THE RELIEF OF THE NEEDY
In the Student's Text Book, special emphasis was laid upon the relief of the needy as it was practiced in the Jerusalem church. Here it may be well to supplement what was there said by a somewhat more detailed treatment of the great collection that was undertaken by Paul. The exposition will serve to illustrate the apostolic principles of Christian giving.
1. THE PAULINE COLLECTION ACCORDING TO FIRST CORINTHIANS
(1) The Beginning in Galatia and in Corinth.—Writing from Ephesus during his long stay in that city, Acts 19:1 to 20:1, Paul tells the Corinthians that he had already given directions about the collection to the churches of Galatia, I Cor. 16:1; he had probably done so either during the second visit to Galatia, Acts 18:23, or by letter after his arrival at Ephesus. Now, at any rate, he asks the Corinthians—very simply and briefly, and evidently presupposing previous information on the part of his readers—to prosecute the collection during his absence in order that when he should arrive at Corinth everything might be ready.
(2) Laying in Store on the First Day of the Week.—The manner in which the collection was to be managed is exceedingly interesting. "Upon the first day of the week," Paul says, "let each one of you lay by him in store, as he may prosper." I Cor. 16:2. Apparently no permanent church treasury was used for the reception of the gifts, every man was to save his own money at home, very much as private collection barrels are used to-day. The laying up of the money, however, was to take place on the first day of the week; we have here probably an early trace of the Christian Sabbath. Perhaps we may conclude that the act of giving was regarded as a part of religious worship. Such a conclusion is at any rate in thorough harmony with all that Paul says about the collection. Some people seem to feel that the taking of an offering rather mars the dignity of a church service. In reality it has that effect only if it is executed in the wrong spirit. Christian giving is treated by Paul as a legitimate part of the worship of God.
(3) The Delegates of the Corinthian Church.—When Paul should arrive at Corinth, he was to receive the collection and either send or take it to Jerusalem by the help of delegates whom the Corinthians themselves should choose. The purpose of choosing these delegates appears more plainly in Second Corinthians.
2. THE PAULINE COLLECTION ACCORDING TO SECOND CORINTHIANS
(1) The Situation.—After the writing of the First Epistle to the Corinthians, there had followed a period of serious estrangement between Paul and the Corinthian church. Naturally enough the collection suffered during this period, as did other Christian activities. At the time of Second Corinthians, perhaps about a year after the first letter had been written, Paul was obliged to remind his readers that although they had begun the work the year before, much remained still to be done. II Cor. 8:10; 9:2. Nevertheless, Titus, during his recent visit to Corinth, when the repentance of the church had become manifest, had apparently been able to take the matter again in hand. Such seems to be the most probable interpretation of ch. 8:6; 12:18. If Titus did take up the matter on the very visit when the rebellion against Paul had been only with difficulty quelled, that is a striking indication of the importance which Paul and his associates attributed to the collection. It was not a matter that could wait until some convenient season; it had to be taken in hand vigorously, even perhaps at the risk of misunderstanding and suspicion, the very moment when Paul's relation to the church became again tolerably good.
(2) Courtesy of Paul.—Like all of Paul's management of money matters, his treatment of the collection is characterized by admirable delicacy and tact. Instead of berating the Corinthians roundly for their delinquency, as so many modern organizers would have done, he seeks to win them over by worthier methods. He points, indeed, to the example of the Macedonian Christians, in order to fire the zeal of the Corinthians; the poverty of the Macedonian churches had not stood in the way of their liberality; they had given up to their power and indeed beyond their power; they had given, not of compulsion, but willingly, dedicating themselves as well as their goods to the Lord. II Cor. 8:1-5. But the Corinthians are allowed to draw their own conclusion; Paul does not force it upon them. He does not press the matter home brutally; he does not put the Corinthians to shame by expressly pointing out how much more generously the poorer Macedonian Christians had contributed than they. Indeed he gives his readers full credit; he courteously calls their attention to the fact that it was they who had made the beginning, v. 10, and that he had been able to boast of them to the Macedonians, so that their zeal had stirred up their Macedonian brethren. Ch. 9:1,2. He appeals especially to the pride that they ought to feel in the boasting which Paul had ventured upon in their behalf; Paul had boasted to the Macedonians that Achaia had been prepared for a year; how sad an end it would be to such boasting if Macedonians should go to Corinth with Paul and should find that the collection was not ready after all! Paul urges the Corinthians not to leave any part of the work until after his arrival; if they do, they will put both him and themselves to shame. Vs. 1-5.
