Truth Magazine

By Jimmy Tuten, Jr.

In the April, 1976 issue of Searching The Scriptures, Connie Adams pointed out how sensitive the subject of the support of preachers is to both preachers and congregations. For fear of being accused of preaching for the money few preachers have addressed themselves to the subject and consequently many churches are untaught regarding .the matter. Through the years, we preachers have had a reluctance to talk about our finances. In addition to the sensitivity of the subject is the fact that the lines of communication are not always sufficiently open on this subject and a man in a local work and the brethren with whom he works cannot freely and objectively discuss its several aspects. We preachers have simply been too modest on the subject and the brethren have a lack of understanding. In this writing, many things could be said about the support of preachers. However, space will only permit a lengthy discussion of scriptural support of preachers and some of the abuses of what the Bible teaches on the subject.

The Bible and Support of Preachers

As has been pointed out by others the preacher is certainly engaging in an activity which scripturally entitles him to wages (2 Cor. 11:8). The preacher is a worker (2 Tim. 4:5), he is a minister or servant (1 Tim. 4:6), he is a teacher (2 Tim. 2:2; 1 Tim. 4:11), and a student (1 Tim. 4:13; 2 Tim. 2:15).

The Bible declares that the preacher has a right to be supported both from individuals and congregations. Let us consider first the individual support. Paul said in Gal. 6:6; “let him that is taught in the word communicate unto him that teacheth in all good things.” The word “communicate” means “to give a share to, distribute” (Thayer). The individual is to share with and distribute to the needs of the preacher. In 3 John 5, John commended Gaius by saying, “beloved, thou doest faithfully whatsoever thou doest to the brethren and to strangers.” We know that John had reference to teachers of truth because in verses 6-8, he referred to teachers who “went forth, taking nothing of the Gentiles.” Gaius’ charity unto them had been witnessed before the church and John said he did well in bringing such teachers forward on their journey. There should be more of this going on today.

Now we will give attention to church support of preachers. There are several passages which teach the right of churches to support the gospel preacher, either fully or in part. We will begin with the obvious, the fact that the apostle Paul, in 1 Cor. 9 defended that right in a series of arguments: (1) His right to “eat and drink” (v. 4); (2) His right to have and support a family (v. 5); (3) His right to “forbear working” (v. 6); (4) A soldier does not serve at his own charges (v: 7); (5) A husbandman eats of the vineyard he tends (v. 7); (6) A herdsman benefits from the flock he feeds (v. 7); (7) An argument from the teaching of the law that treading oxen were not to be muzzled (v. 8-9); (8) The plowman and the thresher should work in hope (v. 10); (10) and the conclusion that “even so hath the Lord ordained that they which preach the gospel should live of the gospel” (v. 14).

Then, there is Phil. 1:3-5; 4:10, 15-16, where Paul said, “I thank my God upon every remembrance of you, always in every prayer of mine for you all making request with joy, for your fellowship in the gospel from the first day until now . . . But I rejoiced in the Lord greatly, that now at the last your care of me hath flourished again; wherein ye were also careful, but ye lacked opportunity . . . Now ye Philippians know also, that in the beginning of the gospel, when I departed from Macedonia, no church communicated with me as concerning giving and receiving, but ye only. For even in Thessalonica ye sent once and again unto my necessity.” Notice that the funds were sent directly to Paul to fulfill a need. We will say more about this later in the article.

Next, let us notice 2 Cor. 11:8, “I robbed other churches, taking wages of them to do you service.” “Wages,” which is a payment in exchange for service, is what Paul received. The Lord’s Day contribution (1 Cor. 16:1-2) not only supplied the wants of the destitute saints, but enabled the church to abound in “every good work” (2 Cor. 9:8), among which was the paying of wages for the support of preaching the gospel.

Norman Fultz, in his tract, “The Support of Preachers,” said, “Yet, let it be understood that the preacher is not `paid to preach’, nor is he working for the brethren. He is doing the Lord’s work, in His minister (sic., I think he meant ministry, jt, 1 Tim. 4:6), and seeks to please Him (Gal. 1:10). When one is `paid to preach’ instead of simply being supported so he may give himself to preaching, he becomes a hireling and a men-pleaser” (p. 4).

The Bible clearly teaches that the individual and the church is to support the preacher so that he can give himself to the work of preaching the gospel. The preacher cannot do his work well without a great deal of preparation. The sermons he delivers and the classes he teaches are only the tip of the iceberg of the work he does.

