The great characteristic of the present dispensation is that God is revealed as a Giver. In its season during the legal dispensation, that is from Moses to Christ, He made certain requirements on man; for man had, been created a responsible being, put into relation with His Creator as a creature, and under obligation to Him. The law was the perfect measure of those obligations due from the creature to His Creator. But addressed as it was to man already fallen under the power of sin, it could only bring out his infinite distance from God. And just as every standard puts to the test all things that are put under it, so the true use of the law was a test to bring to man's conscience his guilt, and to give him the knowledge of his sinful state by nature.
In this way it was a most useful schoolmaster to the Jew who would learn its lessons. Shutting him up to death under its, demands and potting him under the curse) it would phew him that the only way of deliverance and pardon was through the promised Messiah.
In due time the Messiah came, and the change in God's dealings with man was most sweetly brought out in the Lord's conversation with Nicodemus the Jew in John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16), and with the Samaritan woman in John 4:1010Jesus answered and said unto her, If thou knewest the gift of God, and who it is that saith to thee, Give me to drink; thou wouldest have asked of him, and he would have given thee living water. (John 4:10). These were the words, “God so loved the world that he gave his only-begotten Son, that whosoever believeth in him should not perish but have eternal life,” and again, “if thou knewest the gift of God and who it is that saith to thee, give me to drink, thou wouldest have asked of him and be would have given thee living water.” God was now revealed as a Giver, giving His Son; the blessed and only way by which poor guilty man, born in sin and lost, could have his sins met and answered for; the only way by which he could be delivered from his state of sin, and set in a place where he could really please and glorify God. And since the Gentile born in sin (yet having the light of creation and conscience as his rule), and the Jew (having the law as his perfect standard), have both been proved on that ground utterly lost, and shut up to death, so now Christ having been revealed to the whole world as the gift of God, both Gentiles and Jews are shut up to Him as the only way of salvation.
In scripture, we have in various places, God figured in relation to His creature as a creditor, and the sinner His debtor. (See Luke 7:4141There was a certain creditor which had two debtors: the one owed five hundred pence, and the other fifty. (Luke 7:41); Matt. 18:2828But the same servant went out, and found one of his fellowservants, which owed him an hundred pence: and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. (Matthew 18:28)) 24.) In Luke 16 we have man in relation to God, set before us as an unjust steward, who has wasted his Master's goods, who has already had to give an account of his stewardship, and received the sentence that he can be no longer steward.
Everything was committed to him, entrusted to his charge in the garden of Eden. Adam had dominion over the earth, and all its treasures, but alas! the One thing that God kept to Himself, as it were in His secret treasure box, man broke open and stole, and be has forfeited in consequence his own life, and all the treasures of the earth. His history since has been the misappropriation of his Lord's goods to his own use. Now, all this brings out that man is in debt to God, and not only that; he is a thief and unfaithful steward that has misappropriated his master's goods.
But behold the giving God as displayed in the gospel He has given His Son; His Son has paid the debts of every repentant sinner in His blood; not only that He has repurchased the earth and its treasuries, and though rejected now, will finally return again to take it in power, reigning over it in partnership with His fellow-heirs, to whom in the meanwhile He has given as their own superior portion the glory of heaven. Thanks be unto God for His unspeakable gift.
And now my reader, before I go on, one word to you. Have you taken the place of the happy receiver? Have you, like the poor woman in Luke 7, owing your Lord the five hundred pence, taken your place at His feet, saying, Nothing to pay, yet owning your debt and your guilt? If so, behold His wounded hands and side pierced on the cross for you; there He bore your sins, there He paid the debt, and the consequence is, that on the righteous basis of His blood having been presented to God, free forgiveness comes to you from your creditor. He frankly forgives or remits your debt.
Christ was the grand exhibition of the giving God. He who was rich for our sakes became poor, that we through His poverty might be made rich. (2 Cor. 8) He emptied all His heavenly riches into our penniless stores, to pay our debts, yet of such worth was He, that all who believe in Him are lifted out of their abject poverty, and put into connection with Himself in His present rich place in heaven.
