How can I show appreciation to my pastor?

Then comes another thing, and it would appear that these saints had forgotten it: "Let him that is taught in the word communicate unto him that teacheth, in all good things." I think there is a little danger of ourselves forgetting this kind of relationship to all those whom the Lord has raised up for the good of the Church. There are certain landmarks never to be obliterated. One is this very thing — the privilege and obligation of the taught to remember Christian teachers in love. It is not said, To him that teacheth them; but, "To him that teacheth." What blessed largeness of feeling this! Supposing you are free from such a need in the particular place where you live, are you to be so shortsighted as to overlook the claims of the Lord elsewhere? This would be selfish indeed. Nothing could be more degrading for Christians than, when they have abandoned evils here or there, and do no longer what was almost compulsory, that they should take advantage of the name of the Lord to have what one might call a cheap Church; forgetting that they belong to the Church of God as a whole. "Let him that is taught in the word communicate unto him that teacheth in all good things." Let none suppose that this was given only for early days; or that any circumstances can alter the responsibility of the saints in this respect. It is well for us to remind one another of it, that we are members of the body of Christ. Take the case of persons labouring abroad: has not that a voice for us? What a claim upon our love and sympathy! The Lord looks for far greater self-denial and service of love now than when it was a question of law. Let us not content ourselves with ceasing to do evil; but also learn to do good.

To return to our chapter, we next meet with a word as to the temporal support of labourers. "Let him that is taught in the word communicate unto him that teacheth in all good things" (Gal. 6:6). If spiritual things are freely sown, it ought not to be a great matter if the temporal is reaped in return. God looks for this from His own. It is not only the due of His servants, but His due, which He never foregoes, though all is on the ground of grace. The apostle's exhortation in this place is purposely general, not local. Suppose in a given place, the saints are served by those who need no return from them, are they free from all responsibility as before the Lord? Assuredly not. The church of God is one, and the labourers are one; in such a case the heart must find vent for its bounty elsewhere. This is an important principle for all to remember. A harvest of blessing will always be reaped where it is acted upon in faith and love.

Another instruction is concerning ministry to those who teach. "Let him that is taught in the Word communicate unto him that teacheth in all good things." This is the way a loving and gracious Lord has appointed. The believer who receives the ministry of the Word through one of the gifts in the body of Christ has a personal responsibility towards him who ministers. He is to communicate to him in earthly things, and thus have a part in his ministry. How different in Christendom, with its fixed salaries, pew-rents and, worse still, when evangelists appeal to the unsaved, to Catholics and Jews, to swell the collection. Important is the principle of verses 7-9. We quote from another:

A. There ought to be no doubt as to the principle. Those who labour in the word, whether among those without or among those within, are entitled to the care of the church of God. The saints are bound to see that they should be supported without anxiety on their own part. The law itself lays it down, and this, the apostle's twofold citation of Deuteronomy 23:4 shows, as regards not merely the wandering evangelists, but the stationary elders who labour in the word and teaching. It is mischievous to make it a question of poverty. Divine love has its privileges, especially in honouring those who are its chief witnesses and workers. This no doubt is an appeal to the loving compassion of the saints; but no circumstances should hinder the privilege of loving respect and grateful care for those who give themselves up to serve in the word. Hence says the apostle (Galatians 6:6), "let him that is taught in the word communicate to him that teacheth in all good things." There is such a thing as the activity of love, not the need of poverty only; and it would be a loss indeed and shame to the saints, if, because the teacher was not actually poor, there was to be no room for love in the taught. Were such ideas to supplant or enfeeble plain scripture, the saints would be demoralized.

Again, in 1 Thess. 5:12-13, "We beseech you, brethren, to know them that labour among you, and are over you in the Lord, and admonish you; and to esteem them very highly in love for their work's sake." Do not the exhortations "to know" them which labour and rule and preside (the same word as in Rom. 12:8), suggest the thought that it was not a class officially appointed? Office must have been self-evident, and therefore would render needless an exhortation to recognise such labourers. The esteem and love was for their work's sake. An official place was not alluded to. In Hebrews 13:7, 17, 24, certain chief men are named (οἰ ἡγούμενοι, leaders or guides); but there is nothing indicative of exterior appointment. It is probable that they were persons whose age, character, and gifts, gave them a certain place. See Acts 15:22.

