Lesson 5: Charity
A love feast
This fifth lesson begins our second group of lessons that is concerned with working together with the Biblical idea of charity or as modern translations have it love. Jesus taught in John 13: 34 - "A new commandment I give unto you, that ye love one another; even as I have loved you, that ye also love one another." The commandment to love was at least as old as Moses: "Thou shalt love thy neighbour as thyself" (Lev. 19 :18); and already earlier in his ministry Jesus had infused a fullness of meaning into these words which would have left its mark on the minds of his followers if he had never said another word about it.
It can be seen that the newness was referring to something associated with the institution of the Bread and Wine, which in the other gospels, comes in at this point; but as we saw in lesson 3, this Passover was not new. In the synoptic gospels, "Do this in remembrance of me" was an explicit commandment, about the Breaking of Bread, which Christianity, for all its faults and failings, has never dared disregard. John also has left his record of the institution of this love feast, but has expressed it in different terminology.
Remembering that Jesus and the apostles ate a normal evening meal in the upper room and consummated that fellowship with the first sharing of Bread and Wine, the early church aimed at a close imitation of the same procedure. They met after sunset and enjoyed a meal of fellowship together. This they called the Agape, the Greek word for Love. Then at the appropriate moment the presiding elder would direct them to the memorials of Christ's death. Thus the name Agape not only came to signify the Christian virtue of love, but it also became a specialized Christian word for a meal enjoyed alongside the Breaking of Bread service. This usage went right back to the Lord himself. "Love one another" was his new commandment. The words mean: You are to observe this Love Feast, even as I have just shown you. Not a reference to the feast itself, but a reference to loving one another.
There is evidence that from the very earliest times (e.g. Ignatius, Tertullian) the primitive church was familiar with the double meaning.
The only absolute biblical reference to the love feast comes in Jude 12, where the plural form of the word "love" with the definite article (hai agapai) denotes a communal celebration in the church (there is another possible reference in 1Peter 1:13).
The record of the early Ecclesia's development preserved in Acts makes it clear that at least in the beginning communal meals, characterized by the sharing of food and worship, were commonplace (2:44-47; 6:1-2). The importance of eating together in Jewish culture is well known (see lesson 3), and in Greco-Roman culture communal meals often played an important role in the life of organizations.
Whether Jude 12 alludes to a fellowship meal or to the Lord's Supper, the term chosen to describe it reveals that it was to be an event in which love was expressed and fellowship confirmed. In the Greco-Roman or Jewish household of that day sharing in a meal signified acceptance and fellowship, and the love feast in the church was to be a living example of unity. That this unity was a very serious matter can be seen in that the love feast is mentioned in the context of a denunciation of false teachers and admonishment of the congregation. The significance of the event was such that the unhindered participation of false believers in the love feasts, which signified their acceptance into the fellowship, was a "blemish" or taint on the event and also a danger for the Ecclesia.
The fullest reference to the meal of fellowship is in 1 Corinthians 11:
"When ye come together therefore into one place, it is not possible (RV) to eat the Lord's supper, for in gathing every one taketh before other his own supper: and one is hungry and another is drunken" (v.20,21).
The Apostle's complaint was two-fold-cliquishness and unspiritual self-indulgence; class distinction between the wealthy and the slaves, and carousal without thought of the purpose of their coming together.
Let it be noted that Paul calls their assembly "the Lord's supper," a term utterly unsuited to the receiving of the mite of bread and sip of wine usual at present-day memorial services. These elements were of course included, but there was also the full-scale meal which was intended to be a meal of fellowship.
The idea of Agapai love is not only interwoven with our fellowship it is interwoven with the remembrance of the Lord Jesus Christ; it involves loving one another.
What is Agapai?
Love is probably the most common word in both Christian and non-Christian vocabulary. It is used in a wide range of situations with many different meanings. It is usually used in common speech today in a very casual way! Are those who read God’s word influenced by this?
