As we have journeyed through the book of Exodus, we have seen that the children of Israel experienced the grace of God in many ways. They were visited by a compassionate God. He delivered them through a series of plagues. He graciously spared their firstborn sons. He delivered them from Egyptian bondage. He destroyed their pursuing enemies. He provided food, water and shelter. He protected and preserved them from the Amalekites. He graciously revealed His law to them. He was merciful to them when they deserved to be destroyed because of their golden calf worship; and He did so through His graciously appointed mediator. He forgave them of their sin and re-covenanted with them. He reaffirmed His commitment to dwell among them. Yes, God would tabernacle among His people; He would be their God and they would be His people.
As they reflected on all that God had done for them, they no doubt would have joined Charles Wesley in singing, “Amazing love, how can it be?”
In the light of being the recipients of such grace, how would Israel respond? We are not left to guess. In the text before us in this study we have the record of the response of the “graced”: They gave—and they gave generously. And thus it has always been.
Those who have experienced the bestowal of the grace of God respond with generosity toward the Lord, His people, and His work. We see this principle set forth clearly in the pages of Scripture. For example, consider the testimony of the Macedonian churches:
Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia: that in a great trial of affliction the abundance of their joy and their deep poverty abounded in the riches of their liberality. For I bear witness that according to their ability, yes, and beyond their ability, they were freely willing, imploring us with much urgency that we would receive the gift and the fellowship of the ministering to the saints. And not only as we had hoped, but they first gave themselves to the Lord, and then to us by the will of God.
(2 Corinthians 8:1-5)
The record of the woman who poured the costly ointment on Jesus’ feet teaches the same principle (Luke 7:36-50).
The response of the Israelites to the command of God for the willing-hearted to bring an offering for the consecration of the tabernacle highlights an important principle: The grace of God gifts the church of God to give to God for the glory of God. There is a higher purpose for God’s provision than our prosperity. Sometimes such gifts are for the people of God (see Acts 2, 4, 11). Sometimes they are for the propagation of the gospel (see Philippians 4). And sometimes they are for the propagation of the gospel through the means of a structure.
The latter was certainly the case in our text. The people were moved by grace to give back to God what He had given to them. The resulting tabernacle was a means to glorifying God in the nations. Their response—to this day—brings glory to God.
The local church, as we considered previously, is called to a similar task. Paul speaks of the church as “the household of God” and “having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord” (Ephesians 2:19-21). Because we are called to a similar task, there is much here of principled and practical value for us to learn about our own privilege of grace giving. “Where the heart is right and motives of personal consecration are at work, the purse strings get replaced and problems of finance and supply are at an end.”1
In this study we will highlight several characteristics of grace giving. My goal is straightforward: The grace of God so bestowed upon us that we will give more than enough for the glory of God.
This study is adapted from a sermon that was originally preached at a time of particular need at BBC. In His kind providence, God brought us to this text at precisely the time when the church’s offer to purchase an additional property was accepted by the owner of that property. But while many of the particular applications from the text were made to the situation of BBC at that time, the principles from God’s Word are timeless and are important for all Christians and churches everywhere to understand.
The Exhortation for Grace Giving
We saw in our previous study God’s exhortation to Israel to bring freewill offerings for the construction of the tabernacle (35:4-29). We noted in that study that God initiated the offering by His Word. This is a vital concept for us to grasp. Grace giving is Word-based. It is a biblical matter. Grace giving “is not God’s way of raising money. It’s his way of raising children.”2 The Israelites were grateful to God and thus gracious in their giving. They were moved by thankfulness to give back to God what He had given to them.
An External Command
We should note that this exhortation came in the form of an external command. It was “the thing that the LORD commanded” (v. 4; cf. vv. 10, 29).
