The Grace of Giving - Principles from 2 Corinthians 8 & 9

A new booklet is published this month on giving. John Stott takes ten principles set out by the Apostle Paul, and applies them to us now. Here we look at four of those principles...

When we become Christians, our giving has a new impetus. We are called to give generously, and with joy, as a fruit of the Spirit's life within us.

The following pages take us through the Apostle Paul's teaching on Christian giving, and draw out principles which we can apply to our own situation. I trust you will find it a helpful and provocative study, as I have found it to be myself.

In 2 Corinthians 8 & 9, Paul is explaining arrangements for an offering from the Greek churches of Achaia and Macedonia for the impoverished churches of Judea. We also read about it in Romans 15 and 1 Corinthians 16. Paul did not see giving as a mundane matter, nor as something on the periphery of church life. On the contrary, he saw the grace of giving as a core part of what it means for us to be members of Christ's Church.

He shows how our regular giving is rooted in three central themes in the gospel: the grace of God, the cross of Christ, and the unity of the Spirit. It is very moving to grasp this combination of profound Trinitarian theology and practical common sense, as we shall see.

Christian giving is an expression of the grace of God (2 Corinthians 8.1-6)

Paul does not begin by referring to the generosity of the churches of Macedonia in northern Greece. He starts instead with 'the grace which God has given to the Macedonian churches' (v.1). Grace is another word for generosity. In other words, behind the generosity of Macedonia, Paul saw the generosity of God. Our gracious God is a generous God, and he is at work in his people to make them generous too.

Three tributaries come together in the river of Macedonian generosity, namely their severe trial, their overflowing joy and their extreme poverty (v.2). In consequence, the Macedonians gave even beyond their ability (v.3), and they pleaded for the privilege of doing so (v.4). How easily our comfortable western culture can deaden our sensitivity to others' needs. The Macedonians had no such comfort, and no such lure of personal satisfaction. Their values were entirely different. They gave themselves first to the Lord, and then to Paul and his fellow workers (v.5). What a model for the Corinthians, and for us.

We read next how Paul had urged Titus to complete what he had begun in Corinth, the capital of Achaia, some time before (v.6). What had Titus begun? He had been exhorting the Corinthians to give in the same way as the Macedonians.

This then is where Paul begins - with the grace of God in the Macedonian churches of northern Greece and with the same grace of God in the Achaian churches of southern Greece. Their Christian generosity is an outflow of the generosity of God.

Christian giving is inspired by the cross of Christ (8.8,9)

Paul was not commanding the Corinthians to give generously. This is not how he deals with them. Rather he puts the sincerity of their love to the test by comparing them with others and especially (it is implied) with Christ. For they knew 'the grace of our Lord Jesus Christ'.

Let us note this further reference to divine grace. The grace of God is at work in us (v.1), and the grace of Christ challenges us to respond in like manner (v.9). Let us not rush on, for here is one of the most searching principles Paul describes. Notice the two references to poverty and two references to wealth. Because of our poverty Christ renounced his riches, so that through his poverty we might become rich. It is not material poverty and wealth which Paul has in mind. No, the 'poverty' of Christ is seen in his incarnation and especially his cross, while the 'wealth' he gives us is salvation with all its rich blessings.
As we give, may we, too, reflect on the cross, and all that was achieved for us through the death of Christ. How meagre are our earthly riches in comparison.

Christian giving is proportionate giving (8.10-12)

During the previous year the Corinthian Christians had been the first not only in giving but in desiring to give (v.10). So now Paul urges them to finish the task they had begun, so that their doing will keep pace with their desiring. This must be according to their means (v.11). For Christian giving is proportionate giving. The eager willingness comes first; so long as that is there, the gift is acceptable in proportion to what the giver has (v.12).

Of course there are times when we are called to give as the Macedonians gave, out of proportion to their income, as a sacrificial offering in particular circumstances. But the principle here is a foundational one. Christian giving should never be less than proportionate to our income.

Christian giving has symbolic significance

There is more to Christian giving than meets the eye. Paul is quite clear. In the case of the Greek churches, their giving symbolised their 'confession of the gospel of Christ' (v.13). How is that?

Paul looks beyond the mere transfer of cash to what it represents. The significance was more than geographical (from Greece to Judea) or economical (from the rich to the poor). It is also theological (from Gentile Christians to Jewish Christians), for it was a deliberate, self-conscious symbol of Jewish-Gentile solidarity in the body of Christ.

Indeed, this truth (that Jews and Gentiles are admitted to the body of Christ on the same terms, so that in Christ they are heirs together, members together and sharers together) was the 'mystery' which had been revealed to Paul (e.g. Ephesians 3.1-9). This was the essence of his distinctive gospel. It was the truth he lived for, was imprisoned for and died for. It is hinted at here, but elaborated in Romans 15.25-28.

Paul wrote there that the Gentile churches of Greece had been 'pleased' to make a contribution for the impoverished Christians of Judea. 'They were pleased to do it', he repeated. Indeed 'they owe it to them. For if the Gentiles have shared in the Jews' spiritual blessings [culminating in the coming of the Messiah himself], they owe it to the Jews to share with them their material blessings' (Romans 15.27). It was a striking illustration and declaration of Christian fellowship.

Similarly, our Christian giving can express our theology. For example, when we contribute to evangelistic enterprises, we are expressing our confidence that the gospel is God's power for salvation, and that everybody has a right to hear it. When we give to economic development, we express our belief that every man, woman and child bears God's image and should not be obliged to live in dehumanising circumstances. When we give to the maturing of the Church, we acknowledge its centrality in God's purpose and his desire for its maturity.

In conclusion

It is truly amazing that so much is involved in this transfer of money. We have the doctrine of the Trinity - the grace of God, the cross of Christ and the unity of the Holy Spirit; and we have the practical wisdom of an apostle of Christ. Spiritual truth and practical wisdom both at work, side by side.

What an awesome privilege we have in helping others right across the world to give glory to God. Releasing more of the money which he has entrusted to us as stewards will end in this. And to increase thanksgiving to God for the sake of his own glory is surely our highest goal.

I for one (having preached this sermon to myself first) have already reviewed and raised my giving. I venture to hope that you may do likewise.

This booklet is available from the International Fellowship of Evangelical Students, 321 Banbury Road, Oxford OX2 7JZ. Price £1.00. Discounts available for churches or mission agencies. Tel. Julia Cameron on 01865 292555 or email info@ifesworld.org