You Can’t Handle the Truth

“For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who suppress the truth in unrighteouness” (Romans 1:18, emp. added).

The first introduction Jim and I had to the new Creation Museum was one we will not soon forget. There was a feeling of excitement in the air, and the entire staff appeared extremely happy to be working towards a common goal. Opening day was just a few short weeks away, and the reality was finally coming true. They had constructed an amazing facility that clearly taught a biblical worldview of man. During our visit, Mark Looy, the chief communications officer and co-founder of Answers in Genesis, received several calls from media sources who wanted a walk-through or interview. Mark let us know that every day they received a massive amount of calls from the press—some from “friendly cameras” and some “non-friendly.” But he also made it clear that the doors were open wide to all mainstream media who wanted to report on the museum. Everyone was welcome.

Contrast that with the reception from a natural history museum in Virginia. A few weeks after our visit to the Creation Museum, I conducted a Christian evidence seminar for a congregation in Virginia. While I was there, the preacher had arranged a group tour of the local museum of natural history. A large group from the Church shifted their work schedules so that they could enjoy a tour and listen to the museum educator describe all of the exhibits—with one minor caveat. I would be touring with the group, and the preacher asked if I would point out errors along the way. The day before we were to tour the museum, the preacher called all of the local media outlets within a 50-mile radius and invited them to bring their cameras and record the scene of a “qualified scientist pointing out errors in the museum.” Several media outlets called the museum and asked them what time the tour was to begin…and that’s when museum realized they had a serious public relations nightmare on their hands.

Originally, the group was scheduled to meet with our guide at 2:00 p.m. on Saturday. Not wanting to walk into the museum “cold,” I asked the preacher if I could have a few minutes in the museum without the cameras present. So he and I went through around 11:00 a.m. that morning—walking through like any other visitor. I quickly noticed that just like the Creation Museum, their great hall also featured a dinosaur. However, this replica skeleton of a T-Rex was “dated” during the late Cretaceous Period (89-65 million years ago). We also noticed that museum employees were closing down certain areas/exhibits within the museum, and as such there would not be a whole lot to see when the cameras were there.

Our reception at 2:00 p.m. that afternoon was cold. Where just three hours earlier the museum had been inviting and open, it was now covered with security guards. They made it immediately clear that the television cameras were not allowed in the museum. They were shut out. The museum’s media policy would only allow “positive” promotion. Our museum guide was a no-show. And so, with cameras rolling from the steps outside the museum, the media captured the moment that would later be retold on the evening news. It appeared the museum could not handle the truth—or at the least had something to hide. Proverbs 18:17 records, “The first one to plead his cause seems right, until his neighbor comes and examines him.”

One would think that all museums (whether supporting creation or evolution) would welcome media with open arms. As they often say in Hollywood, any publicity is better than no publicity. But this museum of natural history was unwilling to allow the cameras in to film the “errors.” After all, if the public caught wind of the errors, they might hold the museum accountable, or stop coming altogether.

Many might ask, “Why does it matter what we believe about dinosaurs? Why is this topic such an important one?” The reason centers on the worldview that our children and grandchildren are forming. Evolutionists are well aware that if they can implant “millions and millions” of years into the mind of a child, the end result will be the child grows up with a secular worldview that does not fit the accounts in the Bible. And they recognize dinosaurs are just the bait to hook our children. What about you? Have you taken the bait? When it comes to the worldview you have embraced and will pass along to your posterity, can it handle the Truth?

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Slaves that Don’t Work

Recently, a good friend of mine gifted a book to me called “Slave”.  The book is written by John MacArthur.  Though it ultimately contains a Calvinist flavor which is a sorely faulty doctrine, the information and viewpoint the book has to offer on the chosen slavery of Christians is exceptional.  I highly recommend the book.  However, the purpose of this article is not to provide a book review.  The objective is to demonstrate how the corruption of slavery has abounded in the world and how it is currently crippling nations.   Examined in this article will be the Christian, slavery in the first century,  slavery in the early United States, and even wider spread slavery today not only in the United States, but the world at large.  There is certainly a Godly message that will be shared, but also an important social and political message that will be conveyed as well.  Yes, men are slaves to sin (Romans 3:23, 6:23, 7:23), but this will not be the slavery to be discussed.

