Preachers-Their Work

THE IMPORTANCE OF THEIR FUNCTION

SOME FACTS WE NEED TO KNOW

This section of the magazine deals with gospel preaching and the good men who are giving their talents and time to it. There are many problems and heartaches that the gospel preacher will encounter in a life given to teaching God's Message to mankind. Yet, there will also be good times and happy events in the gospel preacher's life.

The apostle Paul says: "And the things which thou hast heard from me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also." ASV

What is a preacher? He is a servant, not the master. He is not the ringmaster of the show. He is not the “be all, end all.” He is just a humble servant, a sinner saved by the grace of God. Even the apostle Paul, as great as we think he was, did not have too high an opinion of himself. “It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am foremost of all” (I Tim. 1:15).

If there is one thing I have been careful of in my life of preaching, it is that I did not want the church to be “my church.” I am aware that there have been a few through the years who made such an accusation when things didn’t go their way, but their assertions were disabused by the vast majority of the Christians who were part of the body.

Obviously, there are situations in smaller congregations where the preacher must play many roles. There have been occasions where I have led singing, served the Lord’s Table, preached and prayed. Yet even in those situations, I did not set out to make arbitrary decisions. In beginning the work where I have been the past three-plus decades, we had about 12 members at the start. Besides myself, as I recall, there were four men—three young and one elderly. None had any experience in leadership roles, and in fact some were fairly new converts. But in making decisions about the work, we discussed things together.

In the absence of elders, the temptation may be stronger for the preacher to make arbitrary

decisions. But this will never help men to develop leadership qualities, and lends itself to the “pastor” system that we see in so many denominations.

The large mega-churches that are growing are often cult-like in their focus on a charismatic preacher. These preachers get so full of themselves that they are setting themselves up for a huge fall. We have seen the headlines through the years—sexual immorality, financial shenanigans, dictator-style rule.

I consider myself an important part in the work of the congregation, but I am just one of many parts. In addition to being a preacher, I am also one of the elders. But I am not the “head elder.” When we have congregational meetings to present plans to the church, or discuss certain matters of mutual interest, I generally let one of the other elders make the presentation. When we have a meeting of the elders and deacons, I am usually not the “chairman.” Nor do I feel I am the only one capable of making announcements.

At the present time, we have a young man sharing the responsibilities of preaching and teaching. I don’t have to preach most of the time. In fact, we share equally when I am in town.

In our last article (not printed in PTG Magazine) we discussed the qualifications of the man who would attempt to preach from two sides: what qualifies a man to preach according to human standards; and what are God's requirements of the would-be preacher. We drew the conclusion that human standards are founded on human wisdom, not scripture; that preachers need to place their emphasis on what God expects and not on what 'pleases men.'

Now, let's focus our attention on two issues. One, the preacher is 'on earth' but in a very special role: what is that role? Two, he is 'on earth in Heaven's name;’ his work is divinely important: Why is the preacher's work so important?

1. He is not 'the pastor'—someone in charge of the church. The command to 'take the oversight' of the church was given to elders, not preachers (1Peter 5:1,2) and preachers are seriously out of line when they seek to take such authority to themselves.

2. Nor is he a deacon—a servant of the church. As we shall see later, the preacher is the Lord’s servant, not man's.

(Note: There is nothing scripturally wrong with a qualified man who preaches also serving as either one of the pastors (elders) or deacons; the point is that he should neither take nor be given either a role of authority or subjection that the Bible does not accord him.)

3. And he is not 'the reverend'—someone a 'cut above' the ordinary members. It is true, he is a spiritual priest of God; but so is every other Christian! (1 Pet. 2:5; Rom. 12:1)

1. A preacher, to take first things first! This word is a translation of a Greek word that, according to Vine and others, means 'one who proclaims a message.' It is used in 1 Tim. 2:7; 2 Tim. 1:11; and Rom. 10:14. This gives us the basic thought as to a preacher's duty: he has a message and he must proclaim it.

2. An evangelist. Timothy was commanded to do the work of an evangelist. (2 Tim. 4:5). Evangelists are listed as one of Christ's gifts to the church, (Eph. 4:11) and Philip was described as an evangelist. (Acts 21:8). The meaning of this word is ‘a messenger of good' and the connection between this idea and that of 'preacher' is obvious. As a preacher a man has a message to proclaim; by God's also describing him as an evangelist we learn that the preacher's message is 'glad tidings of good things.' (Rom. 10:15)

The old stereotype of the preacher as a solemn ‘man in black' with tidings only of 'gloom and doom' is a misconception. Rather, he comes bearing the greatest news; the happiest news; a sin-wearied world ever heard: "A Saviour has died!”

3. A bond-servant of Christ. This term is often used of Christians in general. (Cf. 1 Cor. 6:20; 7:21-23; Rom. 6:17,18) But I believe it is sometimes used with special reference to those who preach the gospel.

To both the Roman and Philippian Christians Paul describes himself as 'a bond-servant of Christ.' (Rom. 1:1; Ph. 1:1) To the Philippians he included Timothy in that description. In Gal. 1:10, the same apostle declared that being 'the bond-servant of Christ' precluded him from pleasing men. And as he was instructing his younger protege, Timothy, in the qualities a preacher must possess, he began his remarks: "...the Lord's bond-servant..." (2 Tim. 2:23-25)

Having determined that the term 'bond-servant of Christ' has a special application to preachers: What is its meaning? and what is the message for us? The term literally describes a slave—one who is bound absolutely by law to another to do their will. The application for preachers is simple if we are willing to accept it: He is the Lord's slave; not the church's or the Christian's. Sometimes folks seem to feel like: "Well, we pay the preacher—he should do what we want him to!" Not so; the preacher is the Lord's slave and the fact that he may be partially or fully supported by a church does not change that fact. The man who would be faithful to God as a gospel preacher does not have the option of pleasing men.

4. A minister—'a servant' or 'one who serves.' This also is a shared role—all Christians should be ministers—people who serve. Paul said that 'saints' (not just preachers) were to be 'equipped for the work of service' (ministry-KJV). (Eph. 4:12) So, all Christians have a 'ministry'—a place of service—In the Lord's kingdom. The man who preaches is simply a Christian who has been given 'the ministry of the word.' (Acts 6:4) His place of service is to 'preach the Word.' (2 Tim. 4:2,4)

As with a bond-servant, the primary obligation of the preacher is to be a 'good servant (minister-KJV) of Christ Jesus' (1 Tim. 4:6) but this necessarily involves him in 'serving' or 'ministering' unto men. (1 Cor. 3:5,6) As the Lord's servant, he will render service to others; not because he is under their control, but because he is under the Lord's control.

5. The man of God. Paul, in writing to Timothy, twice uses this term to describe the preacher. (1 Tim. 6:11; 2 Tim. 3:17) The significance of this may be seen in the Old Testament usage of this term. used to describe: Moses (Dt. 33:1); an unnamed prophet (1 Sam. 2:27); Elisha (2 Kg. 5:8); and others. So, in using this term, Paul links the work of Timothy (and other faithful men who follow in his steps) with that of Moses, Elisha, and all the prophets of old. The preacher, as were those heroes of faith, is God's man with God's plan for God's people.

6. An apostle—a 'sent-out one.' I realize some might object to using this term to describe today’s preachers; but I believe such usage is in harmony with at least one New Testament use of the word. The word 'apostle' is used in at least four ways in the New Testament:

a. To describe those twelve men who personally companied with Jesus and personally witnessed His Resurrection; who were personally commissioned by Him to preach. (Acts 1:21, 22; Mt. 28:18ff.)

b. To describe Paul who, though not one of the original Twelve, received, as one 'untimely born', a special apostolic commission. (1 Cor. 15:8-10)

c. To describe anyone 'sent-out' to preach. Witness Acts 14:4,14 where both Paul and Barnabas are described as apostles; though only Paul had received the apostolic commission referred to in 'a.' and 'b.' above. Also note Rom. 16:17 which lists several otherwise unknown men as 'outstanding among the apostles'; and also 1 Thess. 2:6 where the only logical antecedent for the Plural 'apostles' are the individuals mentioned in 1:1 of that letter. Only one of those individuals had received the special commission referred to above.

d. And, also, to describe anyone 'sent out.' The word translated 'messenger(s)' in Ph. 2:25 and 2 Cor. 8:23 Is the same word elsewhere rendered 'apostle(s).'

