The Jerusalem Poor Fund
Earlier studies in the series have shown that chapters 11 and 14 of the epistle are concerned with matters relating to the Breaking of Bread in the Corinthian ecclesia. The opening verses of this chapter relate to the same theme. When Paul wrote these words he expected the ecclesia to be aware already of “the collection for the saints”, for it was something that was constantly on his mind as he travelled through the ecclesias in Gentile lands.
The concept of this “collection” arose out of the meeting at Jerusalem between the apostles and Paul and Barnabas (Gal.2:1). Paul told the apostles of the gospel which he preached among the Gentiles (v.2), and they agreed (v.7-9) that they would preach to the circumcision and Paul to the uncircumcision. To this decision was added: “that we (Paul and Barnabas) should remember the poor; the same which I also was forward to do” (v.10). The “poor” referred to were “the poor saints which are at Jerusalem” (Rom.15:26), to the relief of whom Corinth and the other ecclesias in Macedonia and Achaia were making a contribution. To justify this collection Paul argued that the Gentiles had received spiritual blessings as a result of the willingness of some Jewish brethren to preach to them (e.g. Acts 11:19-20). As a result of the Jewish persecutions in Jerusalem there were many widows and others to care for (Acts 6:1), and so there was ample opportunity for the Gentile ecclesias to show their thankfulness in a very practical way by ministering to the bodily needs of the Jewish brethren (Rom.15:27). The result of this generosity on the part of the Gentile ecclesias was abundant thanksgiving and praise to God by the Jewish brethren and a knitting together of the two ethnic groups, which was one of Paul’s greatest ecclesial objectives (2 Cor.9:12-14).
The collecting of monies for “The Jerusalem Poor Fund” (as it has been called) was to be done on a regular basis: “Upon the first day of the week…”
(1 Cor.16:2).This was the day when the Ephesian ecclesia “came together”1 to break bread” (Acts 20:7), and it is one of the bases for our argument that the most fitting time for us to break bread is on the first day of the week, or Sunday in the modern calendar. There were not to be hurried “gatherings” of funds when the apostle arrived. The regular week by week collecting would both ensure that a substantial sum was collected (particularly after Paul’s arguments in 2 Corinthians 8 & 9 had reached them) and remove the danger of ostentatious giving by rich members on the occasion of Paul’s arrival.
Ecclesial collections
In the light of these Scriptural considerations, we can now look at the subject of ecclesial collections in our own day. There is no ecclesia in Jerusalem to relieve, but we have the poor with us still, as Jesus said would be the case (Matt.26:11). The relief of poor saints, whether within our own ecclesia, in other parts of the country or overseas is clearly in harmony with what was done, with the blessing of the apostles, in the first century. Paul exhorts that we should give liberally to such funds (2 Cor.9:6-8) – but the liberality should not stop there. There is a responsibility upon those who are appointed to distribute the money to be liberal also!
There is a peculiar malaise which can affect finance brethren and those involved with the disbursement of relief: “This is not my money, it has been given by the brethren and sisters, therefore I must not give it out unless need is proven beyond any doubt, for I may have to give account of my stewardship!” “Freely ye have received, freely give”, would be a better basis of operation. If all the money has been used for the relief of the poor, then appeal to the ecclesia or the Brotherhood for more – it is usually forthcoming. The argument is sometimes heard that money cannot be given bountifully because the poor will not accept that which is offered – but there are many means of giving. One ecclesia provided a large box of groceries every week to a sister whose husband (not in the Truth) was a drunkard and would spend any money he could find in the house. Bills can be paid, cash can be given anonymously, transport can be provided, etc. etc..
