1 Corinthians 5
11 But now I have written unto you not to keep company, if any man that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner; with such an one no not to eat.
Now that I'm older, my life is slower, and I do not get around like I used to. And, separation is a normal part of the rhythm of my life. But I think about the separation ground rules for the younger Christians. I also think about how I used to deal with the issue. Here are some basic separation principles:
Kevin T. Bauder On Separation From Sharperiron.org
"As a rule, fundamentalists and their predecessors have noted that not all fellowship between believers is equal. Rather, the New Testament depicts several different kinds of fellowship relationships, ranging from simple, personal fellowship through discipleship and targeted collaboration, to church membership and church leadership. Some of these imply yet other levels that are not explicitly depicted in the Scriptures themselves. The point is that different levels of fellowship require different criteria."
The issue for me, over the years, has been how to deal with the people you work with who have not accepted Jesus as their savior? And what do you do when interacting with such co-workers on a social level is a condition of employment? One example is being a soldier in the Army. There are lots of examples.
The quote above from SharperIron.com provides a way to start thinking of the issue of separation. I certainly do not have any good personal insights on this issue today. I may never have any good personal insights on this issue. But it is one of those issues that should always be of concern to Christians....
More From 1 Corinthians 5
9 I wrote unto you in an epistle not to company with fornicators:
10 Yet not altogether with the fornicators of this world, or with the covetous, or extortioners, or with idolaters; for then must ye needs go out of the world.
[Kevin T. Bauder is Research Professor of Systematic Theology at Central Baptist Theological Seminary, Plymouth, MN]
Monday, December 13, 2010
Saturday, December 11, 2010
The World - Some Final Thoughts (Three Of Three)
I have a number of favorite Bible passages. Below are two.
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
And John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
I was walking to work this morning. It was cold, and snow flakes swirled in the light breeze. The first winter day. And as I walked I thought about these two Bible passages. They are perplexing. These are passages that sometimes haunt me, sometimes stalk me. Passages, however, that always, in the end, fill me with the wonder that is God.
And as I was thinking of these verses and the comments of Albert Barnes and John Gill, I started to hear Handel's Messiah, quiet at first, then building to its full, God-praising glory.
And I thought: I'm afraid this is just not going to be a day of brilliant, theological insights or conclusions. The cold wind blew on my face, and I smiled....
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
And John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
I was walking to work this morning. It was cold, and snow flakes swirled in the light breeze. The first winter day. And as I walked I thought about these two Bible passages. They are perplexing. These are passages that sometimes haunt me, sometimes stalk me. Passages, however, that always, in the end, fill me with the wonder that is God.
And as I was thinking of these verses and the comments of Albert Barnes and John Gill, I started to hear Handel's Messiah, quiet at first, then building to its full, God-praising glory.
and He shall reign for ever and everAnd then, the music in my head subsided, and the perplexing thoughts of God and this world drifted away.
King of Kings, Lord of Lords
And I thought: I'm afraid this is just not going to be a day of brilliant, theological insights or conclusions. The cold wind blew on my face, and I smiled....
Thursday, December 9, 2010
The World By Albert Barnes (Two Of Three)
I have a number of favorite Bible passages. Below are two.
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Comment On John 3:16 By Albert Barnes
The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die.
John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
Comment On John 17:9 By Albert Barnes
The term world here, as elsewhere, refers to wicked, rebellious, vicious men.
About Albert Barnes
Albert Barnes held a prominent place in the New School branch of the Presbyterians during the Old School-New School Controversy, to which he adhered on the division of the denomination in 1837.
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Comment On John 3:16 By Albert Barnes
The world. All mankind. It does not mean any particular part of the world, but man as man--the race that had rebelled and that deserved to die.
John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
Comment On John 17:9 By Albert Barnes
The term world here, as elsewhere, refers to wicked, rebellious, vicious men.
About Albert Barnes
Albert Barnes held a prominent place in the New School branch of the Presbyterians during the Old School-New School Controversy, to which he adhered on the division of the denomination in 1837.
