International Bible Teaching Ministries
Work
Question 1: Are hospitals and schools part of the work of the church?
ANSWER:Hospitals exist for the purpose of healing the physical body and secular schools exist for the purposes of non-religious education. Both of these purposes are admirable and, indeed, may be engaged in by a Christian, often to the furtherance of the kingdom of Christ. However, the works in which the church may be involved will always relate scripturally in some fashion to the great commission, "Go ye therefore, and teach all nations, baptizing them in the name of the father, and of the Son, and of the Holy Ghost: Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you always, even unto the end of the world (Matthew 28:19-20)."
Question 2: Do you believe that we cannot support non-Christians out of the church treasury?
ANSWER:The matter of providing aid to those who are not Christians is settled soon into the Gospel according to Matthew. Christ in preaching that the kingdom of heaven was at hand (Matthew 4:17) was laying the groundwork for that kingdom that was yet to come, i.e., He was teaching those who would come into the kingdom how they were to conduct themselves in the kingdom, both, as individuals and collectively. In Chapter five, He often said, “Ye have heard it said of those of old time . . . , but I say unto you . . ,“ e.g., Matthew 5:21 & 22; 27 & 28; 31 & 32; 33 & 34 and; 38 & 39. He says the same thing in Verses 43 & 44 and, in so doing, tells us (the called out) that we are to love, bless, do good, and pray for our enemies so that we may be the children of our Father. Christ is telling us to be like our Father who does good things to both the unrighteous and the righteous; the just and the unjust. He further says, ‘If you only love them that love you, what reward do you have? Even sinners do that much! And if you salute only your brethren, how do you differ from the unrighteous publican?” In the closing verse, He says that we are to be whole, complete, and mature children of God by being whole, complete, and mature, as is He. In other words as He loves, blesses, and does good to the unjust (those who are not His children), we are to do the same. None can deny that the Son who is the express image of the Father (Colossians 1:15) so conducts Himself. Therefore, in whatever fashion He, as the Head of the church, conducts Himself, so the church, which is His body and His bride, conducts herself (Ephesians 5:22-32). To do otherwise would be to put the body at odds with the Head!
Further, it is clear in II Corinthians 8 and 9 that Paul is commending various congregations for supplying the needs of the poor saints in Jerusalem. In Chapter 9, Verse 13, Paul writes, “Whiles by the experiment of this ministration (the supplying of needs) they (the recipients) glorify God for your (the church at Corinth) professed subjection unto the Gospel of Christ, and for your (the church at Corinth) liberal distribution unto them (the saints), and unto all men (other than saints).”
I realize that Albert Barnes and Matthew Henry are not the final authority in biblical interpretation, but, nonetheless, the following quotes that come from them relative to this same verse is worthy of note.
Barnes says: “There was a real and sincere submission to the Gospel of Christ, and that was manifested by their giving liberally to supply the needs of others. The doctrine is that one evidence of true subjection to the gospel; one proof that our profession is sincere and genuine, is a willingness to contribute to relieve the needs of the poor and afflicted friends of the Redeemer. And unto all people. That is, all others whom you may have the opportunity of relieving.”
Henry says: “Besides these, others also would be thankful; the poor, who were supplied in their wants, would not fail to be very thankful to God, and bless God for them; and all who wished well to the Gospel would glorify God for this experiment, or proof of subjection to the Gospel of Christ, and true love to all men, Vs. 13.”
With these men I agree, as does brother Bill Jackson in his fine commentary (Page 78) on this great book. He writes, “It is noteworthy also to see that the distribution was made, in liberality, unto “them” – the saints – and unto “all men” as they stood in need. The liberal distribution of aid manifested the subjection, or obedience, that the Corinthians had to the demands of the Gospel of Christ. It should be clear to any who have any understanding of the rule of Christ in our lives, and thus for our service in the kingdom, that benevolence is directed first toward members of the body. Yea, doing good unto all men, ‘especially unto them who are of the household of faith’ (Galatians 6:10). The connection we have together in the Christ would demand that fellow-Christians would have to first call upon the kingdom’s benevolent resources. But we dare not allow some to build a man-made doctrine restricting benevolence only to saints! “Saints” are mentioned in Vs.12, and then another category, “all men.” The work of God in any given place may occasion circumstances wherein non-members are in need, and the saints of God can meet those needs, and should meet them. Some have gone to an extreme in this, to the extent that they hold that non-members living next door to the church building, yet attending services and studies with regularity, and who themselves give into the contribution when they attend, and who are known and appreciated by many members of the church, etc., cannot be aided by the church once the funds have entered the contribution. These do state that individual members of the church may render that aid, but forbid it ‘from the treasury.’ However, the funds here spoken of entered the Corinthians treasury, and from here entered, doubtless, the treasuries in the places receiving the aid (and we have seen this in Acts 11:27-30). Still, distribution of funds is seen to be unto ‘saints’ and unto “all men,” and from the Corinthian congregation!”