If we are – it will undermine our appreciation of what this word means in scripture? In the Greek there are two different words and the one we focus on is ‘agape’ which occurs so much in the Gospel of John; he uses it twenty-seven times.
Chapter 13 contains the key statement of the Master that we began this lesson with – but see the context - “A new commandment I have given you, that you love one another; just as I have loved you, you also are to love one another” (verse 34). So how did Jesus love them? How did he set an example? Surely this is why we are called to remember him.
What events and words show this? He washed their feet and Jesus used this as an example of how to serve one another (see lesson 5). This was one example of love and humility toward one another. Jesus said, “I have given you an example that you also should do as I have done to you” (verse 15).
Not many hours later he would tell them of the ultimate act of “love” soon to occur – saying “greater love has no man than this” (15:13). Jesus asked, “Who is the greater, one who reclines at table, or one who serves? I am among you as one who serves” (Luke 22:27). So the love that Jesus showed was one of serving, he came as a servant – but will return as a King. In serving Jesus, we must ourselves seek to show love by what we do.
There will be times when we need to be gentle as he was with his disciples when they faltered, and he said “O you of little faith” (Luke 12:28); but read verse 22-31 and appreciate the context and our Master’s final point, “For where your treasure is, there will your heart be also”.
We might think of what we want, but our Heavenly Father knows what we need. Sometimes our Brothers and Sisters know what we need too. Jesus did not send anyone away, they went away themselves when they found his sayings “hard” (John 6:60,66). When a Brother or Sister leaves us, our desire is for their return. When John, years later, wrote his epistles he made one particular point which echoed these words of Jesus, “let us not love in word or talk, but in deed and in truth” (1 John 3:18) or as the NEB version puts it, “love must be genuine and show itself by actions”. Let us love one another” as Jesus “has loved” us.
The Spirit of Love
When the apostle Paul writes to the Galatians, he tells them of the sort of characteristics that should be found in a disciple of Jesus. He calls these ‘fruit of the spirit’. He contrasts them to what he calls the ‘deeds of the flesh’. The deeds of the flesh he mentions are things like immorality, jealousy, envy and angry outbursts. These things sadly come naturally to us as human beings. The fruit of the spirit comprises a number of things such as patience, kindness and gentleness. These characteristics and behaviours don’t naturally come to us. We have to develop them in our lives as disciples. The first of these fruit mentioned is ‘love’.
We shouldn’t be surprised at love being mentioned first. When John writes to believers, he mentions love as being the core component of God’s character: “The one who does not love, does not know God, for God is love”. 1 John 4: 7-11. This love is also the core component of Jesus’ character. The Bible tells us that as the son of God he was like his father in every way – he even went as far as to say “he who has seen me has seen the father”. So God and Jesus are both supreme beings of love.
Love therefore is an essential characteristic of any one who is a disciple of Jesus Christ. Disciples of Christ model their character and behaviour on Jesus and God. In fact, Jesus told his disciples that they would be known as his followers by their love for each other.
Love is the hallmark of a true disciple. The apostle Paul, when writing to disciples at a city called Corinth tells them that if they do not have love – they are nothing
...if I give all my possessions to feed the poor, and if I surrender my body to be burned and do not have love – it profits me nothing. (1 Corinthians 13: 3)
Notice how true love is quite different from giving away possessions. You can do good deeds, and at the same time not have love. So a life full of good deeds is worth nothing if it is not accompanied by and motivated by love. This is such a powerful teaching. So what does it mean to show love then? Paul goes on to tell the Corinthians:
Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered... (1 Corinthians 13: 4-5)
Love is treating people in the exact opposite way that we act naturally. It is being kind to people rather than saying cruel words. It is being patient with people and not flying off the handle. It is forgiving people instead of bearing a grudge. It infiltrates and affects every action and word that we have with other people. One phrase Paul uses really sums it up: ‘it does not seek its own’. Love makes us put other people first and think of what is best for them – rather than what is best for us. It is becoming a willing servant to other people. Jesus summed it up like this too.