The greek term “doulos” used over one hundred times in the New Testament means slave.  Yet, many biblical translations (for many reasons) use the term servant, which certainly has a different connotation (all verses quoted in this article using the term doulous will be appropriately translated slave).  Christians should not avoid the term slave, but love it, for they are indeed slaves of Christ.  Christians are cared for by a good master (Luke 18:18, John 10:11).  Yet, Christ does not exist as some sort of Santa Claus to give Christians a life of luxury and ease, forgiving their every blatant disobedience as if they deserved it by simply calling themselves Christians. Yes, a number of Christian’s lives demonstrate they believe this as they fail to serve Christ each and every day.  Jesus is not fooled.  He knows whether or not a person loves him.  Jesus states in John 14:15: “If you love me keep my commandments.”  There is no reward for a lazy, disobedient slave (Matthew 25:24-26).  The relationship is very clear.  The disobedient to Christ will meet a horrible end (2 Thessalonians 1:8-9, Romans 2:7-11, I Peter 4:17).  The Christian is supposed to die to themselves and live for only Christ (Galatians 2:20).  Yet, many play church, play Christian, and pretend godliness.  Christianity is not about just avoiding things which are bad, but doing things which are good – and commanded (Matthew 5:44, 25:41-46, Galatians 6:1-2, 10, James 1:27, 2:15-16, I Thessalonians 5:15).

MacArthur’s book clearly demonstrates through the use of scripture that a Christian is a slave.  However, this is again, not the objective of this article.  So the focus will now turn to the life of a slave in the time of Jesus and the expectation of a slave.  In the first century slavery was wide spread.  Even former slaves would have slaves.  Mac Arthur states that “Roughly one-fifth of the [Roman] empire’s population were slaves – totally as many as twelve million at the outset of the first Century AD”. (1)   Slaves worked in all manners of professions and were of all ages, races, and sexes.  Loyal slaves received honor and were treated well, however, do not misunderstand their position.  Macarthur quoting the book “The Civilization of Rome” states “The slave had, in principle, no rights, no legal status whatsoever; he was a chattel owned by his master.” (1)  A Christian is in this exact state.  Their life exists only to serve Christ (Ephesians 2:10).  The Bible is provided so that man can do exactly that (2 Timothy 3:16-17)!

The Bible does not condemn slavery in any sense as some might expect.  Rather, it upholds slavery and gives guidelines for it.

Ephesians 6:5-8 – Slaves, obey your earthly masters with fear and trembling, with a sincere heart, as you would Christ, not by the way of eye-service, as people-pleasers, but as slaves of Christ, doing the will of God from the heart, rendering service with a good will as to the Lord and not to man, knowing that whatever good anyone does, this he will receive back from the Lord, whether he is a slave or free.

Colossians 3:22-25 – Slaves, obey in all things your masters according to the flesh; not with eyeservice, as menpleasers; but in singleness of heart, fearing God:  And whatsoever ye do, do it heartily, as to the Lord, and not unto men; Knowing that of the Lord ye shall receive the reward of the inheritance: for ye serve the Lord Christ.  But he that doeth wrong shall receive for the wrong which he hath done: and there is no respect of persons.

1 Timothy 6:1-2 – Let as many slaves as are under the yoke count their own masters worthy of all honour, that the name of God and his doctrine be not blasphemed. And they that have believing masters, let them not despise them, because they are brethren; but rather do them service, because they are faithful and beloved, partakers of the benefit. These things teach and exhort.

Titus 2:9-10 – Exhort slaves to be obedient unto their own masters, and to please them well in all things; not answering again; Not purloining, but shewing all good fidelity; that they may adorn the doctrine of God our Saviour in all things.

The above verses are very clear that a slave must obey his master.  It is his duty and it ultimately glorifies God.  This does not give Masters any license to abuse their slave.  There are guidelines for care of the slave:

Colossians 4:1 – Masters, give unto your slaves that which is just and equal; knowing that ye also have a Master in heaven.

Ephesians 6:9 – And, ye masters, do the same things unto them, forbearing threatening: knowing that your Master also is in heaven; neither is there respect of persons with him.

These verses express the responsibility of a Master to treat his slave with kindness.  That kindness does not excuse the slave from work or forbid the master from commanding it.  Ephesians 6:9 stresses a master’s kindness that is equal to that of the slave (see above verses from Ephesians 6:5-8), but of critical importance is the identification that they too have a Master who is in heaven.  This identifies the masters as being slaves as well.  None are exempt from serving God, for even Jesus humbled himself as a slave and did all that God commanded him:

Philippians 2:7-8 – But made himself of no reputation, and took upon him the form of a slave, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.

