TRV
“The Example of Christ's Poverty”· 2 Corinthians 8:9–15
Translation
King James Version
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.
Complete Jewish Bible
For you know how generous our Lord Yeshua the Messiah was — for your sakes he impoverished himself, even though he was rich, so that he might make you rich by means of his poverty.
Berean Standard Bible
For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, so that you through His poverty might become rich.
American Standard Version
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 become rich.
World English Bible Messianic
For you know the grace of our Lord Yeshua the Messiah, that, though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
Geneva Bible (1599)
For ye knowe the grace of our Lord Iesus Christ, that hee being rich, for your sakes became poore, that yee through his pouertie might be made rich.
Young's Literal Translation
for ye know the grace of our Lord Jesus Christ, that because of you he became poor--being rich, that ye by that poverty may become rich.
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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 2 Corinthians 8:7–15. His two-level outline is real structure in the source text, so it is rendered as structure.
Passage under comment2 Corinthians 8:7–15
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.
8I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.
9For 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.
10And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.
11Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.
12For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.
13For I mean not that other men be eased, and ye burdened:
14But 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:
15As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.
I. II. Main points1. 2. Sub-points
In these verses the apostle uses several cogent arguments to stir up the Corinthians to this good work of charity.
I.He urges upon them the consideration of their eminence in other gifts and graces, and would have them excel in this of charity also, Co2 8:7. Great address and much holy art are here used by the apostle. When he would persuade the Corinthians to this good thing, he commends them for other good things that were found in them. Most people love to be complimented, especially when we ask a gift of them for ourselves or others; and it is a justice we owe to those in whom God's grace shines to give them their due commendation. Observe here, What it was that the Corinthians abounded in. Faith is mentioned first, for that is the root; and, as without faith it is impossible to please God (Heb 11:6), so those who abound in faith will abound in other graces and good works also; and this will work and show itself by love. To their faith was added utterance, which is an excellent gift, and redounds much to the glory of God and the good of the church. Many have faith who want utterance. But these Corinthians excelled most churches in spiritual gifts, and particularly in utterance; and yet this was not in them, as in too many, both the effect and evidence of ignorance; for with their utterance there appeared knowledge, abundance of knowledge. They had a treasury of things new and old, and in their utterance they brought out of this treasury. They abounded also in all diligence. Those who have great knowledge and ready utterance are not always the most diligent Christians. Great talkers are not always the best doers; but these Corinthians were diligent to do, as well as know and talk, well. And further, they had abundant love to their minister; and were not like too many, who, having gifts of their own, are but too apt to slight their ministers, and neglect them. Now to all these good things the apostle desires them to add this grace also, to abound in charity to the poor; that, where so much good was found, there should be found yet more good. Before the apostle proceeds to another argument he takes care to prevent any misapprehensions of his design to impose on them, or to bind heavy burdens upon them by his authority; and tells them (Co2 8:8) he does not speak by commandment, or in a way of authority. I give my advice, Co2 8:10. He took occasion from the forwardness of others to propose what would be expedient for them, and would prove the sincerity of their love, or be the genuine effect and evidence thereof. Note, A great difference should be made between plain and positive duty, and the improvement of a present opportunity of doing or getting good. Many a thing which is good for us to do, yet can not be said to be, by express and indispensable commandment, our duty at this or that time.
II.Another argument is taken from the consideration of the grace of our Lord Jesus Christ.
The best arguments for Christian duties are those that are taken from the love of Christ, that constraineth us. The example of the churches of Macedonia was such as the Corinthians should imitate; but the example of our Lord Jesus Christ should have much greater influence. And you know, saith the apostle, the grace of our Lord Jesus Christ (Co2 8:9), that though he was rich, as being God, equal in power and glory with the Father, rich in all the glory and blessedness of the upper world, yet for your sakes he became poor; not only did become man for us, but he became poor also. He was born in poor circumstances, lived a poor life, and died in poverty; and this was for our sakes, that we thereby might be made rich, rich in the love and favour of God, rich in the blessings and promises of the new covenant, rich in the hopes of eternal life, being heirs of the kingdom. This is a good reason why we should be charitable to the poor out of what we have, because we ourselves live upon the charity of the Lord Jesus Christ.
