Charity and the Body of Christ
Note: To properly understand the position of the writer please read the author's message "To The Reader".
[11.1]
The Body Dynamic
As humans we are truly wonderfully made. Our bodies have many component parts that perform a great number of different functions yet are kept alive by a common life source. The command center for each and every part, seen or unseen, is located in the highest member of the body, the head. The head is also the center of communication; it is the originator of the spoken word. The head silently communicates with all of its healthy members within and audibly reaches all those without.
[11.2]
Is it any wonder why our creator chose the human body to be the pattern for His church; His spiritual body? As Christians, we are members of a local assembly called a church (Hebrews 10:25). The title "church" can not only be applied to the local neighborhood assembly but applies to other levels as well. This title can biblically be applied to all the neighborhood assemblies scattered throughout a village, town or city. Finally, it can be applied at the global level including, in its number, all the redeemed throughout the world who now wait for the coming of the Lord.
[11.3]
The body example carries with it volumes of hidden truths that lay waiting to be discovered just behind the door of this poignant metaphor. Truths just waiting to be understood and applied by those who, guided by the Holy Spirit, can see what this important characterization reveals. So then, the church is being depicted as the body human. Why? Because the mystery of its functions, form, growth and purpose are completely revealed by this magnificent metaphor. It would be impossible to understand all the dynamics of the church without this model.
[11.4]
Scriptural references to this revelation serve to give strong support to this undeniable truth especially 1 Corinthians, chapter twelve but also by Ephesians chapter four, verses twelve through sixteen and Colossians, chapter one, verse eighteen where Christ is revealed as the head of His body, the church. As individual members of a local assembly we are parts of this body. In scripture, the smallest unit which may be considered and referred to as a church is the local house church, or as some might regard it, the neighborhood assembly (Romans 16:5). This smallest of all church units, which might contain as few as two or three members, is part of a larger church assembly which covers an entire village, town or city, i.e. like the church of Ephesus. Even this does not complete our body, for each village, town or city is a member of the universal body of Christ. So then, how do we envision this in body terms? The neighborhood assembly could be considered a finger, the village, town or city, the hand to which these fingers belong. The arm to which the fingers and hand are joined together form a complete extremity which we could view as a region as Galatia mentioned in the New Testament. All these are attached to other members necessary to form a complete body.
[11.5]
The same spiritual principles which apply to us as individual Christian members also apply to us as individual assemblies, cities or regions. To this, we must apply the full value of the principles taught in 1 Corinthians 12 and Ephesians 4:12-16. One unit or body part can not say to another, "I have no need of thee" or they are in danger of becoming as the Laodiceans which made the mistake of thinking their riches made them self-sufficient with no need for external relationships (Revelation 3:17). Those who are true members of Christ's body are, by design, connected to other members of the body. How else can we have life if we, as parts of one body, don't receive it from each other?
[11.6]
Whether speaking as individuals or assemblies, we are all member parts of the same body of Christ joined together by what every joint supplies. What is a joint? The union of two or more members. The place where they come together and are unified. This point of union demonstrates greater flexibility and allows greater freedom of movement than we might have individually. This coming together, this unity, allows us as members to supply what is lacking in each other while we show tolerance, respect and gratitude for our spiritually designed differences. As we begin to exchange our Spirit supplied gifts, supplementing what lacks in each other, we demonstrate our obedience to the head of the body, Jesus Christ.
[11.7]
The church is a spiritual house, the body a natural one (1 Peter 2:5). God has taken the natural body which we can see, feel and understand and used it as an ideal example; a spiritual mirror revealing by reflection what we, who are yet in the flesh, would find difficult to understand. Using this physical metaphor, God is able to reveal to us the nature and operation of His spiritual house, the church. Yes, God not only fashioned man by building into each cell his own genetic plan but used man's body as a spiritual blueprint for His church. Is it any wonder why David, the psalmist, commented that he was fearfully and wonderfully made.
[11.8]
The Authority And Life Of The Body
All parts of the body from eye to toe, lung to liver, heart to hamstring function by the authority of the head. All body parts, seen or unseen, are kept functioning and are sustained by the will of the head. Each individual body part, small or great, act in obedience as it receives its commands from the head. The same holds true in the spiritual body, i.e. the church; each member is accountable directly to Christ and each member's life is drawn from Him. In the military, there is a chain of command, the private reports to the corporal who in turn reports to the sergeant and he to the lieutenant, etc. But in the body, this does not hold true. Each member reports directly to the head. What is true, is that life is passed from member to member. If the flow of life is cut off to any member, it will perish. We must remember that we receive our life flow of blood through those members closest to us, those who are part of our spiritual family. So then, we receive life from each other, Christian to Christian and church to church but our authority always comes to us directly from our head, Jesus Christ.
[11.9]
The finger does not receive the command to move from the hand, it receives it from the head and the same is true for the hand or arm, etc. The finger of the hand is however, dependent on the hand for its life flow. If we pinch off this life flow (blood), interrupting it between the hand and finger, the finger will die. Thus we, as the body of Christ, must remain joined to each other under the authority of the head if we are to have any ongoing spiritual life.
[11.10]
If we reduce the flow of life we weaken the members and if we maintain a healthy flow we encourage strength and greater power. The health and power of the spiritual body, the church, is found in its willingness to obey the word of God (the head) and unify with its fellow members, those we refer to as the brethren. Once again, I recommend you consider the following texts: Romans 12:3-21, 1 Corinthians 1:10-13, Ephesians 4:12-16, Philippians 2:1-4. After you finish with these, read chapter twelve of First Corinthians and the entire epistle of First John Make no mistake, unity among believers is important to the head. The body functions poorly when its members are amputated. Satan convinced Cain that he was not his brother's keeper. Let's not buy into the same lie.
[11.11]
Independent And Self Sustaining
This year, I found myself buying a palm pilot; a birthday present for my daughter. Although I'm relatively computer illiterate and understand little of their function, I knew she would find a use for this hand held gadget which runs on its own power and stores information. Though complete within itself, it can be attached to a notebook computer or desktop model where its information can be transferred. Imagine separate, self contained units designed for integration which enables its user to accomplish greater functions. Isn't this exactly what God intended for His church? We have the small, self-contained neighborhood assembly meeting in a house that is designed to integrate with others throughout a city, town or village and they in turn, interface with the regional and international family of God known as the universal church, all working together to accomplish His highest purposes. Just like the human body that's able to feed itself, heal itself and design the means necessary to protect or adapt itself to difficult climatic or environmental conditions, so the church also is similarly equipped to function with this same liberty and independence.
[11.12]
The Bare Necessities
The apostle Paul writes, "having food and clothing, with these we shall be content" (1 Timothy 6:8). Good advice on this subject can be found in Proverbs, chapter thirty, verse eight and nine.