May the Lord open my readers' eyes to understand about God in His wondrous grace. Surely to do this is the foundation and source of all giving. I shall never understand the principle of giving till I understand the grace of God in His ways of giving salvation to me. Then having received all from His hands, having had all my sins answered for and blotted out, and having been put into connection with the infinite worth of His blessed Son's person who is in the glory, my state as a child of Adam is ended at the cross. I have eternal life now in the Son, and am able to go forth like the giving God to give to others; I see Him as my pattern and example, as shown in Christ, both as a giver and dependent one; and I am privileged to go forth and empty into the penniless stores of others what God has given me, either as Creator or Redeemer.
Giving to the world. Now giving has as its object two classes of people: namely, the world and the church. To the former, the dealing of God is that of pure grace, asking nothing, requiring nothing. To the latter, being under His government, there are more or less conditions attached. We shall see this brought out as we look at the various scriptures that bear on the subject.
In Matt. 5 the Lord says, that whereas it was said in old time, An eye for an eye, and a tooth for a tooth; I say unto thee, that ye resist not evil. Give to him that asketh of thee, and to him that would borrow of thee turn not thou away. I am not to ask questions if the recipient is worthy, neither surely am I to give the amount that he asks, but to give, for God gives. The people brought their sick to the Lord: the Lord having power and grace healed them, requiring nothing, asking nothing. Many were utterly unworthy objects; yet He was the exhibition of the giving God, and He gave freely.
So again the Lord says, that whereas it was said, Thou shalt love thy neighbor and hate thine enemy, 1 say unto you, love your enemies, bless them that curse you, do good to them that hate you, and pray for them that despitefully use you and persecute you, that ye may be (in character) the children of your Father which is in heaven, for He maketh His sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. He makes no difference in these respects in His favors. The evil despise His benefits, the unjust give Him no thanks, but His sun rises, His rain descends upon the most unworthy. So are we called to be perfect as our Father which is in heaven is perfect. The wicked borroweth and payeth not again, we are told, but the righteous showeth mercy and giveth, (Psa. 37:2121The wicked borroweth, and payeth not again: but the righteous showeth mercy, and giveth. (Psalm 37:21)), beautifully harmonizing with the God who is rich in mercy, who has shown us that mercy in quickening us who were dead in our sins. (Ephesians See also Luke 6:30-3630Give to every man that asketh of thee; and of him that taketh away thy goods ask them not again. 31And as ye would that men should do to you, do ye also to them likewise. 32For if ye love them which love you, what thank have ye? for sinners also love those that love them. 33And if ye do good to them which do good to you, what thank have ye? for sinners also do even the same. 34And if ye lend to them of whom ye hope to receive, what thank have ye? for sinners also lend to sinners, to receive as much again. 35But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil. 36Be ye therefore merciful, as your Father also is merciful. (Luke 6:30‑36).) Again, he that hath pity on the poor lendeth to the Lord, and that which he hath given will He pay him again. (Prov. 19:1717He that hath pity upon the poor lendeth unto the Lord; and that which he hath given will he pay him again. (Proverbs 19:17).)
Giving to the saints. But there is something even more precious than giving to the poor of this world, in the eyes of the Lord, and that is expressed in the words, Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me. (Matt. 25:4040And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. (Matthew 25:40).) And again, The poor ye have always with you, but me ye have not always. (John 12:88For the poor always ye have with you; but me ye have not always. (John 12:8).) This latter passage no doubt refers to the Lord Himself, but when linked on with other passages which show that His people are seen as Himself, it becomes a principle of much value to us as to giving. In giving to the least of the saints, I am giving to Christ Himself, and He was the real poor man, still poor as exhibited in His saints.
