From doing to being

1 Timothy 6:18 describes ways to enjoy wealth (or other rich blessings from God). These move from actions to identity.

The first method is an action. It results in an outcome. We enjoy wealth by using it “to do good.” We use it to buy work or deeds that accomplish an inner desire. We accomplish something intrinsically good.

The second method goes further. We enjoy wealth by using it “to be rich in good works.” This is not just an action. It’s a large accumulation of actions. It changes our status. Doing good is an act. Being rich in good works is an identity.

This identity is personal. It’s yours in particular. This second kind of good is kalos. It means

“beautiful, as an outward sign of the inward good, noble, honorable character; good, worthy, honorable, noble, and seen to be so.”114

The work [ergon] is also personal. It means

“a deed (action) that carries out (completes) an inner desire (intention, purpose).”115

This identity is also public. It’s a status of being rich in good works. But this good [kalos] is

“good, worthy, honorable, noble, and seen to be so.”116

It’s a visible identity that inspires others.

Your “I am” statement

This focus on identity becomes even more explicit in the next phrase. When Jesus makes his boldest identity claims, he uses the “I am” verb.117 He uses it to say,

The next phrase in 1 Timothy 6:18 uses this same verb.

The terms “generous and ready to share” are adjectives. They modify our “I am” verb. These aren’t just describing actions. They’re describing an identity. This isn’t just what we are doing. This is who we are being.

Joyful wealth management is about fulfilling who we were meant to be. It moves us towards the ideal identity that God wants for us. These identity phrases in 1 Timothy 6:18 trigger important personal questions:

From act to identity: Public reputation

A charitable identity can be private. It can also be public. Which approach is right? The answer is “It depends.” The New Testament has direct instructions to give publicly. It also has direct prohibitions against giving publicly. That can seem like a contradiction. It’s not.

In the Bible, different gifts have different rules. This was true in the Old Testament. It’s also true in the New Testament. In the New Testament,

The problem is that in English, both are sometimes translated as just “charitable giving.” And that’s wrong. The gifts are different. The rules are different. We don’t mix and match these rules. We follow the right rule for each gift.

Eleēmosynē giving is done in secret. Jesus says,

“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” (Matthew 6:3-4a).

Koinonia-sharing is done in public. Paul tells such donors to give in this way:

“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, Literal Standard Version)

In one verse, Paul’s giving instruction uses:

  1. Showing
  2. Boasting
  3. Show to them, and
  4. Even in the face of the assemblies

The instruction about giving publicly is blunt and repeated.

Donor publicity

Paul directs public giving. And he doesn’t leave it up to the donors. He’s already been publicly “boasting” about their giving. He mentions this publicity again in 2 Corinthians 9:2 and 9:3.

Such donor publicity is nothing new. The names of ministry donors are widely publicized in Scripture. We know donors like Mary Magdalene, Joanna, and Susanna (Luke 8:2-3). We know that Barnabas made a major asset gift of real estate (Acts 4:36-37). We know the fair market value of Mary of Bethany’s major asset gift (John 12:5). Paul publicly commends the giving of the wealthy donor Phoebe (Romans 16:1-2).

1 Timothy 6:17-19 directs enjoying wealth by using it to become rich in beautiful-good [kalos] works. Jesus commands doing these good works publicly. He explains,

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

We are not just to do these beautiful-good [kalos] works. We “must” do them in a specific way. We must do them “before people.” We must do them in a way that people may see them. People will then “glorify your Father.” Why? Because they know these are “your good works.”

Why different publicity for different gifts?

Almsgiving [eleēmosynē] must be private. Sharing with the fellowship community [koinōnia] or creating beautiful-good [kalos] works must be public. Why?

Almsgiving is giving “down” – from high to low. Giving alms publicly can take status and dignity from the recipient. It’s best done in secret.

Koinōnia-sharing is not giving down. It’s sharing across. It’s part of a mutual sharing relationship. Doing it publicly inspires mutual reciprocity. This mutual sharing makes it a relationship of equality. Paul explains this writing,

“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)

This is not a one-way transfer, even if it helps fellowship-community members who are poor.124 It’s part of a mutual sharing relationship. The recipients are expected to share in return.

This reciprocity makes it, “so that” or “in order that”125 there may be equality. The mutual sharing obligation causes the equality. This is not giving down to the outsider (which should be private). It’s mutual sharing among equals (which should be public).126

Good works should impact public reputation

Beautiful-good works should be public. They should impact the public reputation of the one who creates them. This applies to everyone in the fellowship community. It applies even to the poorest elderly widows.

It’s not enough for the poor widow to have done good works.127 She must have done them publicly. She must have “a reputation for good [kalos] works” (1 Timothy 5:10b). Enjoying this public reputation is mandatory. Otherwise, she cannot be put on the list for support by the church.

Both the rich person and the poor person display their good [kalos] works publicly. The rich Christian’s giving is not different. It’s the same. It’s just another version of what we all do.

This gift publicity is not high-minded; it’s like-minded. We all take whatever God has richly supplied us with, and we use it. We use it to do good. We use it to become rich in good works.

Doing this publicly inspires others. Paul publicized the Corinthians’ charitable pledge. He did this to motivate the Macedonians to give. Then, he publicized the Macedonians’ giving. He did this to motivate the Corinthians to give (2 Corinthians 8:1-6; 9:2-5).

Giving publicly strengthens the fellowship community. It sets an example for others. It creates a social norm. It inspires others.

For more on this topic, see Chapter 9 in

Joyful Wealth Management: A Bible Study Discussion Guide 128

Wealth Enjoyment Strategy 6: