Truth Magazine

By O. E. Watts

In a Bible class Col. 3:16 was read, “Let the word of Christ dwell in you richly . . .” The question was asked, “What does let mean?” One person answered, “Let here means permit or allow. ” An older man disagreed by saying, “In such expressions as this, let means, `It is commanded.”‘ He was correct. The instruction in the original Greek proves him right. The word construction is one which we do not have in English. It is the imperative mode in the third person. Such a form always expresses a clear cut command, not merely permission of consent. Every time it is used it gives a direct order.

English

Even without the Greek, careful consideration in our language will convince anyone that this is true. We note Eph. 4:28, “Let him that stole steal no more . . .” Are we thus told that we should allow a thief to stop stealing if he wishes? Is this saying that we should not stand in his way if he desires to quit his dishonesty? Or, is this an absolute command? Does the word let here direct that the thief definitely must stop stealing? A little reasoning will give us the answer. As the sign by the side of the road says, “Think!”

Different Meanings

Another factor which might lead to misunderstanding here is that our word let has several meanings. The one person answering (see above) mistakenly gave another one of these. That meaning is found elsewhere in the Bible as in Psalms 19:13-14. In our speech now we use let often. By it we never give a command. We say, “Let me do that.” “Let the children play not.” “We can let John be captain.” “Let them have some candy.” The word has come to mean permit, allow, give permission for, consent to. We are settled into this rut of usage. Perhaps we need something to jar us into the realization that in God’s instructions to us the word always means something else. We should remember that let always tells us, “It is commanded!” If we are going to “understand what the will of the Lord is,” we must do so.

New Testament Letters

Mere permission is never expressed by let in the Epistles. In every New Testament instruction for us which begins with, “Let,” and is followed by him, them, or corresponding nouns (third person), we have a command, a demand that something be done. Nearly all of this kind of directives are in the twenty books between Acts and Revelation. In these, dozens of instructions to Christians are worded this way. Some of these books do not contain even one such form. Four of them are in one verse, 1 Peter 3:11. The first chapter of James has seven. The book which contains by far the most “let commands” is First Corinthians.

Examples

Scores of illustrations are at hand. We give a few. We agree that brotherly love should continue. But the wording of Hebrews 13:1 commands that it do so. According to I Cor. 7:3, the marriage duty if not optional; it is mandatory. A Christian at the Memorial Supper is not required to do so. In Rom. 13:1, subjection to civil law is not recommended; it is demanded. It is not that women may keep silence in the churches (worship assemblies, I Cor. 14:34); it is that they must. Corrupt speech, bitterness, fornication, and guile are not only discouraged by the words, “Let . . .” They are forbidden.

Translations

Can it be that when some Christians read, “Let . . .” they are thinking, “We can do this if we like”? Need we be told constantly that these are requirements? Does our language lose here what God is telling us? While He is saying, “He must be,” are we “receiving” it as, “He may be?” Could a better translation make it clearer?

Indefinite as this rendering may be to some of us, it is due, perhaps, to our own limitations and to those of our language. At least that was the verdict of those scholars giving us the New American Standard Bible, which is by far the best of the modern speech translations. They used, “Let . . .” In some cases the New International Version is better. In most it is worse, too free, too far from the original. It renders this Greek construction in various passages in an even dozen different ways. But, in my opinion, when that committee used the word must they had it right. In Romans 13:1 (“Let every soul be in subjection . . .” ASV) the NIV clearly states, “Everyone must submit himself . . .” If one word need be used for clearness instead of, “It is commanded,” that word would be must. See how the following would be. “All things must be done decently and in order.” “He that stole must steal no more.” “Brotherly love must continue.” “Sin must not reign . . .” “Each one of you must lay by in store.” This expresses the thought with the demand of the imperative, and, by keeping the third person intact, is true to the original. We recommend it.

Reminder

To you as a reader: If you would like something to help you remember this and its importance we suggest the following. Open your Bible (KJV or ASV) to First Corinthians. In large letters in ink write across the top of the page, or of two facing pages, these words: “Let means it is commanded.”

