Archives by: Gary Hoag

I give all I possess to the poor and give over my body to hardship that I may boast, but do not have love, I gain nothing. 1 Corinthians 13:3

“Cynics often speak of the disillusioning effects of experience, but I for one have found that nearly all things not evil are better in experience than in theory. Take, for example, the innovation which I have of late introduced into my domestic life; he is a four-legged innovation in the shape of an Aberdeen terrier. I have always imagined myself to be a lover of all animals, because I have never met any animal that I definitely disliked. Most people draw the line somewhere. Lord Roberts disliked cats; the best woman I know objects to spiders; a Theosophist I know protects, but detests, mice; and many leading humanitarians have an objection to human beings.

If the dog is loved he is loved as a dog; not as a fellow-citizen, or an idol, or a pet, or a product of evolution. The moment you are responsible for one respectable animal, that moment an abyss opens as wide as the world between cruelty and the necessary coercion of animals…

But there is something deeper in the matter than all that, only the hour is late, and both the dog and I are too drowsy to interpret it. He lies in front of me curled up before the fire, as so many dogs must have lain before so many fires. I sit on one side of that hearth, as so many men must have sat by so many hearths. Somehow this creature has completed my manhood; somehow, I cannot explain why, a man ought to have a dog. A man ought to have six legs; those other four legs are part of him.

Our alliance is older than any of the passing and priggish explanations that are offered of either of us; before evolution was, we were. You can find it written in a book that I am a mere survival of a squabble of anthropoid apes; and perhaps I am. I am sure I have no objection. But my dog knows I am a man, and you will not find the meaning of that word written in any book as clearly as it is written in his soul.

It may be written in a book that my dog is canine; and from this it may be deduced that he must hunt with a pack, since all canines hunt with a pack. Hence it may be argued (in the book) that if I have one Aberdeen terrier I ought to have twenty-five Aberdeen terriers. But my dog knows that I do not ask him to hunt with a pack; he knows that I do not care a curse whether he is canine or not so long as he is my dog. That is the real secret of the matter which the superficial evolutionists cannot be got to see.

If traceable history be the test, civilization is much older than the savagery of evolution. The civilized dog is older than the wild dog of science. The civilized man is older than the primitive man of science. We feel it in our bones that we are the antiquities, and that the visions of biology are the fancies and the fads. The books do not matter; the night is closing in, and it is too dark to read books. Faintly against the fading firelight can be traced the prehistoric outlines of the man and the dog.”

G.K. Chesterton in this excerpt of his essay entitled, Dogs.

Since this was a long essay, I will share my thoughts briefly.

I believe Chesterton was a better person with his Aberdeen terrier. Joy, my German Shorthaired Pointer, made me a better person. She completed me as a man in an odd sort of way.

She positioned me for greater generosity because I ventured into life not alone but in an alliance. She was not an idol or a person, but a dog. I think the biggest lesson she taught me is how to love.

And today’s Scripture reminds me that I can give a lot but if there is no love, all my generosity is in vain. So, thanks Joy, for teaching me to love. My memories of you are now priceless treasures filled with love.

Wish we were sitting by a fireplace together. You were always fully present with me. Never distracted with work or other things. Miss you, but remembering your lessons to me with gratitude.

To some who were confident of their own righteousness and looked down on everyone else, Jesus told this parable: “Two men went up to the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood by himself and prayed: ‘God, I thank you that I am not like other people—robbers, evildoers, adulterers—or even like this tax collector. I fast twice a week and give a tenth of all I get.’ “But the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, ‘God, have mercy on me, a sinner.’ “I tell you that this man, rather than the other, went home justified before God. For all those who exalt themselves will be humbled, and those who humble themselves will be exalted.” Luke 18:9-14

“We were talking about cats and dogs the other day and decided that both have consciences but the dog, being an honest, humble person, always has a bad one, but the cat is a Pharisee and always has a good one. When he sits and stares you out of countenance he is thanking God that he is not as these dogs, or these humans, or even as these other cats!”

