A FEIGNED FISCAL FIAT
By W. Carl Ketcherside

The modern religious system known as “The Church of Christ” claims to be a replica of the primitive ekklesia of God. The motto frequently voiced by its adherents is, “We speak where the Bible speaks, and remain silent where the Bible is silent.” A careful scrutiny of the facts will reveal that both the claim and the motto are misleading. Actually, by the simple process of wresting some scriptural passages, and ignoring others, certain legalistic formulae have been developed, and these are dogmatically defined and arbitrarily asserted to be “the plan of God” in their respective spheres. Because of the sanctity of party traditions, these are expected to be received without question.

At some future date I may demonstrate that what is called “the plan of salvation” was never announced in its current form by the original heralds of the Messiah, and that somewhere along the line an extra “step” has even been inserted. I may also prove that the ekklesia of the firstborn ones had no official title, and most of the radio sermons on the subject “What Name Shall The Church Wear?” are as thin as the air over which they are broadcast. But in this article I will confine myself to an examination of what is referred to by many of my brethren as “God’s plan of giving.” Since this pertains to money, it will be of great interest to “The Church of Christ,” as the raising and expenditure of funds is now one of the chief items of debate between the two most prominent non-instrument factions.

It is almost universally accepted that the contribution of money to the “church treasury” each first day of the week is a part of the worship of the church. In many tracts and periodicals “giving of our means” is listed among “the items of worship.” It is well to remark that in the King James Version, the word “worship” is a translation of at least twelve different Greek terms, not one of which ever applies directly to what is done in a corporate sense on the Lord’s Day. The expression “the worship” is not once found in the sacred oracles. Since the entire life of the early disciples was an expression of covenant relationship with God, it would have been difficult indeed to single out any specific act or expression to label “an item of worship” to the exclusion of other things. We think it would be especially difficult to prove that giving money each Lord’s Day, regardless of need, was bound upon the believers by the envoys of the Christ.

To gain a proper perspective of the doctrine of “The Church of Christ” on this subject, I quote from an article by John Hardin, appearing in Firm Foundation, December 23, 1958, under the heading, “Financing the Lord’s Work.” This brother, under a sub-head “God’s Plan,” writes thus:

It is the same old story of whether we believe God’s way to be best, or not. The true Christian will allow God to instruct him in all his religious activities through His word. As in everything else, God has not left to our imagination how we should obtain the necessary finances to fulfill the obligations of the church. “Now concerning the collection for the saints, as I have given order to the churches of Galatia, even so do ye. Upon the first day of the week let everyone of you lay by him in store …” This is the “when” of our church contribution. God authorizes no other time for our offering to be taken. The denominational practice of church officers knocking at the door of their members’ houses to collect their money is unscriptural.

If Christians think so little of the Lord’s work that they will not fulfill the God-given instruction to assemble together (Heb. 10:25) upon the first day of each week and give their money then (1 Cor. 16:1, 2,) then all the money they give at other times and by other means is not counted unto them by God. God wants his instructions carried out in his own way.

This is typical of the reasoning in most “Church of Christ” periodicals. The writer places an interpretation upon 1 Corinthians 16: 1, 2, and forthwith assumes that the interpretation is “God’s way.” “The true Christian” must accept this as the instruction of God, and thus will regard every other procedure as “a denominational practice” and “unscriptural.” The interpretation becomes “the God-given instruction” and the interpreter arbitrarily affirms that “all the money they give at other times and by other means is not accounted to them by God.” This is hardly remaining silent where the Bible is silent. In fact, it sounds as if the writer has an additional revelation, as well as a rather ill-advised interpretation. And while God may not have “left to our imagination” … “the when of our church contribution,” it is possible that our brother has used his imagination on what God has left us. Just what is involved in 1 Corinthians 16:1-4?

The Background

The apostle Paul was always concerned with helping the needy. In the year 45, in company with Barnabas, he carried assistance from Antioch to Jerusalem, which had been hard hit by a famine in the days of Claudius Caesar. In the year 50 he returned to Jerusalem to help resolve the conflict over circumcision. A division was avoided by an agreement that Paul would carry the good news to the Gentiles who would not be required to be circumcised; while James, Peter, and John would carry the message to the Jews, who would be taught not to forsake Moses, and to continue to circumcise their children. The only request made by the “pillars” of the Jerusalem congregation was that Paul remember the poor. We have his own testimony that this he was “forward to do.”

