Preparing for Project Illuminate
2 Corinthians 8:1–7 – 2 Corinthians
Thirteenth Sunday in Ordinary Time – September 7th, 2025 (am)
It has been exceedingly rare over the last twenty years for me to preach on the topic of finances, money. Nobody ever minds that; rarely talking about money in the church is just fine with those who attend! The main difficulty with that, though, is that money is a massively important subject in our day to day lives. Also, just read through the Gospels and see how often Jesus referenced money or financial matters. He thinks it’s pretty important.
One statement He made makes that undeniably clear. In the Sermon on the Mount, His condensed instruction on the behavior of His followers, after He’s already said: Mat.5:42 Give to the one who begs from you, and do not refuse the one who would borrow from you; and Mat.6:2 … when you give to the needy, sound no trumpet before you, as the hypocrites do…; Jesus says: Mat.6:21 … where your treasure is, there your heart will be also—just the opposite of what we’d expect. We could understand: where your heart is, there your treasure will be also—you’re going to spend your money on the things you love. But Jesus said it the other way: what you spend your money on, you’re going to end up loving. Where you invest, your heart will follow. And just a few verses later, He added: Mat.6:24 No one can serve two masters, for either he will hate the one and love the other, or he will be devoted to the one and despise the other. You cannot serve both God and money. Then His very next topic is our anxiety over caring for our basic needs—food and drink and clothing (Mat.6:25-34)—surely a financial anxiety at its heart as well.
How we use our money is a key issue of Christian discipleship. It’s often been said jokingly, but clearly reflecting truth: The last part of a man that’s converted to Christ is his wallet. Another one is: If you want to know what someone truly loves, check their bank register.
Bottom line, the subject of money is an important one as we seek to follow Christ. And its importance is magnified as the church enters a phase of needing more money to be held in-common for needs like those that generate a campaign like Project Illuminate. And its magnified importance at such times is not intended as some method to increase the amount we’re able to raise. It’s intended to Eph.4:3 make every effort to keep the unity of the Spirit through the bond of peace (TNIV) as we pray toward raising that amount.
There are two things we want to do today. (1) We want to look at a passage that teaches us how best to think biblically about special giving. We just read that text together. And (2) We want to understand how we intend to respond to the teaching of this passage in our present circumstances. So, we’ll unpack the text, then we’ll introduce Project Illuminate. Let’s look at three components in this passage, then a fourth to address our present circumstances.
A Generous Grace – 1-2
As Paul’s description begins, we see a flood of generosity flowing out of Macedonia. The churches at Philippi, Thessalonica, and Berea (Act.16:11-17:15) are giving up a storm! That’s pretty amazing on its own, a church-full of people excited about giving! Next thing you know they’re going to want to do something crazy like share the gospel! But the point here is, Paul wants to hold up these Macedonian churches as an example for the Corinthians to imitate, an excellent example of what truly Christian giving looks like.
Paul is receiving a collection for the needy saints in Jerusalem (Rom.15:25-28; 1Co.16:1-4) and he’s suggesting that the Corinthians’ response will display the genuineness of their repentance (7:9) which he’s been celebrating (7:2-16) (Hafemann 329). So, his point is not nearly so much to spotlight those who’ve already given as much as to instruct those about to give. As John Calvin put it, the Macedonians had no need of commendation, but the Corinthians had much need of [stimulation] (Calvin 284). So, the Macedonians had already passed their test, but the jury was still out on these Corinthians.
And that’s just what it’s been for the Macedonians, a test. They were in a severe test of affliction (2). And behind affliction is a familiar Greek word (θλῖψις) often rendered, tribulation. These were tough times! Paul referred to suffering several times in his letter to Philippi (1:29; 3:8, 10) and even more specifically in his Thessalonian correspondence. And it seems it was persecution that was causing their financial need. Macedonia was a place of flourishing agriculture, mining, and lumbering industries (Barrett 219). But here we read that the churches were in a state of extreme poverty (2), the adjective extreme suggesting rock bottom poverty (Barrett 219).
But neither their severe affliction nor their extreme poverty did anything to dampen their abundance of joy; and Paul says each of these realities together just overflowed in a wealth of generosity (2). Just look at the extreme back-and-forth in this single verse: 2 … in a severe test of affliction, their abundance of joy and their extreme poverty have overflowed in a wealth of generosity on their part. The grace of God was sufficient for these Macedonians; His power was proving itself perfect in their weakness (12:9). Just think of how many false ideas, financial and otherwise, are obliterated in these two verses. (1) God’s favor does not ensure us financial wealth. (2) God’s favor does not insulate us against severe affliction. (3) Neither severe affliction nor extreme poverty need to rob us of our joy (2) in the Lord (recalling Ecc.). In fact, (4) the joy of generosity can come even in extreme poverty. And (5) limited financial resources is no reason for not giving to gospel ministry.
