Jesus Became Poor So You Could Be Rich

2 Corinthians 8:9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.

This is my favorite prosperity scripture.

-It’s in the New Testament, so you can’t argue, as many like to do about the prosperity promises from the Hebrew Scriptures that it's just for the Jews.

-It’s meaning is clear. Too clear perhaps for those driven into paroxysms of hate by us prosperity preachers and who are, as result, also driven to correct and amend it.

-It follows the typical redemptive pattern of Jesus substituting himself for us:

Galatians 3:13…being made a curse for us…14 That the blessing of Abraham might come on the Gentiles through Jesus Christ…

2 Corinthians 5:21 For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him.

1 Peter 2:24 Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed.

-It fulfills the covenant God swore to Abraham and his descendants, e.g.:

Deuteronomy 8:18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

– It’s good news for the poor, and they could really use some good news and Jesus said he came to proclaim good news to the poor:

Luke 4:18 The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor…

– And it speaks to the most important concern in the lives of all but the super-ultra-spiritual, i.e. money.

In spite of all that, most Christians immediately reject the plain meaning of this scripture. I’ve had people in my own church, people who like my ministry, come and say to me after the sermon, “But pastor you know that scripture doesn’t really mean that.” Well, in fact, I know that it does mean that. So I want to demonstrate that the plain meaning of this scripture is indeed the correct meaning. To put it another way, I want to show you that 2 Corinthians 8:9 means what it says.

Let’s start by looking at the meaning of the original words. The oldest existing copies of 2 Corinthians are written in the Greek language, so when I say original words I mean we need to look at the meaning of the words in Greek. The first "rich" used in this scripture, i.e. “though he was rich” is the Greek word plousios. It is derived from the Greek word, ploutos, meaning riches.(Ploutos is the root word for our English words plutocrat and plutocracy.)  The second "rich", i.e. “that ye through his poverty might be rich” is the Greek word  plouteo. The Theological Dictionary of The New Testament defines the words this way:

ploútos [wealth, riches], ploúsios [wealthy, rich], ploutéo [to be rich], ploutízo [to make rich]… This group is connected with a root meaning 'to flow," which is connected to "to fill." The basic sense then, is "fullness of goods," and ploútios may mean either material wealth or spiritual wealth (of wisdom etc.)…ploútios means "wealth," ploúsios " well-to-do" "to be or become rich," and ploutízo "to make rich."

Plousios is used 28 times in the New Testament, (Mt 19:23,24; 27:57; Mr 10:25; 12:41; Lu 6:24; 12:16; 14:12; 16:1,19,21,22; 18:23,25; 19:2; 21:1; 2Co 8:9; Eph 2:4; 1Ti 6:17; Jas 1:10,11; 2:5,6; 5:1; Re 2:9; 3:17; 6:15; 13:16) Each time it is used, except for the following, it refers to “rich” in the ordinary sense of that word:

But God, who is rich in mercy, for his great love wherewith he loved us, (Ephesians 2:4, KJV).

The second "rich", plouteo is used 12 times in the New Testament (Lu 1:53; 12:21; Ro 10:12; 1Co 4:8; 2Co 8:9; 1Ti 6:9,18; Re 3:17,18; 18:3,15,19.) Twice this word is  used to mean something other than material riches. Both times it is qualified.

So is he that layeth up treasure for himself, and is not rich toward God. (Luke 12:21, KJV)

and

That they do good, that they be rich in good works, ready to distribute, willing to communicate; (1 Timothy 6:18, KJV).

The one exception is where it is used as part of phrase to mean generous:

For there is no difference between the Jew and the Greek: for the same Lord over all is rich unto all that call upon him. (Romans 10:12, KJV).

There are also two scriptures in  Revelations where the words are used in an ambiguous fashion, by which I mean, I think they mean "rich" in the ordinary sense of the word but I can see that an argument could be made for their use in a non-material sense. They are:

I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. (Revelation 3:18, KJV)

Here the point, I believe, is that they should be putting God first place in their lives. It seems quite similar to Mat 6:24  which I deal with below.

and,

I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. (Revelation 2:9, KJV)

He's saying despite what you are going through you are "rich." I think he means it as an encouragement to their faith.