The community of saints at Corinth was probably planted in 52. In the spring of 57, Paul wrote them from Ephesus. Being concerned about maintaining a proper feeling among all of the congregations, and especially of confirming his love for the Jerusalem brethren, he proposed to raise “a certain contribution” (Rom. 15:26) among the Gentile congregations, which would then be taken to Jerusalem and used for relief of the poor saints. He was not certain that it would be accepted by the Jewish congregation, and requested others to strive together with him in prayer relative to this matter. He passed along the word about this fund-raising campaign to the Galatian congregations, and gave instructions regarding it in the closing portion of his letter to the Corinthians.

“The collection for the saints” (1 Cor. 16:1) was the “certain contribution” (Rom. 15:26). Upon the first day of every week, each one was requested to lay by him in store, as he had been prospered of God. The purpose of this was to avoid the necessity of each one having to go out and secure funds after arrival of the apostle. Each would have his offering ready to turn over to the ones designated by letter to carry it to Jerusalem. The apostle would accompany these chosen servants if it was considered necessary. Subsequent information shows that he did go with them and that he was thrown into prison after his arrival in Jerusalem.

1. There is no indication that the congregation had been taking up a contribution on each Lord’s Day before this time. If this had been an item of worship, the instruction here given seems very strange indeed.

2. Paul planted the congregation at Corinth some five years before this. If a monetary contribution was essential as an act of worship, why did he not give them the order at first? Why did he allow them to continue five years with an incomplete “program of worship”?

3. There is no indication that Corinth continued to take up a collection every first day of the week after this. The money they laid aside on the basis of this injunction was to continue until Paul’s arrival. At that time it was all transported to Jerusalem.

4. The “collection for the saints” here enjoined was a special contribution for a special purpose to meet a special need at a special time. When that need was met, this collection ceased.

But was this a public collection each first day of the week, performed as a corporate act by the congregation? The indication is that it was not. Rather, each member laid aside in his own home each Lord’s Day the amount which he felt able to spare. When Paul came, all brought their little treasure accumulated by stockpiling, and turned it over to him and the approved brethren. So revolutionary is this idea, and so devastating to a lot of theories and discussions about “church treasuries” that one who even suggests such a thing must be prepared for an unpopular existence. However, since truth and not public acclaim is our goal, let us calmly investigate the matter, devoid of all prejudice and traditional partisan bias. The real question is simply one of correct interpretation. What is meant by the expression “lay by him in store”? The Greek for “by him” is par enuto. Just what does it mean?

I. Lexicons

1. Liddell and Scott in their lexicon based on the work of Franz Passow, which was in turn based on that of Johann Gottlob Schneider, cite a passage in Xenophon’s Memorabilia 3.13.3 where the expression occurs, and which is rendered, “at his own house.”

2. Joseph Thayer in his English translation of Grimm’s Wilke’s lexicon, says, “by him, that is, at his home.”

3. Arndt and Gingrich in their lexicon based on the monumental work by Bauer, translate, “to put something aside.”

4. Green’s Lexicon gives the rendering, “with one’s self, at his home.”

5. G. Abbott-Smith in the Manual Greek Lexicon of the New Testament, simply says, “at his own home.”

II. New Testament Versions

1. John Wycliffe (about A. D. 1380):

But of the gaderyngis of money that ben maad in to seyntis, as Y ordeynede in the chirchis of Galathia, so also do ye o dai of the wouke. Ech of you kepe at hym silf, kepynge that that plesith to him, that whanne Y come, the gaderyngis ben not maad.

2. William Tyndale (about A. D. 1534):

Of the gadderynge for the sayntes, as I have ordeyned in the congregacions of Galacia, even so do ye. Upon some sondaye let everyone of you put a syde at home and laye up what soever he thinketh mete, that ther be no gaderinges when I come.

3. The New Testament in English, by Msgr. R. A. Knox:

And now about the collection that is being made for the saints; follow the plan which I have prescribed for the Galatian churches. Each of you should put aside, on the first day of the week, what he can afford to spare, and save it up, so that there may be no need for a collection at the time of my visit.

4. Confraternity Version

Now concerning the collection being made for the saints, as I have ordered the churches of Galatia, so do you also. On the first day of the week, let each one of you put aside at home and lay up whatsoever he has a mind to, so that the collections may not have to be made after I come.