Tuesday, December 7, 2010
The World By John Gill (One Of Three)
I have a number of favorite Bible passages. Below are two.
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Comment on John 3:16 By John Gill
....not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love...yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world," and "the whole world," and "the nations of the world," as distinct from the Jews...
John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
Comment On John 17:9 By John Gill
"I pray not for the world:" the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them.
John 3
16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.
Comment on John 3:16 By John Gill
....not every man in the world is here meant, or all the individuals of human nature; for all are not the objects of God's special love...yet rather the Gentiles particularly, and God's elect among them, are meant; who are often called "the world," and "the whole world," and "the nations of the world," as distinct from the Jews...
John 17
9 ....I pray not for the world, but for them which thou hast given me; for they are thine.
Comment On John 17:9 By John Gill
"I pray not for the world:" the inhabitants of it, the carnal unbelieving part of the world, which lie in sin, and will be condemned; as he died not for them, so he prayed not for them.
Monday, December 6, 2010
Odd Compassion For An Enemy
Isaiah 15
1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence:
2 he is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Me'deba: on all their heads shall be baldness, and every beard cut off.
This is about the total destruction of Israel's enemy, Moab. And it seems odd that the prophet, in verse 5 seems to take pity, in a plaintive, heartfelt way, on this enemy:
More From Isaiah 15
5 My heart shall cry out for Moab....
But, in the end, the Bible is about God's justice:
Amos 2
1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:
2 but I will send a fire upon Moab, and it shall devour the palaces of Kir'i-oth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet:
3 and I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.
Somehow, this makes me think of the grace that finally came to the gentiles, in the New Testament.
1 The burden of Moab. Because in the night Ar of Moab is laid waste, and brought to silence; because in the night Kir of Moab is laid waste, and brought to silence:
2 he is gone up to Bajith, and to Dibon, the high places, to weep: Moab shall howl over Nebo, and over Me'deba: on all their heads shall be baldness, and every beard cut off.
This is about the total destruction of Israel's enemy, Moab. And it seems odd that the prophet, in verse 5 seems to take pity, in a plaintive, heartfelt way, on this enemy:
More From Isaiah 15
5 My heart shall cry out for Moab....
But, in the end, the Bible is about God's justice:
Amos 2
1 Thus saith the LORD; For three transgressions of Moab, and for four, I will not turn away the punishment thereof; because he burned the bones of the king of Edom into lime:
2 but I will send a fire upon Moab, and it shall devour the palaces of Kir'i-oth: and Moab shall die with tumult, with shouting, and with the sound of the trumpet:
3 and I will cut off the judge from the midst thereof, and will slay all the princes thereof with him, saith the LORD.
Somehow, this makes me think of the grace that finally came to the gentiles, in the New Testament.
Sunday, December 5, 2010
Ministers and Other Christians - Part 2
2 Corinthians 6
1 We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
2 ....
3 Giving no offence in any thing, that the ministry be not blamed:
4 But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
The question is, from the previous post: What is the will of God, for those of us, good Christians no doubt, filling those pews?
To start to answer this question, here first is more from 2 Corinthians 6 that provides standards for the ministers of God:
More From 2 Corinthians 6
4 But in all things approving ourselves as the ministers of God,
So, what is God's absolute standard for those of us who fill the pews:
John 3
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 that whosoever believeth in him should not perish, but have eternal life.
1 We then, [as] workers together [with him], beseech [you] also that ye receive not the grace of God in vain.
2 ....
3 Giving no offence in any thing, that the ministry be not blamed:
4 But in all [things] approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
The question is, from the previous post: What is the will of God, for those of us, good Christians no doubt, filling those pews?
To start to answer this question, here first is more from 2 Corinthians 6 that provides standards for the ministers of God:
More From 2 Corinthians 6
4 But in all things approving ourselves as the ministers of God,
- in much patience,These are God's standards for ministers. And maybe these these standards are not God's absolute standards for us Christians sitting in the pews. But they certainly do point the way to a useful, Spirit-filled life.
