Can Change the World Again.
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"Be not in any need."
By Rick Friedrich
Our title might give appearance of being contrary to Christian humility and the fact that our real nature and relations reveal our utter dependence upon Christ and other people; yet as these words are found in our bible they do not in fact contradict such things, but have reference to artificial needs born out of spoiled training and self-centered lifestyles. The immediate context is as follows:
"Now as to the love of the brethren, you have no need for anyone to write to you, for you yourselves are taught by God to love one another; for indeed you do practice it toward all the brethren who are in all Macedonia. But we urge you, brethren, to excel still more, and to make it your ambition to lead a quiet life and attend to your own business and work with your hands, just as we commanded you, so that you will behave properly toward outsiders and not be in any need."
1 Thessalonians 4: 9-12.
We can all see here that the prohibition refers not to real needs which are true objects of brotherly love, but to those which presume upon the brotherhood and which promote idleness and selfishness. We are not to neglect providing for all our own needs and then receive the welfare of the community or institutions of benevolence whose mission is to meet real needs. We are not to use people under the pretext of being needful while we have it in our own power to meet such demands.
Such a principle is clearly seen by anyone willing to take the time to think just what it means to "love their neighbors as themselves." When one takes such time to consider just what it means to put themselves in the shoes of those around them, and thus "do to others what you would have them do to you", then they will readily see how 'rotten' a 'spoiled' child really is. This is especially seen when people are seen to so presume upon them. The 'golden rule' then considered both positively and negatively reveals this idea to be self-evident to all minds. And Paul reminds us that all Christians have no need to be taught this love to the brethren. For in fact they do practice such love. The apostle John also says in his epistle, we do not need to be taught these things but that the anointing we received teaches us all such things. He tells us that "everyone who loves is born of God and knows God." But, "the one who does not love his brother whom he has seen, cannot love God whom he has not seen."
If these things are so obvious then we should wonder why so many people do not take the time to consider how much they unlovingly use others for their own benefit. Perhaps it is because they cannot imagine that they have no love for God when they have such important agendas for Him.
It is no doubt in all parents minds that they understand that their little children have very little true estimation of just how much they cost their parents. As they grow up and are more and more capable of providing for their own keep and the reinvesting into the family that they were once so dependent upon, they become relatively aware of such a difference between their real needs and that which is based upon ignorance, laziness, selfishness, or custom. And as parents understand the progress of such a development, they grade their expectations of their children. And if they see their children presuming upon them to do something for them that they really could do themselves, or not fairly contributing to the needs and progress of the family, then they will address them according to the degree of presumption and neglect. First experiences of this will be only enlightening and cautioning, while later admonitions will require graded measures.
We see Paul thus softly exhorting the new converts of Thessalonica in the first epistle above. But in the second he accordingly brings it out stronger:
"Now we command you, brethren, in the name of our Lord Jesus Christ, that you keep away from every brother who leads an unruly life and not according to the tradition which you received from us. For you yourselves know how you ought to follow our example, because we did not act in an undisciplined manner among you, nor did we eat anyone's bread without paying for it, but with labor and hardship we kept working night and day so that we would not be a burden to any of you; not because we do not have the right to this, but in order to offer ourselves as a model for you, so that you would follow our example. For even when we were with you, we used to give you this order: if anyone is not willing to work, then he is not to eat, either. For we hear that some among you are leading an undisciplined life, doing no work at all, but acting like busybodies. Now such persons we command and exhort in the Lord Jesus Christ to work in quiet fashion and eat their own bread. But as for you, brethren, do not grow weary of doing good."
