____________________________________________________ THE GOSPEL OBSERVER ____________________________________________________ "Go therefore and make disciples of all the nations...teaching them to observe all that I commanded you; and lo, I am with you always, even to the end of the age" (Matthew 28:19,20). ____________________________________________________ July 27, 2003 ____________________________________________________ Contents: 1) Benevolence (Tom Edwards) 2) Who is the "Minister"? (Tom Edwards) 3) News & Notes ____________________________________________________ -1- Benevolence by Tom Edwards In considering matters of benevolence, we can put them in two categories: that which pertains to the individual, and that which pertains to the church. For the Bible places more of a limit on the latter than on the former. The Individual's Benevolence Though, in a sense, all that we have is because of God -- and some would say that it all truly belongs to Him -- the Bible does make a distinction between money that belongs to the individual and that which belongs to the Lord. For example, in Acts 5:4, Peter states to Ananias, concerning the property he had sold, "While it remained unsold, did it not remain your own? And after it was sold, was it not under your control?...." Once that money was given to the Lord, however, it then became His and could be used for only that which His word would authorize. In James 1:27, James teaches that "This is pure and undefiled religion in the sight of our God and Father, to visit orphans and widows in their distress and to keep oneself unstained by the world." Bullinger defines the Greek word translated as "visit," to mean, "...to visit, with a view to help, relieve, or deliver...." But does this verse give the church the authority to build and maintain an orphan home? One needs to examine the previous verses (vv. 22-26) to see that this command is directed toward the individual Christian. Notice all the singular pronouns: "...if anyone is a hearer of the word and not a doer, he is like a man who.... But one who looks intently at the perfect law, the law of liberty, and abides by it...this man shall be blessed in what he does. If anyone thinks himself to be religious, and yet does not bridle his tongue but deceives his own heart, this man's religion is worthless." Then we're back at verse 27, which teaches what "pure and undefiled religion" is. God, therefore, is placing the responsibility to visit orphans upon the individual Christian; but if the church can usurp the individual's responsibility in this matter, then it can in any matter. But how can we believe that? For instance, the man is commanded to provide for his family. To not do so will make him worse than an unbeliever (1 Tim. 5:8. See also 2 Thess. 3:10). Another verse that has been stretched beyond its Biblical meaning is Galatians 6:10, "So then, while we have opportunity, let us do good to all men, and especially to those who are of the household of the faith." The argument has been made that this passage authorizes the use of the Lord's money for any needy person in general, and not just the needy saint. Again though, we need to examine the context. In verses 3-8, "...if anyone thinks he is something when he is nothing, he deceives himself. But let each one examine his own work, and then he will have reason for boasting in regard to himself alone, and not in regard to another. For each one shall bear his own load. And let the one who is taught the word share all good things with him who teaches...for whatever a man sows, this he will also reap. For the one who sows to his own flesh shall from the flesh reap corruption, but the one who sows to the Spirit shall from the Spirit reap eternal life." Consider also Ephesians 4:28, "Let him who steals steal no longer; but rather let him labor, performing with his own hands what is good, in order that he may have something to share with him who has need." The individual responsibility of doing good unto others can also be seen in the parable of the Good Samaritan (Luke 10:25-37), and we are reminded that "...judgment will be merciless to one who has shown no mercy..." (James 2:13). The Church's Benevolence In thinking of benevolence given by the church, rather than the giving of individual Christians, it comes from a source (the treasury) that has been made by weekly contributions on the first day of the week, in obedience to 1 Corinthians 16:1-3. Once this contribution is given, it no longer belongs to the giver; but now to the Lord and can, therefore, be used for only that which His word would authorize. One example of this distinction could be that the money in one's wallet or purse, which is one's own, could be used to treat the family and/or others to dinner at a restaurant on the way home from church; but once that money has been put into the collection, we would not have the right to then grab a handful from it to treat some of the members (who are not needy) at a local restaurant. The passage that gives authority for a weekly contribution (1 Cor. 16:1-3) also specifies that the collection would be used "for the saints" in Jerusalem who were destitute. There is no mention of tithes for the NT period; but rather to give ungrudgingly from a cheerful heart (2 Cor. 9:7), as one has been prospered (1 Cor. 16:2). There is also no mention of rummage sales, pie suppers, carnivals, begging, bingo games, business enterprises, or any other means whereby the church could increase its treasury -- except by Christians giving freely their contributions on the first day of the week. It's helpful to note that when benevolence was sent to needy saints, they were not always the only ones who were in need. According to Acts 11:27-30, for example, the prophet Agabus had predicted a worldwide famine; so many non-Christians would also be lacking in necessities. But the passage tells us that it was just to the needy brethren in Judea that relief from the church was sent. Other verses on this: Romans 9:1, "For it is superfluous for me to write to you about this ministry to the saints; for I know your readiness, of which I boast about you to the Macedonians, namely, that Achaia has been prepared since last year, and your zeal has stirred up most of them." Romans 15:25, "Now, however, I am on my way to Jerusalem in the service of the saints there. For Macedonia and Achaia were pleased to make a contribution for the poor among the saints in Jerusalem." Congregations would help their own needy when they could. In Acts 4:32-35, Christians were even selling at least some of their property and homes to give the money to the apostles that they, in turn, could distribute to the less fortunate. In Acts 6:1-4, the church aided their needy widows. But if these widows had family who could provide for them, then the family would have that