The instruction was simple: The tabernacle was to be constructed by the contributions of the congregation. It is important that the instruction for giving came from God and not Moses, because that means that the terms for giving were God-centred and God-ordained. The church needs to heed His way with wealth! You see, giving is an act of worship, and God always regulates the way that He is to be worshipped. David understood this principle when he collected offerings for the construction of the temple. In a prayer of thanksgiving, he said,
Now therefore, our God, we thank You and praise Your glorious name. But who am I, and who are my people, that we should be able to offer so willingly as this? For all things come from You, and of Your own we have given You. For we are aliens and pilgrims before You, as were all our fathers; our days on earth are as a shadow, and without hope.
(1 Chronicles 29:13-14)
While we recognise that the commandment was condition—it was only for the “willing” (vv. 5, 21, 22, 29)—it was nonetheless a command. In other words, “the principle [was] not ‘give voluntarily or don’t give at all,’ but, ‘as your heart is moved, give voluntarily above and beyond your regular giving.’”3
The command implies that we should consider who is giving the commandment (God) in the light of what He has done (deliverance) and what He is doing (dwelling). The Israelites gave because they understood the importance of having God in their midst. The implication is that those in covenant relationship with God will desire His presence.
There is no doubt that, as I write these words, God is communicating with our church. As noted in the introduction, God providentially brought is to this passage at precisely the time when the church’s offer to purchase an additional property was accepted by the property owner. The appeal from the leadership of the church was for the membership to give generously so that we could purchase the property with as little financial debt as possible. On the same Lord’s Day, God brought us in our Family Bible Hour ministry to John 6, where Jesus multiplied the loaves and fish to feed the multitude in Galilee. We had not planned to be in these texts at this time, but God arranged it so that His Word would be brought to us at precisely the right moment.
“Moses was content with announcing that the Lord was willing to receive, and he left this gracious communication to produce its suited effect upon the hearts of the children of Israel. . . . If the Lord gives work to do, He Himself will lay it upon the hearts of His people to contribute what is necessary.”4
But the instruction not only came in the form of an external command, it also produced in the people an inward constraint.
As we saw previously, as the people reflected upon God’s goodness to them they were joyfully compelled by love to give. This is why we speak of “grace giving.” By the way, I believe that the structure of this entire section significant in this regard. The placement of the Sabbath law at the beginning of this chapter is no accident. As Pink has pointed out, “First the resting in, delighting itself in the Lord, then the affections drawn out towards Him.”5 And as Meyer stated, “The lesson, which we must never forget, is, that our activity must always spring out of rest, and that the most profuse and generous giving of the Christian soul is effected after hours of repose and contact with the unseen and the eternal.”6
The Israelites so desperately desired God’s blessed presence that they were constrained to give. We share a similar inward constraint: “For the love of Christ compels us, because we judge thus: that if One died for all, then all died; and He died for all, that those who live should live no longer for themselves, but for Him who died for them and rose again” (2 Corinthians 5:14-15).
Motyer writes, “The message of the great season of gifts in Exodus presses home . . . [the] lesson . . . that by the Lord’s will our primary use of the fruits of redemption is to engage in those acts which secure his [presence] among us. . . . This no doubt involved sacrifice on their part, but they were called to make the decision to hold nothing back in order to secure the Lord’s indwelling presence.”7 In other words, there was an inward constraint to give to God because they wanted God. A relationship with God was far more important to them than riches. The Israelites of a later generous, when giving for the construction of the temple, shared the same passion (1 Chronicles 29:10-17).
The Expertise for Grace Giving
God’s exhortation was accompanied by God’s equipping. This next passage (35:30—36:1) highlights the truth that “human wisdom is not enough for the work of God; there has to be an outpouring of heavenly wisdom.”7
And Moses said to the children of Israel, “See, the LORD has called by name Bezalel the son of Uri, the son of Hur, of the tribe of Judah; and He has filled him with the Spirit of God, in wisdom and understanding, in knowledge and all manner of workmanship, to design artistic works, to work in gold and silver and bronze, in cutting jewels for setting, in carving wood, and to work in all manner of artistic workmanship. And He has put in his heart the ability to teach, in him and Aholiab the son of Ahisamach, of the tribe of Dan. He has filled them with skill to do all manner of work of the engraver and the designer and the tapestry maker, in blue, purple, and scarlet thread, and fine linen, and of the weaver—those who do every work and those who design artistic works.
