1 Timothy 6:17-19, “Instruct those who are rich in this present world not to be conceited or to set their hope on the uncertainty of riches, but on God, who richly supplies us with all things to enjoy [. Instruct them] to do good, to be rich in good works, to be generous and ready to share, storing up for themselves the treasure of a good foundation for the future, so that they may take hold of that which is truly life.440

Escalation

The punchline in most fundraising stories is “Give!” Paul’s fundraising punchline is different. It’s, “Enjoy!” We are to enjoy whatever God has richly supplied us with. If you are rich, then you’re supposed to enjoy your wealth.

Paul then gives examples of how we can enjoy what God has richly supplied. We enjoy it by using it

“to do good [agathoergein]”

Next, we enjoy it by using it

“to be rich in good works [ploutein en ergois kalois]”

At first glance, the second example might seem repetitive. “To be rich in good works,” reiterates, “to do good.” But that’s not what’s happening. The second example is different. It’s different in three ways.

First, it adds an amount. The amount is big. Doing good is one thing. Being rich in good works is another level. It’s a lot.441 These good works [ergois kalois] are plural. They are many.442

Second, it adds identity. The first statement is about what a person does. The second is about who a person is. It describes a person’s status. This is not just what they are doing; it’s who they are being.

Third, this “good” is a different “good.” Kalois [good] is different from agatho- [good]. These are different words. They describe different things.

Good ≠ good

In this translation, both the first example,

“to do good,”

And the second example,

“to be rich in good works”

use the same English word. The word is “good.” But these words are different in Greek.

The first “good” is from agathos [good] and ergon [work]. The second “good” is from kalos [good] and ergon [work]. Good [agathos] is different from good [kalos].

So, what’s the difference? One lexicon describes agathos as,

“intrinsically good, good in nature, good whether it be seen to be so or not.”443

Conversely, kalos is,

“beautiful, as an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.”444

Agathos is intrinsic. It could even be invisible. Kalos is extrinsic.445 It is visible. Kalos is,

“beauty on display.”446

Kalos is

“aesthetically good, beautiful, good to men’s eyes.”447

A dissertation on kalos explains,

“In summary, kalos has a clear connection to external appearances or visible impressions in Jewish literature prior to and contemporaneous with Paul.”448

Some translations render the phrase ergois kalois in verse 18 as

“to exhibit a wealth of good actions” (1 Timothy 6:18b)449

Professor Linda Belleville explains,

“verse 18: The Greek word kalos denotes what is outwardly attractive; our ‘deeds’ are to be eye-catching.”450

Augustine explains of ergois kalois here,

“This is not something you do behind closed doors. Either it is done, and is visible to all, or is not done.”451

Paul himself points this out in the previous chapter. He writes,

“Likewise also, deeds [erga] that are good [kala] are quite evident” (1 Timothy 5:25a).

These good deeds [erga kala] are the same as those [ergois kalois] in our passage. Depending on the translation, such good deeds are

Show them!

Being “rich in good works” describes giving that is seen. Paul is explicit about this in his own fundraising. When urging the Corinthians to give, he states,

“Therefore, openly before the churches, show them the proof of your love and of our reason for boasting about you.” (2 Corinthians 8:24).

Paul urges not just giving but public giving. The donors are not just to give; they are to do it openly. They are to show it as proof of their love.

Paul’s direction to give publicly is blunt. It’s extreme. It’s publicity that is, literally, “in your face.” He directs the donors to

“show to them … in the face of the churches” (2 Corinthians 8:24b Berean Literal Bible).

The English Revised Version and American Standard Version use,

“Show ye therefore unto them in the face of the churches.” (2 Corinthians 8:24b).

This verse actually references gift publicity four times. The Literal Standard Version more precisely brings this out. It reads,

“the showing therefore of your love, and of our boasting on your behalf, show to them, even in the face of the assemblies.” (2 Corinthians 8:24).

In one verse, Paul’s giving instruction uses

  1. Showing
  2. Boasting
  3. Show to them
  4. Even in the face of the churches.

Paul’s direction for gift publicity is hard to miss. It isn’t subtle. It’s in your face!458

That they may see

Paul was blunt with his directions on publicity. So was Jesus. He explained,

“Your light must shine before people in such a way that they may see your good [kala] works [erga], and glorify your Father who is in heaven.” (Matthew 5:16).

