Truth Magazine

By Hoyt H. Houchen

Question: What is the extent of the application of 1 Timothy 5:17-18 today?

Reply: The passage under consideration is Paul’s statement in 1 Timothy 5:17, 18 which reads: “Let the elders that rule well be counted worthy of double honor, especially those who labor in the word and in teaching.”

Elders who are doing their work well, “especially those who labor in the word and in teaching” should receive financial support. “The laborer is worthy of his hire.” If a man is serving as an elder, devoting his full time (or at least a good portion of it) to that task, he should be paid for his services. Not only are elders who rule well to be respected and honored for the work they are doing, but they should also be honored by financial support. This is what Paul is teaching in this passage.

Preachers who devote their time to preaching the word should be supported financially. Paul makes this clear in 1 Corinthians 9. He uses several illustrations to prove his point. “What soldier ever serveth at his own charges?” Who planteth a vineyard, and eateth not the fruit thereof? Or who feedeth a flock, and eateth not of the milk of the flock?” (v. 7) Paul applies the Old Testament passage, “Thou shalt not muzzle the ox when he treadeth out the corn” (Deut. 25:4) to paying preaching (v. 9). He applies the same passage to paying elders (1 Tim. 5:18). The principle, then, that applies to preachers also applies to elders. Paul asked, “If we sowed unto you spiritual things, is it a great matter if we shall reap your carnal things?” (1 Cor. 9:11) Paul concluded this argument for paying preachers with the affirmation, “Even so did the Lord ordain that they that proclaim the gospel should live of the gospel” (v. 14). So, as preachers who devote their time to the work of preaching the gospel should be paid, so also elders who rule well, “especially those who labor in the word and teaching” should be paid (1 Tim. 5:17). The passage is just as applicable today as it was then. Preachers and elders who labor tirelessly, giving their time and service, are deserving of monetary support.

Guardian of Truth XXIX: 24, p. 741
December 19, 1985

By Wayne S. Walker

The recent hijacking of a Trans-World Airline flight from Athens, Greece to Beirut, Lebanon, and the subsequent holding of innocent American hostages by a group of radical Moslems are undoubtedly still fresh on the minds of many people. The majority of United States citizens, as well as those of all civilized, freedom-loving nations, denounce such an act as cruel, barbaric, inhumane, and unjust. However, are you aware that this despicable and horrendous deed can easily be justified by a process that is currently being taught in most of the public schools of our land? That process is known as “values clarification.”

The basic presupposition of this theory is that values are, in and of themselves, neither right nor wrong, that each individual must decide for himself, based only on the criteria of his own needs and wishes, what is best for him in any given circumstance. This underlying concept is called “ethical relativism.” Although it may not be overtly stated, it is nevertheless embedded in the presentation of values clarification, at least as presently practiced. But is it true? The Beirut hijackers felt that their needs in that particular situation dictated the action that they took. Yet, who will come forward to condone these criminals and defend their decision?

In order to arrive at his values, the student is taught to follow seven steps. The first is to choose freely, which the Moslem fanatics evidently did. They were not forced. Next, one must choose from alternatives. They obviously looked at all options and concluded that the one they took offered the best hope for gaining their goals. Then, the student is told to consider the consequences of his choice. The consequence of the hijackers’ choice was either achieve their objective if they succeeded, or go directly and immediately to paradise if they failed and were killed. They had little motivation to exercise inhibition whatever happened.

The fourth step is to prize one’s choice, which was most surely done in this case. Step number five is to affirm publicly the choice. This they accomplished quite satisfactorily via television and other media. Sixth, one should act on the choice, and the hijackers certainly did this by stealing the plane and holding the hostages. Finally, the student is to incorporate the choice into a pattern of life by acting repeatedly on it. A casual look at the news will reveal that this is definitely true with Moslem fundamentalists – in Lebanon, Iran, and all over the Middle East. This is what they had chosen. Therefore, it must be all right for them.