Proverbs 30:8-9
8 Remove far from me vanity and lies: give me neither poverty nor riches; feed me with food convenient for me:
9 Lest I be full, and deny thee, and say, Who is the LORD? or lest I be poor, and steal, and take the name of my God in vain.
[11.13]
Once we have this in mind, we will acknowledge that God intended all levels of the church to function as self-sustaining entities like the human body. It becomes apparent that just as the human body is able to sustain itself most of the time with an occasional need for outside assistance, the church was designed to solve most of its problems through the Holy Spirit within. A man who finds himself constantly at his doctor's office is not a healthy man and a church constantly in need of outside assistance is not a healthy church. Widows and orphans who, on a regular basis, require help from outside the local body suggest that the members in that body are ignoring their responsibility to care one for another. Of course, in cases involving a national disaster or natural disaster, outside help might be warranted but within any assembly, poverty, sickness and death must be considered as normal and thus each assembly should be prepared to deal with them as such. This does not include however, the need for outside prayer support. We can ask other brethren in God's family for this anytime, and should.
[11.14]
Various Cultures
The church wasn't designed to survive in affluent societies only, it was designed to prosper and grow in all cultures, lands and climates, both natural and political. It needs no buildings, money or materials. It needs only faith and a willingness to function as a body. What does it take for a church in a poor native village to survive? It takes food and raiment. What does it take for a church in an affluent city of an affluent nation to survive? It takes food and raiment. Rich or poor, small or great, our basic needs remain the same though our wants may be quite different. Be careful about wants.
Ps 106:13-15
13 They soon forgat his works; they waited not for his counsel:
14 But lusted exceedingly in the wilderness, and tempted God in the desert.
15 And he gave them their request; but sent leanness into their soul.
[11.15]
As a neighborhood assembly called out by God, we must always be prepared to extend to those within our numbers, the essentials of life such as food, raiment, shelter and medical assistance just as our Lord taught us through the parable of the good Samaritan (Luke 10:25-37). There may be times when through economic recession, war or disaster this becomes more than we can accomplish alone. When this happens, as it did during the persecution of Jerusalem, outside help may be needed. When I say outside help I mean outside our local assembly or assemblies but inside the greater family of God. In these cases, all our brethren around the world should be free to give as prompted by the Holy Spirit just as the early church gave to meet the need at Jerusalem.
1 Corinthians 16:1-2
16:1 Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye.
2 Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.
[11.16]
Giving
Local assemblies are not only designed to meet the needs of their own spiritual family but should, if spiritually healthy, be able to provide revenue for others in need as well (Acts 4:34, Galatians 5:13). Paul, the apostle worked with his own hands to provide for himself and others who labored with him. As neighborhood assemblies we, like Paul, must not only care for those within but be prepared to care for the needs of others as well.
[11.17]
One of the most misunderstood and important areas of Christian life falls under the heading of giving. Few Christians today truly understand the biblical principles which were given to us to guide us through this mixture of love, emotion, guilt and responsibility that affects the way in which we give. It appears we have no clear direction, no guidelines to follow, no awareness of priority and little understanding of the New Testament on this subject. As a result of this many have fallen back and adopted the Old Testament requirements of tithing. This ordinance was adopted when Israel was a theocracy; when its spiritual leaders formed its government and administered its welfare system. This legal requirement was given to Israel as a nation, as were other Mosaic laws. These laws were never intended for or issued to the church and it's a serious mistake to apply them to it.
[11.18]
As God Has Prospered Us
Sad to say, many preachers have used Mal.3:10 as a springboard to scold their flocks for not tithing. They inspire feelings of guilt for not "putting God to the test," they promise untold blessings to those who faithfully tithe. This approach entirely misses the motivation for giving found in the New Testament. The love of Christ which is not measured in terms of percentage points, but in terms of sacrificial giving should be all the motivation needed (1 John 3:16; 4:19). If tithing is not a good reason for giving under the new covenant, what is? Let us turn to the New Testament for our answer.
[11.19]
The New Covenant Revelation
The testimony of the New Testament is the ultimate and final test. Confusion is sure to abound if we do not allow the law of Christ to inform our consciences concerning our duties. This is where those who advocate tithing have gone astray; they are not satisfied to let the New Testament statements regarding giving settle the question. I submit that the New Testament clearly reveals that consistent, proportionate and sacrificial giving born out of love for Christ is required under the new covenant and ten percent tithing is not a requirement or an acceptable standard for the brethren. Indeed, we shall see that, although the New Testament is indeed silent about tithing, it is loud and clear concerning principles of giving.
[11.20]
Liberty To Serve Others
Galatians.5: 13
13 For you, brethren, have been called to liberty; only do not use liberty as an opportunity for the flesh, but by love serve one another
[11.21]
Beginning with a most basic perspective, we learn from this text that Christians, who have been freed from the elements of the world (Galatians.4:9-10; 5:1; Colossians.2:20-22), possess a liberty which they are to use in serving others, not in fulfilling their own lusts. The whole of the Christian life is portrayed as servant-hood, which parallels the earthly ministry of Christ (Matthew20:22-2B; John 13:14-17). Those in union with Christ are to "no longer live for themselves, but for Him who died and rose again on their behalf" (2 Corinthians 5:15). This service is to be extended to all men as we have opportunity, but especially to those in the household of faith (Galatians.6:10). When we approach the topic of Christian giving, then, we must keep in mind that our sacrificial service must arise in thankful response to the facts that "God so loved the world that He gave His only Son" (John 3:16) and that Christ loved us and gave Himself for us (Galatians.2:20). Therefore, we must first give ourselves to the Lord and then to our neighbors (2 Corinthians 8:5; Galatians.5:14; Romans 12:1-2).
[11.22]
The Needs Of Others
2 Corinthians 8:1-1,2
1 Moreover, brethren, we make known to you the grace of God bestowed on the churches of Macedonia:
2 that in a great trial of affliction the abundance of their joy and their deep poverty abounded to the riches of their liberality
[11.23]
Much of the data in the New Testament about giving relates to what we might call "special" situations of need. Paul's collection from the Gentile churches for the needy brethren at Jerusalem was a major project on the apostle's part. It is clear from 2 Corinthians 8 and 9 that in this special collection, the ten percent tithe was not the underlying principle of determining the amount to be given. Rather, they were to give "according to their ability, yes, and beyond their ability, they were freely willing. . . . So let each one give as he purposes in his heart, not grudgingly or of necessity; for God loves a cheerful giver" (2 Corinthians 8:3; 9:7).