Self-sacrifice sums up love.
If we put others first in everything – it will mean that we act in a loving way. In fact even telling off someone can be loving! Friends are honest with each other about when they need to change – they have the hard conversations because they love them – it is best for them. True love is always motivated by what is best for others.
But it goes further. The idea of acting in a loving way towards fellow believers (as John 13 above is talking about) sounds logical and rational – even if it is hard. But Jesus tells us to go even further!
“But I say to you, love your enemies and pray for those who persecute you” (Matthew 5:44)
What? Love our enemies – even those who hate us? Yes. That is what a true disciple of Christ does. Jesus prayed for those who were crucifying him! If he can do this – we have no excuse not to do the same.
So how can we develop this love then? We can grit our teeth and try really hard to be merciful, kind or patient – but that doesn’t really work, we might be outwardly doing the right thing, but inwardly we do not have love. Love is a fruit of the spirit. A tree doesn’t grit its teeth and force fruit to grow on it. Fruit grows naturally when the tree has the right supplies. We have to develop so we don’t force our self to love but we start doing it naturally. It grows in us. So how do we make it grow? God tells us this as well – we expose ourselves to his love. We see in 1 John 4 that God is love. Being exposed to his character – seeing his love and example shows us a better way. And the greatest way of seeing this love is by seeing what he has done for us through his son Jesus:
In this is love, not that we loved God, but that He loved us and sent His Son to be the propitiation for our sins. Beloved, if God so loved us, we also ought to love one another... We love, because He first loved us. (1 John 4: 10-11 & 19)
God gave his son to die for us even though we didn’t deserve it. He was willing for his son to die so that we could be forgiven and have eternal life. This sort of love from God, and from Jesus (by being a willing sacrifice) is the inspiration for all followers of God. God’s word (the Bible) is written so we can learn of his character. By reading it and truly seeing what he is like we are exposed to his love and it changes us. It gives us a new standard and makes us want to be like him. This is the ‘growing’ of the fruit of love. And most importantly it makes us love God – that is the greatest love of all:
And He said to him, " 'YOU SHALL LOVE THE LORD YOUR GOD WITH ALL YOUR HEART, AND WITH ALL YOUR SOUL, AND WITH ALL YOUR MIND.' "This is the great and foremost commandment.” (Matthew 22: 37-38)
Loving God is the key. If we see God’s true character we will love him. We will make his example our own. And we will be driven to love others because it follows on naturally from loving God. Part of our service to others is showing God’s love (see lesson 5).
So the fruit of the spirit – love. We need to grow it, and we grow it by knowing God. This will cause our love for him and others to overflow and in that way we will be true disciples of Jesus.
Blessed are the pure in heart
Speaking of the characteristics of his true disciples, our Lord Jesus Christ said: “Blessed are the pure in heart: they shall see God” (Mat. 5:8). Psalm 73, similarly commences with the benefits of having a purified heart: “Truly God is good to Israel, even to such as are of a clean heart” (Psa. 73:1). But there are times when it might seem that the blessing and goodness of our Father have forsaken us. It is part of our preparation for the coming Kingdom, that as sons and daughters through faith in Christ Jesus, we undergo periods of chastisement: “for whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the Father chasteneth not?” (Heb. 12:6-7).
Saying “no”
It is further written that: “no chastening for the present seemeth to be joyous, but grievous…” (Heb. 12:11), and it is during those grievous times that it is sometimes difficult for us to remember that Yahweh is still with us, and that our Father is continuing to watch over us. This was the situation with Asaph in the Psalm before us. Men and women of the world seemed to be prospering, whilst he endured difficulties and distress. The shortsighted view is to say: “Verily, I have cleansed my heart in vain… for all the day long have I been plagued, and chastened every morning” (Psa. 73:14). The same can be true of our own day: whilst we seek to maintain personal integrity in a day of evil, when all around us men and women are bowing down before the altar of Mammon, the situation can seem most unfair. What profit is there in serving Yahweh, whilst the wicked prospers on all side, we undergo difficulties and distresses?
