Missions

FAITH PROMISE IN LIGHT OF THE SCRIPTURES

As not to be misconstrued, maligned, misrepresented, or misunderstood, the following post is not meant to show an indifference toward world or domestic missions. I love missions. As a pastor, I will attempt to do all that God allows me to do, as He enables the church I pastor, to give to the support of missions. However, I will lead God's church in a method of giving that does not violate principles of Scripture, but rather enhances principles that, in the end, God would be best glorified.

I was at a missions conference last weekend. The church I went to uses the Faith Promise method for supporting their missionaries. I was hoping to hear something other that what I've read concerning this method of giving. It turned out that I walked away empty.

The church I pastor instituted Faith Promise sometime between the time I left this ministry in 1990 and since I returned to it just over a month ago. So, today, I finished a quick study of II Corinthians chapter 8 and 9, the text that is most often quoted by advocates of Faith Promise. Buckle up.

Introduction:
Faith Promise missions giving is a widely accepted method of giving in some fundamental Christian circles. It is also widely used by Pentecostal, Nazarene and other denominations as well. The circles that I’ve fellowshipped with do not use this method of giving which causes me to ask, “why” they don’t. If this is a Scriptural method of giving than shouldn’t all churches be using it? I’ve decided to write this simple exposition to find an answer to this question and determine whether or not these chapters, which are widely used by advocates of Faith Promise mission giving, are actually about missions giving at all.

Encouraged to Give

• “Moreover, brethren, we do you to wit of the grace of God bestowed on the churches of Macedonia;” (8:1)

Commentary: Paul the apostle is putting the churches of Macedonia before the Corinthians as an example of God’s grace.

• “How that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality.” (8:2)

Commentary: In spite of the afflictions that the Macedonian churches experienced, which caused them extreme poverty, the grace of God allowed them to do something with abundant joy and with an overflowing generosity.

• “For to their power, I bear record, yea, and beyond their power they were willing of themselves;” (8:3)

Commentary: What the Macedonian Christians did was “gave”. This verse also tells us they gave what was in there power to give. It also tells us that they were “willing” to give beyond their power as well. Willingness to give, and actual giving are two different things. No one can give something that they do not have. However, we can be “willing” to give what we do not have.

• “Praying us with much intreaty that we would receive the gift, and take upon us the fellowship of the ministering to the saints.” (8:4)

Commentary: It would seem that Paul had a difficult time taking the gift that the Macedonian churches collected, perhaps because they themselves were so poor. These Christians had to beg Paul to take it so that they could have a place in ministering to the saints elsewhere.

• “And this they did, not as we hoped, but first gave their own selves to the Lord, and unto us by the will of God.” (8:5)

Commentary: Before the money was given to this cause, the Macedonian saints gave themselves to the Lord, and in so doing, gave themselves to Paul and those with him.

• “Insomuch that we desired Titus, that as he had begun, so he would also finish in you the same grace also.” (8:6)

Commentary: The Macedonian churches were to be an example for the church of Corinth to follow. Titus would be sure to help this church also prosper in the grace of God like these churches. This grace begins with the example of the Macedonian saints and is nurtured along and supervised by Titus.

• “Therefore, as ye abound in every thing, in faith, and utterance, and knowledge, and in all diligence, and in your love to us, see that ye abound in this grace also.” (8:7)

Commentary: Paul encouraged the Corinthians to excel in there giving just like they excelled in faith, utterance, knowledge, diligence, and love.

• “I speak not by commandment, but by occasion of the forwardness of others, and to prove the sincerity of your love.” (8:8)

Commentary: This exhortation was not spoken by command (epitage ) of God but was rather suggested by Paul for the express purpose to test the reality of their love of others. Paul uses the same word “commandment” in I Corinthians 7:6 and also shows it’s contrast.

• “But I speak this by permission, and not of commandment.”

The word “commandment” stands in contrast with the word “permission”. Again, Paul uses the same word “commandment” and shows its contrast in I Corinthians 7:25.

• “Now concerning virgins I have no commandment of the Lord: yet I give my judgment, as one that hath obtained mercy of the Lord to be faithful.”

Here we see the word “commandment” as it stands in contrast to the word “judgment”. Paul the apostle understood that when there is no Biblical command, than the best we can do is give our opinion. Giving to missions or poor people is a good thing, but there is no command as to how it should be done. There is no Biblical command for churches to give as the Macedonians gave. It is up to each church to determine if it wants to participate in the kind of giving mentioned in these verses.