Now certainly no serious Bible student would argue that today's preacher is an apostle in the sense of either the first or second of these usages; but I believe he fits to a T the sense of the third. Now of course wisdom would dictate against a preacher calling himself an apostle, but the idea should remain because there is a very valuable lesson here; one it took me a while to learn myself.

And one last point to note before moving on. All of these terms are descriptive only. To use any of them as titles of distinction, to set preachers up as a 'breed apart' from the 'common herd' of other Christians, is a clear violation of the principle taught in Mt. 23:6-12.

This means his work is important—the preacher is here with all the authority of Heaven behind him!(Cf. Tit. 2:15) In this section of our study, we’d like to examine just why preaching is so important.

Preaching is not important because of who the preacher is personally. I do not claim importance for myself but for the work I do. Like Paul and the office of apostle (1 Cor. 15:10), I hold the office of evangelist by 'the grace of God.' (Eph. 4:7,11)

But it seems some brethren have little appreciation of the importance of preachers and preaching. Preaching brethren are treated as 'second class' citizens in the kingdom; a 'necessary evil churches must tolerate. (Perhaps some of this is due to the invisible 'temporary' sign that has been hung on preachers!) They personally are ignored; their families treated as social outcasts; no one seems hear a word they say and everything they do is criticized. Such treatment makes me angry. Angry not for my personal hurt, but for my Lord. You see, when people reject the work of a faithful servant of God, they, in reality have rejected the Lord! (1 Sam 8:7)

Such people need to realize that preaching is important—important because of its:

a. The salvation of souls. "God was well pleased, through the 'foolishness of (preaching) to save those who believe." (1 Cor. 1:21) Timothy was told that the man who 'paid close attention' to himself and his teaching would insure salvation for himself and those who listened. (1 Tim. 4:16)

b. The edifying—building up—of saints. Eph, 4:11,12 tells us that one of the purposes for which evangelists (and others) exist is to the end goal of 'building up the body of Christ' by equipping saints to do the work of service. Now, if properly doing 'the work of an evangelist' will accomplish these great ends; then obviously, improper or neglectful handling of the duty will both damn the preacher's soul and those who hear, and tear down the Lord's church.

Of a truth, the work of a preacher has the greatest potential for either evil or good ever placed in mortal hands.

2. Origin. The first preachers were commissioned by the Lord Himself and given instructions to make more. (Mk. 16:15; Mt. 28:18-5 cf. 2 Tim. 2:2) The preacher is such by the grace of Christ and is one of His gifts to the church. (Eph. 4:7-12). The preacher, along with other servants of the church, should be appreciated for the work they do. (Cf. 1 Th. 5:12, 13) Personal habits, differences or agreements on matters of opinion may be used to like or dislike a preacher; but the true standard for either appreciation or rejection is the man's work—is he being faithful to the charge of the Lord?

3. Holy Trust. Several times, Paul reminded Timothy that the gospel has been entrusted to preachers and they must guard it with their lives. (1 Tim. 1:11; 6:20; 2 Tim. 1:14) As ones with such a trust, preachers must seek the approval of God, not men. (1 Th. 2:4) This reminds me of the awesome responsibility of security firms who are entrusted with the protection of very important people and extremely valuable material property. Now, how much greater is the preacher's responsibility when he has, as it were, been entrusted with 'the crown jewels of Heaven'?

Sometimes the charge is leveled that such and such a preacher 'studies too much'! Maybe so...maybe not. Maybe he just feels the terrible responsibility that God has given him and it scares him almost to death! And it should! After all, the gospel is God's dynamite (Rom. 1:16 Gk.); the Spirit's sword (Eph. 6:17); and everyone should know: You handle swords and dynamite carefully!

In our last article we began a discussion of 'the work of an evangelist; considering the work in a general way and especially looking at what is not the 'work of an evangelist.' Now, I'd like for us to began looking at just what "...doing the work of an evangelist" does involve. This time, let's discuss:

1. Obviously, his primary duty, his number one 'job' is to 'preach the Word.' Only the gospel is God's saving power (Rom. 1:16); only the gospel has the power to truly transform individuals and society (Rom. 12:1,2); the 'man of God' must preach it!

He must preach the gospel, first of all, with absolute conviction of the truth of what he says. He must speak with such authority ringing in his voice that none can disregard him. (Tit. 2:15) A preacher, as with other Christians, may have doubtings; may have questions he cannot answer; but the pulpit is no place to air them. The evangelist can, and should, use tact and wisdom in proclaiming the gospel; but he should never make apologies for the truth of God's Word. The true 'man of God' must take a firm stand upon the solid rock of "Thus saith the Lord." He must 'speak confidently' that those who hear may have the immovable foundation of the will of the Lord on which to build their lives. (Titus 3:8; Matt. 7:24-27) If a man does not have the faith, the conviction, to do this; he has no business preaching!

Secondly, the preacher must preach God's Word 'with much contention.' (1 Thess. 2:2 KJV) Some today want a soft-spoken, easy-going fellow who will 'just preach the gospel and leave everybody alone.' The faithful man of God just can't do that! He has been charged of his Lord to 'contend earnestly for the faith.' (Jude 3) People need to realize that Christians are in constant warfare with the forces of evil. (Eph. 6:12) In this warfare we have been given but one weapon: the "Sword of the Spirit", the Word of God. (Eph. 15:17) Now a sword is a weapon of aggression—not an emblem of peace! Yes, God's Word brings peace; but only when the spiritual forces of evil in a person's life are subdued. The evangelist must 'reprove and rebuke' as well as ‘exhort.' (2 Tim. 4:2)

But the gospel must also be preached with gentleness. In our aggressiveness against Satan, we must never lose sight of the souls we seek to save. We must preach the truth, all of the truth, and nothing but the truth; but it must be 'the truth in love.' (Eph. 4:15) Even though Paul was with the Thessalonians in 'much contention' he yet proved to be 'gentle among (them), as a nursing mother tenderly cares for her own children.' (1 Thess. 2:7) The 'man of God' must be able to balance the aggressiveness of a soldier with the tenderness of a loving parent. Both the mealy-mouthed 'stand for nothing' attitude and the ugly, vindictive, 'out to get 'em' spirit are out of place in the faithful evangelist.

2. The evangelist's second duty is to 'guard the gospel'. In both 1 Tim. 6:20 and 2 Tim. 1:14 Paul urged Timothy to 'guard...the treasure which has been entrusted to you.' Obviously the inspired apostle regarded this as a paramount duty or work of an evangelist. He himself said that he was 'set for the defense of the gospel.' (Phil. 1:16) We see the importance of guard duty in secular things: The military man who sleeps on guard duty is subject to court martial; if the offence occurs in wartime, he is likely to be shot! As those who are in constant warfare with Satan, God's men must not go to sleep on the Lord.

At least three dangers are prevalent today; they demand a vigilant guarding of the gospel.

a) The gospel must be guarded against the destructive danger of false teachers and false teaching. This demands constant vigilance because of the nature of false teachers: They are a crafty and sneaky lot; seldom if ever do they sail under their true colors. Paul said certain 'false brethren' had 'sneaked in' to cause trouble. (Gal. 2:4) He warned the Romans against those who, by 'smooth and flattering speech, deceive the hearts of the unsuspecting.' (Rom. 16:18) And Peter stated that false teachers would 'secretly introduce destructive heresies.' (2 Pet. 2:1) Such individuals pose a real danger to the gospel because of the effects of their actions: Give such men a place and they will 'cause division' by 'draw(ing) away disciples after themselves.' (Rom. 16:17; Acts 20:30) So the faithful man must constantly be on the lookout for such evil workers and to such do “not yield in subjection...for even an hour, so that the truth of the gospel may remain” with God's people. (Gal. 2:5)

b) A second danger that the gospel faces is that of factionalism—the causing of division. The evangelist must be on guard against any who cause division and bring about factions over matters of personal opinion. This seems to be a growing danger today, (or perhaps it is just that this young man is becoming more knowledgeable of what's going on!) Besides the old 'issues' of 'carnal warfare' and 'the covering'; we now have: the "Lord's Supper on Sunday night" controversy; the "which translation" question; the "church dress-code (pant-suits for women; coat and tie for men?)" problem and I've lost track of how many others. The result is a field ripe for a good crop of factionalism. But the teaching of God's Word is plain on such matters. Paul lays down two simple principles in Rom. 14 that, if heeded, would cure division over such items of personal opinion. (And please note: I did say matters of personal opinion. Matters which affect the collective work of the church [i.e. instrumental music, church support of human institutions, etc.] are not under consideration in Rom. 14). The first principle is simple: Accept those who differ on matters of opinion (vss. 1-4). The second is equally simple: Keep your personal opinions to yourself and God and don't try to bind them on others (vs. 22). (NOTE from PKW: I do not believe that the questions of carnal warfare, the covering, or the Lord’s Supper on Sunday night are issues of personal opinion which should be kept to oneself. They do not fit under the category of the things spoken of in Romans 14. For a discussion of fellowship concerning these questions read the chapter “Fellowship” in my book, The Head Coverings of 1 Corinthians 11, www.headcoverings.org)

Today's preacher must guard against factionalism on two fronts: He must constantly be sure he himself is not involved in such; that what he preaches and urges others to practice is indeed the Word of the Lord and not his own opinions and ideas. Second of all, he must stand ready to, after a first and second warning (Tit. 3:10), reject anyone who seeks to make his or her opinions tests of fellowship.

c) And yet a third threat that faces the gospel and its proclalmers today is that of self-willed individuals. Those, who like Diotrephes, love 'to be first among (the brethren).' (3 John 9,10) To such men (and, too often, I've found, women!) there is no such thing as compromise on matters of expediency. Their thoughts and opinions must carry the day. It is the Bible class material they want or none; the color carpet they want or none; the preacher they want or none; the...but you get the picture. One or two such individuals can reduce the simple task of the church to preach the gospel to an endless haggle and hassle over methods. (Luckily, none of the apostles were of this disposition or they would still be in Jerusalem debating over whether to 'go' by horse or foot!) And sooner or later, if it isn't stopped, such wrangling will 'split the church' over such trivialities as whether to paint the building blue or white. Such is no more than another brand of factionalism, and individuals like this should be accorded the treatment prescribed in Tit. 3:10. The gospel preacher must stand against such senseless egotists and 'do nothing by partiality.' (1 Tm. 5:21)

3. And the 'work of an evangelist involves being faithful to the gospel. The Lord told Jeremiah that false prophets could tell their dreams "but let him who has My Word speak My Word in truth." (Jer. 23:28) Paul encouraged Timothy to "keep the commandment without stain or reproach, until the appearing of our Lord Jesus Christ." (1 Tim. 6:14) The faithful preacher must not add to, take from, or alter in any way, the Word of his Lord. (Rev. 22:18,19; Gal. 1:6-8) Two forces are often exerted to tempt men from being faithful in their proclamation of the gospel. We need to be aware of these and avoid them,

a) One is the tendency to be ashamed of the gospel in its divinely pure form. Since following God's way does not make one socially acceptable with the 'upper crust’ of society some feel compelled to change or delete 'unpleasant' aspects of the gospel. And since the divine plan seems out of harmony with modern ways of 'getting the job done' some feel compelled to 'preach a modern gospel for a modern age,' But the old, first century, Jerusalem gospel is still the only divine power to save and the preacher who would be true to his God must not be ashamed to 'tell it like it is'! (Rom. 1:16; 2 Tim. 1:8)

b) The second force that often is allowed to compel men to be unfaithful to the gospel is the powerful one of fear. Since a faithful telling of the Word often brings hardship (witness Jesus, Paul, Jeremiah, among many others—Heb. 11:32ff) a fear of the hardship sometimes forces men to 'water down' the gospel; to 'make it easier to swallow.' Paul had to make his first defense without human aid or companionship because all his friends had deserted him. (2 Tim. 4:16) But faithfulness to God demands enduring hardship if it comes. (2 Tim. 2:3; Rev. 2:10) We must, in love but honestly, preach the truth and let the chips fall where they may. The Lord will stand with us so we need not fear what men may do to us. (2 Tim. 4:17; Heb. 13:6) After all, the Final Audit and Balancing of the Books does not come in this life; but in the world to come. (2 Thess. 1:6-9; 2 Tim. 4:8,18)

Thus we sum up the evangelist's work concerning the gospel: He is to preach the Word with conviction and contention against the evil works of Satan; balancing this with a gentleness and love for the souls of the lost. He must guard the gospel against the foes of false teaching, factionalism, and egotism. And he must faithfully proclaim the Word of the Lord without fear or shame.

While contemplating days and years recently, it occurred to me that every day is a new start for each of us. Indeed, when we wake-up in the morning we are starting out new experiences, new hopes, new dreams for tomorrow, and today will see new events along with repeated events. What do you suppose today holds in store for you when you first awake and realize that its time to get up and began the day? [“Thank you God for another day”]

On Sunday morning I awake to the realization that I will be teaching the Bible class at 9:45 AM and will preach the 10:30 AM sermon. I think of being ready on time and take a look at the material that I will present for the congregation’s digestion. I make sure that what I will present is Biblically based, so that good may come of my efforts this morning. I think of those that are sick and those of our number that are shut-in. [2 Timothy 4:1-8]

I think to call my daughter and son-in-law to see how things are with them and if my four grandchildren will be able to attend Bible study and worship service today. I inquire of Barbara if she has heard from Leanne about whether the grandkids will be ready to go. Indeed I think these thoughts each Saturday and Sunday morning as I prepare for the new day, Sunday. 1. [James 4:14-15, “14 whereas ye know not what shall be on the morrow. What is your life? For ye are a vapor, that appeareth for a little time , and then vanisheth away. 15 For that ye ought to say, If the Lord will, we shall both live, and do this or that.” ASV]

2. [Eph 6:4, “And, ye fathers, provoke not your children to wrath: but nurture them in the chastening and admonition of the Lord.” ASV] --- grandchildren too!

Since today is the first Sunday I will have the monthly bulletin ready for those in attendance [I have already emailed the Hilliard Bulletin to those on my email list]. I pray that some good comes as a result of our Hilliard Bulletin. I am told that many people read the bulletin and pass it on to others via email forwarding; perhaps many more are able to benefit from the written material contained in the bulletin. [Titus 3:1, “Put them in mind to be in subjection to rulers, to authorities, to be obedient, to be ready unto every good work,” ASV]

After the morning service we consider where we will go, usually with the grandkids and their mother for dinner. Often we will go somewhere with visitors for lunch rather than with the grandkids whenever opportunities are available. The new day is beginning to slip away as events take place rapidly.

Soon, the time for the Sunday evening worship draws near, I will try to contact those that were not present for this morning and will encourage them as best I can to be strong and get well soon or I will try to offer assistance to them in such a way that they will be able to be with us tonight. Sometimes these calls are effective sometimes they are not, so I will keep praying and begging on their behalf to our Father in Heaven for assistance. [1 Thess 5:17, “pray without ceasing;” ASV]

My day ends after worship, after a short get together with some of the members at one of the restaurants in town, and a short while at home catching up with events and telephone messages for the day. Soon we will be off to bed and looking for a peaceful night and hopes for another new day, “A new start.”

1 Peter 1:17, “And if ye call on him as Father, who without respect of persons judgeth according to each man's work, pass the time of your sojourning in fear:” ASV

Possibly nothing is more perplexing as is problems that effect the church. In possibly all congregations problems arise that involve the peace and unity of the membership. Whenever a problem arises that tends to involve more than one member of the church, great care must be taken by the leadership of the

congregation to seek carefully a solution that will consider the welfare of both. In seeking a solution to problems that involve more than one member of the church it requires of those that are seeking to solve the problem that they solve it with the understanding that they must abide by the Word of God. Many times problems in the church are solved without consideration of the Bible teaching on the subject of attitudes of those involved, yet all problems [real or imaginary] between brethren in the congregation must be approached with an attitude of love and fairness by all concerned in the desire for a peaceful solution.

4 not looking each of you to his own things, but each of you also to the things of others.? ASV

12 All things therefore whatsoever ye would that men should do unto you, even so do ye also unto them: for this is the law and the prophets." ASV

39 but I say unto you, resist not him that is evil: but whosoever smiteth thee on thy right cheek, turn to him the other also.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43 Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:

45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.

46 For if ye love them that love you, what reward have ye? do not even the publicans the same?

47 And if ye salute your brethren only, what do ye more (than others?) do not even the Gentiles the same?

7 Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?" ASV

15 And if thy brother sin against thee, go, show him his fault between thee and him alone: if he hear thee, thou hast gained thy brother.16 But if he hear (thee) not, take with thee one or two more, that at the mouth of two witnesses or three every word may be established.

17 And if he refuse to hear them, tell it unto the church: and if he refuse to hear the church also, let him be unto thee as the Gentile and the publican.

18 Verily I say unto you, what things soever ye shall bind on earth shall be bound in heaven; and what things soever ye shall loose on earth shall be loosed in heaven." ASV

1 Dare any of you, having a matter against his neighbor, go to law before the unrighteous, and not before the saints?

2 Or know ye not that the saints shall judge the world? and if the world is judged by you, are ye unworthy to judge the smallest matters?

3 Know ye not that we shall judge angels? how much more, things that pertain to this life?

4 If then ye have to judge things pertaining to this life, do ye set them to judge who are of no account in the church?

5 I say (this) to move you to shame. What, cannot there be (found) among you one wise man who shall be able to decide between his brethren,

7 Nay, already it is altogether a defect in you, that ye have lawsuits one with another. Why not rather take wrong? why not rather be defrauded?" ASV

As we consider the Scriptures regarding attitude, brotherly love, and the Greek meaning:

1. agapao NT:25 and the corresponding noun agape (B, No. 1 below) present "the characteristic word of Christianity, and since the Spirit of revelation has used it to express ideas previously unknown, inquiry into its use, whether in Greek literature or in the Septuagint, throws but little light upon its distinctive meaning in the NT. Cf, however, Lev 19:18; Deut 6:5.

"Agape and agapao are used in the NT (a) to describe the attitude of God toward His Son, John 17:26; the human race, generally, John 3:16; Rom 5:8, and to such as believe on the Lord Jesus Christ particularly John 14:21; (b) to convey His will to His children concerning their attitude one toward another, John 13:34, and toward all men, 1 Thess 3:12; 1 Cor 16:14; 2 Peter 1:7; (c) to express the essential nature of God, 1 John 4:8.

"Love can be known only from the actions it prompts. God's love is seen in the gift of His Son, 1 John 4:9,10. But obviously this is not the love of complacency, or affection, that is, it was not drawn out by any excellency in its objects, Rom 5:8. It was an exercise of the divine will in deliberate choice,

made without assignable cause save that which lies in the nature of God Himself, Cf. Deut 7:7-8.

"Love had its perfect expression among men in the Lord Jesus Christ, 2 Cor 5:14; Eph 2:4; 3:19; 5:2; Christian love is the fruit of His Spirit in the Christian, Gal 5:22.

"Christian love has God for its primary object, and expresses itself first of all in implicit obedience to His commandments, John 14:15,21,23; 15:10; 1 John 2:5; 5:3; 2 John 6. Self-will, that is, self-pleasing, is the negation of love to God.

"Christian love, whether exercised toward the brethren, or toward men generally, is not an impulse from the feelings, it does not always run with the natural inclinations, nor does it spend itself only upon those for whom some affinity is discovered. Love seeks the welfare of all, Rom 15:2, and works no ill to any, 13:8,9,10; love seeks opportunity to do good to 'all men, and especially toward them that are of the household of the faith,' Gal 6:10. See further 1 Cor 13 and Col 3:12-14."

(From Notes on Thessalonians, by Hogg and Vine, p. 105. (from Vine's Expository Dictionary of Biblical Words, Copyright ? 1985, Thomas Nelson Publishers.)

As we consider the matter of judgment differences and sins of the brethren in this study we need to always have a good, wholesome, and loving attitude toward those that differ with us. Even in matters of judgment we need to always possess a good attitude and a willingness to solve any differences cordially. In matters where sin is involved between brethren God instructs us on how this is to be handled, we are always to possess the good attitude and proceed via Biblical instruction with these matters as well.

There is never to be a hostile or arrogant spirit in any desire or attempt to intercede in a problem between brethren, to possess a bad spirit is to make a serious mistake in any attempt to help brethren solve any problem.

42 Give to him that asketh thee, and from him that would borrow of thee turn not thou away.

43 Ye have heard that it was said, Thou shalt love thy neighbor, and hate thine enemy:

45 that ye may be sons of your Father who is in heaven: for he maketh his sun to rise on the evil and the good, and sendeth rain on the just and the unjust.

46 For if ye love them that love you, what reward have ye? do not even the publicans the same?

47 And if ye salute your brethren only, what do ye more (than others?) do not even the Gentiles the same?

48 Ye therefore shall be perfect, as your heavenly Father is perfect." ASV ... glc

We have been studying 1 and 2 Timothy and Titus in the auditorium class for several weeks. These letters were directed to young men who were preaching the gospel and many of the things set forth in them were supposed to help them in this work of preaching.

What do you expect of a preacher? What do you expect in a sermon? Is your expectation (of both of these) something you got from the study of these letters or is it something you got from another source? I recently read the following about preachers and preaching. What do you think of it?

“Preachers who are good story tellers and apt illustrators seem to be the most effective. It may be true that preachers are not to be entertainers, but there is nothing wrong with being interesting! I have been impressed with two essential rules for the preachers: he must be sincere and he must be enthusiastic. Two other rules can al- ways be added: he must have something to .say and know ho»' to say it.” Many preachers have something to say and know how to say it but they do not say what God wants them to say. They may also be sincere and enthusiastic! But, Paul told Timothy to "preach the word" (2 Tim. 4:2). Paul also told the Ephesians that the truth was to be spoken in love (Eph.4: 15).

So, do you like someone who is a good storyteller and who gives many illustrations, who is sincere and enthusiastic but who fails to teach the word of God? Or, had you rather listen to someone who speaks the truth of God in love, but is not so good at telling stories or giving illustrations (except as found in the scriptures)?

Of course the perfect preacher would be a combination of all of these: (I) sincere, (2) enthusiastic, (3) a good story teller, (4) gives good illustrations, (5) has something to say - the truth of God, and (6) says it well -with love and in simplicity. However, how many perfect preachers are there around?

So, do we choose the one who is the good storyteller and who uses enthusiastic, vivid illustrations but who knows little about the truth? Are we carried away with his sincerity and enthusiasm and forget that the message he brought had little or no Bible content?

Generally, as the preaching goes, so goes the thinking of the congregation. Therefore, if we are fed with illustrations and Stories that is what our faith is going to be built upon. But if we are fed with lessons from the word of God, preached in love, then our faith will stand where it should (Rom. 10:17) -upon the word of God!

Preaching should be interesting and if it is Bible based and Bible illustrated it will be interesting to those who are spiritual minded. But, if I am carnally minded (like some at Corinth -I Cor.3: 1-3) I will find Bible teaching dull and will turn my ears to those good stories and illustrations as Paul warned in 2 Tim.4: 3-4.

