A Generous Life #1 (of 6) 2 Cor 8:9

I. INTRO

Summit #1 is next Sat (01/14).  We are holding our first of three summits.  I want to invite everyone 13 years of age and older to come and participate in this process.

If you’re new to the church it’s a great time to jump in to help shape what SBF will become in the next season of fruitful ministry.  (My role is as a facilitator and coach – your role is to shape the future through prayerful dialogue with God and one another.)

Today we begin a 6-week series on A Generous Life.  (There are study guides available in the lobby and also available for download here at our blogsite.)  Why a series on A Generous Life?

The answer is both simple and profoundJesus Christ lived the most generous life ever lived.

The whole Bible – both the OT and NT, was written to point to Jesus.

We call this a Christ-centered, or gospel-centered view of the Bible.

Again, the whole Bible was written with God’s redemption through Jesus Christ in view.  The OT points to the coming of Jesus and the NT extols the coming of Jesus.  We want to see Jesus and worship Jesus in every text of Scripture.

Because of the generosity of Jesus Christ one of the gospel graces is generosity – and there is a connection between generosity and stewardship.  So this series will be about becoming generous stewards of God’s grace.  But the last thing we want to say is that Jesus lived a generous life and now you should too.

No, we want to explore the generosity of Jesus.  What we really want – and need – is to enter into His generosity.  It is the generosity of Jesus, by grace through faith, that changes us and empowers us to be generous.

Our passage for today, which was read, is 2 Cor 8:9.  This will be our foundational passage for the series.  Our aim is to engage in a gospel transformation of the soul in and through the sacrifice and provision of Jesus Christ.

Here’s the way pastor and author John Piper says it: “Seeing and savoring the supremacy of Christ frees us from the slavery of sin for the sacrifices of love.”

Living in and for the gospel is counterintuitive[1]…here is how pastor and author Tim Keller has said it: “Christ wins our salvation through losing, achieves power through weakness and service, comes to wealth via giving it all away.  And those who receive His salvation are not the strong and accomplished but those who admit they are weak and lost.”[2]

Each of us has three primary areas of stewardship in Christ: We’ll refer to them as our time, our talents, and our treasure.  There are other areas of stewardship that we are responsible for as well:  We are responsible for our primary relationships, our bodies, our sexuality, and to care for creation.

Again, it’s not about what we should do – the renegade Catholic priest, who initiated the Protestant Reformation, Martin Luther speaks about a great exchange… “Learn Christ and Him crucified. Learn to sing to Him and, despairing of yourself, say, ‘Lord Jesus, You are my righteousness, just as I am Your sin. You have taken upon Yourself what is mine and have given me what is Yours.’”[3]

“For our sake [the Father] made [Jesus] to be sin who knew no sin, so that in Him we might become the righteousness of God.” (2 Corinthians 5:21 ESV)

An overview of 2 Cor…

In 2 Cor 8-9 Paul is seeking to mobilize the Corinthian congregation to participate in an offering for the church members in Jerusalem…

You will notice that Paul never uses the word money, in 2 Cor 8-9, instead he calls it “grace,”  “generosity,” “blessing,” or “partnership.” He speaks of the “grace of giving” as one of the highest Christian virtues.

With this series we are not aiming at your wallet, we are aiming at your heart.

This series is NOT intended to ask you to give more – it’s intended to show you how.

Paul had quite a rocky relationship with the church at Corinth.  There were actually (at least) four letters that were written.  What has been canonized as Scripture are letters #2 and #4.  (#3 was, apparently, a letter of severe rebuke.)

Chapters 8 and 9 of this epistle concern the offering for the poor saints at Jerusalem.  It took between 8-10 years to accomplish; involved thousands of miles of travel; at least 10 collectors involved. An earthquake, crop failures, and persecution contributed to their needs at Jerusalem church.

II. BODY

With that in mind let’s dive into our passage for today – just one verse – 2 Cor 8:9, which is the foundational passage for our series on Generosity… For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.

Today we want to ask and consider four questions:

  1. Do you know the grace of our Lord Jesus Christ?
  2. How was Jesus rich?
  3. How did He become poor?
  4. How do we become rich?

Let’s look at them one at a time…

1.  Do you know the grace of our Lord Jesus Christ?

What does it mean to know?

Ginōskōa knowledge grounded on personal experience.[4]

Paul is confident that the Corinthian church understood (i.e., was well-taught) in the area of the gospel of grace.  This is where the North American Church struggles today…

What is grace?  There are 10 ten occurrences of the word “grace” (charis) in chapters 8-9.

While there many facets of grace.  This morning I’d like to look at three types of grace:

A.  Common Grace refers to the grace of God that is common to all humankind. It is “common” because its benefits are experienced by the whole human race without distinction between one person and another. It is “grace” because it is undeserved and sovereignly bestowed by God. Mat 5:45b – [God] causes His sun to rise on the evil and the good, and sends rain on the righteous and the unrighteous.”  The fact that you’re breathing this morning is an effect of common grace.