- in afflictions,
- in necessities,
- in distresses,
- In stripes,
- in imprisonments,
- in tumults,
- in labours,
- in watchings,
- in fastings;
- By pureness
- by knowledge,
- by longsuffering,
- by kindness,
- by the Holy Ghost,
- by love unfeigned,
- By the word of truth,
- by the power of God,
- by the armour of righteousness on the right hand and on the left,
- By honour and dishonour,
- by evil report and good report:
- as deceivers, and yet true;
- As unknown, and yet well known;
- as dying, and, behold, we live;
- as chastened, and not killed;
- As sorrowful, yet alway rejoicing;
- as poor, yet making many rich;
- as having nothing, and yet possessing all things.
So, what is God's absolute standard for those of us who fill the pews:
John 3
14 And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up:
15 that whosoever believeth in him should not perish, but have eternal life.
Saturday, December 4, 2010
Ministers and Other Christians - Part 1
2 Corinthians 6
1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain....
2 ....
3 Giving no offence in any thing, that the ministry be not blamed:
4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
It appears that this passage is directed to ministers, and not necessarily those Christians sitting in the pews.
Question. Do ministers have a different set of standands than those Christians sitting in the pews? There appear to be specific standards for bishops, as opposed to other church members:
1 Timothy 3
1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
3 not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 one that ruleth well his own house, having his children in subjection with all gravity;
5 (for if a man know not how to rule his own house, how shall he take care of the church of God?)
Second Question. What is the will of God, for those of us, good Christians no doubt, filling those pews?
To Be Continued....
1 We then, as workers together with him, beseech you also that ye receive not the grace of God in vain....
2 ....
3 Giving no offence in any thing, that the ministry be not blamed:
4 But in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses,
It appears that this passage is directed to ministers, and not necessarily those Christians sitting in the pews.
Question. Do ministers have a different set of standands than those Christians sitting in the pews? There appear to be specific standards for bishops, as opposed to other church members:
1 Timothy 3
1 This is a true saying, If a man desire the office of a bishop, he desireth a good work.
2 A bishop then must be blameless, the husband of one wife, vigilant, sober, of good behavior, given to hospitality, apt to teach;
3 not given to wine, no striker, not greedy of filthy lucre; but patient, not a brawler, not covetous;
4 one that ruleth well his own house, having his children in subjection with all gravity;
5 (for if a man know not how to rule his own house, how shall he take care of the church of God?)
Second Question. What is the will of God, for those of us, good Christians no doubt, filling those pews?
To Be Continued....
Friday, December 3, 2010
Stewardship - Final Conclusions
2 Corinthians 9
7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
Here is an odd fact. If you search Google for stewardship, you will come up with over 17 million hits.
I guess someone has been given this subject some thought.
Here are some thoughts. Stewardship is not a salvation issue. Stewardship decisions, even bad ones, if there are bad ones, will not, in the end send you off to hell. But, stweardship marks us; it shows each of us, who we are, as Christians. And, as the following passage suggests: stewardship decisions are not based just on money, but on each and every one of our life decisions:
Luke 18
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
My Final Conclusions
You make your decisions, as you will, thoughtly and prayerfully. Your decision should partly be based on money, how do you spend each and every penny. Your decision should partly be based on time, how do you spend each and every hour of every day. Make your decisions in the presence of the Holy Spirit.
And do not forget. In the end, you will answer to your maker. Jesus is watching you....
7 Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.
Here is an odd fact. If you search Google for stewardship, you will come up with over 17 million hits.
I guess someone has been given this subject some thought.
Here are some thoughts. Stewardship is not a salvation issue. Stewardship decisions, even bad ones, if there are bad ones, will not, in the end send you off to hell. But, stweardship marks us; it shows each of us, who we are, as Christians. And, as the following passage suggests: stewardship decisions are not based just on money, but on each and every one of our life decisions:
Luke 18
9 And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others:
10 Two men went up into the temple to pray; the one a Pharisee, and the other a publican.
11 The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican.
12 I fast twice in the week, I give tithes of all that I possess.
13 And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner.
14 I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.
My Final Conclusions
You make your decisions, as you will, thoughtly and prayerfully. Your decision should partly be based on money, how do you spend each and every penny. Your decision should partly be based on time, how do you spend each and every hour of every day. Make your decisions in the presence of the Holy Spirit.