III.Another argument is taken from their good purposes, and their forwardness to begin this good work. As to this he tells them,
1.It was expedient for them to perform what they purposed, and finish what they had begun, Co2 8:10, Co2 8:11. What else did their good purposes and good beginnings signify? Good purposes, indeed, are good things; they are like buds and blossoms, pleasant to behold, and give hopes of good fruit; but they are lost, and signify nothing, without performances. So good beginnings are amiable; but we shall lose the benefit unless there be perseverance, and we bring forth fruit to perfection. Seeing therefore the Corinthians had shown a readiness to will, he would have them be careful also in the performance, according to their ability. For,
2.This would be acceptable to God. This willing mind is accepted (Co2 8:12), when accompanied with sincere endeavours. When men purpose that which is good, and endeavour, according to their ability, to perform also, God will accept of what they have, or can do, and not reject them for what they have not, and what is not in their power to do: and this is true as to other things besides the work of charity. But let us note here that this scripture will by no means justify those who think good meanings are enough, or that good purposes, and the profession of a willing mind, are sufficient to save them. It is accepted, indeed, where there is a performance as far as we are able, and when Providence hinders the performance, as in David's case concerning building a house for the Lord, 2 Sa. 7.
IV.Another argument is taken from the discrimination which the divine Providence makes in the distribution of the things of this world, and the mutability of human affairs, Co2 8:13-15. The force of the arguing seems to be this: - Providence gives to some more of the good things of this world, and to some less, and that with this design, that those who have a greater abundance may supply those who are in want, that there may be room for charity. And further, considering the mutability of human affairs, and how soon there may be an alteration, so that those who now have an abundance may stand in need of being supplied themselves in their wants, this should induce them to be charitable while they are able. It is the will of God that, by our mutually supplying one another, there should be some sort of equality; not an absolute equality indeed, or such a levelling as would destroy property, for in such a case there could be no exercise of charity. But as in works of charity there should be an equitable proportion observed, that the burden should not lie too heavy on some, while others are wholly eased, so all should think themselves concerned to supply those who are in want. This is illustrated by the instance of gathering and distributing manna in the wilderness, concerning which (as we may read, Ex. 16) it was the duty of every family, and all in the family, to gather what they could, which, when it was gathered, was put into some common receptacle for each family, whence the master of the family distributed to every one as he had occasion, to some more than they were able, through age and infirmity, to gather up; to others less than they gathered, because they did not need so much: and thus he that had gathered much (more than he had occasion for) had nothing over, when a communication was made to him that had gathered little, who by this method had no lack. Note, Such is the condition of men in this world that we mutually depend on one another, and should help one another. Those who have ever so much of this world have no more than food and raiment; and those who have but a little of this world seldom want these; nor, indeed, should those who have abundance suffer others to want, but be ready to afford supply.
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Historical interpretation
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9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
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But in this the truth is also shown to be what was written, that Jesus Christ, “although he was rich, became a poor man.” Therefore, for this reason, he chose both a poor mother, from whom he was born, and a poor homeland, about which it is said, “And you, Bethlehem, you are the least among the tribes of Judah” and the rest.
