Chapter Seven
CHAPTER SEVEN
THE EXAMPLE OF THE CHURCHES
IN MACEDONIA
Chapters 8 and 9 of the Second Epistle to the Corinthians form the classic. passage on Christian Giving. In these chapters, St. Paul first cites to the Church in Corinth the example of the Churches in Macedonia, and then commends the cause of the Jerusalem poor with his own persuasive arguments. We shall study these chapters to draw out the principles St. Paul lays down on this subject.
Giving is a Grace (8 : 1) "We want you to know about the grace of God which has been shown in the churches of Macedonia." 'The mind to give, and give liberally, is a divine grace, a gift of the working of the Spirit of God in the heart of man.
Giving is thus intimately connected with the state of the spiritual life. Where we see generous giving to God and His work, there we may recognize the work of God's
Holy Spirit. Where there is lack in this matter, we have to grieve—not primarily over inadequate giving, but chiefly over the lack of spiritual life. Giving is the sign of new life. It is evidence of God's gracious work in the hearts of men.
This word " grace " associated with Giving occurs five times in this chapter. If judged by this test, we find that many of our congregations occupy a very low place. Is it not our duty to pray as we have never prayed before, that God's grace may so quicken the hearts and minds of our people that they will exhibit true evidence of lic in this respect alsoP.
Affliction is no Obstacle to Giving (8 : 2) The Churches in Macedonia gave liberally in spite of the severe afflictions by which they were tried. This may have reference to the persecution and tribulation caused by their non-Christian countrymen.
(See Acts 16:20; Philippians 1:28, 29; 1 Thessalonians 1:6; 2:14; 3:
3-9.) So it will be to-day, too—when God's grace descends upon our people. The fact of distress, persecution and affliction, and the consequent life of constant dread and anxiety, will not interfere with the relationship of our
Christians to God, and to Giving. The excuses usually made on these scores will not be heard.
Poverty is no Bar to Generous Giving (8 : 2) Historians tell us that almost the whole of Greece
'was in a dire condition of poverty and distress at this period ". The contribution therefore of the Christians of Macedonia at this time was really comparable to the giving of the widow's mite (Mark 12:44). There were, no doubt, a few wealthy families, like that of Lydia of Philippi. But evidently by being liberal and generous they escaped the temptations, of the rich—to be miserly and parsimonious. It is noticeable that there is no warning against the temptations of wealth in the Epistles to these
Churches, 1 and 2 Thessalonians and Philippians (J. H.
Bernard in Expositors Greek Testament).
The excuse of poverty is very often urged by our rural Christians, when the duty of Christian Giving is taught.
It is always and everywhere true that Giving does not depend upon wealth. Very often it is the poor who have the grace of giving more than the rich or well-to-do. The poorest man, even the man who lives by begging, gets something to live on; and it is his God-given obligation to give to God, in recognition of what he enjoys from God's hands. So did the widow who gave her two mites.
So, too, did the Macedonians. Never accept the plea of poverty as an excuse for not giving.
The Standard of Giving (8 : 3) The standard adopted by the Macedonian Christians was not one that was arbitrarily fixed by the authorities of the Church. Each one " according to his means"? was the standard fixed; and it is said those Christians very soon passed that standard of "according to their means"'.
" They gave, as I can testify, beyond their means." Giving must bear a recognized proportion to income, but this proportion must be fixed by the giver himself and not by others.
A flat assessment on every family is contrary to this principle. Each individual and household should give as God has prospered him.
| The Macedonians gave, says the Apostle, even beyond their means. Some of them evidently made themselves poor by giving. Christians have the example of their
Master, who became poor for their sakes (v. 9).
Giving must be Spontaneous and Voluntary (8 : 3-4) All assessments, taxation. and rates for Christian Giving are, according to this rule, contrary to Scripture.
They take away the spontaneity of the gifts, and these do not become "a grace".
There are some Churches to-day in India which levy Church taxes, like the temple poll-tax of the later Jewish
Church. Almost all Churches levy banns fees, marriage fees and similar fees, as means of raising Church funds.
It is difficult to see how these methods will inculcate voluntary giving!
The Macedonians begged the Apostle to receive their gifts. " Begging us earnestly for the favour of taking part ..." It was not a case of subscription books being taken round by the catechist or the sexton. It was a case of the Christians taking their offerings to the Apostle and begging him to receive them from their hands—so that they might have the privilege of sharing in this ministry. When will our compulsory systems give place
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to such gracious giving? When will collections cease, and offerings take their place?