A principle of great value comes out, in regard to the way of using the means the Lord has given us, in Luke 16 There man, as I have shown before, is looked at as having utterly failed in his stewardship, and as having received the sentence that he should be no longer steward. The unjust steward of the parable then says, “What shall I do, for my lord taketh away my stewardship? I cannot dig, to beg I am ashamed. I am resolved what to do, that, when I am put out of my stewardship, they may receive me into their houses.”
And so what does he do? Between the time of the sentence and the execution of it, in making up his lord's accounts, he makes friends with the lord's debtors; he so uses his lord's money that, when he is put out of his lord's house, these friendly debtors may receive him into their houses. And so man has been found unfaithful in his stewardship; he has lost his place on the earth (Israel had that place specially in the land of Canaan). Now the question is how to make the best use of the unrighteous mammon, so as to be received into heavenly habitations. Now I believe the debtors signify the Lord's people, all of whom are more or less in debt to Him: how many actually in their money affairs! The wise way of using my money, the unrighteous mammon, is so to make friends with it, that they might be my welcomers into the everlasting habitations in the glory. (See Luke 16:1-121And he said also unto his disciples, There was a certain rich man, which had a steward; and the same was accused unto him that he had wasted his goods. 2And he called him, and said unto him, How is it that I hear this of thee? give an account of thy stewardship; for thou mayest be no longer steward. 3Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig; to beg I am ashamed. 4I am resolved what to do, that, when I am put out of the stewardship, they may receive me into their houses. 5So he called every one of his lord's debtors unto him, and said unto the first, How much owest thou unto my lord? 6And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. 7Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. 8And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. 9And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. 10He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. 11If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? 12And if ye have not been faithful in that which is another man's, who shall give you that which is your own? (Luke 16:1‑12).) But I think in reference to helping the Lord's saints, that there is a difference between them and the world. For instance, the Lord in paying down His life's blood on the cross for our sins, only paid the debts of those who in due time repent of their sins, and believe on Him for salvation.
So in helping God's saints who have got into actual debt through their fairy, I believe the way is not to help them without sincere repentance on their part, and a resolve to walk in the ways of the word in regard to those things, which says, Owe no man anything, but to love one another. (Rom. 13:88Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. (Romans 13:8).) If I help a saint, for instance, encouraging him thereby to set up in business without capital to carry it out; I am only encouraging him in a path of dishonor to the Lord, in which the Lord can by no means go with me. Under the government of God I believe the principle is true as set forth in Psa. 37:2525I have been young, and now am old; yet have I not seen the righteous forsaken, nor his seed begging bread. (Psalm 37:25): “I have been young and now am old, and yet saw I never the righteous forsaken nor his seed begging their bread.” God has promised food and raiment to His children (Matt. 6:24-3424No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon. 25Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body than raiment? 26Behold the fowls of the air: for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? 27Which of you by taking thought can add one cubit unto his stature? 28And why take ye thought for raiment? Consider the lilies of the field, how they grow; they toil not, neither do they spin: 29And yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. 30Wherefore, if God so clothe the grass of the field, which to day is, and to morrow is cast into the oven, shall he not much more clothe you, O ye of little faith? 31Therefore take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? 32(For after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. 33But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you. 34Take therefore no thought for the morrow: for the morrow shall take thought for the things of itself. Sufficient unto the day is the evil thereof. (Matthew 6:24‑34)), with the caution, Seek ye first the kingdom of God and His righteousness, and all these things shall be added unto you. The words, “Are ye not much better than the fowls? How much more shall he not clothe you, oh ye of little faith?” come in with unmistakable truth to faith wherever it is. Again, Your heavenly Father knoweth that ye have need of all these things. See also Luke 12:22-3122And he said unto his disciples, Therefore I say unto you, Take no thought for your life, what ye shall eat; neither for the body, what ye shall put on. 23The life is more than meat, and the body is more than raiment. 