CONCERNING THE COLLECTION
[p. 176] CONCERNING THE COLLECTION
1 Corinthians 16: 1 - 9; 2 Corinthians 8: 1 - 24; 2 Corinthians 9: 1 - 15
A question having been raised as to the propriety of the custom of having a collection when the Lord’s supper is eaten, it is well that we should see how Scripture presents the subject of the saints’ giving.
From the earliest day of the assembly, the breaking of bread and prayers were accompanied by a distribution “according as any one might have need” (Acts 2: 45). The unity of heart and soul which marked the multitude of believers was evidenced by the great grace in which they were ready to give. There was a divine administration of spiritual wealth through the apostles, and a corresponding answer in what the saints freely laid at their feet (Acts 4: 32 - 37).
The Holy Spirit has called our attention to this as a primary feature of the assembly — one might say, a constitutional feature of it. There is no intimation that it was enjoined by apostolic authority. It was entirely spontaneous: the practical evidence that the new commandment governed the assembly. They loved one another as the Son of God had loved them (John 13: 34, 35), and were thus known to be disciples of His. The thing true in Him had become true in them (1 John 2: 8). How precious this must have been to Him who had given Himself in order to secure a company who should love one another as He had loved them!
Love to one another was in no sense a rival to affection for Him. It was rather the witness of true love for Him that they kept His commandment to love one another (John 14: 15, 21). It was far from a Judas-thought for the poor, which was only, as the Spirit of God has been careful to tell us, a cloak for selfishness and greed, and for utter indifference to Christ. The covenant had secured, as typically of old, the [p. 177] affections of the people of God so that they offered from willing hearts. All flowed, not from legal enactment, but from lively affections. It was in keeping with the character of things — so delightful to God — which marked Exodus 35: 20 - 35; Exodus 36: 1 - 7 and 1 Chronicles 29: 6 - 17.
When they were in the land, the inheritance bestowed in the love of God upon His chosen and called people yielded wealth for tithes, for offerings, for gifts to those “treasuries” which had so definite a place in the house of Jehovah (1 Chronicles 28: 11, 12). It was the divine giving echoed back by a willing-hearted people. The Levite, the stranger, the fatherless, the widow were all to be thought of and cared for, as we see repeatedly in Deuteronomy. It was the evidence that Jehovah Himself had the place which He loved in the affections of His people, and that His own blessed character was reproduced in them.
Assembly giving cannot be separated from its blessed Source in the giving of God and of the Lord Jesus Christ. There could not be any disparity, or incongruity in character, between the love that gives in divine Persons and the love which that love begets in the children of God, and which prompts their giving.
The spirit of all this was realised in the assembly at Jerusalem, and it is to be sorrowfully noted that the first manifestation of the working of evil in the assembly was the attempt to have credit for devotedness of this kind when the reality of it was not in the heart. And the first difficulty which arose in the assembly was in connection with the ministration of that bounty which the love of the disciples made available — a ministration which needed men “full of the Holy Spirit and wisdom” (Acts 6: 3).
Then when James and Cephas and John gave Paul and Barnabas the right hands of fellowship in their going to the nations, they desired that a similar grace should be found amongst gentile believers; “only that we should remember the poor, which same thing also I was diligent to do” (Galatians 2: 10).
And Paul’s parting word to the elders of Ephesus was a touching reminder that the Lord Jesus “himself said, It is more blessed to give than to receive” (Acts 20: 35).
In writing to the saints in Rome, Paul speaks of the contribution of Macedonia and Achaia for the poor in Jerusalem as a matter of righteousness: “They are their debtors” (Romans 15: 27). And to the Corinthians he claims as a “right” that those that announce the glad tidings should “live of the glad tidings” (1 Corinthians 9: 14), though he is careful to say that personally he had not used that right. Both in Romans and in I Corinthians the righteous claim is insisted on, and in 1 Corinthians definite direction is given as to it being rendered.
