by Kyle Pope
Synopsis: In the opening article of this discussion, Kyle explores the question of whether the responsibility of the individual and the church differ in matters of benevolence.
The mid-twentieth century saw division within churches of Christ over issues concerning benevolence, support of human institutions, and cooperation. In October 2017 I had the privilege of first meeting brother Doug Burleson in a constructive discussion between brethren differing on these issues in Cullman, Alabama.1 Since then, additional discussions have led him and I to agree to this six-part exchange on the issue of expediency. I am thankful to brother Burleson for his willingness to enter into this study and have come to love and appreciate him for his love for the Lord and fair-minded willingness to listen to those with whom he differs.
Scripture records that the early church was known for its willingness to help those in need. This included meeting immediate needs after Pentecost for those who remained in Jerusalem after their conversion (Acts 2:44-45; 4:34-35), regular support of widows (Acts 6:1-3), and relief during times of famine (Acts 11:27-30). Yet, it is also clear that this help was not unrestricted. By the time Paul gave instruction to Timothy, he commanded that only qualified widows were to be taken into the number of those receiving regular support. These qualifications included not only the age of the widow, but also her past conduct, and whether she had family who could help her (1 Tim. 5:9-11). In writing to the saints in Thessalonica, Paul commanded that those unwilling to work were not to receive aid. Some of the strongest teachings on church discipline are directed at those guilty of this practice. They were said to "walk disorderly" (2 Thess. 3:6-11, NKJV). As shocking as it might seem, the record of Scripture is that collective church benevolence (i.e. help provided from the collection taken upon the Lord's Day) was always given only to Christians. This is seen from the examples recorded in Scripture—there is no example of church benevolence to non-Christians—but also in the name for this collection—it is the "collection for the saints" (1 Cor. 16:1-2).
In contrast to the church's responsibility, the record of Scripture is that individual Christians are to do good to all, yet even this has its limits. Paul told Christians in the region of Galatia, "as we have opportunity, let us do good to all, especially to those who are of the household of faith" (Gal. 6:10). The word "opportunity" translates the Greek word kairos, meaning "due measure, proportion" (LSJ) and is often applied to a measure of time. We all have a limited amount of time and resources. No one can feed and clothe the world, but when we have occasion and ability we should help others. The question arises, is Paul instructing the church collectively, or individual Christians? Either way, we should note that he contrasts "all" with those who are "of the household of faith." Regarding the latter, the well-doing is to be directed to them "especially." Does the context tell us whether this instructs congregations or individuals? The epistle is directed "to the churches of Galatia" (Gal. 1:2), but before his instruction in chapter six he urged restoration of one "overtaken" in sin (Gal. 6:1a), and cautioned against temptation on the part of the one seeking the restoration (Gal. 6:1b). He cautioned against self-deception (Gal. 6:3), urging self-examination (Gal. 6:4), charging each to "bear his own load" (Gal. 6:5). He charged "him who is taught" to share with "him who teaches" (Gal. 6:6), warning that "whatever a man sows, that he will also reap" (Gal. 6:7). In this context, Paul's charge to "do good to all" does not seem to describe what a congregation does, but what each member of the Lord's church does as an individual.
This kind of benevolence requires individual work and planning. The thief was taught, "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 him who has need" (Eph. 4:28). This is not an instruction to the church collectively, but to the individual. The Holy Spirit teaches here that part of the reason we work is to be able to help others. However, the first direction this help should go is to help our own families. In discussing support of widows, Paul told Timothy, "But if anyone does not provide for his own, and especially for those of his household, he has denied the faith and is worse than an unbeliever" (1 Tim. 5:8). This clearly sets some bounds on our benevolence. Unrestricted benevolence would lead to neglect of our own families. Unrestricted giving, even in the "collection for the saints," would do the same. While generosity is a virtue, undisciplined giving could make one guilty of the same spirit Jesus condemned in the Pharisees—neglecting care for parents by claiming our resources were "Corban," i.e. dedicated to God (Mark 7:11-13). That doesn't mean we enrich and spoil them, but our primary responsibility is to our families.
If our commitment to follow the patterns of Scripture is truly what governs our actions we must be consistent in following the examples we find within its pages (cf. Phil. 4:9). If something is authorized, but the exact mechanism to accomplish it is not specified we may consider something an expedient if it helps us accomplish the thing authorized. In this issue, if a congregation built and stocked a food pantry, ran a soup kitchen or women's shelter, or operated benevolent institutions to help the needy, could such things be considered expedients? No, we would first have to prove that the church is actually charged with performing these works. There is no such proof in Scripture.
Sadly, emotion has often shaped our rationale in these matters. Let's go back to the instructions Paul gave regarding widows. He concluded this section writing—"If any believing man or woman has widows, let them relieve them, and do not let the church be burdened, that it may relieve those who are really widows" (1 Tim. 5:16). There were few conditions in the ancient world that were as desperate as being a widow. Yet, the Holy Spirit placed restrictions on when the church could and could not help, lest "the church be burdened." What does that mean? Clearly, the church could not do what it was charged to do if its resources were exhausted by works it was never commanded to do. If this was true of aid to widows, it would certainly be true of aid to others the church was never instructed to help.
Am I saying we should ignore those in need? No, the Parable of the Good Samaritan teaches that we must not pass by "on the other side" when we see those in need—but we should note, the Samaritan acted as an individual, not through a church, synagogue, or institution (Luke 10:30-37). The question is, how can we act within the authority of Scripture in all things?
Unlike Paul's words to Timothy not to burden the church, individuals have liberty to use our money to help others as we judge best. After Ananias lied about his money and property, Peter asked, "While it remained, was it not your own? And after it was sold, was it not in your own control?" (Acts 5:4a). Individuals can choose to help those we think worthy of help on our own or through support of a benevolent institution, so long as in doing so we do not act in ways that share in sins (1 Tim. 5:23; 2 John 11), support false doctrine and error, or neglect other responsibilities in the process.
When the needy request help from a congregation, while there is no authority for the church to help from the "collection for the saints," where I preach we ask two members to visit with the person making the request. They then report to any interested in helping so we can responsibly determine to help or not. In most cases we help individually. In other cases, if fraud, dishonesty, or sinful behavior has been revealed we decline the request. Either way, we are acting within the authority of Scripture and avoid burdening the church with works that move it away from its purpose as the "pillar and ground of the truth" (1 Tim. 3:15).
1 This discussion is posted online (http://www.eciconference.com, 2017 archive) and has also been printed (https://www.amazon.com, Pursuing the Pattern, Jim Deason editor, 2017).
Author Bio: Kyle preaches for the Olsen Park Church of Christ in Amarillo, TX. He has written several books published by Truth Publications including How We Got the Bible. The church website is olsenpark.com. He can be reached at kmpope@att.net.