What about other collections? In circumstances where most ecclesias either own or rent a hall for the purpose of holding meetings, it would seem entirely right for the ecclesia to “provide for its own” and fund the day to day running expenses from collections. The funding of preaching activities is another area for which Scriptural support can be found. Tyrannus might have given his school for Paul’s use without a fee (Acts 19:9); but if payment was required for it, then the money would have had to be collected. Paul himself was glad to receive support from various ecclesias and individuals, who were commended for their generosity (1 Cor.16:17, Phil.4:10-19). To support the preaching (and the preachers) of the gospel is good therefore – providing always that the things which are done with the money donated are Scriptural and in harmony with the Truth. There should be no fixed commitment to support any Christadelphian organisation simply because it is a Christadelphian organisation – “ye shall know them by their fruits” is the Lord’s test, and we should apply it.
Outside the Ecclesia
All the things considered so far have related to the activities of the ecclesia and the wider circle of the household of faith. What about the Gentile world – and the Jewish world – outside? The brethren in the last century began what has become a tradition amongst us by giving to various Jewish causes. Led by bro. Roberts, they collected money to help Sir Moses Montifiore in his attempts to establish settlements in Palestine. In modern times, several Jewish relief organisations are helped in cash and in kind. Are we right in doing these things? I believe that to say that Paul only sanctioned collections for the “poor saints” at Jerusalem is to take too surface a view of the matter. In Paul’s day the Jews were divided into the saints and “them that do not believe” – Jews who were fiercely antagonistic to the Truth and whose end was destruction.
To have supported such would have been to work against God who brought their commonwealth to an end in AD 70. We live in a time of restoration when the people (albeit still unbelieving) are returning to their land in fulfilment of prophecy. God’s attitude towards them is different, and so I find no problem with the concept of helping to relieve the distress of their poor – BUT I believe that the way in which we as a community have done this has been in breach of another Scriptural principle. It concerns me greatly to see, on ecclesial noticeboards, letters from Jewish relief organisations, thanking “our Christadelphian friends” for their continuing and longstanding contributions to the fund concerned. What did Jesus say about alms giving in Matthew 6:1-4? Do we expect any reward from our Father in heaven for these activities? What if a Muslim walked into our meeting room and read such letters? Would they immediately appreciate that although we may contribute to Jewish relief, we have no affiliations of any kind with the Israeli State or Israeli political parties? If we are going to give, then let us do so anonymously, as the Lord commanded.
Turning now to the Gentile world, the argument that “unless we are seen to be giving generously to relieve the distress of the Third World, etc., people will not be willing to listen to the message which we preach” is completely refuted by Jesus in the passage in Matthew 6 cited above. The sects and denominations of Christendom who know not the gospel have come increasingly to see their role in the world as participating in relief work and arguing for “human rights” for oppressed peoples. The fallacy of this has been well exposed by one of their own prophets2, and we do well to heed his warnings. The ecclesia exists for the edification of its members, as our study of chapter 14 has shown, and to shine as a light in the world “holding forth the word of life” (Phil.2:15-16). It ought to be a cause for concern that at least two organisations in the Brotherhood are collecting and distributing tens of thousands of pounds a year to various “charitable” activities in the world without an accompanying proclamation of the Truth as it is in Jesus. The Lord rebuked those who came to him because they “did eat of the loaves, and were filled” – are we becoming mere providers of the meat which perisheth?
“In journeyings often”
Despite the note at the end of this chapter that “The first epistle to the Corinthians was written from Philippi…”,3 the evidence of verses 5-9 of this chapter is that the apostle Paul was at Ephesus in the circumstances described in Acts 19 when this letter was written. At the time of writing he had not yet passed through Macedonia (where Philippi was situated); he would tarry at Ephesus because of the opportunities there, and he sent greetings from the ecclesias of Asia (v.19).
He had planned to go through Macedonia to visit those in Achaia and then go to Jerusalem (Acts 19:21). He was able to accomplish this, but a threat against his life by the Jews of Greece caused him to retrace his steps through Macedonia and Troas, rather than sail directly for Antioch in Syria (Acts 20:1-6). Long before all this, Paul sent Timothy and Erastus from Ephesus to Corinth (1 Cor.16: 10-11 and Acts 19:22), and he exhorts that Timothy in particular should not be put in fear by the faction-leaders in the ecclesia. Paul had already intimated that he might have to come to them with a rod (4:21), and he would subsequently have to write even stronger words to them (2 Cor.13:2).