Truth Magazine XXIII: 45, pp. 729-730
November 15, 1979

By Mike Willis

We have considered the worship of the New Testament church in reference to its program of teaching from the point of view of its distinctive message. Now, let us consider the worship through the program of teaching from the point of view of the members’ responsibilities during the presentation of the word of God.

Preacher Problems Which Cause Poor Reception

Sometimes the word of God is poorly received by the audience because of preacher problems. His presentation might be poor because of a monotone in speech, no facial gestures, no emotional involvement in the sermon, etc. His sermons might be too lengthy; he might not be presenting new biblical material to his audience (i.e., he preaches nothing but first principles). Each of these things make it more difficult for the audience to learn God’s word.

Sometimes the material is good but the preacher’s attitude is poor. He is sometimes vindictive, using the pulpit to till off every person who crosses his path. Some preachers are discontent with preaching and use the pulpit to gripe about all the things which a preacher has to give up. At other times, preachers fail to get involved with the members and, therefore, do not present lessons pertinent to the problems which face the members.

Still another thing that causes this part of the worship to be poorly received by the members is the preacher’s life. If the preacher is obviously not living up to the moral standards presented in God’s word, everything he says is drowned out by his manner of life. Paul warned, “Take heed unto thyself, and unto the doctrine; continue in them: for in doing this thou shalt both save thyself, and them that hear thee” (I Tim. 4:16). The preacher must “take heed unto himself” in order to be well received; his life must be exemplary (I Tim. 4:12).

Members Do Not Always Hear As They Should

Not all the problems with reference to this part of our worship are caused by the preacher; sometimes the non-preaching members do not act as they should when the word is preached. Even in New Testament times, members were not all that they should be in this regard. Some people wanted to hire preachers who would tickle their ears (2 Tim. 4:3-4). 1 see evidences of similar incorrect attitudes today when brethren look for a preacher who will entertain them with anecdotes and humorous stories; they seemingly want a sermon with few scriptures in it. They prefer that it be short (twenty minutes) and are very aggravated when the preacher preaches too long regardless of what the reason may be (a difficult subject or the presence of someone who might be ready to obey the word). These attitudes must be corrected.

That the ones who hear the message have some responsibilities is evident from several references in the Scriptures; the preacher is not the only person with problems with reference to communicating the word of God. Jesus, the world’s only perfect preacher, was not always understood and obeyed. He warned of improper attitudes toward hearing the word of God. His parable of the sower warned of several incorrect attitudes toward the hearing of the word of God; consider the following attitudes drawn from this parable (Matt. 13:1-23):

(1) The wayside hearer. This man was not receptive toward the word of God because of his hardened heart. He was like the wayside path which was hardened by people walking on it to the point that nothing could grow there. Some people’s heart is so hardened that the word of God cannot grow there. Sin has hardened their hearts (1 Tim. 4:1-3; Eph. 4:17-19; Heb. 3:13).

(2) The stony ground hearer. This hearer heard the word and quickly ,obeyed it. However, when persecution or tribulation came because of the word, he was offended and fell away. This hearer is the man who obeys the word without counting the cost of discipleship. When he first obeys the word, he is a “ball of fire.” Soon, however, this fire burns out. They are like the boys who are impressed with the soldier’s uniform and join the army but are dismayed when they find out that a soldier is expected to fight. Such a hearer needs to learn to count the cost (Lk. 14:25-33).

(3) The thorny ground hearer. This hearer heard the word and obeyed it but soon allowed the cares of this world to choke him out. Concern for riches, recreation, etc. continues to choke out the gospel in hearers today. We need to put Jesus first in our lives (Matt. 6:33) and learn that the things of this world are passing away (1 Jn. 2:15-17). Having this attitude toward the things of this world will prevent the cares of this world from choking out the word of God in the life of the Christian.

(4) The good ground hearer. This heart was good and honest (cf. Lk. 8:15). It received the word, understood it, and obeyed it. Consequently, it brought forth much fruit to the Lord. This is the kind of heart which each of us should seek to have. “Who hath ears to hear, let him hear” (Matt. 13:9).

