Does Galatians 6:10 Authorize The Church to Give to Non-Saints?Part 2

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February 26th, 2003

Based upon the definitions upon which we agree about general and specific authority, I argue that the church has general authority to give to non-saints from Galatians 6:10.The reasoning that I would offer on this behalf is that Paul is writing to the churches of Galatia (1:2) and so the epistle is addressed to these churches.The instruction he is giving within the epistle is addressed to these churches in order for them to deal with the problem of Judaizing teachers.Paul expected each and every church in the region of Galatia to deal with these problems as the church.While chapters 1-4 of this book contains theological argumentation regarding the problem of being justified by the old law and how that idea is incompatible with the faith that is in Christ, chapters 5 and 6:1-10 deal with practical instruction to the churches regarding how to deal with the problem within their own communities.So in chapter five Paul’s discussion centers around remaining in the freedom of Christ and yet, not using that freedom as an excuse to engage in fleshly desires.Chapter six discusses the methods that the churches were to use to engage and correct the problem of the Judaizing teachers.They were to take five steps to do this.1) by restoring the one who is overtaken in the trespass (vs.1) (the Judaizing teacher presumably in this context [I am not limiting the passage to only that one problem, because I think the principles apply to other problems as well, but in this context no doubt that is the problem with which these churches would soon be engaged if they properly followed Paul’s instruction]) 2) By bearing others burdens (vs.2, 3) which shows the dependence one person has upon the church.For when we bear one another’s burdens, individuals are less likely to think of themselves as “something.” This does not discount the individual responsibility that all Christians have, however, to work (vs.4, 5).3) By “supporting the local leadership” (vs.6);this builds unity among the saints and dissuades false teachers from sowing discord.4) By not being deceived about the implications of false doctrine (vs.7, 8, sowing to the flesh in this context probably refers primarily to the Judaizing teaching of circumcision.I am not limiting it to that because the principle is true regarding a whole host of things, but likely it is referring to circumcision and thereby, doctrine, as opposed to lifestyle, in this context).5) By continuing to do that which is good (vs.9, 10).It would have been easy for them to be discouraged by these false teachers (as often occurs even today when false teachers cause discord in churches) so Paul urges them not to give up doing good–not to be weary in well doing and doing good unto all men especially toward the household of the saints.Verses 11-18 is Paul’s closing to the epistle and exhortation with his own hand and as such is more loosely related to the whole epistle in general and is not specifically associated with verses 1-10 as continued practices the church needs to observe to deal with the problem of the Judaizing teachers.

So what we have in Galatians 6:10 is instruction to the church to do good to all men.This is general authority for the church to give money to all men including non-saints with the purpose of benevolence in mind.That the phrase “do good” includes the idea of giving monetarily is supported by 1 Timothy 6:18 and Luke 6:35.(I am merely suggesting from these other passages that the phrase “do good” means to give money;I am not suggesting that 1 Tim.6:8 and Luke 6:35 teach that the church can give money.I am suggesting that Galatians 6:10 authorizes the church to give money.) I am also arguing that the phrase “unto all men” includes non-saints.I suggest this from the use of the word “especially” or “specially” in this context.We see from other contexts that this word is used to narrow the focus from the general to the more specific where the specific is emphasized, but the general is not excluded.For example, in 1 Timothy 5:17 Paul tells Timothy to give double-honor to elders that rule well, but especially to those who labor in the word and doctrine.The idea is that ALL elders who rule well are to be double-honored, but those who labor in word and doctrine are particularly emphasized for consideration.No elder who “rules well” is excluded, but the focus should be upon those who labor in word and doctrine.还要注意在提多书1:10保罗写了徒劳的talkers and deceivers but especially they of the circumcision.Titus was to be warned regarding ALL vain talkers and deceivers, but the emphasis was upon they of the circumcision.Notice also 1 Timothy 5:8 where Paul talks about taking care of one’s own and especially towards those in his own house.Christians are to take care of all of their own family whether they are in the same location or not, but especially if they are in the same location.Notice that this is not exclusive of the family that may live in a different place.Additional arguments regarding the word “especially” could be made from 2 Timothy 4:13, Acts 25:26;1 Timothy 4:10;and Philemon 1:16.In each case, the word “especially” is used to narrow in on a category similar, but different from the broader subject and in each case, both categories are included in the force of the main thought under discussion.So in Galatians 6:10 the main thought is “to do good.” The object of that thought is “all men.” The second and more emphasized object of that thought is “the household of faith” but this does not exclude the first and less emphasized object.The church is authorized to do good to all men.

I would further argue that the specific authority we find of the church giving to saints does not limit the general authority in this passage.Using the example of the great commission, we see that the apostles were generally authorized to “Go.” We see specific examples of them “going” by walking and boating, but this does not exclude going by automobile, airplane, or train.So also with Galatians 6:10, we have general authority to “do good” to all men.We see specific examples of the early church “doing good” to saints, but this does not exclude doing good to non-saints.For one to argue that the specific authority of the examples of the church doing good to saints limits the church to saints only would be to argue similarly that since we only see the apostles going by walking and boating that we could not use a car or train or airplane to go.When we are authorized to do something generally, examples of doing that thing do not militate against other things of the same class (in the great commission the class is “modes of transportation”;in Galatians 6:10 the class is “men”).

Now, I could be wrong in anticipating what you are going to say about Galatians 6:10, but I am going to go ahead and say that I think that you are going to say that Galatians 6:10 is only addressed to individuals, and not the church.IF this is what you are going to say (and I have heard others say this and that is why I am assuming that.If you are not going to say this, then I apologize in advance), I don’t believe the context of Galatians 6:10 supports this conclusion.The epistle as a whole is addressed not to just one church, but to multiple churches and thus I don’t believe that you could argue that it is merely talking about individual behavior–corporate behavior must be involved in the epistle somewhere.So, you have to suggest in some way that Galatians 6:10 within the context of being addressed to the church corporately is referring to individual behavior.This would certainly be true regarding Galatians 5, but starting in chapter six a contrast is drawn between individual behavioral instruction and corporate behavioral instruction with the opening of 6:1.Paul clearly addresses the brethren (plural) in verse 1.Again in verse 2 the instruction is to the church corporate and the plural indicates this.In verse 3-5, Paul is discussing particular individual responses to the corporate action of verse 2.This is indicated by the connecting words of “For” in verse 3, “but” in verse 4, and “For” in verse 5.This is all one thought explaining and answering the attitudes of individuals regarding the corporate action in verse 2.Verse 6 begins a new thought and that is corporate in application as well, but in the universal particular, i.e., Paul expects every member of the church to do these things and in so doing they will be acting corporately.This is also true regarding verses 7 and 8;these are universal particulars;they apply to individuals as well as to churches.Both individuals have the responsibility not to be deceived and the church (as a collection of individuals) has the responsibility not to be deceived.Both individuals and churches (as collections of individuals) who sow to the flesh will reap the flesh.And while I could understand the possibility that verses 7 and 8 are referring to individual behavior, verse 9, in clear contrast, brings the discussion back to corporate action with the inclusion of the first person plural, “us” and verse 10 also uses the first person plural in the word “we” and “us.” The action in verses 9 and 10 is corporate in nature.9节强调教会不需要 get discouraged and verse 10 gives the method of preventing the church from getting discouraged–do good works!The context is also corporate in its scope;Paul is giving instruction to the church on how to handle the problem of Judaizing teachers.I think I explained this clearly in the discussion above.I believe that the burden of proof in this context is upon someone who would affirm otherwise to show that Paul was NOT giving corporate instruction but instruction regarding individual behavior given both the context of the book of Galatians and the immediate context where the plurality of the personal pronouns is clearly used by Paul.I just don’t believe that a clear and convincing case can be made in this context to show that and without a case against, one is left with a clear counter example of a command for the church to “do good” to non-saints.

In short, my basic argument is this:

(1) The action of “doing good” is an action that is authorized for the church to practice toward non-saints (per Galatians 6:10).

(2) The action of giving money is an action that is “doing good.”

(3) Therefore, the action of giving money is an action that is authorized for the church to practice toward non-saints (per Galatians 6:10).

