Good to see David with us, clothed in his right mind. As you said that Bert, not me. Anyway, 1 Timothy Chapter 5 again please. And for the context we'll read at the 5th verse. 1 Timothy 5 and verse number 5. Now she that is a widow indeed and desolate trusteth in God and continueth in supplications and prayers night and day. But she that liveth in pleasure is dead while she liveth, and these things give in charge that they may be blameless. But if any provide not for his own, and especially for those of his own house, he hath denied the faith, and is worse than an infidel. Let not a widow be taken in to the number under threescore years old, having been the wife of one man. well reported of for good works, if she hath brought up children, if she hath lodged strangers, if she hath washed the saints' feet, if she hath relieved the afflicted, if she hath diligently followed every good work. But the younger widows refuse, for when they have begun to wax wanton against Christ, they will marry. having damnation because they have cast off their first faith. And withal they learn to be idle, wandering about from house to house, and not only idle, but tattlers also in busy bodies, speaking things which they ought not. I will therefore that the younger woman marry and bear children, guide the house, Give non-occasion to the adversary to speak reproachfully, for some are already turned aside after Satan. If any man or woman that believeth have widows, let them relieve them, and let not the church be charged that it may relieve them that are widows indeed. Let the elders that rule well be counted worthy of double honour, especially those who labour in the word and doctrine. For the scripture saith, thou shalt not muzzle the ox that treadeth out the corn, and the labourer is worthy of his reward. Against an elder receive not an accusation, but before two or three witnesses. Them that sin rebuke before all that others also may fear. I charge thee before God and the Lord Jesus Christ and the elect angels that thou shalt observe these things without preferring one another, doing nothing by partiality. And that will be sufficient for our reading this evening. It's not the easiest of a chapter that is before us, and as we down through these verses we will try and keep as close to the word of the Lord as we possibly can. Last week we finished up with verse number five and we saw the widows who qualified for church assistance. But now by way of contrast in verse number six, we read of those who don't qualify. She that liveth in pleasure is dead while she lives. Allen believes that this verse is a parenthesis, which highlights a woman who does not receive support because not only is she not a part of the fellowship, but neither is she a believer, though she is not necessarily, as some commentators suggest, a woman given to prostitution. Rather, she is just a woman who is living for self-gratification with no desire for things of spiritual value. She is physically alive, but spiritually dead while she liveth. Perhaps she may have been to some extent involved in the church when her husband, who possibly was a believer, was alive. But it would seem from this verse that she herself was totally unregenerate. And with the death of her husband, she has proved herself to be dead in trespasses and in sins. She lives in pleasure and she is dead while she liveth. Far from being supported by the Church, such women were to be left to the consequences of their false profession and sin. Their desperate situation may lead them eventually to repentance, but in the meantime Church resources must not be used to support a sinful lifestyle. In verse 7 then Paul says that these things are to be set out as commandments. These things give in charge that they may be blameless or beyond reproach. The things in question are those which the Apostle has been dealing with from verse 3 onwards. The goal of Paul's teaching is that all involved, widows, families, church, should be such in their testimony before men that no one can find fault with their conduct in these matters. The church's reputation and testimony for the Lord is at stake. By supporting those widows who are deserving and by refusing those who are not, The church and its elders will be above criticism in this respect and God will be honoured and glorified. The truth that Paul stated positively in verse 4, he now states negatively in verse number 8. In verse 4 he stated that children were commanded to take care of their parents, widows and so forth. He now says that those who fail to do so are worse than non-believers who would naturally do so. The repetition of the principle implies that there may have been a problem of this kind in the assembly at Ephesus. You see, the words, if any, provide not. Verse eight. If any, provide not for his own and especially for those of his own house can be translated since some of you are not providing. And the word for provide means to plan in advance. It describes the forethought necessary to provide care for the widow in one's family. The words for his own is anyone within the circle of the family relationship. A believing man who is head of a household has a responsibility to provide for those within that household. Failing to do so makes the believer twice guilty. One, he has denied the faith. Now, that does not mean the loss of personal salvation. For Paul is not passing judgment upon the soul, but rather upon the actions or