NOTE: 
A word of caution: I reccommend that you carefully consider the material presented below, using discernment wherever opinion or undocumented claims may occur. I do not condone or agree with any brother in Christ who stands in judgement of or corrects the Holy Bible. Any criticisms, corrections, or suggested improvements of the KJV (AV 1611) are the author's. Please disregard any and all 'changes', 'corrections', 'criticisms', and so-called 'impovements'.
 
 
 

Evangelists, pastors, teachers, and missionaries connected with the assemblies do not receive a salary, nor are they guaranteed any specific financial support. This is so unusual that it certainly qualifies as an ASSEMBLY DISTINCTIVE.

But, did not our Lord Himself declare, "The laborer is worthy of his hire"? He did, as recorded in Luke 10.7; and Paul quotes these words in 1 Timothy 5.18 along with the Old Testament statement of Deuteronomy 25.4, "Thou shall not muzzle the ox that treadeth out the corn," and he applies both Scriptures to the support of a teaching elder.

Do the assemblies not believe these words of Christ and of Paul? They most certainly do! But they raise the interesting question, "Who hires the laborer in the Lord's work?" If a congregation hires a man to do the preaching, visitation, and provide spiritual leadership for the group, then it should reimburse him for his services, according to the terms of the agreement entered upon. The servant of a church should be paid by the church. But it has been pointed out already in these studies (cf. chp. 5) that the assemblies do not recognize a humanly-ordained clergy. They believe the New Testament teaches that a true preacher of the gospel or teacher of the Word, at home or abroad, is the servant of the Lord and is "hired" by Him. And they believe that the man who is called, commissioned and controlled by the Lord will be cared for by Him. (It might be of interest to note here that the word "hire" in Luke 10.7 is rendered "reward" in 1 Timothy 5.18, as it is in several other passages of Scripture.) Professional preachers are un-known to the New Testament. The service of the Lord is not a career to be chosen, but a heavenly calling to be fulfilled, Col. 4.17.

But did not Paul admit that he took wages from churches? He did, but his complete statement should be carefully considered and not taken out of context. Here are his words as recorded in 2 Corinthians 11.7-9:

Have I committed an offence in abasing myself that ye might be exalted, because I preached to you the gospel of God freely? I robbed other churches, taking wages of them to do you service. And when I was present with you and wanted, I was chargeable to no man: for that which was lacking to me the brethren which came from Macedonia supplied: and in all things I have kept myself from being burdensome unto you, and so will I keep myself.

The key to understanding Paul's statement is to note the words of verse 8:

I robbed other churches, taking wages of them to serve you.

Paul's apostleship was questioned by his detractors in the carnal Corinthian assembly, so he refused to accept financial support from them while he preached there. His refusal may have stemmed in part from their carnal condition, and in part from their doubts as to his apostleship. Like another honored servant of Christ of later years, J. Hudson Taylor, Paul was "more afraid of unconsecrated money than of no money." The assemblies of Macedonia, where he had recently labored, sent fellowship gifts to him at Corinth (cf. 1 Cor. 16.17; Phil. 4.15-18). These he supplemented with the income from his own labors as a tentmaker (Acts 18.3). And so the "wages" he speaks of here were not received from the people to whom he was preaching, but were sent by others. The word he uses for "wages" is literally, "the rations of a soldier." God will provide for the needs of His faithful warriors. Paul's experience at Corinth scarcely provides a Scriptural basis on which to rest the notion of a contractual agreement between a congregation and a preacher for specified financial remuneration for pre-arranged service.

The assemblies believe that the servant of Christ lives a life of faith and dependence on God, the One who has called him unto His service. This delivers him from the danger of becoming a servant of men, and leaves him free to preach where and what the Lord would have him.

Because, as I have pointed out in previous chapters, the assemblies have no central legislative body, no earthly headquarters, no human head, and no jurisdictional authority extending beyond the local assembly, there are no authoritative written instructions on this matter save the Word of God. To follow the New Testament pattern in this, as in all other matters, it is necessary to turn to the Scriptures and seek to carefully and prayerfully determine their teaching. This I have attempted to do in my pamphlet mentioned above (cf. chp. 7). There the subject is traced from the patriarchal age of Abraham through the Levitical economy to the days of our Lord and His disciples. The Acts and Epistles present the inspired instructions regarding the Church. These principles emerge from the study (and I quote):

1. The Lord's work and workers are to be supported by the Lord's people, 3 Jn. 5-8.
2. Christians should give of their means regularly, liberally, cheerfully, proportionately, voluntarily, unobtrusively, and worshipfully, 1 Cor. 16.2; 2 Cor. 9.6,7; Mt. 6.1-4; Phil. 4.18.
3. Those who are recipients of spiritual ministry have a definite responsibility in material support, 1 Cor. 9.14, toward the evangelist, 1 Cor. 9.14, the pastor, 1 Tim. 5.17,18, and the teacher, Gal. 6.6.
4. The Lord's servants have a right to support in their labors, 1 Cor. 9.1-6.
5. Itinerant workers are to be extended hospitality, 3 Jn. 5-8, and assisted on their journey, Ti. 3.13.
6. Publication of needs and appeals for support have no Scriptural sanction and no apostolic precedent.
7. Those who desire to enlarge their effectiveness and increase their reward may do so by making every possible effort to preach the gospel freely.

The servant of Christ who forsakes the path of complete dependence on God, of making his needs known to Him alone, loses the independence of man which is his priceless heritage, Psa. 118.8,9, and robs himself of the joy and confidence that comes from knowing that God has heard and answered his petition and has Himself provided for him. Those who walk in the path of faith will likely have to settle for a much lower income here, but there will be recognition and reward in a coming day, 1 Cor. 9.17,18; 2 Tim. 4.7,8.

If the assembly workers reap spiritual benefits here and now, and can anticipate eternal rewards hereafter from their life of faith in God, faithful Christians who give of their substance according to the New Testament injunctions (cf. chp. 7) will likewise profit in their present spiritual life, as well as hereafter. Some of the present benefits will be:

1. A growth in their prayer life as they pray for divine guidance in their giving.
2. Deepened sensitivity to the leading of the Lord.
3. Expanded interest in the work and workers with which they fellowship.
4. A heart-warming consciousness that they are "laborers together with God," 1 Cor. 3.9.
5. A greater realization of the love of a giving God, "God loveth a cheerful giver," 2 Cor. 9.7.

What has been written in this chapter regarding a non-salaried ministry with its emphasis on trust in God is not intended to convey the impression that all salaried workers have been lacking in faith or have been motivated by love of money. By no means! Many good and godly servants of Christ have lived fruitful lives characterized by sacrificial labors for the lost and for the Lord's people while receiving a stated salary. But the assemblies are convinced that their method of financing the Lord's work and workers is better, because:

1. It more closely follows Scriptural principles and practices.
2. It casts the worker more fully on God, while exercising the Christians to prayerful liberality.
3. It promotes prayer for provisions and for guidance, thus in-creasing communion with God.
4. It delivers from the insidious snare of pleasing men.
5. It removes the stumbling block of apparently "preaching for pay."
6. It eliminates the temptation to "religious politicking" for in-creased influence and income.
7. It sets a worthy example for the many who render much valuable service in connection with the local assembly without any financial remuneration, e.g., musicians (vocal and instrumental), Sunday School and Bible class teachers, deacons, ushers, etc.
8. Last, but certainly not least, it provides a visible testimony to the faithfulness of a prayer-hearing God.