by Bruce Reeves
Synopsis: Webster defines “benevolence” as a “disposition to do good” or “an act of kindness, a generous gift.” Biblically speaking, God’s benevolence was shown through the gift of His son. How are we (individually and collectively) to exhibit this quality?
Understanding our mission as God’s people is critical to glorifying Christ and fulfilling His work. Our purpose in all we do as Christians is to honor our Lord and King and to preach the gospel of the kingdom (Phil. 2:14-16; Col. 3:17). To truly walk by faith, we must surrender our hearts and lives to the revealed word of God (Rom. 10:17; 1 Cor. 4:6; 2 Cor. 5:7). Surely, as those striving to be New Testament Christians, we can all agree that we must give wholehearted devotion to ascertaining the will of God in all we do individually or congregationally (Eph. 5:17).
The biblical narrative reveals the purpose, organization, and work of the local congregation in the New Testament. We see congregations of God’s people diligently working to edify and build one another up in the faith through instruction, correction, mentoring, and equipping others for service in the family of God (Eph. 4:11-16; 1 Tim. 5:1-2). We not only see local churches being built up in the faith, but we also see them striving to share the gospel of Christ with the world (Matt. 28:18-20; Luke 19:10). This article focuses on another aspect of the work of the local congregation, and that is benevolence.
In the context of this article, the phrase, “congregational benevolence,” refers to the provision of aid or assistance. Food, clothing, shelter, or other material needs are supplied through a local church’s funds. Yet, we are not free to involve a congregation in whatever work that we deem suitable (Jer. 10:23; Isa. 55:8-9).
The more we understand the nature of the local church, the more we will appreciate the work in which churches should be involved. It is helpful to recognize the distinctions between the universal church, a local church, a collection of Christians working together, and individual Christians fulfilling their responsibilities. The fact that individual disciples may perform a particular good work does not mean that such is the work of the local congregation (Matt. 18:15-17; 1 Tim. 5:16). By the same token, simply because a group of Christians is acting in concert does not mean a local church is involved in the same action.”
The act of benevolence is an act of fellowship (2 Cor. 8:4). We read of a local congregation caring for those of their number (Acts 2:44-46; 4:32-37) and caring for its widows (Acts 6:1-8; 1 Tim. 5:13-16). In Acts 4:32-37, money was laid at the apostles’ feet; thus, there was a common treasury. Distribution was then made to the needy among believers, and the effort was successful because none lacked under the provision.
In Acts 6:1-8, the Hellenistic Jews felt their widows were being neglected in comparison to the native Jewish widows. As a result, the apostles instructed the church at Jerusalem to “Select from among you seven men of good reputation . . . whom we may put in charge of this task” (Acts 6:1-3). An interesting sidebar point is to notice that the apostles saw benevolence as being secondary to their work of teaching, “It is not desirable for us to neglect the word of God in order to serve tables . . . but we will devote ourselves to prayer and to the ministry of the word” (Acts 6:2, 4). The apostles did not believe benevolence was a means of evangelism, as some avow today, but simply an authorized means of caring for needy believers (1 Tim. 5:8-16).
A significant question that has been asked among our brethren has been, “Can one church send funds to another church for benevolence?” If there is a congregation in an emergency in which it cannot meet its own physical needs, it is authorized for another congregation to send to such needs. Consider Paul’s statement to the Corinthians:
But now finish doing it also, so that just as there was the readiness to desire it, so there may be also the completion of it by your ability . . . 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 need, so that their abundance also may become a supply for your need, that there may be equality (2 Cor. 8:11, 13-14).
It is not scriptural for churches to funnel their funds into a sponsoring congregation or human organization/business to perform the work for which the congregations themselves are responsible (Acts 14:23; 1 Pet. 5:1-2). It is, however, scriptural for one church to send to another church if there is a disaster or catastrophe that has prevented the suffering congregation from meeting its own needs (Acts 11:28-30; 1 Cor. 16:1-2; 2 Cor. 8:5; 9:1-2).
Congregational benevolence is an act of fellowship, and is described as “the fellowship of the ministering to the saints” (2 Cor. 8:4). The pattern we observe in the New Testament indicates that local churches benevolently supported “all that believed” (Acts 2:44-45), “them that believed” (Acts 4:32-35), “the disciples” (Acts 6:1), “brethren” (Acts 11:29), “saints” (Rom. 15:25, 31), “poor saints” (Rom. 15:26; 1 Cor. 16:1; 2 Cor. 8:4; 9:1, 12), and “widows indeed” (1 Tim. 5:16).