C.S. Lewis in his letter to Mary Willis Shelburne on 21 March 1955 on Luke 18:9-14, Yours, Jack: Spiritual Direction from C.S. Lewis (New York: Harper One, 2008) 261.

The professor gives us a glimpse into one of the gifts that we get from dogs. In his view (and with apologies to cat lovers), they teach us what humility looks like.

If I want to be the person my dog thinks I am, I too need to reflect humility. This appears as gratitude for the gift of each new day to be enjoyed and shared. Each walk. Each meal. Every morning and evening.

Joy taught me this. Sure, she get into mischief, like we all do. When caught with her head in the trash can because the smells were too enticing, it’s like she admitted she was guilty.

She exhibited the humility of the tax collector. She knew she had done wrong, and with her face, admitted it. The trash can lid was one of those that came off like a ring around her neck. There was no hiding where she had been.

God, have mercy on me, a sinner. Thanks God, for the way Joy modeled this posture. When we humble ourselves like a dog, we too become “man’s best friend.” God, have mercy on me, a sinner.

As a prisoner for the Lord, then, I urge you to live a life worthy of the calling you have received. Ephesians 4:1

“Your dog thinks you are amazing. Your dog thinks you are billiant. Your dog thinks you are trustworthy and reliable to the highest possible degree. When was the last time you said to your dog, “Hey do you want to go for a walk?” And your dog looked at you skeptically? … They believe us. Our words have weight with our dogs. Can you imagine how incredible it would be if everybody thought as highly of you as your dog does? Can you imagine if everybody thought you were as trustworthy and reliable as your dog does? Can you imagine if for everybody else your words had as much weight as they do for your dog… Be the person your dog thinks you are.”

Craig Smith in his Mission Hills sermon on the Third Commandment entitled “Be the person your dog thinks you are” delivered on 18-19 September 2021.

So, in case you missed the sad news I mentioned in yesterday’s Daily Meditation, our 13+ year old German Shorthaired Pointer, Joy St. Clare (pictured above at the favorite view point on our twice daily walk for years), died peacefully with Jenni and me by her side on Sunday morning.

Not only did she walk us twice daily about a mile or so, she hunted pheasant seasonally for about a decade, and was a trusted companion to Jenni whenever I would travel. Her passing came weeks after I heard this sermon, and Smith’s words are ringing in my ears with her passing.

Joy would want me to keep being the person she thought I was. She was so well trained and obedient to commands that we often referred to her as the “remote control” dog. She froze when we shouted “Whoa!” Even if a pheasant was right in front of her, and jumped at it when we said, “Hunt it up!”

She loved me. She cared for me well. And I think she’s telling me to be amazing, to be brilliant, to be trustworthy and reliable to the highest possible degree. And even as she belonged to me, she would tell me that I belong to Christ and to keep living a life worthy of my calling.

And she would say to be as generous as I can be. I will. Join me. If you are not a dog lover, well, I don’t kwow what to say other than the fact that Joy made me a better person. Gave me exercise. Taught me about grace. Taught me so much more. I need to mine it over the next few days. I’m just getting started.

Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: “They have freely scattered their gifts to the poor; their righteousness endures forever.” Now he who supplies seed to the sower and bread for food will also supply and increase your store of seed and will enlarge the harvest of your righteousness. You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. 2 Corinthians 9:6-11

“The discussion of the use of 2 Corinthians 8-9 by the prosperity gospel teachers in Africa has revealed to me that this text is essentially adduced to motivate Christians to give one’s possessions in expectation of financial prosperity. In this context, material goods are seen as a right to be claimed and enjoyed by believers providing that they remain willing to give them out for the advancement of God’s work on earth.