B.  Saving Grace, or justifying grace, redemptive grace – or regenerating grace is a momentary action of God to bring about salvation into a previously unregenerated person – it’s an act of quickening the spiritually dead.  In John 3 Jesus had a conversation with a Pharisee named Nicodemus and told him – “…unless one is born again he cannot see the kingdom of God.” 1 Peter 1:3“Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope through the resurrection of Jesus Christ from the dead.”

C.  Sanctifying Grace – Think of saving grace as birth (or regeneration) and sanctifying grace as growth.

Sanctification says the Westminster Shorter Catechism (Q.35), is “the work of God’s free grace, whereby we are renewed in the whole [person] after the image of God, and are enabled more and more to die unto sin, and live unto righteousness.”

The concept is not of sin being totally eradicated, but of a divinely wrought [or, shaped] character change freeing us from sinful habits and forming in us Christlike affections, dispositions, and virtues (J.I. Packer).[5]

With saving grace, God implants desires that were not there before: desire for God, for holiness, for worship; desire to pray, love, serve, honor, and please God; desire to show love and bring benefit to others. With sanctifying grace the Holy Spirit, “is at work in you, both to will and to work for His good pleasure” (Phil 2:13).

Here now is my favorite definition of grace – “All that God is, lavishly poured into you.”

U2 song Grace –

Grace
She takes the blame
She covers the shame
Removes the stain
It could be her name

Grace
It’s a name for a girl
It’s also a thought that changed the world
And when she walks on the street
You can hear the strings
Grace finds goodness in everything

2.  How was Jesus rich?

Jesus preexisted in the context of a Holy Trinity — Father, Son, and Holy Spirit.

This Godhead – Father, Son, and Holy Spirit have dwelled together in infinite relational harmony for all eternity. Their mutual love is pure, infinite, and perfect.  Their love is never stained by conflict, or competition, or polluted by self-centeredness.

Authors and theologians, dating back to the 7th century (including C.S. Lewis and Tim Keller), have suggested that the Trinitarian relationship is like a dance, with each member deferring to and delighting in the other.[6]

3.  How did He become poor?

Jesus condescended to become a human.  One theologian said, “This humiliation had the effect of restoring the true human nature without degrading the divine nature…Majesty stepped into the mess.” [7]

Eugene Peterson in his paraphrase (called The Message) writes, “The Word became flesh and blood, and moved into the neighborhood. We saw the glory with our own eyes, the one-of-a-kind glory, like Father, like Son, Generous inside and out, true from start to finish” (John 1:14).

Jesus gave up the comforts and joys of Triune eternal companionship to enter into the messiness of living with sinful, broken humanity—the hypocrisy, violence, corruption, sickness, and greed. Jesus came to share a new vision, with new power for living with humility, compassion, mercy, and generosity.

Philippians 2:6-9 says “Jesus, 6 who, although He existed in the form of God, did not regard equality with God a thing to be grasped, 7 but emptied Himself, taking the form of a bond-servant, and being made in the likeness of men. 8 Being found in appearance as a man, He humbled Himself by becoming obedient to the point of death, even death on a cross.”

4.  How do we become rich?

We become rich by being invited into the dance…

(Farewell Discourse) John 17:19-21 – 19 “For their sakes I sanctify Myself, that they themselves also may be sanctified in truth. 20 “I do not ask on behalf of these alone, but for those also who believe in Me through their word; 21 that they may all be one; even as You, Father, are in Me and I in You, that they also may be in Us, so that the world may believe that You sent Me.”

Here’s how one theologian sums up 2 Cor 8:9: “If this love of Christ, so magnanimous [generous] in its motive and so self-sacrificing in its execution, is an active force in the believer’s heart, how unnecessary, the apostle implies, any command to practice giving ought to be. What, without that love, might seem a cold moral duty has been transformed by it into a joyous privilege.”[8]

III. CONCLUSION

So 2 Cor 8:9, is the foundational passage for our series on Generosity/Stewardship… For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, so that you through His poverty might become rich.

We will build our series on this verse…

Over the next 5 weeks we will consider 10 Principles of Generosity (two per Sunday):

  1. Generosity is a work of Gods grace (2 Cor 8:1-6)
  2. Generosity is both a work of God’s grace and a choice (2 Cor 8:7)
  3. Generosity points us to the sacrifice of Christ (2 Cor 8:8-9)
  4. Generosity is measured proportionally (2 Cor 8:10-12)
  5. Generosity enables a holy equality (2 Cor 8:13-15)
  6. Generosity necessitates godly stewardship (2 Cor 8:16-24)
  7. Generosity begets generosity (2 Cor 9:1-5)
  8. Generosity is about sowing and reaping (2 Cor 9:6-12)
  9. Generosity is an evidence that someone is an active, intentional follower of Christ 
(2 Cor 9:13-14)
  10. Generosity promotes the worship of Jesus as God (2 Cor 9:15)

Finally, I want to share with you my verse for the year…Proverbs 1:23:

“Turn to my reproof, Behold, I will pour out my spirit on you; I will make my words known to you.”

I am willing to ask for the Lord’s reproof in my life, so that He will pour out His Spirit on me and make His words known to me.  My prayer is that, as a church, Southside will do the same…


[1] I.e., contrary to what we expect.

