I was asked by a student in class, “If the Bible doesn’t teach the principle of ‘multiplication in giving,’ what can we tell them that Christ says to the poor?” The following is an abridgment of my written reply.

The witness of Scripture is clear that God considers the poor and, therefore, directs his people to consider the poor. “Blessed is the one who considers the poor! In the day of trouble the Lord delivers him” (Ps. 41:1). The question is not, however, what message ought to be proclaimed to the materially wealthy. The issue concerns the message from God’s Word that ought to be proclaimed to the poor.

First of all, what do we mean by the “poor”? The difference between poverty in North American terms and poverty in African terms is quite discernible. In North America, there are people possessing many things, who, nevertheless, think of themselves as living in poverty because, in comparison to others, they are disadvantaged. Even in the African context, however, poverty is a relative thing. In comparison to the living conditions in many of the villages of East Africa, the living conditions in some parts of rural South Africa are a picture of unimagined luxury. People call themselves poor as they compare themselves to others.

Does the Bible view poverty as an absolute term or as a relative term? In 1 Timothy 6:8, the apostle Paul suggests that possessing food and clothing ought to bring contentment to a Christian. One might say that the biblical understanding of poverty is the lack of those things that are necessary for the sustenance of healthy life.

Does the word of Christ have a message to the poor, when poverty is defined like that? It most certainly does! Paul, in Philippians 4:19, states that God will supply all our needs. This is a promise that can be proclaimed to God’s people without hesitancy and without reservation! It is less clear that Scripture makes promises when poverty is a relative term in comparing one person’s possessions with another’s.

Eyes on the Kingdom⤒🔗

What is the message that will encourage God’s people to direct their vision where the Scriptures direct it? The Lord Jesus Christ addresses the issue in Matthew 6:19-34. Of particular note is verse 33, “But seek first the kingdom of God and his righteousness, and all these things will be added to you.”

In verse 20, Jesus promises “treasure” to be received which might be referred to as “bountiful reaping.” It is clear, however, that this refers, not to reaping in this life, but to reaping in the life to come. This allows the eyes of God’s people to be directed to the proper place. “But seek first the kingdom of God, and his righteousness,” Jesus says, “and all of these things will be added to you.” He is saying that we should not first seek our own welfare, but leave it in the hands of God. Eyes that are on the kingdom will be eyes that are turned in faith away from their own needs to the priorities of the kingdom of God.

A proclamation of “giving in order to get” turns one’s attention to one’s own condition. It sets one’s attention on the matters of “What shall we eat?” or “What shall we drink?” or “What shall we wear?” If the “godliness” of giving is presented as a means of gaining prosperity, does it not point God’s people in the direction of which the apostle Paul warns in 1 Timothy 6:5 – “imagining that godliness is a means of gain”? The biblical principle of giving is not “giving in order to get,” but giving in order to give.

The Context of 2 Corinthians 9:6 and “the Principle of Multiplication”←⤒🔗

Is “the principle of multiplication” taught in 2 Corinthians 9:6, which says, “The point is this: whoever sows sparingly will also reap sparingly, and whoever sows bountifully will also reap bountifully”? Does the context of this passage give us the right to expect that, from the bountiful sowing of money or other material possessions, one might expect the bountiful reaping of more money and material possessions? Admittedly, in this passage what is sown is a material gift. The question, however, concerns the reaping. Does the context indicate that the bountiful reaping is of material possessions? What does the passage say? In verse 8, the harvest is mentioned as “contentment in all things” and abounding “in every good work.” In verse 10, the actual word “harvest” is employed, but Paul calls it “the harvest of your righteousness”! In verse 11, indeed, mention is made of “being enriched in every way,” but the enrichment is then explained as the “thanksgiving to God” that will come as the gift is communicated to the saints. A careful reading will show that generosity produces thanksgiving, and thanksgiving must refer to the “harvest” that is produced. The same point is emphasized in verses 12-15. Also look at the quotation taken from Psalm 112:9. The distribution to the poor is said to have a result, but that result is not spoken of as a return of multiplied possessions, but as of “righteousness” that endures forever.

Can I Trust God with My Wealth?←⤒🔗

In class we were discussing the text from Proverbs 3:9-10, “Honor the Lord with your wealth and with the firstfruits of your produce; then your barns will be filled with plenty, and your vats will be bursting with wine.” It was suggested that this can be construed as a promise of multiplication.

We cannot ignore this text, and we cannot ignore the previously mentioned text from Matthew 6:19-34. How are we to look at them and see a harmony between then, rather than a disjunction?

Both texts declare to us that we can trust God with our wealth and that he will provide for our sustenance. The Old Testament farmer or vinedresser was not going to be shortchanging himself by following the command of the law and giving the firstfruits of his harvest to the Lord. The disciple of Jesus is to understand that the Lord will not allow him to go hungry or naked, if he sets his mind upon seeking God and the righteousness of his kingdom. In both cases, the issue is trust in God, rather than in one’s own devices.

In the one case, it teaches that God would so direct his providential care that the harvests would be abundant enough that the “firstfruits” could be sacrificed without fear. In the other case, the message is similar. Jesus directs that his disciples’ vision is to be trustingly turned away from their own needs to the needs of the kingdom. They are to be confident that God will bring what they need into their hands. In both cases, we are directed to the fatherly care of the One who directs our course.

Conclusion – the Heart of True Faith←⤒🔗

Christ’s message to the poor is that they can trust him to meet all their needs! Yet, he is not the means to an end, but an end in himself. The faith we direct to Christ is rewarded by the gift of himself. True faith takes hold of Christ for his own sake – not because of what he can do for the believer! The message that we preach to all humanity – rich or poor, black or white, high or low – must leave room for the words of Habakkuk 3:17-18, “Though the fig tree should not blossom, nor fruit be on the vines, the produce of the olive fail and the fields yield no food, the flock be cut off from the fold and there be no herd in the stalls, yet I will rejoice in the Lord; I will take joy in the God of my salvation.”