In any event, besides these two ambiguous uses, every time these Greek words for “rich” are used in the Bible to mean something other than materially rich, the words are qualified, for example, "rich in good works." That's the same way we use “rich” in English. When we don’t mean "rich" in the ordinary sense we qualify it, like in “He was spiritually rich.” When these words are used in the Bible without qualification they normally mean “rich” in the regular sense of that word. In 2 Corinthians 8:9 the word "rich" isn't qualified. Paul doesn’t say spiritually rich, rich in love, or rich in any other way. So, just based on the definition of the words and the way they are used in the Bible It doesn't seem unreasonable to conclude that Paul means “rich” in the normal sense of that word. That's what those words normally mean in the Bible.

Next, let's look at the context in which the scripture is used for clues as to it's meaning, but before we get there let me take a little side trip.

BEGINNING OF SIDE TRIP

If you actually look up the "rich" scriptures linked above you'll discover that in quite a few of them the word "rich" is used in a negative context. So, for example:

James 1: 9 Let the brother of low degree rejoice in that he is exalted: 10 But the rich, in that he is made low: because as the flower of the grass he shall pass away. 11 For the sun is no sooner risen with a burning heat, but it withereth the grass, and the flower thereof falleth, and the grace of the fashion of it perisheth: so also shall the rich man fade away in his ways. 

and

I Timothy 6:6 But godliness with contentment is great gain. 7 For we brought nothing into this world, and it is certain we can carry nothing out. 8 And having food and raiment let us be therewith content. 9 But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. 10 For the love of money is the root of all evil: which while some coveted after, they have erred from the faith, and pierced themselves through with many sorrows. 11 But thou, O man of God, flee these things; and follow after righteousness, godliness, faith, love, patience, meekness.

Scriptures like these are often used to argue that God is either against material prosperity or at the least disinterested in it. But those who argue that are mixing up the mere possession of riches with covetousness or dishonesty in the acquisition and use of riches. They are confusing riches bestowed by God with riches acquired by our own means. They are confounding the enjoyment of the good things of this world, with greed. They are mistaking faith in God's abundant provision for covetousness. To take these scriptures about the negative aspect of riches as a general condemnation of riches is like taking scriptures about gluttony as a general condemnation of enjoying food, or taking scriptures about fornication as a general condemnation of sexual intercourse, or taking scriptures about gossip as a general condemnation of conversation. Just as there is a difference between being a glutton and enjoying food there is a difference between being covetous and being rich. Riches are neither good nor bad. It's what we do with money, it's how we acquire money, and, most importantly in the Bible, who or what we are trusting in to get money that can be bad. That is why, in the Bible, we  find God's promises of prosperity juxtaposed with cautions about money. For example:

Duet 8:18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day.

God swore an oath to Abraham and his descendants, promising to give them power to get wealth. (If you want to know who Abe's descendants are check out Galatians 3:29.) If you read the verses which precede Deut. 8:18 you'll see this promise laid out in luxury of detail e.g.,

7 For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills; 8 A land of wheat, and barley, and vines, and fig trees, and pomegranates; a land of oil olive, and honey; 9 A land wherein thou shalt eat bread without scarceness, thou shalt not lack any thing in it; a land whose stones are iron, and out of whose hills thou mayest dig brass. 10 When thou hast eaten and art full, then thou shalt bless the LORD thy God for the good land which he hath given thee. (Deuteronomy 8:7-10,

Verse 13 continues, explaining that all that they have will be multiplied including their silver, their gold and their flocks and herds. You can see from these scriptures that God's promise to give power to get wealth meant, gold multiplying, silver multiplying, herds multiplying, flocks multiplying, wealth, not some kind of "spiritual" wealth.

But when we look at the context of this marvelous description of God's power for producing wealth we see that subject of this passage is a warning to remember it was God that made them rich.

11 Beware that thou forget not the LORD thy God, in not keeping his commandments, and his judgments, and his statutes, which I command thee this day: 12 Lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; 13 And when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; 14 Then thine heart be lifted up, and thou forget the LORD thy God, which brought thee forth out of the land of Egypt, from the house of bondage; Deuteronomy 8:11-14

This theme continues but, lets skip down a couple scriptures to a verse which I consider to be damning of those who attack the prosperity gospel. Here the Bible warns that we are to trust in God as the source of our prosperity and not in our own abilities.

17 And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth. 18 But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day. (Deuteronomy 8:17, 18, KJV).