If, then, we keep in reserve any earthly possessions or perishable wealth, the mind sinks down as into mire and the soul inevitably becomes blind to God and insensible to the desire for the beauties of heaven and the good things laid up for us by promise. These we cannot gain possession of unless a strong and single-minded desire leads us to ask for them and lightens the labor of their attainment. This, then, is renunciation, as our discourse defines it: the severance of the bonds of this material and transient life and freedom from human concerns whereby we render ourselves more fit to set out upon the road leading to God. It is the unhindered impulse toward the possession and enjoyment of inestimable goods.… In short, it is the transference of the human heart to a heavenly mode of life.… Also—and this is the chief point—it is the first step toward the likeness to Christ, who, being rich, became poor for our sake. Unless we attain to this likeness, it is impossible for us to achieve a way of life in accord with the gospel of Christ. How, indeed, can we gain either contrition of heart or humility of mind or deliverance from anger, pain, anxieties—in a word, from all destructive movements of the soul—if we are entangled in the riches and cares of a worldly life and cling to others by affection and association?
And why does the appellation “poor man” disturb you? Remember your nature—that you came into the world naked and naked will leave it again. What is more destitute than a naked man? You have been called nothing that is derogatory, unless you make the terms used really applicable to yourself. Who was ever hauled to prison because he was poor? It is not being poor that is reprehensible but failing to bear poverty with nobility. Recall that the Lord, “being rich, became poor for our sakes.”
Paul is saying that Christ was made poor because God deigned to be born as man, humbling the power of his might so that he might obtain for men the riches of divinity and thus share in the divine nature, as Peter says. He was made man in order to take humanity right into the Godhead. Therefore Christ was made poor, not for his sake but for ours, but we are made poor for our own benefit. Commentary on Paul’s Epistles.
'For have in mind,' says he, 'ponder and consider the grace of God and do not lightly pass it by, but aim at realizing the greatness of it both as to extent and nature, and thou wilt grudge nothing of thine. He emptied Himself of His glory that ye, not through His riches but through His poverty, might be rich. If thou believest not that poverty is productive of riches, have in mind thy Lord and thou wilt doubt no longer. For had He not become poor, thou wouldest not have become rich. For this is the marvel, that poverty hath made riches rich.' And by riches here he meaneth the knowledge of godliness, the cleansing away of sins, justification, sanctification, the countless good things which He bestowed upon us and purposeth to bestow. And all these things accrued to us through His poverty. What poverty? Through His taking flesh on Him and becoming man and suffering what He suffered. And yet he owed not this, but thou dost owe to Him.
What human being could know all the treasures of wisdom and knowledge hidden in Christ and concealed under the poverty of his humanity? For, “being rich, he became poor for our sake that by his poverty we might become rich.” When he assumed our mortality and overcame death, he manifested himself in poverty, but he promised riches though they might be deferred; he did not lose them as if they were taken from him. How great is the multitude of his sweetness which he hides from those who fear him but which he reveals to those that hope in him! For we understand only in part until that which is perfect comes to us. To make us worthy of this perfect gift, he, equal to the Father in the form of God, became like to us in the form of a servant and refashions us into the likeness of God.
Listen, now, to something about riches in answer to the next inquiry in your letter. In it you wrote that some are saying a rich man who continues to live rich cannot enter the kingdom of heaven unless he sells all he has and that it cannot do him any good to keep the commandments while he keeps his riches. Their arguments have overlooked our fathers, Abraham, Isaac and Jacob, who departed long ago from this life. It is a fact that all these had extensive riches, as the Scripture faithfully bears witness, yet he who became poor for our sakes, although he was truly rich, foretold in a truthful promise that many would come from the east and the west and would sit down not above them nor without them but with them in the kingdom of heaven. Yes, the haughty rich man, who was clothed in purple and fine linen and feasted sumptuously every day, died and was tormented in hell. Nevertheless, if he had shown mercy to the poor man covered with sores who lay at his door and was treated with scorn, he himself would have deserved mercy. And if the poor man’s merit had been his poverty, not his goodness, he surely would not have been carried by angels into the bosom of Abraham who had been rich in this life. This is intended to show us that on the one hand it was not poverty in itself that was divinely honored nor that riches were condemned but that the godliness of the one and the ungodliness of the other had their own consequences.
