will stay out of it. He is urging them to do the right thing.

The Heart Issue: Cheerful Giver

Paul implies that one problem holding them back is their attitude toward money (2 Corinthians 9:5). They promised a bountiful gift to Jerusalem, but their willingness has been affected by covetousness. They want to keep their money.

Paul clarifies they are not being asked to impoverish themselves (2 Corinthians 8:12-14). No one is asking them to give more than they can afford. The Jerusalem church is not demanding that everyone prove devotion by sacrificing everything and giving it to them.

For if the readiness is there, it is acceptable according to what a person has, not according to what he does not have. For I do not mean that others should be eased and you burdened, but that as a matter of fairness your abundance at the present time should supply their need, so that their abundance may supply your need, that there may be fairness. – 2 Corinthians 8:12-14

Rather, at the present time there is great need among the poor Jewish believers in Judea, and there is great abundance among the Gentile churches. The Corinthians are being asked to respond to that need. Those who are well off are being asked to help those who are not.

Paul is assuring them that this gift they once eagerly wanted to give is not more than they can afford. The idea is not to impoverish them. The idea is that they can afford to help those who cannot help themselves.

Examples of Cheerful Givers: The Macedonians and Christ

For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sake he became poor, so that you by his poverty might become rich. – 2 Corinthians 8:9

To persuade them to generosity, Paul gives examples of self-sacrifice. He gives the example of the Macedonians, and he gives the supreme example of the self-sacrifice of Christ (2 Corinthians 8:9). By rights, the entire world belongs to Christ, and yet he sacrificed everything, including his life, so that his people might gain everything. The foundation of our faith sits on a man who gave up what he had so that others might live and prosper.

Paul appeals to how the other churches are giving, and to what other churches will think about them if they do not give (2 Corinthians 8:1-5).

2Co 8:1 We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. For they gave according to their means, as I can testify, and beyond their means, of their own accord, begging us earnestly for the favor of taking part in the relief of the saints— and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us. — 2 Corinthians 8:1-5

Is Paul Manipulative?

Is this guilt manipulation? Paul says, look at what the grace of God has done in Macedonia. He reminds the Corinthians of the afflictions and poverty of the Macedonians.

From what I can tell, the Macedonians as a whole were poorer than the Corinthians, and yet Paul tells them the Macedonians overflowed with generosity. They begged Paul for the favor of participating and voluntarily gave more than they could afford.

Paul makes it clear their generosity was rooted in their attitude toward God. They first gave themselves to the Lord and then to Paul by the will of God.

The Macedonians understood the spiritual significance of giving to this collection. It was more than an act of mercy toward those in need. It was an expression of unity in the church. It acknowledged that God gave the gospel through the Jews. They gave themselves to God, and then they gave themselves to Paul as the carrier of the gift.

Their willingness to give started with their commitment to God, and they trusted Paul as God’s messenger.

In 2 Corinthians 8:8 Paul tells us why he is using the Macedonians as an example.

2Co 8:8 I say this not as a command, but to prove by the earnestness of others that your love also is genuine.

Paul is testing the sincerity of the Corinthians’ love by telling them of the earnestness of the Macedonians. The Macedonians have eagerly donated more than they can afford. Their love for God and the people of God is sincere.

So, Corinthians, examine yourselves. How does your sincerity match theirs?

Later Paul is very bold in using the Macedonians as leverage (2 Corinthians 8:24; 2 Corinthians 9:1–3).

2Co 8:24 So give proof before the churches of your love and of our boasting about you to these men.

Now it is superfluous for me to write to you about the ministry for the saints, for I know your readiness, of which I boast about you to the people of Macedonia, saying that Achaia has been ready since last year. And your zeal has stirred up most of them. But I am sending the brothers so that our boasting about you may not prove empty in this matter, so that you may be ready, as I said you would be. – 2 Corinthians 9:1-3

He says, I have been boasting to the Macedonians. Remember, you started this. You wanted to participate. I have been telling others how eager you are to give, and it made them want to give too.

But when I arrive in Corinth, I will be traveling with some Macedonians. How is it going to look if you are not ready for the collection? They have been ready for a year. You had even longer.

If we show up and you are not ready, I will be ashamed. You will be ashamed too. You would be ashamed for the Macedonians to find out you are going back on your word. It will make us both look bad.

