Clear as Mud

It’s three verses that critics of the King James Version frequently use to show why we needed — and continue to need — new Bible translations.

For we dare not make ourselves of the number, or compare ourselves with some that commend themselves: but they measuring themselves by themselves, and comparing themselves among themselves, are not wise. But we will not boast of things without our measure, but according to the measure of the rule which God hath distributed to us, a measure to reach even unto you. For we stretch not ourselves beyond our measure, as though we reached not unto you: for we are come as far as to you also in preaching the gospel of Christ.  2 Corinthians 10:12-14 KJV

Did you get all that? Not the stuff of a great Bible study for today, but hopefully it leaves you with some empathy for those who struggle with Bible understanding, even if this is a rather extreme example. Can any of us say that our scriptures are “easily understood?”

All of this leads us to your word for today: “Perspicuity.” Say that ten times!

Instead, you might actually find the Latin easier, Claritas Scripturae means what you think it does, the clarity of scripture.

A bit of context is needed. The doctrine of Claritas Scripturae is a Protestant idea which stands in contrast to the Catholic view that the scriptures are not clear. Rather, the holy writings belong to the realm of mystery and the average person cannot fathom it; the lay-reader can never fully understand it. Instead, someone needs to be the broker of it, the arbiter of it for the rest of us. This could be the clergy class in general, or in a Catholic sense, it refers The Magisterium or what some simply call The Vatican.

The Protestant perspective stands in opposition to this. The gospel is so simple that a little child can understand it, and in fact, that is the only way you can experience salvation:

Then he said, “I tell you the truth, unless you turn from your sins and become like little children, you will never get into the Kingdom of Heaven.” (Matthew 18:3)

There is a sense in which this is true. But we also realize that on a personal level, we are extremely grateful for the sermons, the podcasts, the commentaries, the Study Bible notes. Paul appeals to the idea that we need set apart ones or sent ones.

How, then, can they call on the one they have not believed in? And how can they believe in the one of whom they have not heard? And how can they hear without someone preaching to them? (Romans 10:14)

In 2008, blogger Ben Johnson, then a Masters student at Western Seminary, put this far more succinctly than I can in this short blog post:

One of the things that becomes evident when you begin formal Bible study is that you begin to question the protestant doctrine of the perspicuity of Scripture. Here is what I mean by this. As you begin your ‘formal training’ you begin to acquire what can only be called ‘special knowledge’ (sounds very gnostic). You now know Greek and Hebrew (and for those select few, Aramaic). You know more of the historical backgrounds of the texts (or at least what current scholarship thinks it knows about those backgrounds). You begin to exercise, what your professor tells you is a ‘sound hermeneutic.’ All this is ‘special knowledge’ that the average person in the pew does not have.

Now, imagine yourself in church and people begin asking you questions (they know you’re in seminary after all). You begin to rattle off what you heard in last week’s lecture on the book of Romans, talking about historical background and the Greek root of verbs, and the average person begins to doubt in their own ability to read the Bible themselves.

Here is my problem. The doctrine of the perspicuity of Scripture came about (at least the Protestant formulation of it) in rebellion against the medieval catholic view that only the church (i.e., non lay-people) could interpret Scripture. When I look at the church today, it seems to me that we have replaced the ‘church’ with the ‘academy.’ If you haven’t written a critical commentary on the Gospel of Mark who are you to interpret it? As I begin to be a true (whatever that means) student of Scripture I find myself utilizing my recently acquired ‘special knowledge’ and finding great insight from it. However, as a Christian and a churchman I have to maintain that the basics of the message are accessible to the average person in the pew given the illumination of the Spirit and the proper amount of study. All that is to stay, I think I still need to confirm the basic idea of the perspicuity of Scripture (to say nothing of post-modern, or reader-oriented hermeneutics) but I’m still working out how.

I really need to repeat Ben’s second-to-last sentence:

I have to maintain that the basics of the message are accessible to the average person in the pew given the illumination of the Spirit and the proper amount of study.

But in his final sentence, he affirms that it’s complicated.

Do you think the average person can process the basics of the gospel, or do they need the help of those better-trained in theology?

