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Not grudgingly, or of necessity - The Jews had in the temple two chests for alms; the one was תובה של of what was necessary, i.e. what the law required, the other was נרבה של of the free-will offerings. To escape perdition some would grudgingly give what necessity obliged them; others would give cheerfully, for the love of God, and through pity to the poor. Of the first, nothing is said; they simply did what the law required. Of the second, much is said; God loves them. The benefit of almsgiving is lost to the giver when he does it with a grumbling heart. And, as he does not do the duty in the spirit of the duty, even the performance of the letter of the law is an abomination in the sight of God.

To these two sorts of alms in the temple the apostle most evidently alludes. See Schoettgen.

Every man according as he purposeth in his heart … - The main idea in this verse is, that the act of giving should be voluntary and cheerful. It should not seem to be extorted by the importunity of others 2 Corinthians 9:6; nor should it be given from urgent necessity, but it should be given as an offering of the heart. On this part of the verse we may remark:

(1) That the heart is usually more concerned in the business of giving than the head. If liberality is evinced, it will be the heart which prompts to it; if it is not evinced, it will be because the heart has some bad passions to gratify, and is under the influence of avarice, or selfishness, or some other improper attachment. Very often a man is convinced he ought to give liberally, but a narrow heart and a parsimonious spirit prevents it.

(2) we should follow the dictates of the heart in giving. I mean that a man will usually give more correctly who follows the first promptings of his heart when an object of charity is presented, than he will if he takes much time to deliberate. The instinctive prompting of a benevolent heart is to give liberally. And the amount which should be given will usually be suggested to a man by the better feelings of his heart. But if he resolves to deliberate much, and if he suffers the heart to grow cold, and if he defers it, the pleadings of avarice will como in, or some object of attachment or plan of life will rise to view, or he will begin to compare himself with others. and he will give much less than he would have done if he had followed the first impulse of feeling. God implanted the benevolent feelings in the bosom that they should prompt us to do good; and he who acts most in accordance with them is most likely to do what he ought to do; and in general it is the safest and best rule for a man to give just what his heart prompts him to give when an object of charity is presented. Man at best is too selfish to be likely to give too much or to go beyond his means; and if in a few instances it should be done, more would be gained in value in the cultivation of benevolent feeling than would be lost in money. I know of no better rule on the subject, than to cultivate as much as possible the benevolent feelings, and then to throw open the soul to every proper appeal to our charity, and to give just according to the instinctive prompting of the heart.

(3) giving should be voluntary and cheerful. It should be from the heart. Yet there is much, very much that is not so, and there is, therefore, much benevolence that is spasmodic and spurious; that cannot be depended on, and that will not endure. No dependence can be placed on a man in regard to giving who does not do it from the steady influences of a benevolent heart. But there is much obtained in the cause of benevolence that is produced by a kind of extortion It is given because others give, and the man would be ashamed to give less than they do. Or, it is given because he thinks his rank in life demands it, and he is prompted to do it by pride and vanity. Or, he gives from respect to a pastor or a friend, or because he is warmly importuned to give; or because he is shut up to a kind of necessity to give, and must give or he would lose his character and become an object of scorn and detestation. In all this there is nothing cheerful and voluntary; and there can be nothing in it acceptable to God. Nor can it be depended on permanently. The heart is not in it, and the man will evade the duty as soon as he can, and will soon find excuses for not giving at all.

Not grudgingly - Greek, “Not of grief” ( μὴ ἐκ λύπης mē ek lupēs). Not as if be were sorry to part with his money. Not as if he were constrained to do a thing that was extremely painful to him. “Or of necessity.” As if he were compelled to do it. Let him do it cheerfully.

For God loveth a cheerful giver - And who does not? Valuable as any gift may be in itself, yet if it is forced and constrained; if it can be procured only after great importunity and persevering effort, who can esteem it as desirable? God desires the heart in every service. No service that is not cheerful and voluntary; none that does not arise from true love to him can be acceptable in his sight. God loves it because it shows a heart like his own - a heart disposed to give cheerfully and do good on the largest scale possible; and because it shows a heart attached from principle to his service and cause. The expression here has all the appearance of a proverb, and expressions similar to this occur often in the Scriptures. In an uninspired writer, also, this idea has been beautifully expanded. “In all thy gifts show a cheerful countenance, and dedicate thy tithes with gladness. Give unto the Most High according as he hath enriched thee: and as thou hast gotten give with a cheerful eye. For the Lord recompenseth, and will give thee seven times as much” - Wisdom of the Son of Sirach 35:9-11. In nothing, therefore, is it more important than to examine the motives by which we give to the objects of benevolence. However liberal may be our benefactions, yet God may see that there is no sincerity, and may hate the spirit with which it is done.

