Christian Stewardship

II Corinthians 8:1-9; 9:6, 7

GOLDEN TEXT: “It is required in stewards that a man be found faithful.”—I Corinthians 4:2

AT THE council held by the apostles in Jerusalem, A.D. 50, which determined that the Jewish law was not binding upon converts to Christianity from among the Gentiles, Paul promised to take up collections among the congregations of the Gentiles for the poor at Jerusalem. He had already taken collections in Macedonia and Greece and in Asia Minor; and in the words of this lesson he appeals to the Church at Corinth.

There was great need for such a collection: (1) the converts to Christianity were mostly from the poorer classes; (2) the turbulent state of the times had driven many people from the surrounding country into the city of Jerusalem for greater security, and many were thus thrown upon the charity of their fellows. (3) Christians were unpopular, and could expect no outside aid. The appeal of this lesson was made about A.D. 57, some twelve years before the destruction of Jerusalem. Concerning the distress of Jerusalem at that time, Canon Cook says:

“The abnormal condition of the labor market is illustrated by. the fact that Agrippa II was compelled to resort to artificial means, such as paving the streets of Jerusalem with white marble—after having declined the proposal to destroy and rebuild Solomon’s porch—in order to supply with work and wages 18,000 workmen who had been employed in repairing the Temple. Life and property were rendered painfully insecure by the terrible atrocities of the Sicarii, at once assassins and robbers.”

The apostle’s experience proved to him the truth of the saying, “The liberal soul shall be made fat.” (Proverbs 11:25) He had noted the fact that those individuals and congregations which exercised themselves most in this great liberality (under the guidance of reason and justice, of course) were the most blessed in spiritual health and wealth. He, therefore, longed to see all Christians appreciating and using this grace.

The congregation of the Lord at Corinth, while, in many respects highly favored with instruction and knowledge, had not made the proper progress in spiritual development, and hence was greatly in danger of losing the truths received but never properly put into practice. (I Cor. 1:4-6,11-13; 3:1-3) They, too, had evidently been appealed to with reference to contributions for the poor of the congregation at Jerusalem; but seemingly, they had not responded—or, at least, not according to their means.

Paul now, therefore, while patiently correcting their errors, deflections and stumblings, suggests to them that the exercise of the grace of benevolence is an important factor in the spiritual life. In proof of this he points them to the congregations of Macedonia, among which, although themselves sorely pressed by great trial and by deep poverty, probably the result of the famine which occurred about that time, had been very liberal in their donations to the yet poorer ones at Jerusalem. The giving, says Paul, did not stop with the money, but extended even to the giving of themselves in any way to serve the cause of God, and thus it brought them great spiritual blessings.—Verse 5

In view of this spiritual blessing upon the Macedonian Christians, the apostle urged upon Titus the importance of bringing the subject to the careful notice of the troubled and distracted Christians in Corinth, believing that if they would begin to practice the spirit of Christianity—love, benevolence—they would speedily receive a blessing, and come to see more clearly the doctrines of Christ, which, because of failure to practice, they were in danger of losing.

Benevolence, unselfishness, the apostle suggests, is a test or proof of the sincerity of our love. If any one claims to have died to the carnal mind of selfishness, and to have been begotten to the new mind of love, the opportunities for the exercise of benevolence will prove it—or to what extent the new mind is ruling in us and conquering the old. (Verse 8) As an illustration of the true spirit of love in unselfish benevolence, the apostle cites the perfect example of our Lord Jesus.—Verse 9

The special terms or conditions of this Gospel age for the selection of the church, first applied to the great head of the church, our Lord Jesus—He must sacrifice ere He could be made the King of earth and have the power and authority to bless. His sacrifice was a comprehensive one; it began with the sacrifice of His riches, and ended with the sacrifice of His life.

“He was rich, yet for our sakes became poor, that we through His poverty might [eventually in the Millennial Kingdom] be made rich.” His wealth, consisting of heavenly glory and subsequently, of human talent, and every kind of good possession, was all sacrificed, including even His reputation, so that the apostle declared, “He made Himself of no reputation.”

His will also was sacrificed—the strongest individual thing that any being can possess; as He Himself declared, He sought not His own will, but the will of the Father who sent Him. His life, the most precious thing to any intelligent creature, was freely laid down, a sacrifice, a sin-offering, in harmony with the divine plan, on our behalf. (Phil. 2:5-8) And in all of this course He became an example to His body-members to whom it is written by the apostle, “If we be dead with Him, we shall also live with Him, if we suffer with Him, we shall also reign with Him.”

QUESTIONS:

What were the circumstances in the church at Jerusalem that furnished an opportunity for other churches to send material aid?

Does the practice of giving tend to increase one’s spiritual riches?

What is the relationship to the call of this age?

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