• “For ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich.” (8:9)

Commentary: Paul now uses the example of the Lord Jesus Christ who loved us and proved His love to us by becoming poor in order to make us rich in Him.

• “And herein I give my advice: for this is expedient for you, who have begun before, not only to do, but also to be forward a year ago.” (8:10)

Commentary: The apostle gives his μη (gno me') opinion here of his evaluation of the Corinthian saints. He knows they began collecting a year ago and, as he looks back, he knows that they had a desire to do this at that time.

• “Now therefore perform the doing of it; that as there was a readiness to will, so there may be a performance also out of that which ye have.” (8:11)

Commentary: Again, Paul encourages action, not commands it, to see the willingness of their hearts match up with performance with their hands.

• “For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not.” (8:12)

Commentary: There needs to be a willingness to give to the aid of another Christian. And, as long as the willingness is there, God accepts the gift. But, this gift is given according to each individual’s ability, not his inability (“according to that a man hath, and not according to that he hath not.”). One can be willing to give above his ability (8:3), but he can only give within his ability. This is an act of faith on the part of the believer; to give God an offering out of what he presently has. This verse contradicts the foundation of the Faith Promise method that say’s a man needs to trust God for the money he doesn’t have.

• “For I mean not that other men be eased, and ye burdened:” (8:13)

Commentary: Paul may still have the Macedonian church in mind here when he explains that the purpose of this giving wasn’t to give the church of Macedonia some relief, but rather that both churches working together would be more effective.

• “But by an equality, that now at this time your abundance may be a supply for their want, that their abundance also may be a supply for your want: that there may be equality:” (8:14)

Commentary: I believe the idea here is that by working together with Macedonia, their relief to Jerusalem would help the Corinthian church and the relief sent from Corinth would help the Macedonian churches. It is very possible that the Corinthian church was sending relief to the Macedonian churches who was sending relief to the Jerusalem church.

• “As it is written, He that had gathered much had nothing over; and he that had gathered little had no lack.” (8:15)

Commentary: By doing this, the much richer Corinthian church was helping both the poorer Macedonian and Jerusalem churches.
Titus Commended

• “But thanks be to God, which put the same earnest care into the heart of Titus for you.” (8:16)

Commentary: Titus apparently cared for the Corinthians as much as Paul the apostle did. There was a mutual earnestness to see the Corinthians carry out the giving that they started.

• “For indeed he accepted the exhortation; but being more forward, of his own accord he went unto you.” (8:17)

Commentary: Because of Titus’s “earnest care” for what the Corinthians were going to do, he went to them voluntarily to help them accomplish what they began.

• “And we have sent with him the brother, whose praise is in the gospel throughout all the churches;” (8:18)

Commentary: A brother, respected by the churches (in Macedonia and Jerusalem) would travel with Titus to Corinth. This brother had much to do with the propagation of the Gospel, perhaps by preaching or by letter. Some believe it may have been Luke.

• “And not that only, but who was also chosen of the churches to travel with us with this grace, which is administered by us to the glory of the same Lord, and declaration of your ready mind:” (8:19)

Commentary: This same unknown travel has also traveled with Paul and would travel with him again as he carries the Corinthian’s gift to the needy churches.

• “Avoiding this, that no man should blame us in this abundance which is administered by us:” (8:20)

Commentary: We find another reason why Titus was sent to Corinth to handle the gift collected by the church there. It was to keep Paul the apostle free from being blamed for any reason having to do with the money collected.

• “Providing for honest things, not only in the sight of the Lord, but also in the sight of men.” (8:21)

Commentary: This was a great concern to Paul, that his testimony before men and God was not put into question to the point his ministry could be ineffective.

• “And we have sent with them our brother, whom we have oftentimes proved diligent in many things, but now much more diligent, upon the great confidence which I have in you.” (8:22)

Commentary: It turns out that another unknown brother is added to the team of Titus and the first unknown brother.

• “Whether any do enquire of Titus, he is my partner and fellowhelper concerning you: or our brethren be enquired of, they are the messengers of the churches, and the glory of Christ.” (8:23)

Commentary: If any were to question this team that would head to Corinth to gather the support for the poor saints at Jerusalem or Macedonia, Paul informs them of their character and participation in the Gospel. Titus is “my partner” and “fellowhelper concerning you”. The other two unknown men were “messengers of the churches, and the glory of Christ.”

