Truth Magazine

By Daniel H. King

Preachers are among the most privileged people in the world in one sense of the word-they have the exalted honor of standing before the children of men and the people of the Most High as heralds of the good tidings of Christ. Indeed, it is a wonderful thing to be an ambassador of the Lord Jesus, but it is also a task which encompasses many grave responsibilities, not the least of which is seeing to it that we do not abuse our privilege. Yet all of us know of cases where it has been abused. Perhaps we have been guilty of it personally. Moreover, no preacher who has been very long in the harness will try to tell you that it is easy to avoid. Any man who prepares and delivers two or more sermons a week, holds a few meetings every year and teaches various classes will admit that he has made his mistakes-or else he is being dishonest or simply has not grown any in his knowledge of the scriptures. He understands full-well the meaning of the statement of James regarding the teacher of the Word: “Be not many of you teachers, my brethren, knowing that we shall receive heavier judgement. For in many things we all stumble. If any stumbleth not in word, the same is a perfect man, able to bridle the whole body also” (Jas. 3:1, 2). Though we realize and admit our imperfections, yet our goal as preachers as with all Christians, should ever be the perfection and virtue of our Master (Phil. 3:12, 13). It is thus wise to examine with caution our preaching (2 Cor. 13:5), both in content and in delivery, so as to ascertain that it does not fit into the categories which are to follow. For, if it does it is an abuse of the privilege delegated to us as stewards of God.

1. The pulpit is abused when used to teach false doctrine, human philosophy, or the traditions of men. In the denominational world we see on every hand the abuse of the pulpit through the promotion and perpetuation of the false doctrines of their various founders. Reformation heroes are raised by them to a level above the Son of God and venerated for their doctrines of “Justification By Faith Alone,” “Perseverance of the Saints,” etc. Imperceptive hearers marvel at the courage of these great men of antiquity and derive consolation from their comforting doctrines. But the problem is that these are no more than just that-human doctrines. They are false and cannot save (Matt. 15:9). As well, the false doctrines of those who have been members of the body of Christ but have “gone out from us” and “departed from the faith” are just as human and just as devoid of saving power as those which the denominations promulgate (Gal. 1:8-9). Premillenialism and Neo-Pentecostalism are good examples of this point. They are, in fact, the same erroneous teachings espoused by evil workers all over the land. And divine blessings and promises are not attached to human doctrines.

In addition, every generation has its human philosophies which vie with the truth of the gospel for the minds of men and women. Materialism, atheism, agnosticism, antinomianism, existentialism, occultism, communism, and super-patriotism are among those that currently are at work to capture the hearts of the masses. Sometimes these “isms” infest the preachers and thence the pulpits. When this happens, the purpose of God has been thwarted and the cause of Christ hindered-for the pulpit is not to be the sounding-board of human philosophy (Col. 2:8).

In this same category there are the traditions of men. The Catholic Church is the best example that we can bring to mind of where traditionalism has “gone to seed.” Sprinkling for baptism, holy water, bead counting, Mariolatry, extreme unction, popery, and a multitude of other incredible dogmas find their only possible authority in the supposed sacredness of the traditions of men. Even most of the sectarians are loud in their protests against the fallacious and insane practices. But the same things exist in these other human religions and have even surfaced occasionally in the church of Christ. Often we hear arguments like this: “David Lipscomb accepted contributions to the college from church treasuries, so we can do it today,” or “Congregations have been supporting this benevolent society for forty years, so they should certainly continue their practice.” The plain and simple truth is that the authority of human tradition is no authority at all. We must have a “thus saith the Lord” instead of a “thus with human tradition” (Col. 2:8; 3:17). Without it we are no better off than the Catholic priest or the sectarian clergyman.