Those who teach and preach must do what they can to make Bible study interesting. But do not expect them (or, allow them) to forsake Bible teaching for the sake of the lesson being "interesting." Even Paul could not teach some at Corinth because their mind was carnal rather than spiritual.

Sound speech that cannot be condemned (Tit.2:8) by spiritually minded and truth loving people will be interesting. All who teach should be sincere and enthusiastic about learning and obeying the will of God. Let us strive to so teach and so listen as to please God.

Thank you so much for your question and for making use of Bible Questions. Please do so again. http://www.biblequestions.org Please check out Bible Truths http://www.bibletruths.net Go to the archives section of these sites for material and also go to the archives search page and type in any subject or word you wish to explore. New material is constantly being added to both sites. Any help you can give us in telling others of these sites will be greatly appreciated.

If you are interested in really learning more about the Bible, there is an online Bible study course located in Bible Truths. While on the home page, scroll down and enter. While on the Map Site Page, click on "Online Bible Study Course" in the table. Click on http://www.bibletruths.net to go there.

You asked: One quick question: where do pastors get their money to buy a house? is it biblical?

Reply: There is so much ignorance and also abuse relative to the support of preachers. Some view preacher support as benevolence, considering the preacher as a charity case. Therefore, they believe the financial condition of the preacher must be limited to the high end, perhaps, of the poverty level. Professional pulpiteers (hirelings) on the other hand, abuse churches and become parasites (cp. John 10: 12). Having stated the two extremes in the gamut, sound preachers of the gospel are entitled to a comparable income. By "comparable," I do not mean compared to the lowest entry level secular employee. A qualified preacher would be more comparable to those in the upper echelons of the business and corporate world. On what basis do I make such a statement? I Corinthians 9: 1-15 teaches the right of preachers to expect to be supported and the church is shown as having a responsibility to do this. Paul refused wages from the Corinthians, due to their sorry attitudes regarding preacher support, while "robbing other churches to do them service" (2 Cor. 11: 8). Hence, the preacher may purchase a house with monies ("wages," 2 Cor. 11: 8) he receives from the church (cp. I Tim. 5:17).

I plan on preparing what I hope to be definitive material on the preacher's support and publish it to www.bibletruths.net I hope this material (available probably within the next few months) will serve as a guide to elders, churches, and preachers alike. It will be accessed from the Subject Index Box on the Archives page, under "The 'Clergy.'" You might want to read, "The Located Preacher and His Work" accessed from the "Clergy" on the Archives page. When on the home page, click on the "Archives" button and then click on "Clergy" in the Subject Index box.

Thanks again for your good question and for your interest in spiritual matters. I recommend that you print out this email for future reference (web addresses, etc.). You may print out any material you desire in both Bible Questions and Bible Truths (see the copyright provision at the bottom of the home page in Bible Truths).

Biblical authority, to some a dirty concept, is established in various, legitimate ways. Paul teaches that a preacher should expect and receive the same financial remuneration as others who expend efforts (I Cor. 9: 1-14).

Paul reasons with and shames the Corinthians relative to preacher support by reminding them that the soldier, farmer, shepherd all were physically compensated for their labors (I Cor. 9: 7, 13). In this vain, Paul then inserts the following universal truth:

"Thou shalt not muzzle the mouth of the ox that treadeth out the corn" (vs. 9; Deut. 25: 4).

How those laboring use their material provisions is not, in the main, the business of the benefactors. Preachers also have the responsibility to provide for their own (cp. I Tim. 5: 8). Paul asked them the pointed question:

"11: If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things?" (I Cor. 9.)

"14: Even so hath the Lord ordained that they which preach the gospel should live of the gospel" (I Cor. 9).

It is strange how this very text that so powerfully establishes the principle of preacher support is often used to the converse. Some, based on verse 15, have erroneously concluded that since Paul did not accept pay from the Corinthians, all preachers must refuse support. He did not accept pay because of their terrible attitudes toward his support; however, he "...robbed other churches to do them service" (2 Cor. 11: 8).

Hence, under the generic canopy, there is authority for preachers purchasing books for their libraries, clothes to cover their bodies, cars to dive, and houses in which to live.

I don't think pastors and ministers should have luxory homes like mansions or such just what they need to have there studies and living quarters that are avarage not being too materielistic and be humble with what they have. It is up to the church and the pastor to decide that issue I don't think pastors or ministers should accept wages for their ministry I came across that scripture that ministers or missionarys should not ask for wages from the congregation it is up to the church board to decide that as well."

Jack, I do thank you for your interest and conviction as indicated by your responsive post; however, there are serious flaws in your rationale. In the first place, it is not the place of the church to decide such personal matters for preachers, not in general. The car, clothes, and house in which the preacher lives is his business, all things equal and understood. You say, "I don't think pastors or ministers should accept wages for their ministry." How about Paul's statement:

"8: I robbed other churches, taking wages of them, to do you service" (2 Cor. 11)

Jack, I think you have misunderstood such verses as 3 John 7. "Taking nothing from the Gentiles" (pay) is reinforcing the responsibility of God's people financially taking care of God's servants. As to "church board," what is that? Godly elders will make sure that preachers are adequately treated.

In forty years of doing local work, I have seen the gamut relative to preacher support. I have in the past taken abuse that I would not for a second take today. I lived in one camp house for which I paid $25. 00 a month rent (shows what it was) and still had some brethren complain while they comfortably lived in their nice houses. I recall I purchased a car that was mostly used in my work that came with white side wall tires and some brethren gripped about the wide side walls and how I was wasting money. Believe me, I have seen it all. I absolutely believe that the too common thinking of some brethren regarding their miserly views pertaining to preacher support reflects the terrible attitudes they have and their souls are in serious jeopardy.

The Lord commissioned His disciples to go out and preach the gospel to every creature and make disciples of all nations (Matt. 28:19-20). This is a primary function of the local church (1 Thess. 1:5-8). It is not something limited to the apostles or evangelists, as the first century saints engaged in this practice (Acts 8:1-4). The church also partakes of this by financially supporting gospel preachers and evangelists to do this work (Phil. 4:10-20).

To edify means to build up. This word, as used in the New Testament, always implies spiritual activity (e.g., teaching the word, encouragement, strengthening the saints – Eph. 4:11-16). It in no way infers social, entertainment, and recreation activities. These activities belong to the home. The apostle Paul teaches us that the church is responsible for the "edifying of itself in love" (Eph. 4:16). Each member of the local church has a part in this work.

The congregation is called to see to the physical needs of her own (Acts 11:27-30). This is known as benevolence. There is no authority in Scripture for the local church to become a benevolent agency for the entire world – lost and saved alike. This is the work of individual Christians. The Bible makes a clear distinction between the work of the church and the work of an individual Christian (1 Tim. 5:3-16). The congregation has a responsibility to provide benevolence for those who are Christians and who are genuinely in need (2 Thess. 3:10).

All funds for such work were to be laid by in store on the first day of the week (1 Cor. 16:1-3). Fundraisers, bake sales, fairs, burger burns, hog roast, etc. are not the works of the congregation.

The preacher’s role in these activities is determined by the overseers [i.e. eldership]. Where there are no elders in a congregation it is the collective responsibilities of the membership to inform and aid the preacher in doing his duty in each of the areas listed. The membership is to inform the preacher whenever information is available in any area of the churches work where the preacher as well as the other members may be involved. --- Editor

Good Bible teachers and preachers are needed today probably as much as in any time in past history. There are many teachers/preachers who need to learn all over again how to teach and what it is that really makes a good Bible teacher/preacher. It must also be apparent to everyone that aspires to teach that a Bible teacher is dealing with a subject that is unchangeable, everlasting, God’s Written Word, absolutely the truth, and no other subject is nearly as important. Paul tells us the value of good teachers in - Romans 10:13-15, “13 for, Whosoever shall call upon the name of the Lord shall be saved.14 How then shall they call on him in whom they have not believed? and how shall they believe in him whom they have not heard? and how shall they hear without a preacher?15 and how shall they preach, except they be sent? even as it is written, How beautiful are the feet of them that bring glad tidings of good things! [ASV]

A. The good teacher needs to know God’s Word – 2 Tim 3:16-17 – “16 Every scripture inspired of God (is) also profitable for teaching, for reproof, for correction, for instruction which is in righteousness. 17 That the man of God may be complete, furnished completely unto every good work” [ASV].