I believe all three of these men have interpreted correctly!
Christ is clear in Luke 10:25-37 who our neighbor is: Our neighbor is any person in need, even if he is not as we are! Those who would teach that members of the body of Christ cannot use the “Lord’s money” to do that which He taught us to do in emulation of Him, place themselves, as a congregation, without compassion in the category of the priest and the Levite who looked and passed by on the other side! These errant brethren, knowingly or unknowingly, as the case may be, effectively teach that individual Christians may conduct themselves with compassion, as did the Samaritan, but the church collectively “must” conduct herself as the priest and the Levite! Absurd!
Question 3: Does not the Church of Christ involve itself in “legalism” and “works salvation?” Titus 3:5 says that we are not saved by works of righteousness. Ephesians 2:8-9 also says that we are not saved by works.
ANSWER:First of all, the Bible does not condemn one who is legal. Legalism has been painted by “Faith Only” people to mean something dirty and sinful, but it is not in the primary sense of the word. Christ said, “If you love me, keep my commandments (laws)” (John 14:15). When we keep His commandments (laws) we are being legal, i.e., we are law-abiding! Again in John 15:10, He says, “If you keep my commandments (laws), you shall abide in my love.” In Verse 14, He says, “You are my friends, if (which carries the force of ‘if and only if’) you DO whatsoever I command you.” Certainly Christ does not condemn the keeping of His commandments (laws), but to the contrary, He commands that we MUST keep His commandments! The term legalism is often associated with the Pharisees with the suggestion that if one keeps Christ’s commandments today, they are being as the Pharisees. However, Christ never condemned the Pharisees or anyone else for being obedient. The Pharisees were condemned because they themselves did not keep the laws that they bound on others, very often binding their own judgments and opinions! Of course, such often referred to as “legalism” would be wrong and sinful.
Secondly, it is certain that man cannot save himself and, further, that simply by engaging in works of righteousness he cannot be saved. Neither can any man be saved by works of the Old Law, i.e., the Law of Moses, the Old Testament. These are the works that Paul discusses, in the book of Romans and, as well, even in Ephesians 2:8-9, which is the sugar stick of the “Faith Only” people. To say that because Paul says, “we cannot be saved by the works of the Old Law,” i.e., works of righteousness, that he is also saying that we don’t have to keep the laws of Christ flies in the face of the passages (and many others) mentioned above! Question: Does James 2:24 contradict Paul when the Holy Spirit through him says, “You see then how that by works a man is justified, and not by “Faith Only”? The only time that the words “faith” and “only” come together in God’s Word is in this passage and here it states clearly that we are NOT saved by “Faith Alone! Faith without works is dead (James 2:20; James 2:26).
The truth is that Paul and James, both being guided by the same undivided Holy Spirit do not contradict each other. Paul is discussing “works of righteousness,” which cannot of themselves save us, while James is discussing “works of obedience” which are necessary for our justification. For example, “belief” itself is a WORK of obedience! Notice the question asked of Jesus in John 6:28, “What shall we DO, that we might WORK the WORKS of God?” In Verse 29, Jesus answers, “This is the WORK of God, that you BELIEVE on Him whom He has sent.” So, belief is not a work of righteousness, but it is a work of obedience. The same is true of baptism, it is not a work of righteousness, but it is a work of obedience, obedience to the commandment (law) of Christ, “He that believeth and is baptized shall be saved” (Mark 16:16). In Titus 3:5, a passage that you mention, Paul says we are not saved by “works of righteousness, but through His mercy He saved us by the washing of regeneration (baptism) and the renewing of the Holy Spirit!” In baptism one arises to walk in newness of life (Romans 6:3-5), all sins having been washed away and the sinner having been regenerated, i.e., he has been born anew or again (John 3:3-5; II Corinthians 5:17)! Peter on Pentecost Day had instructed the believing Jews there to “repent and be baptized for the remission of sins.” Was he telling them to engage in “works of righteousness” for the remission of sins? Of course not, but there was a commanded action to be taken to have the sins remitted! Thus he would say in Acts 2:40, “Save yourselves from this untoward generation.” What was their response to that directive? Verse 41: “Then they that gladly heard the word (by which they were drawn – John 6:44-45 – II Thessalonians 2:14) were baptized and the same day there were added unto them about 3000 souls,” after which they were added to the church (Verse 47)! Was Peter telling them to go and engage in a work of righteousness in order to be saved? No! Were their sins remitted before baptism? No! Were they added to the others before baptism? No! Were they added to the church before baptism? No! The answers show that baptism is not a “work of righteousness” that cannot save, but rather it is a “work of obedience” necessary for the remission of sins (salvation) and addition to the church of Christ!
Salvation is not by “faith only,” neither by “works only.” Man is justified by faith and works (James 2:14:26), i.e., a faith that works through love (Galatians 5:6). “If you love Me, keep My commandments (John 14:15).” Be thou faithful unto death, and I will give you a crown of life” (Revelation 2:10).