If you deny that God desires our prosperity… If you deny that it is God's will for us to prosper materially and financially… If you assert that God is not interested in things like material and financial prosperity… then what, pray tell, is the source of your wealth? By denying that God is the giver of prosperity aren't you saying, 'Your power and the might of your hand has gotten you this wealth?' Aren't you, by denying God as your prosperer, succumbing to the very temptation God is warning against in this passage.

God's attitude towards prosperity is revealed by the fact that HE does not retract His promise of prosperity even knowing that once prosperity comes, the people will be greatly tempted to forget Him. I've witnessed this as a pastor. People come to church when they are in hard economic circumstances. You help them pray for finances or for a job. God answers their prayers and begins to prosper them. They start getting a little fat and sassy and suddenly coming to church isn't the high priority it once was in their life. Pretty soon they're thinking, 'God didn't cause my prosperity, my might and the power of my hands did,' and you never see them again. On the other hand I have seen people whom God has prospered tremendously, continue serving God and in fact becoming more committed to God than they were before. Some people are grateful and some just want the money so that they can return to their lives as they were before, without God pestering them. But just because some are ungrateful doesn't mean that God is going to be unfaithful.

That these scriptures, i.e. promises of prosperity and warnings about prosperity, exist side by side demonstrates that the Bible attitude toward riches is not one sided, either/or, black or white, simplistic. The Bible recognizes the negative side of prosperity without denying the goodness of prosperity. To conclude, therefore, that any particular scripture which points out the evil side of riches is proof of God's indifference or antagonism toward prosperity is just wrong.

Now let me show you a similar passage from the Christian scriptures.

This passage also juxtaposes a warning about the dangers of money with God's promise of abundant provision. I call this section of scriptures, Jesus' Prosperity Sermon.

24 No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25 Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? (Matthew 6:24, 25, KJV).

I think most people stop reading at Mammon and conclude that Jesus must be saying something like, 'Material things should not be important to us.' But he's not saying that at all. He's talking about priorities, what's most important to you, what's first place in your life, who really is your master? When he says you cannot serve God and mammon he means; God and mammon can't both be first place in your life.Think about it this way, imagine you have two jobs. One day the boss from job 1 calls and says he needs you to work on Saturday, but Saturday is the day you work at job 2. At that point you're going to have to decide which of the two jobs is your priority. Jesus is saying you have to decide who is your lord, God or Mammon. Unfortunately most Christians have decided that Mammon is a much more faithful and reliable God than God. In fact, one of the main reasons I teach prosperity is to help build confidence in God and not Mammon as the supplier of our material needs.

There are a lot of Christians who wouldn't think twice about missing church if their boss needed them to work on Sunday. Those Christians are serving mammon not God. Mammon is first place in their life. There are Christians who give more to the local movie theater each year than they give to God. Those Christians are the servants of Mammon and not God. There are Christians who, if their employer needed them to relocate, would never even think to ask God what they should do. Mammon is the Lord of those Christians not God. They have great confidence in Mammon's ability to provide their every material need but little confidence that God will do the same. Don't you think their lack of confidence in God's provision reflects what they've been taught about Him?

In the next verse Jesus tells us to not take thought for material things. Again, if you stopped there you'd think he was saying we should go live in a cave, in the desert, or something. But he's not. The first clue that he's not is the word "thought", in the phrase "take no thought for your life." That word means, don't be anxious or worried or concerned for those things. That is how the modern translations translate it.

25 “Therefore I tell you, do not worry about your life, what you will eat or what you will drink, {Other ancient authorities lack or what you will drink} or about your body, what you will wear. Is not life more than food, and the body more than clothing? (Matthew 6:24, 25, NRSV).

Jesus is saying, '' Hey, here's what you must do to serve God and not mammon: ' Stop worrying about your material needs!' " Anxiety about material needs is how Mammon ensnares us. God tells Joe Christian, "I need you to be in church on Sundays helping the pastor." But Joe Christian sometimes works on Sundays and he's paid time and half, and that comes in really handy. So the first thing he does after hearing from God is to consult with his other god, Mammon, to ask his advice. Mammon invariably responds, 'What are you going to do for money? What are you going to eat? Where will you live? How will you survive?"  The typical Christian, having been conscientiously taught that God has no interest in the material things of this world, has no immunity to the temptation and as a result ends up serving Mammon all the days of his life.

When Jesus says don't worry about your material needs he's not asking us to go live in the desert without worldly possessions. No, what Jesus is asking us to do is much, much, more difficult. He's asking us to trust that God will provide for all of our material needs. He's asking us to obey God even when Mammon counsels against it. Jesus is asking us to obey God and to trust and be confident and have faith that He will abundantly supply our every need. Can you see how believing that God will abundantly supply your material needs would make it easier to serve God instead of Mammon?

Jesus doesn't stop at, ' Do not worry about your life.' He tells us why we don't have to worry. God feeds the birds, don't you think he'll feed you, the crown of His creation. God makes the flowers beautiful, don't you think He'll dress you, His child, at least as nice? Of course He will! Jesus means to free us from slavery to the world's economic system. How? By telling us that we must suffer lack, and hunger, and nakedness if we are to obey God not Mammon? No! Does he free us from the temptation to serve Mammon by telling us that in the sweet bye and bye we will have plenty up there in the sky? No! Ten thousand times NO! He frees us by telling us that God will take care of our material needs abundantly, in the right here and now. Jesus has freed us to serve God. We are free to serve God, to make him truly our Lord, because He will provide all of our material needs.

33 But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. Matthew 6:33.

In this passage we again see the dangers of money juxtaposed with God's promise of provision. Jesus doesn't say don't worry about material things and stop there. He doesn't just tell us that worrying about our material needs keeps us serving Mammon. No, he tells us why we don't have to worry. He tells us God will provide our every material need abundantly. What is sad is that those who attack the prosperity Gospel, the good news of prosperity, are inadvertently helping Mammon. By casting doubt on God's promises of provision they are unintentionally making it harder for Christians to trust God and as a result pushing them to make Mammon their lord.

If you look at those scriptures which use the word "rich" what you're going to discover is that, yes the Bible warns about the deceitfulness of riches, it warns about making the acquisition of riches the master of your life. But at the same time the Bible promises abundance, plenty, and prosperity to those who serve God.

END OF SIDE TRIP

Now let’s  back to the main point by looking at the context of 2 Corinthians 8:9, i.e. let’s look at what Paul is talking about for clues as to what he meant by the phrase, ‘Jesus became poor so that you through his poverty might be rich.’

If Paul had been writing to the people of Corinth about walking in love and in the middle of the discourse he wrote, ‘Jesus became poor so that you could be rich,’ then we might reasonably conclude that when he used the word “rich” he was talking about something having to do with love. If  Paul had been teaching about the gifts of the Holy Spirit we’d probably be right in thinking that he meant “rich” in the gifts of the Holy Spirit. We would be correct in assuming that even though the words "rich" and "poor" would seem really odd in that context.

So what is Paul talking about in 2 Corinthians chapter 8 and thereabouts? Well, it turns out he’s talking about money. Specifically he is talking about the Corinthian Christians sending money to help fellow Christians in Jerusalem, who were having tough economic times. Paul had already written to them about this in his first letter to the Corinthians:

1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3 And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. (1 Corinthians 16:1-3, KJV).

And in the book of Romans he mentions he has already collected the offering and is on his way to Jerusalem to deliver it:

25 But now I go unto Jerusalem to minister unto the saints. 26 For it hath pleased them of Macedonia and Achaia (i.e. Corinth) to make a certain contribution for the poor saints which are at Jerusalem. 27 It hath pleased them verily; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, their duty is also to minister unto them in carnal things. (Romans 15:25-27, KJV).

But here, in his second letter to the Corinthians Paul is urging them to get the offering ready and to be generous:

1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;

Just a brief note about the word “grace” since it is used throughout this passage of scripture. Evangelicals tend to reflexively interpret “grace” as unmerited favor, but it can have several different meanings. In the Eastern Orthodox style of Christianity they refer to “the grace of God” as one of the “energies of God,” by which they seem to mean God working in us, or on us. (Here's a link to an article which discusses this in PDF format.) Perhaps another way to say it is; God giving us power to be like Him, to act as He would act. That’s the meaning here. The churches of Macedonia had been unreasonably generous because this grace of God had come upon them. Paul continues by describing this generosity.

2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. 3 For to their power, I bear record, yea, and beyond their power they were willing of themselves; 4 Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints. 5 And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God. 6 Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also. (2 Corinthians 8:1-6, KJV).