Thus, you can see that the steps of values clarification may be used to arrive at almost any type of behavior an individual might choose – cheating, lying, stealing, fornication, adultery, even murder – if the conditions are right. Many teachers of values clarification would deny this conclusion. However, other proponents openly admit it. The original promoters of values clarification had as their avowed intent to turn our society into a godless, amoral, subjectivist culture, and appear to be succeeding. They are after our young people! Parents, be aware of what your children are learning in school and oppose “every high thing that exalteth itself against the knowledge of God” (2 Cor. 10:5).

Guardian of Truth XXIX: 23, pp. 723-724
December 5, 1985

By Don Givens

Growth is essential among healthy plants, animals, and humans. A lack of growth and proper development in our children, for example, is a grave cause of concern. By far the most important growth is spiritual. Its value and consequences far outweigh any other type of growth.

There are no “spiritual plateaus” which a person may reach and rightly say, “I have arrived. . . I need grow no more.” To stop growing in Christ is to stagnate. To stagnate is to begin decay. To stay in the process of decay is to rot, and to rot spiritually is to die and be eternally lost.

By means of adding the virtues of such characteristics as listed in 2 Peter 1:1-11 we “partake of the divine nature” and become participants in the very attributes of the Lord.

We must, as faithful disciples, “work out our own salvation” (Phil. 2:12,13) and crucify the flesh (Gal.(Rom. 12:1,2).

5:22-24). This must be done with diligence, bending every energy to become more Christlike.

In the Christian’s life there must be a steady moral advance; it must not be just “initial spasm” followed by “chronic inactivity.”

Diligence is literally: “haste, earnestness, zeal, and application.” No exertion must be spared to “cleanse ourselves from all defilement of flesh and spirit, perfecting holiness in the fear of God” (2 Cor. 7:1).

As pilgrims in the midst of a perverse generation, we must manifest a strong energetic faith; a faith that is able to overcome the world (1 John 5:4). It matters not whether we live in the “Bible belt,” a large metropolis, a rural village, or the islands of the Pacific, it takes courage to say “I am not ashamed of the gospel” (Rom. 1: 16) and it demands even more courage to live a life that proves the statement of our lips.

Our faith must produce virtue, manliness, vigor, or spiritual energy. This includes the courage to honestly confess Jesus before all classes of men, and the strength to be different from the world, not just because we desire to be “oddballs,” but because we live on a higher plane

Being grateful that we have “all things that pertain unto life and godliness, through the knowledge of him that called us by his own glory and virtue” (2 Pet. 1:3) may each of us strive to grow in grace and knowledge and partake more and more of His divine nature.

Guardian of Truth XXIX: 24, p. 741
December 19, 1985

By Weldon E. Warnock

Not enough emphasis is put on singing in many congregations. Consequently, the singing has become drab, dull and dead. Singing should inspire, comfort, console and edify our hearts and lift up our spirits. God’s people have something to sing about and it ought to show in the manner in which we sing. But good singing can be frustrated in several ways.

(1) Good singing can be frustrated if we do not sing. Some brethren never open their mouths in praise to God, including some preachers. The Bible says, “Speaking to yourselves in psalms and hymns and spiritual songs, singing and making melody in your heart to the Lord” (Eph. 5:19). In Colossians 3:16, Paul states, “teaching and admonishing one another.” Paul did not say, “Listen,” but rather, “speak, teach and admonish.”

Too, some who do sing hardly speak above a whisper. Brethren, when we sing, “I Know That My Redeemer Lives,” let us sing it with exuberance and conviction – not with an apathetic gesture.

(2) Good singing can be frustrated by incompetent song leaders. Not everybody is a song leader. Some are not gifted with this particular talent, while others need training and developing to become adept. Some men who try to lead cannot pitch a song. Most of the time they pitch it too high or too low and this makes the song very difficult to sing.

Some leaders do not have the feel for the tempo of a song. They drag it “to death,” and the song loses its impact. For example, the song, “I Want to Be a Worker” must be sung with vitality to reflect the sentiment. On the other hand, some songs must be sung slowly and quietly.

Furthermore, song leaders need to be enthusiastic and take charge of the service. They are the directors. They must make the assembly follow them, not them follow the assembly. They should provide continuity from one song to another and from the song to the prayer, and not allow the service to be abrupt and chopped up as though the whole hour of worship is mechanically programmed. In other words, put your personality and heart into the service. We are people – not machines!