Here are some things which prevent men from hearing in the manner that they ought to hear: (1) prejudice (Prov. 18:13); (2) envy (Acts 13:44-46); (3) Love of sin (2 Cor. 4:3-4; Acts 24:25; Matt. 19:16-22); (4) lack of interest in spiritual matters (cf. Festus in Acts 25:18, 19; 26:24); and (5) seared consciences (Eph. 4:18, 19; Heb. 3:12, 13; Acts 7:51). When we find the preaching of the word of God uninteresting to us, we should conduct a serious self-examination to see if the cause lies in us.

The Ideal Hearer

Of course, the ideal hearer is the hearer with an honest and good heart (Lk. 8:15). Let us notice some of the characteristics of such a heart. One of the things which comes to mind is his attitude toward the word of God. Those who obeyed the word of God on the day of Pentecost, “gladly received his word and were baptized” (Acts 2:40). Contrast the attitude of the ones who were pricked on their hearts on the day of Pentecost (Acts 2:37-40) with those pricked by the words of Stephen (Acts 7:54-60). The good hearer will have the attitude which Samuel had when God called him; Samuel said, “Speak; for thy servant heareth” (1 Sam. 3:10). We, too, should receive the word with meekness (Jas. 1:21).

The conversion of Cornelius shows us a good example of the kind of hearer which every preacher likes to address. You will recall the miracles which preceded Peter’s arrival in Caesarea. God sent an angel to Cornelius to instruct him to send to Joppa to fetch Peter who would tell him words whereby he and his family could be saved (Acts 10:1-8; 11:13-14). In the meantime, Peter saw a vision from which he deduced that “God is no respector of persons: but in every nation he that feareth him, and worketh righteousness is accepted with him” (Acts 10:34-35). Hence, when the Gentile messengers from Cornelius arrived at the house in which Peter was staying, Peter returned with them to Cornelius’ house. When he arrived in the house of Cornelius, he found that Cornelius had gathered together his kinsfrien and near friends (Acts 10:24). Cornelius explained this gathering in this way: “Now therefore are we all here present before God, to hear all things that are commanded thee of God” (Acts 10:33). This was the ideal audience! Notice its attributes:

(1) We are all here. How good it would be to address a congregation in which all of the members sought to be present at every service. Frequently, we find a goodly portion of many congregations who miss the worship services for any excuse they can think of. They attend only at the Sunday morning worship services in order that they might partake of the communion, as if it were the only part of New Testament worship which was important. The rest of the time, they forsake the assemblying of the saints (Heb. 10:25).

(2) Present before God. These hearers recognized that they were in the presence of God during the preaching of the sermon which Peter was going to deliver. If we had the same attitude toward the preaching of the word of God as these at Cornelius’ house had, we would not see some of the things happening in our worship services which happen. We would not see whispering, note passing, giggling, people clipping their nails, etc. Habakkuk said, “But the Lord is in his holy temple: let all the earth keep silence before him” (2:20). We need to manifest a similar reverence for the worship of the Lord in the congregational assembly.

We show respect when the flag is raised; we show respect in the presence of the dead at a funeral home (note the whispered conversation when the body is lying in state). We should learn a similar respect for the worship of the Lord. We should recognize that we are in His presence.

(3) To hear. Cornelius’ family and friends assembled for the purpose of hearing. We should recognize that this is the purpose that we have come together. We do not gather to engage in social conversation, to see the new dresses which others are wearing, to discuss the weather, etc. We have gathered for the purpose of listening to the word of God. As this is our purpose, we should bring our Bibles, a pencil, and paper that we might make note of things delivered in the sermon which we need to study in more detail.

(4) All things that are commanded thee of God. This should tell us what we should want to hear. We are not interested in any new jokes which the preacher has learned; we are interested in the word of God. We want to hear what God has commanded us. We are hungering and thirsting after God’s word (Matt. 5:6; 1 Pet. 2:1-2). Furthermore, we want to hear all of God’s word and not just a part of it. We should expect the preacher to give us a message which we need to hear, not just a message which will tickle our ears. We do not want a man who will withhold from us any part of God’s word; we want all of it.