Shame and Accountability

Can we defend Paul against the charge of being inappropriately manipulative? I think so. Remember, Paul is anxious that the Corinthians choose voluntarily to carry out their plans to give (2 Corinthians 9:7).

2Co 9:7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver.

Shame is manipulative when someone uses public opinion as a weapon to force someone to do something they otherwise would not do.

Suppose you are sitting in church and you have already given what you intend to give for the year. In an overzealous plea, the pastor threatens to publicly shame anyone who does not give more. He threatens you with others’ disapproval to coerce you to give more than you intended and more than you can afford. That is wrong and manipulative.

In that situation, shame uses public opinion as a lever against you to make you look bad if you do not do what the other person wants.

But that is not what Paul is doing in this situation. If a person’s behavior truly would be shameful, there is nothing wrong in calling the person to recognize it.

The Corinthians eagerly agreed to give this gift. They set the amount, and they thought it was appropriate. They understood the gift was an expression of compassion and of gratitude for the Jewish roots of the gospel. It was an expression of their trust in Paul’s leadership in organizing this gift. In that situation, Paul says, it would be shameful for them to break their word.

Why are they not carrying through? They have an inappropriate and unjust resentment of Paul. And they are letting covetous fears keep them from being generous.

That is a heart issue. Their choices have spiritual significance. Their choice not to give reveals a break of trust in Paul and a lack of trust in God.

Paul is a spiritual father to them. He is not forcing them to give the money, but he is reminding them that serious issues are at stake. This is what Paul means when he says, I am doing this for your sake. You do not really want to break your promise. You are about to make a mistake that shows where you are spiritually, and I do not want you to make it because I want you to come back to a good spiritual place.

They need to come back to accepting Paul, understanding his ministry, embracing the gospel, and trusting God. This gift is one more indication that they are off course.

Sowing and Reaping: What Harvest Does Paul Mean?

There is one last argument: if we sow big, we will reap big (2 Corinthians 9:6-15).

The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully. Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work. As it is written, “He has distributed freely, he has given to the poor; his righteousness endures forever.” He who supplies seed to the sower and bread for food will supply and multiply your seed for sowing and increase the harvest of your righteousness. You will be enriched in every way to be generous in every way, which through us will produce thanksgiving to God. For the ministry of this service is not only supplying the needs of the saints but is also overflowing in many thanksgivings to God. By their approval of this service, they will glorify God because of your submission that comes from your confession of the gospel of Christ, and the generosity of your contribution for them and for all others, while they long for you and pray for you, because of the surpassing grace of God upon you. Thanks be to God for his inexpressible gift! –2 Corinthians 9:6-15

We all know preachers who use this language to convince people to give them money. He who sows sparingly shall reap sparingly. He who sows bountifully shall reap bountifully. If you sow bountifully by giving me money, God will cause you to reap bountifully by giving you even more money.

We have all heard messages like that, that if you are generous to the ministry, then God is going to be generous to you.

I do not think that is what Paul is saying. Let us think about the metaphor.

If you want a big harvest, you have to sow a lot of seed. That is common sense. If you only plant a few seeds, you only harvest a few plants. If you want a big harvest, you sow bountifully.

But notice Paul never says the harvest is financial gain. What sort of harvest are we talking about?

When we think about the situation he is writing to, we can figure out the harvest. What harvest would you expect from generously giving to suffering believers? Paul tells us in this context.

God Provides the Seed and the Harvest

First, Paul says God makes it possible for the Corinthians to have abundance so they can give generously to others. Then he tells us the result (2 Corinthians 9:8-11). God gives the Corinthians a gracious gift of financial abundance. He makes it possible for them to share that gift with others. Their abundance is from God so that it is possible for them to give.

The topic is how God has graciously given to them so that they may graciously give to others.

Then Paul talks about the result, the harvest he has in mind (2 Corinthians 9:10). God supplies seed for sowing. He gives you resources to help meet the needs of others.

And he increases the harvest of your righteousness. When you act graciously and generously, God increases the harvest that results, the harvest of your righteousness.

In this context, by righteousness he means holiness. God is going to increase your holiness. His Spirit furthers the changes he is making to make you less sinful and more holy, morally perfect and spiritually beautiful like God. God will use this to make you more like him.