• “Wherefore shew ye to them, and before the churches, the proof of your love, and of our boasting on your behalf.” (8:24)

Commentary: The Corinthians were to show these men, by their giving to the poor saints, their love for them. It would also prove to the churches that Paul’s boasting was warrented.
A Gift for the Christians in Jerusalem

• “For as touching the ministering to the saints, it is superfluous for me to write to you:” (9:1)

Commentary: Paul considers that he said enough about the ministry for the saints. He is probably convinced that the Corinthians understand what he was telling them. He also specifically mentions the ministering to the saints, as he did in II Corinthians 8:4. Again, this is not about “communicating” financial support to him, but helping the poor impoverished saints in Jerusalem and possibly Macedonia.

• “For I know the forwardness of your mind, for which I boast of you to them of Macedonia, that Achaia was ready a year ago; and your zeal hath provoked very many.” (9:2)

Commentary: Paul knew they were eager give their collected monies. He would not have boasted of them otherwise. The Corinthian’s were so zealous that other churches may have considered following suit in this project.

Concerning the church at Achaia, it does not say that they began collecting money a year ago (maybe they did, but it doesn’t say that), but rather that their minds were ready a year ago.

• “Yet have I sent the brethren, lest our boasting of you should be in vain in this behalf; that, as I said, ye may be ready:” (9:3)

Commentary: In this verse “the brethren” seems to refer to Titus and the other two men that Paul does not name in II Corinthians 8:18, 22. Paul also encourages the Corinthians to do what they had set out to do at the beginning.

• “Lest haply if they of Macedonia come with me, and find you unprepared, we (that we say not, ye) should be ashamed in this same confident boasting.” (9:4)

Commentary: Paul tells them that due to his boasting about them, it would be humiliating for him if any Macedonian Christians found the Corinthians unprepared in this project. If the Corinthians collection was going to Macedonia instead of Jerusalem, one can understand the embarrassment Paul would face.

• “Therefore I thought it necessary to exhort the brethren, that they would go before unto you, and make up beforehand your bounty, whereof ye had notice before, that the same might be ready, as a matter of bounty, and not as of covetousness.” (9:5)

Commentary: Hence, Paul sends Titus and the other two brothers ahead of him and whoever may be traveling with him, to help the Corinthians prepare the bounty (blessing).

Giving Cheerfully

• “But this I say, He which soweth sparingly shall reap also sparingly; and he which soweth bountifully shall reap also bountifully.” (9:6)

Commentary: Paul now encourages the Corinthians on “how” to give. He would encourage them to give bountifully. However, even if they give sparingly, God would still bless them.

• “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver.” (9:7)

Commentary: And, the giving is as every person “purposeth in his heart”. The idea of giving “not grudgingly” means that the person has decided on a certain amount, and he’s comfortable with that amount. That decided amount should cause a person to give it cheerfully, that is (hilaros) hilariously. A person who believes that he may regret giving a particular amount will not give it cheerfully.

• “And God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work:” (9:8)

Commentary: It is possible that Paul had Proverbs 28:27 in mind when he penned this verse. The idea being that as God gives to us, we give back to God. This is a repeat of what Paul says in II Corinthians 8:12. We give out of what we have, not out of what we don’t have. Our giving comes from what we have on hand, not what we think God is going to give us. Common sense says, we are to live within our means. I know that this brings up the issue of “faith”, but I will address that at the end. James gives us a principle to live by in chapter 4:13-15 when he writes, “Go to now, ye that say, To day or to morrow we will go into such a city, and continue there a year, and buy and sell, and get gain: Whereas ye know not what shall be on the morrow. For what is your life? It is even a vapour, that appeareth for a little time, and then vanisheth away. For that ye ought to say, If the Lord will, we shall live, and do this, or that.”

• “(As it is written, He hath dispersed abroad; he hath given to the poor: his righteousness remaineth for ever.” (9:9)

Commentary: Again, the “poor” is mentioned because II Corinthians 8 and 9 is about distributing to the poor, not planting churches or supporting evangelistic endeavors. God uses us to distribute help liberally to the poor. This is difficult for us, in our western culture, to grasp because there are few, if any, impoverished churches in our circles. We may hear of poor churches abroad, and certainly giving as the Macedonians did would be in order. We need to understand that there was a big cultural difference between what we read in these two chapters and what we experience here in the USA today. Occasionally we hear of other needs like someone needing an operation or legal support and this too might be a reason to take up a collection.

• “Now he that ministereth seed to the sower both minister bread for your food, and multiply your seed sown, and increase the fruits of your righteousness;)” (9:10)

Commentary: Paul most definitely had Isaiah 55:10 in mind when he wrote this. However, that which God supplies through the act of giving to the poor is both physical and spiritual.

• “Being enriched in every thing to all bountifulness, which causeth through us thanksgiving to God.” (9:11)

Commentary: Again, God is able to meet our needs.

• “For the administration of this service not only supplieth the want of the saints, but is abundant also by many thanksgivings unto God;” (9:12)

Commentary: Not only will God provide for those who care for the poor, but it will produce thankfulness in others, both the receivers, givers, and hearers.

• “Whiles by the experiment of this ministration they glorify God for your professed subjection unto the gospel of Christ, and for your liberal distribution unto them, and unto all men;” (9:13)

Commentary: Not only that, but people will glorify God as a result of giving to impoverished Christians. They will glorify God because they see the Gospel in action. The evidence of one’s profession will be seen.

• “And by their prayer for you, which long after you for the exceeding grace of God in you.” (9:14)

Commentary: Others will pray and long for the giver. I believe the idea would be that others would be encouraged to be like you, or do as you did. This is the idea of churches being provoked to good works (9:2).

• “Thanks be unto God for his unspeakable gift.” (9:15)

Commentary: This is most likely an eluding to the gift of God’s own son. However, the gift that the Corinthians will send, that is accepted by God (8:12), and will prove the love of the saints toward God and other saints (8:7, 8), have produced in Paul a spirit of thankfulness (9:11, 12) for their gift to the poor saints in Jerusalem and Macedonia.

Conclusion:
Second Corinthians chapters 8 and 9 are NOT about giving to a missionary, but rather about giving to a church. These two chapters have absolutely nothing to do with supporting a given man, but rather an impoverished assembly of men. The monies in these two chapters went to support the assembly, not the one who established the assembly. Missionaries go out and proclaim the Gospel and plant churches as souls are saved, and that is why we support “them”. The money we send to missionaries is for their personal support, not the churches that missionaries establish. In the process of establishing the church, the missionary teaches his converts to support itself according to Biblical principles just like every other church. When churches are established, it is up to the church, not the missionary, to decide whether or not to help another church that may have a need.

Second Corinthians chapters 8 and 9 are about a “gift”, not about monthly, or even yearly, support. There is a difference between “sent once and again unto my necessity” (Philippians 4:16) and “ministering to the saints” (II Corinthians 8:4; 9:1). There is a difference between supporting a missionary on a monthly basis “once and again” and helping the brethren with a gift or two. There is absolutely no indication whatsoever, in these two chapters, of an ongoing support. However, if First Corinthians 16:1, 2 do indicate a weekly gathering, it is still a gathering for poor people in other churches (cf. I Cor. 16:1 with Gal. 2:10).

Second Corinthians chapters 8 and 9 are about churches helping churches with a gift. These were not new church plants and this chapter is not directly about evangelism with the intent of starting new churches. This Chapter is all about established churches helping established churches, churches ministering to churches. This act of giving established a unity, partnership, and fellowship. Examples of character were set, as one church gave; now another is to give also. We see accountability to “fellowship worthy” churches in their need, not individual missionaries.

Faith Promise is a pragmatic approach to missions giving. It is based upon an incorrect exegesis of the Scriptures.

There are some other problems I’ve considered as well,

1. The use of Old Testament passages to justify Faith Promise. I believe we have valid commands and principles for living in the Old Testament, but none will apply to the Faith Promise method of giving.

2. Pledge cards – I know that the idea is to determine the mission budget with pledge cards (other names are used for these cards as well). Apparently, some people sign them and others do not, depending on how one runs the Faith Promise Missions Conference. However, if Faith Promise giving is strictly between the giver and God, than it is nobody else’s business what I give to missions. (also, see #5).