the lack of the actions. There should never be any space between faith and conduct. James reminds us that faith without works is dead, being alone. And then secondly, his failure makes him worse than a non-believer or an infidel, because even the pagans knew the importance and felt the duty of providing for their families. For believers to feel in this respect is inexcusable, and they are under greater condemnation. because they have the commandment of God to love and the power of God to enable them to do so. Think again of the perfect example of the Lord Jesus Christ, who bearing the burden of his suffering upon the cross, was concerned about the salvation of a criminal beside him. and took care of his widowed mother in those dreadful hours. The words of the Lord in another context would be applicable to us today. He would say, go thou and do likewise. Now, we turn to this next section, verses 9 to 16. And here we see not the ministry of the church to widows, but the ministry of widows to the church. While it is true that the church has an obligation to support those widows who are in their midst, who are in need, and doing so reflects the compassionate heart of God towards women who have lost their husbands, However, far from being a burden on the church, the older widows are to be a valuable asset. They have a wealth of wisdom and experience to share particularly with younger women. They also have the time to participate in various activities. And so having spoken of the church's ministry to true widows, verse three to eight, Paul now gives guidelines in verse 9 to 16 regarding the ministry of widows to the church. So in verses 9 and 10 we see The obligation of the church to maintain high standards for widows who serve in the church. Let not a widow be taken into the number under three score years old, having been the wife of one man. Well reported of for good works has brought up children, lodged strangers, washed the saints feet. If she is relieved the afflicted, if she is diligently followed every good work. In the early church, it appears that there were groups of widows who served in some recognised capacity, such as Phoebe, a servant of the church in Romans 16.1. She may have been responsible for delivering Paul's letter to the Romans. And now the statement, verse nine, let not a widow be taken into the number, authorized version. Translated in the New International Version as, let not a widow be enrolled. The American Standard Version says, let her not be put on the list. And J.N. Darby translates it that way also. Now, there's a difference of opinion among the scholars as to what it means to not let her be put on the list. Was this a list of widows capable of serving in some capacity, like teaching other women, perhaps those that are younger? Certainly, among the church at Creek, There seems to have been women with that kind of responsibility, Titus 2 and verse 4. Or was this list just a list of widows who qualified for ongoing help and assistance? Or perhaps both thoughts were involved. Their duties may have involved helping with, say, the baptism of women, visiting the sick, teaching and disciplining younger women and helping them with the rearing of their children. In other places, Paul spoke very favorably of those women who labored with him in the gospel. Not that they necessarily preached, but they assisted behind the scenes. That such a group of widows did exist in the early church is known from extra-biblical sources. In the first and early second centuries, Ignatius and Polycarp wrote of the existence of such an order of women. It's also mentioned by Tertullian, who lived at the latter part of the second and early third century. And there's a fourth century document, the Apostolic Constitutions, which also refers to an order of widows in the church. Now, there's no evidence in this passage to suggest that all the widows were on the list to be supported by the church. Some no doubt were, while others would have had resources of their own. The issue of support ends at verse 8, and the new subject in verse 9. It is my opinion, though I'm open for Bible-based correction, that the list was not just a list of widows needing help, but also of godly widows who could help in practical ministry behind the scenes. In the remainder of verse 9 and verse 10, Paul gives the requirements for being on this list. First line. The widow had to be at least 60 years of age. Let not a widow be taken into the number under three score years old. And perhaps that in itself may suggest that this was not a list of persons eligible for support alone. Because Paul had stated in verses three to eight that the church was to support all widows who were widows indeed. No age requirement was given. An older woman would have the time, the maturity, the character, the reputation, the compassion to serve the Lord. And unlike a younger woman, she would not be tempted as easily to abandon her commitment to the Lord for remarriage. Second, A widow on the list must have been the wife of one man. Now, that in no way excludes a widow who has been married more than once. Paul himself commands the younger widows to remarry. And you'll get that thought when you come down to verse 14 where he speaks about the younger woman. In 1 Corinthians 7, 39, Paul says that The young widow is at liberty to marry again, provided, provided she marries in the Lord. So he can't be contradicting himself here, at least