5. The New Testament—An American Translation, by Edgar J. Goodspeed:

About the collection for God’s people, I want you to do as I told the churches of Galatia to do. On the first day of every week each of you is to put aside and store up whatever he gains, so that money will not have to be collected after I come.

6. The New Testament-A New Translation, by James Moffat:

With regard to the collection for the saints, you must carry out the same arrangements as I made for the churches of Galatia. On the first day of the week, let each of you put aside a sum from his weekly gains, so that the money may not have to be collected when I come.

7. The New Testament-A New Translation in Plain English, by C. K. Williams:

Now as to the collection for the people of God; you should do what I directed the churches of Galatia to do. On the first day of the week let each of you put aside and save something from his earnings; so that the money has not all to be collected when I come.

8. Berkeley Version:

Relative to the collection for the saints, you better do as I suggested to the churches of Galatia. As each week’s first day comes around, let each of you personally set aside in proportion to what he has gained, so there may be no collecting when I arrive.

9. Centenary Translation, by Helen Barrett Montgomery:

Now concerning the offering for the saints, you also are to do as I directed the church of Galatia. On the first day of each week let each of you put aside something, keeping it in store as he may prosper, so that when I come there may be no collections going on.

10. The Authentic Version, by Hugh J. Schonfield:

Now as regards the fund for the saints, follow the same arrangement as I have made with the communities of Galatia. The day after the sabbath let each of you put by savings as he has prospered, so that collections do not have to be made when I come.

11. Revised Standard Version:

Now concerning the contribution for the saints: as I directed the churches of Galatia, so you also are to do. On the first day of every week, each of you is to put something aside and store it up, as he may prosper, so that contributions need not be made when I come.

12. The Emphasized Bible, by Joseph Bryant Rotherham:

Now concerning the collection which is for the saints, just as I directed the assemblies of Galatia, so also do ye: Upon the first of the week let each one of you put by itself in store as he may be prospering, lest as soon as I come, then collections should be in progress.

III. Commentators

1. Dean Henry Alford, in his Greek New Testament:

Let each of you lay up at home in store whatsoever he may by prosperity have acquired.

2. Prin. David Brown, D. D., Free Church College, Aberdeen, Scotland, in The International Illustrated Commentary:

Note here that it is not a weekly offering at their meetings for public worship, but each one at his own home should lay by his own weekly contributions, to be handed in only at the last as one entire gift. The weekly offering at the church meetings was a subsequent modification of this, which soon became universal.

3. W. F. Howard, Prof. of New Testament Language and Literature, Handsworth Wesleyan Theological College, Birmingham, England, in The Abingdon Bible Commentary:

On that day each was to put aside at home something from his weekly earnings, forming a little hoard, so that there might be no hasty effort to raise funds on Paul’s arrival.

4. R. C. H. Lenski:

Each member is to deposit with himself each Sunday the amount of his gift for the week and preserve it as a store or treasure, thesaurizo. The particle completes the idea of the main verb: “Let him lay by by treasuring up” … Each member is to keep the growing amount by him, par eauto, in his own home, and is not to deposit it with the church at once. The probable reason for his advice is the fact that at this early date churches supervised by Paul were not yet organized to the extent of having official treasurers who were duly appointed to take charge of congregational funds … Paul’s purpose in ordering contributions from Sunday to Sunday is that, when he finally arrives in Corinth, the work may be entirely done. The plural logiai “collections” refers to the accumulations made by the individuals; each would have his logia. The present tense ginontai accords with this: the collections are not to proceed after Paul arrives. Then it will be necessary that each individual simply bring in his accumulation.

5. G. G. Findley, B. A., in Expositor’s Greek New Testament:

Verse 2 refers to the rule previously laid down for Galatia; on every first day of the week let each of you by himself (at home)

6. F. W. Grosheide, Th. D., in The New International Commentary:

Upon the first day, i.e., on every Sunday. The reference is not to the church services but to a personal assignment which everyone had to perform. But the fact that Paul speaks of the first day of the week and calls that the day for the collection implies that Sunday was destined for the special service of the Lord. Paul trusts the Corinthians; he does not ask them to hand in their collection on a weekly basis, they are allowed to keep the collected money and thus little by little a sufficient amount will be saved up.

7. Dr. Herman Olshausen, in Biblical Commentary:

Certainly it may not be inferred from this passage that collections took place among the congregations on the Sabbath, for it was Paul’s intention that each should make a suitable contribution at home.

