II Corinthians 8:9 · Bible study
2 Corinthians 8:9 Commentary: He Became Poor That We Might Be Rich
Greek · 11 what the commentators say
Meaning in one sentence
Paul grounds generosity in Christ: though rich, he became poor so we might become rich. What does his poverty mean? What riches do we gain?
Research Summary
- Meaning: Christ voluntarily gave up divine riches to enter human poverty so that believers might receive spiritual riches.
- Key words: grace (charis), rich (plousios), became poor (eptōcheusen), poverty (ptōcheia), become rich (ploutēsēte).
- Main debate: Whether Christ’s “riches” refer to pre-existent deity or only to spiritual gifts; whether believers become “rich” materially or spiritually.
- Theological theme: Incarnation as self-emptying (kenosis); grace as model for Christian generosity.
- Best use: Sermons on giving, incarnation, or humility; Bible study on the theological basis of generosity.
Translation Comparison
BSB Berean Standard Bible 2020
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.
WEB World English Bible 2000
For you know the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that you through his poverty might become rich.
KJV King James Version 1769
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.
ASV American Standard Version 1901
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.
YLT Young's Literal Translation 1898
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.
Darby Darby Bible 1890
For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that ye by his poverty might be enriched.
Douay-Rheims Douay-Rheims Bible 1899
For you know the grace of our Lord Jesus Christ, that being rich he became poor for your sakes: that through his poverty you might be rich.
Translations in other languages (10 available)
Porque ya sabéis la gracia de nuestro Señor Jesucristo|strong="G2424, G5547", que por amor de vosotros se hizo pobre, siendo rico; para que vosotros con su pobreza fueseis enriquecidos.
Porque já conheceis a graça de nosso Senhor Jesus Cristo, que, sendo rico, por causa de vós se fez pobre; para que com a pobreza dele, vós enriquecêsseis.
Car vous connaissez la grâce de notre Seigneur Jésus-Christ, qui pour vous s’ est fait pauvre, de riche qu’ il était, afin que par sa pauvreté vous fussiez enrichis.
Denn ihr wisset die Gnade unsers HERRN Jesu Christi, daß, ob er wohl reich ist, ward er doch arm um euretwillen, auf daß ihr durch seine Armut reich würdet.
Want gij weet de genade van onzen Heere Jezus Christus, dat Hij om uwentwil is arm geworden, daar Hij rijk was, opdat gij door Zijn armoede zoudt rijk worden.
Perché voi conoscete la carità del Signor nostro Gesù Cristo il quale, essendo ricco, s’è fatto povero per amor vostro, onde, mediante la sua povertà, voi poteste diventar ricchi.
Albowiem znacie łaskę Pana naszego, Jezusa Chrystusa, że dla was stał się ubogim, będąc bogatym, abyście wy ubóstwem jego ubogaceni byli.
Ибо вы знаете благодать Господа нашего Иисуса Христа, что Он, будучи богат, обнищал ради вас, дабы вы обогатились Его нищетою.
你們知道 我們 主 耶穌 基督 的恩典： 他本來 富足，卻為 你們 成了貧窮，叫 你們 因他的 貧窮，可以成為富足。
For you see the grace of our Lord Jesus Christ, how though he had wealth, he became poor on your account, so that through his need you might have wealth.
Verse in Context
Original Language (Koine Greek)
New Testament · Koine Greek · II Corinthians 8:9
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators across traditions read this verse as Paul's crowning argument for generous giving: the grace shown by the Lord Jesus in his incarnation becomes the model for the Corinthians' offering. Barnes notes that Christ's riches refer to “a state of antecedent riches before his assumption of human nature,” a pre-existence in which he was the Creator and Lord of all. Calvin adds that Christ was rich because he was God, and he “resigned the possession of all blessings, that he might enrich us by his poverty.” The Greek reinforces this: the participle ōn (“being rich”) describes an ongoing condition, while the aorist eptōcheusen (“he became poor”) marks a definite entry into a state of abject poverty, a word Vincent notes “seems to indicate a more abject condition than mere poverty.” The result for believers is not material wealth but the spiritual riches of salvation, grace, and eternal glory. Wesley sums it up: “He became poor, in becoming man, in all his life; in his death. Rich, in the favour and image of God.”
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Pre-existence and divine nature (orthodox): The present participle 'being rich,' the aorist 'became poor' (entering a new state), and parallels in Philippians 2:6–8 and John 1:1–14.
- Unitarian/Socinian interpretation: Reads 'rich' as Christ’s possession of spiritual gifts and power during his life, not pre-existence; denies the full ontological contrast.
- Focus on material vs. spiritual poverty: Debate over whether 'poverty' primarily denotes Christ’s literal lack of possessions (cf. Matthew 8:20) or his broader humiliation and death.