And do not forget. In the end, you will answer to your maker. Jesus is watching you....
Thursday, December 2, 2010
Stewardship - Scofield
2 Corinthians 8
1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
The stewardship decisions we make, in the presence of the Holy Spirit, will mark us through the ages, just as these Macedonians were marked through the ages.
Following are Scofield's comments on stewardship. His comments are precise, and are provided for continuing consideration.
Scofield Reference Notes
In 2 Corinthians 8, 9, the apostle sums up the Christian doctrine of giving. It may be thus summarized:
(1) It is a "grace," i.e. a disposition created by the Spirit 2 Corinthians 8:7.
(2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love (2 Corinthians 8:8-12; 9:1,2,5,7).
(3) The privilege is universal, belonging, according to ability, to rich and poor 2 Corinthians 8:1-3,12-15; 1 Corinthians 16:1,2.
(4) Giving is to be proportioned to income 2 Corinthians 8:12-14; 1 Corinthians 16:2. The O.T. proportion was the tithe, a proportion which antedates the law Genesis 14:20.
(5) The rewards of Christian giving are (a) joy 2 Corinthians 8:2 (b) increased ability to give in proportion to that which has been already given 2 Corinthians 9:7-11 (c) increased thankfulness to God 2 Corinthians 9:12 (d) God and the Gospel glorified 2 Corinthians 9:13,14.
Jesus, is watching you....
1 Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;
2 How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.
The stewardship decisions we make, in the presence of the Holy Spirit, will mark us through the ages, just as these Macedonians were marked through the ages.
Following are Scofield's comments on stewardship. His comments are precise, and are provided for continuing consideration.
Scofield Reference Notes
In 2 Corinthians 8, 9, the apostle sums up the Christian doctrine of giving. It may be thus summarized:
(1) It is a "grace," i.e. a disposition created by the Spirit 2 Corinthians 8:7.
(2) In contrast with the law, which imposed giving as a divine requirement, Christian giving is voluntary, and a test of sincerity and love (2 Corinthians 8:8-12; 9:1,2,5,7).
(3) The privilege is universal, belonging, according to ability, to rich and poor 2 Corinthians 8:1-3,12-15; 1 Corinthians 16:1,2.
(4) Giving is to be proportioned to income 2 Corinthians 8:12-14; 1 Corinthians 16:2. The O.T. proportion was the tithe, a proportion which antedates the law Genesis 14:20.
(5) The rewards of Christian giving are (a) joy 2 Corinthians 8:2 (b) increased ability to give in proportion to that which has been already given 2 Corinthians 9:7-11 (c) increased thankfulness to God 2 Corinthians 9:12 (d) God and the Gospel glorified 2 Corinthians 9:13,14.
Jesus, is watching you....
Wednesday, December 1, 2010
Stewardship - Chafer
1 Corinthians 3
12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
14 If any man's work abide which he hath built thereupon, he shall receive a reward.
15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
This passage is a warning. Some efforts in building "God's building," in support of the body of Christ, are of more value than other efforts. Some are like gold and silver and some are like hay and stubble.
And, in the end, Jesus will judge us for our efforts, and making the right decisions, should be of continuing concern to us. But, at least, even the man whose efforts are burned shall be saved.
Following are Chafers comments on stewardship. This quote is long, but precise and comprehensive, and I find it to be a comfort. This quote is complete and precise, and provided for continuing consideration.