From time to time we will ask our Brothers and Sisters for help. Sometimes they will provide the things we ask for, at other times they might not; realizing that the greatest love is so to say no in the current situation. When this happens to us we may accuse our Brothers and Sisters, and even God of not showing us love! Saying “no” is often the hardest love to show of all.
We need to take a long-term view of these things. The ultimate end is that the wicked shall pass away with the world that they love so much, and that we shall live in joyous unity with our Master throughout the ages to come. So the Preacher spake:
“Though a sinner do evil an hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God” (Eccl. 8:12-13).
When we take account of our position in the unfolding plan of Yahweh, we are able look beyond the day of present distress to the future time, when the former things shall be no longer remembered, when there shall be no more sorrow nor crying, or any such thing. In that day, there shall be only joy, and rejoicing in the presence of the One who redeemed us with his own blood.
Instant reward
But generally speaking, men and women are too short sighted to see their place in the greater picture. Instant gratification marks the expectation of our age, when because of the lust of the flesh, the lust of the eyes, and the pride of life, folk seek only their present good. Like Esau, who sold his birthright for a bowl of pottage, the men and women of our age esteem present comforts more than the promises that take us beyond the temporal present, to the eternal future. Being driven by their own lust, men seek to “succeed” in this present life, with “success” being measured in monetary means, large houses, and expensive phones. But our Lord Jesus cut to the heart of the issue in saying: “take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth” (Lu. 12:15). And again, the Apostle wrote:
“godliness with contentment is great gain. For we brought nothing into this world, and it is certain we can carry nothing out. And having food and raiment let us therewith be content. But they that will be rich fall into temptation and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition” (1 Tim. 6:6-9).
Contentment with our lot in life is truly great gain. Rather than to become stressed and burnt out in a quest to multiply earthly goods, the contented man only looks to the future kingdom, with scant regard to the riches of this life. Like Paul, we must be content with whatsoever circumstance we find ourselves in, counting the riches of this life to be but dung, when compared with the glory to come (Phil. 3:8). The Preacher spoke of this:
“Better is an handful with quietness, than both the hands full with travail and vexation of spirit” (Eccl. 4:6).
Rather than be envious of the apparent prosperity of the wicked or those Mazungu, we look away from the pleasures of sin, towards the greater glory to be granted to those who have patiently continued in well doing.
The apparent prosperity of the wicked
Turning back to Psalm 73, we find Asaph beginning to lose his footing in spiritual things, confessing: “I was envious at the foolish, when I saw the prosperity of the wicked” (Psa. 73:3). But he only entertained such thoughts until he went into the house of God:
“when I thought to know this, it was too painful for me; until I went into the sanctuary of God; then understood I their end” (Psa. 73:17).
There is something about the House of God that sets things in their proper perspective. Being the centre of holiness, and part of a schoolmaster teaching redemption through Jesus Christ, the Sanctuary was a place where men and women went to offer sacrifice, and learn the principles of righteousness. In our day, the Ecclesia of Christ should fulfill such a function, being the “pillar and ground of the Truth” (1 Tim. 3:15). The church is a place where Brethren and Sisters can assemble to memorialise the crucifixion of our Master, and learn the meaning of a true sacrifice. There is no other place upon earth where such things can be learnt, for the world at large remains in a darkness that may be felt. Let us therefore not neglect the assembling of ourselves together, as the manner of some is. We must join together with those of like precious faith, to think upon eternal things, and exhort one another whilst the day of opportunity remains.
