Getting the Cultural Context of Jesus Right

In his essay, The View from the Mastaba (ostensibly a book review of Kenneth E. Bailey's new book, Jesus Through Middle Eastern Eyes: Cultural Studies in the Gospels), Dr. Gary Burge provocatively begins:

About a year ago, Wheaton College hosted a Christian teacher known for his emergent faith, black T-shirts, and popular cultural explanations of the gospels. We heard all about how Jesus' disciples had to walk "in the dust of his sandals," and we even had prayer shawls explained. As this continued, a few of my senior students knew I was slumping deeper and deeper into my seat in Wheaton's Edman Chapel. In a moment I'll explain why.

The essay is well worth reading as a whole. Dr. Burge argues passionately that the first century Middle Eastern cultural context is extremely necessary, not only to understand the cultural distance between our own culture and that in which the Gospels were written, but also to understand the cultural distance between the Aramaic-speaking Palestinian backdrop of the stories contained in the Gospels and the Greek-speaking European cultural backdrop into which the Gospels were written and first read. Burge follows Bailey in making the point that the Gospels, even in "the original language," were already a translation of what Jesus had said and done. What this means is that exegesis that is focused on Greek words, meanings, manners, and customs, can miss important points and lead to wrongheaded conclusions. It is deeply important to learn as much as we can about the ancient Middle East in order to unlock some of the difficult parables, teachings, and actions of Jesus.

This in itself is eye-opening and challenging, but Burge goes further. He writes, "When teachers try to reconstruct the cultural context of the gospels, they often use sources that are unreliable and fail to discern the differences between the modern Middle East and the world of antiquity." Simply put, it's not enough to focus on the cultural context of the Gospels' stories about Jesus: it's important to get that cultural context right.

Which brings me back to Edman Chapel and my slumping posture. I knew the things we were hearing about Jesus were simply off target, that they were the stuff of tourism, in some cases taken from Jewish traditions located in the Talmud (put in writing some 500 years after the gospels). Without discernment, reconstructing the cultural context of Jesus can put the interpreter in trouble quickly.

I think Burge's caution is well worth noting. And it's made me think. I have no idea who the Edman Chapel speaker was, but refocusing on Jesus and the Jewish context of the Gospels (a pendulum swing away from Pauline-centric New Testament interpretation) is one of the characteristics commonly associated with the emerging conversation, as well as other contemporary streams of Biblical interpretation. This focus in interpretation can seem exciting and open us up to new understandings of our faith, but care must be taken that the novel interpretations are correct, or at least, worthy of the emphasis placed on them.

Burge's essay made me think of N.T. Wright's emphasis on "Jesus is Lord" as revolutionary anti-empire language. Although I think that this understanding of "lordship" language is valid and adds a previously-neglected dimension to our understanding of the New Testament texts, it seems to me that in the Jewish context of Jesus and the earliest disciples, the fact that "lord" (Hebrew Adonai) was used as a replacement for the name of God (Hebrew Yahweh) in oral recitation of the Hebrew scriptures, and that Greek kyrios (lord) was used as the translation for Yahweh in the Septuagint, would be far more important. To say, "Jesus is Lord" in the Roman context may well have evoked Jesus as a challenge to the "lordship" of Caesar; but in the Jewish context, it evokes a challenge to the unique deity of the Old Testament conception of God. To the Jew, who already rejected the divine claims of Caesar, the challenge of "Jesus is Lord" wasn't to the Empire, but to God Himself.

New interpretations can open up Scripture and our understanding of our faith in an exciting way, and that can be a very good thing, especially when those new interpretations are grounded in solid scholarship and a deeper understanding of the cultural, linguistic, and historical background of the Bible. But we need to be careful not to value the novel simply because of its novelty. Not everything that gives us a rush is of lasting value, and things aren't necessarily wrong just because we've been aware of them for a while.

Biblical Application in James - And In General

Scot McKnight writes regarding James 1:2-4 in Jesus Creed - A Brother's Wisdom 2

For some, when James says "whenever you face trials of many kinds," they think James is referring to most anything we can imagine or most anything we face. The next thing we are talking about losing jobs or broken relationships or flat tires. This view of James 1:2 is shaped more by what we can get out of the text than what James meant.

The first thing we are to do is read James to see what he might mean, and we can come up with a nice little list of his pressing concerns:

1. 1:2-4 suggests he's talking about the sorts of things that try one's very faith and that lead to the virtue of perseverance.
2. 1:5-8 suggests he's talking about the sorts of things that lead us to cry out to God for wisdom.
3. 1:9-11 suggests he's talking about stuff the poor are experiencing and it right here that we can explore all kinds of texts in James, including the judicially-sponsored exploitation of the poor (2:1-7) and the oppression of the poor by the rich (5:1-6).