The act of the widow who cast two mites—all that she had—into the treasury, is placed on record for the encouragement of those who, struggling with poverty, still desire by their gifts to aid the cause of God. Christ called the attention of the disciples to this woman, who had given “all her living.” Mark 12:44. He esteemed her gift of more value than the large offerings of those whose alms did not call for self-denial. From their abundance they had given a small portion. To make her offering, the widow had deprived herself of even the necessities of life, trusting God to supply her needs for the morrow. Of her the Saviour declared, “Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury.” Verse 43. Thus He taught that the value of the gift is estimated not by the amount, but by the proportion that is given and the motive that actuates the giver. AA 342.1

The apostle Paul in his ministry among the churches was untiring in his efforts to inspire in the hearts of the new converts a desire to do large things for the cause of God. Often he exhorted them to the exercise of liberality. In speaking to the elders of Ephesus of his former labors among them, he said, “I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive.” “He which soweth sparingly,” he wrote to the Corinthians, “shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” Acts 20:35; 2 Corinthians 9:6, 7. AA 342.2

Nearly all the Macedonian believers were poor in this world's goods, but their hearts were overflowing with love for God and His truth, and they gladly gave for the support of the gospel. When general collections were taken up in the Gentile churches for the relief of the Jewish believers, the liberality of the converts in Macedonia was held up as an example to other churches. Writing to the Corinthian believers, the apostle called their attention to “the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, ... yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.” 2 Corinthians 8:1-4. AA 343.1

It were better not to give at all than to give grudgingly; for if we impart of our means when we have not the spirit to give freely, we mock God. Let us bear in mind that we are dealing with One upon whom we depend for every blessing. One who reads every thought of the heart, every purpose of the mind.—The Review and Herald, May 15, 1900. CS 199.1

“But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” If we act in the spirit of this counsel, we may invite the Divine One to audit the accounts of our temporal matters. We may feel that we are only giving offerings from that which is our Lord's entrusted gift. CS 199.2

Paul presents his pattern, his ideal. Christ had given Himself to a life of poverty that they might become rich in heavenly treasure. He would refresh their memories in regard to the sacrifice made in their behalf. Christ was commander in the heavenly courts, yet He took the lowest place in this world. He was rich, yet for our sakes, He became poor. It was not spiritual riches that He left behind; He was always abounding in the gifts of the Spirit. But He was of poor parentage. The world never saw its Lord wealthy (Manuscript 98, 1899). 6BC 1104.1

Rich in Attainments—Christ, the Majesty of heaven, became poor, that we through His poverty might be made rich. Not rich merely in endowments, but rich in attainments. 6BC 1104.2

These are the riches that Christ earnestly longs that His followers shall possess. As the true seeker after the truth reads the Word, and opens his mind to receive the Word, he longs after truth with his whole heart. The love, the pity, the tenderness, the courtesy, the Christian politeness, which will be the elements in the heavenly mansions that Christ has gone to prepare for those that love Him, take possession of his soul. His purpose is steadfast. He is determined to stand on the side of righteousness. Truth has found its way into the heart, and is planted there by the Holy Spirit, who is the truth. When truth takes hold of the heart, the man gives sure evidence of this by becoming a steward of the grace of Christ (Manuscript 7, 1898). 6BC 1104.3

Roused by these warnings, the people set themselves to build the house of God. Then the word of the Lord came to them: “Consider now from this day and upward, from the four and twentieth day of the ninth month, even from the day that the foundation of the Lord's temple was laid, ... from this day will I bless you.” Verses 18, 19. PP 528.1

Says the wise man, “There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth to poverty.” Proverbs 11:24. And the same lesson is taught in the New Testament by the apostle Paul: “He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” “God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work.” 2 Corinthians 9:6, 8. PP 528.2

God intended that His people Israel should be light bearers to all the inhabitants of the earth. In maintaining His public worship they were bearing a testimony to the existence and sovereignty of the living God. And this worship it was their privilege to sustain, as an expression of their loyalty and their love to Him. The Lord has ordained that the diffusion of light and truth in the earth shall be dependent upon the efforts and offerings of those who are partakers of the heavenly gift. He might have made angels the ambassadors of His truth; He might have made known His will, as He proclaimed the law from Sinai, with His own voice; but in His infinite love and wisdom He called men to become colaborers with Himself, by choosing them to do this work. PP 528.3