Lewis Sperry Chafer on STEWARDSHIP
Money which is earned by toil is human life in concrete form and since money, however gained, is so vital a factor in both spiritual and material progress, the child of God because of his right or wrong use of it will be tried by fire, as he will concerning all his service (1 Cor. 3:12-15). The element of self is especially evident in matters of Christian finance; for too often money is acquired, held, or dispensed by the child of God without due recognition of that fundamental relationship which he sustains to God. The Christian's responsibility in stewardship may be considered under three phases:
I. THE ACQUIRING OF MONEY
Though the motives which actuate people in their efforts to get money are many, there is but one which is worthy of the Christian's relation to God, which motive is expressed in the words, "Whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). This injunction, it may be seen, is far-reaching in its scope.
It is divinely arranged that all shall engage in toil (Gen. 3:19; 2 Thess. 3:10), and the Christian is not excepted. However, to the spiritual, instructed believer, labor is more than merely earning a living: it is doing the will of God; for every employment, be it ever so menial, should be accepted by the child of God as a specific appointment from God, and to be done for Him, else not done at all. The incidental fact that God is pleased to give His child food and raiment through daily labor should not obscure the greater truth that God in infinite love is committed to the care of His children, and this without reference to their earning power (Phil. 4:19; Heb. 13:5). The saying, "God provides for those only who cannot provide for themselves," is untrue. He cares for His own at all times, since all that they have is from Him (1 Sam. 2:7). In the relationships among men there are agreements and salaries to be recognized, for "the labourer is worthy of his hire"; but in relation to his Father, the Christian's highest ideal concerning his toil is that whatever he does, he does at the appointment of his Father, for His sake, and as an expression of devotion to Him. Likewise, whatever is received is not earned, but is rather the expression of the Father's loving care. Such an attitude is not sentimental or impractical; it is the only basis upon which the believer can sanctify all his toil by doing it for the glory of God, or be able to "rejoice evermore" (1 Thess. 5:16) in the midst of the burdens of life.
II. THE POSSESSING OF MONEY
In view of the appalling need on every hand and the unmeasured good that money may accomplish, every spiritual Christian is facing the practical question relative to retaining property in his own possession. It is doubtless often the will of God that property shall be kept in store; but the yielded Christian will not assume this. His property will be held only as God directs and it will be subject to His control. The motives which actuate men both rich and poor -- the desire to be rich (1 Tim. 6:8, 9, 17, 18; Jas. 1:11; Heb. 13:5; Phil. 4:11), the desire to provide against a day of need (Matt. 6:25-34), and the desire to provide for others -- are commendable only as they fulfill the specifically revealed will of God in each individual's life.
III. THE DISPENSING OF MONEY
Self and money are alike the roots of much evil, and in the dispensing of money, as in its acquisition and possession, the Christian is expected to stand upon a grace relationship to God. This relationship pre-supposes that he has first given himself to God in unqualified dedication (2 Cor. 8:5), and a true dedication of self to God includes all that one is and has (1 Cor. 6:20; 7:23; 1 Pet. 1:18, 19) -- his life, his time, his strength, his ability, his ideals, and his property.
In matters pertaining to the giving of money, the grace principle involves the believer's recognition of God's sovereign authority over all that the Christian is and has, and is in contrast to the Old Testament legal system of tithing which system was in force as a part of the law until the law was done away (John 1:16, 17; Rom. 6:14; 7:1-6; 2 Cor. 3:1-18; Eph. 2:15; Col. 2:14; Gal. 3:19-25; 5:18). Though certain principles of the law were carried forward and restated under grace, tithing, like sabbath observance, is never imposed on the believer in this dispensation. Since the Lord's day superseded the legal sabbath and is adapted to the principles of grace as the sabbath could not be, so tithing has been superseded by a new system of giving which is adapted to the teachings of grace as tithing could not be.
Christian giving under grace as illustrated in the experience of the saints at Corinth, is summarized in 2 Corinthians 8:1 to 9:15. In this passage we discover:
1. Christ was their pattern.
The Lord's giving of Himself (2 Cor. 8:9) is the pattern of all giving under grace. He did not give a tenth; He gave all.