We are not just to do beautiful, good works [kala erga]. We are to do them in a specific way. We are to do them “before people.” We are to do them in a way that they may see them.459

Must the audience know that these are

“your good works?”

Yes. Why? Because otherwise, they would not respond by glorifying

“your Father who is in heaven.”

They glorify “your Father” because they see works that they know to be “your good works.”

In the same way, Paul explains to the donors in Corinth,

“Because of the proof given by this ministry, they will glorify God for your obedience to your confession of the gospel of Christ and for the liberality of your contribution to them and to all, while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you.” (2 Corinthians 9:13-14).

This is not hidden giving. It’s open. It’s public. The donors are known. The giving leads to gratitude, but not just for the gift. It leads to gratitude for the one making the gift. It’s gratitude for the giver. If you’re a donor, it’s gratitude that is all about you!

Hidden vs. seen

Both Paul and Jesus are explicit. Good works are to be seen. The chiastic structure of 1 Timothy 6:17-18 also emphasizes this. The central axis is “for enjoyment.” Surrounding this are pairs of contrasting parallels. In this structure,

“rich in beautiful-visible-good [kalois] works”

contrasts with

“hidden-disappearing-uncertain [adēlotēti] riches.”

The visible nature of these good works is not merely incidental. It is the primary contrast of these parallel forms of riches.

The message is consistent. It’s about doing good [kalos] works. These works are

“beautiful, as an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.”460

It’s about doing these works

“before people in such a way that they may see your good [kala] works” (Matthew 5:16b).

It’s about giving

“openly before the churches” (2 Corinthians 8:24b).

Donors don’t just make gifts, they

“show to them, even in the face of the assemblies.” (2 Corinthians 8:24b).461

Jesus and Paul both teach the same thing. Donors do good [kalos] works. Good works are supposed to be seen.

They both go even further. They don’t just tell donors what to do. They take matters into their own hands. They both employ massive gift publicity. Let’s start with Paul.

Paul’s extreme gift publicity

Paul gets extreme about gift publicity. He tells the donors to give publicly. But he doesn’t wait for them to go public with their gifts. In fact, he doesn’t even wait for them to give. He tells the whole world about their gift intention even before they’ve given.

Paul explains that he has already told the neighboring churches about their intended giving. He explains how others have already been inspired by their example. He writes,

“I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them.” (2 Corinthians 9:2b).

In technical terms, Paul uses “leadership giving” to inspire others. He publicizes the Corinthians’ gift intention to rally the Macedonians. He then publicizes the Macedonians’ completed gift to rally the Corinthians.

Paul’s fundraising directs public giving. It publicizes donor gifts and even donor gift intentions. It uses extreme donor publicity.

Giving ≠ giving

So, how do all this visibility and public giving fit with Matthew 6:2-4? Jesus explains,

“So when you give to the poor [eleēmosynēn], do not sound a trumpet before you, as the hypocrites do in the synagogues and on the streets, so that they will be praised by people. Truly I say to you, they have their reward in full. But when you give to the poor [eleēmosynēn], do not let your left hand know what your right hand is doing, so that your charitable giving [eleēmosynē] will be in secret; and your Father who sees what is done in secret will reward you.” (Matthew 6:2-4).

How can these two approaches blend? The answer is simple. They don’t. This looks like a contradiction in English. But it’s not. That’s because “giving” is not the same thing as “giving.”

Almsgiving or giving to the poor is eleēmosynē. It refers to mercy, pity, or alms. This is giving down. Giving across is different. This is sharing with the mutual fellowship community [koinōnia]. This giving is koinōnikos or koinōnias.462

Giving down (almsgiving) – eleēmosynē – should be private and hidden. Sharing across – koinōnikos – should be open and public.