2. The pulpit is abused when used to promote personal opinions. There has always been a tendency for a few to assume an exact correlation between what God likes and dislikes and what they prefer or are displeased with. At this point we speak of a form of religious demagoguery, i.e. the pushing of personal opinions and preferences from the pulpit. Now, admittedly, it is a hard temptation to overcome in many instances, but preachers should refrain from expressing convictions about politics, labor unions, service in the armed forces or police departments, customs, styles in clothing and hair, etc. When a law has not been given by God, a preacher is no less than a dictator when he gives people the impression that one exists. Many preachers have ruined their credibility by preaching that it is wrong for the hair on a man’s head to touch his collar or cover his ears. Some have publicly opposed to wearing of sideburns, mustaches, and beards when they know that a scripture could not be found that prohibits any of these. And what is more, most of the young people at whom they point their remarks know this. What possible respect can they have for a preacher who in one breath condemns the doctrines of men and in the next tries to force one on them? It is sometimes a wonder to me that there are any young people at all in the congregations where some men preach.

Preachers should try their best to keep their personal opinions about things to themselves. But if they must persist in advancing them, at least they should do people the courtesy of prefacing their remarks with a phrase akin to this one: “Now, my opinion on that is this . . .”

3. The pulpit is abused when it is used to deliver personal attacks on others. Occasions arise in the life of every gospel preacher when he is tempted to misuse his privilege in order to “get back” at others in a public way. Sometimes this occurs when a man is asked to move for one reason or another and he does not think that it is time to go. His feelings get in the way of his better judgment and he causes great harm to himself and to the church by a tirade against those that urged his dismissal, making himself a martyr in a clandestine plot. Very often this leads to a division in the church.

Or, it may take the form of an harangue directed at a particular individual or church that has (to his mind at least) wronged him or the church with which he is working. Personal pride is the awful culprit and most of us have far too much of it. So, remember, “All of you gird yourselves with humility, to serve one another: for God resisteth the proud, but giveth grace to the humble” (1 Pet. 5:5). It may be that our feelings have been genuinely hurt, but the pulpit is not the place to get our revenge (or anyplace else for that matter; Rom. 12:17-21). It is better to sacrifice our own feelings in such situations than to bring unnecessary harm to the cause of Christ and limit our potential in his service.

4. The pulpit is abused when ungodly attitudes and temperaments are displayed by the preacher. Much too often we have attempted to excuse ungodly attitudes on the part of some preachers by explaining that “it is the message that hurts people’s feelings.” The reason that we are always tempted to explain situations like this is that this is one of the oldest tricks in the Devil’s book. In a majority of cases the message is the thing that hurt their feelings. The preacher is blamed in order to escape the inevitable alternative, the admission of guilt (Gal. 4:16).

At times, however, preachers actually do speak in tones that betray anger, contempt, resentment, bitterness, hate, and so forth. There can be no excuse for a man “flying off the handle” and losing control of his senses in the way that some do. Paul wrote to the preacher Timothy and said, “The Lord’s servant must not strive, but be gentle towards all, apt to teach, forbearing, in meekness correcting them that oppose themselves; if peradventure God may give them repentance unto the knowledge of the truth” (2 Tim. 2:24, 25). It is therefore wrong to imply that the way we say a given thing is of no real importance. It is important to the hearer-it can convince or it can cause irreparable damage-depending upon the way we say what we say. And it is important to God. Therefore, tact should be in the vocabulary of every preacher of the truth.

5. The pulpit is abused when used for entertainment. Have you ever gone to hear a preacher and left with the impression that the only Book he knew anything about was Mr. Ha Ha’s Joke Book? Or, have you ever attended a gospel meeting where the gospel took a back seat to a series of “booga-bear” stories, used for the purpose of frightening the young into obedience to the invitation? If you have, then you know precisely what we are talking about. On such occasions many (except those who know what real preaching is like) go away saying, “What a wonderful speaker brother Silvertongue is,” instead of “What a wonderful Savior Jesus is” (1 Cor. 2:1,2), or something similar.

I think that no one would oppose the use of an occasional humorous story or illustrative anecdote. Jesus used them often in his teaching. All students of the techniques of teaching are aware that an illustration can be “the window through which you see the point.” Yet, if an illustration becomes an end within itself, instead of the means to the end of illustrating the point, then it has been carried to the extreme. Our intention as preachers is to preach the gospel (Mk. 16:15), not to entertain. We might take knowledge of the fact that even though we preachers might assume the responsibility of the comedians, they will not do our job for us. If people do not hear the gospel from those who preach, then most will probably never hear it at all; for, “how shall they hear without a preacher? ” (Rom. 10:14).

6. The pulpit is abused when used for egotistical gab and braggadocio. In Paul’s second letter to the Corinthians he offered as his commendation of himself the “manifestation of the truth” (4:2), and his past record of faithful service in Christ’s kingdom (6:4-10). Howbeit, he only offered these so that the brethren at Corinth would have an answer for those that gloried in appearance rather than in heart (5:12). Under other circumstances humility would have forced him to be silent on such matters. Yet, every once in a while a preacher comes along chose whose work does not speak for itself, so he feels duty-bound to inform everyone as to how great he is and how magnificent his achievements have been. I remember attending a meeting held by a “big-name” liberal preacher in which the aforementioned literally overwhelmed the audience with a long list of the places that he had been and the marvelous accomplishments for which he was responsible. I hope that I was not the only one that went away that night with a sick stomach. This is an obvious abuse of the pulpit, which according to the Bible is to be used to exalt Christ and not for self-aggrandizement (Phil 2:9; 2 Cor. 10:5).

7. The pulpit is abused when used to overly compliment, congratulate, or flatter the audience or individuals in it. Taken to the extreme, that in which there is nothing harmful per se can become wrong. This is the case when the pretentious charlatan takes up the torch of another and lifts it high for all to see and marvel, albeit his motives are selfish. We have all seen it happen in secular society and often read of the flatterer in the scriptures (Prov. 26:28; 29:5; etc.). But there are times when it occurs in the church.

I have heard preachers praise a church to the high heavens to such a degree that it became obvious that they were merely attempting to” insure themselves a permanent place in the hearts and pocketbooks of the hearers. Again, I have heard preachers introduce others and commend them in such a way as to cause the audience to deem them more than mere humans. Once I heard brother B. C. Goodpasture introduced to an assemblage and remember expecting at the end of the extended adulation and blandishment to see the apostle Paul or Peter rise to speak. I was duly disappointed. I do not mean that I did not hear a good speech, for I did. But the pulpit is no place for such flattering words. It conditions Christians to think of men “above that which is written” (1 Cor. 4:6).

8. The pulpit is abused when used for uncouth and unbecoming preaching. Though I must happily admit that I have never been present when such has occurred, yet I have been informed of numerous instances where preachers have uttered obscenities or curses from the pulpit. In most cases when they were called onto the carpet about this they explained that they did not intend it to be obscene or to have the meaning of a curse. This sounds good on the surface, but even if the intention was right (and if I sound skeptical, its because I am), it is certainly not expedient (1 Cor. 6:12), nor does it edify (1 Cor. 10:23), and it could cause another to stumble (Rom. 14:13). Furthermore, let preachers recognize that they do not stand above the laws of God on such matters; if anything, they will be judged more harshly for the use of unbecoming language (Jas. 3:1). The preacher should exercise the precaution of cleaning up his vocabulary while he is not in the pulpit, so as to avoid the embarrassment of “letting it slip” : “Let no corrupt speech proceed out of your mouth, but such as is good for edifying as the need may be, that it may give grace to them that hear” (Eph. 4:29). The preacher who uses corrupt speech owes God and the church a public apology (Jas. 5:16).