24Consider the ravens: for they neither sow nor reap; which neither have storehouse nor barn; and God feedeth them: how much more are ye better than the fowls? 25And which of you with taking thought can add to his stature one cubit? 26If ye then be not able to do that thing which is least, why take ye thought for the rest? 27Consider the lilies how they grow: they toil not, they spin not; and yet I say unto you, that Solomon in all his glory was not arrayed like one of these. 28If then God so clothe the grass, which is to day in the field, and to morrow is cast into the oven; how much more will he clothe you, O ye of little faith? 29And seek not ye what ye shall eat, or what ye shall drink, neither be ye of doubtful mind. 30For all these things do the nations of the world seek after: and your Father knoweth that ye have need of these things. 31But rather seek ye the kingdom of God; and all these things shall be added unto you. (Luke 12:22‑31). Again, Let your conversation be without covetousness, and be content with such things as you have, for He hath said, I will never leave thee nor forsake thee, so that we can boldly say, The Lord is my helper, I will not fear what man can do unto me. (Heb. 13:5-65Let your conversation be without covetousness; and be content with such things as ye have: for he hath said, I will never leave thee, nor forsake thee. 6So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me. (Hebrews 13:5‑6).) All these sure promises ought to give confidence to the saints in the care of the Father, and prevent them from ever getting into debt, like other men. And indeed how can I give to others if I am in debt myself? I am then giving what is not my own, a terribly solemn thing when it is professedly done in the name of the Lord: I, am taking what ought to be in another man's pocket, and giving it to the Lord. Is not this hypocrisy?
But lastly the question comes in, How much are we to give to the Lord? Now, dear reader, this question would never come in, if you understood that you and all yours are entirely bought for the Lord. Israel's men, women, and children, and cattle, were all for Jehovah. All had to come out of Egypt. Moses would not hear of the compromise, that the men were to come out of Egypt, and the wives, children, and cattle to be left behind. Not a jot or tittle was to be left in Egypt or to be lavished on Egyptians. All was for Jehovah, and for the support of their families and other Israelites through the wilderness, but for nothing more. And so in a much higher sense all that the Christian possesses is the Lord's. The Lord says is to the principle of it in Luke 12:3333Sell that ye have, and give alms; provide yourselves bags which wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. (Luke 12:33), Sell that ye have and give alms; provide yourselves bags that wax not old, a treasure in the heavens that faileth not, where no thief approacheth, neither moth corrupteth. On the day of Pentecost all was given up, and laid down at the apostles' feet, to be distributed equally amongst all. Truly this did not go on in the later times of the church. But the principle surely remains, and so in 1 Tim. 6 the rich are exhorted to do good, to be rich in good works, ready to distribute, willing to communicate, laying up in store for themselves a good foundation against the time to come, that they may lay hold of eternal life. And such principles as are hewn in 2 Cor. 9:8-118And 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: 9(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. 10Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) 11Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. (2 Corinthians 9:8‑11), and Eph. 4:2828Let him that stole steal no more: but rather let him labor, working with his hands the thing which is good, that he may have to give to him that needeth. (Ephesians 4:28), would surely be a check to saints who seek to get rich, as showing that the only purpose of laboring, and getting the blessings of God on it should be for the purpose of being an increased blessing to others, to abound in every good work, to have to give to him that needeth. As to usury, it, was absolutely forbidden between Jewish brethren: to the stranger they might lend on interest, but not to their brethren. If they took a pledge it was to be restored before evening, lest their poor brother should cry to God and He would hear him for He was gracious. Dreadful is it to hear of brethren who boast of their high standing and privileges in a heavenly Christ, yet lowering themselves below the level of the righteous Jew in their walk, leading their poor brethren into sin, in the matter of buying farms or land, which they cannot pay for, and then exacting interest, notes, and all kinds of things afterward, for the payment of it, thus becoming their oppressors. May the Lord lead His beloved saints to consider His principles in giving, and to abound individually in every good work!