B. The good teacher can know all that is essential by appealing to God’s Written Word regularly.

C. The good teacher must always handle God’s Word correctly - 2 Tim 2:15, “15 Give diligence to present thyself approved unto God, a workman that needeth not to be ashamed, handling aright the word of truth” [ASV].

D. The good teacher regardless of his age and/or experience will spend time in meditation and study of God’s Word - 1 Tim 4:13, “Till I come, give heed to reading, to exhortation, to teaching” [ASV].

A. Paul is a good example - Rom 10:1, “Brethren, my heart's desire and my supplication to God is for them, that they may be saved” [ASV].

B. He ought to be emotionally involved and deeply concerned for the lost and for those he teaches - Rom 9:1-3, “1 I say the truth in Christ, I lie not, my conscience bearing witness with me in the Holy Spirit, 2 that I have great sorrow and unceasing pain in my heart. 3 For I could wish that I myself were anathema from Christ for my brethren's sake, my kinsmen according to the flesh”

A. He needs to know that trials, tribulations, and persecutions will come upon him from time to time.

1. The Old Testament prophets were abused and persecuted - Matthew 5:11-12, “11 Blessed are ye when (men) shall reproach you, and persecute you, and say all manner of evil against you falsely, for my sake. 12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets that were before you” [ASV].

2. Christ, our perfect example was persecuted - John 15:18-20, “18 If the world hateth you, ye know that it hath hated me before (it hated) you. 19 If ye were of the world, the world would love its own: but because ye are not of the world, but I chose you out of the world, therefore the world hateth you. 20 Remember the word that I said unto you, A servant is not greater than his lord. If they persecuted me, they will also persecute you; if they kept my word, they will keep yours also” [ASV].

Everyone that becomes a teacher/preacher of the Bible will continually be examined by their students. In the course of the good teacher’s life it often becomes necessary to teach on subjects that are unpopular, yet the subject must be taught. Whenever the good teacher teaches the Bible on unpopular subjects to a biased audience he may be persecuted by the very ones that need the teaching. Regardless of the circumstance the good teacher will always teach the truth [cf. Jude 3 – “… earnestly contend …”].

The word “patience” usually means “steadfastness” in the New Testament. While the teacher must have this type of patience, he must also have the kind we generally think of in contemporary society: that is; the ability to calmly endure. Perhaps longsuffering would be the correct idea here. While Timothy was instructed to “… preach the word … being instant in season and out of season … reproving, rebuking, and exhorting”, he was also told to do it …” with longsuffering.” [2 Timothy 4:2]. He was to be patient with the students, whether aliens, backsliders, or his students in any setting.

A. The teacher needs to recognize that his function is to present the truth from God’s Word to his audience in language, gestures, and illustrations that they can understand.

B. The attitude of the apostle Paul ought to be imitated by every good Bible teacher, note:

1 Corinthians 2:1-5, “1 And I, brethren, when I came unto you, came not with excellency of speech or of wisdom, proclaiming to you the testimony of God. 2 For I determined not to know anything among you, save Jesus Christ, and him crucified. 3 And I was with you in weakness, and in fear, and in much trembling. 4 And my speech and my preaching were not in persuasive words of wisdom, but in demonstration of the Spirit and of power: 5 that your faith should not stand in the wisdom of men, but in the power of God” [ASV]. ... glc

“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?’” (Romans 10:15-16). Paul builds a powerful argument against Jewish obstinacy throughout chapter ten. He affirms that salvation is achieved by obedient faith, a faith built upon testimony. I want to develop two points, the importance of preaching and the sending of preachers.

Paul poses the rhetorical question, “How shall they believe in him of whom they have not heard?” Understanding that faith comes by understanding the word of God, the obvious answer to Paul’s question is that they shall not believe. The importance of preaching is seen in the impossibility of believing without it. Paul says to the Corinthians, “It pleased God by the foolishness of preaching to save them that believe.”

Some have concluded that no one can learn the gospel without hearing a living preacher explain it to them. However, that preacher must explain the word of Christ to teach salvation; the word is available at most bookstores, on the internet, at libraries, and in many hotels and hospitals. If the word is ‘profitable for doctrine’, and is what the preacher must explain, an individual can learn the gospel without the assistance of a living preacher. They receive preaching vicariously, from the inspired teachers of the New Testament.

Paul also asks, “How shall they preach, except they be sent?” The New Testament contains examples of three methods of sending. Some preachers were sent by the church (Acts 15:22, 27, 32), by the Spirit (Acts 8:29, 39), and by themselves (Acts 18:24-27). The New Testament student knows that the age of miraculous workings of the Spirit – sometimes through the agency of angels – has ended. Preachers are now sent by the church or by themselves. The preacher sent by the church should be supported primarily by the church. The preacher sending himself sometimes finds it necessary to support himself in large measure.

Providence does not guide the best preachers to the best churches, or else no church would experience the hindrance of a bad preacher (God never encouraged or tolerated heretics in his churches; see Revelation 2-3). A church should seek for a preacher motivated by love, who views the work as a grace (Ephesians 3:8). Any faithful preacher merits cooperation, encouragement, and support. — shannonramey@bellsouth.net —

There is a dire and urgent need that people understand what the work of a preacher is and is not. In many cases, the preacher has been relegated to a public relations man or an entertainer and babysitter for different age groups. He often fills the job description of a social worker rather than the herald of the gospel. Bible Truths is rapidly becoming a reference work for a growing number of preachers who frequently visit the site. Hence, this material shall serve to educate both those who have dedicated their lives to preaching and for those to whom they preach and serve.

In the denominational world, we encounter the common view of the preacher being "the pastor" of a local church. While a preacher may serve as a pastor or elder when he meets the qualifications and is appointed, does not offer any credence to the pastoral system that is characteristic of much of the religious world (Peter was a preacher and shepherd, I Pet. 5: 1-4. Elders (plural) served, ruled, and led the local churches, Acts 14: 23. These were mature men who met the qualifications found in I Timothy 3 and Titus 1). There is the view in some churches of Christ that the scriptural preacher must be on the move and only preach (teach) to non-Christians. Therefore, a preacher who is located, supported, and preaches to a local church is unscriptural, in their thinking. I shall break down our study into two primary sections: "the located preacher" and "his work."

The located preacher. Not all are meant to be public preachers, addressing mixed audiences of adults with the message of the cross (Jas. 3: 1). For instance, women are forbidden such a role (I Tim. 2: 12 ff.).

Located versus detached from local church view. There can admittedly be different types of preachers, having different goals. Paul expressed the desire to "not build on another man's foundation" (Rom. 15: 20). However, even Paul recognized, condoned, and assisted others in building on his foundation (I Cor. 3: 6 ff.). Paul also worked for years in given areas and was associated with local churches in these endeavors (Acts 18; 19). He even preached to these brethren (Acts 20: 20-27). It was Paul who reprimanded the church at Corinth for their failure to financially support preachers as they should have (I Cor. 9: 6-14). Paul received support from other churches in order to preach to the church at Corinth (2 Cor. 11: 8). These biblical facts should suffice to prove that a preacher can be located, preach to the church, and be financially supported. However, there continue to be those who advocate the "mutual edification" doctrine (the members must teach one another without the presence of a preacher). One well-known advocate of mutual edification was Leroy Garrett. Garrett taught:

"…The term evangelist is applied to those missionaries who like Philip the evangelist and Timothy traveled from place to place to bear glad tidings of Christ to unbelieving nations and individuals" (Dehoff-Garrett Debate, pg. 19, 20. Garrett quotes from Conybeare and Howson, Life and Epistles of St. Paul, Vol. 1, pg. 436).