3. It was asked, what if the mission budget isn’t met? If the established mission budget is not met, than perhaps this is God’s way of telling us that our mission budget is set to high and needs to be adjusted. There have been well meaning churches that have taken on missionaries for support that could not afford to continue doing so. There have also been churches that were able to support missionaries, but due to internal problems, have split, killing the mission budget.

4. The manipulation factor – Each missionary I hear tell of his field causes me to want to be a part of his work. I sometimes feel I should surrender and serve there myself. I don’t like the fact that there are cities with millions of people and so few resources to reach them. However, if I’m at a missions conference and I hear a half dozen missionaries pour there heart out over lost souls, though I want to help them all, I know I cannot do so. Hearing a series of missionaries without allowing ample time to pray about what can be done for them can be manipulative on the part of one running a mission conference.

5. Overriding a budget that has already been voted on by the church. – Each missionary and the amount that they receive have been voted on by the church. To increase that budget without another vote of the church is skirting around the constitution of the church.

A word about FAITH and COMMON SENSE

I will simple state that as Christians, we are to exercise faith in what we cannot see, and exercise common sense in what we can see. Salvation is not tangible in that I cannot see it, feel it, smell it, hear it, or taste it. However, because I believe that salvation is offered to me, by God, in His Word, which I also believe, it is accounted to me as an act of faith. We see acts of faith in a study of each character mentioned in Hebrews 11. These people acted upon what they could not see as they believed God’s Word (vs.3).

“Now faith is the substance of things hoped for, the evidence of things not seen.” Hebrews 11:1.

It is impossible to exercise faith if we have it in our power to do a thing. If I’m in a burning building and there is no way out, than I exercise my faith and ask God for a way out. He may, or may not, provide it. But, if I’m in that building and I see a fire escape, there is no need to exercise my faith because God provided a way out of danger. For that matter, there is nothing here to exercise except, common sense. Take the fire escape.
When it comes to giving, it is a greater act of faith to give out of what God has already given me. If I have $100 and I decide to give a poor Christian $30, that will leave me with only $70. By faith I must trust God to meet my needs with that $70 instead of the $100 I usually depend on.

Faith Promise says, I’ve got $100, but I will trust God to give me $30 more, and if He gives it to me, I’ll give it to missions. However, if He doesn’t give me an extra $30 each week, I won’t give it to missions. Where is faith in this? There is absolutely no faith exercised in this method of giving.

I agree that faith pleases God.

“But without faith it is impossible to please him:” Hebrews 11:6.

However, God doesn’t always place us in positions where we need to exercise faith. Oftentimes He has already provided the means and will watch and see what we’ll do with it.

A word about PROMISES

Faith Promise lacks genuine faith, but the “promise” part of “Faith Promise” may hold some validity. As stated above, a person makes God a promise to give what he does not have, but “promises” to give it when God brings it in. However, there is a danger with this part of this method of giving.

A “promise” and a “vow” are essentially the same thing. Here are the two definitions.

Definition: Promise - 1a : a declaration that one will do or refrain from doing something specified 1b : a legally binding declaration that gives the person to whom it is made a right to expect or to claim the performance or forbearance of a specified act 2: reason to expect something <little promise of relief>; especially : ground for expectation of success, improvement, or excellence <shows considerable promise> 3: something that is promised

Definition: Vow - a solemn promise or assertion; specifically : one by which a person is bound to an act, service, or condition

Though we have a record of Bible characters that have made vows, there is a serious consequence in not keeping them. Although we are free to make them, God expects us to perform the promises that we make.

“When thou shalt vow a vow unto the LORD thy God, thou shalt not slack to pay it: for the LORD thy God will surely require it of thee; and it would be sin in thee. But if thou shalt forbear to vow, it shall be no sin in thee. That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth.” Deuteronomy 23:21-23

God’s people understood the consequences of not keeping a promise to God, and because of their great respect for a Holy God, they performed the promise made. However, Jephthah vowed to the Lord, and it cost him dearly. See Judges chapter 11. Ecclesiastes 5:4, 5 tells us,

“When thou vowest a vow unto God, defer not to pay it; for he hath no pleasure in fools: pay that which thou hast vowed. Better is it that thou shouldest not vow, than that thou shouldest vow and not pay.”

Nowhere in the New Testament are we encouraged to make vows/promises, but rather we are to depend on the promises of God.