People with this attitude are not the type who sit and daydream during the preaching of God’s word. They sit trying to soak up every detail which the preacher might say. They are not the least bit bored by the sermon. Rather, they want to hear the word preached and make every effort to learn from each lesson.

Conclusion

Our worship would be considerably improved if each of us manifested the attitudes and actions of an ideal hearer. We would not see people trotting off to the rest rooms simply to find something to do while the preacher was preaching. We would not see day-dreaming, whispering, note passing, playing with the small children, and other things which distract people from worshipping. Let us resolve to have a reverent spirit when we assemble to worship God.

Questions – Lesson. XIII

1. What are some things about a preacher’s presentation that will cause the word of God to be poorly received by the audience?
2. What are some examples of wrong attitude on the part of the hearer?
3. Name the four types of hearers in the parable of the sower in Matt. 13:1-23. Which are you?
4. What are some things which prevent men from hear ing in the manner that they ought to hear?
5. If we find the preacher of the word of God uninteresting, where might the cause be and what should be done about it?
6. What are some of the characteristics of an ideal heart?
7. What were the attributes of the audience at Cor nelius’ house (Acts 10)?
8. Show the contrast between those pricked by words of Stephen (Acts 7:54-60) and those pricked in their hearts on the day of Pentecost (Acts 2:37-40).
9. What did Cornelius say they were present to hear?
10. What actions during worship service have you seen which show that one does not have a reverent spirit and is not an ideal hearer?

Truth Magazine XXIII: 45, pp. 727-729
November 15, 1979

By Mike Willis

We have noticed the other items of New Testament worship which made Christianity unique and distinguished it from Judaism and paganism. Even as the other items of worship were distinctive to Christianity, so was its worship through the delivery of a sermon. We see that the sermon was a distinctive part of the first century worship even as it is today. The early church continued in the apostles’ doctrine (Acts 2:42). When Paul visited with the brethren from Troas, he preached to them in their first-day-of-the-week assembly; Luke recorded the following: “And upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow; and continued his speech until midnight” (Acts 20:7). First Corinthians 14 shows that the delivery of a sermon was a prominent part of the worship of the first century church.

The Distinctive Message

The synagogue worship differed from the worship of the early church in one important respect – the message which was delivered. On the Sabbath day, Jews assembled to hear the law of Moses read and expounded. Hence, in some respects the outward forms of worship of the synagogue and the church were similar. Yet, one important difference existed between the two groups. The message which was preached in the synagogue was the law of Moses; the message which was preached in the church was the gospel of Jesus Christ.

Hence, the early church continued in the “apostles’ doctrine” (Acts 2:42). This phrase shows that the message of the early church was unique. The apostles had no authority in Jewish circles; their authority was in the church. Hence, the early church taught and disseminated the doctrine taught to them by the apostles. The words which they taught were the inspired words of God (2 Thess. 2:15); they were taught and passed down from generation to generation (1 Cor. 11:2; 2 Thess. 3:6). The apostles had been commissioned by Christ to reveal His will to mankind (Matt. 28:18-20; Jn. 14:26; 16:13).

This was a distinctive break with Judaism. The apostles revealed that men no longer were obligated to obey the law of Moses. That law had been abrogated and nailed to the cross (Col. 2:14-17; Eph. 2:14-16; Heb. 8:7, 13). The Old Law was not able to make a man just in the sight of God (Gal. 3:21). Furthermore, the apostles revealed that the man who reverted to the Mosaical law for justification or authority for any religious practice was obligated to obey all of the Old Law, was severed from Christ, and fallen from grace (Gal. 5:1-4).

In contrast to the exposition of the law of Moses, the early church preached the good news of salvation through Jesus Christ. Their early sermons featured the message that Jesus Christ had come into this world, died on the cross for our, sins, and was raised from the dead on the third day. The good news was that whoever believed in Him could have everlasting life. Certainly this message was unique to the Lord’s church.