2 Thess. 3: 6-13.
The idea of 'not being in any need' is here unfolded in more detail, and reveals some other foundational sister principles. First, we see that it was something serious enough that all were to avoid such people. Secondly we note that it was contrary to the apostolic example which they knew was expected to be faithfully practiced among all Christians. The example was that they did not act undisciplined nor did they eat anything without paying for whatever they ate. The principle they intended to teach was not that they did not have a right to eat without paying for it as is fully taught in 1 Corinthians 9—in that ministry ought to be supported with material provision—but that they sought to show them how to act among themselves in promoting fair and exact exchange of values or possessions. The Livitical and Proverbial balances or scales were encouraged in all using of other's property, time, and talents. As we shall see, this former teaching of Paul was that: "The laborer was worthy of his wages." Here Paul mentions paying for all that he ate (whether in money or an equivalent) so that no one would be out anything or lessened in any degree. We see him indicate here that it was as if he never was there at all in regard to his physical needs. Everything that he needed to live by he provided himself. And he was doing this not at all to suggest that ministers should rather support themselves, but that the people needed the example of just relationships that do not allow for people to use each other and create improper debts among themselves in which at the very least cause hurt feelings. We see that some did not believe and practice this modeled fair exchange and were benefiting from others while doing no work to recompense all that had been invested into them. They were living off of freebies and spending their days as busybodies. No doubt they were spoiled by all the warm hospitality of giving Christians; and had so much time because they did not need to work that they went from house to house living off of the kindness of friends and sanctified gossip of such fellowship. It is easy to see how this might happen. Christians are given to hospitality and thus will hardly turn away guests. And if people can somehow either go from house to house as guests, or convince people that they are perpetual guests they could very well get away from having to work as normal people do. But here we see that all who were really capable were to earn and eat their own bread, or make an exact recompense.
Again, we do not see this as contrary to blessing all people in real need, and blessing friends with occasional gifts and kindness. This is natural and was not what he was forbidding. But even though all such giving is not so calculated in that the givers expect an exact return, it is nevertheless a principle of natural benevolence that the receivers of such gifts will always feel the urge to either exactly return the favor or even outdo the blessings. Thus we are told to excel each other in giving. Those who have no such compulsions have either very shallow virtue or are wholly engrossed in their own agendas. People today when invited for dinner will often desire to bring over a dish of food, or if that is not possible will return a like invitation. And if they are too poor to do so, they will nevertheless feel like they must do something. Even the heathen feel this way.
But those 'busybodies' who spent all their days in other people's affairs did not have such feelings, and despite all possible professions, never actually did make efforts to repay that which was given them. Paul thus sought to remove such a harmful influence and commanded that the people were not to support such people, and that these users were to "eat their own bread." He was urging the people to not support this unruly lifestyle, and to not be deceived by false hospitality. He was also reminding them that all work was to be acknowledged and rewarded for its true worth, and that no work was to be undervalued and unrewarded. Men were not to use people in any way without seeking to repay the individuals according to the individual's estimation. Often such people that use others for their skill, tools, or advice will hardly take the time to consider what these consider the worth of such values, and will therefore think they hardly owe them very much. Then these same cheep users might give some partial repayment and make great show as if it more than covered the cost. But the golden rule tells us that we are to put ourselves in other people's shoes and thus make diligent efforts to justly understand what they consider such requests as valued, and not what we might think. We all know how sound this principle is when others fail to do this to us—especially on a continual basis or with expensive requests.
We see from experience that what ends up happening when people do not practice this with clearly stated fair exchanges is that eventually someone will feel cheated while the other will go away spoiled. And if the whole matter comes to light there will often be the greatest temptations for each party to suppose an unfair estimation of the values considered. If such situations arise it is because many such exchanges have occurred and there is finally some great amount of debt. Perhaps the user has had no concept of repayment—as was the case in Thessalonica—and they are seeking more; while the frequent giver finally learns that such individual has no intentions of repaying and becomes concerned that he might be encouraging unruly behavior (whether he knows of this scriptural teaching or not). Unfortunately if individuals go so far as to not suppose themselves indebted to others they benefit from and never seek to make any repayment when it is within their power, they will probably not understand it when the giver begins to show some reservation in giving; and in most cases will suspect them of some unholy motive—especially if they confront them with such principles as Paul gives us.
Christians are most vulnerable when it comes to such people. They often get duped by them because of their own deep love and the person's seeming need. There is so many people today therefore making so much money off of naive Christians. But we are not compelled to give to such people, and we have no real guilt if we refuse them—no matter how much they may try to manipulate us. Each Christian needs to stand by the word of God and take courage to resist such people and avoid them.
