Editorials

Sundry Passages

"And all that believed were together, and had all things common; And sold their possessions and goods, and parted them to all men, as every man had need" (Acts 2:44-45).

Christians in Jerusalem sold possessions and distributed to needy Christians (who had remained in Jerusalem after their conversion beyond the preparation they had made to attend the feast of Pentecost). 

The manner of the distribution is not here cited. 

The recipients of the benevolence, called "all" in vs. 45, were the needy ones of those "that believed" of vs. 44.

"And the multitude of them that believed were of one heart and of one soul: neither said any of them that ought of the things which he possessed was his own; but they had all things common. ... Neither was there any among them that lacked: for as many as were possessors of lands or houses sold them, and brought the prices of the things that were sold, And laid them down at the apostles' feet: and distribution was made unto every man according as he had need" (Acts 4:32, 34-35).

Christians in Jerusalem are again noted for selling possessions and generally sharing their resources.

The proceeds were presented to the apostles for distribution to the needy.

Individual Christians practiced benevolence through the church.

The recipients, called "every man," were the needy ones of "them that believed" of vs. 32 and "among them" (referring to saints) of verse 34.

"And kept back part of the price, his wife also being privy to it, and brought a certain part, and laid it at the apostles' feet. But Peter said, Ananias, why hath Satan filled thine heart to lie to the Holy Ghost, and to keep back part of the price of the land? Whiles it remained, was it not thine own? and after it was sold, was it not in thine own power? why hast thou conceived this thing in thine heart? thou hast not lied unto men, but unto God. And Ananias hearing these words fell down, and gave up the ghost: and great fear came on all them that heard these things" (Acts 5:2-5).

This incident pertains to the same occasion of Acts 4:32, 34-35 above.

The proceeds were presented to the apostles for distribution.

The money was no longer possessed by the individual after it was given to the church through the apostles.

The contribution became church property for use (distribution here to needy saints).

Christians practiced benevolence through the church.

"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. 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. 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. But we will give ourselves continually to prayer, and to the ministry of the word" (Acts 6:1-4).

The benevolence here was conducted by the church through selected Christians who represented the church.

The recipients of the benevolence were Christian widows in this context.

The benevolence was administered in this context DAILY ("daily ministration").

The context does not state HOW the widows were provided for or whether they resided in their own homes.

"And in these days came prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be great dearth throughout all the world: which came to pass in the days of Claudius Caesar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judaea: Which also they did, and sent it to the elders by the hands of Barnabas and Saul" (Acts 11:27-30).

Gentile Christians were moved with compassion to send financial relief to brethren in Judaea who were suffering from famine.

The relief was sent for saints throughout Judaea. Barnabas and Saul delivered it.

The elders in Jerusalem received it on behalf of the church for distribution to needy saints in Jerusalem AND JUDAEA (verses 29-30; 12:25).

The Lord charged the apostles to spread the Gospel from Jerusalem to Judaea to Samaria to the rest of the world (Acts 1:8).

The preaching of the Gospel was rewarded with numerous conversions (Acts 2:41; 4:4; 5:14).

Philip alone converted souls with the Gospel in Samaria (Acts 8:5-12) and Judaea (Acts 8:26-40).

A church already had been established in Damascus by Acts 9.

There were a plurality of churches in Judaea, Samaria and Galilee (Acts 9:31).

There was a church at Lydda, which is in Judaea (Acts 9:32-35).

There was a church at Joppa, which is also in Judaea (Acts 9:36-43; 10:5, 45; 11:12).

A church was established at Caesarea (Acts 10-11).

The Gospel was preached throughout Judaea (Acts 10:37) and Christians lived in Judaea as well as Jerusalem (Acts 11:1).

Churches were established in Phenice, Cyprus and Antioch (Acts 11:19).

"But whoso hath this world's good, and seeth his brother have need, and shutteth up his bowels of compassion from him, how dwelleth the love of God in him? My little children, let us not love in word, neither in tongue; but in deed and in truth" (1 John 3:17-18).

