Benevolence in a Church

Benevolence in a Church BENEVOLENCE IN A CHURCH
By Paul C. Witt The Grace of Giving
I. Some general principles concerning giving.
A. “It is more blessed to give than to receive” (Acts 20:35).
B. Giving is a grace, and Christians are exhorted to abound in this grace as in others. 2 Cor. 8:7. 1.
Blessing is associated with, if not dependent upon, the extent of this grace. 2 Corinthians 9:6; 2 Corinthians 9:10.
C. True giving involves the giving of oneself to the Lord. 2 Corinthians 8:1-5; Acts 4:32-37.
D. Christians are, in reality, only stewards of God. 1 Corinthians 10:26; 1 Corinthians 6:20.
E. Giving is a matter of Christian fellowship. Acts 2:42; Php_4:14-16.

II. Some special details concerning giving.
A. When should Christians give?
1. Upon the first day of the week. 1 Corinthians 16:2.
a. This seemed to be the general “order.” 1 Corinthians 16:1.
B. How should Christians give?
1. As congregations. 2 Corinthians 8:1-2; Php_4:15-16; Acts 11:27-30.
2. As individuals. 1 Corinthians 16:2; 2 Corinthians 9:7; Acts 11:29.
a.As each has prospered. 1 Corinthians 16:2.
b. According as each hath. 2 Corinthians 8:12; 1 Timothy 6:17-18.
(1) That there may be equality. 2 Corinthians 8:13-14.
c. Not of necessity; grudgingly. 2 Corinthians 9:7.
d. But with liberality; cheerfully. Romans 12:8;. 2 Corinthians 9:7.
e. As unto God, and not as unto men. Matthew 6:2-4.
f. In the name of the Lord Jesus Christ. Colossians 3:17.
C. For what purposes should a Christian give?
1. To provide relief for needy brethren. Acts 11:27-30.
a. Ministering unto the saints. 2 Corinthians 8:3-4; 2 Corinthians 9:1; Romans 12:13; Romans 15:26; Acts 4:34-35.
2. To care for needy widows. Acts 6:1-6.
a.Fatherless and widows in their affliction. James 1:27.
b.Widow's indeed. 1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:9-10.
3. For the furtherance of the gospel. Php_4:15-16; 2 Corinthians 11:9; 1 Corinthians 9:14; Romans 10:15; Php_1:5.
III. Joys and blessings resulting from giving.
A. The enrichment of the giver.
1. That he “ . . . may abound unto every good work.” 2 Corinthians 9:8.
2. And “ . i . reap also bountifully.” 2 Corinthians 9:6.
3. That his every need might be supplied. Php_4:19.
B. The increase of the fruits of the giver’s right-eousness. 2 Corinthians 9:10.
1. To the glory of God. 2 Corinthians 9:13.
2. To the filling up of the measure of the wants of the saints. 2 Corinthians 9:12. The matchless apostle Paul, in speaking to the elders of the church at Ephesus, exhorted them “ ... to remember the words of the Lord Jesus, that he himself said, It is more blessed to give than to receive” (Acts 20:35). This exhortation was given at the same time and in the same spirit as the admonition, to feed the church of the Lord which he purchased with his own blood” (Acts 20:28). We can see, therefore, a vital connection between spiritual oversight and physical ministration. Furthermore, the Master’s statement, “It is more blessed to give than to receive,” reveals to us that giving is not a mere act of patronage and condescension affording relief to the recipient, but that it is an act calculated to bring blessing to the benefactor as well. When the young rich man came to Jesus inquiring about the things he needed to do in order to inherit eternal life he was told by Jesus: “ . . . go, sell what-soever thou hast, and give to the poor, and thou shalt have treasure in heaven: and come, follow me” (Mark 10:21). In my judgment Jesus was far more concerned about what this experience would mean to the young man than he was about how much it would help the poor. Jesus wanted him to learn that there is blessedness in giving. On another occasion one from among the multitude requested Jesus to assist him in persuading his brother to divide an inheritance with him. Jesus took advantage of the incident to teach that “ . . . a man’s life consisteth not in the abundance of the things which he possesseth" (Luke 12:15). He followed the statement with the parable of the rich fool. This parable teaches us that it is not what a man possesses but how he regards it and uses it that counts. Jesus then closed the lesson with the admonition, “Sell that which ye have, and give alms; make for yourselves purses which wax not old, a treasure in the heavens that faileth not, where no thief draweth near, neither moth destroyeth” (Luke 12:16-33). In Paul’s advice to Timothy he said, “Charge them that are rich in this present world, that they be not highminded, nor have their hope set on the uncertainty of riches, but on God, who giveth us richly all things to enjoy; that .they do good, that they be ready to distribute, willing to communicate; laying up in store for themselves a good foundation against the time to come, that they may lay hold on the life which is life indeed” (1 Timothy 6:17-19).
When Paul wrote his second letter to the saints at Corinth he referred to giving as a grace (2 Corinthians 8:1). He compared this grace with that of faith, utterance, knowledge, earnestness, and love, and exhorted them that they should abound in the grace of giving in the same wonderful way in which they had abounded in the other graces (2 Corinthians 8:7). To make clear to them just what he meant he referred to the attitude and spirit of the churches of Macedonia. “Moreover, brethren,” he wrote, “we make known unto you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For according to their power, I bear witness, yea and beyond their power, they gave of their own accord, beseeching us with much entreaty in regard of this grace and the fellowship in the ministering to the saints: and this, not as we had hoped, but first they gave their own selves to the Lord, and to us through the will of God” (2 Corinthians 8:1-5).