8. Arthur S. Way, in The Letters of Saint Paul:

On the first day of the week, let each of you set apart a certain portion of his profits, forming a little hoard, so that the raising of the contributions may not be postponed till my actual arrival.

9. F. Godet, in Commentary on First Corinthians:

The words by him, denote an act done by each in his own house, and not, as some have thought, a gift bestowed in the church and known to the giver only.

10. Marcus Dods, D. D., in The First Epistle ro the Corinthians:

It is expressly said that each was to lay “by him”, that is, not in a public fund, but at home in his own purse—what he wished to give.

11. The Pulpit Commentary:

The Greek phrase implies that the laying up was to be done at home, but when the money was accumulated, it was doubtless brought to the assembly and handed over to the presbyters.

12. Scott’s Bible Commentary:

Some are of opinion, that the sums, thus set apart, were brought to the treasury of the church at the time; but the words do not seem to admit of this interpretation; and if each separately laid by the sum which he purposed to give, the whole would be brought together at once, when necessary, without any trouble in soliciting contributions:

13. John Peter Lange, D. D., in Commentary on the Bible:

Par eauto, at home. The phrase is therefore conclusive against the prevailing opinion that the collection was taken up in the church. It was an individual and private affair.

14. Comprehensive Bible Commentary:

Some of the Greek fathers rightly observe here, that this advice was given for the poorer among them. They were to lay by, from week to week, and not bring into the common treasury, that by this means, their contributions might be easy to themselves, and yet grow into a fund for the relief of their brethren.

15. Critical Commentary:

Rather storing up whatever he may prosper in, that when I come no gatherings may take place: for then will be not the time for collecting, but for producing the sum of what has been week by week hoarded at home in profits from trade.

16. Catholic Commentary on the Holy Scriptures:

“First Day”, i.e., Sunday. “With himself”, by him, in his own keeping. It was not then to be handed in at Mass, apparently.

17. D. D. Whedon, in Commentary on the New Testament:

Lay by him in store—so keeping a little savings bank at home, and bringing the whole to the church when Paul arrives.

18. Albert Barnes, in Popular Family Commentary:

Let him lay up at home, treasuring up as he has been prospered. The Greek phrase “by himself,” means, probably, the same as at home. Let him set it apart; let him designate a certain portion; let him do this by himself, when he is at home, when he can calmly look on the evidence of his prosperity . . . The phrase in Greek “treasuring up” may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come.

IV. Word Study Books

1. Critical and Exegetical Handbook (Meyer):

Kata mion sabbaton “On each first day of the week.” Par eauto “at home.” Par eauto titheto—cannot refer to the laying of money in the assembly, “let him lay up in store at home whatever he succeeds in.”

2. Word Pictures in the New Testament (A. T. Robertson):

Lay by him in store (par heautoi titheto thesaurizon) “By himself, in his home, treasuring it.”

3. Word Studies of the New Testament (Marvin R. Vincent):

Lay by him in store. Literally, put by himself, treasuring. Put by at home.

V. Dissenting Views

1. James Macknight, D. D. in The Apostolical Epistles

The apostle’s meaning is that every first day of the week each of the Corinthians was to separate, from the gains of the preceding week, such a sum as he could spare, and put it into the treasury; that there might be no occasion to make collections when the apostle came. By this method the Corinthians, without inconveniency, might bestow a greater gift, than if they had given it all at once. The common translation … viz., “lay by him in store,” is inconsistent with the last part of the verse, “that there may be no gathering when I come” for according to that translation, the collections would still have been to make at the apostle’s coming.

Putting in into the treasury. So thesaurizo may be translated. The apostle means the treasury of the Church, or some chest placed at the door of the church to receive their gifts. For although the Corinthians had separated a sum weekly for the saints, yet if they kept it in their own possession, the collections, as was observed in the preceding note, must still have been to make when the apostle came, contrary to his intention.