[11.24]
The Macedonians were extremely poor. Apparently they faced particularly severe financial difficulties just when Paul asked for a generous offering (2 Corinthians 8:21). But they still gave beyond their means! No hint here of a mechanical ten per cent for pauper and millionaire. Give as you purpose in your heart, as God has prospered you.
[11.25]
The giving spirit manifested among the brethren in the Book of Acts further reveals the governing principles that motivated the post-Pentecost church.
[11.26]
Acts 2:44-45
44 And all who believed were together, and had all things in common,
45 and sold their possessions and goods, and divided them among all, as anyone had need.
From this passage it is clear that from the very outset of Christ's outpouring of the Spirit on the church, an obvious mutual concern came to expression in concrete deeds of sharing. The giving in this context was not determined by percentage, but by the discernment of a need and an appropriate voluntary response (Acts 4:35). The best way to describe their practice is to speak of unlimited liability and total availability. Their sharing was not superficial or occasional, but rather regular and repeatedly, i.e. "they sold their possessions and goods and distributed them to all, as any had need." If the need was greater than current cash reserves, they sold property. They simply gave until the needs were met.
[11.27]
Acts 5:3, 4
3 But Peter said, “Ananias, why has Satan filled your heart to lie to the Holy Spirit and keep back part of the price of the land for yourself?
4 While it remained, was it not your own? And after it was sold, was it not in your own control? Why have you conceived this thing in your heart? You have not lied to men but to God.
[11.28]
Acts 11:28-30
28 And one of them, named Agabus, stood up and showed, by the Spirit, that there was going to be a famine throughout all the world, which also came to pass in the days of Claudius Caesar.
29 Then the disciples, each according to his ability, determined to send relief to the brethren dwelling in Judea.
30 This they also did, and sent it to the elders by the hands of Barnabas and Saul.
Here again, the same pattern emerges: 1) a need is discerned (v.28); (2) the brethren respond concretely with funds (v.29); and (3) the principle of giving was "each according to his ability" (v.29).
[11.29]
Acts 20:33-35
33 I have coveted no one's silver or gold or apparel.
34 Yes, you yourselves know that these hands have provided for my necessities, and for those who were with me.
35 I have shown you in every way, by laboring like this, that you must support the weak. And remember the words of the Lord Jesus, how He said, ‘It is more blessed to give than to receive.’
Paul reveals here that in fulfilling his gospel ministry he was not above hard manual labor, being a tentmaker by trade (Acts 18:3). But the matter of interest here is what Paul did with part of his earnings. He not only supported himself, but freely gave to the needs of those who were with him. The fruits of hard work were used by Paul to "help the weak." Hence, we can see that Paul practiced what he preached when he admonished the Ephesians:
Ephesians 4:28
28 Let him who stole steal no longer, but rather let him labor, working with his hands what is good, that he may have something to give to him who has need.
[11.30]
It is our duty to specifically use some of the fruits of our labor - proportionately as God has prospered us - to help others in need. This is a rebuke to us, for we tend to view our paychecks as "ours," and we scarcely give any consideration to how we might minister to others in need as the apostle instructs us to do, It would seem to me that tithing actually distracts from the fulfillment of Ephesians4:28, for people tend to think that by giving ten percent of their income, their duty to give has ended, when in fact it may have just begun.
[11.31]
A word must be said about Matthew 23:23.
'You pay tithe of mint and anise and cumin, and have neglected the weightier matters of the law...… These you ought to have done, without leaving the others undone." Christ, while fulfilling the old covenant law, instructed these so called, keepers of the law, how the law was intended to be kept. The new covenant did not take effect until Christ shed His blood at the cross. Prior to this, He had to fulfill the law as promised (Matthew 5:17, Hebrews 9:22)
[11.32]
Christ submitted to circumcision, but Paul reveals that under the new covenant this ordinance is "nothing" (Galatians.5:6). Also, Christ told the healed man go and show himself to the priest. It was right at that point in redemptive history for the man to perform that action, but we do not believe Christ put His imprimatur on that duty as something binding upon the church. While the old covenant was still in force, Christ fully upheld its sanctions. But the revealed practice of the new covenant community does not indicate that tithing was the principle by which they were guided in their giving. The Old Testament conscience was commanded to tithe, upon pain of death, The New Testament conscience is free to give all that we are and have on behalf of Him who has redeemed us.
[11.33]
The Basics Of 1 Corinthians 16:2
Some uphold the practice of weekly contributions to a central church treasury However, close examination of the text reveals some considerations which call into question these traditional views.
1. Paul’s instructions given in 1 Corinthians 16:2 refer to a special collection for the needs at Jerusalem. The instructions which Paul wrote in 1 Corinthians 16:1ff. Do not contradict this emphasis on voluntary giving. He was not establishing a rigid technique which was intended to control their participation. Rather he was recommending to them measures which he knew, from his experience with the Galatian Christians, would facilitate their contributing.
[11.34]
The instructions were intended to be a means to help them plan wisely and in advance, so that when the time came to accumulate the individual contributions for transportation -to Jerusalem, no one would have to decimate the funds necessary for his own subsistence in order to participate. By using the phrase "as he may prosper," Paul was clearly leaving the decision as to the extent of their participation up to them.
[11.35]
Since these instructions relate to a special, one-time, collection for the specific needs of far away brethren, is it valid to use this text as regulative for general giving to the local church? It is not the apostle's intention that a collection should be made every first day, this was designed for a certain time to meet an emergency need.
[11.36]
2. Paul’s principle for giving is proportionate, not percentage-oriented "as he may prosper". At no time does he propose the old Jewish system of tithing to the churches.[11.37]
It must, therefore, be evident that references pertaining to the ceremonial law, such as tithing, do not have normative application in terms of the new covenant thus tithing is nowhere required in the New Testament as an obligatory contribution.[11.38]
3. The Pauline Greek phrase in 1 Corinthians 16:2, par' heauto, refers to storing up funds at home until Paul came, not to a weekly bringing of money to church gatherings.
a.- Evidence from the lexicons:
J.H. Thayer, Greek-English lexicon of the N. T., p.477 - "with the dative, para indicates that something is or is done in the immediate vicinity of someone. . . . b. with, ie. in one's house, in one's town, in one's society . . . . par' heauto, at his home, 1 Corinthians 16:2." .