Paul was sending Titus to finish, i.e. to bring to fullness, this grace in the Christians who lived in Corinth, so that they also might act with God’s generous nature. How was Titus going to accomplish this? By preaching and teaching about giving until this same grace of God came upon them. Most Christians get mad when preachers talk about giving. Most Christians don’t want this grace of God coming upon them. There are "men" who would rather lead their families to an eternity in hell than give money to a church. There are "Christians" who spend their entire lives dreaming up reasons why it is okay to oppose the grace of God in the area of giving.

7 Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also. 8 I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love. (2 Corinthians 8:7, 8, KJV).

What was the grace that Paul wanted them to abound in? Generosity, charity, giving.

And now we come to the scripture in question:

9 For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9, KJV).

If Paul had been talking about forgiveness of sin before we came to this scripture we would reasonably conclude that he was talking about forgiveness of sin in this scripture as well. That would be reasonable even though the language would seem a bit odd for a discussion of forgiveness of sin. If the context leading up to this scripture had been a discussion of heaven then we would rightly assume that this scripture also referred to heaven even though the language about rich and poor seemed unusual in the context of heaven. But Paul was writing to the Corinthians to be generous in their giving and he was expecting them to give money. It seems reasonable to conclude that in verse 9 he is still talking about money, especially since he uses the exact kinds of words we use when talking about money.

Now at this point the super-ultra spiritual just want to change the subject. But, some argue that to really understand what Paul is saying here we need to look at the context of the whole Bible. I think that’s right, but I don’t want to lose track of this particular scripture right now by engaging in a general discussion of what the Bible teaches about prosperity. I believe the Bible plainly teaches, from the beginning to the end, that God wants us to prosper materially and financially and I have spent a great deal of time setting out those views on video and in writing in other places. If you’re really interested in that discussion you can go here, and here and here to start.

But lets go ahead and add a little more context. Just keep reading and you'll discover that the case for the word "rich" actually meaning "rich" just gets stronger. Paul doesn’t stop his appeal for funds at 2 Corinthians 8:9, but continues exhorting them to give as they had promised and also telling them to give according to their ability:

12 For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not. 13 For I mean not that other men be eased, and ye burdened: 14 But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality: 15 As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack. (2 Corinthians 8:12-15, KJV).

Then Paul covers a few practical details, e.g. who is coming to collect the offering and why they are reliable. Then he reminds them again that it was the Corinthians who had brought up the idea of giving to help the Christians in Jerusalem and he, Paul, had bragged about their generosity to the other churches and and so he has sent Titus ahead so they will have their offering ready when Paul arrives so that neither he nor they will be embarrassed.

1 For as touching the ministering to the saints, it is superfluous for me to write to you: 2 For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia (i.e. the Corinthians.) was ready a year ago; and your zeal hath provoked very many. 3 Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: 4 Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. 5 Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness. (2 Corinthians 9:1-5, KJV).

Next is the section of the text I want to focus on. Paul now enters what might be called his "Prosperity Preacher" mode, i.e. Paul tells them that the degree of blessing they will receive from God is dependent on the amount of their giving.

6 But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. (2 Corinthians 9:6, 7, KJV).

Here’s that verse from the New Living Translation:

6 Remember this–a farmer who plants only a few seeds will get a small crop. But the one who plants generously will get a generous crop. (2 Corinthians 9:6, NLT).

What kind of seed is Paul talking about? He’s talking about money. He calls the giving of money to help the poor in Jerusalem the planting of seed. He says they will reap a harvest from this seed, and the more seed they plant the more harvest they will reap. If you didn’t know any better you’d think these two chapters of 2 Corinthians had been planted in the Bible by some devious prosperity preachers, and Paul's just getting started.

7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8 And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: (2 Corinthians 9:7, 8, KJV).

They are to give according to what they are led to give, not grudgingly, or because it’s expected of them, but cheerfully. And when they do this God will cause all grace to abound toward them so that they may always have all sufficiency in all things. Isn’t that what it means to be rich, i.e. having all sufficiency in all things? Isn’t that what it means to be prosperous? Here’s the Amplified Bible on that verse:

And God is able to make all grace (every favor and earthly blessing) come to you in abundance, so that you may always and under all circumstances and whatever the need be self-sufficient [possessing enough to require no aid or support and furnished in abundance for every good work and charitable donation] (2 Corinthians 9:8, Amplified Bible).

