2 Cor 08.05 The Secret of Great Giving
2 CORINTHIANS 8:5
THE SECRET OF GREAT GIVING
They did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God's will.
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iving is not the most welcomed subject for a sermon. No doubt the majority of professing Christians resents such discussions, relegating sermons on giving to the realm of caricature. I can count on one hand the number of messages I have heard which provided instructions for giving. I have heard messages pleading for generosity in giving and messages which reminded hearers of obligations to underwrite the advance of missionary enterprise, but I have heard few messages instructing Christians in the manner of giving or defining great giving.
All of us would appreciate a reputation for generosity. I believe it fair to say that as a congregation we would enjoy a reputation for generosity. By the same token, I doubt that many of us can name more than a handful of congregations which are generally viewed as great in giving. I wonder if we know the secret of great giving? If we know the secret of great giving we will be able to advance the cause of Christ even as we move toward being an encouragement to others. Join me in study of one verse found in Paul’s second letter to the Corinthians.
The Macedonians Were Great In Giving — The text establishes that the Macedonians were great in their giving. Moreover, their greatness was unrelated to their personal portfolios. Paul commended these saints for their generosity even though they were impoverished. You no doubt recall the verses which precede the verse under consideration today. Now, brothers, we want you to know about the grace that God has given the Macedonian churches. Out of the most severe trial, their overflowing joy and their extreme poverty welled up in rich generosity. For I testify that they gave as much as they were able, and even beyond their ability. Entirely on their own, they urgently pleaded with us for the privilege of sharing in this service to the saints [2 Corinthians 8:1-4].
Paul spoke of the generosity of the Macedonians as a grace which they received from God. This was a grace which allowed them to ignore severe trial and extreme poverty as they prepared to give. Furthermore, the grace they had received so infected these impoverished saints with overflowing joy that it welled up in rich generosity permitting them to give beyond their ability—they gave as much as they were able … and then they gave some more. The Macedonian believers seem to have viewed the act of giving as a privilege and they also saw their giving as a service to the saints of God. Such attitudes are humbling, as is such generous giving. We are uncomfortable in the presence of such giving.
Giving which originates within human determination will always find an excuse to “watch out for number one.” Such giving always calculates ability, all the while focusing on the immediate situation and paying careful consideration to future anticipated or planned needs. Such giving may be commended by other people since it appears thoughtful and demonstrates such precision. Giving originating within the human determination is described by care and caution for the “self.” Giving which is obligatory is, however, giving which is grudging. Giving which is commanded by law is giving which rises to a particular demand and deems itself worthy of praise.
Great giving always finds its origin in grace and is subject to grace. Great giving recognises the infinite grace of God and confesses that no one can outgive God. Great giving seeks neither to commend the giver to God nor to obtain merit, rather the gift is given in recognition of grace already received. Great giving always focuses outward refusing to permit the giver to become self-centred. Great giving is compassionate, rejecting as unworthy every thought of personal comfort which conflicts with the needs of others. All the while great giving accepts responsibility for a larger world than that immediately apparent. Great giving is determined by the size of the giver’s heart and not by the size of the gifts given.
Great giving is a demonstration of trust in the giver’s relationship to Him who gives freely out of the infinite abundance of His grace. Great giving is less concerned with personal comfort than with demonstration of faith in the unseen God. Above all else, great giving seeks to honour God and to glorify Him. Great giving is that giving which points to divine transformation in the life of the one giving. By these criteria, we have some way to go before we can lay claim to being great givers. Yet, the example of the Macedonians ever stands to challenge us in our giving, pointing us toward the worthy and noble goal of great giving.
The Macedonians Surprised the Apostle — One of the pleasant aspects of great giving is that it is so unexpected. The Macedonians surprised the Apostle—Paul expected one response to his plea … and he witnessed another. A minister is human and to a degree his actions in the pulpit reflect his human condition. Consequently, when he prepares to receive an offering from a congregation the minister will quite naturally consider how best to present the plea. The words of the appeal will be carefully crafted and the worship thoughtfully presented. That minister will take care to insure that the gifts are received at a propitious time, that the appeal is carefully phrased to speak to the deepest senses of duty and to the love for Christ so that the congregation is motivated to give generously. I suppose that Paul was in a similar situation when he brought an appeal for relief of the poor saints in Jerusalem. Moreover, I would think that the Apostle did not expect much of these Macedonian saints in light of their own grinding poverty.
A great evangelist of another era built a school in the American South many years ago. That school, a bastion of fundamental Christianity, has been the source of great blessing to the churches of our Lord since its founding. You might suppose that the school had rich benefactors, that wealthy individuals provided rich gifts for that work. The first president of the school, that southern evangelist, stated that the school was built on the nickels and dimes of common people. It was the pin money, the butter and egg money of farm women, the small gifts of labouring men, which built that institution which has blessed so many.