There have also been modified views relative to the no located preacher position. One modified view is that a local church can have a located preacher providing there are no elders. Consider the teaching of Tolbert Fanning as stated by historian Earl West:

"The logical teachers, and overseers of the church were the elders. The elders were but the elderly men in the church. They 'kept house for the Lord,' and edified the saints. All the teaching was done by this group…." (The Search for the Ancient Order, Vol. 1, pg. 342).

Involved in the no located position are a number of key words and terms. The proponents of this movement have given these words a special and almost esoteric meaning. "Preach" means to address non-Christians; therefore, one cannot "preach to the church," we are told (Bible Talk, January, 1953, pg. 51, Leroy Garrett). Notwithstanding, Paul charged Timothy to preach to the brethren at Ephesus (2 Tim. 4: 2-5). It is also evident that the church at Ephesus continued to have elders while Timothy worked with this church (see I Tim. 1: 3; 5: 17-20). We are told that one cannot teach the lost. Notwithstanding, we read of teaching (they were "taught") the lost (Acts 5: 20, 21, vs. 42). According to mutual edification proponents, the term "evangelist" only applies to one who travels and preaches to the lost (Dehoff-Garrett Debate, pg. 19). However, the scriptures apply "evangelist" to a located preacher who preaches to the church (2 Tim. 4: 5, see vs. 1-4, I am not affirming that "evangelist" cannot also apply to one who teaches the lost, Acts 8: 5, 21: 8). There is also a misunderstanding of the word "feed," as used in I Peter 5: 2 (KJV). They contend that to feed means to teach and that elders are told to teach the local church. However, the Greek word for "feed" in I Peter 5: 2 is poimaino, to tend. The term "doctrine" must be rendered "teaching," according to the no located preacher people. "Doctrine" (didache) can and often does involve both the act of teaching and that which is taught (cp. Acts 5: 28, 13: 12).

The mutual edification concept as set forth by some. Make no mistake, the scriptures clearly teach mutual edification (Eph. 4: 16). Those who bind their view of mutual edification, though, inject their own thinking. We must remember that Paul sanctioned Apollos watering (edifying) the church at Corinth after Paul left (I Cor. 3: 6 ff.). If the located preacher arrangement had been a perversion, certainly Paul would have rebuked the Corinthian church and Apollos, but he did not! In the text to which allusion has been made relative to scriptural mutual edification, it will be observed that the "evangelist" is part of the edification arrangement (see Ephesians 4: 11-16). False mutual edification is not only foreign to the scriptures, it weakens local churches by having men function that are not qualified.

A hireling if located preacher accepts support view. Leroy Garrett is the recognized champion of the Mutual Edification Movement within churches of Christ during the latter part of the twentieth century. Garrett wrote, "Our preachers receive stipulated salaries which classes them as hirelings. They take gifts from the churches which is a direct violation of a Biblical principle, this pounding puts the preacher under obligation to the church and the salary seals his lips and perverts his words" (Bible Talk, February, 1953). The Bible does refer to "hirelings." However, the hireling is not simply a preacher who accepts support. The hireling is one who "seeth the wolf coming, and leaveth the sheep and fleeth…," Jesus said (Jn. 10: 12). Churches are expressly taught and are, therefore, under obligation to financially support those who faithfully teach the gospel (I Cor. 9: 14). Churches are thus obligated both in regards to a man preaching to the lost and instructing the local church (Phili. 4: 15, 16; 2 Cor. 11: 8, see addendum).

The work of an evangelist. Man has arbitrarily required many things of the preacher. These requirements are indicative of their misunderstanding of the work of the preacher. Man-made requisites involve a dynamic personality, social finesse, certain secular education stipulations, ad infinitum. As earlier suggested, the scriptures abound with requirements for the minister of the gospel. He must be gentle, skilled in teaching, forbearing, meek, sober, faithful, knowledgeable, and lead an exemplary life (2 Tim. 2: 24; 2 Tim. 2: 25; 2 Tim. 4: 5; 2 Tim. 2: 2; 2 Tim. 2: 15; I Tim. 4: 12). These requirements are reflective of the work God has assigned to preacher.

The work of the preacher is not that of pastoring the local church. He is not a backslapping social butterfly and a pacifier of different age groups within the local church. His God assigned work is to guard the faith, command and teach the truth, and to take heed to his teaching and to himself (I Tim. 6: 20; I Tim. 4: 11; I Tim. 4: 16). He is to point out the responsibilities of Christians and the church, teach and take part in the development of elders and deacons, and endure hardships (I Tim. 5: 3, 4; I Tim. 3: 1-7, 8-13, 15; 2 Tim. 2: 3). He is charged with preaching the word to the brethren and putting them in mind of the truth (2 Tim. 4: 1-5; I Tim. 4: 6). Consider the sober charge that is in general given to every preacher of the word, especially those who work with the local church:

"1: I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; 2: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all longsuffering and doctrine. 3: For the time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears; 4: And they shall turn away their ears from the truth, and shall be turned unto fables. 5: But watch thou in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry" (2 Tim. 4).

It must be admitted that while the scriptures recognize and teach the function of preaching to churches for their edification, the foregoing passage also sets forth the reality of undeserving men who parade as preachers. These men, said Paul, will scratch the itch of weak and sinful brethren by teaching what they want to hear. Paul warned the young evangelist Timothy that these men would not be few in number. The expression "they heap to themselves" is from the Greek episoreuousin and means that they pile up. Such men pleasers are many. Timothy was to avoid all such men (2 Tim. 2: 15-21).

The direction of churches can largely be determined by the kind of preachers they use. Soft preaching will result in apostasy. The church desperately needs men who will courageously stand in the pulpit and, without compromise, tell people what they need to hear. Men out to win a popularity contest are a liability to the cause of Christ. In contrast, dedicated men who both teach and live the truth are always in high demand. Elders and churches should support such men both financially and in their encouragement and confirmation. Such men will on occasion "stir things up." They will be labeled as troublemakers and divisive by the complacent and hirelings. However, the strength of local churches largely depends on such loyal men. These are men who will without hesitation address the issues confronting the Lord's people. They are not indecisive in their preaching but plainly take a stand. They are not afraid to call names and identify the proponents of different false doctrines, when they believe the circumstances call for such (cp. 2 Tim. 2: 16-18).

The work of the evangelist is one of the noblest undertakings a man can perform. The minister of the gospel can do immeasurable good in this life and can help prepare men and women for the life to come (I Tim. 4: 8-11). As a man matures, his goal can be to work with the local church both as the evangelist and one of the overseers or elders (I Pet. 5: 1; I Tim. 5: 17). If there are greater "punitive consequences" attendant in the misuse of the function of being a public teacher, would it also not follow that there are greater "benefits" in the faithful discharge of the responsibility? (See James 3: 1.) (To study more about the no located preacher doctrine, click on "An Exchange on the No Located Preacher Teaching.")

Addendum: For the sake of clarity, I have no where affirmed that a local church must have a local preacher, as such, in order to be a scriptural church. The function of the local preacher does not appear to have been a requisite in order for the local church to have been fully organized (Phili. 1:1). There can be conceivable cases where one or all of the elders do the public teaching. Perhaps it is a situation where the men carry out the work of public instruction. However, in most cases, the local church will need a faithful man to serve as the local preacher, such is an expedient and aid to the soundness of the local church.

Many times in our lives as Christian workers we find that our honorable, sincere, efforts to convert the lost fall on deaf years. Indeed, there are many people it seems who cannot be persuaded to serve God even though we try with all our might to convert them. Often the Christian worker becomes distressed and even discouraged because he/she may feel that they are inadequate to teach another or to use God's Word correctly. Perhaps we do need more knowledge in some cases, but in reality if we show others the "truth" and they reject it for no apparent reason except their own stubbornness we ought not feel that we are in some way to blame for their decision to do so.