With equal delicacy Paul hints that the achievements of the Corinthians in other directions ought to be supplemented by this grace of giving. The Corinthians, according to the first epistle, had been very proud of their power of "utterance" and their "knowledge"; to these Paul can now add—after the loyalty of the church has finally been established—earnestness and love, II Cor. 8:6-8; but all these excellences will be incomplete unless there is also liberality. The Christian life must express itself in the simpler graces, if the more conspicuous activities are to be of genuine value.
(3) No Unfair Burdens to Be Borne.—The delicacy of Paul's treatment of the matter is observed also in II Cor. 8:10-15; he is careful to explain that the Corinthians are not asked to lay unfair burdens upon themselves. There should be an equality among Christians; it is now time for the Corinthians to give rather than to receive, but if circumstances should change they might count on the aid of their brethren. Furthermore, no one should be discouraged if he can give only a little; "if the readiness is there, it is acceptable according as a man hath, not according as he hath not."
(4) Cheerful Giving.—Paul urges his readers, indeed, to be bountiful. "He that soweth sparingly shall reap also sparingly; and he that soweth bountifully shall reap also bountifully." II Cor. 9:6. But this bountifulness was to be secured, not by pressing out the last cent, but by promoting real cheerfulness in giving. "Let each man do according as he hath purposed in his heart: not grudgingly, or of necessity: for God loveth a cheerful giver." The Pauline method is wisest in the end. Men can seldom be bullied into liberality; they will give liberally only when giving becomes, not a mere duty, but a joy. Cheerfulness in giving, moreover, possesses a value of its own, quite aside from the amount of the gift; it is a true expression of Christian communion.
(5) The Unity of the Church.—Probably Paul desired to accomplish by the collection something even more important than the relief of the Jerusalem poor. Many Palestinian Christians—not only extreme Judaizers, but also apparently considerable numbers among the rank and file—had been suspicious of the Gentile mission. Acts 21:20,21. Such suspicions would be allayed by deeds more effectively than by words; a generous offering for the poor of the Jerusalem church would show that Jews and Gentiles were really united in the bonds of Christian love. II Cor. 9:12-14.
(6) The Glory of God.—Ultimately, however, the purpose of the collection, as of all other Christian activities, is to be found, according to Paul, in God. "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." The unity of the Church, inspiring though it is, is desired, not for its own sake, but for the sake of the glory of God. By the simple means of the collection, Paul hopes to present a united Church—united in thanksgiving and in love—as some poor, human return to him who has granted us all the "unspeakable gift" of salvation through his Son.
(7) Sound Business Methods.—The arrangements which Paul made for the administration of the gifts are as instructive in their way as are the lofty principles that he applied. In order to avoid base suspicions, II Cor. 8:20; 12:16-18, he determined that delegates approved by the Corinthians themselves should carry the gifts to Jerusalem, I Cor. 16:3,4, and secured for the prosecution of the work in Corinth men who had the full indorsement of the churches. II Cor. 8:16-24. The lesson is worth learning. It will not do to be careless about the money matters of the Church; it will not do to say that the Church is above suspicion. Like Paul, "we take thought for things honorable, not only in the sight of the Lord, but also in the sight of men." In other words, we must be not only honorable in managing the money affairs of the Church, but also demonstrably honorable. To that end sound business methods should always be used. The accounts of the Church should be audited, not with less care, but if anything with more care, than those of ordinary business enterprises.