These are just a few; we could surely find more if we lingered over this text. But we must move on. First, God’s gospel grace shows itself in our lives in amazing displays of generosity: it’s a generous grace. But the second component of Paul’s description of these Macedonians we’ve labeled…
A Sacrificial Service – 3-5
And it’s equally amazing. 3 For they gave according to their means, as I can testify, and beyond their means, of their own accord. So, no one forced them to give. No one pled with them or cajoled them. No one showed sad pictures of the suffering poor in Jerusalem. The Macedonians were just so touched by the need that their joy in the Lord, fed by God’s gospel grace, caused them to love their neighbors in Jerusalem as they loved themselves. And they gave!
They gave 3 … beyond their means, so, more than they could reasonably afford to give, of their own accord, by their own choice—but more, 4 begging earnestly for the favor of taking part in the relief of the saints. Imagine! Let’s take this apart a bit. The word behind favor is actually that word grace (χάρις) again, the same word that appears in vv.1 and 6. They recognized that giving to this need was actually a receiving of God’s grace! And that’s just how Paul says it in the next chapter: 9:7 Each one must give as he has decided in his heart, not reluctantly or under compulsion, for God loves a cheerful giver. 8 And God is able to make all grace abound to you… as you give. But there’s so much more tucked away in v.4 here.
The words behind earnestly actually start the verse; they set the tone: with much entreaty (YLT) or with much encouragement (NA27) …. And encouragement translates a form of παράκλησις, related to paraclete (παράκλητος), the term Jesus used to describe the Holy Spirit as the Helper (Joh.14:16). Taking part translates κοινωνία, fellowship. And relief could actually be rendered service of the saints, διακονία, that word deacon that we’ve been discussing.
So, Paul is saying these afflicted and poverty stricken, yet joyful Macedonians were begging with helpful hearts for the privilege of fellowshipping in this service to the Jerusalem saints. Paul wanted them to give, but this is not [what he] expected! (5)
So, how did they do it? What was the key? 5 … [T]hey gave themselves first to the Lord, and then by the will of God to us, to this work, the collection. Their giving wasn’t primarily financial. First and foremost, it was spiritual. They surrendered themselves to God, as living sacrifices (Rom.12:1), we might say, making it a delight to receive God’s grace and turn it outward in fellowship, in a sacrificial service to others. And that brings us to Paul’s third component…
A Compelling Challenge – 6-7
Given the Macedonians’ amazing response to God’s grace that flowed forth as grace to the Jerusalem saints, Paul sent Titus to Corinth (6) to complete the collection there—calling it an act of grace (6)—wanting to see a similar outcome there. And toward that end, there’s already some evidence of God’s grace being at work: 7 … as you excel in everything—in faith, in speech, in knowledge, all recognized early on in their back-and-forth dialogue (1Co.1:5, 7; 12:8-10), in all earnestness, that is, toward Paul, and in our love for you. These last two can seem a bit odd, but remember, Paul and the Corinthians had been ironing out a pretty serious rift between them (7:5-11), so the strength of their earnestness toward him at this point, and of his love for [them], give pretty clear evidence of God’s grace already being at work within them.
So, given all that, he says: see that you excel in this act of grace also. God’s grace in Corinth should produce the same thing it produced in Macedonia: an overflowing wealth of generosity (2). Excelling in spiritual gifts grounds and necessitates excelling in giving. Having received grace from God leads [336] to expressing grace to others. … The example of the Macedonians reminds the Corinthians that the reality of their spirituality will be seen in their giving (Hafemann 335-6). According to Paul, this is just how it works!
An Opportunity Offered
So, God’s grace should produce the same things, the same response, the same overflowing generosity in us! That’s just what the grace of God does in His children. It makes them like Him, ones who beg for the opportunity extend His grace to others, even financially. That’s how we think biblically about giving. And that really is how I see us expressing our biblical understanding here at GCD.
This is why we don’t need to talk about finances very often, important as it is in Scripture. There’s an apparent understanding among us of the significance of giving as a regular element of our corporate worship, as we can read in the bulletin weekly. The fact that we don’t pass an offering plate doesn’t at all mean giving is unimportant. But mounting giving boxes at different locations, and reminding you primarily through that statement which accompanies our worship order, reminds all of us that our confidence in God’s provision is an expression of faith.
Then come occasions like now when there’s need for special giving, over-and-above our regular tithes and offerings for meeting particular, identifiable needs. At those times, we need to seek the Lord for how He wants to use each of us within the body. How much does He want to provide through us to meet this present need?
The only way we can know that is to ask Him. (1) The needs have been identified. (2) The price tag has been determined as best we can presently discern. (3) Another ministry beneficiary has been identified to receive ten percent of all we raise, helping us to remember that it’s not we alone who face such needs in our gospel work. (4) Now it’s time to ask God in prayer the question we’ve crafted for Him and used two times prior: Project Refresh 2017 and Building for the Glory of God 2008.