The Sole Authority of the New Revelation

This new revelation through the apostles occupied in the minds of first century Christianity exactly the same place that the Old Testament revelation had occupied in the minds of the Jews. The revelation of God through the apostles was as binding as was anything that Moses had ever written. What the apostles revealed was the word of God. Paul wrote, “If any man think himself to be a prophet, or spiritual, let him acknowledge that the things that 1 write unto you are the commandments of the Lord” (I Cor. 14:37). The words which they preached were considered the words of God, not the mere words of men (I Thess. 2:13).

The revelation which God gave through the apostles was the gospel. Through it, one could learn and receive righteousness. Paul said, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek. For therein is the righteousness of God revealed from faith to faith: as it is written, The just shall live by faith” (Rom. 1:16, 17). These New Testament scriptures were capable of furnishing a man unto every good work (2 Tim. 3:16, 17); they contained all truth (Jn. 16:13); they furnished men with all things that pertained to life and godliness (2 Pet. 1:3, 4). They were the faith which was once for all delivered to the saints (Jude 3).

Consequently, anything which was not authorized in the pages of this new revelation was without the authority of God and, therefore, condemned. To teach for doctrine the commandments of men rendered worship vain (Matt. 15:9). The man who stepped outside the revelation of God was without God (2 Jn. 9-11). He had perverted the gospel of Christ and was under the anathema of God (Gal. 1:8-9). Departures from the revelation of Jesus Christ through the apostles were considered to be departures from Christ (Matt. 10:40). The elevation of the writings of the apostles as Scripture (2 Pet. 3:15-16) was a unique characteristic of the early church. Their revelation of the message of God was authoritative for the first century church; no one who refused to accept that authority could be considered to be a Christian.

Attitude Toward False Teaching

Coupled with this new respect for the revelation of God through Christ as done through the apostles was the rejection of any doctrine which did not have this apostolic authority behind it. The apostles were taught to beware of the leaven (i.e., the doctrine of) of the Pharisees and Sadducees (Matt. 16:7-12). They warned Christians to watch out for false prophets. Paul wrote as follows: “For such are false apostles, deceitful workers, transforming themselves into the apostles of Christ. And no marvel; for Satan himself is transformed into an angel of light. Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works” (2 Cor. 11:13-15).

The man who did not abide in the “traditions” received from the apostles could not abide in the fellowship of the local church (2 Thess. 3:6, 14). Those who caused divisions contrary to the doctrine which had been received from the apostles were to be marked and shunned (Rom. 16:17-18). The man who went ahead and extended the right hand of fellowship to any individual who did not abide in the doctrine of Christ was guilty of participating in the false teaching with the false teacher (2 Jn. 9-11).

Understanding that the message delivered by the apostles was the final divine revelation of God (it was the “faith once for all delivered unto the saints” – Jude 3), we can perceive that message delivered by such people as Muhammed, Joseph Smith, Mary Baker Eddy, and Ellen G. White are nothing but the uninspired writings of men. As such, they are not appropriate for preaching in the pulpits. The person who turns to these new “revelations” has departed from the faith. They can never be accepted as part of New Testament Christianity. They are the works of false prophets -apostates from the faith!

The New Message Had To Be Taught

Having shown the uniqueness of the new revelation given to mankind through the apostles of Jesus Christ, we must perceive the necessity of spreading that message. Hence, the Great Commission charged the disciples with taking this new message of Jesus Christ to the entire world (Matt. 28:18-20; Mk. 16:15-16). This shows us another feature of the Christian religion: Christianity is a taught religion. No one can become a disciple of Jesus Christ without being taught about Jesus Christ.

Jesus said, “No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me” (Jn. 6:44-45). The Manner in which Jesus draws men to Him is through teaching. We take the message of Jesus Christ into the world to draw men to Christ. As men are told how He who existed in the form of God became like a man, sacrificed His life on the cross for the sins of the world, and was raised from the dead, they are drawn to Jesus Christ.