The principle of seed sowing and reaping is largely involved in the above hermeneutics. Laws are formulated and backed up by quotations from 2 Corinthians 8-9 to teach the believer how to activate this general principles of reaping and harvesting drawn from Paul’s farming imagery in 2 Corinthians 9:6-11. In most cases, the concept of seed refers to money…it is emphasized that one must sow one’s seed in order to have a harvest, which means financial prosperity and other opportunities of success and promotion in one’s life…

The centrality of the concept of grace unanimously emphasized throughout the history of the church is badly missing in the prosperity gospel discourses… we must conceptualize Christian giving in terms of responsibility, gratefulness, and trust that God is faithful to His promise to take care of His children however the circumstances might be…the Christian is constantly challenged to appropriate Christ’s mind in his propensity to self-giving in order to serve and save humans.”

Viateur Habarurema in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 317-318.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. I would love to try to meet him when my travels take me to that part of the world to collaborate on contextualizing biblical generosity materials for Africa.

This was a thought-provoking book. Habarurema started with the biblical text, looked at how it was understood in antiquity and through church history and then determined that grace was the missing piece in prosperity theology. Brilliant work!

Those who are looking for hope and help latch on prosperity theology because they are trying to do something to change their situation. It offers them an answer: give money to God and your change write a new future for yourself.

Before pointing fingers at the Africans or any others in the majority world for adopting such thinking, we must look in the mirror. We must consider, in the words of Habarurema, if our giving is “transactional” at all, which is giving to get.

All people wrestle with this. Sometimes people give to get accolades. Other times they expect some return from God for their giving. But the key point to notice is that as soon as giving becomes transactional for us, grace goes out the window.

I learned last week that my book, The Sower: Redefining the Ministry of Raising Kingdom Resources is being translated into Kinyarwanda, the native language of Rwanda. Only now do I understand the excitement about this.

The Sower addresses a core challenge there, namely, that the aim of Christian workers is to move beyond raising up gifts and instead to focus on growing sacrificial and generous givers. This is about moving beyond transactions to transformation.

From this study we have learned that “grace” must remain the key ingredient in our own lives to grow as a cheerful giver and to help others grow too. Also, to avoid the trappings of our situations we must fix our eyes on the self-giving example of Jesus.

If you would like a copy of The Sower in English, Chinese, Spanish, or Romanian in PDF form, reply to this email, and I will freely share it with you. It will help you discern the calling and work of the sower and equip you to grow givers with grace.

You will notice the header photo changed. Our faithful friend of 13+ years, Joy St. Clare, has been slowing down. I had no idea when I was having my daily office yesterday morning and writing this post that she was in the last hours of her life.

She passed away peacefully in our presence at 10:45am. Since “grace” was my key takeaway yesterday and what we will need to navigate a time of grief, I will turn the focus of the next series of posts to giving thanks for God’s grace and for Joy.

Who provides food for the raven when its young cry out to God and wander about for lack of food? Job 38:41

“Unlike many Westerners who see the societies in the Bible as far removed from them not only in time and place but also in ways of life, the Majority World readers find there the same realities they experience in their everyday life. Most of them relate their lives to biblical stories about “pressing social problems as famine and plague, poverty and exile, clientelism and corruption” as well as domination “by powerful landlords and imperial forces, by networks of debt and credit.”

The congeniality of the Bible to African Christians is also reflected in their repackaging of the local traditional language about traditional “sustaining divinities, ancestors, and the Supreme being” to refer to God, Christ, and the Holy Spirit. In this hermeneutic, they affirm that the latter “are superior to all the powers available in the people’s map of their universe. Ultimately, African Christians realize that “the biblical message is in its origin anything but a Western import,” and find in it enough resources to cope with the challenges of life.”

Viateur Habarurema in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 228-229. Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time.

In preparation for advancing generosity in Africa, this book helps me understand the general mindset of many Christians there. And, if today’s post seems “far removed” from your situation, then ask God to help you identify with those who everyday reality is clouded by poverty, systemic oppression, and corruption.

For such people, whose theology is largely formed through oral conversations and the telling of stories, the Bible offers hope and resources to cope. Hope for deliverance from powerful forces by the Almighty God, and stories of miraculous provision for those needing the same miracle that was recounted from the biblical narrative.