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Does Galatians 6:10 Authorize The Church to Give to Non-Saints?Part 1 (Introduction)

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(Author’s note: This is my part of an e-mail discussion with a non-institutional brother on the subject of whether the church has Bible authority to give to non-saints.The discussion occurred by e-mail in February and March of 2003.It was an informal discussion in that there were no stated propositions upon which we were going to debate.There was also no time limit or word limit placed on the discussion.Prior to this point the person with whom I was discussing this information and I had agreed that there was such a thing as specific authority and general authority.I did not think that it was necessary to include this material because it was not specifically regarding Galatians 6:10 and it was mainly short personal statements of belief.It was based upon this agreement [that the Bible does authorize in a general way] that I began the discussion of Galatians 6:10.The e-mails and the name of the person with whom I was having the discussion are not included based upon an agreement not to publish his material without his consent.I have tried to eliminate any personal remarks within the material so as to focus solely on the topic at hand [such as, “How are you today, etc.”].The premise which I was affirming was that Galatians 6:10 gives general authority to the church to give to non-saints.)

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God’s Worship

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We read within the Bible that Christians assembled together upon the first day of the week to worship God through His Son, Jesus (Acts 20:7).When they met together, they studied God’s word, prayed, sang hymns of praise, gave of their income, and partook of the Lord’s supper.We have examples for each of these practices within the New Testament (Acts 2:42;1 Corinthians 14:15;16:1-2).We see in these simple, yet powerful, actions of worship, how God desires to be worshipped in the name of His Son, Jesus.

The worship observed within the churches of Christ is one of the biggest differences that are noted by those who are not members of the church of Christ.Many want to know where the “music” is.Many want to know why the Lord’s supper is observed every Sunday.Many want to know why such emphasis is placed upon Bible study.Many want to know why we do not “tithe.” The answer is really quite simple, though many do not accept it.We seek to worship God upon the terms and conditions that God has set for worship within the New Testament.

One will not find the word “tithe” in the New Testament.One will not find the use of mechanical instruments of music in the worship of the church in the New Testament.One will not find the Lord’s supper being observed once a quarter, or month in the New Testament, but every Sunday.One will not find within the New Testament “self-help” motivational speaking, but rather the preaching and teaching of the word of God.It is our desire to worship God in the way that God would have us worship Him, not in the way that makes man feel good.We seek to serve God in our worship, not to serve self.

We worship God not to gain an emotional experience, but because God is worthy of our worship.Revelation 4:11 states, “Thou art worthy, O Lord, to receive glory and honour and power: for thou hast created all things, and for thy pleasure they are and were created.” The reason for our very existence is to give pleasure to God;it makes no sense for God’s creation to fashion worship practices which give pleasure to the creature rather than the creator.

Indeed, who ought to determine how we are to worship?一个谁崇拜?或者谁应该得到一个被崇拜?当然,生物没有权利告诉他/她会崇拜他的创造者。神自己必须告诉我们什么,我们可以做的崇拜;我们不敢以自己的义(:1-3罗马书10)接近上帝。

耶稣说,上帝希望在心灵和诚实来崇拜。精神崇拜敬拜神出的谦虚,尊重和服从的态度。真实的崇拜方式按照他的话敬拜神,因为神的话就是真理(约17:17)。

因此,我们在这一天供奉起来,让我们专注于上帝的一个人朝我们崇拜;让我们承认他在其中,他要我们崇拜他的方式的意愿;让我们在我们的崇拜内容,以满足神,而不是满足自己。

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如果基督徒反对同性婚姻?

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有人可能会认为,这个问题的答案是显而易见的。忠实的基督徒应该反对各种形式的同性恋(罗马书1:26,27)。那么,这是否问题从何而来?我从几个不同的人谁不认为我们应该有一个反对同性恋者或法律的婚姻法听说限制婚姻一个人,在这个国家的一个女人。我不得不承认,这样的思维博格尔斯我的脑海里。让我们来看看一些已经提出了这方面的“理由”的。

最广泛的“理由”为同性婚姻是“公民权利”的理由。这是想法,当我们否认同性恋者结婚的权利,我们受到了不公正的偏见和歧视。很多人说:“他们也是人,不是吗?难道他们不具有相同的“权利”为异性恋?难道他们不应该与异性恋者平等“?为什么不应该同性恋者具有相同的公民权利异性恋?” To answer these questions, we need to recognize something about sexuality, namely, that sexuality is not a fundamental human right.没有人有“权利”与另一个人不加区分性别。有人可能会住一个人的一生时无需性交和良好的生存。一个并不需要发生性行为为了生活。这不是喜欢吃的食物或饮水,或有住所和衣服。它甚至不等同与人的皮肤的颜色。当这一切都归结到它,性是一种选择,我们可以没有;这些其他的东西都没有。如果可以的生活中没有,那么它是不是一项基本人权。