In looking over then what has been said on the matter, we have found that the great source and motive power of giving is in the revelation of God Himself in the gospel. He is the Giver. He has given His Son. His Son has been to the cross, and paid the debt of every repentant and believing sinner; He has gone up to glory, as the accepted man, and by the communication of His own Spirit of life, believers are now connected with Himself in that place. Christ thus becomes the great pattern and example of giving, and, the believer having been set in connection with Him in glory by the Holy Ghost come down, he is sent forth to exhibit Him in this world, and in principle to give up himself and all he has for the good of others. Then we have seen that giving his a two-fold sphere of action, namely, towards the world, and towards the church. Towards the world, the attitude is to give as the Father gives: He makes His sun to rise on the evil and on the good; He sends His rain on the just and on the unjust. Towards the saints, we have a special relation in regard to giving, they are members of the household of faith, and are one with Christ by the Holy Ghost. In giving to them, we do it unto Him. But here we are brought into the sphere of the direct government of the Lord; who never even at the beginning, in regard to His own, paid the debts of any but repentant sinners. Consequently, in giving to the saints, we are to act, wisely towards them for their good, so helping the Lord's debtors as that we may be received into everlasting habitations. The Father has conditions Himself of helping His children, and we are to be imitators of Him.
Lastly, I would allude to the principles of assembly giving. God, besides having saved believers by His Son's blood, and set them individually in connection with Him, has set up an assembly—in this world. It was formed consequent on the rejection of Messiah by Israel at the cross, by His exaltation to heaven, as man, and the descent of the Holy Ghost on the day of Pentecost. Saved by the cross, and connected individually with Christ raised from the dead, believers were on that day united to the glorified man by the Holy Ghost come down, baptized into one body, and builded together to be God's habitation by the Spirit.
Believers were thus formed on earth into a distinct assembly, separated from Jew and Gentile. They gave up everything; no one accounted anything that he had as his own. All was laid at the apostles' feet, and served for the common, need of all. (Acts 2:44, 4544And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. (Acts 2:44‑45).) There was a daily ministration of the proceeds.
In due time murmurings arose amongst the disciples, the Greek proselytes supposing that the Jews were more favored in the administration. The apostles also found that the temporal care of the saints interfered with their primary work of preaching the gospel. Consequently seven men of honest report were chosen by the multitude, whom the apostles might appoint over this business, whilst they devoted themselves to prayer and to the ministry of the word, The seven having been chosen, the apostles laid their hands on them, and they were appointed to look after the need of the poor saints. (Acts 6:1-71And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration. 2Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables. 3Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business. 4But we will give ourselves continually to prayer, and to the ministry of the word. 5And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas a proselyte of Antioch: 6Whom they set before the apostles: and when they had prayed, they laid their hands on them. 7And the word of God increased; and the number of the disciples multiplied in Jerusalem greatly; and a great company of the priests were obedient to the faith. (Acts 6:1‑7).) Afterward we see the local office reproduced amongst the Gentile churches in the deacons (see 1 Tim. 3), who had to have certain qualifications as to their character, to be set apart for the office. We see then by this that God has appointed a way for looking after His poor in the various local assemblies gathered to Christ's name. The money is put into the hands of these responsible qualified men, and it is their business to care for the need of the poor saints at each assembly.
So far then as to the order of the church set up at first, everything was simple. Each assembly had its local officers chosen by the assembly, and appointed by apostles. And thus the poor saints were looked after. Now the assembly is scattered in various sects and denominations, and only a few are gathered back to the name of the Lord Jesus on the original ground of the church of God. Perhaps in such an assembly there is not a single man with the necessary qualifications in it for such an office. What are the saints to do? Moreover, there are no apostles to lay hands on the men even if they were there.