not if you believe in the inspiration of scriptures, as I most certainly do. A one-man woman is a woman who was totally faithful to the man to whom she was married while he was alive. It speaks of purity of action and attitude. And as in the case of an overseer, as we saw, he was to be a one-woman man. Chapter 3, verse 2. It does not, in my opinion, at all refer to marital status. Such a woman lived in all fidelity to her husband in chaste, unspotted marriage relationship. And a widow who did not measure up to this standard would not be a proper role model for younger women to look up to. And then again, verse 10, the widow was to be well reported of for good works. Her excellent character was to be common knowledge in the community. And like the elders, three verse two, And the Deacons, 3 verse 10, she was to be above reproach. Her good works would testify to the kind of woman that she was. They would show forth her inward spiritual character. Now going further, Paul defines the nature of her good works. And the five qualities that he lists shows what was required, not only of these women, but of any women in the church. Not only of widows, but of those that were married and of those that were single. First, he says, if she has been a mother and brought up children in a godly atmosphere, she will be well reported of for that. Like the virtuous woman of Proverbs 31, her children will rise up and call her blessed. Paul is not here, by the way, downgrading women who were unable to have children or who were single. Such would be given different roles in the church. But only a woman who has brought up children of her own could instruct younger women in how to bring up theirs. Second, she must be given the hospitality, one who has entertained strangers, particularly, probably pilgrims and strangers, for example, travelling servants of God. You see, there were no hotels or motels in the ancient world, and local inns were often filthy and dangerous places, and Christians away from home depended on the hospitality of other believers. And Paul in Romans 16, 2 commended Phoebe for being such a person as this and asked the Romans, the Roman Christians, to show her the same kindness as she had shown unto others. Now this again would show me that the widows on this list were not all destitute widows. Such women would hardly have been in a position to open their homes and make provision for others if they were struggling to provide for themselves. Thirdly, she must have washed the saint's feet. And while in those days literal feet washing was a common courtesy, it also carried with it a practical application. As the Lord himself taught in John 13, This stressed that the widow following Christ's example was of a humble servant heart and gave herself in lowly service to those who were in need and to whom she could minister. Fourth, she relieved the afflicted. That is to say she assisted those who were in distress. It could be translated those who are under pressure, whether physical, mental, or emotional. And you know, in these days in which we live, there's an awful lot of God's people that are under pressure. And there's an awful lot of people that need our concern, our compassion, and our consideration. We find the word again in verse 16, where it clearly, the word assistance that is, where it clearly refers to financial assistance. Verse number 16, if any man that believeth have widows, Let them relieve them and let not the church be charged that it may relieve them that are widows indeed. This is the word relieve or give assistance to. Clearly there in 16 it refers to financial assistance, but a godly widow could assist others. in various ways. Fifth, she must be devoted to good works if she have diligently followed every good work. The words for diligently followed means energetically giving herself to the pursuit of good deeds. You know, When we preach the gospel, say from the Epistle to the Ephesians, we emphasize that lovely verse, and rightly so, by grace are ye saved through faith. And that not of yourselves, it is the gift of God, not of works, lest any man should boast. Unfortunately, sometimes we stop there. Because the next verse goes on to say that we are his workmanship, created in Christ Jesus onto good works. And really it is applicable both to male and female, that the Lord expects us, as I have already referred to, to show our faith by our works. This woman was to be devoted to good works. And because these qualities describe the character of the widow, it must be recognised that they also must be the standard for every Christian woman and every Christian brother to aim at in their life upon this scene of time. The qualities given here through Paul illustrate God's design for women, and by following them, she can make a tremendous impact on the world for God. See, I sometimes feel that we have been guilty at times of doing our sisters a great disservice. we have so much emphasized their silence and their subjection, that there are times, certainly in circles that I was brought up in, where they were almost regarded as second-class citizens. And God never intended that to be the case. Because the sister in the Lord has every bit as much a responsibility as the brethren. to testify, to witness, and to show their faith by their works. You know, I think of my old grandmother, who went to be with Christ back in the 80s, and she must have been, I suppose, in her 80s. But whenever