Korah, Dathan, Abiram, and On
In the case of Asaph, however, these words would appear to be a specific reference to an incident recorded in Numbers chapter 16. Just as Asaph considered the prosperity of the wicked, so Numbers 16 speaks of certain men who were “two hundred and fifty princes of the assembly, famous in the congregation, men of renown” (Num. 16:2). These men assembled with Korah, Dathan, Abiram, and On, to oppose the position of Moses as a leader over all the people of Israel. These men were of a short-sighted view, considering the present difficulties as evidence of Moses Aaron’s poor leadership:
“…thou hast not brought us into a land that floweth with milk and honey, or given us inheritance of fields and vineyards: wilt thou put out the eyes of these men?” (Num. 16:14).
Here was their argument: men could see with their own eyes that the promised blessings had not materialised – yet they could not see the reason why this was so. Because of the presumptuous rebellion of the people, the inheritance would not come before a 40 year trial in the wilderness, yet Korah and his company wanted instant gratification, and present blessedness.
There is a danger that we can become like this in the way we direct our own lives. The promise is that should we patiently continue in faith, we will be given the Kingdom at the appropriate time. But today is the day of trial and chastisement, which we must pass through in order to reach the blessings. But no chastisement is joyous, but grievous (Heb. 12:11), and the natural way is to regard this as evidence that God is no longer with us – when in actual fact, the chastisement serves to confirm God’s love for us, that we might be developed in our faith to become suitable for that kingdom to come.
The record in Numbers 16 proceeds to recount the process by which it was to be demonstrated that Yahweh was indeed with Moses and Aaron, having chosen them to lead His people. Korah and his company were to offer incense in their brazen censers, and Aaron would offer incense in his golden censer. Yahweh would choose which offering would be acceptable. So the offerings were made, and the brazen censers were rejected. After the people were first warned to separate themselves from the apostasy of Korah’s company, “the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation” (Num. 16:31-33).
This graphically signified the rejection of their offering: not being based upon faith, their incense could not be accepted. Even so, in Psalm 73, we read of the faith of the wicked: “surely thou didst set them in slippery places: thou castest them down into destruction. How are they brought into desolation, as in a moment! They are utterly consumed with terrors” (Psa. 73:19).
But Numbers chapter 16 continues to describe what happened to the brazen censers that the “men of renown” had offered before Yahweh:
“the censers of these sinners against their own souls, let them make broad plates for a covering of the Altar: for they offered them before Yahweh, therefore they are hallowed: and they shall be a sign unto the children of Israel” (Num. 16:38).
Here, then, was a sign to Israel: the censers of the sinners beaten out and used to cover the altar of sacrifice. As men went into the sanctuary to offer their sacrifice, they would be confronted with this sign that brought to mind the destruction of the rebellious, cast down before the presence of Yahweh. So the Psalmist describes his own experience, being frustrated at the apparent prosperity of the wicked: “until I went into the sanctuary of God; then understood I their end” (Psa. 73:17). Here is the end of those who do not trust in the Almighty, who view current difficulties as evidence that God was not with the princely leader of the people. Let us learn from this sign, and the example of unbelief, lest we fall likewise.
Him that is able to keep you from falling
There is another passage that alludes back to these events of Numbers 16. The book of Jude which we saw earlier in this lesson speaks of the love feast also refers to false brethren, who had crept into the Ecclesia unnoticed, as having “perished in the gainsaying of Core” (Jude 11). Of these, it is written that they “despise dominion, and speak evil of dignities,” just like Korah, Dathan and Abiram spoke evil of Moses and Aaron, despising their dominion. But Jude ends by describing how the power of God is directed towards those who trust in Him: “Now unto him that is able to keep you from falling, and to present you faultless before the presence of his glory with exceeding joy. To the only wise God our Saviour, be glory and majesty, dominion and power, both now and ever. Amen.” (Jude 24-25). With a marked contrast to those who were cast down in slippery places, our Father will hold us by the hand, and keep us from falling, if we but trust in Him, and his power to save.
