And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work.  (2 Corinthians 9:8)

Paul is exhorting the faithful Achaians to respond as the Macedonians and give generously to brethren in Jerusalem.   He illustrates this by quoting from the psalter:

He has distributed freely, he has given to the poor;
    his righteousness endures for ever.  (Psalms 112:9)

Thus, the apostle asserts the concept of God’s sufficiency is an essential Biblical truth, not just for the doubting Corinthian.

The Greek word translated ‘sufficiency’ is somewhat misleading at first sight as αὐτάρκεια autárkeia, is a compound of autos, ‘self’ and arkéo, ‘to suffice or be sufficient’, properly ‘self-sufficient’; and this is so, but only in the sense that each believer can trust God to meet every need.  Self-sufficiency then speaks to the knowledge of security rather than the source of provision.

In the Sermon on the Mount, Jesus says, ‘ask and it shall be given’ (Matthew 7:7) but this comes after the injunction over judging others.  Scripture affirms humankind is very poor in exercising judgment, especially when it comes to identifying need; however, every person is expert in knowing what they want.  Earlier in the discourse, Jesus provides the model of prayer, he says we should advocate our heavenly father to ‘give me this day our daily bread’ (ibid 6:11).  Needs are met for that day alone; but regarding what we want, God offers no assurance.  

An example of this is when the Israelites were fed in the desert with manna; this was their daily bread and for any that gathered more than a day’s ration were in for a shock, as Moses decreed:

‘Let no one leave any of it over till the morning.’ 

But they did not listen to Moses. Some left part of it until the morning, and it bred worms and stank.  (Exodus 16:19)

Solomon imparted the wisdom granted upon him by God, which included this, more prayer than saying:

… give me neither poverty nor riches;
    feed me with the food that is needful for me,
lest I be full and deny you
    and say, ‘who is the Lord?’
or lest I be poor and steal
    and profane the name of my God.  (Proverbs 30:8-9)

The Wisdom of literature of Hebrew Scripture examines and takes these two conditions of impoverishment and enrichment to extreme in the books of Job and Ecclesiastes, respectively.

Job is tested by God.  Licensing the agency of Satan, Job is introduced as a man of good and Godly standing, and of some wealth.  Blessed with many sons and daughters, he continually offered sacrifices in case any of his offspring sinned against God (Job 1:5).

All this, his family, wealth, health and good standing, were then taken by Satan leaving Job with nothing but a wife who would have her husband curse God; but Job never wavered from his faith that everything he once possessed had come from God and remained God’s, summarising:

‘Naked I came from my mother’s womb, and naked shall I return. The Lord gave, and the Lord has taken away; blessed be the name of the Lord.’ (Ibid 1:21)

Though severely tested, ‘Job did not sin or charge God with wrong’ (ibid 1:22).

Job prevailed over his test, for God demanded greater humility from Job, and when he repented in time, Job’s fortune was restored, not simply in kind but doubly so.

For Solomon, God gave a greater test; that of extravagant wealth.  How can it be said it was greater?  Perhaps because despite his wisdom, he ultimately failed to be faithful.  Just as Job had not asked to be tested, Solomon did not ask for wealth, only wisdom.  Here God speaks:

Behold, I give you a wise and discerning mind, so that none like you has been before you and none like you shall arise after you. I give you also what you have not asked, both riches and honour, so that no other king shall compare with you, all your days.  (1 Kings 3:12-13)

Solomon was blessed incomparable wealth; not only with respect to the region but the whole world, and set against all of history, but did he enjoy it?  Solomon meditates on this wealth and how indulging every whim brought him little benefit in the byword on worldliness, Ecclesiastes.  He concludes:

In the day of prosperity be joyful, and in the day of adversity consider: God has made the one as well as the other, so that man may not find out anything that will be after him.  (Ecclesiastes 7:14)

Indeed, if he has wealth but no attendant joy, what is the point?

Everyone also to whom God has given wealth and possessions and power to enjoy them, and to accept his lot and rejoice in his toil—this is the gift of God. (Ibid 5:19)

Furthermore, was his increase a blessing?  Or did it lead to complacency?

When God bestowed upon Solomon his gifts, it came with a warning that he must keep His commandments, but in this he failed.  One explicit commandment was to never marry women from among the pagan tribes:

Now King Solomon loved many foreign women, along with the daughter of Pharaoh: Moabite, Ammonite, Edomite, Sidonian, and Hittite women,from the nations concerning which the Lord had said to the people of Israel, ‘you shall not enter into marriage with them, neither shall they with you, for surely they will turn away your heart after their gods.’  (1 Kings 11:1-2)

One such union with that of an Ammonite, Naamah, produced Solomon’s heir, Rehoboam, who on accession failed in wisdom leading to division within the kingdom.

The majority of Jesus’ disciples will know nothing of Job’s exigency or Solomon’s affluency, but he would all content with their lot, trusting that all need is perfectly furnished.  With every need met, all can put aside their ‘wants’ and do as Jesus advocated, by practicing self-denial (Matthew 16:24.  That is sufficient.

Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Sufficient for the day is its own trouble.  (Matthew 6:34)

This is a daily practice of repentance and by God’s design, one that goes against ingrained human nature.