The question is: Heavenly Father, what amount do you want me to trust You to provide through me to Project Illuminate over the next three years? That is a crafted, specific request. It should not send us to our budget sheet with a calculator to figure out what we believe we can manage. As we’ve said, this is not a math problem. It’s a faith challenge. We’re truly asking God to lay an amount on our hearts that will likely sound undoable to us (because we’re tied to the math) but it’s an amount we believe He wants us to trust Him to provide through us to this work. Or, perhaps better, it’s an amount we’d delight to see Him provide through us to this work, but we’d never have thought of it on our own if we’d not asked Him. Then we get to watch Him provide, together.
Conclusion
So, there’s the picture, complete with the compelling challenge—to see that [we] excel in this act of grace (7)—and the opportunity offered—to ask God what He wants us to trust Him to provide through us over the next three years. We’ve been preparing you for this faith exercise throughout the summer, now it’s time to bring it home. Next Sunday’s service will be structured around our receiving an opening offering and also your Pledge Cards as part of the service. Please bring them with you, completed and ready to place in offering baskets that will be up front here; we’ll walk forward later in the service for that purpose.
As with the Macedonians, I urge to discern during this coming week whether you have [given yourselves] first to the Lord, and then by the will of God to [to one another in this Project] (5). That’s why those five questions appear on the back of our Pledge Cards. They’re crafted to communicate simply, clearly, and in a self-diagnostic way whether you’ve truly [given yourself] first to the Lord (5). They represent key indicators of a life that’s been presented to God as a living sacrifice (Rom.12:1).
And that’s important to discern. If that hasn’t happened, your giving would almost certainly be a merely human work, motivated by something other than the grace of God. Then it almost certainly would feel grudging or forced, reluctant and under compulsion, not cheerful and pleasing to God (9:7). We don’t want to put you in that place. If your heart feels reluctant in this matter, don’t give to it. That’s not what the Lord would have from you at this point. But if He draws you into this question with joyful expectancy, with a desire to see what He might lay on your heart and then how He might provide it, then that’s what we’re looking to do here in Project Illuminate. We’re looking for each one among us to give according to the will of God (5), just as the Macedonians did.
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Resources
Anders, Max, gen. ed. 2000. Holman New Testament Commentary. I & II Corinthians, by Richard L. Pratt, Jr. Nashville: Broadman & Holman.
Arnold, Clinton E., gen. ed. 2002. Zondervan Illustrated Bible Background Commentary. Vol. 3, Romans-Philemon. 2 Corinthians, by Moyer Hubbard, 194-259. Grand Rapids: Zondervan.
Beale, G. K., & D. A. Carson, eds. 2007. Commentary on the New Testament Use of the Old Testament. 2 Corinthians, by Peter Balla, 753-783. Grand Rapids: Baker Academic.
Black, Matthew, NT ed. 1984. The New Century Bible Commentary. I & II Corinthians, by F. F. Bruce. Grand Rapids: Eerdmans.
Carson, D. A., R. T. France, J. A. Motyer, & G. J. Wenham, eds. 1994. New Bible Commentary 21st Century Edition. 2 Corinthians, by Collin G. Kruse, 1188-1205. Leicester, Eng.: InterVarsity.
Chadwick, Henry, gen. ed. 1987. Harper New Testament Commentaries. The Second Epistle to the Corinthians, by C. K. Barrett. Peabody, MA: Hendrickson.
Clendenen, Ray E., gen. ed., David S. Dockery, NT ed. 1999. The New American Commentary. Vol. 295, 2 Corinthians, by David E. Garland. Nashville: Broadman & Holman.
Dever, Mark. 2005. The Message of the New Testament. Ch. 6, The Message of 2 Corinthians: Weakness, 191-210. Wheaton: Crossway.
Fee, Gordon D., Ned B. Stonehouse, & F. F. Bruce, gen. eds. 1962. The New International Commentary on the New Testament. The Second Epistle to the Corinthians, by Philip Edgcumbe Hughes. Grand Rapids: Eerdmans.
Hafemann. Scott J. 2000. The NIV Application Commentary. 2 Corinthians. Grand Rapids: Zondervan.
Hubbard, David A., and Glenn W. Barker, gen. eds. Ralph P. Martin, NT ed. 1986. Word Biblical Commentary. Vol. 40, 2 Corinthians, by Ralph P. Martin. Dallas: Word.
Longman III, Tremper, & David E. Garland, eds. 2008. Expositor’s Bible Commentary. Vol. 11, Romans-Galatians. 2 Corinthians, by Murray J. Harris, 415-545. Grand Rapids: Zondervan.
Morris, Leon, gen. ed. 1987. Tyndale New Testament Commentaries. Vol. 8, 2 Corinthians, by Colin G. Kruse. Downers Grove: InterVarsity.
Pringle, John, ed. Commentaries on the Epistles of Paul the Apostle to the Corinthians, by John Calvin. Translated by John Pringle, two vols. Logos.
NEXT SUNDAY: Pastor Nick Conner preaching