2. Their giving was even out of great poverty.
A striking combination of phrases is employed to describe what the Corinthians experienced in their giving (2 Cor. 8:2): "In a great trial of affliction," "the abundance of their joy," "their deep poverty abounded," "the riches of their liberality." Likewise, concerning liberality in spite of great poverty, it should be remembered that "the widow's mite" (Luke 21:1-4), which drew out the commendation of the Lord Jesus, was not a part, but "all that she had."
3. Their giving was not by commandment, nor of necessity.
Under the law, a tenth was commanded and its payment was a necessity; under grace, God is not seeking the gift, but an expression of devotion from the giver. Under grace no law is imposed, and no proportion to be given is stipulated; and, while it is true that God works in the yielded heart both to will and to do His good pleasure (Phil. 2:14), He finds pleasure only in that gift which is given cheerfully, or more literally, hilariously (2 Cor. 9:7). If a law existed stipulating the amount to be given, there are those, doubtless, who would seek to fulfill it, even against their own wishes and thus their gift would be made "grudgingly," and "of necessity." If it be said that to support the work of the Gospel we must have money whether given hilariously or not, it may also be said that it is not the amount which is given, but rather the divine blessing upon the gift that accomplishes the desired end. Christ fed five thousand from five loaves and two fishes, and there is abundant evidence to prove that wherever the children of God have fulfilled their privilege in giving under grace, their liberality has resulted in "all sufficiency in all things" which has made them "abound unto every good work," for God is able to make even the grace of giving to "abound" to every believer (2 Cor. 9:8).
4. They gave themselves.
Acceptable giving is preceded by a complete giving of one's own self (2 Cor. 8:5). This suggests the important truth that giving under grace, like giving under the law, is limited to a certain class of people. Tithing was never imposed by God on any other than the nation Israel. So, Christian giving is limited to believers, and is most acceptable when given by believers who have yielded their lives to God.
5. They gave systematically.
Like tithing, there is suggested systematic regularity in giving under grace. "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Cor. 16:2). This injunction is addressed to "every man" (every Christian man), and thus excuses none; and giving is to be from that which is already "in store," rather than a promise or pledge concerning funds which they have not yet received. It may be observed that very much giving at the present time is a direct violation of this principle. Believers are everywhere urged to make their "pledge" based on what they hope to receive.
6. God Sustains the Giver.
God will sustain grace-giving with limitless temporal resources (2 Cor. 9:8-10; Luke 6:38). In this connection it may be seen that those who give as much as a tenth are usually prospered in temporal things; but, since the believer can have no relation to the law (Gal. 5:1), it is evident that this prosperity is the fulfillment of the promise under grace, rather than the fulfillment of promises under the law. No blessings are thus dependent on the exact tithing. The blessings are bestowed because a heart has expressed itself through a gift. It is manifest that no gift will be made to God from the heart which He will not graciously acknowledge. There is no opportunity here for designing people to become rich. The giving must be from the heart, and God's response will be according to His perfect will for His child. He may respond by bestowing spiritual riches, or in temporal blessings as He shall choose.
7. True Riches are from God.
The Corinthian Christians were made rich with heavenly riches. There is such a thing as being rich in this world's goods and yet not rich toward God (Luke 12:21). All such are invited to buy of Him that gold which is tried in the fire (Rev. 3:18). Through the absolute poverty of Christ in His death, all may be made rich (2 Cor. 8:9). It is possible to be rich in faith (Jas. 2:5), and rich in good works (1 Tim. 6:18); but in Christ Jesus the believer receives "the riches of grace" (Eph. 1:7), and "the riches of glory" (Eph. 3-16).
12 Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble;
13 Every man's work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man's work of what sort it is.
14 If any man's work abide which he hath built thereupon, he shall receive a reward.
15 If any man's work shall be burned, he shall suffer loss: but he himself shall be saved; yet so as by fire.
This passage is a warning. Some efforts in building "God's building," in support of the body of Christ, are of more value than other efforts. Some are like gold and silver and some are like hay and stubble.
And, in the end, Jesus will judge us for our efforts, and making the right decisions, should be of continuing concern to us. But, at least, even the man whose efforts are burned shall be saved.