Therefore, it is proper to the Son alone mercifully to have received the form of a servant. That taking up of the form of a servant pertained to the person of God the Word. It did not with resulting confusion pass into the divine nature. Therefore, that taking up of the form of a servant, according to which the Son of God, who is the Lord of all things and in whom dwells all the fullness of divinity, became a true and complete human being, took away from him nothing of his divine fullness. It took away nothing of the power, because in that one person remained without confusion a divine nature and a human nature. Hence it is that in one and the same Christ both the truth of the human nature shone forth and the eternal immutability of the divine nature remained. Neither was anything diminished in him at all or changed which he had by nature from eternity, through that which he received from time. In his exterior aspect, he became a servant, but he did not cease to be by nature the Lord of all things. According to the flesh, he became poor; nonetheless, according to his divinity, he remained rich. Hence it is that the blessed apostle asserts that Christians have been enriched by his poverty, saying, “For you know the gracious act of our Lord Jesus Christ, that for your sake he became poor although he was rich, so that by his poverty you might become rich.” He would in no way have made us rich by his poverty if, having become poor, he did not have in himself the riches of his divine nature. He became poor according to the form of a servant; he remained rich according to the form of God.
He found no place, who by His word established heaven and earth; "for though He was rich, for our sakes He became poor"
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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Summary
Second Corinthians 8:9 encapsulates the profound theological basis for Christian generosity, revealing the unparalleled self-emptying of Jesus Christ. Paul presents Christ's voluntary descent from divine riches to earthly poverty as the ultimate act of grace, undertaken specifically so that believers might be spiritually enriched through His sacrifice. This verse serves as the supreme motivation for the Corinthians' participation in the collection for the impoverished saints in Jerusalem, grounding human giving in the divine pattern of Christ's unparalleled self-giving love.
Context
Literary Context
This verse is the theological cornerstone of Paul's appeal to the Corinthian church for their contribution to the collection for the struggling believers in Jerusalem. Chapters 8 and 9 of 2 Corinthians form a cohesive unit dedicated to the topic of Christian giving. Prior to verse 9, Paul extols the exemplary generosity of the Macedonian churches, who, despite their own severe poverty, gave beyond their means and even pleaded for the privilege of participating in the offering 2 Corinthians 8:1-5. He then encourages the Corinthians to complete their previously promised contribution, emphasizing that their giving should be out of willingness and according to what they have, not what they do not have 2 Corinthians 8:6-8. Verse 9 then introduces the ultimate and most compelling motivation for their generosity: the supreme example of Christ Himself, making the human act of charity a reflection of divine grace. Following this, Paul continues to elaborate on the principles of giving, including equality and God's provision 2 Corinthians 8:10-15.
Historical & Cultural Context
The collection for the saints in Jerusalem was a significant initiative championed by Paul, mentioned in several of his letters Romans 15:25-27; 1 Corinthians 16:1-4. Jerusalem, as the birthplace of the church, faced severe economic hardship, possibly due to famine, persecution, or the communal living arrangements of the early believers. This collection served multiple purposes: it provided essential relief, demonstrated the unity between Gentile and Jewish believers, and affirmed the Gentile churches' indebtedness to Jerusalem, from which the Gospel had originated. The Corinthian church, while having some wealthy members, also had those of modest means. Paul's appeal was not a demand but an encouragement to participate in a tangible expression of fellowship and love, reflecting the early church's commitment to mutual support and care for one another, a practice rooted in the teachings of Jesus and the early apostles.
Key Themes
This pivotal verse contributes to several overarching themes within 2 Corinthians and the broader New Testament. It powerfully articulates the theme of divine grace, portraying Christ's self-impoverishment as the ultimate expression of God's unmerited favor towards humanity. It delves into the profound concept of Christ's kenosis (self-emptying), highlighting His pre-existent divine glory and His voluntary condescension to human form and earthly suffering. The verse also introduces the divine exchange, a core theological principle where Christ's poverty leads directly to the spiritual enrichment of believers, a concept foundational to understanding justification and salvation by grace. Finally, 2 Corinthians 8:9 serves as the supreme motivation for Christian generosity, presenting Christ's self-sacrificial love as the pattern for believers' own giving, inspiring them to imitate His selfless example in their relationships and stewardship. This echoes the call to imitate Christ found throughout Paul's writings, such as in Philippians 2:5-8.