[2] Gospel Christianity, Redeemer Pres NYC 2003.

[3] Treatise on Christian Liberty (The Freedom of a Christian), AE, Vo. 31.

[4] It’s also a Jewish idiom (not slang, but a stylistic expression) for sexual intercourse between a man and a woman.

[5] J.I. Packer. Concise Theology.

[6] See Tim Keller, The Reason for God, pgs 214-222. See also C.S. Lewis Mere Christianity pg. pg. 152. The idea of the relationship of the Trinity as dance may also be traced back to a 7th century theologian named John of Damascus who described the Trinity as Perichoresis (the same word we get our English word “choreography” from).

[7] Douglas McCready. He Came Down From Heaven: The Preexistence of Christ and Christian Faith, IVP Academic 2005: 81.

[8] R.V.G. Tasker. 2 Corinthians, Tyndale NT Commentary, Eerdmans 1958: 116.

Stages of Renewal

I listened to a lecture the other day that concluded with Mark Driscoll quoting Rick Warren on seven stages of renewal.  I can certainly see the pattern to be accurate in my experience and I thought it was very succinctly stated.

I have incorporated some of my thoughts and experience to each of the seven stages and conclude with two quotes that, from my viewpoint, help us to to engage the stages.

1. Personal renewal is about loving God and begins with acknowledging Jesus Christ as our greatest treasure and the object of worship. Personal renewal occurs as we recognize our spiritual poverty and surrender afresh to loving care and instruction of a God who is alive and available. The outflow of this active and intentional surrender is prayer, the reading and study of Scripture, and a growing worship of Jesus and connectedness with him – which renews us from the inside out.

2. Relational renewal is about authentically loving others.  As we embrace personal renewal with Jesus an initial effect is that we have new hope for people and pursue them in love. If married, relational renewal begins with our spouse. And, if we are parents our children ensue. Relational renewal allows us to be authentic around others, stop pretending and performing, and simply be in loving community where we are known and know others, with deep gratitude for the work of the gospel.

3. Missional renewal awakens in us a hope and love for the Great Co-mission. Once we have personal and relational renewal, the result is that God’s people want to be on mission together doing what God calls the church to accomplish. Without personal renewal, a church cannot have relational renewal. And, without both a church has no life or unity that allows them to press forward on mission with God together.

4. Internal cultural renewal happens as the fruit of personal, relational, and missional renewal forms a new culture of grace internally and new passion for lost people externally. In a church this results in people trusting their leaders and one another more, wanting to spend more time together, worshiping with greater intensity, and hanging out longer after services – as they begin to realize they are becoming a unified community.  This also increases innovation, a willingness to risk, and a burgeoning missiology.

5. Structural renewal is necessary once the personal, relational, missional, and internal renewals have been initiated and creates the need to change how a church operates. What structures have hindered growth?  What structures can be implemented so the church won’t have a bottleneck as the church grows? There is no perfect structure in Scripture because every situation is different. Rick Warren speaks of changing structures just about every year at Saddleback. We can’t put new wine in old wineskins. As a church begins to get healthier and healthier, the structure needs to change.

6. Institutional renewal happens when Christianity’s institutions change. Institutions – like seminaries and denominations are usually the last ones to change; they have difficulty with the change process. Unfortunately, institutions generally exist to preserve the change of the previous generation. It’s like a tree – the growth of a tree is not on the trunk but on the new branches. Institutions are like trunks. They provide stability not innovation.  Innovation happens at the local church level.

7. External cultural renewal is the fruit of personal, relational, missional, internal, structural, and institutional renewal. It might be best described as the outworking of Acts 2:43-47: A renewed sense of awe, wonders and signs taking place, refreshed and authentic community, mutual identification amongst classes and cultures, equality, unity, enthusiastic joy, heartfelt praise, favor with all the people, and salvations.

Here are two quotes that seem to reflect the attitude that initiates the process:

Charles Spurgeon was converted on January 6, 1850, and on February 1 he wrote the following prayer of consecration:

“O great and unsearchable God, who knows my heart, and tries all my ways; with a humble dependence upon the support of Your Holy Spirit, I yield up myself to You; as Your own reasonable sacrifice, I return to You your own. I would be forever, unreservedly, perpetually Yours; while I am on earth, I would serve You; and may I enjoy you and praise You for ever! Amen.”

James Burns, in Revival, Their Laws and Leaders writes:

“To the church, a revival means humiliation, a bitter knowledge of unworthiness and an open humiliating confession of sin on the part of her [pastors] and people.  It is not the easy and glorious thing many think it to be, who imagine it filled the pews and reinstated the church in power and authority.  It comes to scorch before it heals; it comes to [convict] people for their unfaithful witness, for their selfish living, for their neglect of the cross, and to call them to daily renunciation and to a deep and daily consecration.  That is why a revival has ever been unpopular with large numbers within the church.  Because it says nothing to them of power, or of ease, or of success; it accuses them of sin; it tells them they are dead; it calls them to awake, to renounce the world [system] and to follow Christ.”