We see that Paul taught the same sort of things throughout all the churches. In Ephesians 4:28 he instructed the same sort of users: "He who steals must steal no longer; but rather must labor, performing with his own hands what is good, so that he will have something to share with one who has need." And how much more to those whom he has used and still owes! If Paul paid his own way (yet we do see him being provided for by other churches at times) when he had right as a laborer to be fully provided for, then these are all the more bound to not only provide for their own selves, but are indebted to the community to give back that which was taken, and work for its well-being.
In Philippians 2 we are told to "Do nothing form selfishness or empty conceit, but with humility of mind regard one another as more important than yourselves; do not merely look out for your own personal interests, but also for the interests of others. Have this attitude in yourselves which was also in Christ Jesus". Here we not only see the justness of the golden rule, but it lived out in Jesus Christ our arch-model. And "if there is any fellowship of the Spirit" in us with Christ we will not only practice such things, but clearly see it as natural to do so for our neighbors who are of equal value. Unfortunately people think of themselves more highly then they ought—more highly than even Jesus considered Himself! and regard their own sanctified interests as so important as to allow for neglecting to even consider the interests of others used to benefit their way. There is no such knowledge of equality when the ends of abstract religion or self-propelled agenda sanctify the use of people whom such worthy ends forbid them the opportunity to repay. Who can thus doubt Paul's propriety in calling such people "busybodies"?
In Romans we find the same things: "For through the grace given to me I say to everyone among you not to think more highly of himself than he ought to think; but to think so as to have sound judgment, as God has allotted to each a measure of faith. . . Be devoted to one another in brotherly love. . . contributing to the needs of the saints, practicing hospitality. . . Respect what is right in the sight of all men." We note that we are to have sound judgment in the estimation of ourselves and others, and to have such guide us in all our brotherly love towards the saints. But those who think more highly of themselves then they ought will naturally think of others lower than themselves and actually what they really are; and will thus feel justified to use people under the pretext of having perpetual need. Unlike Jesus, the individual is not as important as the mission, and their repayment is less important than investment in the same. Of course, they could never thus 'respect what is right in the sight of all men' because all men are not objects worthy of consideration. Let us here note that all men naturally assume a laborer is worthy of his wages, and an unequal balance is a cheat.
Without mentioning all the teaching from the Old Testament, such as "eye for eye" translating of values, we will however consider one more Pauline church which Paul took much pains to expound these concepts to, and which he made his appeal from the Old Testament. In the Corinthian church we can see again that the arrogant attitudes that consider themselves of more value then they really are will have little time to consider paying a laborer an exact recompense for his wages. Indeed with some minds so exulted, even the plenteous gifts of others are considered only that which is due them, and sometimes unrighteously as a service to the giver!
Such attitudes were along side of jealousy and strife. And Paul corrects both by showing the equality of man in ministry under God: "So then neither the one who plants nor the one who waters is anything, but God who causes the growth. Now he who plants and he who waters are one; but each will receive his own reward according to his own labor." (3: 7-8) All men are equal and an exact reward is for each laborer. If this only awaits us in heaven, it is not as we shall soon see, because men are not bound to give a laborer the real worth of his labor. Some of these men in Corinth had not taken the time to fairly consider these things and thus Paul says of them: "For who regards you as superior? What do you have that you did not receive? And if you did receive it, why do you boast as if you had not received it?" And then he speaks of them as they supposed themselves: "You are already filled, you have already become rich, you have already become kings without us; and indeed, I wish that you had become kings so that we also might reign with you." (4: 7, 8) Not only did these men not consider all the good that the apostles had invested into them, but these same men supposed themselves really something without the apostles—something that was really not good or true at all. And after being compelled to show all that an apostle must endure Paul not only implied that they ought to acknowledge everyone's true work and labor (as we will see in a later portion), but that they should become an "imitator of" himself and live a life of self-denial. But with such people you will hardly get them to give man their due; how much harder will it be to get them to even see the need for self-denial. Oh yes there is much self-denial for God in these folks, but as Jesus revealed any self-denial for men they consider 'corban'.