John 5:30 – I can of mine own self do nothing: as I hear, I judge: and my judgment is just; because I seek not mine own will, but the will of the Father which hath sent me.

John 12:49-50 – For I spake not from myself; but the Father that sent me, he hath given me a commandment, what I should say, and what I should speak.  And I know that his commandment is life eternal: the things therefore which I speak, even as the Father hath said unto me, so I speak.

For those that think God is the kind of master who just wants you to be happy and never experience any discomfort in your life, consider the great work mixed with persecution and ultimately crucifixion that God expected of Jesus.  Is the Christian greater than Jesus?  Slaves of the first century, though cared for by their masters in either good or bad fashion, had the duty to serve.  They had no choice in the matter unless they desired punishment.  Work was expected of the slave.

In early American History, there were a large number of slaves.  Some had good masters, others did not.  Unfortunately, unlike the Biblical view of slaves being humans who deserved to be treated with kindness like their masters, a large number were not.  Was this different from a great number of slaves throughout the world, in many ages before, during, and after the first century?  Sadly, it was not.  Unfortunately, unkind slavery has struck practically every race the world has known at one time or another.  Yet, the slaves of America were provided for in one way or another by their masters.  Those slaves generally received food, clothing, medical care, and shelter as in the Roman times for they were considered an asset of a master by which he expected a profitable return.  As in past ages, a lazy, disobedient slave was punished. The slaves were expected to serve.  They were expected to work.  They did not have the choice to lay about and do nothing.

Today, it is this author’s privilege to have friends who have black skin.  We have talked about the slavery of black people in the past and also realized the slavery of other races today and in the past.  I greatly respect and cherish the friendships I have with these people and consider some as personal mentors, brothers, and sisters who have had profound impact upon my life.  However, it is also realized that this people is quite largely still in slavery.  What???  Yes, black Americans are still largely slaves.   No, not in the sense their great, great grandfathers and grandmothers were.  Nor are we talking about a slavery to sin which all men wrestle with in their lives.  The slavery they wrestle with today does, however, have a likeness to the slavery of Christianity.  It is a lifestyle which has been chosen.  Single parent households, abortions, joblessness, illiteracy, criminal records, drug use, and all manner of social ills characterize a disproportionate portion of black Americans.  This does not need to be so.  American history is full of successful black Americans.  Some of their beginnings were more meager than others, but their accomplishments were above the majority of all Americans.  There are and have been great black inventors, scientists, doctors, authors, evangelists, lawyers, teachers, and statesman.  So why is there a great slavery of social and economic woes to this people?

A great number of these people have been sold into slavery based on worthless promises.  They are largely no different than a growing population of Americans of all colors.  They have been promised by political parties and government that all their needs will be taken care of by someone else.  Can’t afford to put enough food on the table?  Don’t work harder, the government will provide.  Can’t afford a house?  Don’t take personal initiative, the government will provide.  Out of a job?  Don’t look for one, the government will provide months and years of unemployment for you.  Need an education?  The government has money for that.  What about medical insurance?  The government will cover that too!  In the 2008 elections for President of the United States, a woman was shown on camera raving about her belief that Barak Hussein Obama was going to pay her mortgage and get her a brand new car.  The difference between the black population and some other races of Americans is this: Obama and his party played on long past injustices to encourage a lack of initiative and dependency.  Whether through race bating, class warfare, or outright deception, everything is promised to gain power and little to nothing is delivered in return. If a promise is delivered it frequently results in further enslavement of the recipients.   It is the enslavement of a people who are told they don’t have to work.  They have chosen a master who is unkind, deceptive, and cruel.

When a mindset is created which thinks it is entitled to something or it is owed something by others, then improvement and growth stop.  All races of Americans have been enslaved by the master of low expectations and dependency.  They have become slaves who do not work.  Their spirits have been crushed, their hands are out, and they are declining as a people.  These declines exhibit themselves economically, socially, and morally as the slaves begin to do or say anything to get their myopic, self-indulgent needs met rather than serve others, improve themselves, and contribute to society.  The end result of such slavery is the loss of blessings the individual might have once had.  Ultimately, despite any brief illusion to the contrary, they will be forced to work for a master.  The master doesn’t give without expecting something in return.  The political party master wants his votes.  The Government master wants his power and money.  Some call it socialism or communism, but its result is an oppressed and disheartened people who have nothing and can do nothing for themselves.  If they resist they are punished by one means or another.  If they do not obey they are punished.  They no longer have freedom and it is because they chose to give it up long beforehand.