Exposition and Analysis
Key Word Analysis
This term signifies graciousness, favor, goodwill, and kindness, particularly as shown by a superior to an inferior. In this context, it encapsulates the benevolent and unmerited act of Christ, who, out of sheer favor and love, undertook His redemptive work for humanity. It is the divine influence upon the heart, and its reflection in the life, including gratitude.
This adjective describes one who is wealthy or, figuratively, abounding with. When applied to Christ, it refers to His pre-existent divine glory, majesty, power, and inherent abundance as God, emphasizing His exalted status before His incarnation.
Derived from a word meaning "to be a beggar," this verb denotes the act of becoming indigent or impoverished. In the context of Christ, it describes His voluntary condescension from divine glory to the humble, dependent, and materially deprived state of human existence, culminating in His sacrificial death. This "poverty" encompasses not merely a lack of material possessions but a profound self-abasement.
Verse Breakdown
"For ye know the grace of our Lord Jesus Christ"
Paul begins by appealing to a truth already known and accepted by the Corinthians. This is not new information but a foundational theological premise. The "grace" (Greek: charis) of Christ is the unmerited, benevolent favor He extended to humanity, manifested supremely in His redemptive work. This grace is the very essence of His character and actions, the wellspring of salvation.
"that, though he was rich, yet for your sakes he became poor"
This clause presents the striking antithesis at the heart of Christ's redemptive act. "Though he was rich" refers to Christ's pre-existent divine state, His inherent glory, power, and abundance as God. "Yet for your sakes he became poor" describes His voluntary self-impoverishment. This "poverty" is not merely material but encompasses His incarnation, His taking on human limitations, His suffering, His humble life, and ultimately His death on the cross. The phrase "for your sakes" underscores the substitutionary and benevolent nature of this act – it was entirely for the benefit of humanity.
"that ye through his poverty might be rich"
This final clause states the glorious purpose and result of Christ's self-impoverishment. His voluntary "poverty" (Greek: ptōcheia, beggary, indigence) is the means by which believers are made "rich" (Greek: plouteō, to be or become wealthy). These riches are not material but spiritual: forgiveness of sins, reconciliation with God, adoption into His family, eternal life, the indwelling Spirit, and an inheritance in glory. It is a divine exchange, where Christ's loss becomes humanity's gain.
Literary Devices
The verse is powerfully constructed using several literary devices. Most prominent is Antithesis, the juxtaposition of contrasting ideas ("rich" vs. "poor," Christ's state vs. believers' state) to highlight a central truth. This creates a stark and memorable image of Christ's immense sacrifice and the profound transformation it brings. The concept itself is a Paradox: that one becomes rich through another's poverty, defying conventional logic but revealing divine wisdom. The verse also functions as an Exemplum, holding up Christ's self-giving as the supreme example for the Corinthians' own generosity, making His act the ultimate pattern for Christian behavior. Furthermore, the terms "rich" and "poor" are used Metaphorically to describe spiritual states rather than merely material ones, emphasizing the profound spiritual wealth believers receive through Christ's material and existential impoverishment.
Theological and Thematic Connections
2 Corinthians 8:9 stands as a profound theological statement on the nature of Christ's incarnation and atonement, serving as the bedrock for Christian ethics, particularly in the realm of giving. It articulates the concept of kenosis, Christ's voluntary self-emptying, not of His divine nature, but of His divine prerogatives and glory, taking on the form of a servant. This act of condescension, from infinite richness to human poverty, underscores the depth of God's love and the radical nature of His grace. The "divine exchange" described here—Christ's poverty leading to our riches—is the very heart of the Gospel, revealing how our spiritual bankruptcy is remedied by His infinite sacrifice. This verse connects the incarnation directly to the cross, showing that His entire earthly life, culminating in His death, was an act of profound self-impoverishment for our ultimate gain. It moves beyond mere financial instruction to reveal the very character of God, who gives Himself away.