I praise God that I have known some wealthy men and women who were deeply in love with the Master and who were a source of blessing to the cause of Christ. I thank God that there have been and that there are people of wealth who are generous toward the work of Christ. However, when the books of Heaven are opened and the final accounting is provided it will be discovered that it was common men and women who were the main foundation for the advance of the Kingdom of God. The multiplied small gifts of common people are the building blocks of the work of God in the advance of His Kingdom. That is widely true throughout the Kingdom of God, and it is likewise no doubt true in this place.
The work dependent upon the gifts of one individual or a few is a work which is always in imminent peril of falling into ruin. Should those few generous donors become disenchanted the work is imperilled. The work built upon a diversity of gifts and which involves as many as possible to share in the task is a work which has broad foundations and which enjoys inherent stability. Impoverished people surprise us because we so often think in worldly terms and not as God thinks. It is God’s delight to accomplish much with little so that He might have the glory.
The Macedonians Gave Themselves First To The Lord — What can a poor man do when confronted by the challenge to provide for the work of God? What can a poor woman do when challenged to honour God? There are people who have been a rich blessing to others who laboured in obscurity and toiled in the shadows and few knew of their labours. That mother on social assistance cannot give great gifts. Her little pension is already attached to care for her family and she hasn’t the ability to do any great deeds as the world counts greatness. That man who is unemployed or who holds a job which provides a modest salary is unable to provide great gifts which make the world sit up and take notice. What can such people do?
You may recall an incident Jesus used to teach His disciples a needed lesson about giving? The account is in MARK 12:41-44. Jesus sat down opposite the place where the offerings were put and watched the crowd putting their money into the temple treasury. Many rich people threw in large amounts. But a poor widow came and put in two very small copper coins, worth only a fraction of a penny.
Calling his disciples to him, Jesus said, “I tell you the truth, this poor widow has put more into the treasury than all the others. They all gave out of their wealth; but she, out of her poverty, put in everything—all she had to live on.”
That poor widow received the commendation of the Lord of Glory, not for the size of her gift but for the greatness of her heart. That poor widow was a living demonstration of the action which seizes the attention of the Living God—she loved God deeply. The Macedonian saints gave themselves first to the Lord. They made a commitment which would change every aspect of their service; they gave themselves first to the Lord.
What would happen if a church—one congregation of the Lord’s people—were to actually practise what the Macedonians modelled? What would it be if we were that church? What would result if for one month, or if even for one week, the membership of this congregation were to determine that we would give ourselves first to the Lord?
“Ah, Lord God, here are the funds which You have entrusted to my oversight. How would You have me distribute those funds? Where would You have me invest these moneys?”
“Ah, Master, here is my life and the strength of my hands. How shall I serve You this day? Where would you have me labour for You today?”
We would soon set aside the thought of the need for advancing self and rather every opportunity for personal advancement would become instead an opportunity to advance the cause of Christ and He would have the first and final say in all such matters. Gone would be the thought that we needed to care for our personal comfort, and in the place of all such perishing considerations would be a renewed concern to bring everlasting glory to the Eternal God. We would weigh our actions in light of eternity and invest time in considering how to win others to the Faith. What power would be seen within our community! What souls would be saved!
It is my considered opinion that few Christians in this day have given themselves first to the Lord. I cannot speak for generations past, but even in my own life I fear that I see too much of self given precedence over the cause of the Master. I fear for the labours of this day and for the feeble work of this congregation when I consider the Words of the Master: Why do you call me, “Lord, Lord,” and do not do what I say [LUKE 6:46]?
May I suggest what would occur if we gave ourselves to the Lord? At our workplace we would become salt and light. Darkness would be dispelled and the rotting stench of modern culture would be dissipated as a fresh breeze from heaven swept through our lives. Our colleagues would be confronted with the demands of righteousness and wickedness would be dispelled—shamed into silence—by our mere presence. Souls would be won to Christ daily as we spoke of Him and as we invited outsiders to consider His grace and to receive His yoke. Church buildings would be filled not only on Sunday but at other times as the people of God met for fellowship and instruction and to build one another. Every member of the congregation would consider himself and herself as servants of Christ and endeavour to serve one another in love. Every thought of self-advancement and self-aggrandisement would be banished from our thinking and we would instead consider how we might build one another in the Faith. The missionary concern of the church would be renewed and young men and women would give themselves to serve Christ at home and abroad in great numbers and those serving in the home church would provide for that renewed service through generous gifts designated to the glory of God. This would be the result of the people of God giving themselves first to the Lord.