Americans are not alone in today’s enslavement of the masses.  Slaves who don’t work are found all over the world.  Greece is a prime example of a people who have chosen to put their hands out to a master who promised to care for them in return for nothing.  Larger than Greece, the European Union is falling apart because of nations who want to be given everything, while doing no work.  Slaves must work.  Sooner or later, they will work.  Their punishment comes through their self inflicted choices.  Historically, societies who chose not to work, but instead put their hands out expecting something for nothing, find themselves in depressed and trying times with cold and cruel masters.  Those who had good masters, but took advantage by not working, ruined them.  This is quickly becoming the case for more responsible countries of Europe.

What is the solution?  The solution is finding a good master and being willing to work hard for him.  America was founded on a strong belief in God.  The people who came to its land learned they had to be hard working or starve.  They dabbled with the concept of letting others care for them and freeloading off their work, but learned that their own hard work led to reward.  Along with the reward, came graciousness and aid to others who may have been less fortunate, but were also trying to work and provide for their families.  In early America the Biblical phrase, “If a man will not work, neither let him eat” (2 Thessalonians 3:10 ) was adopted rather quickly.  As the country grew and men enjoyed the fruit of their labors, they were able to hire other men and women willing to work and both benefited.  They understood relationships are built on the solid contribution  and responsibility of all parties concerned.  Certainly, the country grew with the aid of slaves, good and bad slaves with good and bad masters.  The point is the American system which later would bless the entire world with its goods and services was built on work.  It was built on a Biblical concept.  The country adopted the motto, “In God We Trust”.  They chose their master and He blessed them abundantly.  Now, as many Americans are choosing different masters promising much for nothing, history should be remembered.  Consequences should be recalled.   When the slave doesn’t work, bad times are coming.

2 Peter 2:1-3 – But false prophets also arose among the people, just as there will be false teachers among you, who will secretly bring in destructive heresies, even denying the Master who bought them, bringing upon themselves swift destruction.  And many will follow their sensuality, and because of them the way of truth will be blasphemed.  And in their greed they will exploit you with false words. Their condemnation from long ago is not idle, and their destruction is not asleep.

(1) Macarthur, John.  Slave: the hidden truth about your identity in Christ. 2010

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Upon Every First Day of the Week

Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon 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. (1 Cor. 16:1-2)

The authority for the practice of a weekly collection within the churches of Christ comes from 1 Corinthians 16:1-2. As long as I can remember, this passage has been quoted prior to taking up that collection. There are some among us today, however, who have challenged this practice. They suggest that Paul’s instruction only applied to the one-time collection for the poor among the saints at Jerusalem (Rom. 15:26). They conclude that the church need not necessarily take up a collection upon every first day of the week. An additional argument that has been made is that the expression “lay by him in store” does not refer to the collection of the saints in the assembly, but only at one’s own home. I wish to respond to these suggestions.

First, there is no doubt that within the context of 1 Corinthians 16, Paul has reference to a collection being taken up for the poor among the saints at Jerusalem (Rom. 15:26). Paul says as much in Acts 24:17, “Now after many years I came to bring alms to my nation, and offerings.” This was a special collection. However, Paul had deeper purpose; he wanted the Gentiles to show their Christian fellowship with the Jews in a physical way (Rom. 15:27). The contribution is a unique way of showing Christian fellowship with other Christians. This is a point of which we must not lose sight in this discussion. The purpose of fellowship is a purpose that persists through all contributive activity in the New Testament, even contributions not related to the specific occasion of 1 Corinthians 16:1-2 (see Acts 2:42; Rom.12:13; Phil.1:5-6, 4:15; Gal.6:6; Heb.13:6). In other words, this purpose suggests a general schema in which all contributive activity in the church was to occur, implying a persistent pattern of behavior relative to all the churches. The point is this: while the occasion for this contribution was to help the poor among the saints at Jerusalem, the principles being taught in 1 Corinthians 16:1-2 were general in scope, and not just applicable to this occasion alone. The frequency of such fellowship is specified here as being upon the first day of every week.