you went into the house, You would always have found her, if she wasn't busy, she was sitting by the fire reading the Bible. And she knew that book inside out and would have put many of the brethren to shame. And I believe with all my heart that there is a very vital role, an important role, for godly sisters to fulfil in the church today and in testimony to the world that is around us. You know, the Scottish preacher Ian McLaren told of a woman in his church who one day came to him in tears saying, I feel such a failure. I have done so very little for the Lord. She said, as a wee girl, the Lord spoke to me and I surrendered my life to him, but I feel that I have done nothing and accomplished nothing. What have you done with your life, McLaren asked her. Oh, nothing, she replied. I've washed dishes. I've cooked three meals a day. I've cared for children. I've mopped the floor. of mended clothes, everything a mother has to do. And that's all I've done. Get the picture, ladies? Tell me, said McLaren, where are your boys today? Well, she says, you know, there's four of them. And I named them after the four Gospels, Matthew, Mark, Luke, and John. And she says, you know where Mark is? He's a missionary in China. Well, look, he ended up in Africa and has seen revival in one of the mission stations. Matthew felt that he was called to go out to China to assist his brother. Well, as John, he's only 19. He says he feels that God is laying the mission field on his heart, but he's going to stay at home to care for me until the Lord takes me to glory. McLaren looked at the old woman and he said, He said, your life has been wasted. You've been cooking, cleaning, washing, and rearing four boys. He shook his head. He says, I would sure like to see the reward that you will get when you arrive in heaven. Ruth Graham, wife of Dr. Billy Graham, once wanted to be a missionary in China. And then she said she discovered that God had intended her to be a missionary mother to her little family while her husband was preaching Christ around the world. And above the kitchen sink, she hung a little notice which said, divine service conducted here three times daily. Now in verses 11 to 15, we find the obligation of the church to instruct young widows to remarry. It begins in verse 11, younger widows refuse, that is refuse to put them on this widows list. And in the context of verse nine, a younger widow would be one under 60 years of age. And while the older widows were able to devote themselves to the Lord's work, the plan for the younger was somewhat different. They were to be encouraged to marry. Bearing in mind, of course, the general principle, again, of 1 Corinthians 7, 39, that she must only marry in the Lord. There could be no unequal yoke with a non-believer. While perhaps they may have been given assistance until they do remarry, Paul instructs Timothy to refuse to put them on this list of those who serve the church or are permanently eligible for financial support. Now, the word translated refuse, it's a very strong word. It indicates the idea of something about which to be adamant. It's the same word as we have in 4 verse 7 with regard to refusing profane and old wives' tables, fables. It's something about which to be definite. Paul gives two reasons for not including the younger widows on the list. First, Their service to the church would not be single-minded. And again in the context of 1.7.28 Corinthians, Paul points out that a woman who marries has not sinned or who remarries. But then in 32 to 35 of that chapter, he says, the unmarried cares for the things of the Lord, how they might please the Lord, whereas the married person cares for how they might please their partner. Now, some would condemn Paul as being anti-women, a narrow-minded bachelor. But we must, as I said a few moments ago, remember that he's writing by inspiration of the Holy Spirit. And he says, all of this is with one thing in view. It's in order that you might each attend upon the Lord without distraction. Paul seems to say here that a young widow out of sorrow for the loss of her husband and gratitude to the church might make a vow that she finds she cannot keep. She'll devote herself to remain single in her widowhood and serve the Lord. And Paul may well have in mind here the words of Numbers 30, verse 9 to 11, that when a widow makes a vow of such a nature, she is bound by her vow to stand by it. Ecclesiastes 5 and 5 says, it is better that you don't vow, then that you should vow and not pay what you have vowed. Unlike the older woman, however, the younger might eventually begin again to feel natural desires, find it difficult to keep the vow she made during the emotional trauma of the loss of her husband. Later, in keeping with those natural desires, she might want remarriage. And in breaking her vow would place her, as the ASV puts it, in disregard to Christ. Outside the Bible, the word is used for an ox trying to escape from its yoke. There is therefore the danger that a young widow might desire to escape from her vow of singular devotion to the service of the Lord. And the disastrous consequences of a woman on the list being in that position were all readily apparent. While appearing To be a model of spiritual virtue, she could actually become bitter and even hostile towards God, or at best she might feel unfulfilled, unhappy and miserable, and unable to teach other women godly virtue. Worse still, her strong desire