3. THE PAULINE COLLECTION ACCORDING TO ROMANS
In the Epistle to the Romans, written from Corinth a little after the time of Second Corinthians, Paul speaks of the collection again. Rom. 15:22-29,31. He is on the point of going with the gifts to Jerusalem, and asks the Roman Christians to pray that the ministration of the Gentiles may be "acceptable to the saints." There is no reason to suppose that such prayers were unanswered; Paul was cordially received by the Jerusalem Christians, Acts 21:17-26; the trouble which caused his arrest came from non-Christian Jews.
4. TO WHOM WAS RELIEF EXTENDED?
(1) Breadth of Christian Sympathy.—The relief of the needy in the apostolic Church, as it has been studied in the present lesson, concerned, not outsiders, but Christian brethren. This fact certainly does not mean that the early Christians were narrow in their sympathies; they had received from Jesus the command to love their enemies, and the command was reiterated by the apostles. Rom. 12:20. They were commanded, furthermore, to "work that which is good toward all men." Gal. 6:10.
(2) Special Attention to Christian Brethren.—There were reasons, however, why such good works should be directed "especially toward them that are of the household of the faith."
(a) The Special Rights of Brethren.—In the first place, there was a general reason, which applies to all ages. Though the Church has a duty to all men, it has a special duty to its own members; for Christian people to allow their brethren to starve is as unnatural as for a father to neglect a son, or a husband a wife. Community in the faith does create a special bond, which should make itself felt in all departments of life.
It should be observed that in the matter of the collection Paul takes altogether for granted the right of the poor saints to the support of the Church. He does not think it worth while to go into details about the suffering of the Jerusalem poor; he does not attempt to play upon the sympathies of his readers; he does not patronizingly represent the recipients of the bounty as paupers. Indeed, the Jerusalem Christians, he tells the Romans, though they are receiving material aid, are not really debtors, but rather creditors. "If the Gentiles have been made partakers of their spiritual things, they owe it to them also to minister unto them in carnal things." Rom. 15:27. This attitude toward poorer Christians is worthy of all emulation. Aid to the brethren is not "charity," in the degraded sense which that fine word has unfortunately assumed, but a solemn and yet joyful duty. It should never be undertaken in a patronizing spirit, but in a spirit of love that multiplies the value of the gift.
(b) Avoidance of Idleness in the Church.—On the other hand, however, the apostolic Church did not encourage begging or pauperism. What the special reason was for the poverty of the Jerusalem church we do not know. Perhaps many of the Jerusalem Christians had been obliged to leave their homes in Galilee and in the Dispersion. At any rate, we may assume that the poverty of the church was not due to idleness. In the Thessalonian epistles Paul takes occasion to warn his converts against an idle life; they are to do their own business and work with their hands; "if any will not work, neither let him eat." I Thess. 4:10-12; II Thess. 3:6-15. Certainly Paul was the best example of such diligence; despite his wonderful gifts and lofty duties he had made himself independent by manual labor. In the First Epistle to Timothy, moreover, particular precautions are taken against allowing the bounty of the Church to be abused. I Tim. 5:3-16. The treatment of the poor in the apostolic Church exhibits everywhere an admirable combination of common sense with lofty idealism.
(c) Conditions in the Apostolic Church and Conditions To-day.—If the gifts of the apostolic Church were devoted chiefly to Christian brethren rather than to outsiders, that is no justification for such limitation to-day. In the apostolic age there were special reasons why the Church could not often deal extensively with the material needs of the world at large. The Church was exceedingly poor; many of the converts probably suffered serious losses by the very fact of their being Christians; under such conditions the first duty was obviously at home. Conditions to-day are widely different. The Church has become wealthy; she is well able to extend her ministrations far and wide. Only by unlimited breadth of service will she really be true to the example of Jesus and of his first disciples; only by universal helpfulness will she be true to her great commission.
In the Library.—Uhlhorn, "Christian Charity in the Ancient Church." Brace, "Gesta Christi," pp. 93-105. Charteris, "The Church of Christ," pp. 91-129.