The act of the widow who cast two mites-all that she had into the treasury, is placed on record for the encouragement of those who, struggling with poverty, still desire by their gifts to aid the cause of God. Christ called the attention of the disciples to this woman, who had given "all her living."' He esteemed her gift of more value than the large offerings of those whose alms did not call for selfdenial. From their abundance they had given a small portion. To make her offering, the widow had deprived herself of even the necessities of life, trusting God to supply her needs for the morrow. Of her the Saviour declared, "Verily I say unto you, That this poor widow hath cast more in, than all they which have cast into the treasury." Thus He taught that the value of the gift is estimated not by the amount, but by the proportion that is given, and the motive that actuates the giver.

The apostle Paul, in his ministry among the churches, was untiring in his efforts to inspire in the hearts of the new converts a desire to do large things for the cause of God. Often he exhorted them to the exercise of liberality. In speaking to the elders of Ephesus of his former labors among them, he said, "I have showed you all things, how that so laboring ye ought to support the weak, and to remember the words of the Lord Jesus, how He said, It is more blessed to give than to receive." "He which soweth sparingly," he wrote to the Corinthians, "shall reap also sparingly; and he which soweth bountifully shall reap also bountifully. Every man according as he purposeth in his heart, so let Mark 12: 44, 43.

him give; not grudgingly, or of necessity: for God loveth a cheerful giver." "0

Nearly all the Macedonian believers were poor in this world's goods, but their hearts were overflowing with love for God and His truth, and they gladly gave for the support of the gospel. When general collections were taken up in the Gentile churches for the relief of the Jewish believers, the liberality of the converts in Macedonia was held up as an example to other churches. Writing to the Corinthian believers, the apostle called their attention to "the grace of God bestowed on the churches of Macedonia; 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, yea, and beyond their power they were willing of themselves; praying us with much entreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.", "1

The willingness to sacrifice on the part of the Macedonian believers came as a result of wholehearted consecration. Moved by the Spirit of God, they "first gave their own selves to the Lord;"" then they were willing to give freely of their means for the support of the gospel. It was not necessary to urge them to give; rather, they rejoiced in the privilege of denying themselves even of necessary things in order to supply the needs of others. When the apostle would have restrained them, they importuned him to accept their offering. In their simplicity and integrity, and in their love for the 10 Acts 20:35; 2 Cor. 9:6, 7.

11 2 Cor. 8:1-4. 12 2 Cor. 8:5.

brethren, they gladly denied self, and thus abounded in the fruit of benevolence.

When Paul sent Titus to Corinth to strengthen the believers there, he instructed him to build up that church in the grace of giving; and in a personal letter to the believers he also added his own appeal. "As ye abound in everything," he pleaded, "in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also." "Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have. For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not." "And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work: . . . being enriched in everything to all bountifulness, which causeth through us thanksgiving to God."

Unselfish liberality threw the early church into a transport of joy; for the believers knew that their efforts were helping to send the gospel message to those in darkness. Their benevolence testified that they had not received the grace of God in vain. What could produce such liberality but the sanctification of the Spirit? In the eyes of believers and unbelievers it was a miracle of grace.

Spiritual prosperity is closely bound up with Christian liberality. The followers of Christ should rejoice in the privilege of revealing in their lives the beneficence of their Redeemer. As they give to

13 2 Cor. 8:7, 11, 12; 9:8-11.

1

the Lord, they have the assurance that their treasure is going before them to the heavenly courts. Would men make their property secure? Let them place it in the hands that bear the marks of the crucifixion. Would they enjoy their substance? Let them use it to bless the needy and suffering. Would they increase their possessions? Let them heed the divine injunction, "Honor the Lord with thy substance, and with the first-fruits of all thine increase: so shall thy barns be filled with plenty, and thy presses shall burst out with new wine."" Let them seek to retain their possessions for selfish purposes, and it will be to their eternal loss. But let their treasure be given to God, and from that moment it bears His inscription. It is sealed with His immutability.

15

God declares, "Blessed are ye that sow beside all waters." A continual imparting of God's gifts wherever the cause of God or the needs of humanity demand our aid, does not tend to poverty. "There is that scattereth, and yet increaseth; and there is that withholdeth more than is meet, but it tendeth

to poverty." 16 The sower multiplies his seed by casting it away. So it is with those who are faithful in distributing God's gifts. By imparting they increase their blessings. "Give, and it shall be given unto you," God has promised; "good measure, pressed down, and shaken together, and running over, shall men give into your bosom.""

14 Prov. 3:9, 10.

15 Isa. 32:20. 16 Prov. 11:24.

17 Luke 6:38.

WHILE Paul was careful to set before his converts the plain teaching of Scripture regarding the proper support of the work of God, and while he claimed for himself, as a minister of the gospel, the "power to forbear working" at secular employment as a means of self-support, yet at various times during his ministry in the great centers of civilization, he wrought at a handicraft for his own maintenance.

Among the Jews physical toil was not thought strange or degrading. Through Moses the Hebrews had been instructed to train their children to industrious habits; and it was regarded as a sin to allow the youth to grow up in ignorance of physical labor. Even though a child was to be educated for holy office, a knowledge of practical life was thought essential. Every youth, whether his parents were rich or poor, was taught some trade. Those parents who neglected to provide such a training for their children were looked upon as departing from the instruc

11 Cor. 9:6.