A problem closely resembling this one has its roots in the openness about sex which pervades our generation. Some preachers have not used the best judgment in treating these matters in a public way. Do not mistake what I am saying. We need to speak frankly of these things so that people will understand and know what we are talking about. But do not be fooled into thinking that a sex-education course can be taught from the pulpit. Such things should be left to the home and the parents. Of late, it often has been said of certain preachers that their sermons that deal with these subjects are embarrassing and explicit to the point of being lewd. Such brazen men should learn that there is no acceptable excuse for using the pulpit in this way.

9. The pulpit is abused when used for riding a hobby. A gentleman was once asked about his incessant preaching on attendance and contribution. He had longsince begun to sound like a broken record on the topic. It had gotten to the point that he never got into the pulpit without delivering a diatribe against those (usually not present) who were guilty of heinous sins in these particular areas. His reply was, “Until they get the message I’m going to preach it over and over.” This man was a genuine hobbyist. He rode this subject as though Christianity involved only two responsibilities. The doctrine of Christ involves far more and we must ever be considerate of that reality. No doctrine or practice, be it ever so biblical or threatening, is worthy of that kind of attention, since we have the responsibility to preach the whole counsel of God (Acts 20:27). Failure to do so will cost the church in both the short and long run too. I know of two specific cases where this very attitude has wrecked churches and left them a smoldering ruins. It is probable that they will never recover from the ravages inflicted by men of such small minds. God will have no mercy upon those who because of their one-track minds and hobby-riding ways would thusly brutalize the body of Christ (1 Cor. 3:16-17). But, lest we hurriedly pass on and leave a stone unturned, we would add that taking a stand with the scriptures is bound in certain cases to lead to division. At times like this the faithful servant of the Lord has but one alternative: to contend earnestly for the faith no matter what the consequences (Jude 3). During such periods of especial danger he will find it necessary to speak of these things often (Acts 20:31; 1 Tim. 4:6; Tit. 3:1; Jude 5). This does not make him a hobby-rider, because he will have the good sense to balance his teaching so as to leave no areas of weakness which have the potential of becoming the battle-grounds of the future.

Conclusion

In the main this article has been negative and denunciatory. That is not because my attitude toward preachers and preaching is sarcastic but on account of the nature of my assignment. In actuality the opposite is true. My attitude is very positive and optimistic. My own opinion is that we at the moment have some of God’s truest noblemen preaching among us. We also have some rascals. It is because of them and because of the fact that there is not a one of us who could not stand to improve in one way or another that these lines have been penned.

Truth Magazine XXI: 11, pp. 165-167
March 17, 1977

By Mike Willis

In Eph. 3:8, Paul said, “To me the very least of all saints, this grace was given, to preach to the Gentiles the unfathomable riches of Christi.” That God called Paul to preach the gospel is, indeed, a manifestation of His grace. Paul’s background demonstrates that he did not earn the right to preach. When others were proclaiming Jesus as the Christ, Paul was helping stone Stephen to death; when others were leading their friends and relatives to Jesus, Paul was trying to find men and women in order to put them in prison, He tried to get them to blaspheme by persuading them to say that Jesus was not the Christ, the Son of God. Yet, God in His mercy saved Paul. Then, God used him in His service, not as some kind of servile peon, but as a gospel preacher through whom God brought many to salvation. Indeed, Paul was allowed to preach through the grace of God.

What is true of Paul is true of all of us. We are allowed to preach this message of salvation because of God’s grace. Though I neither stoned a Christian to death nor persecuted Christians prior to my conversion, I was a sinner doomed to eternal damnation. But God, in His grace, has not only saved me but allowed me to proclaim to all men the wonderful news of Jesus. One day in the nineteenth century, a man approached Joseph Parker, a famous preacher in London, and asked him, “Why did the Lord choose Judas, one of the twelve who betrayed him?” The preacher replied, “I am not able to answer, but the great mystery to me is not why he chose Judas, but why should the Lord have chosen me.” It is only a benevolent act of God’s grace which allows a sinner like me to preach the saving message of Jesus Christ.