此外,我们的社会承认,没有任何人必须有另一个人不加区分性别的权利。我们有禁止某些类型的性活动,如与未成年人性行为的法律,弱智和不甘。没有任何关于性活动的禁止固有的不公平。事实上,它是做正确的事。滥性是不是一个“正确的”,并且只要它不是一个正确的,那么我们有责任适当地判别,当涉及到这样的问题。歧视是必要的,当涉及到性活动。如果我们必须对性活动的可允许歧视,那么我们也可以对于婚姻的允许歧视。没有什么这样做本身的“不公平”,并因此反对同性婚姻。

对这种行为的另一个理由一直以来,“政府不应该立法道德。” Another form of this is, “The government should stay out of the bedroom.” On the surface, this sounds like a reasonable argument, however, under examination the argument falls short.当有人在一间卧室被谋杀,会发生什么?政府是否留的说出来?什么强奸?政府是否留的说出来?不,它没有,它不应该留下这样的事情了。政府必须判断什么是,什么是不基于这样的行为(彼得前书2:14)道德行为和问题,奖励和惩罚的义务。谋杀,盗窃,强奸,说谎都是道德问题,但每个人都承认,需要政府介入和参与这些问题的住宿。我们认为需要政府当孩子不妥善照顾家中进行干预。对于哭出声来,我们要求,当人们滥用他们的宠物政府介入!然而,我们预期认为,政府不应该立法道德?然而,对于任何人谁认为,政府必须留在寝室的时候,我会很乐意承认的地步,只要我能得到政府留在我的钱包了!

我听到有人说,政府没有界定什么是,什么不是婚姻,所以也没有不管我们如何看待这个问题的权利。的确,政府没有一个正确的发音东西婚姻,上帝并没有显着的婚姻。政府并没有发音的两个人,住在通奸,结婚的权利。政府并没有发音动物结婚的权利,而且也不政府有发音结婚同性的两个人的权利。那么,什么没有政府在有关婚姻做了吧?政府必须支持神已经被定义为正确,美好。这是真正的底线。上帝说同性恋是邪恶的,政府无权合法化以任何形式或方式。政府已经认识到婚姻神所批准的责任,但政府并没有认识到,甚至容忍婚姻神所不同意的权利。请问政府有谋杀合法化的权利?盗窃?说谎?强奸?当然不是。政府不得合法化的东西,是不合法的开始。虽然政府一直试图合法化一些事情,不应该被合法化(比如堕胎和通奸),我们不应该欺骗,以为这些东西是真正合法的。政府是不是对什么是正确和错误的终极标准;神是。这意味着政府必须确定好善恶为邪恶,而不是相反的权利。男人和女人之间的婚姻是神一样好定义。因此,政府有责任认识到。

最后,我们都听到的说法,“嗯,这是不伤害别人,所以我们为什么要担心呢?” This is the idea that two people can get together and do whatever they want to each other as long as they are not hurting anyone else.然而,这是社会学的幼稚看法。两个人可以做私人某些事情,并没有在我们社会上其他人的影响,这个想法根本是不正确的。我们都听过这句话,“没有人是一座孤岛。” Well, I would add, no two people are islands, either.一切,我们说在私下进行的最终影响那些与我们进来每天都在接触。如果我们在主场表现得剧烈,那么这将影响我们如何做我们的工作。如果我们在主场表现异常,那么这会影响我们的人在社区关系。有人曾经说过,“我们的道德是什么,我们什么时候没有人看事情。” What we do, believe, and think in private has consequences beyond that which is private.这是天真的认为并非如此。耶稣说,我们在我们的生活中犯下的罪孽非常的我们自己的思想的隐私开始,并最终影响到其他人(太15:18-20)。哪两个人在自己卧室的私密性做我们的休息是有后果的,它是这些后果这是我们作为一个国家,应该予以关注。