A lexicon Abridged from Liddell and Scotts Greek-English lexicon (London, 1872), p.519 - "par' heauto, at one's home; latin;Apud se," Arndt and Gingrich, A Greek-English lexicon of the N.T., p.615 - "with the dative (nearly always of the person) it denotes nearness in space. . . . in some one's house, city, company, etc. - a. house: aristan Luke 11:37 . . . . So probably also ekastos par ' heautois 'each one at home,' 1 Corinthians 16:2 (cf. Philo, Cher.48 par'heautois, leg. ad Gai 271),"
[11.39]
b. Reflections of others on this aspect of the verse:[11.40]
c. An answer to an objection:
"It is objected that the directive 'by himself or at his own house' has no sense, since this would require a later collection of money and this is precisely what Paul wanted to avoid (1 Corinthians 16:2). The objection is, however, unfounded, since the verb that follows, namely 'storing up or treasuring up' clearly implies that the money was to be treasured up in each individual's house until the Apostle came for it. At that time the collection of what had been stored up could be quickly arranged . . . . The Apostle was desirous to avoid embarrassment both to the givers and to the collectors when finding that they 'were not ready' (2 Corinthians 9:4) for the offering. To avoid such problems in this instance he recommends both a time - the first day of the week - and a place - one's home" (Bacchiocchi, pp.93,100).
[11.41]
4. The basic teaching of 1 Corinthians 16:2, then, can be summarized as follows:
The plan then is proposed not to enhance Sunday worship by the offering of gifts but to ensure a substantial and efficient collection upon his arrival. Four characteristics can be identified in the plan. The offering was to be laid aside periodically ("on the first day of the week"" personally ("each of you") privately ("by himself in store") and proportionately ("as he may prosper') [Bacchiocchi, p. 100).
[11.42]
In the first days of the church, the money given by the brethren was brought to the apostles, and then distributed to those in need (Acts 4:37, 11:29, 30). There was then a shift to the diaconate who watched over the physical/material needs of the church (Acts 6:2). The principle, then, is clear that the money each believer set aside to give, should in some way, be collected and properly handled by the leadership of the church. The New Testament reveals that Christians are to be a giving people. The pattern for giving is seen to be regular, proportionate, and sacrificial.
[11.43]
Tithing is simply not a reference point for giving now that the old order has passed away. The crucial question is this; are we going to be guided by the New Testament principles for giving, or are we going to bring in an element from a by-gone era, i.e. tithing and impose it on people? To put it another way, are we willing to override the non-tithing perspective of the new covenant by the tithing perspective of the old covenant? The New Testament is not silent on this matter. It teaches that giving from the heart is no longer related to the ten percent principle - and even those who impose tithing on Christians freely admit that nowhere does the New Testament specifically require tithing for Christians. Yet, they say, if Christians do not tithe they are stealing from the kingdom of God!
[11.44]
A commitment to sound hermeneutics and honesty with the New Testament revelation demands that we avoid binding the Christian conscience to tithing. Tithing has lost its significance as a scheme of giving under the new covenant. In this respect we have both continuity and discontinuity. The continuity exists in the principle of giving, and the discontinuity exists in the obligation of giving in accordance to the schema of tithes.
[11.45]
Implications Of New Testament Giving
For preachers who teach that Christians must tithe or commit sin, I offer this argument. Christ and His apostles did not specify that ten percent tithing was required therefore, any assertion that it is would be a violation of the new covenant. New covenant giving must be a cheerful response of the heart to the needs of Christ's kingdom. It is obvious that the early Christians did not determine their giving with reference to the tithe, and yet the church grew and was blessed and the brethren were cared for abundantly. How can we account for this?" Simply by observing that the love of Christ constrained those early brethren to practice the principle Christ advanced, "freely you received, freely give" (Matthew 10:8).
[11.46]
It is clear that Old Testament tithing was introduced and enforced in the later church as a result of institutionalization and church-state union. Thus, we should not be hoodwinked into thinking that without tithing the church will fold up for lack of funds. The revealed will of Christ is that Christians are to give proportionately and sacrificially, and that, as these principles are properly apprehended, Christ's kingdom will be adequately supported.
[11.47]
I submit therefore, that the only proper thing for preachers to do, is to set before the people these clear New Testament responsibilities and teach the flock their duty to give abundantly in response to the example of Christ (2 Corinthians 8:9). Love to the Savior, not lavish adherence to certain percentage points, must guide Christian giving (John 14:15; 15:10). To go beyond this perspective and require a tithe which Christ has nowhere required, is to entirely miss the genius of New Covenant giving which brings blessing, rather than bondage.
[11.48]
If you have been faithfully tithing because you’ve been taught that tithing was required, and now see that it is not, then you are to be commended for faithfully giving in accordance with your conscience. However, since tithing is not the standard for Christian giving, you should evaluate your financial situation in light of the principle, "according as God has prospered you," and see if perhaps you cannot elevate your giving to more than ten percent. Of course, there is nothing wrong with deciding that ten percent is the right amount for you to give, but it must always be kept in mind that under the new covenant sin is not incurred by giving more or less than ten percent, if your conscience is clear.
[11.49]
For Christians who have been greatly prospered by God. No doubt some wealthy professing Christians have felt like they can get God off their backs by writing out a check for ten percent of their income. But "should we congratulate the Christian millionaire who tithes faithfully?” Not necessarily. Thinking that strict adherence to the ten percent principle fulfills one's responsibility before God, as we have seen, is an entirely mistaken notion. Perhaps then, if wealthy Christians examined their giving before the New Testament principles, they would conclude that they should be giving twenty to fifty percent of their earnings to God’s kingdom. The point is simply this: no Christian should feel content in giving ten percent in a rote fashion. Such an approach does not square with the spontaneous and sacrificial giving found in the experience of the early church.
[11.50]
"Poor" Christians existed in the days of the early church. Yet even of these brethren, Paul says, "their deep poverty overflowed in the wealth of their liberality. For I testify that according to their ability, and beyond their ability they gave of their own accord" (2 Corinthians 8:2-3). In the eyes of Jesus, the widow who placed her penny in the treasury put in more than all the contributors. . . for they all put in out of their surplus but she, out of her poverty, put in all she owned, all she had to live on (Mark 12:41-44). Christians who are living carefully on minimum incomes should not feel guilty if they cannot give ten percent which, is not Christ's standard anyway but, they will be blessed in giving what they can, even sacrificially as did the widow, in responding to the needs of Christ's kingdom.
[11.51]
As we noted earlier, the question of whether or not tithing is valid ultimately relates to what we conceive the relationship of the Old and New Testaments to be. Since tithing is admittedly not revealed in the New Testament, it can only be derived from the Old. Are we committed to arriving at the requirement of proportionate giving by viewing the New Testament statements to be normative, or will we import an old covenant scheme into the new covenant, and wrongly impose it on believers? It is not as though the New Testament is open ended about tithing. The New Testament teaches something entirely different than tithing keeping in mind of course, the continuity of, the giving concept, in both Testaments. Proportionate giving, not tithing, is revealed as New Covenant standard. It is not right to push tithing into the new covenant, it creates confusion, puts people in bondage to something which is not required of them, and misses the beauty of spontaneous, sacrificial giving which flows out of love for Christ.