I am God’s fellow-laborer! Paul said, “We are God’s fellow-workers” (1 Cor. 3:9). The privilege of being a fellow-laborer with God is a precious privilege which most of us treat too lightly. A fellow-laborer is one who joins us in performing a task. Every American citizen would be abundantly honored to have the President of these United States to become his fellow-laborer in some important job. How much greater honor has been conferred upon me that God and I can join hands in effecting the salvation of a lost soul. That God will use me to proclaim the gospel to a man who is doomed to Hell in order to lead him to faith in Jesus Christ resulting in his salvation is unfathomable. How gracious God has been to me that I might preach the unsearchable riches of Christ.

I did not always look upon gospel preaching in this light. Formerly, I thought of all of the things which I had to give up in order to preach the gospel and thought of my preaching as a burden which was heavy to bear. I distinctly remember one period of my life during which I was incessantly complaining (some of these complaints were legitimate) about the sacrifices I had to make to preach the gospel. I could quickly list all of the financial advantages which the secularly employed Christian had over me, mention the difficulties of moving every few years, complain about the long hours which I worked, etc. Finally, I realized that my complaining was affecting my work; I either had to accept the fact that there would be certain problems which accompanied gospel preaching or get out of it. Now, I am able to talk to others about the joys of preaching. Indeed, I consider myself fortunate to be allowed to preach the gospel.

I cannot think of another field of labor which is so satisfying as preaching is to me. To imagine spending my whole life screwing a nut on a bolt in a factory, pitching a baseball for a major league baseball team, working in the legislature of my state or nation, inventing some new-fangled gadget to make the work of the housewife easier, etc. seems quite unproductive in comparison to leading an immortal soul to salvation in Christ. When I watch a man or woman emerge from the watery grave of baptism, I have a lasting satisfaction which no secular job could offer to me. I helped God to save a man! What a privilege has been extended to me to be able to preach the gospel!

We who are preaching today have more reasons to offer thanks than things to complain about with respect to our working relationship. Compared to some who preceded us as gospel preachers, we are living in luxury. For example, while reading the Life of Elder Benjamin Franklin, I ran across the following incident. It tells of the sacrifices which one preacher named John Shortridge was called upon to make in order to preach.

“In one of our familiar conversations he related to me that after he had preached there (New Lisbon, Indiana-MW) several years one of the brethren called him around the meeting house on a certain Lord’s day morning, and said to him: `Brother Shortridge, you have preached for us a long time and never got anything for it, as I suppose, I don’t think it is fair, and I for one feel like paying you something.’ He then drew out his pocketbook, overhauled a lot of change, selected out twenty-five cents, and gave it to him” (p. 67).

This case was not all that unusual among early American evangelists. Many of them farmed all day and preached at night without ever receiving a dime for their labors. They preached because of their love and zeal for the Lord. They sacrificed for the gospel. Paul, as you no doubt recall, frequently earned his living by working night and day. He made tents by day and preached at night, or vice versa. Yet, not once did he complain about the burden which God had placed on him by demanding that he wander about all over the country as an itinerant evangelist. Instead, he called gospel preaching a gift of God’s grace to him.

In a conversation which I had with Brother H. E. Phillips, he related the early years of his life as an evangelist. He told of preaching all summer in gospel meetings, living in small apartments with his several children, and dragging his family with him to the various places at which he preached. When he totaled up his summer’s income and expenses, he had actually spent more than the amount which the congregations had given him for his services. But, he related, he did not care because he wanted to preach!

I have never sacrificed to that extent in order to preach. Although I have driven as much as 150 miles in one direction every Sunday in order to find someone who would listen to me preach, I have never had to sacrifice as these early men did. Yet, I think I have complained more than they all! I remember one occasion when another preacher and myself were complaining about what we had to sacrifice to preach. After he drove off in his late-model, Buick Electra and I went back into the large, brick, air-conditioned house in which I lived, I felt somewhat ashamed of myself. God has given me the privilege of preaching His word; how fortunate I am that I can earn as good a living as I earn in doing what I most love to do.