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Here are some verses from the cutting room floor today!

The LORD our God has secrets known to no one. We are not accountable for them, but we and our children are accountable forever for all that he has revealed to us, so that we may obey all the terms of these instructions. (Deuteronomy 29:29 NLT)

Now to him who is able to establish you in accordance with my gospel, the message I proclaim about Jesus Christ, in keeping with the revelation of the mystery hidden for long ages past but now revealed and made known through the prophetic writings by the command of the eternal God, so that all the Gentiles might come to the obedience that comes from faith– (Romans 16:26-27)

For who has known the Lord’s mind, that he may instruct Him? But we have the mind of Christ.  (1 Corinthians 2:16 HCSB)

All scriptures NIV unless otherwise stated, I think!

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Go Deeper: Here’s a scholarly article by D.A. Carson where I first began today’s thoughts.

Note: The title of today’s article was deliberately provocative.

 

 

 

 

 

Challenging the Notion of Paid Church Staff

It’s one thing to entertain different abstract interpretations on how doctrine and ecclesiology meet; it’s another thing entirely when those various interpretations are playing out in the community where you live.  The house-church or ‘simple church’ movement raises issues of accountability, doctrinal oversight, the instruction of children, and also the issue today, which involves the paying of staff.  In this article from Reformed Arminian, the term ‘elder’ is being used to apply to anyone holding an ‘office’ within a church structure.  (You’ll find other articles pertaining to house churches on the same blog.)

Websites like Church Job Finder publicize hundreds of full-time paid positions

Does the New Testament promote the idea of full-time elders (or pastors)?  I know of many of my friends on this blog and outside who not only hold that it does but also they are full-time pastors.  In almost all cases they applied for their pastorate like any other job complete with paperwork and interviews.  In fact, the modern pastorate often resembles a CEO of a company more than taking over a church of God.  In many cases the interviews are full of questions mainly about budgets, organization abilities, and of course, numbers.  Attendance is a big issue for institutional churches since they operate on budgets that must be met.  I know of one large church in my area that sent out their yearly budget that totaled over $7 million dollars.  Less than 3% of that was going to missions.  Most of that $7 million was salaries and their buildings.  Since numbers drive the institutional church, the potential pastor must show that they can produce large results through various ides and organization.  The masses have to be kept happy.

The house church is nothing near that.  First of all, we have no budget.  Each person can give their money to whatever they want.  We don’t want it.  We don’t need it. Occasionally we might have a family who needs money or a church planter who needs funds but we don’t regularly need your money.  Second, we have no buildings to pay for.  We have no mortgage.  We have no bills.  We offer no work insurance.  We pay no taxes since we own nothing and receive nothing.  Third, we have no staff.  We don’t pay a pastor.  We don’t pay a youth pastor.  We don’t pay a music leader.  We have elders who led us but they are not paid.

So what do we want you to do with the money that God gives you?  We want you to do what He tells you to do with in the New Testament.  First, Jesus said to give to the poor (Matthew 6:2-4; Galatians 2:10).  Secondly, give to hurting Christians (Acts 4:34-35; 11:27-30; 1 Corinthians 16:1-2).  Third, give to supporting apostles or church planters or missionaries (1 Corinthians 9:8-14; Philippians 4:10-20).  There is no biblical mandate in the New Testament to tithe to a local church to support their paying bills, salaries, etc.  Tithing is biblical but under the theocracy known as Israel.  We are not a theocracy. Not once in the Epistles do the writers exhort God’s people to tithe.  If failing to tithe brings one under a curse (as some teach from Malachi 3:8-10) then surely the New Testament writers would want to keep us from that curse.  Sadly, those who teach this “cursed” view of Malachi 3:8-10 fail to show it this applies to Galatians 3:13.