[11.52]
The law declares one day out of seven to be holy unto the Lord. The Spirit sanctifies all seven of them. The law sets apart one tribe out of twelve to serve as priests, the Spirit declares the whole congregation to be priests (1 Peter 2:9). The law demands a tenth part of the possessions, the Spirit translates us to become God's possession with all that we have for one hundred percent. Our thanks to Jon Zens for much of the material found in this section.
[11.53]
Christian Etiquette
When a need among the brethren is made known by letter, phone, email tele-neighbor or smoke signal, response from Christians should be swift and certain. When I say response, I'm not speaking of a contribution, though that would be wonderful. I'm speaking of a simple answer of "yes, we will help" or "no, we are unable or unwilling to help".
[11.54]
If a flesh brother or sister called us for assistance we would, most assuredly, answer their call immediately. Would we delay our response and by doing so, possibly impose further hardship on our family member? No, of course not! Why then would we choose to delay our response to a needful brother or sister in Christ? Are they less important than our natural brothers or sisters? Jesus didn't think so (Matthew 12:46-50, Matthew 25:40).
[11.55]
In the deteriorated state of the church today with all its prideful divisions, we have lost our respect for each other. We no longer look on the things of others as if they were more important than our own (Ph 2:3, 4). We take each other for granted and our power, love, unity and testimony suffer because of it. Brethren, we need to learn once again how to be led by the Spirit. We need to learn how to work together and bear one another's burdens.
[11.56]
Working Together
When we trivialize the importance of the brethren, we trivialize the church and when we trivialize the church, we trivialize the one who purchased it. There may be more than just one good motive to give. Usually we give to meet the need of another without expectation of any return. I do not suggest that anyone give to a cause that offers no spiritual benefit but some causes are closer to our heart than others. If a friend is drawn to support a need that is not high on our list of priorities and invites us to join him, we may choose to give a lesser or even token amount. This, if done with the right heart, says we want to be a part of our brother's work or ministry. We want to make his burden for others our concern as well. It celebrates our unity and brotherhood. It draws us together. As giving to a large extent is relative, what one might consider a token gift another might regard as generous. In the end, the brother that has asked you to support his burden for another might well be overjoyed that you have chosen to enter into his labors with him.
[11.57]
This will serve to bring you closer together as Christian brethren and the recipient of your combined charity will be equally blessed. This concept works among the brethren but has an even greater impact when it's adopted among church fellowships. When our church receives a gift from its members and contributes the sum to another church's need or cause, it brings both churches into a new and higher level of relationship and this kind of testimony within the body of Christ is both powerful and needed. It is this kind of behavior that proves us as a church and draws us together as one unified body in Christ.
[11.58]
Sometimes a brother or sister may call upon us or our church to give to a cause that has no eternal value, one that meets the temporal needs of the flesh but fails to meet eternal needs. Perhaps a brother or sister might suggest a need that appears to be important to them but offers no opportunity to share the gospel and could even come into conflict with our conscience. Like giving to a charity which supports abortion or giving to a building fund to erect a church building. What then? Decline! Send a message that your funds have been allocated to other types of needs and you'll be unable to offer assistance but do not fail to reply. Your lack of respect for a brother's cause should not reflect a lack of respect for the brother.
[11.59]
Never be afraid to ask for clarification as to how a gift will be used or by whom. Sometimes what appears to be carnal when seen at the superficial level can be very beneficial to God's kingdom when fully explained. Sometimes those who ask for assistance assume the providers will understand the importance immediately but this may not be true. When you call for help, make sure you provide all the facts needed. Before you give or deny assistance, be sure you're in possession of all the facts.
[11.60]
For example, I sent out a request to seventy house churches in an effort to raise $1,800 to buy three computers for several third world house churches. One of the house church leaders sent back a reply asking me if I intended to send them large screen TV's next. On the surface, my request seemed superficial but when you consider that for people in third world nations, postage can be expensive, long distance phone calls out of the question and travel out of the country almost impossible. What I'm saying is that a computer can be a lifeline to brethren around the world, a means of calling for and receiving help.
[11.61]
Education in third world countries may be poor or selective, but a computer gives one limitless access to volumes of educational material on an infinite variety of subjects. It can take you on a cyber space ride to all the peoples and cultures on the planet. When a computer, equipped with a good bible study program, is in the hands of a Christian, living in a poor nation, it can turn that disciple into a teacher. It can enable a bible teacher to learn, digest and regurgitate the wonders of scripture to the least of God's children. It can go places and do things that missionaries would find difficult or almost impossible to duplicate.
[11.62]
It has been said, "You can give a hungry man a fish or you can teach him how to fish". If you give him a fish, he may eat today, but what about tomorrow? If you teach him how to fish, he can feed himself for a lifetime. We live in the computer age and many of today's occupations depend on computer knowledge. Knowing about computers might well equip a hungry third world family with the experience and skill necessary to earn a living. A new computer and printer can be purchased for a third world house church often for less than a round trip ticket would cost to visit them. I've relayed this story to you to give you, my brethren, cause to stop, think and pray before rejecting an apparent superficial request out of hand.
[11.63]
Priority And Relationship
In most situations, relationship determines who will receive our gifts. It establishes the priorities we must confront in order to give. All giving is discriminatory therefore, as long as discrimination is necessary, let's try to discriminate using biblical principles. As individual members of a local body of believers we share a responsibility to be productive. On occasion, through no fault of our own, we may find ourselves out of work or unable to work. When this occurs, our spiritual family should be prepared to sustain us in our time of need. If we are able to work but refuse to work, help from the brethren should be refused. Our local neighborhood, church is our immediate spiritual family and as such, should be privy to our circumstances.
2 Thessalonians 3:10
10 For even when we were with you, this we commanded you, that if any would not work, neither should he eat.
[11.64]
All work is honorable but sometimes pride or slothfulness keeps some from engaging in it. In some cases, the welder or machinist who has the opportunity to do temporary work in a lesser capacity, refuse it. They refuse it because the wages are less or they consider the work beneath their ability. Such conduct should not be tolerated by the church and no attempt should be made to give any assistance in such cases. For whatever time one may be unemployed, a portion of each day should be spent actively seeking a job. The remaining part of the day should be spent serving any brethren in the assembly having need for labor. This activity should be coordinated through the elders and deacons. If the church is looking after the unemployed's financial needs then it's only fitting that the church receive assistance with any labor needs that its members might have. The elderly frequently find themselves in need of physical assistance. Age and diminished capacity often limit them from providing this for themselves. The responsibility that rests on the church is to provide food, raiment, shelter and medical attention as needed to the unemployed member and his family. The responsibility that rests upon the unemployed member is to actively seek employment and attend to any labor needs of the brethren as directed by the elders (Acts 6:23). This should be accomplished in a spirit of joy. If we are willing to freely receive, we should be willing to freely give.