for a husband would leave her vulnerable. To Paul it was unthinkable that such a dangerous situation should be allowed to occur. Verse 12. Having damnation because they have cast off their first field. Such a situation places the woman not under damnation as in the authorized, but rather condemnation as in the revised version. And God will chasten them because they have cast off their first faith, or as the NIV translates it, their first pledge. Second, younger widows were not to be on the list because they may be lacking in maturity. And this is seen in the fact that they learn to be idle. The Greek word means they learn to be idlers, verse 13, visiting other houses for the purpose of idle gossip. Their activities are described as going around from house to house. and so the potential exists for destructive behaviour to take place. Such women may become not merely idle, but also gossips and busybodies, talking about things that are none of their business. You see, gossips speak nonsense, talk idly, and make empty charges or accused with malicious words. The word busybodies is from a word that actually means one who moves around. The implication is one who sticks his or her nose into other people's affairs, pries into things that do not concern them. And it's interesting. Here's an interesting thing. The only other place where that word appears in the New Testament is in Acts 19 verse 19, which has to do with the practice of magical arts. crying into things that do not concern them. Now the implication's clear, that a busybody, be it male or female, is doing the work of the devil. Such persons then are talking about things they ought not to mention. Proverbs warns against this saying. He who goes about as a tale-bearer reveals secrets, Proverbs 11, 13. A slanderer separates intimate friends, Proverbs 16, 28. These women here referred to were guilty of speaking slander instead of discussing the truth as it is in Jesus. It takes a serious minded, mature, godly woman to minister Christ in the homes and families of others. The secrets and problems of those families that might be discussed would be safe with such a woman. She wouldn't be gossiping it round the country. I was talking to a lady the other day, a Christian lady, a widow woman. She belongs to the Presbyterian Church but is soundly saved. And she was telling me that the last minister that was in the church used to really upset her. Because when he came to visit, he discussed with her all the business of the previous house that he had been in a few minutes earlier. That should not be the case. I knew a preacher. He's with the Lord now. And a lady told him something in total confidence. I happened to know the lady as well. But the same preacher betrayed that confidence by telling it in detail to other people. That is not good Christian practice. In verse number 14, Paul says, I will let the younger woman marry. I will is the will of desire coming from reason rather than emotion. And then this passage carries the authority of a command. Now, you might argue whether the younger woman is an unmarried woman or a young widow. I'm taking it from the point of view of a young widow, that it's quite proper for a young widow to remarry. Romans 7.3 says that while her husband lives, she's joined to another man, she becomes an adulteress. But if her husband dies, she's free from the law and is not an adulteress if she remarries. though she's joined to another man. It is God's design for young widows who have lost their husbands through death to remarry that protects them from a single life when they naturally would desire marriage and long to raise children. It also protects them from seeking comfort in improper relationships. Paul then describes the responsibility of a remarried young widow to bear children, keep the house, indicating that these widows were of childbearing age. Now I know there are cases where certain couples can't have children for different reasons. That's a totally different issue. But for those who can, the idea that children would be an inconvenience or cramp one's lifestyle is totally repulsive to the Lord. who declares children to be a gift and blessing. Psalm 127, verse three and five. How grieved the Lord must be today, in today's world, when the murder of the unborn child is accepted as normal, legalized by governments, practiced by doctors, nurses, hospitals, and clinics. Believers in Christ must take a stand against it. And then the younger widow is to guide or keep the house. It includes all aspects of managing the home. Now, I need to be careful because I could get myself into controversy very easy. And I don't want to be doing that with any of you ladies. I have no problem with a woman working out if she doesn't have children or if the children have been raised up. But the practice of continually committing the children to babysitters to let the mother become a career woman is hardly scriptural. And if the argument is raised that it takes two wages to survive, then maybe it should be considered as a couple in question committed themselves beyond their means. Proverbs 16.8 says, better is little with righteousness than great revenue without right. If somebody can show me otherwise, that's fine. But as I see it, the biblical position during child raising years is the man provides the resources through his labour. The woman manages the resources for the care of her husband and children. And as we read