“And Bezalel and Aholiab, and every gifted artisan in whom the LORD has put wisdom and understanding, to know how to do all manner of work for the service of the sanctuary, shall do according to all that the LORD has commanded.”
Though Moses was clearly God’s appointed leader and mediator, and though he alone had been given the instructions for the building of the tabernacle, God did not leave the task to him. Frankly speaking, Moses was ill-equipped for the task at hand. And so God gifted certain individuals within the congregation with the necessary expertise to carry out the work and to teach others to help them. God’s money was to be handled with great care by those who were capable of doing so.
God had “called by name” (v. 30) certain individuals to specific tasks. Similar language is used later in Scripture to describe God’s specific appointment of Cyrus to decree Judah’s return to Jerusalem (Isaiah 44:23—45:5) and of God’s selection of Israel as His chosen people for His chosen purposes (Isaiah 43:1; 48:1). The terminology is also used to describe God’s particular selection of Moses as Israel’s leader (33:12-14, 17). It was not a random selection from the crowd. The phrase is a statement of purpose; even intimate purpose.
Those whom God had selected were gifted by God for the work of God. They were gifted by God with the wisdom of God. And they were gifted by God, in His providence, to handle His provision. Such provision by God surely would serve to exhort the people that God was in this. The gifts would be used wisely.
In our own context as a church, we have sought to heed this principle carefully. I have personally had very little to do with the financial negotiations and transactions that have taken place in the church’s property purchase. We have wise and godly men in our church who understand and are skilled to handle such negotiations and transactions, and the elders have happily handed over this responsibility to those men. A team of men was put together—which included some elders of the church—to discuss and negotiate the wisest deal for the church. This has certainly encouraged me that God is in this “building project.”
God’s clear communication should stir our hearts that He is in this and we can trust therefore Him! “God’s purpose is to make us willing hearted and wise hearted,”9 and He does this through the wisdom in His Word as it is communicated and carried out by men of integrity.
The men whom God had chosen proved their integrity as they guarded themselves against covetousness and greed. When they had enough for the project they urged the people to stop their contributions (36:4-5).
The Excessiveness of Grace Giving
When it comes to the subject of grace giving, we often hear the caution that we must be “balanced” in our stewardship. Truth be told, there is nothing “balanced” about the scene before us.
Then Moses called Bezalel and Aholiab, and every gifted artisan in whose heart the LORD had put wisdom, everyone whose heart was stirred, to come and do the work. And they received from Moses all the offering which the children of Israel had brought for the work of the service of making the sanctuary. So they continued bringing to him freewill offerings every morning. Then all the craftsmen who were doing all the work of the sanctuary came, each from the work he was doing, and they spoke to Moses, saying, “The people bring much more than enough for the service of the work which the LORD commanded us to do.” So Moses gave a commandment, and they caused it to be proclaimed throughout the camp, saying, “Let neither man nor woman do any more work for the offering of the sanctuary.” And the people were restrained from bringing, for the material they had was sufficient for all the work to be done—indeed too much.
To outsiders—and I suspect that contemporary financial advisors would concur—the description in this text seemed no doubt to be absolutely ludicrous. The Israelites were generously contributing toward what would eventually be a shining, gold-and-silver structure in the middle of a dry and barren wasteland!