Compassion commanded toward a "brother" as a demonstration of the "love of God."

Is the church prohibited from demonstrating the "love of God" toward non-Christians?

"Distributing to the necessity of saints; given to hospitality" (Romans 12:13).

Benevolence commanded toward "saints."

"But now I go unto Jerusalem to minister unto the saints. For it hath pleased them of Macedonia and Achaia to make a certain contribution for the poor saints which are at Jerusalem" (Romans 15:25-26).

Christians in Macedonia and Achaia purposed to send financial relief to "poor saints" in Jerusalem.

Saints in Judaea were previously the recipients of benevolence as well when relief was sent to the elders in Jerusalem (Acts 11:27-30; 12:25).

This is a different occasion of relief than the citation in Acts 11:27-30; 12:25.

"Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia; How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, I bear record, yea, and beyond their power they were willing of themselves; Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints" (2 Corinthians 8:1-4).

Churches in Macedonia sent money through Paul for needy "saints."

Churches sent money to another church for benevolence in Jerusalem AND JUDAEA (Acts 11:30; 12:25--though this is a different occasion from Acts 11).

"For as touching the ministering to the saints, it is superfluous for me to write to you: For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many. Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready: Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting. Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness" (2 Corinthians 9:1-5).

The Corinthian church (addressee of the epistle, 2 Cor. 1:1) and saints (same verse) were urged to make a contribution ready.

The New Testament does not always make a distinction between Christians and the church (2 Cor. 1:1).

In this context, the contribution was being collected for saints.

This is not the same occasion cited in Acts 11:27-30.

"Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. 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. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem" (1 Corinthians 16:1-3).

Paul commanded churches in Galatia and Corinth to make a benevolent contribution to be taken to Jerusalem.

Benevolence was the basis of a church contribution.

This money was to be sent to another church for distribution in Jerusalem AND JUDAEA (Acts 11:27-30; 12:25 though this is not the same occasion found in Acts 11).

If 1 Corinthians 16:1-3 and similar passages are PATTERNS and entertain SPECIFIC COMMANDS and BINDING EXAMPLES: 

The first-day-of-the-week contribution can only be used for benevolence.

The first-day-of-the-week contribution cannot be used scripturally for paying the preacher, utilities, mortgages, lawn care OR ANYTHING ELSE! 

Then, these passages would authorize benevolent distribution to SAINTS ONLY.

If 1 Corinthians 16:1-3 and similar passages contain principles and entertain GENERIC COMMANDS and NON-BINDING EXAMPLES: 

The first-day-of-the-week contribution can be used for any legitimate work of the church (including benevolence, supporting a preacher, utilities, etc.).

The first-day-of-the-week contribution can be used for benevolence toward non-Christians, too.

"Now after many years I came to bring alms to my nation, and offerings" (Acts 24:17).

Paul makes a public defense in which he professes he brought money to his "nation."

Recipients of benevolence according to Paul's statement were Jewish; he stipulated no other restrictions (i.e., that the recipients of benevolence must be exclusively Jewish Christians).

"As we have therefore opportunity, let us do good unto all men, especially unto them who are of the household of faith" (Galatians 6:10).

This verse specifies special consideration of needy brethren among all needy people that capacity and opportunity to help might otherwise confront.

The epistle was written to and circulated among several churches in Galatia ("churches of Galatia," 1:2; "brethren," 1:11; 3:15; 4:12; 5:13; 6:1).

The context of this verse IS NOT usually considered applicable to individual Christians to the exclusion of the church (i.e., Gal. 6:6 is commonly understood to teach congregational support of Gospel preachers).

Simply, two categories of needy are cited: Christians (the "household of faith") and non-Christians (the part of "all" not the "household of faith").

The word "men" is supplied and is not necessary to the understanding of the passages (i.e., "all" pertains to mankind, not goats, dogs, etc.).