again about the virtuous woman in Proverbs 31, her husband trusteth in her. Now as in everything there may be exceptions such as illness or unemployment, but I'm speaking in general terms. By remarrying and resuming her role in the home, the younger widow gives no occasion for reproach And the adversary, or the enemy, that is mentioned here, in verse number 14, is not specifically Satan, but any opponent of the word of God. Although Satan is the ultimate enemy. He attacks through human agencies, which is why Paul, writing to the church at Ephesus, where Timothy ministered, reminds them that we wrestle not only with flesh and blood. By remarrying then, the younger woman will avoid bringing reproach upon the name of Christ. She'll avoid falling into sin or some perversion of God's rule for women. On the other hand, those who violate God's purposes give ammunition to the enemies of the church. Paul's warning to the church was very relevant at this time, for some had already turned after Satan, verse 15. Some younger widows had already abandoned their vows to Christ, 2 Timothy 3, 6. Some were following false teachers and even helping to spread false doctrine. Some may have married on believers, brought shame to the church, And so finally, in verse 16, Paul states the obligation of the church to make sure that capable women supported their widows. Paul now restates the truth that he has already taught in verses 4 to 8. When men are available, any woman who is a believer or when men are not available, rather, any woman who is a believer must care for her dependent widows. She must not ignore their needs, but must assist them if she's able to do so. A widow's children and grandchildren have primary responsibility for the widow's care. After that comes the male relatives. and after that the female relatives. And only when such persons are not available or are unable to help does the responsibility then fall upon the church. When families take care of the needy widows, the church is not burdened and is then free to assist those who are widows indeed. Helping widows brings the promise of blessing from God as is taught throughout the Bible in many scriptures. Now, we come to verse 17, the subject changes. Paul again takes up the subject of elders. Let the elders that rule well be counted worthy of double honor. And you'll notice that when you read about elders in the New Testament, it is always elders in plurality. The scripture clearly teaches a shared leadership of godly men. The Bible knows nothing of a one-man rule in God's assembly. God's plan for choosing leaders in the local church is simple. From within the congregation, the Holy Spirit selects and gifts a plurality of godly men to share the burden of leadership responsibilities together. And so the Apostle here shows us the obligation of the church to its elders. And in doing so, he sets before us four principles, honouring elders, protecting elders, rebuking elders, and selecting elders. And where biblical eldership has perhaps been abandoned, following the teaching of this passage would help to restore it. One then, verses 17 and 18, he speaks about honouring elders. The first principle of honouring elders involves giving proper honour to those to whom honour is due, to those who serve with faithfulness. It's a concept that is also taught in 1 Thessalonians 5 verses 12 to 13, which speaks of them that labor among you and are over you in the Lord and admonish you, esteem them highly in love for their work's sake. When we go to the epistle to the Hebrews, it says, remember them who have the rule over you. who have spoken unto you the word of God, whose faith follow. Obey them and submit yourselves, for they watch for your souls as them that must give an account, that they might do so with joy and not with grief, for that is all profitable for you. Hebrews 13, seven and 17. As we have already seen, the term elders is a general term referring to those who are also called overseers. The words pastor, elder, overseer, all describe the same. You know, the word bishop is a very unfortunate translation. And the word archbishop just doesn't appear at all. The words pastor, elder, and overseer all describe the same person, and that's clearly seen in Acts chapter 20. In 2017, Paul called the elders and said unto them, verse 28, the Holy Ghost hath made you overseers to feed or pastor the church of God. Now the term pastor emphasizes their shepherding and feeding function. Someone recently said in order for a pastor to fulfill the Lord's command to feed God's flock, the sheep must of necessity show up at feeding time. Unfortunately, It's getting harder to get them to turn up at feeding time. And I don't know whether I said this here the other night, or I may have said it somewhere else, I don't know. C.H. Spurgeon said, the day is coming when instead of shepherds feeding the sheep, we will have clowns entertaining the goats. And we're in a day and age now that if you don't put on a program of entertainment and amusement, very few people want to know. Very few people have any interest in feeding on the word of God. The overseer, well, of course, that represents their authority. And the elder, their spiritual maturity. And this all assumes that such persons are spiritually qualified. The word honour, counted worthy of double honour, refers to respect. And while it does not necessarily include financial remuneration, see 6 verse 1, it may also