What is clear: Christ voluntarily gave up his privileges and took on a state of profound lowliness so that believers could receive spiritual benefit from his sacrifice.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Christ's pre-existent riches | All traditions agree that Christ had something glorious before his incarnation, authority, status, or divine nature. | Orthodox Christianity sees this as his full deity and creator rights. Unitarian (Socinian) interpretations view it as spiritual endowments only, not pre-existence. |
| The nature of Christ's poverty | Christians agree that Jesus entered a condition of lowliness and suffering in his life and death. | Some emphasize literal material poverty (no home, no money); others see a broader self-emptying (kenosis) that includes but goes beyond economics. |
| The riches believers receive | The primary riches are spiritual: salvation, grace, and eternal life through Christ's sacrifice. | Some traditions (e.g., prosperity gospel) include material wealth in the promise, while most historic Christian teaching limits the 'riches' to spiritual blessings. |
| Application to Christian giving | This verse is a core motivation for generous, sacrificial giving to others. | Whether this imposes a universal call to voluntary poverty or simply to share from abundance is interpreted differently across traditions. |
Historical & Cultural Context
The verse sits within Paul's appeal to the Corinthian church to complete their collection for the believers in Jerusalem (2 Corinthians 8, 9). A year earlier, the Corinthians had eagerly begun the project (2 Corinthians 8:10). Now Paul urges them to finish it, using two examples: the Macedonians, who gave generously out of deep poverty (vv.1, 5), and the supreme example of Christ himself. By describing Christ's act as “grace” (charis), Paul links the believers' offering, also called “this grace” (v.6), to the self-giving of Jesus. The collection was not a tax; it was a voluntary sharing, reflecting the “equality” Paul describes in verse 14: “that your abundance may be a supply for their want.”
Into a world of Roman patronage and social disparity, Paul introduces a radically different economy. The one who possessed all things gave up everything, so that those who had nothing might gain everything. The Greek text sharpens the edge: the participle ōn (“being rich”) is present tense, describing a continuous state that Christ did not abandon even when he became poor. The aorist verb eptōcheusen points to a specific historical entrance into poverty, the incarnation. The Cambridge Bible notes that the word for “poor” here (ptōchos) “seems to indicate a more abject condition than mere poverty,” closer to beggary. The pattern echoes the self-emptying of Philippians 2:6, 8. For the Corinthians, a relatively affluent congregation with many spiritual gifts, the call was to see their resources as belonging to Christ, who gave up his own. Paul does not command; he invites.
Textual Notes
The consulted sources note no significant textual variants for this verse. The Greek text is stable across major manuscripts.
Reception History
This verse has been central to Christian reflection on the incarnation and generosity. Vincent notes its influence on the rise of mendicant orders, particularly the Franciscans, who saw Christ’s poverty as a literal calling (Dante, Paradiso 11, 40, 139). Early church fathers used it to argue for Christ’s full divinity and humanity. It has been echoed in hymns on Christ’s humility and has grounded countless sermons on stewardship and giving across all traditions.
Preaching This Verse
Three-point outline
- The wealth Christ possessed. He was rich in divine glory, in the fullness of the Godhead, and as Creator and heir of all things.
- The poverty Christ chose. For our sakes he became poor, taking on human flesh, enduring want, and suffering death.
- The wealth we gain. Through his poverty we become rich, not with money, but with forgiveness, righteousness, and eternal life.
Five-point outline
- Knowledge. “You know the grace of our Lord Jesus Christ.” Paul assumes believers understand the story.
- Original status. “He was rich” (present participle: being rich). This is his eternal identity.
- Voluntary exchange. “He became poor.” The aorist tense marks the moment of incarnation.
- Our benefit. “For your sakes.” Christ’s poverty benefits us directly.
- Our enrichment. “Through his poverty you might become rich.” Spiritual riches flow from his sacrifice.
Illustration hooks
- A wealthy surgeon who leaves a comfortable practice to serve in a remote clinic for years, voluntary loss for others’ gain.
- A parent who works extra hours or sacrifices a new job so their child can go to school, the exchange of position for the sake of someone they love.
- Someone who gives up a promotion to care for a sick family member: the economic transaction of love.
Questions your congregation is asking
- Does this verse mean Christians should sell everything and live in poverty?
- If Christ’s poverty makes us “rich,” why do many believers still struggle financially?
- Why does Paul bring up Jesus’s incarnation in a passage about offering money? What do the two have to do with each other?
Leading a Discussion
Paul has just commended the Macedonians for giving beyond their ability. Now he points to the ultimate example of selfless giving: Christ himself. This verse sits at the heart of the passage, grounding our generosity in the gospel. Read 2 Corinthians 8:1, 15 together, then focus on verse 9.