Such a beautiful example of devotion to the Lord, and concern for the welfare of others, could not fail to produce an understanding response in the hearts of the Corinthian brethren. No doubt they could now better understand the deep significance of the words of Paul’s first epistle, “And if I bestow all my goods to feed the poor, and if I give my body to be burned, but have not love, I am nothing” (1 Corinthians 13:3).

Three lessons are brought to us in these scriptures. In the first place, we are taught that the administering of the benevolent work of the church is a part of the responsibility of the elders, being a part of, rather than separate from, the shepherding of the flock. We are taught, in the second place, that abounding in the grace of giving leads to the enrichment of the giver rather than to his impoverishment. In the third place, we are reminded that effective giving is the fruit of a sanctified or dedicated life.

Having noted these lessons let us turn to a discussion of the things for which the elders may administer the funds made available to them. In the early church in the city of Jerusalem, “ . . . all that believed were together and had all things common; and they sold their possessions and goods, and parted them to all, according as any man had need” (Acts 2:44-45). The work was made more effective because, “ . . . not one of them said that aught of the things which he possessed were his own; but they had all things common” (Acts 4:32). This arrangement made it possible for the ministrations to be coextensive with the needs. However, even such an ideal situation as this seemed to be proved to be imperfect. “Now in these days when the number of the disciples was multiplying, there arose a murmuring of the Grecian Jews against the Hebrews, because their widows were neglected in the daily ministration.” The attention of the twelve was called to this and, “ . . . they called the multitude of the disciples unto them, and said, It is not fit that we should forsake the word of God, and serve tables. Look ye out therefore, brethren, from among you, seven men of good report, full of the Spirit and wisdom, whom we may appoint over this business. But we will continue steadfastly in prayer, and in the ministry of the word. And the saying pleased the whole multitude: and they chose Stephen, a man full of faith and of the Holy Spirit, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolaus a proselyte of Antioch; whom they set before the apostles; and when they had prayed, they laid their hands upon them” (Acts 6:1-6).

We see, thus, a delegation of the actual physical duties to a group of selected and designated men. We usually refer to them as deacons. The leaders, however, showed their realization of their own responsibility in the matter by specially dedicating the men to the work for which their brethren had chosen them. Two or three things are worthy of note here. The actual ministration was attended to daily, and “ . . . according as any man had need.” Furthermore, the ministration was referred to as “this business,” indicating that it was done in a systematic and business-like way.

These scriptures give us a splendid picture of the handling' of such affairs within a congregation. Aside from the fact that congregations today do not have all things common and hence must depend for their benevolent funds upon individual offerings from indi-vidual members, the same or a similar system can be followed. We may look further, however, and find a record of the members of one congregation of saints ministering to the needs of the members of another congregation. In Acts 11:27-30 we read, “Now in these days there came down prophets from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit that there should be a great famine over all the world: which came to pass in the days of Claudius. And the disciples, every man according to his ability, determined to send relief unto the brethren that dwelt in Juda?a: which also they did, sending it to the elders by the hand of Barnabas and Saul.” The individual members of the congregation at Antioch sent their contributions by Barnabas and Saul to the elders of the church in Jerusalem, setting for us a scriptural precedent for the gathering of funds from members of one congregation to send to the assistance of needy brethren in another congregation.