What the critics did not understand was: (1) that the tabernacle was a means to spread the glory of God; (2) that it was essential for the Israelites to stay right with God; and (3) that it was the beginning of greater glory. In the light of all this, such excessive giving simply made sense. God was extreme in His goal; how could they not be extreme in their giving? God had proven extreme in His grace; how could they not be extreme in their giving? As Ryken notes,
This sterling example of generosity shows what happens when people who are saved by grace start giving from the heart. We are so grateful for what God has done that we want to keep giving and giving and giving. The story of the tabernacle shows that grace is the best motivation for giving. Rather than giving out of a sense of duty—or even worse, from a sense of guilt—God invites us with joyful, grateful hearts. Out of gratitude for what he has done to save us from our sins, he invites us to make freewill offerings to advance the gospel.10
Don’t pursue “balance,” pursue God! Judas, driven by a passion for riches, was indignant that the woman poured such precious ointment over Jesus’ feet (John 12:1-8). There were far more “balanced” ways for her to deal with her wealth and her offering. But Jesus was honoured by the humble worship that drove her to give so generously for His glory.
“Balance” is simply another word for “average” or “mediocre.” And love does not give what is average or mediocre. A man in love is not driven by “balance” as he begins shopping for the diamond ring with which he will propose. Likewise, those driven by love for Christ will not count their pennies as they consider what they should give to Him for His glory.
But let us briefly note how their giving was extreme.
It Was Continually Exercised
Moses informs us that “they continued bringing to him freewill offerings every morning” (v. 3). This could mean that some people brought one day, others the following day, and still others a day later. More likely, it means that the same people brought offerings more than once. Their stewardship was ongoing.
It seems to me that this may well have resulted from continual contemplation and concentrated evaluation. As they considered all that God had done for them, all that He had given to them, what they really needed and why God had given them what He had given them, they were moved to bring continually to Him. Perhaps as they arrived home from taking a contribution to Moses, they reflected that, in fact, they had some more that they could give, and so they returned the next day with a further offering for the tabernacle.
We need to consider the same things: God’s gracious pardon and provision. Extreme stewardship is a means of spiritual maturity. Again, as Alcorn noted, Giving is God’s way of raising children, not of raising money.
I am not here to tell you how much you should give to the work of God. How much you really need for your own needs is a matter between you and God. I don’t know how much you need, but God knows!
I think that one reason these people gave so generously is because they could count on the manna. Each day was a reminder of God’s promised provision.
As you go home today, take the opportunity to worship God. Worship Him as you open your cupboards and as you eat your lunch. Worship Him as you go to sleep, knowing that though circumstances may change tomorrow, God will not!
Consider further why God has given you extra. As Alcorn has rightly said, “God’s extra provision is usually not intended to raise our standard of living, but to raise our standard of giving.”11 There is no doubt that one reason God has given us extra is in order that we might invest in His kingdom for His glory. And His investment scheme is clearly laid out in Scripture:
Do not lay up for yourselves treasures on earth, where moth and rust destroy and where thieves break in and steal; but lay up for yourselves treasures in heaven, where neither moth nor rust destroys and where thieves do not break in and steal. For where your treasure is, there your heart will be also.
God has brought our church to a point of need. It is the prayer of the church leadership that what is most important to us now would be what will prove the most important thing to us five minutes after we die. Perhaps this is the rainy day for which so many of us have been preparing; or, more correctly, for which God has been preparing so many of us. There is great danger in holding onto that which God wants us to hand over. John Wesley understood this truth and said, “Money never stays with me. It would burn me if it did. I throw it out of my hands as soon as possible, lest it should find its way into my heart.”12
All of our giving should—in this sense—be “grace giving.” May we continually exercise it!
It Was Completely Excessive
So excessive was Israel’s giving that the leadership had to ask them to stop (vv. 4-7)! “Indeed too much” (v. 7). What a testimony!
The craftsmen whom God had chosen had to dissuade the rest of the congregation from bringing further gifts, so generous was the response. This is the typical reaction of God’s people to the saving grace and forgiving love of God. It must have been both a disappointment and a frustration to those who had delayed their gifts because they could not bear to part with their treasures, and who now found that God had no further need of them. His work was finished, but they had excluded themselves from any share in it: God deliver any of us from such a frustration.13
As we saw above, the believers in Macedonia experienced the same thing (2 Corinthians 8:1-5). The revelation of God’s grace is lavish (Romans 5:20; 8:32; John 3:16; 2 Corinthians 9:15) and therefore our response in giving likewise is to be lavish. It is a “God thing” that produces a “love thing.” Let love lead you in your giving!