Reflection and Application
The profound truth of 2 Corinthians 8:9 calls believers to a deep and abiding gratitude for the unparalleled grace of Jesus Christ. To truly grasp that the Lord of glory, who possessed all the riches of the universe, chose to become utterly poor for our sakes, should humble us to our core. This verse challenges us to re-evaluate our own understanding of "riches" and "poverty," shifting our focus from material accumulation to spiritual abundance. Christ's example is not merely an illustration but a transformative principle for life. It compels us to live lives marked by self-giving, generosity, and compassion, mirroring the one who gave His all for us. If Christ, who had everything, gave up everything for us, how much more should we, who have received so much, be willing to give of our time, talents, and resources for the sake of others and the advancement of His kingdom? This divine exchange should inspire us to participate joyfully in the needs of others, knowing that our giving is a tangible expression of the spiritual riches we have received.
Questions for Reflection
FAQ
What does it mean that Jesus "was rich" and "became poor"?
When the verse states that Jesus "was rich," it refers to His pre-existent divine state before His incarnation. As the eternal Son of God, He shared in the glory, power, and infinite abundance of the Godhead John 1:1-3; Philippians 2:6. He possessed all divine prerogatives and majesty. His "becoming poor" refers to His voluntary condescension and self-abasement in the incarnation. He emptied Himself, not of His divine nature, but of His divine privileges and glory, taking on human form and experiencing the limitations, humility, and suffering of human existence Philippians 2:7-8. This "poverty" encompasses His humble birth, His lack of material possessions during His ministry (He had "nowhere to lay His head" - Matthew 8:20), His reliance on others, and ultimately His sacrificial death on the cross, where He bore the ultimate spiritual poverty of sin for humanity.
How does this verse relate to Christian giving and generosity?
2 Corinthians 8:9 serves as the ultimate theological motivation and pattern for Christian giving. Paul presents Christ's unparalleled act of self-giving as the supreme example for believers. Just as Christ, though rich, became poor for our sakes, believers are called to give generously, even sacrificially, for the benefit of others, particularly those in need. The "grace" of Christ is not just something to be received but something to be emulated. Our giving is not merely an obligation but a joyful response to the immeasurable gift we have received. It transforms giving from a duty into an act of worship and an expression of Christ-like love, reflecting the divine exchange where Christ's poverty led to our spiritual riches. It encourages cheerful and willing giving, as described later in 2 Corinthians 9:7.
Christ-Centered Fulfillment
2 Corinthians 8:9 is a profound Christological statement that encapsulates the very essence of the Gospel. It reveals the ultimate act of divine love and self-sacrifice, where the pre-existent, eternally "rich" Son of God, who was "in the form of God" Philippians 2:6, voluntarily "became poor" through His incarnation. This "poverty" was not merely a lack of material possessions, but a profound act of kenosis—a self-emptying that involved taking on human flesh, enduring the limitations of a created being, submitting to the Law, and ultimately suffering the ignominy and spiritual desolation of the cross, bearing the sin of the world Isaiah 53:5-6; 1 Peter 2:24. This unparalleled descent was entirely "for your sakes," demonstrating the substitutionary nature of His work, so that through His profound "poverty"—His death and all it entailed—believers "might be rich." These riches are the spiritual treasures of salvation: forgiveness of sins, reconciliation with God, adoption as children of God, eternal life, and an inheritance in glory Ephesians 1:7-14; Colossians 1:12-14. Thus, Christ's act of becoming poor is the foundational act of redemption, fulfilling God's plan to restore humanity and providing the ultimate pattern for all Christian life and generosity, compelling us to live lives of self-giving love because He first gave Himself for us 1 John 4:10-11.