The apostle desired that the disciples should acknowledge those who laboured among them and guided them in grace and admonished them, and esteem them greatly for their work's sake. The operation of God always attracts a soul that is moved by the Holy Ghost, and commands its attention and its respect: on this foundation the apostle builds his exhortation. It is not office which is in question here (if such existed), but the work which attracted and attached the heart. They ought to be known: spirituality acknowledged this operation of God. Love, devotedness, the answer to the need of souls, patience in dealing with them on the part of God — all this commended itself to the believer's heart: and it blessed God for the care He bestowed upon His children. God acted in the labourer and in the hearts of the faithful. Blessed be God, it is an ever-existing principle, and one that never grows weaker!

It cannot then be fairly doubted that the English version is justified, and that salary or pay is not the prominent or even true idea, but "honour." Still that there is included every loving consideration of the elders taking the lead or presiding well seems plain from what follows, but this is rather as honorarium than as stipendium. On the one hand it is degrading to the service of Christ when it is made a question of the earning of a trade or profession; but on the other it is a dishonour to the saints who reap the fruit of unremitting and unselfish care in spiritual things if they do not mark their sense of it, not merely where the servants are needy, but in the reciprocity of loving regard where no such want exists. The payment of "honour," nay, "double honour," might be questioned where there was not the apparent desire to prove it. The apostle had enjoined on Timothy, in the preceding verses, to "honour widows;" here he claims honour doubly for elders that take the lead well. That "double" was used for indefinitely great in good or evil, one sees in Matthew 23, Revelation 18:6, as in Isaiah 40:2. The "especially" (μάλιστα) is incompatible with a fixed salary, as indeed is all scripture. The general principle is equally true of those who teach (Galatians 6:6), and of those who preach. (1 Corinthians 9.) Acts 28:10 seems to distinguish the attentions paid during the stay at Melita from the provision of requisites on departing.

Many times in the Old Testament Israel was exhorted to bring their tithes and free-will-offerings unto the Lord and to remember the Levite who served the Lord entirely (see Deut. 12). And in I Corinthians 9:7-14 Paul speaks of what the servant of the Lord has a right to have of material things. "If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things? ... Do ye not know that they which minister about holy things live of the things of the temple? and they which wait at the altar are partakers with the altar? Even so hath the Lord ordained that they which preach the gospel should live of the gospel." So also Galatians 6:6 exhorts: "Let him that is taught in the word communicate unto him that teacheth in all good things." In Luke 10:7 the Lord said to His disciples: "in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire," or "of his reward," as I Timothy 5:18 puts it. His servants are entitled to what is given them. In I Corinthians 16:2 we are told: "Upon the first day of the week let every one of you lay by him in store, as God hath prospered him." Thus the Lord's people are exhorted to periodical, personal, and proportionate giving unto His interests.

Such passages may well challenge our own hearts today. The subject of giving is frequently taken up in the New Testament, both by the Lord Himself in the Gospels, and elsewhere. In Luke 16 faithfulness “in the unrighteous mammon” is faithfulness “in that which is another man's” (Luke 16:11-12). The money that passes through our hands is not ours but the Lord's and we are responsible to Him as to how we dispose of it. The Scripture: “And if ye have not been faithful in that which is another man's, who shall give you that which is your own?”, would indicate that there is a very definite link between Christian giving and progress in spiritual things — the things which are our “own”. “Give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that ye mete withal, it shall be measured to you again” (Luke 6:38). “Every man according as he purposeth in his heart, so let him give; not grudgingly, or of necessity: for God loveth a cheerful giver” (2 Cor. 9:7). “Let him that is taught in the Word communicate unto him that teacheth in all good things” (Gal. 6:6). “But to do good, and to communicate, forget not: for with such sacrifices God is well pleased” (Heb. 13:16). These Scriptures show the large and important place that giving has in the sight of God and it is a responsibility that we cannot escape.

Verse 13 refers to the Levites who served in connection with the temple, and the priests waiting at the altar. The Levites received the tithes of the people (Num. 18:21); and as well as sharing in this, the priests received part of the sacrifices that they offered (Lev. 6:26; 7:6,14). In this way provision was made for their support. And similarly God had ordained that the gospel preacher should "live of the gospel." This does not mean that the preacher himself is at liberty to take collections or to make any charge for his preaching. This is written, not to the servant, but the assembly, to stress the assembly's responsibility of willingly providing such support, not as a salary, but entirely by voluntary exercise. The servant in preaching is to practice the principle, "Freely ye have received; freely give." And the saints are to practice the same principle in their temporal care for the servant.