Importantly, it is clear that God had given to the Israelites more than they needed for the project—and He let them keep it! When the need had been met, no one suffered. Likewise, when Jesus multiplied the loaves and the fish, twelve baskets of fragments remains; baskets, I imagine, that were given the boy who first supplied his lunch to be used by Jesus.
Are you keeping what you are allowed, or more? God is gracious—trust Him, and then release it!
It Was Comparatively Equal
Each Israelite gave according to his or her own ability. They did not all give the same amount, but they all gave what they could, according to what they had been given.
Equality in this sense does not mean “sameness”; it does refer to shared sacrifice. Again, this principle was seen in the churches of the New Testament (2 Corinthians 8:8-16). In fact, the biblical basis for Paul’s exhortation to the Corinthians (v. 15) is taken from Exodus!
This principle is seen also in the well-known record of the widow’s mites.
And He looked up and saw the rich putting their gifts into the treasury, and He saw also a certain poor widow putting in two mites. So He said, “Truly I say to you that this poor widow has put in more than all; for all these out of their abundance have put in offerings for God, but she out of her poverty put in all the livelihood that she had.”
The widow gave far less than some of the wealthier members of the community, and yet, in a real sense, she gave far more, because she gave sacrificially, while so many of them gave out of their abundance. And notice that, as Jesus watched her putting her two mites into the offering, He did not run over to her and lecture her on balanced giving!
Those with more should contribute more. Our text makes reference to “the rulers” who brought onyx stones (see 35:27). Clearly, “the rulers” had onyx stones to give, while others in the assembly did not have. God does not require the same contribution from each of us, but He does expect us to each give according to how He has graced us.
Why do you think that God has given some of us so much? Is it so that we can buy more toys? So we can “cruise” in retirement? So we can be so much more comfortable than others? So we can send our children to the best schools? Is it because we deserve it? Of course not! Ryken hits the nail on the head when he writes, “Those of us who have the most should give the most. This is why God has made us rich: so he has more money to use for ministry! As our income rises, so should our commitment to making more and more costly sacrifices for the kingdom of God.”14 And Rushdoony adds,
The willing hearted are those who give freely above and over the tithe. The Kingdom of God can only be advanced by the willing, those to whom God’s work is important not only in terms of words, but also in terms of giving. . . . The progress of God’s Kingdom depends on all who have a willing heart and who do not limit their giving to the tithe.15
We need a very searching and healthy dose of honesty. We need to guard in this respect against a perversion of providence. That is, we need to guard against thinking that God’s material kindness to us is designed purely to increase our material ease. God blesses His children with much so that they have much to give back to His kingdom. Are we willing to do the hard thing, to make the hard decisions?
The Expectation of Grace Giving
There are at least two things we can expect as we participate in such grace-fuelled giving.
An Experience of God’s Goodness
The Israelites no doubt expected God to take care of them. They confounded the markets because they were counting on the manna!
The principle is simply that God is faithful to supply and He is faithful to resupply. It was in the context of a sacrificial offering that the Philippians had made to meet Paul’s needs that he gave God’s inspired promise to supply all their need “according to His riches in glory by Christ Jesus” (Philippians 4:17-19).
We should note that there was no promise in our text of “give and it will be given,” but there was the assumption that the covenant-keeping God would care for those He would inherit (34:9)! As we engage in grace giving we can expect an exciting eventuality. Over the years we have seen this to be true in God’s kindness to our church. We have had several special projects in our history in which God has exceeded our expectations in supplying what was necessary. And it has always been an exciting time of growth in grace for the church too!
I urge you to heed the promises of Scripture to those who are generous in their stewardship.