Gospel preaching is indeed a privilege for any man. Here are some of the things which make gospel preaching a privilege rather than a burden:

(1 ) The gospel which I preach is the greatest gift which God has to offer a man. The gospel which I deliver to sinners is the greatest gift of God’s grace. I have the privilege of going into a lost man’s house and telling him that God wants to give him eternal life. I am an evangelist-a bringer of good news. I feel privileged to be allowed to take that good news to those whom I know.

(2 ) There are more prayers offered for me than any other person in the congregation. There is rarely a prayer offered at the congregation with which I labor in which some reference is not made to me. They thank the Lord for the sermon I delivered, pray for Him to help me to deliver the next one, pray for my family in my absence, etc. Frankly, I consider it a privilege to be the object of the prayers of so many saints.

(3 ) I am privileged to work with the best people in the world. In the conversations which I have with my brethren, I am told of the awful working conditions under which they labor. Pornography, profane speech, and other forms of immorality are the rule instead of the exception of their jobs. None of these temptations confront me in relation to my job. Instead, my associates are those who are interested in learning more about God through His word. They talk to me about it constantly. When we engage in recreation together, it is always wholesome. The best people in the world are God’s children and I am privileged to work and play with them.

(4 ) My family is surrounded by a good influence. My daughter will be reared in a surrounding where Christ is the all-important part of our lives because of my opportunity to devote all of my time to preaching. My wife’s needs are always met when I must be away. The influence which my life of preaching has on my family is spiritually uplifting, although some of the sacrifices which we must make are hard.

Conclusion

A denominational preacher expressed my thoughts about preaching when he said, “There is no career that can compare with it for a moment in the rich and satisfying relations into which it brings a man with his fellow men, in the deep and interesting insight which it gives him into human nature, and in the chance of best culture for his own character . . . . Let us rejoice with one another that in a world where there are a great many good and happy things for men to do, God has given us the best and happiest, and made us preachers of his truth” (The Pulpit Commentary, “Ephesians,” p. 123). I thank God for the privilege of proclaiming the gospel of Jesus Christ. I pray that I shall be conscious enough of his grace towards me that I shall keep my complaints down to a minimum. After all, we who preach today are by no means making sacrifices as great as many of our forefathers were called upon to make.

Truth Magazine XXI: 11, pp. 163-164
March 17, 1977

By Johnny Stringer

The Lord has called me to be an evangelist. I have received no mysterious, better-felt-than-told feeling, nor any other such special revelation from God calling me to the work of evangelism. But I have most assuredly been called. In the revelation which God gave in the first century and which is recorded in scripture, God has made it clear that He wants me to engage in evangelism as much as my ability and opportunities allow. Not only have I been called to this work, but so have you if you are a Christian.

God has called me to the work of evangelism by His revelation to me that all men have sinned (Rom. 3:9-10, 23), hence are doomed to eternal torment in hell (Rom. 2:5-9; Mk. 9:43-48; Rev. 21:8; Matt. 25:41, 46), and that the gospel is the only means by which they can be saved (Rom. 1:16; John 6:44-45; Rom. 10:17; 1 Cor. 1:21). These truths will impel all who love the souls of men to do their very best in proclaiming the gospel; and that is what evangelism is.

Moreover, God has called me to the work of evangelism by His revelation to me that I am required to labor in His service to the extent of my ability. The failure to take advantage of every opportunity to do good is condemned in the parable of the talents (Matt. 25:14-30). We are to be zealous in doing good works (Tit. 2:14). The Christian’s purpose in this life is to do good works (Eph. 2:10). It is plain, therefore, that God calls upon each Christian to do whatever good he is able to do and that surely includes the work of spreading the gospel that souls might be saved. We are to do good unto all men as we have the opportunity (Gal. 6:10); but what greater good could we do for them than teach them the soul-saving gospel of Christ?

