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GIVING, AND ITS FRUITS

SUMMARY OF READINGS AT RAINHAM, ESSEX.

(2 Corinthians 8, 9)

In these chapters Paul brings before the saints principles intended to govern and greatly to stimulate their giving as local assemblies; and shews how rich is the fruit that accrues to God and to the givers, as well to those who receive. But if the saints are to move on these lines there must, first of all, be expansion of heart. The Corinthians had been puffed up, and therefore parochial in their outlook, and the apostle beseeches them, as

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an answering recompense to all the grace of God, to let their heart expand. (2 Corinthians 6:13)

To encourage this he has already in chapter 16 of the first epistle referred to the assemblies in Galatia, and to the great work in Asia. Now he calls their attention to the neighbouring province of Macedonia, where, in all their material poverty, the saints had abounded in free-hearted liberality -- so much so as to go "beyond their power" and they had begged Paul "with much entreaty to give effect to the grace and fellowship of the service which was to be rendered to the saints". (Chapter 8: 4) What a rebuke to the wealthier Corinthians, who needed to be spurred on!

These references to Galatia, Asia, Macedonia, Jerusalem, and their own province of Achaia would all tend to produce expansion of heart and a universal outlook on the interests of Christ -- the first essential to giving according to God. This is borne out by the reference to the manna in chapter 8: 15. As of old, so now God provides fully all the daily material needs of the camp on earth; and, where there is expansion nothing short of this could be the scope of the prayer, "Give us this day our daily bread". He does it, however, according to divine wisdom, not evenly, but in such a way as to call forth a flow of practical affections amongst the saints. So that, as having a worldwide outlook on the tribes encamped around the tabernacle -- those as to whom God has said, "I will dwell among them, and walk among them" (chapter 6: 16) -- we should see to it that His daily provision is properly administered. "He that gathered much had nothing over, and, he that gathered little had no lack" (chapter 8: 15). All

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that God entrusts to each would be held in relation to the needs of the whole camp on earth.

If this principle were maintained there would surely be no need for a saint of God in any land to turn to the world for help -- though of course we have to recognise that we are in days of brokenness, and suffer in consequence. In addition the practical flow of affection, of which the distribution of material things is the witness, draws the saints together, breaks down national and sectional feelings, and yields abounding fruit in thanksgiving to God.

Thus the first principle is equality. Not that the recipients might be in abundance and the givers lack, but the principle of equality as to daily bread, that there should be no lack in any part of the camp in the midst of which God dwells and walks. In this we are not asked to go so far as our Lord Jesus Christ, who, though He was rich, yet for our sakes He became poor, that we, through His poverty (or destitution) might be made rich. How a contemplation of the matchless grace of Him who gave His all and knew such poverty for us, would produce free-hearted liberality in our giving. We may often be too calculating in it -- afraid of giving too much, lest we place the recipients in too great an abundance, or exceed the equality principle. We certainly need wisdom in it; but if our freeheartedness leads us at times to go somewhat beyond our power, as with the Macedonians, are we not nearer to the grace of our Lord Jesus Christ and His unmeasured giving?

Secondly, the apostle speaks of the high level of this service of gift, referring to those who carry the saints' bounty as "messengers of assemblies,

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Christ's glory". For in them, and the bounty they carry, is seen in a practical way the evidence that He has formed the two in Himself into one new man (Ephesians 2:15). Thus the administration of the bounty is not regarded as beneath such men as Paul, Titus, and possibly Luke (chapter 8:19). It might be said that such should not be turned aside from their normal service in this way. But shall the husbandman continue to plough when the grape clusters are already ripe upon the vines? Here in these practical expressions of affection between Gentile and Jew were seen the fruit of Paul's labours -- the new man in practical expression on earth to the delight of heaven; and he would himself be among those who had charge of the fruit, lest after harvesting, it should be spoiled by the manner in which it was conveyed to the brethren at Jerusalem. So in administering the saints' bounty today, is it a service beneath the most spiritual? Should it not be done personally rather than by letter whenever possible; and also by at least two of the most spiritual "messengers" available; so that in the very manner in which it is conveyed the maximum fruit may be secured to God and to the brethren?

Thirdly, in chapter 9, Paul refers to the principles of sowing and reaping which are greatly encouraging. "He that sows sparingly shall reap also sparingly, and he that sows in the spirit of blessing shall reap also in blessing". (verse 6). This touches the spirit of our giving. God loves a cheerful giver. And such reap in spiritual blessing, and their righteousness remains for ever (verse 9). What an eternal return for sowing with our temporal possessions! Thus a harvest is secured not

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only for God and the recipients; but for the givers. Further, God "supplies seed to the sower". (verse 10). It is He who supplies the wherewithal for those who are prepared to sow in this way. One would not doubt that the widow's two mites were not the last she was privileged to cast into the treasury. God supplies seed. How blessed that He would "supply and make abundant your sowing, and increase the fruits of your righteousness; enriched in every way unto all free-hearted liberality, which works ... thanksgiving to God". (verse 10, 11).

Finally the givers get the benefit of the supplications of the brethren to whom they minister, "full of ardent desire for you, on account of the exceeding grace of God which is upon you". (verse 14).

Thus giving according to God sets in motion the most precious reciprocal affections between the brethren, affections which belong to the new man, and yields an abundant harvest in blessing to the givers and in thanksgiving to God, the Giver of all. "Thanks he to God for his unspeakable free gift".

Hornchurch.

(From Words of Grace and Comfort 1932, page 80)