While we are speaking on song leaders, I have not understood why some brethren during a gospel meeting do not use exclusively the best they have to lead the singing. Churches pay hundreds of dollars to bring a preacher across several states to preach, but let any and everybody lead the singing during the meeting. Why not have gospel meetings with different speakers from the congregation? If the purpose of having different song leaders is to give everybody a turn to lead and not hurt anyone’s feelings, then why not do this toward preaching as well? We need to “put our best foot forward” for the Lord and use able song leaders on such occasions. In my judgment, the same song leader during a gospel meeting works better than three or four or more.

Several years ago song leaders traveled with some of the preachers for gospel meetings. Churches also invited song leaders from far and near to lead their singing during meetings. What great singing they had. We need to do the same thing today if we have no competent leaders.

A couple more things about song leaders. They need to dress in a way that reflects the dignity of the service and they need to sit up front. Some dress so casually, sporting their faded denim pants and jogging shoes with their shirts hanging out. Not a few like to sit back in the audience after they finish and then have to walk clear to the front to begin the invitation song. Those few seconds of silence seem like an eternity.

(3) Good singing can be frustrated by poor judgment in selection of songs. (This section could have been placed under point two as song leaders are responsible for selecting songs.) To select new songs for a gospel meeting or Sunday services my be catastrophic. Have you ever led a song with a tenor lead and when you got to that part – total silence? What an embarrassment! There should have been some previous practice before the song was used. Well-known songs are more appropriate under such circumstances. Otherwise, you may wind-up with a solo by the song leader.

Song leaders have distracted from the worship by choosing an unfamiliar song for the communion hymn or invitation song and then go over the notes before they sang. How unwise! One leader, after the preacher spoke on hell and painted a vivid picture of this awesome place, led for the invitation, “Are You Ready to Go?” Here is where the preacher and the song leader should work together in the selection of songs.

We will not go wrong in selecting some of the old songs that have warmed the cockles of our hearts through the years. No greater songs have been written than “Amazing Grace,” “Sweet By and By … .. Never Grow Old,” “Standing On the Promises,” “The Old-Rugged Cross,” “There’s Power In the Blood,” and a host of others that could be enumerated. Yes, let’s learn new songs, but let’s not overlook the old hymns of Zion in the meantime.

(4) Good singing can be frustrated if we are indifferent toward singing. Some brethren look upon singing as no more than a duty. But it should be a joy. The sweet singer of Israel said, “0 come, let us sing unto the Lord: let us make a joyful noise to the rock of our salvation” (Psa. 95: 1). James wrote, “Is any merry? let him sing psalms” (Jas. 5:13).

When we love to sing and place the emphasis on singing that it deserves, we will put forth the effort to improve the quality of our singing. We will have more singing schools and more practice sessions, and the members will learn the basics of music and the potential song leaders will also learn how to pitch and direct the singing.

A greater interest in singing will get us away from the routine of “two songs and a prayer,” and we can have a song service for 15, 20 or 25 minutes prior to preaching. A good idea is to gear the singing around the sermon topic. If the topic is “The Cross of Christ,” songs can be selected about the cross. Yes, we need a revival of interest toward gospel singing.

(5) Good singing can be frustrated by poor acoustics. Some how, some way, some of us have gotten in our minds that we need acoustical tile in the ceiling of the auditorium. This absorbs the sound and makes it difficult to blend our voices. The ceiling and the walls should be so constructed in order to have good reverberation. I know of some churches that removed the acoustical tile and replaced it with plaster or a hard tile to improve the sound. What a difference it made.

We plan on being in a church building for many years to come. Why hesitate to correct an acoustical problem because of the cost and sacrifice good congregational singing? We would not wait to correct some flaw in the building if it affected our comfort, but some of us hesitate if it affects the quality of our acts of worship. Sometimes we get our priorities out of the right order.

In conclusion, let’s strive to make our singing vibrant, lively, stimulating and spiritual so that God will be glorified and the saints edified. Singing can be a great influence in public worship, but also at home, at work and at play. Let us sing with grace and thanksgiving in our hearts unto the Lord.

Guardian of Truth XXIX: 24, pp. 739-740
December 19, 1985