"Household of faith" is comparable to "household of God" (Eph. 2:19).

1 Thessalonians 5:15 also makes a distinction between Christians and the balance of humanity ("yourselves" and "all men").

"For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God; Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men" (2 Corinthians 9:12-13).

Though the contribution was motivated by needy saints in Jerusalem, the context admits that both "saints" (verse 12; "them" verse 13) and non-Christians, styled "all" in addition to the "saints" were the beneficiaries of this financial relief.

"Household of faith" is comparable to "household of God" (Eph. 2:19).

1 Thessalonians 5:15 also makes a distinction between Christians and the balance of humanity ("yourselves" and "all men").

"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" (James 1:27).

This verse encourages the performance of benevolent activity without specifying whether the recipients are to be Christians.

James 1:27 is a GENERIC COMMAND.

Neither does the verse specifically treat whether the benefactor should be an individual or a congregation.

The address of the epistle uses the plural ("twelve tribes" and "brethren," Jam. 1:1-2).

The context in which verse 27 appears speaks to a plural number of Christians ("souls" verse 21) and therefore could include one or more congregations.

The church performed this type of benevolent activity (Acts 6:1-4).

Galatians 6:10 and 2 Corinthians 9:12-13 notes benevolent treatment of non-Christians, too.

Benevolence is both the responsibility of the church and Christians (who may perform this benevolence through the church, Acts 4:35; 2 Cor. 8:4).

"As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison" (Acts 8:3).

Christians do not cease to be the church when they are not assembled.

The church is made of saved souls (Acts 2:47) or Christians and Christians are the church all the time.

It is fallacious reasoning to distinguish between the work of the church and the work of Christians. What the church does is done by Christians; what Christians do, the church does.

Christianity is not subdivided by works (or worship) between the Christian and the church.

It is the mutual responsibility of the church and Christians to evangelize the world (and practice benevolence toward the same recipients).

"Honour widows that are widows indeed. But if any widow have children or nephews, let them learn first to shew piety at home, and to requite their parents: for that is good and acceptable before God. Now she that is a widow indeed, and desolate, trusteth in God, and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth. And these things give in charge, that they may be blameless. 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. Let not a widow be taken into the number under threescore years old, having been the wife of one man, Well reported of for good works; if she have brought up children, if she have lodged strangers, if she have washed the saints' feet, if she have relieved the afflicted, if she have diligently followed every good work. But the younger widows refuse: for when they have begun to wax wanton against Christ, they will marry; Having damnation, because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house; and not only idle, but tattlers also and busybodies, speaking things which they ought not. I will therefore that the younger women marry, bear children, guide the house, give none occasion to the adversary to speak reproachfully. For some are already turned aside after Satan. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged; that it may relieve them that are widows indeed" (1 Timothy 5:3-16).

Taking care of some widows is the responsibility of the church.

"Let him that stole steal no more: but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth" (Ephesians 4:28).

Honest labor is encouraged by which Christians can practice benevolence toward the needy.

Ephesians is addressed to the church at Ephesus in the vein of "the saints which are at Ephesus" (1:1).

A GENERIC COMMAND is found in Ephesians 4:28 without reference either to HOW it is to be performed or a prohibition of helping non-Christians.

"Ye have heard that it hath been said, Thou shalt love thy neighbour, and hate thine enemy. But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you; That ye may be the children of your Father which is in heaven: for he maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust. For if ye love them which love you, what reward have ye? do not even the publicans the same? And if ye salute your brethren only, what do ye more than others? do not even the publicans so? Be ye therefore perfect, even as your Father which is in heaven is perfect" (Matthew 5:43-48).

Obviously, the "enemies" and "neighbour" in this context are not limited to brethren. The parable of the "Good Samaritan" also teaches that one's neighbor is not confined to Christians (Luke 10:25-37).