It is noticeable that it is not said precisely when the contributions of the saints should be put together. This is left to be determined by the spiritual intelligence of the saints. In keeping with this the choice of deacons (Acts 6) and of those who should carry the bounty of the saints (1 Corinthians 16: 3; 2 Corinthians 8: 19, 23) was left to those whose bounty was to be administered. The Lord would leave it in the hands of those whose love was expressed in it; they could be trusted to act suitably as to detail without precise commandments.
But Paul does speak definitely of each putting by at home, “laying up in whatever degree he may have prospered”, and this “on the first of the week”. He links the exercise as to giving with “the first of the week”, and thus with all that that day would speak of to a spiritual mind. There is no hint as to what proportion of one’s income should be put by. In Numbers 18 there is a tithe from all Israel for the children of Levi, but in Deuteronomy 12 and 14 there is a second tithe to be eaten before Jehovah in the place which He would choose, and there is even a third tithe mentioned in Deuteronomy 14: 28, 29. This would indicate that with increased prosperity in the land there would be an enlarged outlet for the affections of the people [p. 179] towards Jehovah and towards each other. He would not limit their giving to one tithe or even to two. There is no prescribing in 1 Corinthians 16 whether one, two, or three tithes are to be given; it is simply said, “in whatever degree he may have prospered”. The proportion is left to be assessed by personal devotedness. And we can surely see that this is according to the love and liberty of the dispensation.
It is well that we should regard this exercise as to putting by at home on the first of the week. It would provide a ready and dedicated fund which could be drawn from, whether for contributing to the collection of assembly character, or for needs that might present themselves to us individually.
But it is not until 2 Corinthians that the subject is put on its true spiritual basis; then the apostle’s heart was set free to write to a self-judged company who had cleared themselves of evil. He would not only speak to such a company of the ministry of the new covenant and of reconciliation, but he would make known “the grace of God bestowed in the assemblies of Macedonia” (2 Corinthians 8: 1). He would speak of this as not unworthy to be dwelt upon in great detail alongside with the glorious subjects of his spiritual ministry. It was, indeed, the fruit in the saints of that ministry, and was in correspondence with it — the grace and actings of divine Persons characterising assemblies of saints who had been “transformed according to the same image” (2 Corinthians 3: 18).
The circumstances in which the grace of God had manifested itself gave peculiar lustre and glory to it. “That in a great trial of affliction the abundance of their joy and their deep poverty has abounded to the riches of their freehearted liberality”. It was out of “deep poverty” that this contribution was made, but poverty and great trial of affliction accompanied by abundance of joy. The spiritual springs from which the liberality flowed are emphasised by [p. 180] this touching reference. The inward and spiritual went far beyond what was material. “Beyond their power, they were willing of their own accord, begging of us with much entreaty to give effect to the grace and fellowship of the service”.
It was not that Paul had entreated them to give, but they had entreated that they might be permitted “the grace and fellowship of the service”. They were not abundant in carnal things; on that side it was “deep poverty”; but they were abundant in joy and in the riches of free-hearted liberality, and in the grace and fellowship of service to the saints. Indeed, they had given themselves first to the Lord and to Paul and those with him by God’s will. There had been complete self-dedication, and “this grace also” of giving abounded as a result; it proved the genuineness of love; it was the evidence of the presence of elements of a profoundly spiritual character.
It is noticeable how the apostle puts the whole subject in these chapters on a most elevated plane. The action of divine Persons is presented as the model, and nothing can be more spiritual than that. Think of the moving strength of such an appeal as this! “For ye know the grace of our Lord Jesus Christ, that for your sakes he, being rich, became poor, in order that ye by his poverty might be enriched”.
And then he concludes his appeal by saying, “Thanks be to God for his unspeakable free gift” (2 Corinthians 9: 15). The grace of our Lord Jesus Christ, God’s unspeakable free giving, and the grace of God bestowed in the assemblies are linked together in a very blessed way, as having the same precious character, and in perfect harmony one with another.
The spirit of giving in the saints is the evidence of their having been “transformed according to the same image”.
How delightful is this to the blessed God, and to His Son, our Lord Jesus Christ! The primary and cherished thought of God has been realised: men are in God’s image, after His likeness. It comes out, truly, in things that are “according to their power” — even “carnal things”, as Paul would say in another place — but what comes out is a condition of mind and affection which is patterned after divine Persons.
