The recent uptick in benevolent requests from individuals and churches to us suggests that we consider again what the New Testament says to Christians and churches about what is their role and responsibility. Particularly as a church, but also as a Christian, it is imperative that we have the Lord’s permission – or authority – to do so: “Whatever you do in word or deed, do all in the name of the Lord” (Colossians 3:17) and “If anyone speaks, let it be as one who speaks God’s words” (1Peter 4:11). If “sin is lawlessness” (1John 3:4), then to act outside the will that God has given is to act lawlessly, without authority, and sinfully – whether we are individuals or a church.
We should also be reminded that the Apostles, when resolving conflict with Hebrew Christians over the question of circumcision in Acts 15, appealed to these ways – as authoritative – to understand the will of God as they addressed the subject. Peter referred to a vision and what God did when he baptized Cornelius and his household and said, “He made no distinction between us and them, cleansing their hearts by faith” (15:9) because God made the implication that Gentiles were welcome to Christ in giving the Spirit“ just as he also did to us” (15:8). That implication and inference was powerful enough to Peter to warrant the bold exhortation: “why are you testing God?” (15:10). In Acts 15:12, Paul and Barnabas said that the miracles and wonders God had worked through them among the Gentiles was also evidence enough, through the Apostles’ example, that Gentiles were welcome to the body of Christ. And in Acts 15:13-19, James related the direct statement of God, quoting Amos 9:11-12, to show that Gentiles were saved because God had stated that they would be saved through the Messiah. This is the way the apostles showed the church then – and the church today – how we must discover the will of God in every generation.
In the New Testament, Christians were urged to help anyone and everyone: “Therefore, as we have opportunity, let us work for the good of all, especially for those who belong to the household of faith” (Galatians 6:10). Even in 1Timothy 6:17-19, the wealthy were commanded to be “rich in good works, to do good, be ready to give, and willing to share.” In His parable of the good Samaritan, Jesus said, “Go and do the same” (Luke 10:37). There is, without question, a burning responsibility that we as individuals must care for the needy and do good with the things that we have. I certainly understand the level of fraud and cheating that continues to rise to a whole new level that we must combat when all we are trying to do is good. But we have instructions on that too. Paul said, “If anyone isn’t willing to work, he should not eat” (2Thessalonians 3:10). There are, also, ways to help without giving money: buy food, clothing or directly give the needs yourself. And while it is not a fool-safe way to keep you from feeling fooled, it helps.
Further, the churches used their collected funds for benevolence with permission. Every time this kind of help appears in the New Testament the object of that assistance is clear. In 1Corinthians 16:1, Paul said, “Now about the collection for the saints.” This collection was not from or of but “for” the saints; and the church collected these funds, per the Apostolic instruction, in the first day collection when they gathered “for the saints.” Also, Paul said, “Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem” (Romans 15:26). Even in Acts 11:27-20, when the whole world was in the grip of a famine, they “according to his ability, determined to send relief to the brothers and sisters who lived in Judea.” Incredibly early in the church’s history, the believers “held everything in common… For there was not a needy person among them because all those who owned lands or houses sold them, brought the proceeds of what was sold, and laid them at the apostles’ feet. This was then distributed to each person as any had need” (Acts 4:32-36).
In Scripture, every time the church used their collective resources for benevolence, the recipients were saints. As individuals, they certainly gave to those in need, anywhere or anyone, in obedience to Jesus. Yet as the church, they gave to the pooled resources and those resources were sent to saints “as any had need.” Some people use James 1:27 as an argument for the local church treasury to use its funds widely for all orphans and widows. The question is, however, who is James addressing? Is it a local church (or churches) or Christians at large? First, the letter was written to “the twelve tribes” (1:1) who are “brothers and sisters” (1:2) and then exhorts in verse twenty-six, “If anyone thinks he is religious without controlling his tongue, his religion is useless, and he deceives himself.” So, when James says, “Pure and undefiled religion before God the Father is this: to look after orphans and widows in their distress and to keep oneself unstained from the world…” this is an exhortation to the individual: “to keep oneself” undefiled.
But there are still further limits on the church’s use of its treasury for saints. One, it cannot foster idleness. Paul says, “Let the church not be burdened, so that it can help widows in genuine need” (1Timothy 5:16). In other words, these widows were intended to first receive care from others. He says, “But if anyone does not provide for his own family, especially for his own household, he has denied the faith and is worse than an unbeliever” (1Timothy 5:8). In addition, Paul commanded “brothers and sisters, in the name of our Lord Jesus Christ, keep away from every brother or sister who is idle and does not live according to the tradition received from us… In fact, when we were with you, this is what we commanded you: “If anyone isn’t willing to work, he should not eat…” Now we command and exhort such people by the Lord Jesus Christ to work quietly and provide for themselves.” (2Thessalonians 3:6-12). If someone is able but refuses to work, the church was told to refrain from assisting them in their idleness. Second, it should not supplant family obligations because Paul said, “learn to practice godliness toward their own family first and to repay their parents, for this pleases God” (1Timothy 5:4) so that the church should not be obligated (5:16). The local church was the last resort, not the first, for benevolent assistance.
Further, local churches helped other Christians in other churches. In Acts 11 and 2Corinthians 8-9, the Apostles urged churches to help other churches with benevolence when they were in need. In Scripture, this is the only instance where one local church sent money to another local church. The church receiving, whether solicited or not, would have used the gift of money for the need to be addressed; It was not to expand their evangelistic ministry or enlarge their structures. This sole example was for benevolence when these local churches were unable to provide for their own people. Further, there was no intermediary society or sponsoring church engaged to do all the work of collecting and sending. Paul said, “When I arrive, whomever you may approve, I will send them with letters to carry your gift to Jerusalem; and if it is fitting for me to go also, they will go with me” (1Corinthians 16:3-4).
In application, the local church is authorized to help needy Christians but with every effort, follow the Divine mandates to not instill idleness nor supplant familial responsibility. The local church is authorized to send the aid to the ones who need it. It is not God’s intent that the local treasury be the bank for all needs in the world or the financial backing for good intending organizations who want to serve the world. However, Christians have obligations to help everyone everywhere that they are able. The latter decision is an individual decision for which we all will stand before God. Let’s not shirk our individual responsibilities. Let’s not absolve ourselves by “letting the church take care of it.” God never made the church, or us, to do that. But let the church be the church. And let each of us be the benevolent children of God.
By Don Hooton