What does the Bible say about giving?

For instance, giving is sowing, hence the laws of sowing and reaping apply to it. If seed be scattered with a sparing hand there is a scanty harvest: if with a bountiful hand, a bountiful harvest. It cannot be otherwise whether in nature or in connection with the things of God. In giving to others we are sowing grace; and the Apostle reminded them, "God is able to make all grace abound toward you" (verse 8). Verses 10 and 11 also speak of the harvest of blessing that will be reaped especially in things spiritual.

But the giving to be really pleasing to God must be cheerful giving. If done grudgingly, or because one is pushed into it, there is not much value in it in the sight of God. Every man will purpose in his heart according to the state of his heart. If our hearts are right, and enlarged by dwelling in the love of God, we shall give not only bountifully but cheerfully also. We shall give after the style of God Himself; and God loves those who are like Himself.

But this further he adds, a wholesome thing to remember, being truth in God's moral government, and of all moment in our life on earth: he that sows sparingly shall reap also sparingly; and he that sows with blessings shall reap also with blessings. It is no question of correspondence in kind, but it may be spiritually also and so much the better. Still it is true, and especially among God's people, as it always was. (See Prov. 11:24-25.) Scripture indeed teems with it in one form or another; and experience is the sure and plain commentary. God despises not what is given to the poor saints; but the spirit of giving is far more important than the gift. Therefore the apostle follows up the apothegm he had just applied: each just as he has predetermined in his heart, not of sorrow or of necessity, for God loves a cheerful giver, quoting Prov. 22:8 (Alex. LXX). To grudge and grieve over what is given is unworthy of a saint of His; to exact it no less unworthy of His servant. How needed is faith here as everywhere! how energetic is love, which is our only due spring in this as in all else practically, whatever the encouragements God may and does give those whom grace has called and strengthens to walk in the path of Christ! Himself the sovereign giver of all good, He loves to see the reflection of His grace and blessing in His children.

The close of the apostolic exhortation on giving is admirably in keeping with all we have had already. Not only does God love a cheerful giver, but He is able in His grace to see that there shall be means to give, and not in this form only, but for every good work. "There is that scatters, and yet increases." (Prov. 11:24.)

THE LAST DIRECTION of the Apostle in this epistle concerns the special collection being made at that time for poor saints in Judaea. Today in many religious circles money is so often the first topic. Here it is the last. Still it comes in, and instructions of abiding value are given. In verse 2 systematic giving is advocated as opposed to haphazard. Proportionate giving is also what God expects — in proportion to the prosperity which God Himself may have given. In Jewish days God fixed the proportion at one tenth. He has not fixed any proportion for us who are under grace; but depend upon it we shall hear something pretty serious at the judgment seat if we fall below the standard set by the law. If all believers practised giving which is both proportionate and systematic, there would be no money problem in connection with the work of the Lord. The chapter division perhaps leads us to miss the connection between 1 Cor. 15:58, and 1 Cor. 16:2.

But now the Lord singles out those with whom He had sympathy on the earth. "Jesus sat down opposite the treasury, and saw the crowd casting money into the treasury; and many rich cast in much. And a poor widow came, and cast in two mites, which make a farthing; and He called to [Him] His disciples, and said to them, Verily I say unto you, This poor widow hath cast more in than all who have cast into the treasury." The reason He gives: "for all have cast in of their abundance, but she of her want hath cast in all that she had, the whole of her living." God does not go by the amount given; He judges not by what is contributed, but by what is kept behind for self. In this case it was nothing — all was given. Those who gave of their abundance reserved the greater part for themselves; but the test of liberality is not what is given, but what is left. The much that is kept for self-enjoyment is the proof of how little is given. But when there is nothing left, but all is cast into the treasury of God, there is the true working of Divine love and faith. There is what God values, because it is the expression not only of generous giving, but of entire confidence in Himself. This poor woman was a widow, and it might have seemed that she of all others was entitled to keep what little she had; but no — little as it was, all is for God. The dealing with such a small sum might have been a trouble to those who would have to count it, but it was noticed of God, valued by Him, and recorded for us, that we may confide in God, and may give whatever is according to His mind.

But one might say, "If someone does good to others the results will remain, even if everybody sees it!" This nobody can deny, but it is not in question here at all. The Lord Jesus speaks of men who pretend to do something for God, but in reality look for recognition and glory from men (as their reward) for their alms. So the Lord Jesus says if they are admired for it by men they do have their reward. They shall not receive any reward from God. God does not primarily honour the results-even if they are most blessed-but the motives of our actions. He desires so much our love for Him (and for our needy fellow-men) to be the motive for our deeds.

