What is a willing mind in 2 Corinthians 8:12?

First, let it be of "a willing mind:" for, as the Apostle tells them a little later, "God loves a cheerful giver" (2 Cor. 9:7).

Secondly, let their giving be "according to that a man has." There is no thought of meeting the need of one by reducing another to need, and thus easing the burden upon one by putting the burden upon another.

Verse 12. "For if there be first a willing mind, it is accepted," etc. Truth must be the rule and measure of practical beneficence; for love is of God, as well as for His sake. He is the general receiver of His children's gifts, and estimates them in every case according to the heart and disposition of the giver. He has of old borne witness, that a man's desire is his kindness, and that a poor man is better than a liar (Prov. 19:22). The smallest offering is, in His esteem, an odour of sweet smell, if its motive be the love of Christ. But to this general enunciation of motive there is added presently a special rule of charity, which stands in closest connection with the fundamental constitution of the church or assembly of God.

Verses 13-15. "For I mean not that others be eased, and ye burdened: but by an equality," etc. The oneness of the Church, as Christ's mystic body, of which Israel after the flesh was a figure, is the basis of the present exhortation. Because of this vital unity, particular wants and trials should excite a common sympathy among all who are partakers of like precious faith. All alike recognizing their fellowship of grace and pilgrimage, and waiting together for their common hope, the temporal wealth of one should be for the replenishing and comfort of another who had need; and this not individually only, but also socially. Church should help church, as brother aided brother, in the season of distress. Thus the vicissitudes of affluence and poverty, as well as the manifold circumstantial trials and afflictions belonging to their calling, as partakers of Christ, should be turned to lasting account, as occasions of the active ministry of love. Times might change, and with them the older and administration of the offices of love; the giver of to-day may become the grateful receiver of to-morrow — God being glorified in both, and at all seasons, by those who seek to imitate Him in His ways. Riches are uncertain; grace is sure. Lastly, prosperity, like the seasons, comes and goes; love abides in God, and should be manifested in His children, not in word only, but in deed (1 John 3:14, 17). Moreover, if as believers we are not our own, still less so is our substance. It will be regarded rather, by the wise-hearted disciple, as a stewardship of trust for Christ.

Founded in pure mercy, and animated by the indwelling Spirit of Christ, the several parts of God's one general assembly should be exemplifying continually the truth of their confession by a natural and mutual care. For the love which is of God returns also to Him; not in direct worship only, but through the mediate channels of His own providing (1 John 4:12). We have nothing which we did not first receive, and we acknowledge best the God of our own mercy when our hearts and hands are open for His sake. And so His own miraculous ordinance of supply, when of old He fed His people with manna in the desert, is here avouched by the apostle as a fitting parable of instruction on this point of godly well-pleasing. In the instance to which our chapter refers, the need was at Jerusalem, and the abundance with the Gentile churches. Hence the especial interest which Paul takes in this collection for the saints. That the natural children of the covenant should owe their succour from distress to strangers of the uncircumcision, who entreated their acceptance of this aid for Jesus' sake, would be an effectual tightening of that bond of perfectness which holds fast in Christ, under their new and better Name, both Jew and Gentile alike; but which, without such divinely-found occasions, might but too easily become relaxed.

We also see in this an illustration of the oneness of the body of Christ, how the members are to minister to each other. Great grace in this ministry had been bestowed upon and manifested by the churches in Macedonia. They were themselves stricken with great affliction. They were very poor, but their deep poverty did not stint their gifts; they joyfully gave and abounded in the riches of liberality. These poor, afflicted Macedonian saints had even prayed the apostle with much entreaty to receive the gift from their hands. And the secret of it was that they had given themselves first to the Lord. All else was the outflow of this self-surrender. In all this the apostle rejoiced greatly, and therefore he exhorts the Corinthians to abound in this grace also. But the greatest example, which should constrain to abundant giving is the Lord Jesus Himself. He was rich and became poor, even for such as the Corinthians were, "that through His poverty ye might be rich." ("His Riches--Our Riches," by A.C.G., unfolds the three leading truths of this precious word. The eternal Riches of the Son of God; His deep poverty in our behalf, and His Riches in resurrection-glory.)