[11.65]
Respecting Priorities
1 Timothy 5:8
8 But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel.
First among the biblical priorities we must respect when giving, is the recognition of our financial responsibility to our own family, those in our own household (1 Timothy 5:8). If we have determined that infidels are not found in God's kingdom, then what could be worse? From this we can clearly see that caring for our immediate family is our first priority. What kind of testimony would it be for a man to provide for his neighbor's family while his own lacked the basic needs necessary to sustain life? If caring for our natural family is first, what would be next on our list of giving priorities?
Acts 6:1-3
6:1 And in those days, when the number of the disciples was multiplied, there arose a murmuring of the Grecians against the Hebrews, because their widows were neglected in the daily ministration.
2 Then the twelve called the multitude of the disciples unto them, and said, It is not reason that we should leave the word of God, and serve tables.
3 Wherefore, brethren, look ye out among you seven men of honest report, full of the Holy Ghost and wisdom, whom we may appoint over this business.
[11.66]
It would be wise for us to take note that in the above text the fact that widows were being neglected got immediate attention from the apostles. This falls in line with Paul's instruction to Timothy in 1 Timothy 5:3 when he told Timothy to honor widows. The same holds true for verse sixteen. Those merely lacking a husband can be helped by caring members of the assembly but those having a husband that has died become the responsibility of the church. So important is this principle to the church that the care of those in this situation is regarded as pure and undefiled religion. The term religion in this context might well be defined as worship or to put it simply, pure religion, i.e. pure worship, is to visit the orphans and widows in their need and provide for them.
James 1:27
27 Pure religion and undefiled before God and the Father is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world.
[11.67]
Let us remember when we do this not to take advantage of the vulnerability of these women but keep ourselves unspotted from worldly lusts. If the widows and orphans in our own church ranks are high on our list of priorities, who would be next? The answer would be those unable to help themselves due to age or affliction followed by the poor. All the previously mentioned are those that fall into the realm of our local neighborhood assembly; those in our own church who are unable to care for themselves.
[11.68]
Like the human body, the local church body may change with age. While it is young, it may find that its needs are few because its members are healthy and young. While in this period of grace, it will be able to care for the needs of those in the greater church family as well as its own, but as it ages, more and more of its resources might be required to meet the needs of its aging and infirmed members. Help once freely given to those in the extended church family may now be required to care for its own aging membership and additional assistance from the extended church family may, on occasion, be needed to cover the demand.
[11.69]
Because of the circumstances we see in the world today, our priorities at this point may become obscured. As a neighborhood church, the smallest component which can be biblically defined as a church, we have an obligation to act in concert with all other neighborhood churches located within the limits of our city, town or village. But many other assemblies which meet and call themselves a church do not fit the New Testament model left us by Christ and the apostles. Are these churches or not? Well, we know they are an assembly. They profess to be meeting under the headship of Christ but do not comply with His plan or model. If they don't comply with the traditions of the apostles, how can they be under the authority of Christ (2 Thessalonians 2:15)?
[11.70]
We know that in many of these institutions, numbers of believers we consider brethren, gather to worship but are they a church? If they are a church then our assembly is required to aid them in their need. If they aren't a church then we’re not required to offer support or assistance to them. One well known, early twentieth century author and teacher, Watchman Nee, regarded all assemblies not conforming to the traditions of the apostles as sects rather than churches. We would undoubtedly, have a responsibility to care for other Christian brethren as individuals should we be faced with this need, even if they were part of a sect. But before making help available, I would suggest they first seek assistance from their sect and if their sect refuses then make their request known. We would, in this case, be under no obligation to support them through their organization which does not adhere to the word of God but rather do so on an individual basis.
[11.71]
Respecting Relationships
Over the course of years, our lives change in relationship to those around us. From the dependency we once had on our parents, we grew into independent, interactive beings, adjusting to the various social and environmental conditions that surrounded us. This same principle occurs within the church and its members. Over the course of time relationships change, some fall away while others grow stronger. Few relationships survive time and distance without maintenance. Most of the relationships we had as children were long abandoned by the time we reached adulthood.
[11.72]
When we remember the "old days" and recall our old friends, we wonder what became of them. Often we feel a twinge of guilt for not keeping in touch with them but, to what end? We move from one social circle to another as we make our way through life. We began with our neighborhood and family friends, moved into a wider circle by adding school friends, later we entered college, military service or employment and began a new circle of friends. When we got married, our circle of friends merged with our partner's and eventually this larger circle shrank into a more manageable size. The addition of children brought more changes in our sphere of relationships and later we became involved in their relationships. The evolving nature of our circle of friends seems to be in constant motion. Sometimes moving fast while at other times barely moving at all and so it is with our spiritual world and its relationships.
[11.73]
As Christians, our relationships are largely determined by our immediate spiritual connection with others. As we change our geographical location or our biblical understanding, our Christian relationships are also affected. We are drawn toward others who share common interests and common beliefs. When this takes place we should be aware that God has played a major roll in our new social and environmental setting. He has determined who will be included in our changing social and spiritual environment. Those we feel attached to, become our immediate circle of friends, though this is always subject to change. Change is normal, change is often good and needed if we are to continue growing in Christ. Be careful though, Satan is also in the relationship changing business. Make sure your changes in relationship bring you closer to God.
[11.74]
If we feel an attachment to someone outside our small neighborhood church, it's alright. Our circle of relationships was designed to encompass a number larger than our church assembly. Many on this list, if not all, have been placed there by God. Relationship carries with it responsibility; we have a debt to all those whom God has brought us into a relationship with. What if some of these are without God? Zacchaeus was without God but Jesus was drawn to Zacchaeus and had lunch with him. What did Jesus owe Zacchaeus? He owed him the truth and He gave it to him. As a result Zacchaeus became a believer and a better man. Jesus gave Zacchaeus what he needed; He gave Zacchaeus what he lacked.
[11.75]
We too, are obliged to give to those in our circle what they are lacking. We may need to supply comfort or reassurance. It may be admonishment or rebuke. It may be our knowledge or wisdom. We may need to share our home or money but whatever it is, those with whom we share a relationship have been guided to us and we must recognize our duty to care for them.
[11.76]
Turning It Around
Look at it from the opposite side for a moment. If you are part of another's circle of relationship they have a responsibility to you. The more friends you have, the more assurance you have of being cared for in your time of need. Your circle will not match the circle of your friends, though you may share a number in common. These circles were not drawn by God to be identical but rather to overlap a little. In this way, He continues to make circles designed to include many, if not all. God, through Jesus, drew a circle big enough to surround both time and the world; a circle big enough to include everyone who believed in His only begotten son.