The Pattern Of Support Abused

One should reread 2 Cor. 11:8-9 and Phil. 4:14-16. The church at Philippi sent to Paul at least twice while he was in Thessalonica. They had fellowship with him by supplying what he needed. When he was at Corinth, several churches sent wages to him there. Even when Paul was in Rome, Philippi continued to send to his needs (Phil. 1:3-7; 4:17-19). They sent wages to him by their messenger named Epaphroditus (Phil. 2:25-28; 4:18).

Thus, one church or several churches supported a gospel preacher in other cities and regions removed from the supporting church. The man was supported directly from the church, i.e., there was no intermediate agency or church between the church sending the wages and the gospel preacher receiving the wages. A church, or churches, sending wages through another church to send to a preacher constitutes a sponsoring church, and is an abuse of the scriptural plan. Sending to a board of directors enabling a missionary society to do the work of preaching is likewise an abuse of the plan. In New Testament times each church communicated directly with the preacher supported, and the preacher communicated directly with the church or churches supporting him.

The plan of supporting preachers (as discussed above) is a wonderful plan for it is a .scriptural plan. It is the plan revealed in the scriptures! It is an understandable plan for no one can misunderstand the passages above without a great deal of help. It is a practical plan for each congregation in the world can practice it. It is a workable plan for it worked in the first century and is still working in the century in which we live. It is a unifying plan for all churches and brethren could be united by supporting preachers in this manner. This plan will do away with the division that exists in the brotherhood today. It is a .simple plan for it does not demand elaborate organizations, promotions, campaigns nor boards and conclaves to administer it. It certainly is a successful plan because it accomplishes the end result of saving souls, spreading the gospel and establishing churches; yet is not divisive nor hurtful to the church of the Lord in any way (I am grateful to Bill Cavender for this latter thought, jt.).

Conclusion

Only within this plan of sending wages directly to preachers can churches of Christ remain completely independent, autonomous and equal. Any plan of centralizing through boards, conventions and sponsoring churches makes the wages sent to preachers unscriptural and sinful. Let us stay with the pattern of God’s word in supporting the preacher.

Truth Magazine XXI: 10, pp. 153-154
March 10, 1977

By Larry Ray Hafley

Preaching should be relevant and pertinent. So what else is new? Every generation seeks to teach timely topics. Yet, each fancies that it is the first to stress the need for “up to date” declaration. Subconsciously, it is assumed that past eras were content with the proclamation of an antiquated, out-dated gospel. This is a delusion. Unto itself, each age is “modern.” Those in the eighteenth and nineteenth centuries, for example, did not imagine that they were ~iving in “the past.” Frontiersmen did not conceive of themselves as settling “the old west.”

To be sure, years have a way of threading and weaving their own particular and peculiar webs and fabrics of error and difficulty. No truth should ever be ignored because “every one believes it.” No error should be neglected because “every one knows it is not so.” This is the surest and swiftest means to guarantee apostasy. Admittedly, however, certain issues are more “live” in specific periods than in others. To be relevant and pertinent, the current item that requires attention must be hit harder and more frequently and fervently. But it is not totally a , matter of being relevant and pertinent. An issue of contention, whenever it thrives, must be met decisively and vigorously. No, not simply because it is timely, but because it is a matter of truth. Preaching the word does not qualify itself by being modern or even old-fashioned. The faith is set forth, or should be, because it is the truth, the word of God.

Just as “the preaching of the cross” will always be “foolishness” unto those that “perish” (1 Cor. 1:18), so it will be irrelevant and outmoded unto them. It cannot be made relevant to such a class. Altering the gospel is the same as denying it (Gal. 1:6, 7). To dress it up in modern attire is not the answer. That would make the gospel perverted rather than pertinent. True, our century is not like others socially or culturally. However, it has one common denominator with all others-sin. Whether man lives in a bamboo structure, a mud hovel, a penthouse apartment, or a palatial palace, he sins. Whether a man eats with his fingers, with sticks, or with elegant utensils, he sins. The only remedy for sin is the gospel. The story of the suffering of the Son of God will be timely just as long as men need to be saved from their sins. It will be disdained and despised as an ancient relic by all who put it from them and thereby judge themselves unworthy of everlasting life. Worry not at all about being modern or ancient. If you find a sinner and preach the things concerning the kingdom of God and the name of Jesus Christ, you will be relevant and pertinent. If you do otherwise, you will be damned.

Truth Magazine XXI: 10, p. 153
March 10, 1977

By Ron Halbrook

For the truth’s sake, Christ should be taken out of so-called Christmas. There is nothing wrong with a Seasonal Celebration including family gatherings, holiday decorations, exchange of gifts, respite from work, special foods, and a break for schools. But in the realm of religion, we dare not act in Christ’s name without having his revealed authority for what we do!

The Lord’s Word expressed his authority (Jn. 6:63; 12:48). The inspired Word of God makes His people “thoroughly furnished unto all good works” (2 Tim. 3:1617). By his “divine power,” the Lord “bath given unto us all things that pertain unto life and godliness” (2 Pet. 1:3). We are to “earnestly contend for the faith which was once delivered unto the saints,” and to “teach no other doctrine” (Jude 3; 1 Tim. 1:3). In order to act in true faith, we must act only as God’s Word directs: “So then faith cometh by hearing, and hearing by the word of God” (Rom. 10:17).

We know God loves us, because it is revealed in His Word (Jn. 3:16). We know that we must put full trust in Him if we are to please Him, because He revealed it (Heb. 11:6). We know “the gospel of Christ . . . is the power of God unto salvation,” for He told us (Rom. 1:16). We know God will remit our sins by the blood of Christ when we accept the free gift on His terms; believing the gospel, we must repent of our sins, confess Christ’s name, and be baptized “for the remission of sins” (Eph. 2:8-9; 1:7; Acts 2:38; 22:16; Rom. 10:10; 1 Pet. 3:21). Whatever God revealed we can know, and we dare not go beyond “that which is written” (1 Cor. 4:6; 2 Jn. 9).

“These things write I unto thee . . . that thou mayest know how thou oughtest to behave thyself in the house of God, which is the church of the living God, the pillar and ground of the truth” (1 Tim. 3:14-15). The New Testament teaches Christians how to conduct all the affairs of the church. We are to sing, pray, and proclaim God’s Word, and in addition on the first day of the week, partake the Lord’s Supper and give as we are prospered (Acts 2:42; 20:7; 1 Cor. 11:17-32; 16:1-2). These acts of worship in the assembly of the saints are authorized by Christ-we can read about them in the Bible-and no other.

Christ did not authorize any kind of “Mass” on any occasion. Nor did he authorize any other kind of action or day to be appointed as the celebration of his birthday. He did command us to remember his death in the Lord’s Supper each first day of the week. Why omit what he appointed, and appoint what he omitted’! The Bible tells of Noah’s ark, Christ’s birth, and Paul’s shipwreck, but does not appoint any of them to be celebrated, For the Truth’s sake, Christ should be taken out of “Christmas,” and Christians will not make the festivities of the year end religious, no matter what the world around us does.

Truth Magazine XXI: 10, p. 152
March 10, 1977

By Earl E. Robertson

Defense of Mechanical Instruments

While space in this work will not permit a consideration of all defenses of instrumental music in worship to God, we will hear the efforts most commonly offered for apology.

Inherent. O. E. Payne, a champion for the instrument, says, “Henceforth we must unite in agreeing that if we forego musical instruments we cannot , conform to the divine injunction to psallein” (Instrumental Music Is Scriptural, p. 172). Payne is saying the divine command to “sing and make melody in your heart” cannot be done without mechanical instruments; that the verb “make melody” includes such an instrument as the organ. Having already shown that the object of the verb is not named within the verb (psallo, make melody) itself, but is specifically named in addition to it, we are, therefore, forced to reject Payne’s assertion. If the object of the verb is at times “to pluck the hair,” or “twang the bowstring,” or “vibrate the carpenter’s line,” or the human “heart” (Eph. 5:19), how is it possible for the verb to specify (inhere) only an instrument such as the organ? What proves too much proves nothing! The object of the verb psallo is no more inherent in it than the object of the verb inheres in baptizo. The element is not specified in the word baptizo. Additional passages tell one that baptism is in water. When Jesus gave the great commission promising salvation to the one that believes and is baptized (Mark 16:15, 16), He did not use a word (baptizo) that has the element or object built within it. Additional statements do, however, tell us it is water (Acts 8:36-39). Likewise it is true that the object of make melody is specified in addition to it-the heart (Eph. 5:19). Since the heart is named it will not permit another instrument!