Second, the Greek prepositional phrase par’ heauto is said to mean “at home.” The Greek scholar A. T. Robertson suggests this specific meaning in his Word Pictures of the New Testament. The general meaning of the Greek preposition para with the dative case is “(nearly always of the pers[on]) nearness in space at or by (the side of), beside, near, with, acc[ording] to the standpoint fr[om] which the relationship is viewed.”1 The phrase could mean “at home” given a certain context, but not necessarily. The same prepositional phrase (par’ heauto) is used in Luke 9:47, “And Jesus, perceiving the thought of their heart, took a child, and set him by him.” The words “by him” in this verse is the prepositional phrase par’ heauto. In Luke 9:47, it simply means “alongside of him,” that is, “near to him,” or “in his personal space.” This prepositional phrase is also used in the Septuagint in four places: Exodus 16:18, Proverbs 26:5, 12, 28:11. In each of these instances, the words par’ heauto indicate nearness to one’s person whether literally or figuratively. The phrase has the connotation of something personal, whether in space, time, or manner. Since the phrase is adverbial in 1 Corinthians 16:2, it could be translated “personally.” The suggestion that the Greek prepositional phrase par’ heauto means “at home” is not necessarily warranted.

Third, the context of 1 Corinthians 16:1-2 is of a corporate responsibility. In 1 Corinthians 16:1, Paul says, “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.” Paul gave these instructions to the churches, corporately. The churches of Galatia had been instructed to give, and Paul was giving the same instruction to the church at Corinth. The implication was that this responsibility was a corporate one, and not just an individual one. That is, the church as a whole had an interest in ensuring that the members participated in the collection, and when the collection had been gathered by Paul, the church as a body was said to have given it. The churches of Macedonia were also corporately commended for having fulfilled this responsibility in 2 Corinthians 8:1. How could the church corporately ensure the members’ participation? Simple. As a body, they took up a collection upon the first day of the week, the day that they met for the purpose of partaking of the Lord’s Supper (Acts 20:7). The Greek preposition kata in 1 Corinthians 16:2 is distributive and indicates frequency: every first day of the week. This practice of the church meeting on the first day of the week was begun in Acts 2. The day of Pentecost was a Sunday, the day after the Sabbath, the first day of the week. This practice was continued with such frequency that the apostle John eventually referred to it as “the Lord’s day” (Rev. 1:10). That the seven churches of Asia (and others) understood which day to which “the Lord’s day” referred is evident from the fact that John doesn’t explain which day it was. The church’s corporate activities were practiced upon the first day of the week (Acts 2:47, 20:7). If saving funds were to be done merely at one’s home, why was this day specified? Any other day would have been sufficient for such a purpose. It is not mere coincidence that the apostle Paul chose this day in 1 Corinthians 16:2.

Fourth, the instructions Paul gave to the churches of Galatia concerning giving were not exclusive to the occasion of helping the poor among the saints in Jerusalem. Galatians 6:6-10 reflects these concerns. Paul’s instructions to the churches of Galatia included contributing regularly to those who were teaching the saints. This is the force of the Greek verb koinoneo in Galatians 6:6; they were to have fellowship with their teachers by virtue of their supporting him monetarily. The present active imperative nature of the verb implies that they were to do this regularly. Moreover, the notion of sowing to the Spirit in Galatians 6:8 also has reference to monetary giving. (Compare the same imagery of sowing and reaping in 2 Cor.9:6 where the context is clearly monetary giving.) Moreover, Galatians 6:10 has reference to giving monetarily, as the occasion arises, to anyone who has a physical need, but especially Christians. Paul is saying in Galatians 6:6-10 that the responsibility of the church is to do this: 1) pay the preacher, 2) give to those who are in need whether Christians or not. I have no doubt that Paul gave instructions to the churches of Galatia regarding the collection for the poor among the saints at Jerusalem, but he gave these other instructions first. We must not exclude any of the orders concerning giving that Paul gave to the churches of Galatia from the context of 1 Corinthians 11:1; the latter instructions must be viewed in the context of the former.