responsibility: "If any woman who is a believer has dependent widows, let her assist them, and let not the church be burdened, so that it may assist those who are widows indeed" (1 Tim. 5:16). "Honor widows who are widows indeed; but if any widow has children or grandchildren, let them first learn piety in regard to their own family, and to make some return to their parents; for this is acceptable in the sight of God" (1 Tim. 5:3,4). Notice this conjunction: "but." "Honor widows who are widows indeed; but...." This implies that the honor meant more than simply "respect" or "esteem." For, surely, the widows were to be honored (with respect), even if they did have believing children who could take care of them. So this "honor" (of 1 Tim. 5:3) refers to financial assistance. We also find it used this way in 1 Timothy 5:17,18, in which Paul instructs to "Let the elders who rule well be considered worthy of double honor, especially those who work hard at preaching and teaching. For the Scripture says, `You shall not muzzle the ox while he is threshing,' and `The laborer is worthy of his wages."' "Double honor," therefore, speaks of the respect that should be given this type of elder, as well as the remuneration that can be given him for the work he does. For Paul uses this same phrase (about not muzzling the ox) in connection with the preacher's right to be paid for his preaching (1 Cor. 9). Paul further defines this "widow indeed" to Timothy (1 Timothy 5:5,6) and even contrasts her with the one who would be considered unworthy: "Now she who is a widow indeed, and has been left alone has fixed her hope on God, and continues in entreaties and prayers night and day. But she who gives herself to wanton pleasures is dead even while she lives." There were no welfare programs, social security, or other governmental assistance programs in those days for the less fortunate. So there was a special list that widows were put on if they met the right qualifications (1 Tim. 5:9,10): "Let a widow be put on the list only if she is not less than sixty years old, having been the wife of one man, having a reputation for good works; and if she has brought up children, if she has shown hospitality to strangers, if she has washed the saints' feet, if she has assisted those in distress, and if she has devoted herself to every good work." This is not to say that the church would not help needy widows that did not meet the criteria shown above, but they would not be put on the list as one who, apparently, was receiving regularly. Clearly, the Bible shows a distinction between what the church can do and that of the individual Christian in matters of benevolence. May we always abide by that. ____________________________________________________ -2- Who is the "Minister"? by Tom Edwards Often today we hear the term "minister" being used to refer exclusively to the preacher, but how is that term actually used in the scriptures? "Diakonos" is one of the Greek words that "Minister" (in the New Testament) is derived from. In Ephesians 3:7,8, for example, Paul refers to himself as having been "made a minister, according to the gift of God's grace...to preach to the Gentiles the unfathomable riches of Christ...." Perhaps from this, one might wrongfully conclude that the word "minister" refers to only a preacher or evangelist; but that would be limiting its meaning. According to W. E. Vine's Expository Dictionary of New Testament Words, "diakonos" means "a servant, attendant, minister, deacon" (p. 754). In tracking down this Greek word in the New American Standard Bible, we find the following translations: 1) "Deacons" (3 times). In all three verses (Phil. 1:1; 1 Tim. 3:8,12), it is referring to not merely a servant, but one who had met certain qualifications (such as being the husband of one wife) to be able to serve in this capacity. Not everyone in the church serves as a deacon, in this sense; but all the members are to be servants. 2) "Minister" (7 times). Romans 13:4 makes it clear that this term is not always referring to a preacher or an evangelist. It states twice in this verse that the government is "...a minister of God...." Even a government made up of many non-Christians can still be a "servant" of God, just as the Lord had used heathen nations in time's past to carry out His word, such as Babylon and Assyria, for examples. The Lord called Assyria "the rod of My anger and the staff in whose hands is My indignation, I send it against a godless nation and commission it against the people of My fury to capture booty and to seize plunder, and to trample them down like mud in the streets. Yet it does not intend nor does it plan so in its heart, but rather it is its purpose to destroy, and to cut off many nations" (Isa. 10:5-7). Our government is God's "minister" (or servant) to punish the evil doer: "for it is a minister of God to you for good. But if you do what is evil, be afraid; for it does not bear the sword for nothing; for it is a minister of God, an avenger who brings wrath upon the one who practices evil" (Rom. 13:4). (The "sword" is used to stand for capital punishment, which the Lord, therefore, authorizes.) Our government is a "minister" in the sense of being a servant. 3) "Servant" (10 times). Though in Ephesians 6:21, Tychicus is referred to as being a "faithful minister in the Lord"; in Colossians 4:7, he is spoken of as being a "faithful servant." These terms are synonymous. Phoebe was "a servant of the church which is at Cenchrea" (Rom. 16:1). Perhaps some would wrongly cite her as an example of a "deaconess" or a "female deacon" who serves in an "official" capacity (since "servant" comes from the same Greek word as "deacon"); but Phoebe was simply a servant of the Lord, as any Christian is to also be. 4) "Servants" (9 times). Paul refers to himself and Apollos as "Servants through whom you believed...." And also speaks of himself and the other apostles that way in other verses. So, in conclusion, the term "minister" applies to anyone who serves God -- and not merely to the preacher or evangelist. For every Christian is to be a servant of the Lord -- and God will honor all those who serve Him (See John 12:26). ____________________________________________________ -3- News & Notes We extend our condolences to the family and friends of Mary Louise Edwards (of Burgess, Virginia) who passed away July 20. She was the wife of my cousin "Mickey" (Michael J. Edwards) who had preceded her in death in March of 2002. ____________________________________________________ MYRTLE STREET CHURCH OF CHRIST 1022 Myrtle Street Denham Springs, LA 70726 (225) 664-8208 Sunday: 9:15 AM, 10:00 AM, 4:00 PM Wednesday: 7:00 PM evangelist/editor: Tom Edwards (225) 667-4520 e-mail: tedwards@onemain.com web site: http://home.onemain.com/~tedwards/go ____________________________________________________