The teaching of the word of God is what produces saving faith. Paul said, “So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:17). Similarly, the written word is designed to produce faith. John said, “And many other signs truly did Jesus in the presence of his disciples which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name” (Jn. 20:30-31). The necessity of gospel preaching as a part of the worship of the New Testament church should be apparent; this is the process through which faith comes and through which men are brought to salvation in Christ.

Any church which has its pulpit filled by someone who gives little emphasis to the word of God is in trouble. When the presentation of the gospel is replaced by the telling of jokes and anecdotes, inspiration stories, etc., the worship of the New Testament church has been perverted. The method through which faith is established and strengthened is perverted; lack of faith, weak faith, and no faith will be the eventual results from following this course. A good singing group, coffee and donuts, jokes, inspiration stories, etc. cannot produce faith! As a people, we must learn to look upon the preaching in the pulpit as a part of worship which can be perverted as easily as can any other part of our worship. When prayer is perverted by someone praying in the name of Mary, we become alarmed; when the Lord’s Supper is perverted by failing to observe it upon the first day of every week, we charge those with sin who fail to properly observe the Lord’s Supper; when the singing is perverted by the addition of mechanical instruments of music, we demand that it cease before we began to sing. Similarly, we must realize that when the pulpit is perverted in order to use it to entertain, expound political ideas, or press private opinions not revealed in God’s word, our worship has been perverted. For the sake of the purity of New Testament worship, we must call a halt to such practices and re-establish the preaching of the word of God.

Conclusion

As New Testament Christians, let us develop a high appreciation for the presentation of God’s word as a part of revealed worship. God has ordained that this be used as a means of convicting sinners of sin (1 Cor. 14:24) and edifying the saints (1 Cor. 14:26). Hence, we need to develop an attitude which considers this part of the worship of the New Testament church as a means of edifying us to maturity and of reaching the lost with the gospel. In our next lesson, we shall examine our obligations as the gospel is being preached even as we have considered the preacher’s obligations to preach that gospel in this lesson.

Questions – Lesson XII

1. What important difference existed between what was preached in the synagogue and what is preached in the church?
2. What is meant by “apostles’ doctrine”?
3. What place did the apostles’ teaching hold in the early church?
4. Is the New Testament all-sufficient for our spiritual needs? Prove your answer.
5. Does the church need later day revelations?
6. Cite some scriptures that show that the law was nail ed to the cross.
7. What did the apostles reveal about the man who reverted to the Mosaical law for justification of any religious practice?
8. What was the’message featured in the sermons of the early church?
9. What did Paul say about the gospel in Romans 1:16, 17?
10. Explain why it is necessary to spread the gospel to the whole world.
11. Name some things that are being used to entertain people in place of preaching the word of God.
12. What attitude should Christians have toward false teachers?
13. Why would people prefer a twenty minute sermon packed full of anecdotes to a 40-50 minute sermon which examines a Bible passage or doctrine?

Truth Magazine XXIII: 45, pp. 724-726
November 15, 1979

By Mike Willis

In our last lesson, we noted that there is Bible authority for giving upon the first day of the week to establish a treasury for the general operation of the church and the carrying on of its business. Now, we want to notice how the Christian is to give in order to be pleasing to God.

Bible Principles For Giving

The New Testament legislates some principles for giving which we need to observe. We need to learn those principles and follow them obediently that our giving might please God. Consider the following principles which govern biblical giving:

(1) As you have been prospered. Paul said, “Upon the first day of the week let every one of you lay by him in store as God hath prospered him . . .” (1 Cor. 16:1-2). The amount which we give should vary in proportion to how much we have been prospered. Notice that this passage does not use the word “prosperity” in the sense of “wealthy;” giving is not something which is done only by the rich. Rather, Bible giving is based upon our earned income. As a man makes more money, he should be giving more.

(2) Bountifully. Bible giving requires bountiful giving. Paul wrote, “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully” (2 Cor. 9:6). The attitude of the Christian should be to see just how much he can give, not how little he can give. The attitude of giving as little as possible is going to send some people to Hell.