Verse 45 explicitly says that God bestows physical blessings on the unjust as well as the just.

The context encourages disciples of Christ to extend benevolence toward non-Christians and by so doing they can imitate God.

If either the church or Christians do not act benevolently toward non-Christians then the lost world will perceive NO DIFFERENCE between itself and the church or Christians (but God wants the world to be able to perceive the difference, Matt. 5:16).

If either the church or Christians fail to practice benevolence toward non-Christians, then neither the church nor Christians will be "perfect" as God is perfect (verse 48).

"Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets" (Matthew 7:12).

Is the church under any obligation to practice what is commonly called "the Golden Rule"? If so, what in PRINCIPLE applies (regarding work) to the Christian applies also to the church.

"Let every soul be subject unto the higher powers. For there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power, resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: For he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For this cause pay ye tribute also: for they are God's ministers, attending continually upon this very thing. Render therefore to all their dues: tribute to whom tribute is due; custom to whom custom; fear to whom fear; honour to whom honour" (Romans 13:1-7).

This context teaches that Christians are subject to civil law.

However, if the principle specified for individuals does not apply with equal force to the church, then the church is not required to abide by civil law at all.

"Owe no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour: therefore love is the fulfilling of the law" (Romans 13:8-10).

If this PRINCIPLE applies exclusively to individuals, then the church is not bound by the law of love, which prohibits adultery, murder, stealing, lying and coveting.

Sundry Observations

There is no exclusive PATTERN of church cooperation taught in the Bible (Acts 6:1-4; 1 Cor. 16:1-2; 2 Cor. 9:12-13; Gal. 6:10; Jam. 1:27; Eph. 4:28).

The New Testament does not specify HOW benevolence was administered. The Gospel does not specify HOW goods and services might be provided. (Possibilities include taking poor into one's home or providing payment for goods, services or lodging for the needy).

No one has the right to impose on other Christians and churches a single way of enacting benevolence.

How benevolence is enacted and to whom is not a God-approved test of fellowship.

Benevolence administered by a church may be performed daily (Acts 6:1).

Christians may practice benevolence through a local congregation by contributing money (Acts 4:34-35).

Recipients of church benevolence included able-bodied persons who were temporarily unable to provide for themselves (Acts 2:44-45), orphans and widows (Acts 6:1-4; 1 Tim. 5:3-16; Jam. 1:27) and people suffering from famine (Acts 11:27-30).

First-century churches sent money to a single church for relief of its needy saints and needy saints of other congregations (Acts 11:30; 12:25).

The New Testament does not support the artificial distinction between Christians and the church (Acts 2:47; 8:3; 2 Cor. 1:1). It is fallacious reasoning to distinguish between the work of the church and the work of Christians. What the church does is done by Christians; what Christians do, the church does (within the framework of the mission of the church).

The New Testament church and Christians both practiced benevolence toward Christians and non-Christians (Gal. 6:10; 2 Cor. 9:12-13; Acts 14:17), though preference for brethren is emphasized.

The church cannot practice "pure and undefiled religion" (Jam. 1:27) toward the world if it cannot practice benevolence toward non-Christians.

The church cannot practice the "love of God" (1 John 3:17-18) toward non-Christians if it cannot practice benevolence toward them.

The church cannot be "perfect" as God is perfect if it does not practice benevolence toward non-Christians (Matt. 5:43-48).

The church cannot practice "the Golden Rule" (Matt. 7:12) toward the world if it cannot help non-Christians.

The church is not obligated to obey civil law if Romans 13:1-7 applies exclusively to individual Christians. If it applies to the church, then principles concerning benevolence that include non-Christians (Gal. 6:10; Jam. 1:27) apply to the church, too.

The church is not obligated to practice the law of love and refrain from adultery, murder, stealing, lying and coveting if the principle of Romans 13:8-10 applies exclusively to individual Christians. If it applies to the church, then principles concerning benevolence that include non-Christians (Gal. 6:10; Jam. 1:27) apply to the church, too.