God will enrich the Corinthians so they can be liberal in generosity. The Spirit is changing them to make them more compassionate and generous. God gave to the Corinthians so that they might show generosity and compassion to the saints in Jerusalem, and thereby become more generous and compassionate people.

That generosity produces thanksgiving to God (2 Corinthians 9:11). The believers in Jerusalem will thank God for the believers in Corinth. The believers in Corinth will thank God for their abundance. The first harvest is meeting the needs of the poor in Judea. The second is an overflowing of thanksgivings to God (2 Corinthians 9:12).

When the Corinthians minister to the poor in Judea, they prove to those believers that their confession of Christ is real (2 Corinthians 9:13-14).

Their generosity shows that they have embraced the gospel, that they see the Jewish believers as family. The Jewish believers will glorify God that he has worked such genuine faith in the Corinthians, and will glorify God for their generosity.

This is the harvest.

If the Corinthians follow through with their gift, all these things result. The Jewish believers have their needs met. They thank God for meeting their needs through the Corinthians. They thank God for the Corinthians and pray for them because they see the reality of the grace of God at work in the Corinthian believers.

In this context, he has something specific in mind. It is a multifaceted gift.

The grace of God is working to make the Corinthians willing to give.
The grace of God is working to give them the means to give.
The grace of God is working to meet the needs of the poor Jewish believers.
And the grace of God is working to forge a bond between Gentile and Jewish believers based on the reality of their common faith.

Equality and How Not to Misread It

God has always used money and wealth as a tool to shape and mature his people.

The Jews were asked to give tithes under the Old Covenant. The Jews were asked to keep the Sabbath. One implication of keeping the Sabbath is that you cannot do business on the Sabbath. You end up losing money by following the law, because the Sabbath can be a good day to do business. But they were not allowed to do it.

Money pushes us to ask, what am I really counting on?

We are taught we can be generous with our wealth because God has our back. God promises an eternal life of fulfillment to those who trust him and follow him. Part of trusting and following him is giving generously when needed.

It is no surprise that the Corinthians, who struggled with many aspects of faith as a group, struggled with giving generously. You and I can expect to struggle with that same issue.

It is one thing to value generosity and another to know exactly how that should work out practically. I am not here to advocate a specific answer.

Paul’s discussion of equality invites a caution. His point is simple. The collection was not intended to bankrupt Corinth to enrich Jerusalem. It was intended to alleviate the poverty of the Jewish believers by means of the abundance of the Gentile churches.

However, talk of equality has been used to justify any number of religious and political agendas. The goal of financial equality has preoccupied mankind from the beginning.

Financial equality can be used to justify greed, theft, coveting, and all kinds of selfish behavior. Equality can be used to justify Robin Hood, steal from the rich and give to the poor. Equality was used to justify communism and the abolition of private property.

People listening to this podcast come from different political perspectives. I think we all agree it is right and appropriate for those who have more to help those who have less.

But we do not all agree, for example, on the role of government in bringing this about. I am not going to get into the politics of that discussion. That is not my purpose.

What seems clear from Paul is this: our faith at times calls us to give generously. The Jerusalem collection arose from the fundamental motivations of any follower of God. We are to love our neighbor.

In this case, they were loving their neighbor by relieving the poverty of the Jewish believers in Judea. And they were loving God by submitting to the truth.

The gospel came to them through the Jews. The gospel fulfills the promises God made to the Jews. The gospel came through the Jewish apostles who started their ministry in Jerusalem. Giving to the collection for Jerusalem was both an act of loving their neighbor and an act of loving God.

Speaking very generally, that should motivate us as well:

loving the purposes of God,
loving the promises of God,
loving the gospel of God

As we think about opportunities in our own lives, we want to use our money so that we love our neighbor and love God. That is our guide.

See: A Biblical Perspective on Money

See: What is Tithing?

Conclusion

Paul wanted their giving to be voluntary.

He would not command the Corinthians to give. He urged them to once again embrace the generosity they had voluntarily chosen before. The issue was more than the practical outcome of getting money to Jerusalem.

The issue was whether they were going to live as people of faith. The issue was choosing to use their money in a way that reflected love of God and love of neighbor.