02.08. SECTION III: Financial Relationships between Churches

SECTION III FINANCIAL RELATIONSHIPS BETWEEN NEW TESTAMENT CHURCHES The most obvious expression of fraternity is the sharing of material possessions.

Scripture’s consistent message is that a believer should be more concerned about another’s wellbeing than about his own financial security. In the Kingdom of God, having a personal surplus while another believer is in need is an anomaly. When the Jews inquired about behaviour in the Kingdom of God, John the Baptist said, And the multitudes were questioning him, saying, “Then what shall we do?” And he would answer and say to them, “Let the man who has two tunics share with him who has none; and let him who has food do likewise.” (Luke 3:10-11) In similar vein, John the Apostle wrote to the Church at the close of the First Century, We know love by this, that He laid down His life for us; and we ought to lay down our lives for the brethren. But whoever has the world’s goods, and beholds his brother in need and closes his heart against him, how does the love of God abide in him? Little children, let us not love with word or with tongue, but in deed and truth. (1 John 3:16-18) The post-Pentecostal converts in Jerusalem demonstrated their familial relationship through a communal economy.25 And all those who had believed were together, and had all things in common; and they began selling their property and possessions, and were sharing them with all, as anyone might have need. (Acts 2:44-45) And the congregation of those who believed were of one heart and soul; and not one of them claimed that anything belonging to him was his own; but all things were common property to them…and who owned a tract of land, sold it and brought the money and laid it at the apostles’ feet. (Acts 4:32-37) As we proceed into Acts and the Epistles, we discover the same fraternal expression occurring between churches. THE ANTIOCH COLLECTION The first record of a church’s taking up a collection for another church is found in Acts 11:27-30.

Now at this time some prophets came down from Jerusalem to Antioch. And one of them named Agabus stood up and began to indicate by the Spirit that there would certainly be a great famine all over the world. And this took place in the reign of Claudius. And in the proportion that any of the disciples had means, each of them determined to send a contribution for the relief of the brethren living in Judea. And this they did, sending it in charge of Barnabas and Saul to the elders. (Acts 11:27-30) The believers in Judea already faced hardship because of persecution and discrimination.

So, when the prophecy about a famine was given, the Antioch believers responded by taking up a collection for Judea. It is significant that the Antioch brethren gave no thought to their own welfare. The famine was going to engulf the entire Roman Empire and the Antioch Christians were going to face hardship themselves. However, instead of beginning a frenetic spasm of hoarding, they took up an offering for Judaea. Their generosity was not in response to an appeal from Jerusalem, but an expression of the Christ who dwelt in their hearts and the fraternal relationship between churches. THE PAULINE CHURCHES In Galatians 2:1-21, Paul describes details of the Jerusalem council that are not mentioned in the Acts 15:1-41 record of the event. One of these added details is that the Twelve had urged Paul to remember the poor.

…and recognizing the grace that had been given to me, James and Cephas and John, who were reputed to be pillars, gave to me and Barnabas the right hand of fellowship, that we might go to the Gentiles, and they to the circumcised. They only asked us to remember the poor-- the very thing I also was eager to do. (Galatians 2:9-10) The gathering of a benevolent offering for Judaea was one of Paul’s main concerns as he made his third tour of the churches that were an outgrowth of his ministry. Paul wrote to the Romans that one reason he was making a trip to Jerusalem was to deliver the offering that had been raised among the Gentile Churches.26 But now, I am going to Jerusalem serving the saints. For Macedonia and Achaia have been pleased to make a contribution for the poor among the saints in Jerusalem. (Romans 15:25-26) Details concerning the gathering of this collection are recorded in several of Paul’s epistles, especially in his letters to Corinth.

Now concerning the collection for the saints, as I directed the churches of Galatia, so do you also. On the first day of every week let each of you put aside and save, as he may prosper, that no collections be made when I come. And when I arrive, whomever you may approve, I shall 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. (1 Corinthians 16:1-4) Paul had travelled through Galatia on his way to Macedonia and Achaia. As he travelled through Galatia, he had urged these churches (Derbe, Lystra, Iconium, and probably Antioch of Pisidia) to gather a collection for the Jerusalem church. From 1 Corinthians 16:1-4, it is apparent that Paul had a set pattern for gathering this collection, …as I directed the churches of Galatia, so do you also. On the first day of every week let each of you put aside and save, as he may prosper, that no collections be made when I come. It is probable that Gaius of Derbe brought the offering to Paul, as he was traveling to Jerusalem (Acts 20:4).