be involved. If an elder is apt to teach, as indeed he should be, and that ministry involves much time spent labouring in the word and doctrine, then financial remuneration is quite in order. Though Paul points out that he chose at times to support himself, so as not to be a burden to the church. But either way, it did not make him superior to others. You can read all about that in 1 Corinthians 9, verse 1 to 14. Paul says here, there are some elders that are worthy of double honor, verse 17. Now, that has nothing to do with extra financial remuneration. Rather, the idea would seem to be that, number one, they are honored because of the position they hold. They're respected as shepherds of the flock. But then they are also honoured by the faithful way that their duties are discharged. So by their position and by their practice, they're entitled to double honour. Liberating in the word and doctrine is translated in the NIV as preaching and teaching. And those who work hard and spare no effort in the work will be rewarded by God, but should be supported by men. Those whose ministry demands all their attention should be freed, if necessary, from the need to earn a living through secular work and be cared for in their devotion to the Church of God. And if God has ordained and sent the person to that position, then although there may be testing times, rest assured, the Lord who sends them is the Lord who will support them. Paul backs the principle up by quoting from both the Old and New Testaments in verse number 18. The verse opens with the statement, for the scripture saith. That is his way of introducing a biblical reference. And notice, he refers to the Old Testament as scripture. Many today would say it's outdated. Paul clearly calls it scripture. Indeed, the only Bible the early church had was the Old Testament. And the scripture that he quotes is from Deuteronomy 25 and four, thou shalt not muzzle the ox while he treadeth out the corn. And Paul quotes the same verse in 1 Corinthians 9 verse 9. He adds this, does God take care of oxen? Implying quite simply that if God takes care of oxen, he will also take care of his servants. Remember the year that I went to Israel with George Bates, some will remember that momentous event. And I remember George preaching one morning on Elijah at the Brook Cherith. And he made a statement that I never forgot. He said this, when God sends, God provides. Paul could say, my God shall supply all your needs. The New Testament quotation that Paul takes up here is from Luke 10, verse 7. And again, Paul refers to the writings of Luke and he calls it scripture, just as Peter does regarding the writings of Paul, 2 Peter 3, 15 and 16. You see, the early church recognized Not only the authority of Old Testament scripture, but the authority of New Testament scripture even before some of the writers had died. And it's well for us to realise and hold fast to the fact that this book that we hold in our hands is God-breathed from beginning to end. Not as one fellow said to me one day, just a collection of fairy tales. God help him. And Paul moves from the animal, the ox, to the labourer, the servant. And he says, like the ox, who's not to be buzzled, the labourer is worthy of his reward. As I said, God's servants will be rewarded for faithful service at the judgment seat of Christ. They are also to be recognized and rewarded by God's assembly. James 5 and 4 describes failure to pay a faithful servant in secular service as fraud. and to likewise refuse or neglect to support those who provide spiritual food is as heartless as muzzling the ox that thresheth out the corn. Now, I'm going to leave it there tonight, and that's where we'll start in the will of the Lord next week, provided we're not locked down with coronavirus. But in the meantime, whether we are male or female, Widows, single, married, or whatever, may we each realize that we have a very solemn responsibility to serve God in this day and generation in which we live. And the Holy Scripture would teach us to be steadfast, to be unmovable, to be always abounding in the work of the Lord, for your labour is not in vain in the Lord. God help us not to seek to be famous, but at all times to seek to be faithful. Let's pray. Our Father, we thank Thee for Thy Word and for the opportunity given to us once again to look into the secret page and meditate thereon. We pray, Father, that our considerations and stammering remarks might be blessed of Thee to our hearts and that we might seek to put into practice and adorn the doctrines of God our Savior in all things. We thank Thee, our Father, that Thy Word takes care of every situation and eventuality in life that we would ever be found in. And we pray, our Father, that Thou wouldst help us to so live that those around may take knowledge that we have been with Jesus. Separate us, our Father, with Thy blessing, Preserve us and protect us in these dark and difficult days in which we live. And grant our Father that we might be able to maintain testimony collectively for thyself in spite of the difficulties and dangers that abound on every hand. Take us to our respective destinations with safety. And may the grace of our Lord Jesus Christ, the love of God, the fellowship and communion of the Holy Spirit, the Comforter, be our abiding portion now and until Jesus comes, and then forevermore, as we give to thee our heartfelt thanks in his precious and worthy name. Amen.