I. SERMON NOTES​

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Introduction

Talking about money can often feel awkward or touchy—almost taboo in certain cultures. Money has divided nations, families, friendships, and even churches. In church settings, there is often a hesitation to address money for fear of giving the impression that the church is trying to fleece its members for money through guilt-tripping sermons. Yet, the Bible talks extensively about money; it is estimated that there are 5,280 verses on money alone—far exceeding references to heaven, hell, salvation, and prayer—and 16 out of the 38 parables in the New Testament refer to money and possessions. There is nothing intrinsically wrong with money; rather, it is our love, desire, and governance of money that steers us away from how God wants us to steward it.

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Barriers to giving often include wrong theology, mistrust of how funds are used, misplaced priorities, unresolved minds on how much to give, a scarcity mentality, or a lack of relationship with Jesus.

 

Drawing from 2 Corinthians 9:6–11, Paul addresses forgotten generosity to help us understand the heart behind giving.

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1. The Motif of Giving (how giving has always been done)

The motif of giving has always been a central theme throughout biblical history, which can be understood across three main epochs:

• Before the Law: As early as Genesis, Abraham voluntarily gave a tithe (meaning one-tenth) to Melchizedek before any law was established, demonstrating that tithing is not obsolete under the new covenant.

• During the Law: Tithing became compulsory to acknowledge God’s ownership of everything. Under the law, three tithes existed:

  1. General Tithe: Given to the Levites to fund tabernacle services and upkeep (analogous to pastoral salaries and general church upkeep today).

  2. Worship Tithe: Used for celebrations and convocation meals at the sanctuary (analogous to fellowship and ministry events today).

  3. Welfare Tithe: Stored up to feed the Levite, orphan, widow, and stranger (analogous to mission work, social concerns, and financial assistance today).

• After the Law: In the New Testament, although the word "tithe" appears only eight times (mostly referencing Old Testament usage), the motif of giving is never abolished. Instead, apostles like Paul introduce an era of giving that is even more demanding than Old Testament tithing.

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In times of hardship or crisis, God calls us to follow a countercultural path by continuing to give rather than merely shoring up our reserves. As illustrated by the French officer Marquis de Lafayette during the 1783 bad harvest, when advised to sell his wheat at a higher price, he responded:

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"No, this is the time to give."

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2. The Manner of Giving (the attitude with which we give)

While tithing is not commanded as an Old Testament law for Gentile Christians in the New Testament, the practice of giving remains vital. The focus of 2 Corinthians 9:7 is not on a rigid percentage or calculation, but on the manner in which we give:

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"Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver."

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To give grudgingly or out of a sense of obligation is to miss the blessing of giving. Unlike paying taxes—which we often do against the will of our hearts out of civic compulsion—giving to the Lord is a radical shift toward willing and cheerful stewardship. We give tithes to God, who then entrusts the decisions and stewardship of those funds to church leaders for the good of the church and the world.

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3. The Motive of Giving (the foundational ‘why’ behind the gift)

The ultimate "why" behind our giving reveals what is truly in our hearts. Some give to promote an inflated sense of altruism, to retain power, or to demand rights and ownership over the church. However, the tithe we give is what we possess, but never own; it belongs entirely to the Lord.

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Furthermore, our primary motivation for giving is not simply to receive future material blessings in return.

In 2 Corinthians 9:8, Paul explains:

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"And God is able to make all grace abound to you, so that having all sufficiency in all things at all times, you may abound in every good work."

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God bestows grace and sufficiency so that we can pour out in generosity toward every good work—not so we can accumulate wealth or raise our standard of living. When God blesses us financially, we ought to raise our standard of giving rather than our standard of living. Our motivation stems from the "He" in our heart—who God is. Ultimately, Jehovah Jireh is not about providing a lamb-borghini; it is about providing the Lamb for our sins.

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Pledging specifically supports this disposition by:

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1. Encouraging intentional stewardship through a prayerful commitment.

2. Enabling responsible ministry planning for the year ahead.

3. Serving as an expression of trust that God will provide all that we need.

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Conclusion

Our giving must never come from guilt, pressure, tradition, or legalistic obligation. Instead, it is a response to the divine command to love, as supreme model delivered by Jesus Christ. The heart of giving comes from the "He" who resides in our hearts, moulding us into faithful, cheerful, and giving disciples.