It is required (1 Cor. 16:1-2) that our giving be regular ("Upon the first day of the week"), individual ("each one of you") and proportionate ("as he may prosper").

The fuller treatment in the eighth and ninth chapters of second Corinthians shows that brethren in "deep poverty" can give liberally (8:2-4) by first. giving "their own selves to the Lord" (v. 5); that such should "abound" in "this grace" (7); that acceptability depends upon the "readiness" (willingness) of the giver (12) ; that co-operation brings about "equality" and prevents distress (13-15).

In the ninth chapter, Paul shows the utility of a good example (2); that he was very careful to see that they kept their pledge (3-5) ; that it is right to promise a gift before the time of giving (-3) that he intended to have the gift whether as a matter of liberality or of covetousness (5); that reaping (blessing) is proportionate with sowing (giving) (6); and that each person is to give "as he hath purposed in his heart" and do it cheerfully (7). It is to be observed that "God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work" (8-9) and that he will do this "and increase the fruits of your righteousness" (10). Can you discern six things resulting from "the ministration of this service," this contribution (12-13) ?

Please note that "abound" means primarily "to overflow." Go through the chapters with this in mind. These two fine sections deserve hours of study and will appeal all the more in the light of the appended comments by A. T. Pierson.

"In 2 Corinthians 8 and 9, is the one discourse on giving that makes needless all other treatment of this great theme, and it is noticeable that the two chapters not only present every grand principle and motive of consecrated giving, but they present seven paradoxes that are very remarkable. These Macedonians seem to have furnished the most singular examples of Christian benevolence to be found anywhere in sacred Scripture; their giving was a sort of reversal of all ordinary experience.

1. They gave out of the abundance of their poverty, not out of the plentitude of their wealth.

2. Their willingness exceeded their ability, instead of their ability exceeding their willingness.

3. They were urgent to be allowed to give, rather than reluctant; while those who received one gift were reluctant to take it, knowing how deep was their poverty.

4. They made the greater gift first (of themselves), and the latter gift was the less (their money). Usually people give the least they can to begin with, and have to be educated up to giving themselves at the very last.

5. In these chapters value of gift is reckoned not by the amount given, but by the degree of willingness and cheerfulness exhibited.

6. We are here taught that increase comes not by keeping, but by giving; that the way to get more is to give more, and the way to lose is to keep.

7. And the crowning lesson of all is that they regarded giving not as a privation to be evaded and avoided, but as a blessing and a privilege to be courted and cultivated. Can we do better than follow such a glorious example ?"

No one need wait until the judgment to know that an inordinate desire of riches, "covetousness, which is idolatry," is set down with "fornication, uncleanness, passion, evil desire," as things which should be put to death—"for which things sake cometh the wrath of God upon the sons of disobedience." Col. 3:5-6. Remember:

"There is that scattereth,’ and increaseth yet more;

And there is that witholdeth more than is meet.

But it tendeth only to want.

The liberal soul shall be made fat;

And he that watereth shall be watered also himself.

He that trusteth in his riches shall fall;

But the righteous shall flourish as the green leaf." Prov. 11:24-28.