In sharp contrast to this hypocritical attitude stands the attitude to which the Lord Jesus encourages every single disciple (vv. 3 and 4): "But when thou doest alms, let not thy left hand know what thy right hand doeth: That thine alms may be in secret: and thy Father, which seeth in secret, himself shall reward thee openly." Everyone is called to see how and where he may help. As we said earlier, the Lord does not command the giving of alms. But if we do give alms, it is to be done in secret and without being noticed. For this the Lord Jesus uses an expression which seems to say something humanly impossible: "Let not thy left hand know what thy right hand doeth." If my left hand is not to know what my right hand does how much less ought my brethren and fellow-men to know it!

Another rebuke is administered. They were alway a stiff-necked people, never obedient to His ordinances. His gracious call to return unto Him, and the promise that He will return unto them is answered by "Wherein shall we return?" They had robbed God of what was His right. The tithes and offerings which He demanded in the law covenant had been withheld. On account of it the blessing was lacking and curse was upon the nation. Then follows a command to bring all the tithes into the storehouse, the challenge to prove Him, the assurance of abundant blessing. It is strange that even those who have a good knowledge of truth, the dispensations and the heavenly position of a Christian, should fall back upon this verse and claim that it is binding and should be practiced among believers. For a system like Seventh Day Adventism, a system which has perverted the gospel of grace, which denies God's oath-bound covenants with Israel, which claims to be the true Israel, the system to which applies the term "the synagogue of Satan, who say that they are Jews and are not;" for such a cult to make this command a binding law is not surprising. But well taught believers should never look upon this passage as in any way in force today. True Christian giving, like everything else in the life and service of a true believer, must be done, not by law but through grace, under the direction of the Holy Spirit. Nowhere in the New Testament is there anything said about tithing. A believer must be a cheerful giver, giving as the Lord has prospered him, communicating to others, doing good, remembering the poor, ministering in temporal things to those who minister in spiritual things; but all this giving must be under the direction of the Spirit of God.

The Word of God provides an antidote so that we do not succumb to the tendency to do nothing else but save. This is to give to others out of the material means the Lord has entrusted to us. The Apostle Paul passes on an important word the Lord Jesus Himself said: ‘It is more blessed to give than to receive’ (Acts 20:35). Those who give find this principle always holds true in practice: it is much happier for us to give something than to receive a gift. God is a giving God. In His love, beyond our understanding, He gave His own beloved Son to die for us. He could not have given us anything greater. What response will we make to Him? Are we prepared to open our hands and give Him a material sacrifice and help people in need?

So in helping God's saints who have got into actual debt through their folly, 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. 13:8.) 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 dishonour 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 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. 6:24-34), 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 12:22-31. 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. 13:5-6.) All these sure promises ought to give confidence to the saints in the care of the Father, and prevent then 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 as to the principle of it in 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 Timothy 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 shown in 2 Corinthians 9:8-11, and Ephesians 4:28, would surely be a check to saints who seek to get rich, as showing that the only purpose of labouring, 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 afterwards, 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 has 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.

First of all let us notice that giving is not a matter of charity. In the passage from the Old Testament, quoted in 2 Corinthians 9:9, we read, "He has dispersed abroad; he has given to the poor; his righteousness [not his charity, his righteousness] remains for ever." That expression clearly shows that for a Christian to give is not in any sense a matter of charity, but of common and ordinary righteousness. The fact is that God has poured in so much upon us, that it is only righteous that we should be dispensers of blessing to others. Further, in verse 10, the apostle speaks, not of increasing the fruits of their benevolence, charity, or largeness of heart, but of their righteousness. We must learn to regard the matter of giving as something that we are responsible to do, so that if we neglect it, we neglect that which is a matter of plain righteousness.

In New Testament times many were punctilious in paying tithes of small things, while they neglected the weightier matters of the law — judgement, mercy, and faith. Matt. 23:23. A definite tenth or fifth is not enforced in the N.T., but liberality is enjoined. "God loveth a cheerful giver:" he that soweth sparingly will reap sparingly; and he that soweth bountifully will reap bountifully: "he that hath pity upon the poor lendeth unto the Lord." Paul told the saints to lay by for the special collection he was making for the poor 'as God had prospered' each. God required of them according to what they had, and not according to what they had not. The poor widow who cast in the two mites cast in more than the rich, for it was her whole living. At the commencement of the church many gave up their possessions and the saints had 'all things common;' but failure soon came in, and we may learn from the general tenour of the epistles that such a state of things would not continue, though the principle abides that we do not call any of the things we possess our own.