If 1 Corinthians 16:1-3 and similar passages are PATTERNS and entertain SPECIFIC COMMANDS and BINDING EXAMPLES:

The first-day-of-the-week contribution can only be used for benevolence.

The first-day-of-the-week contribution cannot be used scripturally for paying the preacher, utilities, mortgages, lawn care OR ANYTHING ELSE!

Then, these passages would authorize benevolent distribution to SAINTS ONLY.

If 1 Corinthians 16:1-3 and similar passages contain principles and entertain GENERIC COMMANDS and NON-BINDING EXAMPLES:

The first-day-of-the-week contribution can be used for any legitimate work of the church (including benevolence, supporting a preacher, utilities, etc.).

The first-day-of-the-week contribution can be used for benevolence toward non-Christians, too.

If Galatians 6:10 applies to Christians to the exclusion of the first-day-of-the-week contribution, the church is not authorized by Scripture to support a preacher (Gal. 6:6) but he must be supported by individuals within a congregation.

The New Testament teaches voluntary cooperation between churches (1 Cor. 16:1-3).

If a church is prohibited from practicing benevolence toward non-Christians, then it cannot help non-Christian children of Christian parents. If there is an exception covering these children, it is not an exception about which one can read in the New Testament.

If a church cannot practice benevolence toward non-Christians, then it cannot help needy Christians whose non-Christian family members would also benefit from the benevolent act.

Enacting benevolence implies a place in which the benevolence is enacted. If the natural environment or home is not available, a substitute or restored home is a necessary tool in practicing benevolence (i.e., private or institutional).

The church can practice benevolence through the labors of selected individual Christians (Acts 6:1-4). Similarly, not all members preach when the church preaches the Gospel, but the church nevertheless preaches the Gospel when a preacher preaches.

A home for children or elderly is not comparable to a missionary society. A home is the tool by which benevolence is enacted (the purchase of goods and services), whereas a missionary society is an association of churches that through its central governing body dictates to member churches.

A home for children or elderly is not comparable to a missionary society since it is admittedly sinful to contribute to a missionary society but all grant that a Christian may contribute to a home for children or elderly.

A home for children or elderly is not wrong simply because it may be legally organized. Many churches are legally organized to function within the law.

The way in which benevolence is to be administered is no more specified in Scripture than does Scripture specify where a congregation is to meet for worship (unless one believes the saints are obligated to meet in an upper room, Acts 20:7-12). By implication of a place to worship, the church owns a building in which to worship; by implication of a place and means by which to help orphans and widows, the church may purchase services or even own a building through which benevolence is enacted.

It is obvious that a church cannot provide a home for a needy person without securing by one means or another a suitable PLACE.

It is incomprehensible that brethren would try to bind rules regarding the use of the church treasury on other Christians and churches since the New Testament says nothing concerning the treasury. (If 1 Cor. 16:1-3 is thought to be an exclusive pattern, it is a pattern for benevolence ONLY; nothing else could be funded from the church treasury -- including providing a meeting house and paying the preacher.)

It is frightening to think that brethren would defend buying fertilizer for a church lawn but utterly refuse to enact benevolence toward a starving non-Christian child. (That is an inevitable conclusion of the SAINTS ONLY theory!)

In truth, through biblical PRINCIPLES, the church treasury can be used for any good work ascribed to the church (including benevolence, providing a meeting place and supporting a Gospel preacher).

If it be objected that the church may exhaust its funds through benevolence and therefore the Christian individual should practice benevolence, the same irrational objection would apply to individual Christians--who in turn would be destitute themselves and unable to contribute to the church. Prudence, capacity and opportunity will answer the problem for either congregation or Christian. 

If the church cannot practice benevolence toward non-Christians, then EACH Christian is OBLIGATED to personally practice benevolence toward non-Christians (Gal. 6:10; Jam. 1:27).