Let us consider three passages which are often presented to defend general benevolence by local churches. The first passage which will be examined is James 1:27, “Pure and undefiled religion before God and the Father is this: to visit orphans and widows in their trouble, and to keep oneself unspotted from the world.” James’s point of emphasis is not for local churches to support businesses to do their work of benevolence, but rather that individual disciples should do everything they can to show compassion to those who are neglected. It should be understood that there is a distinct difference in purchasing a service and funding, facilitating, operating, and supporting a human organization to do work for which the church or individual is responsible.
Notice that James is speaking of personal sanctification in keeping “oneself unspotted from the world” (Jas. 1:23-27). M.R. Vincent aptly comments on the term “visit” in this context: “James strikes a downright blow here at ministry by proxy, or by mere gifts of money. Pure and undefiled religion demands personal contact with the world’s sorrow: to visit the afflicted, and to visit them in their affliction” (Vincent, 736).
James assigns Christians the responsibility of caring for “orphans and widows in their distress.” There are those who, at times, seem to shift their responsibilities to congregational action and away from individual and family action. Then the local church sends a donation off to a distant institution where the children are sent. Some seem to think that congregations cannot be loving and compassionate unless they support human organizations from the church treasury. While there is nothing unscriptural regarding the existence of businesses with noble objectives, there is no Bible authority for local churches to fund such organizations. We must be careful that local churches are not turned into mere fund-raising avenues for human organizations.
Another passage that is proposed as support for general benevolence is Galatians 6:10, in which Paul encourages Christians to do good: “So then, while we have opportunity, let us do good to all people, and especially to those who are of the household of faith.” This “good” includes the teaching of the gospel, the correction of those in error, and the support of that which is godly. Paul encourages Christians to do all the good they possibly can on an individual level. We see this not only in the use of the pronouns but also in the development of the overall context (Gal. 6:1-10).
New Testament passages that are speaking of church action regarding benevolence are explicit (Acts 2:44-45; 4:32; 11:28-30; 2 Cor. 8-9), whereas, verses such as James 1:27 and Galatians 6:10 focus on the work of individual Christians in carrying out the work of God in their personal lives. To use these verses to argue that a local church is to exercise congregational benevolence toward all people in every situation would contradict biblical teaching that speaks to the conditions of those who receive benevolent financial support from the church (1 Tim. 5:8-16).
Finally, the third passage some advance to support the notion that the church is to practice general benevolence is 2 Corinthians 9:13, which says, “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.”
The term “all” must be interpreted in light of the context in which we find this statement (Rom. 8:28; Phil. 4:13). Paul makes it clear that he is speaking of the “support of the saints” (2 Cor. 8:4), “ministry of the saints” (9:1), and their having fully supplied “the needs of the saints” (9:12). R.C.H. Lenski writes, “The saints are seen glorifying God ‘also for the single-mindedness of (your) fellowship with them and with all,’ i.e., for your spiritual fellowship of the Corinthians which extends not only to these saints, who are being helped at present, but to all God’s saints, whether they are helped or not” (Lenski, 1185-86).
When one recognizes the significance of the tangible act of love being shown from Gentile believers to Jewish believers, it is clear that Paul has in mind saints as beneficiaries of this benevolence. The pattern of the New Testament helps us understand Paul’s meaning in both the context of 2 Corinthians and throughout the New Testament.
My experience among brethren who are concerned about the local church doing its work, as well as individual Christians fulfilling their responsibilities, has not been one in which I have seen selfishness or refusal to help those in need. I am fully aware of scores of churches, which have followed the pattern of the Scripture in showing generosity and love by sending funds to saints who were in dire need during tragic catastrophes. Regarding individual responsibilities, I have seen family after family adopt children into their homes and raise these children in the nurture and admonition of the Lord. Let no one think that, because Christians take a conservative approach to the work of the church, this means they are unwilling to give. Lord willing, the very opposite is true—they are giving personally to those in need, they are giving to the local congregation of which they are members. They are investing themselves in striving to be more like their Savior every day. Let us all strive to show His heart and compassion to those around us!
Lenski, R.C.H. The Interpretation of I and II Corinthians. Minneapolis: Augsburg Publishing House, 1963.
Vincent, M. R. Vincent’s Word Studies in the New Testament. New York: Hendrikson Publishers, 1985.
Bruce Reeves
Bruce has labored with the Highway 65 church of Christ in Conway, AR for twenty years. He and his wife, Rachel, have one child. The church website is hwy65churchofchrist.org. He can be reached at brochuck1@aol.com.