Furthermore, the church at Antioch was not the only church responding to needs arising in the Jerusalem church. Churches in Galatia, Macedonia, and Achaia were also called upon. In writing to the Corinthian church Paul said, “Now concerning the collection for the saints, as I gave order to the churches of Galatia, so also do ye. Upon the first day of the week let each one of you lay by him in store, as he may prosper, that no collections be made when I come. And when I arrive, whomsoever ye shall approve, them will I send with letters to carry your bounty unto Jerusalem: and if it be meet for me to go also, they shall go with me” (1 Corinthians 16:1-4). From this scripture we see that Paul was giving the same order in Achaia that he gave in Galatia. Not only this, but we find that the apostle pointed to the readiness of the Christians in Achaia in order to stimulate the brethren in Macedonia. In 2 Corinthians 9:2 we read, “ . . . for I know your readiness, of which I glory on your behalf to them of Macedonia, that Achaia hath been prepared for a year past; and your zeal hath stirred up very many of them.” The liberality of the Macedonians, in turn, was used as a stimulus to the Corinthians. In writing to them Paul said, “ . . . brethren, we make known unto you the grace of God which hath been given in the churches of Macedonia; how that in much proof of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” In the ligTit of this response Paul exhorted Titus to complete this grace in the brethren at Corinth also, and Titus responded by going willingly to the work. “For,” said Paul, “ . . .he accepted indeed our exhortation; but being himself very earnest, he went forth unto you of his own accord” (2 Corinthians 8:1-2; 2 Corinthians 8:6; 2 Corinthians 8:17). In writing to the brethren in Rome about the matter Paul says, “ . . . but now, I say, I go to Jerusalem, ministering unto the saints. For it hath been the good pleasure of Macedonia and Achaia to make a certain contribution for the poor among the saints that are at Jerusalem” (Romans 15:25-26). Paul then asks the Roman brethren to petition God in his behalf that the ministration which he has for them may be acceptable unto them (Romans 15:30-31).

We have, therefore, a record of the solicitation of funds from the churches in Galatia, Macedonia, and Achaia, and from the church in Antioch, not only to meet the emergency of the famine in Judsea, but also to minister to the needy saints in the church at Jerusalem over a period of time.
We know, too, that these churhes considered it a privilege to be able to do this, and Paul made it plain to them that it was a matter of reciprocity on their part for the sacrifice that the Jerusalem church had made in order that they might receive the gospel. In writing to the Roman brethren with reference to the contribution made by the Macedonians to the Jerusalem church, he said, “Yea, it hath been their good pleasure; and their debtors they are. For if the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things” (Romans 15:27).

One of the cardinal principles guiding both Jew and Gentile Christians was the principle that the poor should be ministered unto. When Paul was given the right hands of fellowship of Cephas, James, and John, and was bidden God-speed in his mission to the Gentiles, he said that these brethren “would that we remember the poor; which very thing I was also zealous to do” (Galatians 2:10). In the catalogue of things each consecrated Christian should do, recorded in the letter Paul wrote to the Romans, we find “ . . . ministering unto the necessities of the saints” included (Romans 12:13).

And, besides, this liberality on the part of the Gentiles proved to be a three-fold blessing in that it satisfied the physical needs pf the poor, saints, brought spiritual blessings, to the contributing congregations of Christians, and gave glory to God. As expressed in the scriptures, “For the ministration of this service not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; seeing that through the proving of you by this ministration they glorify God for the obedience of your confession unto the gospel of Christ, and for the liberality of your contribution unto them and unto all; 'while they themselves also, with supplication on your behalf, long after you bj reason of the exceeding grace of God in you” (2 Corinthians 9:12-14).

We find, in the second place, that funds made avail-able by the contributions of the saints may be used to care for the fatherless and the widows. It has been a tradition of God’s people that the fatherless and widows are special subjects of the ministrations of their fellows and of the Father’s divine care. In the earliest recorded legislation there was a clause protecting them against oppression and affliction, and various provisions were made to protect them against destitution. We read in Exodus 22:22, “Ye shall not afflict any widow, or fatherless child.” Likewise, in Deuteronomy 14:28-29, “At the end of every three years thou shalt bring forth all the tithe of thine increase in the same year, and shalt la;y it up within thy gates: and the Levite, because he hath no portion nor inheritance with thee, and the sojourner, and the fatherless, and the widow, that are within thy gates, shall come, and shall eat and be satisfied; that Jehovah thy God may bless thee in all the work of thy hand which thou doest.” And in Deuteronomy 24:19-20, we find, “When thou reapest thy harvest in thy field, and nast forgot a sheaf in the field, thou shalt not go again to fetch it: it shah be for the sojourner, for the fatherless, and for the widow . . and, “When thou beatest thine olive tree, thou shalt not go over the boughs again: it shall be for the sojourner, for the fatherless, and for the widow.” This same sentiment is reflected in many other passages in the Old Testament scriptures, and, in my mind, James had such a sentiment in his heart when he was inspired to write, “Pure religion and undefiled before our God and Father is this, to visit the fatherless and widows in their affliction, and to keep oneself unspotted from the world” (James 1:27). I think it is universally understood that to “visit” means to minister unto; to take the oversight of; to relieve the wants of or sympathize in the distress of. I am glad that the churches of today are finding benediction in their visitations of the fatherless, and are indeed learning to experience the great truth, “It is more blessed to give than to receive” (Acts 20:35). In the Jerusalem congregation the first murmur of discontent arose as the result of the neglect of certain Grecian Jewish widows in the course of the daily ministrations. The divine record of the dispatch and completeness with which the need was supplied is a good index of the degree of importance of the responsibility. The spontaneity of the response is overshadowed only by the completeness of the solution of the problem (Acts 6:1-6).