Music in Heaven. The passage usually offered to teach that there is instrumental music in heaven and that it is therefore, scriptural to have such in the church is Revelation 14:2. The passage says: “And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and the voice which I heard was as the voice of harpers harping with their harps.” The passage says nothing about music in heaven, the church, or worship! John said, “I heard a voice.” The voice he heard he describes: it was as waters, as thunder, as harpers harping with their harps. John heard no water, thunder, or harps; John said he heard a voice!

Aids. Some affirm that instrumental music aids the singing, that the organ as an auxiliary device assists and expedites. But as earlier shown, instrumental music is another kind than that which God specified when he said “sing.” It being, therefore, another kind of music makes it, not a mere aid, but an addition. It being added makes two kinds of music; God specified only one; so, the kind added allegedly as a mere aid, has actually become an addition to what God authorizes!

The Prodigal Son. R. M. Bell, late president of Johnson Bible College said, “Jesus indicated that instrumental music would be used in the church” (What The Bible Teaches Concerning Instrumental Music In Worship, p. 11). When the straying profligate returned from a life of dissipation and licentiousness he was greeted by his father. They all began to be merry. When the elder brother returned from the field he “heard music and dancing” (Lk. 15:25). Bell tells us, “The Greek word here used is the one from which we get our word `symphony.’ The music, of course, was instrumental music.” It is true this word means “symphony;” it also means “harmony of sounds” (Harper’s Lexicon. p. 384). Vine said, “Literally, a sounding together.” The consonance of sounds is not limited to instrumental music; human voices have harmony or agreement among their components! To force a word or passage to teach something it does not necessarily teach is violence. But even if we grant this was instrumental music, how does such authorize churches of Christ to use such in their assemblies of worship? But we are told the Father’s house here in Luke 15 represents the church, and if it does not represent the church it then represents heaven! And Bell said, “In either case, the use of instrumental music in praise and thanksgiving is approved by both God and Christ.” Why does the language here merely represent (being figurative) when music is literal and actual? The lesson simply states the joy of a sinful child of God returning to God and right. If we shall literalize the music and make it an organ and put it in the church, we will then be forced to do the same with the dancing, the robe, the ring, the shoes, and the killing of the fatted calf! What proves too much doesn’t prove anything.

Didn’t Say Not To. One is often heard to say, “Well, the Bible doesn’t say, ‘Thou shalt not play.’ ” But, do all these negatives authorize the playing of the organ in worship? Earlier, we have shown that God’s people “walk by faith” and that “faith comes by hearing the word of God.” If God is silent in His word about playing the organ in worship, then to play it would be without faith. God’s people live by what God says, not presumptuously acting in His silence. When God does not include something in His word that something can never be done with God’s blessings. It is “at thy word” that God’s people serve him. If we offered unto God any worship we might wish simply upon the basis that we could not find a passage that specifically says, “thou shalt not offer” this or that, we could sacrifice a Cat! Let us get back to the Bible-back to Bible authority for all we do before God.

David Played Instrumental Music. Advocates of instrumental music in worship to God in Christ’s church smilingly say “David had it.” So, this is to mean that we today can use it too! Grant that David played before the Lord and was right in doing it. But how does that prove that it is scriptural today to play it as worship to God? David had many wives and concubines; he “shamelessly uncovered himself” before women and declared such “was before the Lord.” Suppose the Lord accepted it, does this prove it would be right to do such today?

David did not live under the law of Christ; we do. David enjoyed the benefit of animal sacrifice for sin, but we have the blood of Chris. The covenant of Christ does not authorize instrumental music; therefore, instrumental music in worship to God today is not dedicated with the blood of Christ. Any act not under his blood is without sanctification.

Conclusion

Satisfaction with God’s decisions is imperative for all God’s children. God knows best, and he has told us what he wants as worship. If we are not satisfied with what He says, immediately we should begin to change our attitude and convictions. When life for us in this world is all over, really all that will amount to anything is whether we have respected what God says. Make a determined effort to “seek the old paths and walk therein” (Jer. 6:16). Any action outside the teaching of Jesus is fatal. The early church “continued steadfastly in the apostles’ doctrine”,and so must every church of Christ today. Do not be a party to apostasy. Do not be a party to the dividing of the people of God by the introduction of unauthorized things. God will not hold you guiltless! The joy of walking in the truth not only gives present blessings and eternal life, but also has apostolic sanction (3 John 3, 4).

Truth Magazine XXI: 10, pp. 151-152
March 10, 1977