Evidently, the Corinthian Church, and those surrounding it in Achaia, had started to gather a collection for the Jerusalem Church, but in the characteristically Corinthian way, they had faltered (the Corinthian Church seems to have been one that was governed more by emotion, experience, and impulse, rather than steady commitment). So, in his Second Epistle to Corinth, Paul urged them to complete what they had begun in the previous year. To motivate them, he described the churches of Macedonia and how the Macedonians, even though they themselves were in a time of deep poverty, urged Paul to receive from them an offering for the poor of Jerusalem.

Now, brethren, we wish to make known to you the grace of God which has been given in the churches of Macedonia, that in a great ordeal of affliction their abundance of joy and 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, begging us with much entreaty for the favor of participation in the support of the saints, and this, not as we had expected, but they first gave themselves to the Lord and to us by the will of God. Consequently we urged Titus that as he had previously made a beginning, so he would also complete in you this gracious work as well. But just as you abound in everything, in faith and utterance and knowledge and in all earnestness and in the love we inspired in you, see that you abound in this gracious work also. I am not speaking this as a command, but as proving through the earnestness of others the sincerity of your love also. For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sake He became poor, that you through His poverty might become rich. And I give my opinion in this matter, for this is to your advantage, who were the first to begin a year ago not only to do this, but also to desire to do it. But now finish doing it also; that just as there was the readiness to desire it, so there may be also the completion of it by your ability. For if the readiness is present, it is acceptable according to what a man has, not 27 according to what he does not have. For this is not for the ease of others and for your affliction, but by way of equality-- at this present time your abundance being a supply for their want, that their abundance also may become a supply for your want, that there may be equality; as it is written, “He who gathered much did not have too much, and he who gathered little had no lack.” (2 Corinthians 8:1-15) Note that Paul speaks of reciprocity. at this present time your abundance being a supply for their want, that their abundance also may become a supply for your want, that there may be equality. In coming days, should their roles be reversed, Paul anticipated Jerusalem’s taking up a collection for Corinth. To further motivate the Corinthians, Paul tells them that their sending an offering to Jerusalem is a mark of obedience to your confession of the gospel of Christ. He lists the fraternal results that they will experience as a consequence of their obedience in this matter, For the ministry of this service is not only fully supplying the needs of the saints, but is also overflowing through many thanksgivings to God. Because of the proof given by this ministry they will glorify God for your obedience to your confession of the gospel of Christ, and for the liberality of your contribution to them and to all, while they also, by prayer on your behalf, yearn for you because of the surpassing grace of God in you. (2 Corinthians 9:12-14) Paul asserted that their obedience to their confession, expressed through the giving of the offering would produce the following results, ß There will be great thanksgiving and glory given to God; ß The Jerusalem Church will pray for them; ß The Jerusalem Church will experience a fraternal yearning for their brethren in Corinth.

Interestingly, Paul said that the collection that was taken up in Corinth was a reflection of generosity to all, not just to the saints in Jerusalem. The implication is that other similar offerings had been or will be collected.

CONCLUSION An important expression of the relationship between New Testament Churches is thorough the sharing of finances. They care for one another, financially. In my experience, I have seen this operate time and time again. One event that stands out in memory is an offering that Communion Fellowship, a Mennonite Church in Goshen, Indiana, collected for the aid of Tulsa Christian Fellowship. In the 1980’s, Tulsa’s petroleum based economy was devastated by OPEC. Many Tulsans lost jobs. Some left town, abandoning their homes and surrendering their property to mortgage holders. Because TCF’s members were impacted by these circumstances, the church faced a serious financial crisis. Communion Fellowship had received spiritual ministry from TCF, through one visit of three TCF elders (Bruce Clutter, Jim Barger, and Jim Garrett), and then my own frequent visits to the church. Communion Fellowship was looking to TCF as a model and for apostolic guidance. Upon learning of TCF’s financial struggle, Communion Fellowship took up an offering amounting to $5000.00 and sent it to TCF.28 Another example that comes to mind is an event in which TCF’ was on the giving end of the exchange. Berean Fellowship, a relatively small Tulsa congregation, led by Jim Curtis and Rich Manganero, had purchased a piece of property consisting of a few acres that had been neglected for several years. There was a spacious house on the property. The house had been remodeled years before to serve as a kennel and a veterinarian’s office. One Saturday, scores of TCF members showed up at the property. Before the day was over, all of the brush that had grown up over the years had been cleared. Trash was hauled off. While work was going on outside, other TCF volunteers were busy gutting the building so that it could be remodeled for use by Berean Fellowship. Some carpenters from TCF then donated their services, working nights, doing some of the basic remodeling. Berean Fellowship could not have done this alone.

They had neither the manpower nor the money.

Few things express the fraternal relationship that exists between New Testament Churches as does the caring for one another materially and financially.