But this I say: He who sows sparingly will also reap sparingly, and he who sows bountifully will also reap bountifully. So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver. And God is able to make all grace abound toward you, that you, always having all sufficiency in all things, may have an abundance for every good work. As it is written: “He has dispersed abroad, He has given to the poor; His righteousness endures forever.” Now may He who supplies seed to the sower, and bread for food, supply and multiply the seed you have sown and increase the fruits of your righteousness, while you are enriched in everything for all liberality, which causes thanksgiving through us to God.
(2 Corinthians 9:6-11)
The Christian life is expensive, but it is also wonderfully exciting!
The Exaltation of God’s Glory
We dare not lose the plotline—the place of the tabernacle—in our consideration of Israel’s grace giving. Their gifts would contribute to something that was quite literally “out of this world” (cf. Exodus 25:9; 26:30; 40:16). Their investment was used by God to bring heaven to earth. So it is when we give to God for His work.
Luther said that he had two days on his calendar: “today” and “that day.”16 He understood that whatever he did in this life should be that which has eternal value. Is that our driving passion? Are we driven by those things that are of eternal value?
You see, even our giving is not an end in itself, but a means to an eternal end. When we give to meet the needs of others, the ultimate end is the love of God that they experience through our ministry. When we give to meet needs for ministry expansion, the ultimate end is that others are reached for the glory of God.
For the administration of this service not only supplies the needs of the saints, but also is abounding through many thanksgivings to God, while, through the proof of this ministry, they glorify God for the obedience of your confession to the gospel of Christ, and for your liberal sharing with them and all men.
(2 Corinthians 9:12-13)
A wonderful example of this principle in action—albeit not in the realm of financial giving—is that of Adoniram Judson. When he formally declared his intentions as suitor to Nancy Hasseltine, who would eventually become Nancy Judson, she wrote back that he would first have to obtain the permission of her parents. Biographer Courtney Anderson picks up the story.
Privately, she speculated in her journal whether she would be able to commit herself “entirely to God, to be disposed of, according to his pleasure,” and decided, “Yes, I feel willing to be placed in this situation, in which I can do most good, though it were to carry the Gospel to the distant, benighted heathen.”
Adoniram promptly sat down at his table and wrote to Nancy’s father urging . . .
I have now to ask, whether you can consent to part with your daughter early next spring, to see her no more in this world; whether you can consent to her departure, and her subjection to the hardships and sufferings of a missionary life; whether you can consent to her exposure to the danger of the ocean; to the fatal influence of the southern climate of India; to every kind of want and distress; to degradation, insult, persecution, and perhaps a violent death. Can you consent to all this, for the sake of him who left his heavenly home, and died for her and for you; for the sake of perishing, immortal souls; for the sake of Zion, and the glory of God? Can you consent to all this, in this hope of soon meeting your daughter in the world of glory, with the crown of righteousness, brightened with the acclamations of praise which shall redound to her Saviour from heathens saved, through her means, from eternal woe and despair?
It was a letter that must have made John Hasseltine’s eyes pop nearly out of his head. One would have expected him to agree with the father of a friend of Nancy’s—one of the numerous Kindall clan—who, when he heard that young Judson was paying court to Nancy Hasseltine, declared stoutly that he would tie his own daughter to the bedpost rather than let her go on such a hare-brained venture.
John Hasseltine took no such action. With many misgivings, he left it to Nancy to make up her own mind. Whatever her choice, she had his blessing.17
The sacrificial giving of the Israelites helped to build the tabernacle, but ultimately it helped to promote God’s glory in the world. “The progress of God’s Kingdom depends on all who have a willing heart and who do not limit their giving to the tithe.”18
God is able to transform the temporal gifts into eternal glory. The perishable gifts in the hands of the skilled—gold, silver, precious stones, various materials—were transformed into a glorious tabernacle.