Again we are reminded of the fact that when people do not take the time to put themselves in other people's shoes, that they will continually cause offences to others and will eventually have disputes with friends over such neglected evaluation. In chapter six we are not surprised then that such presumption lead to lawsuits. And there it was so aggravated that it went so far as to be handled by unbelievers. It is amazing that some counted earthly possessions of more value than the reputation of the church. In such cases Paul appeals to us to rather suffer loss. We need to consider here that the evil here is not in Christians going to court, as many mistake today, but in that which caused them to take it that far. Of course the greatest evil is in the fact that unbelievers witnessed such greed in professing Christians. But the real evil is the cause of all this; and not merely going to court.
At the end of this section Paul shows us how serious this is by reminding us that such people, or anyone that is "unrighteous will not inherit the kingdom of God." He was unsure if "some" of these even believed this because of their shameful lawsuits. Of course only those who live consistently with the truth actually believe the truth— especially that the unrighteous will not inherit heaven. Notice also that in verse eleven he says that "such were some of you". It is evident from this that he did not believe all were real Christians.
We will take a final look at the subject of 'not being in any need' from the most extensive passage in the bible. This passage is very important in that it reveals and teaches natural rights; that ministers should be completely provided for materially as the general rule; that the Old Testament Law can apply to proving the New Testament doctrine of just repayments of benefits received; and that Paul's example as an apostle in not receiving a full reward always for his labors was not to be the standard of regular ministers of the gospel; but was, as we have seen, for the purpose of showing people that no one ought to use anyone, and that no one might have any occasion to accuse him of insincerity in his unusual circumstances. However, there were times where he clearly states that other churches provided his way. With this let us consider the passage.
"Am I not free? Am I not an apostle? Have I not seen Jesus our Lord? Are you not my work in the Lord?" All these things such men would deny practically by their not even considering what he said on important subjects like providing a recompense for such labor. "If to others I am not an apostle, at least I am to you; for you are the seal of my apostleship in the Lord. My defense to those who examine me is this: Do we not have a right to eat and drink?" They either did not regard him as having done anything worthy of consideration, or they felt that ministers were to just be exceptional men who not only have to work to provide for sustenance, but who somehow have to make the time to provide for the spiritual nourishment of the church. And who can suppose from the considerations of this chapter that the ministry will be able to faithfully minister to all the needs of the congregation while they have to have their minds occupied and divided from such consuming work just as everyone else does in regular business? What kind of a minister shall any church hope to have who is so abused? He will either be a worn out man very shortly or will give a very shallow service. But let us consider further. "Do we not have a right to take along a believing wife, even as the rest of the apostles and the brothers of the Lord and Cephas?" Now when a man has not only to provide for himself materially, and the church spiritually, and has a wife and family added to both, we see that it is utterly unreasonable to suppose he should expect to either have a faithful ministry or to meet his own needs. But Paul claims here that he does have rights as a minister, and that all the rest of the apostles had no problems claiming such rights. "Or do only Barnabas and I not have a right to refrain from working?" Here we see the beginning of this teaching stated as strong as possible. Yes Paul and Barnabas had such a right, and they used it with other churches. But with these Corinthians and a few other churches they did not, lest they be suspected.
We need to consider the following verses not only in regard to full or part-time ministry, but with services received from all people. We need to consider whether we really treat our ministers and friends as they deserve: "Who at any time serves as a soldier at his own expense? who plants a vineyard and does not eat the fruit of it? Or who tends a flock and does not use the milk of the flock?" All such things we have seen "respect what is right in the sight of all men." He shows here that it is just unnatural for people not to receive a reward for their labor. Whatever good work they do, ought to be rewarded fairly. And if nature has no appeal to people then he adds: "I am not speaking these things according to human judgment, am I? Or does not the Law also say these things? For it is written in the Law of Moses, 'You shall not muzzle the ox while he is threshing.' God is not concerned about oxen, is He? Or is He speaking altogether for our sakes?" Such people in their unreasonable religion might very well suppose God is more interested in oxen than in other people besides themselves, even as they have so much more consideration of means than people as ends.