Jesus uses eleēmosynē three times in Matthew 6:2-4. Paul’s fundraising appeal is different. It isn’t about eleēmosynē. Instead, he writes about koinōnian. (2 Corinthians 8:4). He writes about koinōnias. (2 Corinthians 9:13). Similarly, Paul’s donation acknowledgement isn’t about eleēmosynē. Instead, he writes about ekoinōnēsen. (Philippians 4:15). Finally, Paul’s fundraising instructions aren’t about eleēmosynē. Instead, he writes about koinōnikous. (1 Timothy 6:18).

It’s a simple distinction. In Greek, eleēmosynē and koinōnikous look nothing alike. But they can look alike in English. Thus, in Matthew 6:2-4, instead of “almsgiving” or “gifts to the poor,” some translations render eleēmosynē as

At the same time, koinōnian in 2 Corinthians 8:4 can appear as

Koinōnias in 2 Corinthians 9:13 can read

Hence, the confusion. The simple truth is this: eleēmosynē (mercy, pity, alms) is not koinōnia-sharing. It’s not koinōnias, ekoinōnēsen, or koinōnikous. In Greek, it’s obvious. These words look nothing alike. But in English, they can look the same.

Publicity: Different rules for different gifts

So, should donor gifts be publicized? The answer is simple. The answer is, “It depends.” Different gifts have different rules. This was true in the Old Testament. It’s also true in the New Testament.

Good works [kala erga] are to be public. Sharing with the fellowship community [koinōnikous] is to be public. Almsgiving [eleēmosynē] is to be private.

Why? One answer is, “It doesn’t matter. Just do what it says.” But let’s speculate.

Almsgiving [eleēmosynē] is giving down. It’s not an exchange. The recipient offers nothing in return. It is giving from high to low. Almsgiving is an unequal relationship. When almsgiving becomes public, it takes status from the recipient. In this way, public almsgiving could even harm the recipient.472

Thus, almsgiving is to be private. Its only audience is God.473 It’s like private prayer or fasting.474 Almsgiving expresses a relationship, not with the recipient or other donors but with God.

Sharing [koinōnikous] is different. It’s part of a relationship with the fellowship community [koinōnia]. It’s giving across. It’s part of an ongoing partnership. It’s part of a mutual relationship of equality.

Paul strongly emphasizes this equality in his fundraising. He distinguishes it from almsgiving or giving down. He explains,

“For this is not for the relief of others and for your hardship, but by way of equality — at this present time your abundance will serve as assistance for their need, so that their abundance also may serve as assistance for your need, so that there may be equality;” (2 Corinthians 8:13-14).

Sharing requires community. It’s part of a mutual relationship among equals. Sharing openly and publicly does not take status from the recipient. Instead, it demonstrates a shared social norm. Everyone within the mutual community follows this shared social norm.

Sharing openly reinforces this norm. It inspires others to act the same way. Thus, Paul uses the Corinthians’ pledge to inspire the Macedonians’ giving. He uses the Macedonians’ giving to inspire the Corinthians’ pledge fulfillment.

Our passage has the same message. Sharing wealth is part of a mutual relationship among equals. It’s just another example of what each one of us does. God has richly supplied each of us. Although He has richly supplied us with different things, we all use them in the same way. We all use them

“to do good, to be rich in good works, to be generous and ready to share” (1 Timothy 6:18).

Mary’s major gift of wealth

Almsgiving – giving down to the poor – is to be done in private. Giving to create good [kalos] works is to be done in public. These are different kinds of gifts. They have different purposes. They do different things. This difference – and the potential conflict between them – arises in the story of Mary’s major gift of an asset.

Matthew 26, Mark 14, and John 12 all report this major asset gift. In the ancient world, perfume was a common form of stored wealth.475 In modern terms, this was a gift of a noncash asset. This was not a gift from regular income. It was a gift of wealth. This gift was also large. It was worth more than a year’s wages.

This was not giving down, as in almsgiving. Mary was not placing herself above Jesus. She poured the extravagantly expensive perfume on Jesus’s head and feet. This gift was public. Its fragrance filled the room. It had a big audience.

Attacking and defending Mary’s major gift of wealth

Some of the disciples objected when seeing Mary’s major gift of wealth.476 They were indignant.477 They argued that her gift was a waste. They argued that it

“could have been sold for a high price and the money given to the poor.” (Matthew 26:9).