There is a danger today that young brethren (and sisters) can be despised, particularly if they seek to argue Scripturally that certain things ought not to be done in the way in which the ecclesia has done them for many years! No one was to despise Timothy’s youth, because he gave himself to reading and exhortation and doctrine and was an example of the believers in word, in conversation, in charity, in spirit, in faith, in purity (1 Tim.4:12-13) – here is a standard for all in the ecclesia to aim for; and when some of our young ones attain to it, we must not despise them and tell them that their attitudes will change as they grow older! It was not an easy journey on which Paul sent those two brethren, the travelling was hard and there were many enemies – both inside and outside the ecclesia. Paul laid heavy responsibility upon the shoulders of his young men, and for the most part they responded to it magnificently.He in his willingness to give such responsibilities, and they in their willingness to take on the tasks, are exhortations to us today. Paul wanted Apollos to accompany Timothy and Erastus, but could not persuade him to do so – an indication that there were limits as to what even Paul could accomplish!
The Ecclesia and the Philistines
This long letter was coming to an end, and Paul was directed by the Spirit towards final exhortations. The first of these contains a quotation from a most remarkable source – the words by which the Philistines encouraged one another when they realised that the Israelites had brought the ark of the covenant into their camp. The children of Israel who opposed the Philistines were led by a corrupt priesthood, and placed their trust in outward tokens of religion rather than in God Himself. The Philistines made themselves strong against Israel, and defeated them; and the blind priesthood came to an end after 40 years. The news of the outcome was carried by a man of Benjamin.
In like manner, the Gentile ecclesias faced opposition from faithless Jews, led by corrupt priests who advocated the outward tokens of circumcision, tithing and the minutiae of the law. If the Gentile brethren would be strong, they would see the Jews conquered in AD 70, and Paul of the tribe of Benjamin was the bearer of this good news.
The danger of military metaphors is that they can encourage a spirit which is contrary to the Truth as it is in Jesus. Refusing to “give place by subjection” to false brethren (Gal.2:4-5) can lead to an unChristlike attitude towards them. Paul therefore reminded the Corinthian ecclesia; “Let all your things be done with charity” (v.14). The brother who was committing fornication with his father’s wife had to be delivered unto Satan for the destruction of the flesh – but it was in order that the spirit might be saved in the day of the Lord Jesus (ch.5:5). The erring brother who returned in repentance was to be forgiven and comforted and the ecclesia was to confirm its love towards him (2 Cor.2:6-8).
The house of Stephanas
This family was the first to respond to the preaching of Paul when he came to Corinth. He had baptised them himself (a rare event: ch.1:14-17) – probably because Silas and Timothy had not arrived in Corinth from Athens when Stephanas and his family made their confession of faith. To that confession they had remained steadfast. In the midst of the schisms and factions in the Corinthian ecclesia they appear to have been pillars of spiritual strength. Stephanas and possibly other members of his household were evidently elders in the ecclesia, for Paul commands all to “submit yourselves unto such” – a command which could only be given and obeyed in times when the powers of the Spirit given to men enabled them to have authority in the ecclesia.
Paul says that this family had “addicted themselves to the ministry of the saints” (v.15). The word translated “addicted” is elsewhere rendered “appointed” (Acts 22:10, 28:23) and “ordained” (Rom.13:1). For the household of Stephanas there was no external command, rather, they themselves had decided to devote themselves to ministering to the saints. In an age when it is easy to spend much of our time and resources ministering to our own needs and pursuing pleasures of various kinds, this family provides us with a salutary exhortation.