Following are Chafers comments on stewardship. This quote is long, but precise and comprehensive, and I find it to be a comfort. This quote is complete and precise, and provided for continuing consideration.
Lewis Sperry Chafer on STEWARDSHIP
Money which is earned by toil is human life in concrete form and since money, however gained, is so vital a factor in both spiritual and material progress, the child of God because of his right or wrong use of it will be tried by fire, as he will concerning all his service (1 Cor. 3:12-15). The element of self is especially evident in matters of Christian finance; for too often money is acquired, held, or dispensed by the child of God without due recognition of that fundamental relationship which he sustains to God. The Christian's responsibility in stewardship may be considered under three phases:
I. THE ACQUIRING OF MONEY
Though the motives which actuate people in their efforts to get money are many, there is but one which is worthy of the Christian's relation to God, which motive is expressed in the words, "Whatsoever ye do, do all to the glory of God" (1 Cor. 10:31). This injunction, it may be seen, is far-reaching in its scope.
It is divinely arranged that all shall engage in toil (Gen. 3:19; 2 Thess. 3:10), and the Christian is not excepted. However, to the spiritual, instructed believer, labor is more than merely earning a living: it is doing the will of God; for every employment, be it ever so menial, should be accepted by the child of God as a specific appointment from God, and to be done for Him, else not done at all. The incidental fact that God is pleased to give His child food and raiment through daily labor should not obscure the greater truth that God in infinite love is committed to the care of His children, and this without reference to their earning power (Phil. 4:19; Heb. 13:5). The saying, "God provides for those only who cannot provide for themselves," is untrue. He cares for His own at all times, since all that they have is from Him (1 Sam. 2:7). In the relationships among men there are agreements and salaries to be recognized, for "the labourer is worthy of his hire"; but in relation to his Father, the Christian's highest ideal concerning his toil is that whatever he does, he does at the appointment of his Father, for His sake, and as an expression of devotion to Him. Likewise, whatever is received is not earned, but is rather the expression of the Father's loving care. Such an attitude is not sentimental or impractical; it is the only basis upon which the believer can sanctify all his toil by doing it for the glory of God, or be able to "rejoice evermore" (1 Thess. 5:16) in the midst of the burdens of life.
II. THE POSSESSING OF MONEY
In view of the appalling need on every hand and the unmeasured good that money may accomplish, every spiritual Christian is facing the practical question relative to retaining property in his own possession. It is doubtless often the will of God that property shall be kept in store; but the yielded Christian will not assume this. His property will be held only as God directs and it will be subject to His control. The motives which actuate men both rich and poor -- the desire to be rich (1 Tim. 6:8, 9, 17, 18; Jas. 1:11; Heb. 13:5; Phil. 4:11), the desire to provide against a day of need (Matt. 6:25-34), and the desire to provide for others -- are commendable only as they fulfill the specifically revealed will of God in each individual's life.
III. THE DISPENSING OF MONEY
Self and money are alike the roots of much evil, and in the dispensing of money, as in its acquisition and possession, the Christian is expected to stand upon a grace relationship to God. This relationship pre-supposes that he has first given himself to God in unqualified dedication (2 Cor. 8:5), and a true dedication of self to God includes all that one is and has (1 Cor. 6:20; 7:23; 1 Pet. 1:18, 19) -- his life, his time, his strength, his ability, his ideals, and his property.
In matters pertaining to the giving of money, the grace principle involves the believer's recognition of God's sovereign authority over all that the Christian is and has, and is in contrast to the Old Testament legal system of tithing which system was in force as a part of the law until the law was done away (John 1:16, 17; Rom. 6:14; 7:1-6; 2 Cor. 3:1-18; Eph. 2:15; Col. 2:14; Gal. 3:19-25; 5:18). Though certain principles of the law were carried forward and restated under grace, tithing, like sabbath observance, is never imposed on the believer in this dispensation. Since the Lord's day superseded the legal sabbath and is adapted to the principles of grace as the sabbath could not be, so tithing has been superseded by a new system of giving which is adapted to the teachings of grace as tithing could not be.