4 For when one saith, I am of Paul; and another, I am of Apollos; are ye not men?

5 What then is Apollos? and what is Paul? Ministers through whom ye believed; and each as the Lord gave to him.

From this context by Paul it is apparent that any increase {i.e., conversions} to the numbers in a congregation is due to the efforts of all those that sow the good seed {i.e., teach others} and to the actions of the Lord who "gives the increase" {i.e., the additions}. As we understand this concept of sowing and increase we will better understand our roll in the growth process within the local congregation. Consequently, let each of us do all that we can do with the knowledge and ability that we possess to convert the lost ones, when we have done this let us wait for the Lord to give the increase.

11 He that is unrighteous, let him do unrighteousness still: and he that is filthy, let him be made filthy still: and he that is righteous, let him do righteousness still: and he that is holy, let him be made holy still.

12 Behold, I come quickly; and my reward is with me, to render to each man according as his work is. ASV

Occasionally someone with a need to become important begins to spread a rumor that the preacher is too old to do his work and the congregation is suffering because of his age. This is just one of those tacticts that the Devil uses to undermine the truth and the peace in a local congregation. Remember you will never see the Devil in person; the Devil appears in human form sometimes as a brother in Christ or even as an "angel of light" - cf. 2 Cor 11:14-15, "14 And no marvel; for Satan himself is transformed into an angel of light. 15 Therefore it is no great thing if his ministers also be transformed as the ministers of righteousness; whose end shall be according to their works." (KJV)

There are no age limits for the ministers of the gospel; the New Testament shows us that there were those preaching the gospel into their very old age. We may also see in the Old Testament that most of the great heroes of the 11th chapter of the Book of Hebrews were old men who continued until they died.

1 And Moses went up from the plains of Moab unto the mountain of Nebo, to the top of Pisgah, that is over against Jericho. And the LORD shewed him all the land of Gilead, unto Dan,

2 And all Naphtali, and the land of Ephraim, and Manasseh, and all the land of Judah, unto the utmost sea,

3 And the south, and the plain of the valley of Jericho, the city of palm trees, unto Zoar.

4 And the LORD said unto him, This is the land which I sware unto Abraham, unto Isaac, and unto Jacob, saying, I will give it unto thy seed: I have caused thee to see it with thine eyes, but thou shalt not go over thither. 5 So Moses the servant of the LORD died there in the land of Moab, according to the word of the LORD. 6 And he buried him in a valley in the land of Moab, over against Beth-peor: but no man knoweth of his sepulchre unto this day. 7 And Moses was an hundred and twenty years old when he died: his eye was not dim, nor his natural force abated. 8 And the children of Israel wept for Moses in the plains of Moab thirty days: so the days of weeping and mourning for Moses were ended." (KJV)

6 Then the children of Judah came unto Joshua in Gilgal: and Caleb the son of Jephunneh the Kenezite said unto him, Thou knowest the thing that the LORD said unto Moses the man of God concerning me and thee in Kadesh-barnea.

7 Forty years old was I when Moses the servant of the LORD sent me from Kadesh-barnea to espy out the land; and I brought him word again as it was in mine heart.

8 Nevertheless my brethren that went up with me made the heart of the people melt: but I wholly followed the LORD my God.

9 And Moses sware on that day, saying, Surely the land whereon thy feet have trodden shall be thine inheritance, and thy children's for ever, because thou hast wholly followed the LORD my God.

10 And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old.

11 As yet I am as strong this day as I was in the day that Moses sent me: as my strength was then, even so is my strength now, for war, both to go out, and to come in.

12 Now therefore give me this mountain, whereof the LORD spake in that day; for thou heardest in that day how the Anakims were there, and that the cities were great and fenced: if so be the LORD will be with me, then I shall be able to drive them out, as the LORD said.

13 And Joshua blessed him, and gave unto Caleb the son of Jephunneh Hebron for an inheritance." (KJV)

Indeed, we would do well to set at the feet of the aged ministers to learn of the great experiences that the older men have had with regard to theiir work over long years of faithful service. Therefore if a man is faithful, mentally alert, and able to speak clearly -- why should he stop teaching and preaching the gospel message to the lost and dying in this world and also in the pews of many church-buildings throughout the land?

I have known of preachers with one arm, in wheel chairs, in their 80s, grey headed, and sometimes bald headed who worked harder and longer each day than most Christians half their age. As long as they are mentally and spiritually capable to perform, encourage them to keep up the good work.

Lev 19:32, "Thou shalt rise up before the hoary head , and honour the face of the old man, and fear thy God: I am the LORD." (KJV)

Prov 16:31, "The hoary head is a crown of glory, if it be found in the way of righteousness." (KJV)

Prov 20:29, "The glory of young men is their strength: and the beauty of old men is the gray head."

Prov 23:22, "Hearken unto thy father that begat thee, and despise not thy mother when she is old." (KJV)

6 And king Rehoboam consulted with the old men, that stood before Solomon his father while he yet lived, and said, How do ye advise that I may answer this people?

7 And they spake unto him, saying, If thou wilt be a servant unto this people this day, and wilt serve them, and answer them, and speak good words to them, then they will be thy servants for ever.

8 But he forsook the counsel of the old men, which they had given him, and consulted with the young men that were grown up with him, and which stood before him:

9 And he said unto them, What counsel give ye that we may answer this people, who have spoken to me, saying, Make the yoke which thy father did put upon us lighter?

10 And the young men that were grown up with him spake unto him, saying, Thus shalt thou speak unto this people that spake unto thee, saying, Thy father made our yoke heavy, but make thou it lighter unto us; thus shalt thou say unto them, My little finger shall be thicker than my father's loins.

11 And now whereas my father did lade you with a heavy yoke, I will add to your yoke: my father hath chastised you with whips, but I will chastise you with scorpions.

12 So Jeroboam and all the people came to Rehoboam the third day, as the king had appointed, saying, Come to me again the third day.

13 And the king answered the people roughly, and forsook the old men's counsel that they gave him;

14 And spake to them after the counsel of the young men , saying, My father made your yoke heavy, and I will add to your yoke: my father also chastised you with whips, but I will chastise you with scorpions.

15 Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat.

16 So when all Israel saw that the king hearkened not unto them, the people answered the king, saying, What portion have we in David? neither have we inheritance in the son of Jesse: to your tents, O Israel: now see to thine own house, David. So Israel departed unto their tents.

17 But as for the children of Israel which dwelt in the cities of Judah, Rehoboam reigned over them.

18 Then king Rehoboam sent Adoram, who was over the tribute; and all Israel stoned him with stones, that he died. Therefore king Rehoboam made speed to get him up to his chariot, to flee to Jerusalem.

One of the important functions of the church and of the individual Christian is to evangelize the Lost - Matthew 28:18-20, “18 And Jesus came and spoke to them, saying, "All authority has been given to Me in heaven and on earth. 19 Go therefore and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, 20 teaching them to observe all things that I have commanded you; and lo, I am with you always, even to the end of the age” (NKJV). As we recognize the need to evangelize we are often hesitant to proceed because we do not know who to evangelize. Let us look at the Bible for information regarding those that we ought to seek out and teach:

We ought to teach those that are not associated with a church of any kind; these people need the saving power that obedience to God’s plan of salvation will provide. Many people today do not profess any religious connection at all so - 2 Thessalonians 1:8, “In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ” (KJV).

We ought to teach those that belong to any church other than the church of Christ, We note in the early church that Christians taught those that belonged to the Jew’s religion, those that belonged to the pagan religions (I.e., idolaters), and all other religious people to be converted and become Christians so that they might be saved from their sin:

Jew’s religion - Acts 4:10-12, “10 let it be known to you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom you crucified, whom God raised from the dead, by Him this man stands here before you whole. 11 This is the 'stone which was rejected by you builders, which has become the chief cornerstone.' 12 Nor is there salvation in any other, for there is no other name under heaven given among men by which we must be saved”

The pagan religions (I.e., Idolaters) and with other religious peoples - Acts 17:16-17, “Now