Fifth, Paul did not want to take up any collections when he came to Corinth. He says this specifically in 1 Corinthians 16:2. In fact, this is why he wanted the brethren to regularly give every first day of the week into a treasury. The Greek verb thesaurizo has reference to a treasury of money. If each Christian at Corinth were to put something from himself into his own personal treasury “at home,” when Paul arrived, a collection would necessarily need to be made to take money from all of the individuals who had saved up, but had not contributed to the general treasury of the church. However, Paul specifically said that he wanted there to be no collections when he came. This meant that he expected all of it to be in one place upon his arrival. What better place to keep it than in the general treasury of the church? Hence, the context forbids the notion that Paul was telling each individual Christian to save up money at his own home. Instead, his giving was to be done on the first day of the week, when the church assembled together on the Lord’s Day to partake of the Lord’s Supper, and the contribution was to be put into the general treasury. This was an act of worship, because in giving, they were participating in fellowship (koinonia) with one another as they did so, and thus directly glorifying God by their unity of spirit and purpose. This practice was not limited to the church at Corinth alone, because Paul taught the same thing to the churches of Galatia, Macedonia, and everywhere he went (1 Cor. 4:17, 7:17).

If an individual Christian can say that he has monetarily prospered, then he has an obligation to give upon every first day of the week. Some do not monetarily prosper every week. They are not obliged to give. However, for those who do, regular giving is not only authorized, it is commanded. There is no doubt in my mind that the church at Corinth was being instructed to fulfill a specific occasion of giving in 1 Corinthians 16:1-2. However, there is also no doubt that the principles of their giving were principles that were taught to all of the churches with which Paul had association, in Galatia, Macedonia, and Corinth. The sustained purpose of their giving was to have fellowship in the work of the Lord. Their end result was to support those in need. They did this by corporately treasuring up monies upon the first day of the week that came from the personal earnings of each individual member. It was a corporate responsibility that the church was said to have accomplished. The specific occasion of 1 Corinthians 16:1-2 was not exclusive of any other occasions of giving, and the monies collected were all placed into a general treasury to be available when the time came for it to be used. Those who argue against this aspect of worship that the Lord’s church observes every first day of the week, simply do not understand the concept of corporate giving. Upon the first day of every week, let us regularly give to God’s work.

1 Bauer, Walter. A Greek-English Lexicon of the New Testament and Other Early Christian Literature. Second Edition.

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How Much Should I Give?

“Purposefully vague.” I hated it when Carl Garner, one of my instructors, was purposefully vague on how many pages we needed to write. I had to make a plan for the last week of the session and needed to know how much time to allow for the assignment, and “purposefully vague” did not help. As a student, it frustrated me; but today I appreciate brother Garner’s wisdom.

Often we try to get by with doing the bare minimum. A paper that needs to be 3-5 pages will usually be three. An article that needs to be 600-800 words will usually be 600. But vague expectations often prompt us to put forth more effort. When we work under expectations and not specific goals, it allows us to set our own goals. If those expectations come from someone we love or respect, we exhaust ourselves to do more. As usual, brother Garner got his wisdom from God.

Under Old Testament Law, God’s children were commanded to give a tithe or tenth part of their prosperity as their contribution to God, “Thou shalt surely tithe all the increase of thy seed, that the field bringeth forth year by year” (Deut. 14:22). However, in the New Testament God says, “Upon 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” (1 Cor. 16:2). Hence, a lot of people ask, “How much should I give to the church?”

How do we measure our prosperity? Does it only refer to our wages? What about investments? Benefits? Resources? Non-monetary compensation? Bartering? Once we establish our prosperity, do we give a percentage of it? If so, what percentage? Is it a percentage of our current assets? Net worth? Holdings? God does not specifically say. Maybe He leaves it purposefully vague to see how we respond—out of duty or respect.

Second, we give as we love. Jesus praised the widow who gave all she had (Mark 12:42-44). Similarly, Paul praised the Macedonian churches, “How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves” (2 Cor. 8:2-3). A few verses later he reminded them their gifts were an expression of their genuine love for God (2 Cor. 8:8).

Third, we give as we determine, not a result of emotional appeal, compulsion or because someone is watching. “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor. 9:7).

Finally, we give as we give ourselves. One of my favorite verses in the discussion of contribution comes from Paul, they “first gave their own selves to the Lord, and unto us by the will of God” (2 Cor. 8:5). Why were the Macedonians so eager to give what they could not afford? Because they had given themselves to God. This is the most important principle in determining how much we give. When we give ourselves to God first, we enjoy giving our resources. We push ourselves to give more and more.