Christian giving under grace as illustrated in the experience of the saints at Corinth, is summarized in 2 Corinthians 8:1 to 9:15. In this passage we discover:
1. Christ was their pattern.
The Lord's giving of Himself (2 Cor. 8:9) is the pattern of all giving under grace. He did not give a tenth; He gave all.
2. Their giving was even out of great poverty.
A striking combination of phrases is employed to describe what the Corinthians experienced in their giving (2 Cor. 8:2): "In a great trial of affliction," "the abundance of their joy," "their deep poverty abounded," "the riches of their liberality." Likewise, concerning liberality in spite of great poverty, it should be remembered that "the widow's mite" (Luke 21:1-4), which drew out the commendation of the Lord Jesus, was not a part, but "all that she had."
3. Their giving was not by commandment, nor of necessity.
Under the law, a tenth was commanded and its payment was a necessity; under grace, God is not seeking the gift, but an expression of devotion from the giver. Under grace no law is imposed, and no proportion to be given is stipulated; and, while it is true that God works in the yielded heart both to will and to do His good pleasure (Phil. 2:14), He finds pleasure only in that gift which is given cheerfully, or more literally, hilariously (2 Cor. 9:7). If a law existed stipulating the amount to be given, there are those, doubtless, who would seek to fulfill it, even against their own wishes and thus their gift would be made "grudgingly," and "of necessity." If it be said that to support the work of the Gospel we must have money whether given hilariously or not, it may also be said that it is not the amount which is given, but rather the divine blessing upon the gift that accomplishes the desired end. Christ fed five thousand from five loaves and two fishes, and there is abundant evidence to prove that wherever the children of God have fulfilled their privilege in giving under grace, their liberality has resulted in "all sufficiency in all things" which has made them "abound unto every good work," for God is able to make even the grace of giving to "abound" to every believer (2 Cor. 9:8).
4. They gave themselves.
Acceptable giving is preceded by a complete giving of one's own self (2 Cor. 8:5). This suggests the important truth that giving under grace, like giving under the law, is limited to a certain class of people. Tithing was never imposed by God on any other than the nation Israel. So, Christian giving is limited to believers, and is most acceptable when given by believers who have yielded their lives to God.
5. They gave systematically.
Like tithing, there is suggested systematic regularity in giving under grace. "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him" (1 Cor. 16:2). This injunction is addressed to "every man" (every Christian man), and thus excuses none; and giving is to be from that which is already "in store," rather than a promise or pledge concerning funds which they have not yet received. It may be observed that very much giving at the present time is a direct violation of this principle. Believers are everywhere urged to make their "pledge" based on what they hope to receive.
6. God Sustains the Giver.
God will sustain grace-giving with limitless temporal resources (2 Cor. 9:8-10; Luke 6:38). In this connection it may be seen that those who give as much as a tenth are usually prospered in temporal things; but, since the believer can have no relation to the law (Gal. 5:1), it is evident that this prosperity is the fulfillment of the promise under grace, rather than the fulfillment of promises under the law. No blessings are thus dependent on the exact tithing. The blessings are bestowed because a heart has expressed itself through a gift. It is manifest that no gift will be made to God from the heart which He will not graciously acknowledge. There is no opportunity here for designing people to become rich. The giving must be from the heart, and God's response will be according to His perfect will for His child. He may respond by bestowing spiritual riches, or in temporal blessings as He shall choose.
7. True Riches are from God.
The Corinthian Christians were made rich with heavenly riches. There is such a thing as being rich in this world's goods and yet not rich toward God (Luke 12:21). All such are invited to buy of Him that gold which is tried in the fire (Rev. 3:18). Through the absolute poverty of Christ in His death, all may be made rich (2 Cor. 8:9). It is possible to be rich in faith (Jas. 2:5), and rich in good works (1 Tim. 6:18); but in Christ Jesus the believer receives "the riches of grace" (Eph. 1:7), and "the riches of glory" (Eph. 3-16).
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