What confidence the apostle had in the Corinthians that they would indeed abound in this grace. They had begun a year before not only to do, but to forward also. He urges them to act now in performing what they had begun. It depends upon the willing mind: without this giving has no value at all. But if there is the willing mind, one is accepted according to what he has, and not according to that he hath not.

Christian giving is something that has to come from the heart before it can have real value before God. If there is not a ‘willing mind' (2 Cor. 8:12 ), then the giving is just a legal thing. Practical Christianity is not a matter of keeping rules and regulations. It is the answer of our love to Him that reflects itself in every area and aspect of our life. We love because He first loved us, and we give (ourselves and from our substance) because He first gave to us (Himself and all kinds of blessings).

Christian giving is something that has to come from the heart before it can have real value before God. If there is not a ‘willing mind’ (2 Cor. 8:12), the giving is just a legal thing. Practical Christianity is not a matter of keeping rules and regulations. It is the answer of our love to Him that reflects itself in every area and aspect of our life. We love because He first loved us (1 John 4:19), and we give (ourselves and from our substance) because He first gave to us (Himself and all kinds of blessings).

The apostle adds his judgment of its profit for the Corinthian saints themselves (ver. 10), who began before not only the doing, but also the willing a year ago. He could therefore with the more delicate propriety urge the completing of their purpose out of what they had. Grace repudiates constraint, but values, encourages, and directs readiness of mind: without this, what is the worth of giving? Is the gift acceptable? or the giver? But if the readiness be there, one is accepted according to what one has, not according to what one has not. Sentiment disappears; reality takes its place. Truth accompanies grace; and equity follows. For it is not that others should have ease and the Corinthians pressure, but on equality; and, as the application is made, "at the present time your abundance for their lack, that their abundance also should be for your lack." This is fortified by God's way and word as to the gathering of the manna of old; when God adjusted the supply to the demand with a wisdom and power which precluded superfluity no less than deficiency. He that gave the manna from heaven measured it exactly, whatever the differing measures in man's hands. And we have to do with the same God, who regulates all in the assembly with assuredly no less care and love.

Verse 12 certainly implies that at any time one should give according to the amount he has, not wait until such time as he thinks he has a substantial amount to give. A willing mind that gives only a little because there is little to give, is that which God accepts. The widow with her two mites teaches us a salutary lesson.

And each is called upon to purpose in his own heart as to the amount he gives. If Paul presses upon them to give from a right and godly motive, willingly; yet absolutely no pressure must be used in reference to the amount given. What one can give totally ungrudgingly, let him give, not because he feels it incumbent, but rejoicingly. For God loves a cheerful giver. Indeed, this is God's own character.

At first sight we are inclined to exclaim, "But how great a lever for producing an apparently small result!" Yet is it not ever thus in Scripture? The weightiest considerations are brought to bear upon the simplest details of the Christian's daily life. On second thoughts, however, we perceive that the result is not so small after all. Nothing is more ingrained in man's fallen nature than selfishness, and it was this that accounted for the sluggish action of the Corinthians. When the subject of this collection for the poor saints first came up they willingly agreed to give; the apostle could speak of "the forwardness of your mind" (2 Cor. 9:2), and consequently he boasted of them to others, "that Achaia was ready a year ago;" yet though there was this willingness in mind and word there was delay in action, and the thing so far had not materialised. There was "a readiness to will," but they did not readily "perform the doing of it" out of that which they had (2 Cor. 8:11). What could stir their sluggish hearts — or ours — so effectually as a fresh sense of the grace of the Lord Jesus Christ?

of our giving must be right. This the apostle felt in regard to the Corinthians, and hence while setting before them the motive and the stimulus, and indicating the manner and character of it, he is careful in chapter 9 to exhort them to give not grudgingly but cheerfully. He instructed them to give "every man according as he purposes in his heart," and further he took the precaution of sending certain brethren in advance of his own coming to collect that which they purposed to give, so that "the same might be ready, as a matter of bounty, and not as of covetousness" ("as blessing, and not as got out of you," N.T.). Neither in appearance nor in fact did he wish their giving to be made under pressure. He had no desire to extract unwilling donations, or excite them into a generosity which went beyond the faith and grace which they possessed, and which afterwards they might regret. What they gave, whether sparingly or bountifully, was to be given with cheerfulness and joy.