I pause to ask you, is it not time that you and I gave ourselves fully to the Lord? Is it not time that we considered whether we are fully surrendered to Him and to His will? Is it not time that you and I determine that in whatever path He may lead and to whatever task He may assign us we will serve Him first? Then my work will no longer be merely a means to earn money to spend on my pleasure; it will be a means by which I will seek to glorify Christ my Lord. My time will no longer be my own; I will seek to honour God by the manner in which my hours are spent. Though I accept the responsibility to provide for my family and though I accept the responsibility to care for my own personal needs, Christ is Lord and He shall be first in my life.
The Macedonians Gave Themselves As Well To The Workers — In the text I am startled to find that the Macedonians having given themselves first to the Lord, then gave themselves to the Lord’s workers, the missionaries serving among them. I am startled because if I listen to the strident voices of contemporary Christians I would consider Christian workers as dispensable and disposable, mere adjuncts to the desires of a given assembly. This attitude is demonstrated in an adage which is current among many Christians: Pastors come and pastors go, but the church remains. According to this point of view the church hires Christian workers and thus the church can fire Christian workers. May I say that God appoints His workers and the church can but ratify that which the Master does. Consequently, one can discover the depth of love for the Master in a church by exploring the expressions of commitment to the workers of the Lord by that church. Does a congregation value the labours of those who give themselves to the service of Christ? Does a congregation honour Christian workers and set them free to work for Him? Such value and honour reflect the love of that church for Christ Himself.
It is difficult for a minister to speak of the manner in which a congregation ought to honour the worker. He fears that it may appear that he advocating a better position for himself. However, I would be remiss as a teacher of the Word were I to neglect to instruct you fully in the will of God. The manner for honouring Christian workers is spelled out in several places the Word of God. Those who serve Christ and His churches are to be treated generously as is apparent from even a casual consideration of texts such as those of 1 Thessalonians 5:12 and Philippians 2:29. Listen to those two verses: Now we ask you, brothers, to respect those who work hard among you, who are over you in the Lord and who admonish you; and speaking of Epaphroditus, a minister from Philippi the Apostle admonished the readers to honour men like him.
A church honours the minister through insuring that he is provided for. In his first letter to Timothy we discover instructions detailing the manner in which churches are to treat ministers: the elders who direct the affairs of the church well are worthy of double honour, especially those whose work is preaching and teaching. For the Scripture says, “Do not muzzle the ox while it is treading out the grain," and "The worker deserves his wages" [1 Timothy 5:17, 18]. By this we are taught that pastors, elders, overseers, Christian workers, are certainly to be provided for so that they will be free to minister without hindrance which might otherwise arise from financial consideration.
A congregation honours the minister as they protect the man of God from unjust accusation. The minister is vulnerable by virtue of his position. If he does his work well he will irritate or anger some individuals, and it may well be that some individuals may decide to attempt to rid themselves of their nemesis through bringing damning accusations against the man of God. To counteract such evil Paul pens these words: Do not entertain an accusation against an elder unless it is brought by two or three witnesses. Those who sin are to be rebuked publicly, so that the others may take warning [1 Timothy 5:19, 20]. This is not a mechanism for a minister to avoid justice, but it is a shield against frivolous and unjust accusations. The congregation honours Christ through protecting the servant of Christ.
One author instructs readers how they may honour Christian workers. In Hebrews 13:7 we read: Remember your leaders, who spoke the word of God to you. Consider the outcome of their way of life and imitate their faith. In verse 17 of that same chapter we see: Obey your leaders and submit to their authority. They keep watch over you as men who must give an account. Obey them so that their work will be a joy, not a burden, for that would be of no advantage to you. The author states that the manner of life of godly leaders is worthy of imitation and that leaders are to be obeyed. Clearly the context implies that obedience lies within the realm of moral and spiritual instruction. Ministers and church leaders are not to be obeyed blindly in every field of life.
On occasion I have had sincere people object to me that adopting such instructions may lead to tyranny—that leaders will take advantage of the situation to advance themselves. Such sentiment is first of all an appeal to worldly thinking which relies upon rules written by men instead of the development of mutual trust and respect. All the regulations in the world will not stop an unworthy minister from injuring a congregation. Furthermore, expression of such a sentiment neglects the fact that the servant of Christ is precisely that—a servant! While the minister does possess a spiritual authority, he always holds in mind the knowledge that he must give an accounting to Christ for his ministry as is so clearly stated in Peter’s letter [1 Peter 5:1-4].
It is perhaps important to point out that spiritual authority will be revealed through the shepherd’s care of the people of God. No vestments or clerical collar nor statement from pulpit or board will ever secure the respect which genuine care obtains. One demonstration of pastoral oversight is worth a thousand pronouncements by some board. When the Head of the church gives the pastoral gift it is for the blessing of all. To flaunt His gift or to refuse recognition of it is to ignore and despise the Head Himself. On the other hand, to confuse the pastoral gift with the so-called clerical order is utterly unscriptural. No amount of training or ecclesiastical recognition can make a man a pastor. It is the Head of the church Himself who gives such gifts to His people. Underscore this one great thought in your mind. Either the church is a spiritual entity and Christ is actually present among His people to provide for them, or the church is merely another religious organisation and one thought is as good as another.