But here we will consider that such people often have a fatalistic kind of philosophy that supposes that each minister will be provided for by God in some mysterious way. Perhaps they suppose that it would be unspiritual in having a paid ministry because some have sought the office for mere gain. Or perhaps it would be unspiritual because men are supposed to live by faith, and that a regular salary somehow diminishes their faith. Strange how only ministers are to live by this principle, when they would then be forced to spend much time begging or working. Such people who do not care to recompense their ministers and friends are not actually spiritual people who live by faith, but shallow people who use the faith for much gain. So is God interested in ministers being provided for according to their labor? "Yes, for our sake it was written, because the plowman ought to plow in hope, and the thresher to thresh in hope of sharing the crops." But such neglectful people remove all prospect of hope from the work itself, and expect it to come from other work of their own, the pity of others, or the mercy of God. Such teaching is clearly not of Paul and not of God. "If we sowed spiritual things in you, is it too much if we reap material things from you?" It must be that all such people have not read these words or they do not believe in God's word. If such words were presented in a different form and applied to their neglect, who can imagine the contrary response? I suppose the only response might be: 'I didn't know you felt your work was so valuable! I thought you enjoyed doing it.'! But here we see that Paul counts spiritual investment at least just as equal as material work—and as in business transactions and employments, so in every work ought men to be rewarded in fairness. "If others share the right over you, do we not more?" If others did spiritually, certainly Paul ought to have been so rewarded. And if others were materially rewarded by them—because it would be counted criminal in society to not pay one's workers what they deserve—then how much more did they owe the apostles for their own salvation and spiritual teaching? "Nevertheless, we did not use this right, but we endure all things so that we will cause no hindrance to the gospel of Christ." This was the only real reason he could do this and is certainly not a reason why people today should suppose all ministers should work for free as many suppose. In fact such a pressure is a stumbling block to most ministers and is the greatest enemy against the work of honest ministry. Besides: "Do you not know that those who perform sacred services eat the food of the temple, and those who attend regularly to the altar have their share from the altar? So our Lord directed those who proclaim the gospel to get their living from the gospel." Here we have not only a suggestion for ministers to get their living from the gospel but a command of the Lord as the divine order. To make such the exception and not the rule is either ignorant or presumptuous. Paul makes it very clear in this chapter by what he said, and by what follows, that his case was the exception, and he did not always have to work for material provision.
Finally we see that he says "I am not writing these things so that it will be done in my case." He makes mention of this elsewhere for their sakes that they might be honest and eventually rewarded for treating their ministers as they ought. For how can a minister teach people anything if they never learn to be honest and fair to their friends and benefactors? Truly they have never grasped the religion of Jesus Christ if they never learn how to love their neighbors and have no thanksgiving.
And let us here say that it is not that benefactors always think about receiving back what they give, or that they must demand or accept the same. It is often the blessed experience of generous people to make exception to this rule and channel the rebounding payment back into the individual or into another. Indeed "it is better to give than to receive," and many people have the gift of giving. Of course most people do not expect any sort of repayment for rare and isolated cases (of borrowing tools for example). But as we have seen, even though these things are so, the receiver knows deep down that he ought to always try and honor labor with a worthy reward—especially as the degree of cost and amount of occurrences increases. Thus children feel this debt the rest of their lives to their parents, and are more than willing to take care of them in their old age.