(3) As he purposeth in his heart. Paul continued, “Every man according as he purposeth in his heart, so let him give” (2 Cor. 9:7). Bible giving is planned giving. To purpose in one’s heart is to plan one’s giving. The Christian should sit down with his paycheck, consider how much God has given to him, and plan how much he is going to return to the Lord. The disposition of waiting until the collection, plate is passed. and hurriedly getting out one’s billfold to put in the two smallest bills in the wallet is not.. scriptural giving. Bible giving is planned giving.

(4) Cheerful giving. Again, Paul wrote, “. . . so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (I Cor. 9:7). The man who gives with the disposition that tic wishes that he did not have to give this to God would do better to keep it in his pocket. God is not made better by anything which man can give to him.

Hence, if a man begrudges what he has to give to God, he might as well put it back into his pocket, spend it selfishly on himself, and get whatever temporal pleasures he can get from it before burning in Hell for his attitude. The man should not give out of necessity. The man who gives because “we will lose the building, if I do not give” is not giving scripturally. Scriptural giving is cheerful giving. It is the natural response of a heart which feels indebted to God for the good gifts which God has given to him.

Try to imagine a man with ingratitude toward his fellow man in the same sense as many feel toward God. Suppose that there was a generous man who gave his neighbor $20,000 one year. Then, when that man’s birthday arrived, the man did nothing to show his appreciation for the gift which the man had given to him and even begrudged the $5.00 tie which his wife bought for the rich man. Such ingratitude would be Beverly condemned by men today and properly so. However, consider the good things which God has done for us. He has given us the ability to earn our wages (Deut. 8:18); He provides the natural things which make life on this earth possible (Acts 14:17); He provides us with salvation in heaven through Jesus Christ (Eph. 2:8-10; 1:3-4). Yet, man is so hardened in his heart toward God that he begrudges the pittance of what he must return to God! Such ingratitude will cause the borders of Hell to be full!

(5) Sacrificially. Most of us give of our abundance; the Bible exalts sacrificial giving. Notice the lesson which Jesus taught:

And he looked up, and saw the rich men casting their gifts into the treasury. And he saw also a certain poor widow casting in thither two mites. And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all: for all these have of their abundance cast in unto the offerings of God: but she of her penury hath cast in all the living that she had (Lk. 21:1-4).

Most of us give more like the rich men than like the widow. Yet, this Bible example exalts sacrificial giving. Compare these other cases of sacrificial giving: Acts 2:45; 4:32, 36-37; 2 Cor. 8:1-5. We need to deprive ourselves of some of the things that money can buy for us in order to give sacrificially to the Lord.

One of the most abhorrent abuses of Scripture is committed when some well-to-do Christian tries to justify his niggardly giving by appealing to Lk. 21:1-4 to reach the conclusion that it does not matter hove much a person gives. His withholding from God what’ is His due is the very attitude condemned in the passage. To compare himself to the poor widow is ludicrous and obnoxious.

The Bible And Tithing

Some are not content to let these biblical principles be their guidelines for determining how much they should give. Consequently, they seek to revert to the Mosaical law for binding the tithe upon men. The tithe was, indeed, a legislated proportion of what one earned to be given to God (Lev. 27:30-34). The man who refused to give the full tithe was guilty of robbing God (Mal. 3:8). Yet, that law is no longer binding upon Christians.

The old law was nailed to the cross (Col. 2:14-17; Eph. 2:14-16). The man who returns to the old law for authority for one religious practice is obligated to accept the entire old law (Gal. 5:1-4). Such a man is severed from Christ and fallen from grace. Hence, we reach the conclusion that tithing is not binding upon the Christian today.

How Much Should I Give?

However, the idea that I should give less then a tenth is not the necessary implication from saying that tithing is not binding today. If those who depended upon animal. sacrifices for their worship before God were expected to give a tenth, we who stand before God on the basis of the shed blood of Jesus Christ should want to exceed that amount in our giving.

In order to arrive at how much we should give, let us consider some of the Bible examples given to us with reference to giving. Consider the following examples of giving:

(1) God gave His Son (Jn. 3:16; Rom. 5:8-10).