In other words, it could have been used for almsgiving [eleēmosynē].

Jesus defends both the gift and the giver. Mark writes,

“But Jesus said, ‘Leave her alone; why are you bothering her? She has done [ērgasato] a beautiful deed [kalon ergon] to Me.’” (Mark 14:6).478

Matthew writes,

“But Jesus, aware of this, said to them, ‘Why are you bothering the woman? For she has done [ergon] a good deed [kalon ērgasato] for Me.’” (Matthew 26:10).

Jesus’s response provides insight. It elucidates these different, sometimes conflicting, types of giving.479

Mary’s gift of wealth was in response to an opportune moment. This was a special opportunity to make an impact with her wealth. (So, too, in 1 Timothy 6:17, Paul encourages wealth sharing by those who are rich “at this opportune moment.”480)

In contrast, almsgiving – like private prayer and fasting – is always available. Jesus explains,

“The poor you will always have with you, and you can help them whenever you want. But you will not always have Me.” (Mark 14:7).

Mary’s gift couldn’t wait. She had to make it right then. This was the opportune moment. Her gift was different in its urgency. It was also different in its publicity.

Jesus’s extreme gift publicity

Mary’s gift of wealth was not almsgiving. It was a good [kalon] work [ergon].481 In Mark 14:6, Jesus describes her gift as “kalon ergon ērgasato.” In Matthew 26:10, it’s “ergon gar kalon ērgasato.”482

Such good works are to be public. Jesus commanded “kala erga” to be done

“before people in such a way that they may see” (Matthew 5:16b).

Peter also describes the importance of such public visibility. He writes,

“so that … they may because of your good deeds [kalōn ergon], as they observe them, glorify God on the day of visitation.” (1 Peter 2:12b).483

Paul too requires public visibility of these good works. He directs donors to give publicly. And he widely publicizes both their gifts and pledges. His gift publicity was extreme.

Jesus’s gift publicity was even more extreme. He responded to Mary’s major gift of wealth with the most massive donor publicity in recorded history. Jesus said,

“And truly I tell you, wherever the gospel is preached in all the world, what she has done will also be told in memory of her.” (Mark 14:9).

Jesus’s donor publicity was more extreme than Paul’s was. Paul publicized the gift to a neighboring region. Jesus publicized the gift for all time in the whole world. Paul publicized a group of donors. Jesus publicized a single named donor – Mary. Certainly, Mary isn’t the only donor publicly named in the New Testament.484 But Jesus definitely made her the most famous one!

Different rules for different gifts

The ministry of major gift fundraising is not about almsgiving. It’s different. The rules are different. The gifts are different. The goals are different. Almsgiving is good. But it’s different.

1 Timothy 6:17-19 directs giving. This is giving with results. In one of these results, the donors become rich. They become rich in beautiful-noble-inspirational-good [kalois] works.

Professor Donald Spence Jones explains that they are

“to do beautiful actions” [emphasis in original].

Alexander Campbell translates this phrase as

“to be rich in lovely works”.485

Professor Richard Lenski translates the phrase as

“to be rich in excellent (noble) works”.486

Professor Luke Timothy Johnson translates it as

“wealthy in noble deeds”.487

Similarly, other Bible translations use

“to be rich in noble works”488

“Tell them to hoard a wealth of noble actions”.489

This is how the rich are to use their wealth. They don’t leave it dormant and buried.490 They use wealth to bring beauty and good into the world. This kind of good is good that is

“good, worthy, honorable, noble, and seen to be so.”491

Such good works [kala erga] are to be seen. They are a light to shine before people. Sharing with the fellowship community [koinōnikous] is to be public. Such giving among equals inspires and helps spur one another on to good deeds. Almsgiving [eleēmosynē] is different. It is to be private.

Different gifts have different rules. We don’t mix and match the rules. We follow the right rule for each type of gift. Different gifts have different purposes. We don’t attack one form of giving because it’s not the other form. We don’t limit giving to one type of gift. We make each type of gift. And when we do, we follow the rules for that gift.