2. Charles Hodge, D. D. in Commentary on First Corinthians:

Everyone was to lay by himself, i.e., most modern commentators say at home, par eauto. Compare pros eauto in Luke 24:12; see also John 20:10. The direction then is that everyone should lay aside at home whatever he was able to give, thus treasuring up his contributions. To this interpretation it may be objected that the whole expression is thus obscure and awkward. “Let every one at home place, treasuring up, what he has to give.” The words do not mean to lay by at home, but to lay by himself, i.e., let him take to himself what he means to give. What he has to do with it, or where he has to deposit it, is not expressed. The word thesaurizo means putting into the treasury, or hoarding up, and is perfectly consistent with the assumption that the place of deposit was some common treasury, and not every man’s own house. If Paul directed this money to be laid up at home, why was the first day of the week selected? It is evident that the first day must have offered some special facility for doing what was here enjoined. The only reason that can be assigned for requiring the thing to be done on the first day or the week, is, that on that day the Christians were accustomed to meet, and what each one laid aside from his weekly gains could be treasured up, i.e., put into the common treasury of the church.

The scholarly John Peter Lange, in his reply to the above, contained in a footnote on the same page, has this to say:

This is well argued in behalf of the solemn observance of the Lord’s Day; but we can no more change the meaning of par eauto than we can parallel phrases in other languages. They are idiomatic expressions for “at home” and honestly require that we should so interpret. This is the rendering which even the ancient Syriac version gives it.

VI. Ancient Testimony

1. John Chrysostom, in his Forty-third Homily on First Corinthians:

He said not, Let him bring it into the church, lest they might feel ashamed because of the smallness of the sum; but having by gradual additions swelled his contribution, let him then produce it, when I come, but for the present lay it up, saith he, at home, and make thine house a church; thy little box a treasury. Become a guardian of sacred wealth, a self-ordained steward of the poor. The benevolent mind assigns thee to this priesthood.

Personal Conclusion

1. There is no scriptural ground for presenting money to a congregational treasurer each first day of the week as a corporate act of worship.

2. The primitive ekklesia of God met human needs at various times and in various ways. At Jerusalem, certain saints sold their real estate and personal property and laid the proceeds at the feet of the apostles who administered it daily according to individual needs. Later, the multitude of disciples selected seven servants to dispense the bounty. Funds contributed by Antioch to the poor in Judea were conveyed to the elders by chosen representatives. These funds were accumulated after report of a drouth, whereupon the disciples determined, every man according to his ability, to send relief unto the brethren.”

3. The collection which Paul authorized among the Gentile congregations, mentioned in 1 Corinthians 16:1, 2, was “a certain contribution” which “it pleased them of Macedonia and Achaia to make.” There is no real evidence the money was ever placed in the hands of a middleman acting as a “church treasurer.” Every cent of it was turned over to Paul and his companions to carry to Jerusalem, the only purpose for which the money was collected or accumulated by each person.

4. Those who traveled and labored in behalf of the cause of Christ were sometimes supported by the disciples acting in conjunction, or corporately; and at other times by individuals. They were “brought on their way by the church” (Acts 15:3), or by men like Gaius (3 John 6) . We conclude that the expression “bring forward on their journey” refers, in both instances, to sharing in the expenses.

5. The idea that a gift of money made by all on the Lord’s Day as a public exhibition of worship is “God’s plan of giving” is sheer modern Church-of-Christism. It virtually precludes alms-giving, and seeks to channel all charity through the hands of men, who claim a right, once the money is turned over to them, to spend it as they see fit. This is “taxation without representation.”

6. A congregation of saints may agree to bring their financial gifts and pool them for the common good on each Lord’s Day. That is the privilege of the congregation, but such an arrangement should be regarded as one of mutual human judgment and convenience. To demand it arbitrarily and regard it as equivalent to the Lord’s Supper as a corporate expression of worship is no credit to the scholarship of those who so regard it.

7. To announce that those who do not supinely submit to this system of having their money taken from them and often spent without their consent, will be in danger of hell fire, is popery in the first degree. To affirm that God will not accept the charitable gifts of His people at any other time and place, is presumption, pure and simple. In the primitive church preachers gathered money for the [ . . . . ] dispense the bounty. Funds contributed by Antioch to the poor in [ . . . . ] poor widows; in the modern church poor widows must gather it for the preachers. We are a long way from Jerusalem.

[In the previous paragraph sentence fragments appear to be missing in the original publication. We have supplied bracketed ellipses where fragments are likely missing. In an email of 02/09/2010, Leroy Garrett suggests a rendering of:  "In the primitive church preachers gathered money for the poor widows, while in the modern church poor widows must gather money for the preachers" —eEditor]

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W. Carl Ketcherside, 2360 Gardner Dr., St. Louis 21, Mo., is Editor of Mission Messenger.