So how does this relate to each of us and the global generosity conversation? We must put ourselves in the shoes of others as a good starting point. We must acknowledge that the God who provides for the raven (see today’s Scripture) also provides for you and me. And there’s nothing wrong with hoping in God for such help. It’s a good thing.

Where we can offer help to avoid traps like prosperity theology is to remind everyone to read the biblical texts in their context and read the full story. For example, if a person feels like they are living in a wilderness situation, and they are crying to God for help, it’s great to ask for manna, or daily bread. It’s the heart of the Lord’s prayer!

But as God supplied, like He did for the nation of Israel in the wilderness, we must alert them to pitfalls like worshipping the golden calf. Our proclivity as humans is to desire and worship the gifts of God instead of God. Remember, He supplied the calf in the first place! And we must all look in the mirror and acknowledge that we all commit this sin.

God, when I feel far removed from brokenness, draw me toward difficulty to identify with those who suffer. For those who feel the same challenging realities as recounted in Scripture, hear their cries for help. Aid them like you help the ravens. And please guide my preparation for GTP generosity efforts in Africa and the majority world for your glory. Amen.

And now, brothers and sisters, we want you to know about the grace that God has given the Macedonian churches. 2 Corinthians 8:1

“Calvin indicates that Paul ascribes to God’s gratia [grace] the Macedonians’ involvement in the collection (8:1) in order to cause emulation among the Corinthians. He explains that although everyone admits that helping the needy is a commendable virtue, not everyone sees it as a gain or divine grace. On the contrary, people are inclined to think that what they give is lost.

But for Paul, says Calvin, assisting the poor has to be acknowledged as a special privilege. He goes on to explain that the Macedonians received a twofold gratia. It consisted in a joyful endurance which they displayed in afflictions and in the act of giving a part of their slender resources to the needy believers. He concludes that we are expected to show liberality even in extreme poverty.”

Viateur Habarurema and John Calvin in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 204.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Yesterday Aquinas shined light on fear as a leading hindrance to generosity.

Today John Calvin (1509-1564) reveals that backwards thinking is yet another obstacle to Christian generosity. When we think what we give is ‘lost’, it will discourage our growth in this grace and the opportunity for divine blessing.

Instead, when we see giving as a ‘special privilege’ to experience grace upon grace, we discover joy-filled stamina in suffering and divine provision even in cases of poverty. God takes care of us when we demonstrate our dependence on Him!

The Macedonians’ actions showed where they placed their trust. Their deeds revealed that they believed that money given was not lost. They were eager to participate in Christian caring and sharing. Their example leaves each of us to ponder two questions.

Do my actions reveal that I think that money given is lost or that opportunities for Christian sharing are special privileges? Or to put it directly, would the Apostle Paul cite me as an example for others to emulate?

You will be enriched in every way so that you can be generous on every occasion, and through us your generosity will result in thanksgiving to God. 2 Corinthians 9:11

“For Thomas, it is certain that God multiplies alms given by believers. He bases his affirmation on Paul’s statement in 2 Corinthians 9:8 that “God is able to provide you with every blessing in abundance.” He indicates that, in other words, the apostle tells the Corinthians that they do not have to fear to give because they are afraid to find themselves in indigence and regret their good deed. He remarks that “every blessing” which God will supply to the Corinthians consistes of spiritual and material riches since Paul states that they will be enriched in all things (2 Corinthians 9:11).”

Viateur Habarurema and Thomas Aquinas in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 198-199.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Thomas Aquinas (1225-1274) on this biblical text.

Fear may be the single most limiting factor to generosity among all people. Simply put, people are afraid to let go of financial resources despite the promise that God will enrich us in every way if we share generously.

Think about how absurd this is. We live as though the God of the universe who cares for all of creation and promises to care for us cannot be trusted. I am confident that indigence and regret awaits those who don’t share.

Proverbs 11:24-25 affirms this. One person gives freely, yet gains even more; another withholds unduly, but comes to poverty. A generous person will prosper; whoever refreshes others will be refreshed.