Giving means Fellowship in Service (8 : 4) Here it was " fellowship in the relief of the saints "'.
In the case of our Churches to-day, it may be fellowship in Christian poor relief, or in provision for the Church's worship, or in the erection of a church building, or in the maintenance of its ministry, or in the preaching of the Gospel, or, it may be, in the printing and distribution of Holy Scripture, or even in sending the Gospel message to a distant field. It is all " fellowship
"; the giver becomes a sharer in the work of God.
This motive ought to be placed in the forefront of all appeals for meeting particular ae of the work of God.
And it tells.
Consecration to God precedes Contribution (8 : 5) The Macedonians made this offering an occasion for self-dedication. Their offering would not be an offering to God unless it came from a dedicated life. And they made this an occasion for drawing near to God in humble consecration of themselves to His service.
Oh, how very different from this are a great many occasions of Giving in our Churches in India! Sometimes it is no occasion of a spiritual offering, but one for the exhibition of one's wealth and position, or an opportunity to demand right of membership on Church committees and councils. True Giving to God should be preceded by giving of oneself to God.
Giving is a Christian Grace in which Christians must Increase and Abound (8 : 7) Giving is a Christian grace; it is therefore important that, as Christians increase, and are expected to increase, in faith, utterance, knowledge, earnestness and love to their Church leaders, so they should increase in the grace of liberal giving.
We often preach about faith and love; we impart to
our people knowledge of divine things; we train them to speak, to preach and to give witness. Giving is likewise a Christian grace, and leaders must see to it that Christians increase in this grace also. Christian character is defective until it ripens in the matter of Giving.
Repentance, faith, conversion, earnestness and love are imperfect until they reach deep down into the purse.
Attendance at worship, Sunday observance, regular partaking of the Sacrament of Holy Communion, are all being required of young Christian people. Is Giving treated as a Christian duty equally binding on the followers of Christ, and inculcated with equal insistence and vigour?
Giving is perhaps the grace, more than any other, in which Christians, in the younger and in the older
Churches alike, need to abound and increase.
Giving cannot be Commanded by Authority; it can only be Commended on Spiritual Grounds (8 : 8) "I say this not as a command," says the Apostle to his converts; neither can we by way of commandment speak to our people. We can only commend to their earnest consideration Christian duty as it comes out in the pages of Holy Scripture and in the splendid examples of other Christian individuals and Churches. Giving, to be acceptable, must be spontaneous and free, and not the result of rebellious submission to authority.
Where do our methods stand in the light of this principle ?
The Model and Measure for Christian Giving is Christ's Giving (8 : 9) "You know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sake he became poor, so that by his poverty you might become rich."
Christian Giving is based not on certain Old Testament passages or on the Mosaic legislation, but on the
supreme self-giving of God Himself and of our Lord Jesus Christ. Those who accept this wonderful revelation of God's love and Christ's self-dedication are called upon to show their gratitude in self-giving—to Him, to the brethren, and to the world. " God so loved the world, that He gave..."
Moreover, this Giving went into the depths of His being, so that He emptied Himself, He became poor— in order that others might become rich. No Giving can be called too much in the light of this love. No percentage can any longer be considered impoverishing in comparison with Christ's hundred per cent giving of Himself.
It is one Function of the Church's Ministers to enable Christians to fulfil their Obligation to Give (8 : 10-12) It is noticeable that the Apostle who furnishes so many considerations and arguments for Christian Giving also suggests ways in which his converts may fulfil their obligations. It is clear that Titus was sent especially to help them in this matter.
" We have urged Titus, that as he had already made a beginning, he should also complete among you this gracious work " (v. 6). Now he places himself behind Titus, and urges them to fulfil whatever they had promised before.
It is thus perfectly legitimate for ministers to devise easy ways in which people can make their offerings, and to -provide facilities for them to give at convenient seasons: harvest offerings for agriculturists, weekly or even daily collections for wage-earners, opportunities for monthly offerings for salaried people—all are suitable.
Some of these methods of collection may be troublesome and difficult, but the procedure in St. Paul's days must have been still more troublesome, demanding a great deal of planning, account-keeping and organizing. Evidently for the sake both of the givers and of the recipients he considered it well worth while.