(2) Christ gave His life (2 Cor. 8:9; Jn. 10:17-18).

(3) The poor widow gave all that she had (Lk. 21:1-4).

(4) The early church sold possessions in order to give (Acts 2:44, 45; 4:34-37; 5:1-10).

(5) The Macedonians gave beyond their ability to give (2 Cor. 8:1-5).

(6) Stephen gave his life (Acts 7:54-60) as also did James (Acts 12:2).

Having these great examples of sacrificial giving before us, we should be able to determine how much we should give. We should want to sacrifice for Christ in the same fashion as these people did. The man who deprives himself of the things which money can buy in order to promote the cause of Christ has grasped the meaning of sacrificial giving.

Each of us needs to sit down and consider what it will take for our giving to be pleasing to God. We live in a very prosperous country and have many luxuries of life of which other people are deprived. We drive nice cars (many of us own two or three of them), we live in nice homes, we have beautiful furnishings, we wear expensive clothes, and we eat the best of food. Is there any justification for a people so richly blessed not giving to God more than a tenth of their income? Can we really say, “I can’t afford to give any more than I am presently giving?”

Learning To Live With Prosperity

To the church at Philippi, Paul wrote, “I know both how to be abased, and I know how to abound” (Phil. 4:12).1 am not so sure that we have learned the lessons which Paul learned. The manner in which most of us handle our prosperity reflects a serious problem in not knowing how to abound with the right attitudes. We more nearly resemble the rich farmer whose lands brought forth plentifully. Consider his attitude:

The ground of a certain rich man brought forth plentifully: and he thought within himself saying, What shall I do, because I have no room where to bestow my fruits? And he said, This will I do: I will pull down my barns, and build greater; and there will I bestow all my fruits and my goods. And 1 will say to my soul, Soul, thou hast much goods laid up for many years; take thine ease, eat, drink, and be merry. But God said unto him, Thou fool, this night thy soul shall be required of thee: then whose shall those things be, which thou hast provided? So is he that layeth up treasure for himself, and is not rich toward God (Lk. 12:16-21).

In our prosperity, we think like this rich man. We think of building greater houses and going on vacation and buying nicer cars and wearing better clothes. We are sometimes rich toward this world instead of toward God.

In prosperity, man tends to trust in his riches. He acts as if his wealth can deliver him. Instead of trusting in God, we depend upon our life, health, and accident insurance or our workmen’s compensation. We need to be alert to the dangers which face us as wealthy people (1 Tim. 6:17).

Furthermore, we need to be busy using our wealth in laying up treasures in heaven (1 Tim. 6:19). The things for which we use our money in service to the Lord will be the only things which endure. Those who have treasures in heaven have treasures which no thief can steal, no fire can destroy, no natural disaster can ruin, etc.; he has an eternal treasure (Mt. 6:20). As we meditate upon the scriptural instructions about giving, let us take into consideration our special blessings of living in a country abundantly blessed with material wealth. As a people blessed with physical prosperity, we have added responsibilities to use that money sacrificially in the service of the Lord.

Conclusion

Even as we give attention to having correct doctrine preached in the pulpit, using the right elements on the Lord’s table, offering to God only singing instead of introducing instrumental music, and offering scriptural prayers to God, we should also give attention to this item of our worship. Let us individually consider whether or not the manner in which we are giving to God as well as the quantity which we are giving to God is acceptable to Him. Men can lose their souls because of the manner in which they handle their material prosperity. Let us use ours in such a way as to lay up treasures in heaven.

Questions – Lesson XI

1. What are five principles which govern biblical giving?
2. What does it mean “to Purpose” in one’s heart?
3. What will happen if a man begrudges what he has to give to the Lord?
4. What does it mean to give sacrificially to the Lord?
5. Does Lk. 21:1-4 prove that how much one gives is unimportant to God?
6. What are some examples of giving that we should consider in reference to our giving?
7. Is tithing binding on Christians today?
8. What was the attitude of the rich man in Luke 12:16-21?
9. Where should our treasures be?

Truth Magazine XXIII: 45, pp. 722-723
November 15, 1979