The best way to pave a path toward indigence and regret is to let fear grip you and withhold your generosity. It’s no wonder Jesus labels the person a fool who holds on to riches rather than distribute them. God help us all.

Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. 2 Corinthians 9:6-7

“Ambrosiaster states that in 2 Corinthians 9:6 Paul speaks of sowing sparingly because he finds that the Corinthians are like misers who deliberate much after they have promised to give a long time ago. For Ambrosiaster, since misers “regret having promised anything,” they must be forced to give. He goes on to indicate that a bountiful sower is the one who acts joyfully, being confident that they will receive reward in the future.

The same notion of reward is to be read in 2 Corinthians 9:7, notes Ambrosiaster. God rewards only the person who acts wholeheartedly as if he was depositing for himself his treasure in God’s presence. He concludes that a rich person who assists the needy in accordance with God’s will receives a double reward for one’s sowing, “both for the present and for the future.”

His [or Her] resources are multiplied to enable him [or her] to continue his [or her] practice of good deeds; and ultimately he [or she] will receive the reward from God in the world to come. But whoever gives to the needy without simplicity of heart is simply losing as says the Lord quoting Matthew 6:2.”

Viateur Habarurema and Ambrosiaster in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 192-193.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Ambrosiaster on this biblical text.

Ambrosiaster directs our attention to the motivation of our hearts.

He does not want people to give because they feel like they have to out of “regret” but because they want to in anticipation of “reward” in this life and the life to come. The reward is not, as prosperity theology might argue, for self-indulgence, but for greater generosity or practicing more good deeds. In his view, giving should be done “wholeheartedly” from a place of “simplicity of heart” otherwise the giver is “simply losing” in the transaction.

This is not an insignificant set of ideas.

I want to drill down on “simplicity of heart” and “simply losing” in his thinking. Simplicity of heart appears as trusting God completely with the treasures that we possess. From that place, our gifts do not flow to people or even ministries, but we give them joyfully to God. On top of that, if we don’t have this perspective, we are “simply losing” in the transaction. This reveals that the “heart” of our giving is what matters to God.

Where’s your heart in relationship to your giving? 

As you sit with Jesus considering this profound question today, also give thanks for the grace that God has given a group of people who will remain unnamed. At GTP, we facilitated a five-week campaign to rally God’s people to respond to a $5,000 USD match for AfCAA for their service to God in Africa. In the final day, the total went from $3,409 USD from 33 givers to $6,555 USD from 38 givers. Praise God with me that the match was met!

God thank you for your grace. Help us give wholeheartedly out of simplicity of heart. Amen.

So I thought it necessary to urge the brothers to visit you in advance and finish the arrangements for the generous gift you had promised. Then it will be ready as a generous gift, not as one grudgingly given. 2 Corinthians 9:5

“Concerning the way of giving. Theodoret notes that in 2 Corinthians 8:10-12 Paul wants the Corinthians to understand that God measures the offering by the capacity of the giver; He takes interest in “the quality of the free will” rather than the quantity. In his reading of 2 Corinthians 9:5, Theodoret writes that throughout his discourse Paul never calls the collection a philanthropic deed, but “only a gift, fellowship, alms”…

He concludes that the apostle expected the contribution to the collection to be done joyfully because he knew well that the extortioner is irritated whereas the generous giver is glad. Since Paul had given everyone the freedom to decide the measure of one’s giving, he found it important to give a further exhortation through the farming metaphor in 2 Corinthians 9:6. In Theodoret’s view, Paul calls generosity seed in order to express its variegated fruits.

A bit further, while commenting on verses 12-13, he explains that the results of the Corinthians’ generosity consist in the relief of the saints’ needs and praises to God. He remarks that Paul challenged miserly givers by indicating that the harvest is proportionate to the amount of sowing; yet once again the apostle returnd to his principle of free will in 2 Corinthians 9:7 in which he spoke of God’s love for the cheerful giver.

Theodoret writes that elsewhere, in Romans, Paul speaks of the one who gives out of mercy and joyfully. He concludes that from a satisfied soul springs the offering of money.”