It may be that the Lord intends to give us a much more exalted and spiritual conception of the whole subject of giving, and to show us that it is characteristic of God’s assembly — part of the very constitution of that assembly — because it is characteristic of the blessed God Himself, and is therefore a peculiar delight to Him as manifested in His saints. It is not the amount of what we give that has value — that would be a carnal estimate of it — but the “spirit of blessing” in which it is given, rendering it delightful to God as being according to what He is Himself. The widow’s two mites probably represented a greater devotion of heart than the munificent gifts of Solomon at the dedication of the temple. It is not the amount of our contributions that give them value, but the state of heart of which they speak to the Lord.
Then we may note how spiritual are the elements which appear in those who have to do with this matter. God is thanked for giving diligent zeal as to it in the heart of Titus. A “brother whose praise is in the glad tidings through all the assemblies” is “chosen by the assemblies as our fellow-traveller with this grace, ministered by us to the glory of the Lord himself”.
It is striking that one peculiarly esteemed in connection with his setting forth of the glad tidings should be chosen by the assemblies for this service. It seems to suggest that the one who could well set forth the grace of God to men was best fitted to carry the expression of His grace in men. It shows how the assemblies in that early day linked together the grace set forth in divine Persons with the grace bestowed in the assemblies. It was, indeed, the same grace, but peculiarly sweet as seen produced in men, through divine working, who had shortly before been so far from God. Hence “the glory of the Lord himself” was secured by [p. 182] it; the brethren who were entrusted with the service of it were “deputed messengers of assemblies, Christ’s glory”. It is all put on a most elevated spiritual plane. It may be that sometimes “the collection” is looked at as a mere matter of pounds, shillings and pence, and as having to do with meeting righteous obligations of various kinds. It is true that obligations have to be met, but even these have to be met according to the dignity of an assembly which is God’s assembly, and which is passing through this world in the spirit of Deuteronomy 2: 28, declining to be indebted for favours to anyone here; discharging all that is due; owing no man anything. But assembly giving must not be disconnected in the mind from all that is the true spring of it, or it may become to us carnal rather than spiritual. It would then have no longer the character of the grace of God bestowed, or the expression of the grace of our Lord Jesus Christ; it would lose all that is rightly connected with it as a manifestation of “Christ’s glory”. It might then be felt that there was something incongruous between the Supper and the collection.
In this connection the quotation from Psalm 112 is very illuminating (2 Corinthians 9: 9), for in that psalm we see stated of the man that fears Jehovah the same things as are said of Jehovah Himself in Psalm 111. It is God expressed in His people, and hence their “free-hearted liberality ... works through us thanksgiving to God. Because the ministration of this service is not only filling up the measure of what is lacking to the saints, but also abounding by many thanksgivings to God; they glorifying God through the proof of this ministration, by reason of your subjection, by profession, to the glad tidings of the Christ, and your free hearted liberality in communicating towards them and towards all; and in their supplication for you, full of ardent desire for you, on account of the exceeding grace of God which is upon you” (2 Corinthians 9: 11 - 14).
If the collection thus carries with it the expression of Christ’s glory and God’s glory it is truly correspondent with the loaf and the cup of the Lord’s supper. It is the practical witness that the saints are in mind and spirit in accord with that which they are calling to mind. The Lord loves to link with what He has done the precious fruit of it in those who love Him (Matthew 26: 13). It can be easily understood that Paul would hardly enlarge on it when writing to a carnal people in regard to the order due to the Lord in relation to eating His supper. But to a self-judged and repentant company who had recognised what was due to the Lord in His supper he would write at much length on what was involved spiritually in the Supper; namely, the ministry of the new covenant and reconciliation, and the expression of the grace of God and of Christ in a practical way in the saints.
What flows out of the affections of the saints as divinely taught is of the same order and character as the grace which has flowed out of the heart of Christ and out of the heart of God. I think the Lord would elevate our thoughts as to it more to the level of His own. In presenting His own love and the love of God to us He would not exclude our love; He would rather call it into lively activity. What would the Supper be to Him if the affections of His saints were excluded from it? Is it not His peculiar portion to have those affections, and to see them flowing in warmth and freshness amongst His own and to one another?