The reclaimed and penitent thief and slanderer will in the same way be propelled to not only confess the wrongs done, but will naturally offer themselves to make up for the losses. I well remember the great trial it was for me to honestly follow Christ and count the cost of true discipleship. I had been active in the church for almost two years after spending my youth in crime; and it became very manifest that before the law and before God and man I was bound to confess and return that which was stolen (even though I did not have many items left). I could not progress in my walk with God (and yet now I see that I could not have been even sincere and saved while I refused to make things right and do that which was in my power to do). People all around me did not support my conviction to confess and repay people, and in fact most opposed it. Perhaps no one but the hypothetical servant Jesus talks about who owed the millions of dollars to his lord, knew just how I felt about the debt I owed. I well considered the reasons whether I should or should not seek to make restitution. I could no longer hid behind the shallow views of forgiveness today that set aside thefts and marriage. I actually expected that I would end up in jail for a long time, and would have to spend most of my life repaying back that which I had stolen or ruined. But when I finally decided to thus follow God in truth and love my neighbor as myself, and steal no longer (for that which has not been returned is still being stolen!), I found my Lord to be very merciful to me and gave me favor and forgiveness with men. It was at this time that I found Jesus Christ as my Savior and Lord. And after five years of the most wonderful humbling opportunities to lift up the Lord Jesus and confess my sin and changed life, I had finally finished reaching all known offended parties and was cleared from all personal debts, having only the perpetual injunction of Ephesians 4: 28 to be my guide. So for any who have trouble receiving this teaching because they realize the great debt they owe to parents and others, do not let the amount you owe weigh against the fact that you owe. Set out to settle your accounts with man as you would expect others to do with you. And as you decide to submit to all the truth of God's leading, and begin to truly live for Him, He will help you to do that which you now think is unreasonable or impossible as He has promised. You will find unusual grace and favor with man. When I set out to do this fearful task I had no example before me to gain such assurance from, nor did I ever expect that it would be the most wonderful experience of testifying for the Lord Jesus Christ. I cannot conceive all the good effects that resulted from the many thousands that learned of a reprobate of Toronto who now through the influence of Jesus Christ was seeking just as zealously to restore all the loss to society that he had once caused.
We may thus gain some measure of relief from the fact that many will forgive us our debts, but we must never presume upon any an obligation for them to set aside what we owe them. The choice is theirs not ours. We also do not have to wait for them to tell us what we owe them before we actually owe them. Some thus excuse themselves that the responsibility falls on the giver. They also suppose that unless the people they ask favors of tell them they expect a specified return, then they count it as a gift and are under no obligation to give a fair return (this might be true before the civil law but not before God). Many Christians are thus used because they cannot tell whether the one who asks really needs the request and are so use to returning favors that they do not assume they are being taken advantage of. But if these same presumptuous and bold receivers were to hear the giver say just how much it costs him, they usually either assume that they are expecting too much, or back out of the whole request stating that they can do without it (because they really do not want to have to return favors). And if we are not seeking to give each man their due and judge each work according to honest balances, then why should we think ourselves children of God when we contradict His word and ways and missions?
It is always difficult for ministers to teach their people on this subject without worry that the people will assume selfishness in them. How much more difficult then is it for others to inform those that owe them of these obvious principles. In most cases Christian modesty and embarrassment or fear of strife will cause the party owed to refrain from making such debts or principles known. Eventually however if they continue such presumption, they will wound the neglected party or drive them away. May God open their eyes before their work is done on earth!
One last consideration somewhat related to these topics should be considered as revealing the kind of love that exists among Christians but not among the deceived to any noticeable degree. We refer to the 'love with little shoes on' or the love for our neighbor in little matters in life. Christian love not only leads us to honestly pay those who serve us, pay back those we owe, and deny ourselves of needful things, but it also leads the same to occasionally bless others in little ways that often the source of will never be discovered. Greedy men could hardly take the time to even think about spending an idle moment to give someone anything that would not be used for their own advantage. Indeed, nothing is done but for the greatest good to self. Any little blessing to others must be traceable to the source unless of course after reading this they are compelled to prove to themselves that they really are religious. But when genuine love abounds in a soul then there will not only be occasional major undisclosed blessings to friends and neighbors, but people around them will be pleasantly surprised continually with the little things that mean so much. The ungodly can readily suppose that people such as Christians would give major gifts to others for selfish reasons to be seen of men or earn a right to heaven. But when they realize that people go out of their way and take the time to think and execute an anonymous blessing, that often speaks to them like nothing else can. For what could motivate such a person? Only because they had the religion of Jesus Christ who went about doing good to all indiscriminately. My friend, if we find that we have no such experience, and if we have not taken the time to even repay our friends or ministers, then what are we spending our time on?
Scripture taken from the NEW AMERICAN STANDARD BIBLE, Copyright 1960, 1962, 1963, 1968, 1971, 1972, 1973, 1975, 1977, 1995 by The Lockman Foundation. Used by permission.
Printed for tract distribution by Alethea In Heart Ministries 02/2002.