沿着这些路线的最后一个思想。我们已被告知,所有这是在这个国家的自由,如果我们反对同性恋,那么我们讨厌同性恋者。这种说法是不正确的。我反对私通。我反对通奸。我反对谋杀。我反对盗窃。我反对强奸。不过,我不恨那些谁参加此类活动的人。我爱他们,并希望他们悔改自己的恶行。上帝当然不恨任何人;神爱世界(约翰福音3:16),但神恨恶罪(箴言6:16),他不会容忍那些谁被损坏时它。我们也应该反映在我们的生活中这种态度。我们应该爱罪人,但可恨的是罪行。基督徒的暴力行为或在那些谁是不道德的行动寻求自己的个人复仇没有商业吸引力。作为基督徒,我们被称为爱别人,不是恨,而是我们通过调用那些浸淫罪对基于高的道德水准是基督悔改和行为的喜爱。

我们应该反对同性婚姻?是的,毫无疑问。我学会了在公立大学心理学课在80年代后期,同性恋是变态行为。在心理上,这正是我们应该怎样继续考虑它-异常。在精神上,我们应该准确地把它当作神念它,罪过。

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雅典人的态度

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其中一个在雅典的人的特点是,他们总是希望听到关于新的东西。路加记录在徒17:31,他写道这种态度对我们来说,“对于所有的雅典人和陌生人其在那里在没有其他花费自己的时间,但无论哪种告诉,或听到一些新的东西。”

在我们今天生活的民族是没有什么不同的,我们高兴地听到的“新”事物的雅典人。我们胶水我们的耳朵收音机收听由下一个流行的口语评论员下一Blurb的。我们坐在呆若木鸡在每天晚上的电视机前5:30,找出哪些是对世界去。我们甚至可以上网冲浪,让我们的新闻早于5:30。我们渴望新的信息 - 东西我们都没有听说过。最新的足球,篮球,棒球和曲棍球比分必须是我们的。最新的政治讽刺必须在我们的嘴唇。最近的选举结果必须播出 before all of the polls close.We just can’t wait for the next update, sound bite, news worthy item!And when someone comes to us with a piece of information that is not up to date we say rather oxymoronically, “That’s old news.”

Then, Sunday morning rolls around.“It’s time to go to worship, to do the same old things every week.To listen to the same old message that we have heard time and time again.Everyone’s heard it all of their life.Why should we go and listen once more?” Let’s note a few good reasons why.

First, while the gospel message may be old news, it is still good news!That is sure to be something that you don’t find in the dominant media today, good news.Oh there may be a story or two that is more or less positive in application, but the majority of the news today is going to be centered around death, war, fighting, tumults, disagreements, and political wrangling.While such news may be “fresh” it is certainly not good.The gospel contains THE GOOD NEWS!That’s basically what the word gospel means.It is the basic message that God sent His Son Jesus to this world to die on the cross so that man could have hope to live with God in heaven.That may be old news, but that is always good news!Paul wrote in Romans 10:15b, “How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” Yes, we, along with Paul should rejoice in the good news of the gospel!

Second, while we may have heard the message before, we need to hear it again.Missing one meal out of a day may not hurt us, but it will weaken us.Such is also true with spiritual food.We need to be feed regularly from God’s word so that we continue to grow stronger in the Lord.Peter wrote in 2 Peter 1:12 “Wherefore I will not be negligent to put you always in remembrance of these things, though ye know them, and be established in the present truth.” He wanted them to remember the truths of the gospel, even though they knew them and were established in them.Spiritual growth requires spiritual nourishment and if we are not growing, then we are dying.Let’s feast on those good ol’ gospel meals at every opportunity!

Third, while we may have heard the message earlier in our life, we hopefully have grown and the message has new application for us.All Christians are expected to grow in the Lord.Peter writes, “As newborn babes, desire the sincere milk of the word, that ye may grow thereby” (1 Peter 2:2).Unlike the human body, as Christians we constantly grow throughout our lifetime.In each phase of our life, the message of the gospel may be applied so that old truths have fresh significance for us.There is no end to the things that we may learn from the Bible.No one person can ever say that they have mastered the depths of its pages.Each of us has the responsibility to grow in the grace and knowledge of our Lord Jesus Christ (2 Peter 3:18).

We may hear the same truths preached each week that we have heard all our life, but let’s rejoice in God’s good news!Let’s feast upon the bread of life!Let’s grow as we encounter life!God’s truth is timeless;our lives are temporary.Let’s not develop an Athenian Attitude toward the gospel.

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