In the light of this the collection is surely very sweet to Him. Not indeed the carnal element in it, but the spiritual grace and affections of which it is the expression, and apart from which it is a mere formality, just as the Supper itself is a mere formality if not eaten in the freshness of holy affection for Him whose supper it is. The Lord has exercised us about the spiritual import of the supper, and He would not have us indifferent to the spiritual import of the collection. We may be sure He would not have spoken to us so fully through His apostle about it if it had not much [p. 184] importance in His sight. I think we may say that it is an essential feature of the assemblies as divinely constituted.
In the light of this it is surely not inappropriate that the collection should have a definite place when the saints come together in assembly. The “customs” of the “assemblies of God” are not to be lightly regarded (see 1 Corinthians 11: 16), for if they have their origin in spiritual sensibilities and intuitions — as they would have normally — they have divine value. The spiritual intelligence and affections of the saints as wisdom’s children qualify them to work out in wisdom what is suitable to God in His assembly. Assembly affections, governed by the letter and spirit of many scriptures, have led to the recognition of the collection as an important feature of the assembly, and therefore not unworthy of a definite place when the saints come together in assembly. We love to dwell adoringly on the love of divine Persons, and then that there should be opportunity for the expression in a practical way of the love of the saints. Both form a spiritual basis for being led into holy and heavenly privilege on the one hand, or, on the other, instructed by the Head in view of our place here in testimony.
The collection is a practical expression of the fact that the saints love the Lord and they love His people and His interests. It is out of such affections that everything can be secured that is for the pleasure of divine love. The whole structure of the tabernacle was the outcome of the willing-hearted gifts of God’s people; it all came out of their affections, developed through His working under the influence of His known grace and love. If there is a company marked by love to the Lord and love to the saints, everything that is for His pleasure can be brought about. The gift of the Spirit, the coming of the Son of God to His own, His manifestation of Himself, the Father’s love, are all brought in on the ground of “If ye love me” (John 14: 15). If the collection does not speak of active affections in [p. 185] the saints — affections of true assembly character — it has no spiritual value under the eye of the Lord that would justify it being associated with His supper. But if it does, it is a delight to Him as an expression of affections which He died to secure.
God Himself is the Source of all ability to give, whether it be the actual means or — what is much greater — the disposition to give. All is of Him that is for Him (see 2 Corinthians 9: 8 - 11).
It is well to ponder 1 Chronicles 29 in this connection. They were glorious days in Israel’s history when “with perfect heart they offered willingly to Jehovah”. Whenever this is the case the giving is in a spirit of worship; it brings the blessedness of God before the heart. There is hardly a loftier note in the Old Testament than the outpouring of David’s heart in connection with the willing offerings for the house of God. All was traced to Jehovah exalted as Head over all — all of His hand and all His own — but He tried the heart and had pleasure in uprightness; He delighted in the state of heart which led to willing offering. “And I know, my God, that thou triest the heart, and hast pleasure in uprightness. In the uprightness of my heart have I willingly offered all these things; and now have I seen with joy thy people, which are present here, offer willingly to thee. Jehovah, God of Abraham, of Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and direct their hearts to thee!” Even the collection should be imbued with the spirit of this great and glorious scene, and if so it would be no unworthy part of the service of the assembly. It would be truly “an odour of sweet savour, an acceptable sacrifice, agreeable to God” (Philippians 4: 18).
We do not eat the Lord’s supper as risen with Christ — the truth of the Supper is in 1 Corinthians, not in Colossians — but as those who affectionately own His lordship in the place where He died. It is locally partaken of in each place [p. 186] where saints come together in assembly. And it would seem to be appropriate that the collection should be taken immediately after the Supper rather than at a later period. To take it after the meeting was over would hardly sufficiently recognise its assembly character. To have it at the end of the meeting would make it a formal conclusion to assembly privilege, which cannot really be concluded, for it is spiritual and eternal in character. The collection, like the Supper itself, is part of what pertains to the order of the assembly as convened locally rather than of what appertains to the assembly viewed as in heavenly associations and privilege.