Yet does the New Testament teach that there should be full-time elders?  In Acts 20 we have Paul holding a pastors conference (v. 17).  Paul the Apostle teaches these elders various things but one interesting thing that he says is in verse 35.  The words here are ascribed to Jesus although the Gospels do not contain them.  Using the words of Jesus, Paul tells the elders that it is more blessed to give than to receive.  Can you imagine hearing a prosperity preacher saying that to his TV audience today?  In fact, the thrust of Acts 20:33-35 is that Paul wants these elders to work and not seek money.  He point to his own example (Acts 18:1-4) as proof that he worked hard so that he could give his money to the weak (ESV).  In essence, Paul wanted these elders not to be full-time but to work so that they could give away their money.  What a radical concept for our time!

The other places we find the issue of money and elders is 1 Corinthians 9.  1 Corinthians 9 is not really about elders however.  In fact, elders are not found at all in 1 or 2 Corinthians.  Given how important the modern pastorate is in most churches, you would think that Paul the Apostle would address the elders to correct the troubles at Corinth.  He never does.  He expects the Spirit of God to lead His Church and for the people of God to obey the Spirit who leads them.  Not once in Corinthians does Paul address any leaders.  In 1 Corinthians 9 Paul deals with missionaries receiving money for preaching the gospel.  In verses 8-14 he makes the clear point that those who preach the gospel should live off the gospel. Yet then Paul turns around and says that he has not done this despite his right to do so.  He tells the Corinthians that he didn’t want to be a stumbling block to them (vv. 15-18).  Paul could have asked for money but he gave up his right so that he could preach the gospel without hinderance.  In Acts 18:1-4 we find that Paul worked as a tent maker while preaching the gospel in Corinth.  He willfully gave up his rights to being paid so that he could work hard, give away his money, and preach the gospel.  How many modern pastors are doing that?

The final place we find elders and money is in 1 Timothy 5:17-18.  A couple of points are in order.  First, verse 17 does not use the word “money.”  I believe many read into verse 17 way too much about “double honor” as to teach that elders should be paid double what they would earn outside of the church.  The word “honor” here does not denote money.  The word is never used in the New Testament as a substitute for the word money.  Yet I have no trouble with honoring an elder who leads with much grace and ability in teaching the Word of God.  This honor can come in various ways including giving them money.  I don’t think we should isolate this verse and make it teach only money but we can give money to elders who fit this picture of verse 17.  Yet I don’t see in this verse that it teaches that elders should receive a regular salary.  Gifts?  Yes.  Salary?  No.  There is a big difference.

Frankly, I am weary of paying an elder very often since this could lead to one elder being exalted above others and can lead to this elder becoming a typical CEO type pastor only in a house church setting.  The plurality of leaders in the house church (Titus 1:5) helps to offset one elder dominating the others.  It also helps because elders are gifted in various ways other than teaching.  A full-time elder also would have a hard time fulfilling Acts 20:35 if in fact their income comes from the house church.

Lastly, if a house church is large enough to support a full-time elder, they are probably too large.  It’s time to split that house church.  House churches are strong because of personal relationships with one another.  This can’t happen if the house church is too large.  I recommend that house churches be no larger than a living room.  If everyone can comfortably be in a living room to worship God, pray, sing, eat, etc. then that is perfect.  Keep in mind that elders are to be among the people of God and not over them (1 Peter 5:1-4).

Hard work is something that we are scarred of in the West.  We need not be. How wonderful it is to work hard and then to take our money and give it away to the kingdom of God through the poor, hurting disciples, or missionaries.  We are not to hoard up our funds but to give them away (Matthew 6:19-21).  Our treasure is not this world or money but the Lord Himself.  He is our delight and our reward.

 

Pastoral Relations

One of the ways we can demonstrate spiritual maturity is in the way we respond to the host of conflicts which come up in the life of a typical church.  It’s been awhile since we linked to Keith Brenton at Blog in My Own Eye, but I appreciated the practicality of this piece which he called, Pastoral Care.

HOWEVER, for those of you who want to dig a little deeper — maybe something a little more Christianity 301 —  you might enjoy his balanced approach to the Calvinist versus Arminian positions on the depravity of man, which he deals with in two parts, here and here. 

I begin with my standard disclaimer: I am not a minister or pastor, nor do I play one on TV.