[11.77]
Like Member Like Church
Neighborhood churches, like individual members, should have relationships with other small assemblies both near and far. If each assembly is part of the body of Christ, it must be attached to other members, it can't survive as a severed limb. Any local assembly that does not have a relationship with other assemblies is not attached to the body of Christ. Our health and very existence as a church is dependent upon such relationships. The hand enjoys a relationship with the arm but has no direct contact with the shoulder. You see, the arm has a sphere of relationship that extends to members beyond the sphere of the hand but the flow of the blood unites them all. We, as small, individual assemblies, function in the same way but the blood unites us all. Let him who has ears to hear, hear what the Spirit is saying unto the churches.
[11.78]
Relationship Establishes Priority
In review we have learned that our charity must be given by biblical priority beginning with our own natural families followed by our immediate church family and then our extended church family. Following this we must consider those whom God has brought near by bringing them into relationship with us, those with whom we enjoy fellowship in the here and now. Past relationships are now secondary to these.
[11.79]
Neither we as individuals or as local assemblies can give enough to meet every need in the world. We can't even supply all the needs of our fellow Christian brethren so then, how do we determine who to help? Giving by its very nature is discriminating. If I give to quench the need of one I may have to deny another. I may have the resources to feed a starving child in Africa but not enough to feed another starving child in India. What can I do? We simply can't help everyone. If the child in Africa is that of a friend then my relationship determines the priority and I meet the need of my friend. This is why God has brought us into a circle of relationships, a circle that moves and changes according to what He places in our heart and the hearts of others.
[11.80]
Evangelistic Giving
It would seem after reviewing the previous material that we would be without reserve or surplus by the many needs we encounter but this is rarely true. Most of the time things seem to go just fine with little or no help required to sustain life. On most days those within our sphere of relationship have the essential necessities of life and so we are left with the ability to give to those outside the family of God, thus we demonstrate His great love for them. When this is done, all glory should be given to God and each gift given to the unbeliever should be wrapped beautifully in the gospel message.
[11.81]
There are many Christian works that make teachings, music and bibles available to the unsaved of the world and we should give to those who do this work the most efficiently. The message of Christ is life itself to a world walking in darkness. With our gift we have opportunity to shed light into hearts where only darkness has dwelt. The priority for this giving must come from within. The Holy Spirit must be our guide. He will, by prompting, set this priority within us and we should respond accordingly.
[11.82]
Gifts Of Love
From our abundance God might allow us to give to those we love, not because they have a desperate need but simply as a means of blessing them and revealing our love and appreciation of them. This type of gift works not only to bless the receiver, but the giver as well, for it brings joy to both. All giving brings joy but when we give with no other reason than love we are blessed in the very act. The Lord loves a cheerful giver (2 Corinthians 9:7).
[11.83]
House Church Mission Assistance
Before we rashly reach into our benevolent pocket, moved by emotion, conscience or purpose, let’s pause for a moment to consider whether the good we hope to do will be realized or whether our act of giving will produce dependence, destroy creativity and the will to productively labor on one’s own behalf. In the United States, we see a prime example of the potential damage that is possible through the ignorance of unwise and inappropriate charity. Such inappropriate, US charity has managed to do more damage to the indigenous Indian population, the original inhabitants of America, by an ill-advised program of charity, than it ever did with the repeating rifle. Poorly conceived or poorly managed welfare programs have damaged families in many locations throughout the world.
[11.84]
Moved by the pangs of conscience, in recognition of the many treaties broken by the US government, Washington attempted to redeem national pride from disgrace by lavishing huge financial gifts on a population totally unprepared to deal with them. These gifts destroyed incentive to work; took away the pride of labor, devalued the hunter or family provider and created idleness in a society that grew dependent on a caretaker government. Tribes received huge cash allotments, free medical care, free mental health services, free education and many other services and enjoyed privileges unavailable to the conquering Europeans who had now formed the US government and becoming citizens of the United States.
[11.85]
The result of this generosity is seen in a higher than normal suicide rate, rampant alcoholism and drug use which has produced a condition opposite to what was intended. Instead of prosperity, we see poverty. Instead of enlightenment, we find ignorance. Instead of ambition, we find hopelessness, slothfulness and despair. All this damage has been done in the name of benevolence but has had a disastrous effect on those we had hoped to offer help.
[11.86]
There are pockets of poor in every nation of the world. In fact, there are some nations that are desperately poor. We’ve even developed a phrase for them; we call them “third world nations”. I am pleased to be part of a nation that is known to be charitable, a nation which is willing to offer assistance to those who have not been so blessed.
[11.87]
The generosity of America is well known and many nations have grown dependent on the foreign aid that America supplies but it has not produced the results that America, as a nation, hoped for. Money is a powerful force and can be used for good, or evil. What we have failed to recognize is, that well intentioned giving can result instead, in destroying the very people, whose suffering, we had hoped to relieve. Brethren, as New Testament Christians, committed to doing the first works of the New Testament church, we must strive not to naively fall into this same ill-advised pattern of charity.
[11.88]
Before the Europeans arrived on the North American continent, the various tribes of Native Americans were able to provide the basic necessities of life and even beyond. They survived droughts, blizzards and other natural disasters. They were able to provide shelter, food and clothing for themselves. While these items may not have been on a par equal with their European counterparts, they were normal and on par with the other Indian tribes, and they survived from day to day, week to week and year to year.
[11.89]
With food and raiment they, like the apostle Paul, had learned to be content. They had learned how to survive within their own economic system and this is what we, as Christians, must realize about churches that are born in third world nations.
[11.90]
These churches should be able to survive without outside assistance under conditions normal to their way of life. They have survived for centuries without external help. They have provided their own clothing, their own shelter and their own food. Because of this, they exist today and are ready to receive entrance into God’s kingdom through the gospel of Jesus Christ.
[11.91]
As an early church assembly meeting in a home, we do well to find our counterpart in a third world country. We do well to come alongside one of these assemblies who, like us, are seeking to return to the simple, loving apostolic church of the first century, the New Testament church that Christ built. God is well pleased with our desire to help them. He is well pleased with our correspondence with them but we must be careful.
[11.92]
Flowers grow when they are properly nourished and watered. They die from lack of these things or from an overabundance of them. We must be careful how we approach and treat these new, flowering, New Testament churches. We must not allow ourselves to think in terms of a regular allotment whereby we send a certain amount each month to our distant sister church. Such giving promotes dependence and abuse. Before we give anything, we must take the time to properly evaluate the impact our gift or gifts will have on this church we intend to help. We must also be careful not to be taken in by any scheme designed to take advantage of our generosity.