I know Christians who start with a baseline percentage of their prosperity. Then they cut their budget to make more sacrifices so they can give more to God. Others decide on a progressive contribution, setting a percentage for one year then increasing that percentage each year until a new goal is reached. These Christians give themselves first, then their contribution.

How much should we give? Everything…at least when it comes to ourselves. Then allow God’s purposeful vagueness to challenge us to ever increasing potential.

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Giving As Worship

Paul declared to the Corinthians that they were to give on Sunday as God prospered them, taking up a collection that they would use later to glorify God through the benevolent actions of the church (1 Cor. 16:1-2). In his second letter to them, he encouraged them to become cheerful givers (2 Cor. 9:7). As we approach the subject of giving, we want to look at its relationship to worship. By noting some lessons regarding worship, we conversely ought to see the nature of giving as worship to God.

Learning from Abel, worship involves sacrifice. During the Patriarchal and Mosaic dispensations, sacrifices predominately included their livestock of lambs, bulls, or goats. Other sacrifices outlined in the book of Leviticus included grain. All of these denoted that man was to give something valuable from himself to God as a means of approaching God in worship. Today, we do not give the same type of physical things (Heb. 10:4). Christ gave Himself as our perfect sacrifice (Heb. 9:24-28), but as we approach God in worship, we still must approach Him with this same attitude—we sacrifice ourselves (Rom. 10:1) as we sacrifice our money. Speaking of sacrificial givers, Paul used the churches of Macedonia as examples of those who “first gave their own selves to the Lord” (2 Cor. 8:5). In the context of their giving, he praised them because “their deep poverty abounded unto the riches of their liberality” (2 Cor. 8:2). Thus, God blesses the one who gives sacrificially, because the worshipper understands the need to worship God with sacrifice. Contrast this with the attitude David avoided in his desire to build an altar of worship and sacrifice (2 Sam. 24:21). When Araunah wanted to give it to him for free, David responded, “Nay, but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the Lord my God of that which doth cost me nothing” (2 Sam. 24:24). Therefore, proper worship to God involves a cost—it involves giving.

In fact, the Hebrew writer referred to the worshipful sacrifices of Abel as “gifts” (Heb. 11:4). We ought to look upon worship as our gift to God, and thus, our giving as worship. If a stingy person only gives a little to God, he likely will be tempted to think little of his worship. Rather than selfishly thinking of ourselves, we ought to be thinking, “What may I offer to God that will please him?” Consequently, a failure to have this attitude has tragically led some to express, “Well, I did not get anything out of worship.”

Paul stated that giving proves “the sincerity of your love” (2 Cor. 8:8). God does not need our money, but because He understands the severity of the sin of covetousness (Luke 12:15), it is a method of proving our love to God within our worship to Him. By such, I believe we can see a shadow of this principle when the Israelites freely gave towards the construction of the tabernacle (Ex. 35-36)—they gave until Moses had to restrain them (Ex. 36:6-7). In other words, the redeemed heart that truly appreciates redemption will have no problem giving as worship to God!

Our giving in worship reminds us of the giving that God has done on our behalf (2 Cor. 8:9). Jesus sacrificed the riches of glory for my redemption (Eph. 2:4-7). God did not give His Son to die out of pressure or duty (cf. John 3:16); neither did Jesus give Himself up out of pressure or duty (John 10:18; Eph. 5:25). Our giving is a reciprocation of such that praises the Father, Son and Holy Spirit for what they did to make redemption possible!

Therefore, our ultimate purpose in giving is to glorify God—this is what we do in worship. To illustrate, consider the scenario that we had lost everything. Brethren from all over would respond and help us in time of need. How would we respond to such an outpouring of Christian love? Would we not immediately praise God and thank Him for touching the lives of individuals through the gospel, changing selfish hearts into unselfish hearts (Acts 20:35) to sacrifice and help us in our time of need? In 2 Corinthians 8-9, Paul explains that this is exactly what happens whenever we give as a means of worship. The psalmist asked, “What shall I render unto the Lord for all his benefits toward me?” (Psa. 116:12). As we worship God, we are truly able to say, “Thanks be unto God for his unspeakable gift” (2 Cor. 9:15).

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