The first thing to do is to confess the ruin of things and wait on the Lord; surely not to set about appointing deacons without qualification as set forth in the word, and without authority to appoint them. This would be to make the confusion worse, and to hide from the gathered saints the existing ruin. The great thing now for the saints to do is to abide strictly by the word, and to mark in their brethren the qualifications necessary for that place, and if there thankfully to own it. For instance, a deacon must be grave, not double-tongued, not given to ranch wine, not greedy of filthy lucre; holding the mystery of the faith in a pure conscience; and such were first to be proved. So their wives must be grave, not slanderers, sober, faithful in all things. The deacons were to be husbands of one wife, ruling their children and their houses well. If the gathered brethren discover such qualifications in their brethren, they should cheerfully and thankfully commit the money affairs of the assembly to such; and they would become responsible for the special need of the poor saints in that locality.
So far as to God's order and provision for the local poor in each assembly.
2nd. There may be a special need at a special time, in any given assembly, such as there was in the apostles' day amongst the poor saints at Jerusalem. We have already glanced at the way by which this need was met at first. After the great conference held at Jerusalem (as to whether the Gentiles were to be put under the law or not) was finished, the apostle Paul settled to remember the cause of the poor saints there amongst the Gentile churches. (Gal. 2:1010Only they would that we should remember the poor; the same which I also was forward to do. (Galatians 2:10).) In 1 Cor. 16:1-81Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 2Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 3And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 4And if it be meet that I go also, they shall go with me. 5Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia. 6And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 7For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit. 8But I will tarry at Ephesus until Pentecost. (1 Corinthians 16:1‑8), we see there was to be a special collection made for the poor saints at Jerusalem. The way it was to be collected was for every saint in each local assembly to lay by him in store as God had prospered him every first day of the week. Then when Paul came there would be no necessity for a special collection: The money would be all ready. In 2 Cor. 8 ix., we find that—the Macedonian assemblies had gone ahead of the Corinthians in their collection, so much so that the apostle took occasion to stir the Corinthian assembly up. Three great points were placed before them: 1st. Christ as the great motive power and example of giving (2 Cor. 8:99For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich. (2 Corinthians 8:9)); 2nd. the gift of the manna and the way it was collected and distributed (chap. 5:14-15); 3rd. the governmental results in blessing as to giving. (2 Cor. 9:6-116But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. 7Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver. 8And 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: 9(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever. 10Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;) 11Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God. (2 Corinthians 9:6‑11).)
First then as to the motive. Christ who was rich, for their sakes became poor, that they through. His poverty might be made rich. Of course His example is an illustration of how saints should give their money in the same way as Christ had given Himself up to death to reap for them spiritual blessings in the heavenlies in Himself. They had been set in connection with Christ by His grace, bought by His blood. All they were and all they had were His; and now, as made rich, it was their privilege to go forth as givers of Christ's bounty to others, and to supply their bodily need as their Lord had supplied their spiritual need.
Secondly, the principle and way of collecting the money is shown by the manna. God rained down the manna for the daily supply of the whole nation. Some Israelites gathered more and some gathered less, according to their eating. (Ex. 16:14-1814And when the dew that lay was gone up, behold, upon the face of the wilderness there lay a small round thing, as small as the hoar frost on the ground. 15And when the children of Israel saw it, they said one to another, It is manna: for they wist not what it was. And Moses said unto them, This is the bread which the Lord hath given you to eat. 16This is the thing which the Lord hath commanded, Gather of it every man according to his eating, an omer for every man, according to the number of your persons; take ye every man for them which are in his tents. 17And the children of Israel did so, and gathered, some more, some less. 18And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16:14‑18).) It was then apparently all brought together, as the money on the day of Pentecost, and divided with an omer. (Compare Ex. 16:1818And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating. (Exodus 16:18) with Acts 2:44, 45; 4:34, 3544And all that believed were together, and had all things common; 45And sold their possessions and goods, and parted them to all men, as every man had need. (Acts 2:44‑45)
34Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, 35And laid them down at the apostles' feet: and distribution was made unto every man according as he had need. (Acts 4:34‑35).) Those that had gathered more thus supplied the need of those that had gathered less. So it was now the privilege of the richer assemblies amongst the Gentiles to supply the need of their poorer brethren at Jerusalem in this way (2 Cor. 8:13-15), on the ground that God's bounty was to all. Titus was sent by the apostle to stir up the Corinthians to this grace; also another brother, whose praise was said to be in the gospel in all the assemblies, and who was also chosen by the assemblies to travel with the apostle in regard to this collection. (Ver. 16-24.) Another brother was also sent, who had been found diligent in all things. Certain men, approved also by each assembly, seem to have gone with Paul with this bounty to Jerusalem. So careful was the apostle that everything should be done above-board, and for the glory of the Lord. (See 1 Cor. 16:33And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. (1 Corinthians 16:3); Acts 20:44And there accompanied him into Asia Sopater of Berea; and of the Thessalonians, Aristarchus and Secundus; and Gaius of Derbe, and Timotheus; and of Asia, Tychicus and Trophimus. (Acts 20:4) Cor. 8)
The governmental results of giving are shown in 2 Cor. 9 He that sowed sparingly should reap also sparingly, and he that sowed bountifully should reap also bountifully. God was able to make all grace abound towards the saints, so that they, having all sufficiency in all things, might abound in every good work, &c. These blessings were not given with the object of making the saints comfortable in this world, but that they might be enriched in everything unto all bountifulness; that they might have to give to him that needeth. (See vers. 5-11.)
May the Lord greatly stir up His assemblies in this grace, giving them opportunities of showing this grace to their brethren in other assemblies, and in perhaps distant lands!
But there is one point more in regard to assembly giving, which cannot be passed over, and that is the care of the laborers. The special gifts that Christ has given to the church to carry out the gospel to the world, and to build up and feed the saints, are the evangelists, pastors and teachers. (Eph. 4:11, 1211And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; 12For the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: (Ephesians 4:11‑12).) Such passages as 1 Cor. 9:1-191Am I not an apostle? am I not free? have I not seen Jesus Christ our Lord? are not ye my work in the Lord? 2If I be not an apostle unto others, yet doubtless I am to you: for the seal of mine apostleship are ye in the Lord. 3Mine answer to them that do examine me is this, 4Have we not power to eat and to drink? 5Have we not power to lead about a sister, a wife, as well as other apostles, and as the brethren of the Lord, and Cephas? 6Or I only and Barnabas, have not we power to forbear working? 7Who goeth a warfare any time at his own charges? who planteth a vineyard, and eateth not of the fruit thereof? or who feedeth a flock, and eateth not of the milk of the flock? 8Say I these things as a man? or saith not the law the same also? 9For it is written in the law of Moses, Thou shalt not muzzle the mouth of the ox that treadeth out the corn. Doth God take care for oxen? 10Or saith he it altogether for our sakes? For our sakes, no doubt, this is written: that he that ploweth should plow in hope; and that he that thresheth in hope should be partaker of his hope. 11If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? 12If others be partakers of this power over you, are not we rather? Nevertheless we have not used this power; but suffer all things, lest we should hinder the gospel of Christ. 13Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? 14Even so hath the Lord ordained that they which preach the gospel should live of the gospel. 15But I have used none of these things: neither have I written these things, that it should be so done unto me: for it were better for me to die, than that any man should make my glorying void. 16For though I preach the gospel, I have nothing to glory of: for necessity is laid upon me; yea, woe is unto me, if I preach not the gospel! 17For if I do this thing willingly, I have a reward: but if against my will, a dispensation of the gospel is committed unto me. 18What is my reward then? Verily that, when I preach the gospel, I may make the gospel of Christ without charge, that I abuse not my power in the gospel. 19For though I be free from all men, yet have I made myself servant unto all, that I might gain the more. (1 Corinthians 9:1‑19); Gal. 6:6-106Let him that is taught in the word communicate unto him that teacheth in all good things. 