The relationship of a pastor to a congregation is a relationship of trust. This is the reason that immorality disqualifies a minister from continuing in the pastoral relationship. The overseer is to be a one-woman man [1 Timothy 3:2]. Assuredly I would hope that the congregation which discovers such betrayal would minister to the man caught in that sin and that they would restore such a one; but let no one doubt that immorality disqualifies the minister from continuing in the pastoral relationship because the minister has violated a community trust vested in him.
Likewise, the minister must trust the congregation. Blessed is the congregation which allays the concerns of the minister, setting that man free from financial need that he might give himself to the oversight of the church, setting that man free from fear of unjust attack that he may speak the Word of God fearlessly, setting that man free from concern of rebellion in the midst of the assembly that he may continue to serve Christ and the people of God, setting that man free to focus on spiritual leadership that he may provide an example worthy of emulation. May God give us more such men of God and more such congregations that the presence of Christ may be apparent to the peoples about us and in our day.
The Macedonians Were Surrendered To God’s Will — In short, the Macedonians were fully surrendered to the will of God and the evidence of their submission to His mastery was their respect for spiritual leaders and response to genuine Christian need. Perhaps the greatest condemnation of contemporary Christianity is that the life of the church demonstrates a failure to submit to the mastery of Christ. Leadership in the church is seen as an opportunity to seize power, to exercise direction, to enhance stature in the eyes of a watching world. Thus, the charge may fairly be laid to the door of far too many contemporary Christian leaders that they have exalted self at the cost of dethroning Christ.
The challenging question comes to each of us: Have we given ourselves first to the Lord? Are we honouring Him through surrender of every aspect of life to Him and to His rule? Does our chequebook reflect His mastery? Do our actions day-by-day demonstrate His reign over us? Would friends, family and colleagues recognise that He is our Master by our manner of life? None but the individual can provide answer to this vital, penetrating question. As your pastor I am obligated to seek your best interest spiritually. As the servant of Christ I am obligated to present the challenge which will lead to fresh commitment to Him and which will lead us into renewal of life. We must each answer individually the question of who reigns over us.
May I recommend that we take time this day to review our lives to determine whether we measure up to the model presented by the Macedonian Christians. May I further recommend that we each consider our life to discover whether we can say with conviction that we are surrendered to the will of God. May I also recommend that each of us weigh whether we are reflecting His mastery through daily life.
Perhaps it is time that we again use the altar, as did our forebears. To confess Christ as Saviour and to seek the salvation which He freely offers all who come, come now to this altar and seek the face of the gracious Lord of Glory. To turn from a life lived for self and to commit yourself to living for the glory of God through identification with Christ and with His church, come and make that commitment today. To repent of a life wasted and used for your own purpose, the invitation today is to come and kneeling at the altar seek forgiveness of Him whose right it is to forgive. To seek restoration to service I invite you to come kneel before the Master and to seek renewal of appointment to His service. To seek guidance for future service and to implement His will in your life this day, kneel before the Master and enquire of Him how you should direct your life.
Some today need to openly confess Christ as it is written: if you confess with your mouth, "Jesus is Lord," and believe in your heart that God raised him from the dead, you will be saved. For it is with your heart that you believe and are justified, and it is with your mouth that you confess and are saved… Everyone who calls on the name of the Lord will be saved [Romans 10:9, 10, 13]. This is the invitation of our gracious Lord to openly confess Him and to publicly acknowledge Him as Master of life.
Some this day need to come to unite with the church. We join the church through open request of the people of God and some today have yet to openly identify with Christ and His people. He taught us that all who are saved are to identify through believer’s baptism. The invitation to you who are yet unbaptised, to you who have yet to publicly confess Christ in His way is to come that you may identify with Christ through that precious rite He instituted. As it is written: Repent and be baptised, every one of you, in the name of Jesus Christ for the forgiveness of your sins [Acts 2:38].
Other some of you may recognise the need to publicly confess hidden sin, secret failure. Here at an old fashioned altar you may kneel and seek the restoration which will set you free to be all that the Master would desire. Perhaps it is that you realise the need of the prayers of God’s people for some specific lack in your life—a challenge which lies beyond your ability to meet or a concern which burdens your life; come, acknowledge that concern or challenge and the people of God will rejoice at the opportunity to join you in prayer seeking the power of God as He answers.
You come as we stand and as we sing. May angels attend you in the way as you come. Amen.