[11.93]
Is the object of our giving really a church or needy individual or has someone perpetrated a clever fraud designed to extract money from naive and unsuspecting givers? How will we know? One way is to maintain an active correspondence with the assumed church or individual for a period of time, perhaps three months or more. See if the prospective recipient has asked for things, especially money within this period of time. If so, take a hard look at what they’ve asked for. Have they asked for cash or bibles? Have they asked for eyeglasses, hearing aids or medical help? Are there known institutional or house church assemblies within traveling distance of the recipient?
[11.94]
It’s wise to ask known church leaders in that area to visit the subject house church, meet the leaders and assembly, see the need and report on their findings to you via email. For example, you might contact the pastor of the local Baptist church in Ghana, West Africa, and ask him to visit the subject house church or individual needing help in Ghana so that he can verify that (1) there is a legitimate need (2) that there are legitimate church leaders who are communicating with you, (3) they are holding regularly scheduled meetings in the home of one of their members and they have seen their need first hand. The Baptist pastor may not approve of the doctrine or style of meeting but this is unimportant. You merely need to know that the need is genuine and that this house church or needy individual truly exists. It has been said, “That a picture is worth a thousand words.” For this reason, I recommend that house churches send pictures to each other often. Pictures that show the recently purchased bibles, eye glasses or other equipment sent as a gift, pictures of those in leadership and pictures of the brethren gathering for worship or instruction.
[11.95]
Pictures do much to reinforce and validate the existence of foreign house churches with which we enjoy a close and loving relationship. Let’s think of them as family pictures. Sometimes, brethren from house churches located in the United States have occasion to visit the very foreign country where our sister house church is located thus, we are able to receive a first hand report of the foreign house church with which we’ve been enjoying a relationship. We should take advantage of this opportunity whenever possible.
[11.96]
The early church seen in the first chapters of Acts could have been considered third world. This church was poor, struggling and encumbered by the oppressive hand of Rome with its heavy burden of taxation. Yet they survived day by day, week by week and year by year. They had houses to meet in, clothes to wear and food to eat and when they didn’t, they parted their own possessions and goods as each one of them had need. They had no need to reach out to other distant assemblies until the extraordinary occurred. What is extraordinary? Famine, war, persecution or natural disaster, these are extraordinary. When the church at Jerusalem suffered under one of these extraordinary conditions, the churches of Asia Minor reached out in love, providing what was needed.
[11.97]
If we begin sending regular checks to a sister church in a foreign land, we will be encouraging them to become dependent on our regularly provided gifts and they will begin to plan their budget around the receipt of such gifts. We know that church buildings are not needed to expand the church. We know that those attending the foreign church have survived daily before they ever knew us and we also know that they will be able to continue to do the same without our help. There are things we will need to do on an “as required” basis. This term, “as required” should be the watch word for all missionary giving. I would recommend that any one reading this proposal remember this term. As required, as required, as required.
[11.98]
When a newly born house church in Ghana asks for bibles because they are unable to raise the $8 US dollars for each which they will cost, then I would suggest assistance be given but I would also insist on receiving the bill of sale showing that the purchase was made. Among these poor populations, there are those whose eyesight is beginning to fail therefore, they are unable to read the precious word of God. We have it within our power to give them this precious gift by simply sending them a $5 pair of reading glasses from a dollar store. Some are unable to hear the word being taught because their hearing is failing and a $20 hearing device, available through a sporting goods store, would enable them to hear once more. There will be times when a medical emergency requires one of these precious brethren to be hospitalized and there will not be sufficient funds among them to provide for adequate medical attention. Sending a cash gift through Western Union maybe the only way to save this persons life but once again, insist on receiving copies of the hospital bills.
[11.99]
As mentioned before, there are times when gifts appearing to be frivolous will be spiritually beneficial. For example, a small assembly recently begun in Liberia purchased a small electric generator with money sent them. A generator, on the surface, would appear to be an unnecessary and frivolous item. Liberia has not had electricity for the last ten years, since its most recent revolution. The leader of the fellowship, who had been conducting bible studies by candlelight, recognized the advantage of having such a convenience because he knew that others, unsaved, would be drawn to the bible studies because of the light provided. You might say, they’d be drawn to the Light (of the gospel) by the light (of the generator).
[11.100]
Such requests should be reviewed and discussed on an individual basis. Not just with the supplying church but with the receiving church as well and then a decision can properly be reached. It’s okay to say no, when an item requested is deemed unnecessary. In fact, it’s the right thing to do providing an explanation is provided. We must never contribute to or encourage a church sponsored business. This violation of the New Testament pattern would most certainly result in disaster.
[11.101]
Remember, let all your gifts be given on an “as required” basis and never as a routine, monthly allotment. There will be times after you have confidence in the leadership of your sister missionary church when you will want to send a cash gift to be used as the leader or leaders feel led, we do this fairly often but require that the leader or leaders give a detailed explanation of how the money was used. You should be receiving at least one email a week from your sister church. You should know the names of all of its leaders and the condition of many of its members so that you, as leaders, can properly offer prayer support and so that you can read their letters in the assembly encouraging the entire church to appeal to God on their behalf.
[11.102]
Let’s not be guilty of making the same mistakes that our country made with its Native American Indians. Let’s be wise as well as loving givers, let’s not destroy those we’re attempting to help by unwise, inappropriate giving, giving that brings them into bondage, making them dependant on our gifts when their dependence should be centered on The Lord.
[11.103]
A Final Thought
There are many noble causes in the world worthy of attention. Rich and powerful nations give to other nations with whom they share a relationship. Organizations solicit funds for all manner of worthy reasons. Some raise money to find a cure for a terrible disease. Others raise money to fund or provide medical attention for the poor. Most of these seek to relieve the suffering of this life but offer no help for the age to come. If the gift we give can ease suffering that's good but if it can also point to Christ, that's better. What shall it profit a man, if he shall gain the whole world, and lose his own soul (Mark 8:36)?
[11.104]
There are many Christian sponsored organizations which specialize in healing the body or casting out demons. Others feed the poor and distribute the gospel message. Some serve the needs of the very young, others serve teenagers and still others provide for the needs of the aging. Some care for the mentally handicapped and many more. All of these are worthy ministries more deserving of our charity than those who do it in the name of humanity but fail to offer Christ.
[11.105]
One question remains. Which of the above needs requires its own organization with paid staff and purchased buildings? Which of the above needs can't be met by those who meet together in the body of the local church? I find none of these breakaway ministries in the New Testament. The poor, sick, mentally handicapped and demon possessed were taken care of by the only vehicle Christ gave us to accomplish this work, the spiritual house that He and the apostles built, the one we call the church. Which ministry do you believe should get your support? What priorities have you set and by what guidelines? Jesus said, “In as much as ye have done it unto one of the least of these my brethren ye have done it unto me.”