7Be not deceived; God is not mocked: for whatsoever a man soweth, that shall he also reap. 8For he that soweth to his flesh shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting. 9And let us not be weary in well doing: for in due season we shall reap, if we faint not. 10As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith. (Galatians 6:6‑10); Phil. 4:10-1910But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity. 11Not that I speak in respect of want: for I have learned, in whatsoever state I am, therewith to be content. 12I know both how to be abased, and I know how to abound: every where and in all things I am instructed both to be full and to be hungry, both to abound and to suffer need. 13I can do all things through Christ which strengtheneth me. 14Notwithstanding ye have well done, that ye did communicate with my affliction. 15Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. 16For even in Thessalonica ye sent once and again unto my necessity. 17Not because I desire a gift: but I desire fruit that may abound to your account. 18But I have all, and abound: I am full, having received of Epaphroditus the things which were sent from you, an odor of a sweet smell, a sacrifice acceptable, wellpleasing to God. 19But my God shall supply all your need according to his riches in glory by Christ Jesus. (Philippians 4:10‑19), bring before the saints these as special objects of the Lord's care. In Israel's economy the Levite was to be specially cared for by the people giving their tithes to him. In the Christian economy there is no stated rule; only special principles are given to be carried out by the motive power of the love of Christ. These servants of Christ were figured as out on a warfare, planting a vineyard, feeding a flock. Did anyone go out on a warfare at his own charges? Did anyone plant a vineyard and not eat the fruit of it? Did anyone feed the flock and not drink the milk of it? Besides, as the law said, You must not muzzle the ox that treads out the corn. Those who ministered at the altar ate of the things of the altar: so had the Lord ordained that they who preached the gospel should live of the gospel. For though the apostle glorified in preaching the gospel without charge, and that he might dive no occasion labored with his own hands, yet be thus puts the need of Christ's servants before the saints as objects for their care.
So, in Gal. 6:66Let him that is taught in the word communicate unto him that teacheth in all good things. (Galatians 6:6): Let him that is taught in the word communicate to him that teacheth in all good things. In the Philippian Epistle we have a sweet instance of how an assembly cared for the apostle Paul from the very first. (Chap. iv. 15.) He had hardly left before he received at Thessalonica a love-gift to supply his need. And now they had been helping him again when a prisoner at Rome; and he writes to them full of love and thankfulness for their care. Epaphroditus to had been their messenger to carry the gift to the apostle, and in doing so he had apparently been sick nigh unto death. (See Phil. 2:29, 3029Receive him therefore in the Lord with all gladness; and hold such in reputation: 30Because for the work of Christ he was nigh unto death, not regarding his life, to supply your lack of service toward me. (Philippians 2:29‑30).) Is not this a wonderful picture of reciprocal love between the assemblies in the apostles' days, and the laboring servants of the Lord? This was no cold formal putting so much into the money-box every week for unknown laborers, or giving so much into the ministers' fund; but the assembly had the need of the laborer on their heart, and their own messenger (perhaps going naturally to Paul at the time) conveyed it. Such a thing was an odor of a sweet smell, acceptable, well-pleasing to God. Thus we have three things specially connected with assembly—giving: lst. God's provision for the local poor in each place; 2nd. the special need of poor saints in an assembly in another place; 3rd. the provision for the servants of God.
May the Lord graciously use this little paper to stir up His saints as to the principles of giving, both individually and in the assembly! It is, I believe, greatly needed. amongst the saints at the present time. Many of God's servants going about find that what is eating out the very life of many assemblies is covetousness on the one hand; then often, when God does not prosper saints in their ways of making money, and they get into debt, they plan all sorts of schemes of getting out of it, which are not of God. I believe the great corrective to this is to know God's principle, of giving, which, if carried out, would correct this evil tendency; and consequently health and blessing would flow in to the saints. It is remarkable that the very first sin which had to be, judged, after Israel entered the land of Canaan, was the sin at covetousness. Beloved readers, saints of God, have we considered this enough? But surely it is most significant. Covetousness, as defined by the Lord in Luke 12, is it not this?—man laying up “treasure for himself—and is not rich towards God.” A. P. C.