This is why grace giving is glorious giving. When you consider your treasures and the needs that must be met, don’t think, “Give”; rather think, “Glory!”
The Example of Grace Giving
Of course, we know what these old covenant believers did not know: The tabernacle pointed to the temple, which pointed to the Temple (cf. John 2:19-22). Their investment was Christological, though they were unaware of this.
We, however, live in the light of a brighter day. Our grace giving is “clearer.” Ours has a more powerful motive.
I speak not by commandment, but I am testing the sincerity of your love by the diligence of others. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.
(2 Corinthians 8:8-9)
We give to God out of thanks for “His indescribable gift” (2 Corinthians 9:15).
The most gracious gift is God’s Son. The most gracious gift—Christ’s blood shed on Calvary—was by God’s Son. It was a gift that He gave of His own accord (John 10:15-17). His “grace giving” is what compels ours (2 Corinthians 5:14-15). “Our gratitude shows that our lives have been touched by his grace. He has given us all the riches of salvation in Jesus Christ. Now we give him what we have, sharing the wealth of his grace with those who are living in spiritual poverty.”19
There was nothing “balanced” about Christ’s gifts. Can we even imagine the horrors of the cross? He held back nothing. In fact, He overcame the temptation to be “balanced” when people were mockingly calling for Him to come down. He overcame and graciously gave because of His faith in the Father (“into Your hands I commit My spirit”).
What should be our response? “What has God given to us? Everything! Right down to the last precious drop of the Savior’s blood. What are we giving to him in return? What the Israelites gave was more than enough. But that will never be true for us. How could we ever outgive God who laid down his life for us by dying on the cross? The most that we can offer is to give our lives back to him, using our spiritual and financial gifts to build his church.”20
As I draw this study to a close, I wish to address the particular circumstances of BBC at this time. Our church faces a wonderful situation. God is exhorting us to grace giving—He is speaking! God has equipped us with the expertise for grace giving. God has enabled us to give excessively in grace giving. God has revealed wonderful expectations for our grace giving. God has given us the most awesome example of grace giving. It is now the responsibility of those in the church who have experienced the riches of the righteousness of Christ in the gospel to give to God those gifts of His grace for the glory of God.
- Alec Motyer, The Message of Exodus: The Days of Our Pilgrimage (Leicester, Inter-Varsity Press, 2005), 320. ↩
- Randy Alcorn, Money, Possessions and Eternity (Wheaton: Tyndale House, 1989), 267. ↩
- Alcorn, Money, Possessions and Eternity, 233. ↩
- A. W. Pink, Gleanings in Exodus (Chicago: Moody Press, 1981), 375. ↩
- Pink, Gleanings in Exodus, 375. ↩
- F. B. Meyer, Studies in Exodus (Grand Rapids: Kregel Publications, 1978), 462. ↩
- Motyer, The Message of Exodus, 321. ↩
- Motyer, The Message of Exodus, 321. ↩
- Rousas John Rushdoony, Commentary on the Pentateuch, 5 vols. (Vallecito: Ross House Books, 2004), 2:512. ↩
- Philip Graham Ryken, Exodus: Saved for God’s Glory (Wheaton: Crossway Books, 2005), 1097. ↩
- Alcorn, Money, Possessions and Eternity, 241. ↩
- Alcorn, Money, Possessions and Eternity, 225. ↩
- R. Alan Cole, Exodus: Tyndale Old Testament Commentaries (Leicester, Inter-Varsity Press, 1973), 235. ↩
- Ryken, Exodus, 1087. ↩
- Rushdoony, Commentary on the Pentateuch, 2:510. ↩
- Alcorn, Money, Possessions and Eternity, 151. ↩
- Courtney Anderson, To the Golden Shore: The Life of Adoniram Judson (Valley Forge: Judson Press, 1987), 83. ↩
- Rushdoony, Commentary on the Pentateuch, 2:506. ↩
- Ryken, Exodus, 1083. ↩
- Ryken, Exodus, 1097. ↩