Discussion questions
- Observation: What two states of being does Paul contrast in this verse?
- Observation: Who is the subject of the action, and what did he do? Who receives the benefit?
- Interpretation: In what sense was Christ “rich” before he became poor? Why does that matter?
- Interpretation: The word for “became poor” (eptōcheusen) suggests beggary, not just modest means. What does that add to our understanding of Christ’s sacrifice?
- Interpretation: What kind of “riches” do believers receive through Christ’s poverty? See also Ephesians 1:7, 8.
- Application: How does the pattern of Christ’s giving challenge our own attitudes toward money and possessions?
- Application: Paul mentions Christ’s act to encourage a financial offering. Are there other areas of life where this same pattern of sacrifice for others should shape our choices?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Psalms 102:25 | Of old, you laid the foundation of the earth. The heavens are the work of your hands. |
| Psalms 102:27 | But you are the same. Your years will have no end. |
| Isaiah 53:2 | For he grew up before him as a tender plant, and as a root out of dry ground. He has no good looks or majesty. When we see him, there is no beauty that we should desire him. |
| Isaiah 62:1 | For Zion’s sake I will not hold my peace, and for Jerusalem’s sake I will not rest, until her righteousness shines out like the dawn, and her salvation like a burning lamp. |
| Isaiah 65:8 | Yahweh says, “As the new wine is found in the cluster, and one says, ‘Don’t destroy it, for a blessing is in it:’ so I will do for my servants’ sake, that I may not destroy them all. |
| Matthew 8:20 | Jesus said to him, “The foxes have holes and the birds of the sky have nests, but the Son of Man has nowhere to lay his head.” |
| Matthew 17:27 | But, lest we cause them to stumble, go to the sea, cast a hook, and take up the first fish that comes up. When you have opened its mouth, you will find a stater coin. Take that, and give it to them for me and you.” |
| Matthew 20:28 | even as the Son of Man came not to be served, but to serve, and to give his life as a ransom for many.” |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke emphasises that the force of Paul's appeal depends on Christ being more than a mere man. Only someone who was truly rich as Creator could become poor for us and thereby make us spiritually rich through his humiliation and death.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Christ's riches were not earthly but belonged to his pre-existent state as Creator and owner of all things. He chose absolute poverty to set an example, teaching that those who gain eternal riches through his sacrifice should freely give up earthly wealth for others.
Calvin's Commentaries Reformed 1564
Calvin highlights Christ as the perfect pattern of love: though rich as God and heir of all things, he willingly became poor, lacking even a place to rest. By his poverty he enriches believers, and by consecrating poverty in his own person, he frees them from fearing it so they may gladly share their abundance with others.
Cambridge Bible for Schools and Colleges Anglican 1880
Cambridge Bible Schools stresses that Paul's Greek word for Christ's poverty means a beggar's condition, not mere lack. Christ was already rich as God and never stopped being rich when he became human. By making himself that poor, he lifted us into all the wealth found in him.
Geneva Bible Notes Reformed 1599
The Geneva Notes stress the voluntary exchange at the heart of the gospel: Christ, rich in divine glory, chose poverty for our sake, so that through his sacrifice believers become spiritually rich. This grace is presented as the model and motive for Christian generosity.
Gill's Exposition of the Bible Baptist 1748
Gill highlights the stark contrast between Christ's infinite divine riches--his eternal perfections, sovereign dominion, and uncreated glory--and the voluntary poverty he assumed by taking human nature with all its weaknesses. Christ became poor specifically for undeserving sinners, so that through his lowly obedience and death they might gain spiritual riches: righteousness, grace, and eternal glory.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB highlights the stark contrast between Christ's sacrifice and what believers are asked to give. Christ emptied Himself of heavenly glory at infinite cost, yet we are only asked to share our abundance without impoverishing ourselves. If He did so much more for us, we can certainly do this small act of love for others.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry highlights Paul's persuasive skill in commending the Corinthians for their other spiritual gifts before urging them to excel in charity. The apostle uses praise as a gracious means to encourage generosity, showing that honoring the graces already at work in believers can motivate them to further acts of love.
Vincent's Word Studies Evangelical 1887
Vincent argues that Paul's phrase "he became poor" describes an act of deliberate self-giving, not a paradoxical state of being both rich and poor simultaneously. The unique Greek word for abject poverty and the aorist tense mark Christ's entrance into that condition, aligning with the self-emptying described in Philippians 2.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley stresses that knowing Christ's love is what produces love in believers. He defines grace as God's most sincere, free, and abundant love, shown when Christ became poor in his incarnation, life, and death. The wealth believers gain is God's favor and image.