Together with two other brethren, Stephanas had probably brought a gift to Paul, but more importantly had provided him with spiritual refreshment. The apostle knew both how to abound and to suffer need (Phil.4:12), but he was far more grateful for spiritual assistance than material. So with us – returning to the subject of collections and relief, we do not discharge a duty to our brethren and sisters by giving of our abundance, or even of our deep poverty. Our first act of giving should be that of ourselves to the service of the Lord (2 Cor.8:2-5), and we should always be trying to find ways of ministering to the spiritual needs of our brethren and sisters – needs which are far more important (although often less evident) than their physical ones.
Final salutations
As has already been noted above, Paul wrote this epistle from Ephesus.
The writing of it must have been known in the area, for all the local ecclesias sent their greetings (v.19). Aquila and Priscilla who had lived in Corinth with Paul during the course of his first visit to the city (Acts 18:2-4,18) felt especially close to the Corinthian ecclesia, and the warmth of their greeting is evident.
The house of Aquila and Priscilla was the meeting place for an ecclesia. There appears to be a distinction between the word here translated “house” and that translated “home” in ch.11:34 and 14:35. The “house” word refers primarily to the building, that translated “home” (or “in house” by contrast with “in ecclesia”) applies to the inmates of the building. Thus the place where the ecclesia meets does not affect the principles which should guide its arrangements. As shown in the consideration of chapter 14, the Breaking of Bread should be conducted in the same way, whether held in a private house, an ecclesial hall or a hired public building.
To the salutations of “all the brethren” (v.20), Paul added his own, written with his own hand: “the token in every epistle” (2 Thess.3:17); written no doubt with love in the Lord and joy of fellowship with them; but sadly, also a necessity, in view of the fact that forged letters, purporting to come from him, were already in circulation (2 Thess.2:2).
In the midst of the warmth of all these greetings there is also a warning: “If any man love not the Lord Jesus Christ, let him be Anathema” (v.23). It is one of the oddities of the A.V. of 1 Corinthians that this word is translated “accursed” in ch.12:3 and transliterated in ch.16:22. The word means “accursed”, and here, almost at the very end of the epistle Paul, is warning this troubled and turbulent ecclesia that there is a judgment, and that those who do not love him who loved us and gave himself for us are in danger of coming under its condemnation. We do well to take heed to his words.
The final textual comment to be made upon this epistle is that the translators, strangely, failed to punctuate verse 22 properly. Since “Anathema” means “accursed” and “Maranatha” means “the Lord cometh”, there should be at least a comma, if not a full stop, after the word “Anathema”. The thoughts of the two words are connected, but they ought not to be read like a double-barreled name! The Lord is coming. It will be a time of grace and mercy and peace for some, but condemnation for others. All the way through this epistle the contrasting ways of the flesh and the spirit have been brought before us. In chapter after chapter, in widely differing situations, we have been warned against the evil and encouraged towards the good. So it is to the very end of the letter and so it should be to the end of our lives or the coming of the Lord, for this is the way in which the whole of the Word of God is written.
The Corinthian ecclesia must have caused Paul much anguish of mind. When he had been amongst them he had (like his Lord) loved them and given himself for them; and so at the very end of this letter he continues to show his love to them. If we “Love the brotherhood. Fear God. Honour the king” (1 Pet.2:17), we shall do well.
References
- See consideration of this phrase in relation to the Breaking of Bread in Corinth – p.38 of the current volume.
- Edward Norman, in his book “Christianity and the World Order” argues: “The Church is increasingly preoccupied with the pursuit of a more just society, and with the material problems of humanity. Secular programmes for human improvement seem more important, as practical if unconscious expressions of God’s love, than does the cultivation of correct religious belief” (p.11-12); “Western Christianity has so redefined its meaning in terms of social activism that it cannot comprehend a Church which is satisfied with the mere performance of worship” (p.36).
- Cited from the Oxford edition of the AV.
The Origin of the Organic World – Part One