Every favor and earthly blessing not just come to you but come to you in abundance. Always, and under all circumstances and whatever the need be self-sufficient. Wow. Possessing enough to require no aid or support. Wow and Wow. Furnished in abundance for every good work and charitable donation. Okay, three wows. Always having an abundance, more than you need, so you can give to every good work. Isn’t that the very definition of rich? Wait… who is it that does this? Surely it must be the devil because God’s definitely not interested in those kind of things…is he? But it says, “And God is able ….” And Paul’s still not finished.

Paul cites a passage from the Hebrew scriptures, from the 112th Psalm, as his proof that God will prosper them because of and to the degree of their generosity:

9 (As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. (2 Corinthians 9:9, KJV).

Here’s the entire Psalm, I've emphasized a portion:

1 Praise ye the LORD. Blessed is the man that feareth the LORD, that delighteth greatly in his commandments. 2 His seed shall be mighty upon earth: the generation of the upright shall be blessed. 3 Wealth and riches shall be in his house: and his righteousness endureth for ever. 4 Unto the upright there ariseth light in the darkness: he is gracious, and full of compassion, and righteous. 5 A good man sheweth favour, and lendeth: he will guide his affairs with discretion. 6 Surely he shall not be moved for ever: the righteous shall be in everlasting remembrance. 7 He shall not be afraid of evil tidings: his heart is fixed, trusting in the LORD. 8 His heart is established, he shall not be afraid, until he see his desire upon his enemies. 9 He hath dispersed, he hath given to the poor; his righteousness endureth for ever; his horn shall be exalted with honour. 10 The wicked shall see it, and be grieved; he shall gnash with his teeth, and melt away: the desire of the wicked shall perish. (Psalms 112:1-10, KJV).

The Complete Jewish Bible, by David H. Stern, has a better take on 2 Cor 9:9:

9 as the Tanakh says, "He gave generously to the poor; his tzedakah lasts forever."(2 Corinthians 9:9, CJB)

The CJB uses tzedakah the Hebrew word for righteousness, the word used in the 112th Psalm that Paul is quoting, in place of the literally correct Greek “his righteousness” as in the King James. The reason this is a better translation is because both in Jesus day and even among the modern Jewish people tzedakah means something more like charity or alms than our english understanding of righteousness. (This is a huge and hugely important subject which I can't adequately explain here, so you're just going to have to take my word and that of the translators of the NRSV for it.) The translators of the New Revised Standard Version, in a footnote, also follow this understanding and so suggest “benevolence” in place of righteousness.

9 As it is written, “He scatters abroad, he gives to the poor; his righteousness {Or benevolence} endures forever.” (2 Corinthians 9:9, NRSV).

Which makes more sense in the context than our normal understanding of “righteousness.” Here’s the next two verses from the NRSV

10 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. {Or benevolence} 11 You will be enriched in every way for your great generosity, which will produce thanksgiving to God through us; (2 Corinthians 9:10, 11, NRSV).

You will be enriched in every way because of your great generosity. Now Paul is really sounding like one of us prosperity teachers. Here’s my favorite translation of this verse from the New International Version:

11 You will be made rich in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. (2 Corinthians 9:11, NIV).

You will be made rich in every way. I love that. Of course as a prosperity preacher I can love that, how sad that there are some who can’t. So Paul tells the Corinthians that God will bless them according to the amount they give, and that if they give generously and with a right heart, God’s blessing will cause them to have all sufficiency in all things, they will be made rich in every way, so that they can be generous on every occasion. That’s the context of 2 Corinthians 8:9. Paul doesn't treat the idea of God making people rich as something unusual nor does he seem to think that being  rich is something bad. I think the very least a reasonable person would conclude is, that it is not unreasonable to believe that this scripture means what it plainly says.

So based both on the meaning of the words that Paul chose to use and on the context in which he is writing, it seems reasonable to conclude that Paul really meant that Jesus became poor so that we through his poverty might be rich. The real question is, why are so may Christians certain that this scripture does not mean what it plainly says? As we'll see in a future chapter, the explanation has much more to do with the influence of Greek Philosophy on Christian Theology than with anything that is written in the Bible.