We get more specific directions with reference to widows in Paul’s instructions to Timothy. He said, “Honor widows that are widows indeed. . . . Now she that is a widow indeed, and desolate, hath her hope set on God, and continueth in supplications and prayers night and day. . .. Let none be enrolled as a widow under threescore years old, having been the wife of one man, well reported of for good works; if she hath brought up children, if she hath used hospitality to strangers, if she hath washed the saints’ feet, if she hath relieved the afflicted, if she hath diligently- followed every good -work” (1 Timothy 5:3; 1 Timothy 5:5; 1 Timothy 5:9-10). He continued, “If any that believeth hath widows, let them relieve them, and let not the church be burdened; that it may relieve them that are widows indeed” (1 Timothy 5:16).

Practically every congregation of Christians today, particularly if it is a large congregation, has enrolled in its membership widowed mothers who are sixty or more years of age and all alone, whose lives have been a benediction to all who have known them. To care for such an one is to enjoy a distinct blessing and to court the divine favor of our great God. In the next place, we find that a congregation may- have “fellowship in the furtherance of the gospel.” In writing to the saints as Philippi, Paul said, “I thank my God upon all my remembrance of you, always in every supplication of mine on behalf of you all making my supplications with joy, for your fellowship in furtherance of the gospel from the first day until now; being confident of this very tiling, that he who began a good work in you will perfect it until the day of Jesus Christ: . . .’’(Php_1:3-6). Further along in the same letter he wrote, “And ye yourselves also know, ye Philippians, that in the beginning of the gospel, when I departed from Macedonia, no church had fellowship with me in the matter of giving and receiving but ye only; for even in Thessa'onica ye sent once and again unto my need” (Php_4:15-16). And to show them the reel reason why he was so pleased with their fellowship he contihued, '“Not that I seek for the gift; but I seek for the fruit that in- creaseth to your account.” Then, as a fitting climax, and to impress upon them the realization that their ministrations to his need would in reality prove to be a means of supplying their own needs, he wrote, “And my God shall supply every need of yours according to his riches in glory in Christ Jesus” (Php_4:17; Php_4:19). From the foregoing Scriptures we can see that the elders of a congregation have precept and example for sending or receiving funds to be used for the relief of their brethren in a time of distress, or to care for the “poor among the saints.” We see, furthermore, that they are Scriptural and wise in “visiting the fatherless and the widows in their affliction,” and even to enroll as special charges any who are “widows indeed.” Not only this, but they have example for having fellowship in the extension of the borders of Zion by supporting those who are preaching the gospel in needy fields. What more noble work could be done than any or all of these? And yet, brethren, have we, as shepherds and min-isters, been appealing to the congregations of the church of the Lord Jesus Christ to contribute solely for the sake of, and in proportion to the needs of, those who are distressed? Are we ministering to the needs of the poor saints simply for the sake of the poor saints? Are we visiting the “fatherless and the widows in their affliction” solely on their behalf? Are we preaching the gospel to the lost just for the sake of the lost? Or are we doing these wonderful things for their sakes, and for our sakes, and for Jesus’ sake?

Let us pray that we may experience more and more the truth that “It is more blessed to give than to re-ceive.” Let us make our benevolent work our “good pleasure.” Let us not forget that such service “. . . not only filleth up the measure of the wants of the saints, but aboundeth also through many thanksgivings unto God; . . . ” Let us be more zealous “ ... to visit the fatherless and the widows in their affliction,” and let us not fail to have “ . . . fellowship in the furtherance of the gospel.” And let us remember and teach that “He that soweth sparingly shall also reap sparingly; and he that soweth bountifully shall reap also bountifully.” Let us know and preach that “God is able to make all grace abound unto you; that ye, having always all sufficiency in everything, may abound unto every good work,” and that “ ... he that supplieth seed to the sower and bread for food, shall supply and multiply your seed for sowing, and increase the fruits of your righteousness: . . .” (2 Corinthians 9:6; 2 Corinthians 9:8; 2 Corinthians 9:10). When we have studied and understood and prayed about these things, and have set our hearts and hands to the doing of them in the Christ-appointed way, then the benevolent work of a congregation will cease to be the performance of an unpleasant task. It will indeed become a glorious opportunity for service.