Sermon Tone Analysis

“We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

For they gave according to their means, as I can testify, and beyond their means, of their own accord, begging us earnestly for the favor of taking part in the relief of the saints— and this, not as we expected, but they gave themselves first to the Lord and then by the will of God to us.” [1]

Giving is neither the most anticipated nor the most welcomed sermon topic in this day.

However, one should not conclude that the subject is ignored by the modern pulpit.

Stewardship sermons are frequently relegated to the realm of caricature.

I can count on one hand messages I have heard providing instruction for giving.

I have heard messages pleading for generosity and messages reminding hearers of obligations to underwrite missionary enterprise or pleading for support to erect a new building, but I have heard few messages instructing Christians in the manner of giving or defining giving that qualifies as great.

Any of us would appreciate a reputation for generosity; and I am quick to say that as a congregation we do enjoy a reputation for generosity.

By the same token, I doubt that many of us can name more than a handful of congregations which are generally viewed as great in giving.

I wonder if we know the secret of great giving.

If we know the secret of great giving we will be able to advance the cause of Christ even as we move toward being an encouragement to others.

To this end, join me in study of one verse found in Paul’s second letter to the Corinthians.

THE MACEDONIANS WERE SPOKEN OF AS GREAT IN GIVING — Though the text does not specifically identify the Macedonian Christians as great, it does clearly establish that Paul considered them to be great in giving.

Moreover, it is apparent that their greatness was unrelated to their personal portfolios.

Paul commended these saints for generosity even though they were acknowledged as impoverished.

The earlier verses remind us of the Apostle’s view of these Macedonian saints.

“We want you to know, brothers, about the grace of God that has been given among the churches of Macedonia, for in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part.

For they gave according to their means, as I can testify, and beyond their means, of their own accord, begging us earnestly for the favor of taking part in the relief of the saints” [2 CORINTHIANS 8:1-4].

The Apostle spoke of the generosity of the Macedonians as a grace which they had received from God.

The word translated “favour” in the fourth verse is the Greek word cháris, usually translated “grace.”

This grace allowed the Macedonians to ignore severe trial and extreme poverty as they prepared to give.

Furthermore, the grace they had received so infected these impoverished saints with overflowing joy that it welled up in rich generosity permitting them to give beyond their ability—they gave as much as they were able, and then they gave some more.

The Macedonian believers seem to have viewed the act of giving as a privilege and they saw their giving as a service to the saints of God.

Such attitudes are humbling, as is the resultant generosity.

Frankly, we tend to be uncomfortable in the presence of such generosity.

Giving which originates out of human determination will always find an excuse to “watch out for number one.”

Such giving always calculates the ability to be generous, all the while focusing on the immediate situation and paying careful consideration to future anticipated or planned expenditures.

Such giving may be commended by other people since it appears thoughtful and demonstrates such precision.

Nevertheless, giving that originates within the human determination is described by care and caution for the “self.”

Giving which is obligatory, however, is giving that is grudging; it will be seen as such.

Giving which is commanded under law is giving which rises to a particular demand and deems itself worthy of praise.

In contradistinction to these forms of giving, great giving always originates in grace and is subject to grace.

Great giving recognises the infinite grace of God and confesses that no individual can out give God.

Great giving seeks neither to commend the giver to God nor to obtain merit; rather, the gift is given in recognition of grace already received.

Great giving always focuses outward refusing to permit the giver to become self-centred.

Great giving is compassionate, rejecting as unworthy every thought of personal comfort which conflicts with the needs of others.

All the while, great giving accepts responsibility for the larger world.

Great giving is determined by the size of the giver’s heart and not by the size of the gifts given.

Great giving is a demonstration of trust in the giver’s relationship to Him who gives freely out of the infinite abundance of His grace.

Great giving is less concerned with personal comfort than with demonstration of faith in the unseen God.

Above all else, great giving seeks to honour God and to glorify Him.

Great giving is that giving which expresses the divine transformation in the life of the one giving.

By these criteria, we contemporary Christians have some way to go before we can lay claim to being great givers.

Nevertheless, the example of the Macedonians ever stands to challenge us in our giving, pointing us toward the worthy and noble goal of great giving.

THE MACEDONIANS SURPRISED THE APOSTLE — One of the delightful aspects of great giving is that it is unexpected.

The Macedonians surprised the Apostle—Paul expected one response to his plea, and he witnessed another.

A minister is human and to a degree his actions in the pulpit reflect his human condition.