This characteristic of the Father needs to be the characteristic of every Brother and Sister. This is fellowship. Some Brothers and Sisters will be like Korah and his band. But, we need to want our Brothers and Sisters to be in the Kingdom. We need to show love, not through endlessly giving in to them, not by endlessly pampering to their wants, but by giving true love; providing for their spiritual needs, pointing out one anothers failings, but also trying to help one another to overcome those failings. We need to prevent our Brothers and Sisters from falling so that when our Lord returns our Brethren and Sisters are faultless – this is our responsibility – this is true charity, true love.
Hold my hand
Returning to Psalm 73, after seeing the end of the ungodly as portrayed in the brazen plates upon the altar, Asaph continues to describe how he was being held up by the grace of God: “Nevertheless I am continually with thee: thou hast holden me by my right hand…” (Psa. 73:23). This is the promise to those who endure the trials that come from the Almighty by way of chastisement: He will hold us by the hand, and guide us through them. This was the promise to Israel:
“Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness… for I Yahweh thy God will hold thy right hand, saying unto thee, Fear not; I will help thee” (Isa. 41:10, 13).
Divine help and guidance comes from the written word, the angelic ministrations, but also the ministrations of Brothers and Sisters. The Angels are “all ministering spirits, sent forth to minister for them who shall be heirs of salvation” (Heb. 1:14). The Angels will be with us in our trials, and will keep us from falling, if we but trust in them, and the power of our Father who sends them to us. But, we too can act as angels.
The Psalm ends by describing the situation of two groups of people: those who are far from Yahweh, and those who draw near to Him. Of the first group it is said:
“Lo, they that are far from thee shall perish: thou hast destroyed all them that go a whoring from thee” (Psa. 73:27).
Notice the language used here: those who are “far from” Yahweh are those who go a whoring from him. This same language is picked up in the book of James, who describes the temptation common to all men, in terms of a woman leading us astray:
“Every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished bringeth forth death” (Jas. 1:14-15).
Here, the lust of a man is likened to a woman – a whore, leading him astray. Leading him on, the woman conceives a child – sin – which is brought forth out of her, and sin brings forth death. This is the process of temptation which befalls all men and women, with our Lord Jesus Christ being the only exception. In his experience of temptation, although being tempted in all points like as we are, he was not “drawn away”. He experienced the desires of the flesh, but never allowed them to draw him away from union with his Father. According to Psalm 73, those who are drawn far from Yahweh “shall perish” without hope, despite their apparent prosperity in the sight of men in this life.
The second class of men described in the closing verse of this Psalm comprise those who draw near to God:
“But it is good for me to draw near to God: I have put my trust in the Lord Yahweh, that I may declare all thy works” (Psa. 73:28).
This again alludes to the account of Korah’s rebellion. Numbers 16 recounts the words of Moses to Korah:
“he spake unto Korah and unto all his company, saying, Even tomorrow Yahweh will shew who are his, and who is holy; and will cause him to come near unto him: even him whom he hath chosen will he cause to come near unto him” (Num. 16:5).
Yahweh’s choice was graphically demonstrated as we have considered above, but Asaph now recognized the end of the wicked, and the advantage to having a clean heart in the sight of God. Now taking the long-term view, Asaph acknowledged the privilege of being able to draw nigh to the throne of grace, and the blessings that will come to those who desire reconciliation with Yahweh. A similar exhortation is given in Hebrews chapter 10:
“having an high priest over the house of God, let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water” (Heb. 10:22).
Here is the chosen High Priest, even Messiah himself. Through his mediation, we can “draw near” to Yahweh, having been cleansed by his offering. This is indeed a great privilege, but it is also the reality of the situation. When we consider the apparent prosperity of those around us, we ought not envy their opulence: rather we choose to endure chastening, as a token of God’s love towards us. This is the end of the matter: “truly God is good to Israel, even to such as are of a clean heart” (Psa. 73:1).
Our Brothers and Sisters all need our charity, and we need the charity of our Brothers and Sisters – but true charity has very little to do with possessions far more to do with fellowship – a drawing near to those who love God. It has far less to do with receiving and far more to do with giving and serving.