I work in a church office, but I am not employed specifically to share the gospel of Jesus Christ or tend the flock of the Great Shepherd. But I work with a good number of priceless ministers who are, and priceless colleagues who support them, and I just want to offer a few words of advice on the care and feeding of church leaders, whatever their titles: ministers, preachers, pastors, elders, shepherds, deacons, interns, and staffers.

1. If your pastor says something you disagree with, keep it to yourself. Seriously. If it’s a difference of opinion over something which scripture doesn’t dare to touch (and scripture dares to touch a lot), then the guidance I’d suggest is ” … So whatever you believe about these things keep between yourself and God.” (Romans 14:22a) And consider the possibility that you heard something you needed to hear; needed to be convicted by … in order for you to turn around and draw closer to God again.
2. If your pastor says or does something that conflicts with scripture, go to your pastor. Not to someone over them or under them or beside(s) them. Go to them. Follow the steps: “… just the two of you … if they will not listen, take one or two others along … if they still refuse to listen, tell it to the church.” (Matthew 18:15-17) No shortcuts. No keeping it to yourself. No withholding of love or fellowship or willingness to discuss, listen, correct, reprove. You can do this kindly, lovingly, privately — in a way that does not affect your pastor’s influence — just the way Aquila and Priscilla did for Apollos, in their own home (Acts 18:26).
3. If your pastor has something against you, go to your pastor. Now. Today. Don’t wait until Sunday when you bring a gift to God. Don’t expect Him to accept it when He knows you have something unresolved with your minister. “First go and be reconciled to them; then come and offer your gift.” (Matthew 5:24b)
4. If you have something encouraging to say to your pastor, say it. “Therefore encourage one another and build each other up, just as in fact you are doing.” (1 Thessalonians 5) Do it often. Daily if you think they need it. And, again, don’t put it off until tomorrow. “But encourage one another daily, as long as it is called ‘Today,’ so that none of you may be hardened by sin’s deceitfulness.” (Hebrews 3)Your church leaders and staffers find out thing about people … things they don’t want to know about. They don’t want to know because they love the flock and want to think the best of them. Sometimes they don’t feel comfortable even sharing this information with a spouse who also loves and cares for the flock. The wise ones share it with God and turn it over to Him and do what they can to comfort, admonish, and encourage the strays and the injured and the sick and the dying among the flock. They are not the hired hands Jesus talks about in John 10:12. They don’t run away; they stay with the flock at risk to their own safety and security.Their hearts break on an irregular but frequent basis — sometimes several times a week. Don’t overlook the ones who oversee you. Don’t fail to serve the ones who serve you. Don’t miss administering care to the ones who minister to others.
5. If you have a pastor who imitates the Great Shepherd (who laid down His life for the sheep), thank God for your pastor. You have a treasure in your church family worth more than all you could ever afford to pay. So give what is due. “The elders who direct the affairs of the church well are worthy of double honor, especially those whose work is preaching and teaching.” (1 Timothy 5:17)

This is by no means an exhaustive list of admonitions from scripture — but it’s a great start. They’ll nourish any believer who does them or receives through them, church leader or not.

What we headstrong and occasionally brainless sheep fail to see, too often, is how famished and weary our pastors can become doing what they love for those they love to the glory of the One they love.

Feed the ones who feed the flock.

They’re trying to help Him look after your soul.

~Keith Brenton

The Difference Between a Teacher and an Exhorter

Some classic Ben Arment from July, 2009:

A TEACHER

• Values the study process more than the communication of it.
• Knows exactly what’s going to be said
• Would have loved to pastor the Bereans
• Starts with Scripture and tests the wisdom of the world against it. Of course, Scripture wins each and every time.
• Sees effectiveness as building a “wall” of biblical precepts sermon-by-sermon
• Invests in conventional study tools
• If anyone complains, it’s about boredom

AN EXHORTER

• Values communicating over studying for it
• Knows the general outline, but fills in holes along the way. Counts on it, in fact
• Would have hated to pastor the Bereans
• Brings up the wisdom of the world and tests it against Scripture. Of course, Scripture wins each and every time.
• Sees effectiveness as moving people to action with the Bible
• Invests in unconventional study tools
• If anyone complains, it’s about not getting fed