Christian Giving is based on the Rule of Christian Fellowship and Christian Sharing (8 : 13-14)
Christianity lays upon Christians the sacred duty of fellowship in the brotherhood. Fellowship involves going to the help of the brotherhood when there is need, and sharing what you possess—however small it may be— with those in want. At the present time, says the Apostle, your abundance ought to supply the wants of your fellow-Christians in Judza; it may be, that on some other occasion, in some other matter, their abundance may supply some want of yours. 'There must be equality.
Those who have been blessed with earthly possessions ought to consider it their privilege to share with their fellow-Christians who are in distress; and it is possible that their faith, their prayers and their fellowship will more than compensate in spiritual grace and enrichment.
This truth may also be applied to the older Churches of the West which give to the building-up of the younger
Churches. It is only right that the younger Churches should make a return for this in terms of spiritual values
—such as prayer, sharing of spiritual gifts, and giving to the older Churches that strength that comes from Christian fellowship.
Yes, there are great rewards in communicating generously to others of our earthly possessions. We give material gifts, we reap spiritual blessings. Or we receive spiritual blessings and give in return of our material possessions. Thus the giver does not really lose. His money going forth is no loss; it is only exchange, in which giver and receiver are both made spiritually richer than they were. This thought recurs in Chapter 9.
Christian Giving Thrives in an Atmosphere of Honest Handling of Gifts (8 : 21) We avoid, says the Apostle, that anyone " should blame us about this liberal gift which we are administering, for we aim at what is honourable not only in the Lord's sight but also in the sight of men". He was
anxious to avoid suspicion, gossip and unfair criticism; and each Church was in consequence asked to appoint a delegate to carry its gift to the brethren in Judza.
For the same reason some Churches require that the church offerings should be counted then and there in the church by the lay members of the congregation, and entered in the register countersigned by them, to be forwarded to the treasurer in due course.
It is also required in some cases that the offerings should not be used by the ministers as part-advance on their stipends, but must be paid into the treasury in cash as soon as they come in, to avoid the danger of mixing up private money with public funds. As Christian ministers we must do
*' what is honourable not only in the Lord's sight but also in the sight of men '"—even of evil men.
Healthy Emulation in Giving is Proper (8 : 24; 9 : 1-4) The Apostle did not hesitate to move his people to generous giving by creating a spirit of wholesome rivalry.
He cites the good example of the Churches of Macedonia to the Church in Corinth; and had not hesitated to quote the example of the Church in Corinth to Macedonia!
'I know your readiness," he says, " of which I boast about you to the people of Macedonia, that Achaia has been ready since last year; and your zeal has stirred up most of them" (9 : 2). This was why we cited some cases of the Churches in Eastern Asia in the opening chapters of this book.
Care must, of course, be taken to see that we quote facts, and not exaggerated versions of facts.
Giving must be evidently and truly "Not an Exaction but a Willing Gift" (9 : 5) A correspondent says: " We levy one rupee a family as a church contribution, and often the arrears of ten or fifteen years are collected from a person when he comes for the wedding of a son or daughter." This is not a willing gift!
A minister writes: "When the annual subscription falls due, our lay elders sit near the only village well, and no woman from the family which has failed to pay is permitted to draw water until Church dues are paid."
This is surely exaction !
'* Defaulters' names are published on the church door, or announced from the pulpit, to bring them to shame," says another. This the Apostle would call " exaction"', not a " willing gift".
Until all such coercive methods are abandoned, we cannot expect generous Giving in our Churches.
Give Generously, not Sparingly but Bountifully (9 : 6) "The point is this," writes St. Paul; " he who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully."
Niggardly giving is all too common. Demand for change into the smallest copper coin is often greatest on Sunday mornings! It has even become in some places a regular custom for the lay member who presents the alms-bag to give change to the parsimonious giver, who wants three-quarters of his anna back!
"' He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully."
Generous Giving Demands Purpose and Plan (9: 7) *"' Each one must do as he has made up his mind, not reluctantly or under compulsion, for God loves a cheerful
— giver."
Let there be planning ahead in this matter, says the Apostle. Make up your minds beforehand what you will give, and then carry out your purpose with reverent faithfulness.
Some people make promises readily, but the fulfilment is often very tardy. If you form a purpose even in your heart of hearts, says the Apostle, complete the will by the deed. But always it must be cheerful giving.