Viateur Habarurema and Theodoret of Cyrus in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 182.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of Theodoret of Cyrus on this biblical text (393-457).

Three things are noteworthy for modern readers interested in encouraging Christian generosity.

Firstly, God measures an offering by our capacity. In plain terms, He looks at what we don’t give and what that says about our hearts than about what we do give. And He never forces the giving, but always encourages it to flow from free will so it remains a show of trust and love.

Secondly, it’s not a philanthropic deed. In using terms like “collection” the apostle is noting that the gift is for God. It’s a “fellowship” or “sharing” as everything comes from God. It’s a “alms” in that it shows Christian care for those who are in crisis and need mercy and grace.

Thirdly, generosity springs from satisfied souls. These are people who realize that all they need is found in Him so when He supplies abundance, it’s for a purpose. They know this and so it abounds from them by grace. It springs like a powerful fountain.

As you know, God has provided a $5,000 USD matching gift for AfCAA in Africa to help them build capacity in thin times. In real time I can relate to Paul who encouraged a collection from souls with capacity and prayed that rich generosity would spring forth.

I don’t know your capacity, but I know this. God loves cheerful givers who show grace and mercy by helping their brothers and sisters. With one day left, this GTP effort has reached $3,409 from 33 givers. Please click here to give cheerfully and join this movement of grace.

Your gift will be used by AfCAA to meet needs and result in praise and thanksgiving to God.

For if the willingness is there, the gift is acceptable [εὐπρόσδεκτος] according to what one has, not according to what one does not have. 2 Corinthians 8:12

“Concerning the amount to be given, Chrysostom marvels at Paul’s extraordinary wisdom in his use of the Macedonians’ zeal and the qualifications of the contribution as acceptable in 2 Corinthians 8:12. He observes that Paul asked the Corinthians to do according to what one possesses and leaves the Macedonians’ example to do its work. In effect, asserts Chrysostom, Paul was aware that emulation stimulates people much more than exhortation does.

Furthermore, he argues that the word εὐπρόσδεκτος [acceptable] used by Paul in 2 Corinthians 8:12 to qualify one’s contribution implies what is required by God. But John explains that the apostle softened this notion by leaving the Corinthians at liberty to decide because he trusted the efficiency of the example he had cited to them… The righteousness which lasts forever is love shown to people.”

Viateur Habarurema and John Chrysostom in Christian Generosity according to 2 Corinthians 8-9: It’s Exegesis, Reception, and Interpretation Today in Dialogue with the Prosperity Gospel in Sub-Saharan Africa (Carlisle, UK: Langham Monographs, 2017) 182.

Habarurema lectures full-time at Protestant University of Rwanda and pastors part-time. In this work, he explores 2 Corinthians 8-9 through church history. Today recounts his findings from the writings of John Chrysostom on this biblical text (c. 347-407).

Don’t miss the powerful point that Chrysostom makes which Habarurema echoes for us concisely: “emulation stimulates people much more than exhortation does.” Let’s reflect on this in light of our collective desire to grow in Christian generosity and to help others in this.

It means, in plain terms, that people will grow in this grace if we show them the way, more than just speaking about it. The generous example, which in this case was the Macedonians, served as a great illustration that was bolstered by the explanation of what is “acceptable” giving.

By the way, this points to a common questions people ask me. “How much should I give?” They ask. I respond by quoting today’s Scripture. Giving that is”acceptable” to God is putting to work what you possess for God. This demonstrates trust, but is never forced, only inspired.

Habarurema and Chrysostom go on to note that the Apostle Paul rightly calls us to look to the “example of self-impoverishment” of Jesus as the ultimate model to emulate. God, use human examples to inspire our generosity but help us follow the model of Jesus as our guide. Amen.

According to your ability, make a gift to support AfCAA, which is bringing accountability and transparency to churches and organizations in Africa. The $5,000 USD matching gift has only 2 days left. It’s at $3,357 from 32 givers. Please click here to give and join this movement of grace.