Some believe that in order to be an evangelist, one must personally receive some kind of a special call by which God lets him know that he is to do the work of evangelism. The call, according to this view, might come in a number of ways, but often it is said to be a better-felt-than-told feeling, a divinely initiated impulse. As one denominational preacher expressed it to this writer, “It was something I just couldn’t get away from.” The Bible does not teach the need for such a special call. My question is, why must one receive such a personal call from God, when God has already called all Christians to do all that we can in His service? It should also be noted that preachers of various denominations claim to have received such a call, yet they preach different doctrines. This fact repudiates their claim that God called them to preach what they preach, for surely God did not call one man to preach one doctrine and another man to preach another doctrine.

A passage that has been used to teach that one must personally receive a special call from God in order to be an evangelist is Rom. 10:14-15, which says, “How then shall they call on him in whom they have not believed? and how shall they believe in him of whom they have not heard? and how shall they hear without a preacher? And how shall they preach, except they be sent? as it is written, How beautiful are the feet of them that preach the gospel of peace, and bring glad tidings of good things!” Thus, it is argued, in order to preach one must be sent, and that involves a special call from God.

This argument is a misuse of the passage. The point is that the gospel message is that which produces faith (v. 17; Rom. 1:16; John 17:20); hence, in order for men to believe, the gospel had to be revealed to men. The preachers to whom Paul refers in this passage, therefore, were those who originally revealed the gospel to men. In order to do that work, they had to be sent by God with His message. Since the gospel had heretofore not been revealed, they had to receive the message directly from God, so that they could then convey it to men. They received -the gospel message through the Holy Spirit (John 14:26; 16:13; Eph. 3:3-5) and then conveyed it to men. Paul’s point is that if the gospel message had not been revealed to men, men could not have believed. It is obvious, therefore, that Paul has reference to inspired men who originally revealed the gospel to mankind.

Since God has revealed to us the importance of our engaging in preaching the gospel to the extent of our ability, we should not wait for a special call, but respond to the call which He has already issued in His revealed word. Some may be able to do little more than hand out tracts, but they must do what they can in furthering the gospel. We must not regard evangelism as something that is done by only an elite few. Some of us devote our full time to this work, hence receive our material support from our brethren so that we can give ourselves completely to it; nevertheless, all Christians are responsible for doing what they have opportunity to do (Gal. 6:10).

When the early Christians were forced to leave Jerusalem because of the persecution there, “they that were scattered abroad went every where preaching the word” (Acts 8:4). It was not just a few elite brethren; it was not just those who had received some kind of a special call; rather, it was brethren who wanted to share with others that which they had learned. This example should surely be followed today. With Paul, we should feel a deep obligation to proclaim the word of God to men (Rom. 1:14-15). We should need no special call any more than Andrew needed special instruction that he was to bring Peter to Jesus, or any more than Philip needed a special revelation from God that he was to tell Nathaniel about his discovery of the Christ (John 1:40-46).

Those who have ability to preach publicly should develop and use that ability. More faithful men of ability should leave secular work and devote themselves fully to the work of evangelism. Souls are lost in sin and doomed to hell. The gospel is their only hope. God calls each of us to do what we can toward reaching them with the gospel. Let us not shun the call!

Truth Magazine XXI: 11, p. 162
March 17, 1977

By Herschel Patton

I reported in this article that according to information given to me by a former IRS employee, preachers did not have to list as income what churches paid them for Social Security taxes. This, however, is in error. It seems that a ruling has been made concerning this since my informant retired some time ago.

The ruling is Number 68-507 and includes this paragraph, “To the extent that the church pays any amount toward the minister’s obligation for income tax or self-employment tax other than from the minister’s salary, the minister is in receipt of additional income that is includible in his gross income and must be considered in determining his income tax and self-employment tax liability.”

Addendum appeared in Truth Magazine XXI: 20, p. 328
May 26, 1977