When individuals forward gifts to support the work of the Lord should they always be given anonymously or should donors reveal their identity?
The direct answer to this practical question would surely be that it is not always a necessity to give gifts to the Lord's work anonymously. If it is the exercise of a believer to give in this manner then so be it, but nowhere in the New Testament is it taught that individual giving should be anonymous. It is really all a matter of my motive in giving. It is true that the Lord does teach, "When thou doest alms, let not thy left hand know what thy right hand doeth" (Mt 6.3). Such giving might be called an "unconscious simplicity of true kindness". The principle here is that giving and all acts of benevolent deeds should be free from ostentation and self praise. This lesson taught by the Lord can still be fulfilled when any gift given is only known between the donor and the recipient.
Of course there are certain types of giving where anonymity cannot be kept, as for example a believer giving by Gift Aid through a Gospel Fund or the Lord's Work Trust when tax can be reclaimed. It must be remembered that as far as possible many servants of the Lord prefer to have a name and address to acknowledge the gift. Would it not be encouraging for the donor to receive a letter indicating that perhaps the gift has met a need? It is, however, up to the individual believer whether he or she chooses to remain anonymous or not.
Individual giving should be an exercise before the Lord, seeking His guidance as to whom and to what type of work the gift is given. Personal Christian giving is an important part of Christian life, sadly often neglected. The writer has even come across some believers who feel strongly that all their giving should be done through the local assembly in accordance with 1 Corinthians 16.1 & 2. We do not think that this passage would preclude individual giving. If a believer is exercised that their gift be given anonymously then this is certainly in order, for the desire of the donor is obviously that the gift is to be accepted as from the Lord and any thanksgiving should be directed to Him.
John J Stubbs
Are the Lord's servants only those who have been commended to full-time service, or are those who teach locally also deserving of this respect for their service?
The simple answer to the first part of the question is decidedly, "No", although sadly there seems to be the impression in the minds of many believers that only those brethren who preach and teach publicly, having been commended to "full-time service", should be regarded as "the Lord's servants".
It is true that in 2 Timothy 2.24 Paul uses the term "the servant of the Lord" or "the Lord's servant" (RV) it is interesting to note that the Greek word translated "servant" there is doulos, meaning bondslave. In the immediate context, Paul is no doubt speaking of those who serve publicly, for he uses such expressions as "apt to teach" (v.24) and "instructing those that oppose themselves" (v.25). However, there is no suggestion that those who are described in this way are "commended to full-time service".
The questioner uses the expression "deserving of this respect"; this could convey the impression that those who serve in this way are to be raised to some elevated position among the people of God. However, the passage in 2 Timothy 2 emphasises that, instead of being proud or boastful, the one who teaches will be humble, conscious of the fact that he is the bondservant of the Lord; he will be marked by gentleness, patience and meekness (vv.24,25), features that mark Jehovah's Perfect Servant.
As Paul writes to "the church of the Thessalonians" (1 Thess 1.1) he says, "ye turned to God from idols to serve (douleuo) the living and true God" (1 Thess 1.9). Paul addresses servants (bondservants) in his Epistle to the Ephesians thus: "Be obedient to them that are your masters according to the fleshas the servants (bondservants) of ChristWith good will doing service (douleuo), as to the Lord, and not to men" (Eph 6.5-7). Their bondservice was to be rendered as unto the Lord. In the parallel passage in the Epistle to the Colossians, Paul says to bondservants, "Ye serve (douleuo) the Lord Christ" (Col 3.24). Then Peter, addressing "the strangers scattered throughout Pontus" (1 Pet 1.1), speaks to them as "the servants (bondservants) of God" (1 Pet 2.16). Thus in a wider sense all believers are "the servants of the Lord (or of God)".
David E West