One man promises at a meeting, momentarily moved
perhaps by the eloquence of a speaker, that thenceforth he will give a tenth; let him consider it a sacred pledge and devise every means of faithfully keeping it. If, however, he sees that he cannot do it, then let him revise his decision, in order that whatever he gives may come under the category of cheerful giving.
For many people such planning may mean keeping a careful account of all that comes in and all that goes out, so that they may loyally carry out their purpose.
Generous giving has become impossible to many a man, because there is neither definite planning, nor a definite purpose honestly to fulfil the plan.
Generous Giving Brings Rich Reward (9 : 8-14) In Old Testament times prophets and priests told the people of Israel that, if they gave to God, He would return them their gifts with interest. " He who is kind to the poor lends to the Lord, and he will repay him for his deed" (Proverbs 19:17). "' That it may go well with you " was the oft-repeated Deuteronomic promise.
"That the Lord your God may bless you in all the work of your hands " was the reason given for giving to the poor (Deuteronomy 14:28-29; 15:10; 24:19). The prophet Malachi, in a familiar passage—familiar to preachers on Giving and Tithing—-said : " Bring the full tithes into the storehouse, that there may be food in my house; and thereby put me to the test, says the Lord of hosts, if I will not open the windows of heaven for you and pour down for you an overflowing blessing "
(Malachi 3:10). It is said that this was the ground on which Tithing was urged and taught in some of the Korean Churches in the early days. It had the immediate effect of increased contributions. The contributions went down after a few years in a year of drought and famine!
The people naturally argued that, even though they had obeyed the Scriptural injunction to tithe all their incomes,
God had not fulfilled His promise.
St. Paul does not urge Christian Giving on such
grounds as these. '' God," he says, "is able to provide you with every blessing in abundance, so that you may always have enough of everything and may provide in abundance for every good work . .
. He who supplies seed to the sower and bread for food will supply and multiply your resources and increase the harvest of your righteousness" (vv. 8-10).
God is powerful, and, in return for the gift that is given to Him, He will increase all spiritual graces in the giver, to the end that the giver having always all sufhciency may abound yet more unto every good work.
Generous Giving increases the power to give. It enlarges the giver's heart and soul. It increases his love and devotion. It gives him joy and satisfaction in seeing more and more of the results of his beneficence. Enlargement in the spiritual life and increased capacity to give are the rewards of Giving.
When liberality increases and abounds, it produces increased thanksgiving to God (vv. 12, 13). For, says the Apostle, the rendering of this service not only meets the material needs of your fellow-Christians but it results in thanksgiving to God by many. Many glorify God for your gifts and praise Him for His love. In other words, your liberality not only enriches your own inner life, it enriches the inner life of the recipients, leading them to greater love to God, and to praising Him and glorifying
Him for His love towards them, and His mindfulness of them in their dire need.
Not only so; generous gifts inspire in the recipients many prayers and intercessions on behalf of the givers.
"They long for you and pray for you" (v. 14). They can repay the givers at least in one direction; they can plead before God that the donors may be richly rewarded for this ministration and service. The giver gives his money; the receiver gives his prayers. This is true
Christian exchange, and the Christian giver seeks no other reward for his giving.
| Giving increases fellowship (v. 14). A new bond is
forged between the giver and the recipients: " 'They long for you .
. because of the surpassing grace of God in you."
| During the first world war, the writer happened to be _in an old German mission station, standing in front of the local Lutheran Church. He soon found himself casually discussing the subject of the war with the pastor and a few local leaders of the formerly German Mission
Church. The missionaries had all been withdrawn from this field.
"" Would you like your missionaries to come back to you again, if it were possible?" was the question.
The men were visibly affected, and said with tears that certainly they would all wish to have them back any day in their midst. " Why, sir, they brought us the Gospel, they built us this church, they educated our children; how can we wish anything else?"' Yes, German Christian
Giving had forged chains of love and loyalty, unbreakable even by the stress of war. " They long for you."
We give; we get back love and devotion.
No Giving of Ours can be an Adequate Return for the Wonderful Gift of God (9:15) | The Israelite was urged to give because God had redeemed him from Egypt, and given him the land which flowed with milk and honey. The Christian is urged to give because he has been redeemed by the precious blood of Christ and has received the gift of all gifts—Christ.
Can anything we give be too great? Can any proportion be too high?