Consequently, when he prepares to take up an offering from a congregation the minister will quite naturally consider how best to present the plea.

The words of the appeal will be carefully crafted and the worship thoughtfully presented.

That minister will take care to insure that the gifts are received at a propitious time, that the appeal is carefully phrased to speak to the deepest senses of duty and to the love for Christ so that the congregation is motivated to give generously.

I suppose that Paul was in a similar situation when he brought an appeal for relief of the poor saints in Jerusalem.

Moreover, I would think that the Apostle did not expect much from these Macedonian saints in light of their own grinding poverty.

A great evangelist of another era built a school in the American South many years ago.

That school, a bastion of fundamental Christianity, has been the source of great blessing to the churches of our Lord since its founding.

You might suppose that the school had rich benefactors, that wealthy individuals provided rich gifts for that work.

The first president of the school, that southern evangelist, stated that the school was built on the nickels and dimes of common people.

It was the pin money, the butter and egg money of farm women, the small gifts of labouring men, which built that institution which has blessed so many.

I praise God that I have known some wealthy men and women who were deeply in love with the Master and who were a source of blessing to the cause of Christ.

I thank God that there have been and that there are people of wealth who are generous toward the work of Christ.

However, when the books of Heaven are opened and the final accounting is provided it will be discovered that it was common men and women who were the main foundation for the advance of the Kingdom of God.

The multiplied small gifts of common people are the building blocks of the work of God in the advance of His Kingdom.

That is widely true throughout the Kingdom of God, and it is likewise no doubt true in this place.

The work dependent upon the gifts of one individual or a few is a work which is always in imminent peril of failing.

Should those few generous donors become disenchanted, the work is imperilled.

The work built upon a diversity of gifts and which involves as many as possible to share in the task is a work that has broad foundations and that enjoys inherent stability.

Impoverished people surprise us because we so often think in worldly terms and not as God thinks.

It is God’s delight to accomplish much with little so that He might have the glory.

THE MACEDONIANS GAVE THEMSELVES FIRST TO THE LORD — What can a poor man do when confronted by the challenge to provide for the work of God?

What can a poor woman do when challenged to honour God?

There are people who have been a rich blessing to others who laboured in obscurity and toiled in the shadows and few knew of their labours.

The single mother with limited means cannot give great gifts.

Her small income is already attached to care for her family and she hasn’t the ability to do any great deeds as the world counts greatness.

That man who is unemployed or who holds a job which provides a modest salary is unable to provide great gifts which make the world sit up and take notice.

What can such people do?

You may recall an incident Jesus used to teach His disciples a needed lesson about giving?

The account is in MARK12:41-44.

“[Jesus] sat down opposite the treasury and watched the people putting money into the offering box.

Many rich people put in large sums.

And a poor widow came and put in two small copper coins, which make a penny.

And he called his disciples to him and said to them, ‘Truly, I say to you, this poor widow has put in more than all those who are contributing to the offering box.

For they all contributed out of their abundance, but she out of her poverty has put in everything she had, all she had to live on.’”

That poor widow received the commendation of the Lord of Glory, not for the size of her gift but for the greatness of her heart.

That poor widow was a living demonstration of the action which seizes the attention of the Living God—she loved God deeply.

The Macedonian saints “gave themselves first to the Lord.”

They made a commitment which would change every aspect of their service; they gave themselves first to the Lord.

What would happen if a church—one congregation of the Lord’s people— actually were to practise what the Macedonians modelled?

What would it be if we were that church?

What would result if for one month, or if even for one week, the membership of this congregation were to determine that we would give ourselves first to the Lord?

What changes in our lives and in the interactions with others would we observe if without reservation we gave ourselves to the Lord?

What would happen if we lived with such commitment?

“Ah, Lord God, here are the funds which You have entrusted to my oversight.

How would You have me distribute those funds?

Where would You have me invest these moneys?”

“Ah, Master, here is my life and the strength of my hands.

How shall I serve You this day?

Where would you have me labour for You today?”

We would soon set aside the thought of the need for advancing self; rather, every opportunity for personal advancement would become instead an opportunity to advance the cause of Christ and He would have the first and final say in all such matters.

Gone would be the thought that we needed to care for our personal comfort, and in the place of all such perishing considerations would be a renewed concern to bring everlasting glory to the Eternal God.

We would weigh our actions in light of eternity and invest time in considering how to win others to the Faith.

What power would be seen within our community!