Note 3 at 2 Cor. 8:9: Paul had used the Macedonians' example of generosity to provoke the Corinthians in their giving. Now he turns to the supreme example of giving, that is, Christ Himself.

God didn't just give us something that He had; He gave Himself. And what was God's motive for giving? It wasn't because of His need, but ours. He was motivated out of love for us (Jn. 3:16). In the same way, Paul is encouraging these Corinthians to give unselfishly to the poor saints in Jerusalem.

Note 4 at 2 Cor. 8:9: Jesus did have money. He even designated one of His disciples to be the treasurer (Jn. 13:29). However, Jesus was poor compared to what He had before coming to Earth. He was also poor in the same way that Paul was poor at times, i.e. He voluntarily did without things to reach others. He said, "And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head" (Mt. 8:20).

Note 5 at 2 Cor. 8:9: Some people have tried to spiritualize this verse to apply only to spiritual or emotional poverty and wealth. But the context of this verse is definitely speaking about physical poverty and wealth, that is, money (see note 1 at 2 Cor. 8:1, p. 1018).

It is a true statement that Jesus made Himself poor spiritually and emotionally so that we could become wealthy in those areas. But it is also a true statement that Jesus became poor monetarily for us so that we could become wealthy in finances. That's what this verse is saying.

The Greek word that is used in the first part of this verse to describe Jesus as being rich is "plousios," and it means "wealthy, abounding in material resources." This is the same word that was translated "rich" in Mark 12:41, which says, "And Jesus sat over against the treasury, and beheld how the people cast money into the treasury: and many that were RICH cast in much."

The Greek word that was translated "rich" in the last part of this verse, to describe us, is "plouteo," meaning "to be rich, to have abundance of outward possessions." This is the same word that was translated "rich" in 1 Timothy 6:9, which says, "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."

So, both the Greek words used for "rich" in this verse are speaking of material wealth. This is further proof that this verse is teaching that our Lord Jesus provided prosperity for us in His atonement (see note 7 at Acts 2:21, p. 580). Jesus wills for His children to have their needs met abundantly (3 Jn. 1:2).

This is not to say that all those who are wealthy are so because Christ provided it for them, and all those who are poor are that way because of some sin in their lives. That is certainly not the case. Sinners can be wealthy and saints can be poor. Riches do not mean a person is spiritual, and poverty does not mean a person is unspiritual. However, the Lord has made provision for His saints to have their needs met in abundance (Phil. 4:19).

The scriptures warn us against the pitfalls of riches (1 Tim. 6:9; Prov. 13:11), yet it is the love of money that is the root of all evil (1 Tim. 6:10), not money itself. Before we can be the blessing to others that God intended us to be, we have to be blessed ourselves (Gen. 12:2). Prosperity is not just for ourselves (Jam. 4:3). It's so that we "may abound to every good work" (2 Cor. 9:8). God gives seed to the sower (2 Cor. 9:10), i.e. He provides riches to those who will let them flow through them to others and not hoard them for themselves.