It is wiser to let James give us concrete ideas before we impose our own concrete applications. James is more likely talking about the stress of the poor at the hands of oppressors than he is giving simple timeless wisdom about wearing a happy face.

This is good advice, not merely for reading James or interpreting this particular passage, but for biblical interpretation in general. I've written something similar in my discussion of the "salt and light" passage from the Sermon on the Mount. We have a tendency to make simple analogies to biblical metaphors, or springboard off of a single suggestive word or phrase, into any number of modern applications. It's a bad way of reading the Bible; it frequently misses the point of the original writer.

Hermeneutics 101: one must first discover what a passage meant, in its original context, before one can proceed on to what it means in our contemporary context.

As long as a book would write itself I was a faithful and interested amanuensis and my industry did not flag; but the minute the book tried to shift to my head the labour of contriving its situations, inventing its adventures, and conducting its conversations I put it away and dropped it out of my mind.... It was by accident that I found out that a book is pretty sure to get tired along about the middle and refuse to go on with its work until its powers and its interest should have been refreshed by a rest and its depleted stock of raw material reinforced by lapse of time.

It was when I had reached the middle of Tom Sawyer that I made this invaluable find. At page 400 of my manuscript the story made a sudden and determined halt and refused to proceed another step. Day after day it still refused. I was disappointed, distressed and immeasurably astonished, for I knew quite well that the tale was not finished and I could not understand why I was not able to go on with it. The reason was very simple -- my tank had run dry; it was empty; the stock of materials in it was exhausted; the story could not go on without material; it could not be wrought out of nothing. When the manuscript had lain in the pigeon hole two years I took it out one day and read the last chapter that I had written. It was then that I made the great discovery that when the tank runs dry you've only to leave it alone and it will fill up again in time, while you are asleep--also while you are at work on other things and are quite unaware that this unconscious and profitable cerebration is going on. There was plenty of material now, and the book went on and finished itself without any trouble.

--Mark Twain

s/book/blog

A Prayer for Rick Warren

Father in Heaven, I pray for Your servant Rick. He's been given the honor of invoking Your Name and Your blessing in the presidential inauguration, and He's been made a lightning rod of controversy. Please help him to stand up under it.

Give him wisdom in what to say. Let him first and foremost truly pray to You, and not merely recite words for the consumption of the crowds. May his words truly invite Your presence and Your wisdom for our nation's leaders in the coming years.

May his demeanor display the love of Christ and the truth of Your Word. May he not pander, either to the religious or to the irreligious, but rather say precisely and only what You would have him say. May the occasion be blessed. May no one feel excluded from the fellowship you desire to have with them; and may no one fail to be challenged to change from those things that would displease You, things that exist in all of our lives.

May we learn to pray for our leaders, both in the church and in the government, more than criticize. May we learn to love our enemies and pray for them, as You have told us to do.

In Jesus' name, Amen.

Happy Gratitude Day

Over on the Audio Blog, I have a message about the thing we should be most grateful for.

Check it out.

What Lane said.

Principles to Carry into the Voting Booth

As the US political season winds down and we approach Election Day, I find myself thinking about principles for voting. I have no desire to endorse a candidate or a party, or even to disclose who I am planning to vote for. I do want to encourage some principles that I believe are universally applicable whenever we vote. They're not much more than common sense, but common sense seems to get thrown out of the window when elections approach. Anyway, here they are:

Vote rationally, not irrationally. I have very little patience with those who try to encourage everyone to vote, even if they have not thought through the issues and have no particular reason for voting one way or another. Don't go into a voting booth and flip a coin. Don't vote for a candidate simply because you "wanted to vote for the winner." Ignorant voting breeds careless--or malevolent--governance.

Vote for substance, not slogans. Look at the policies that each candidate is proposing. What does this candidate want to accomplish? Where does he want to take us? What are his goals, and his proposed means of achieving those goals? If the candidate is more interested in engendering doubt about the other guy than he is in proposing a vision of leadership, be wary.

Vote facts, not rumor and innuendo. Vote based on what you know, based on what you have learned from reputable sources, not based on what you've heard or what someone suspects or on speculation. We all have a horrible tendency to want to believe the worst about those who are in political opposition to us. A candidate with whom you disagree on policy will give you all the reasons you need to vote against him from his own mouth; it is almost never warranted to assume some dark secret or hidden agenda.

Vote faith, not fear. I've heard far too often, in too many elections, "I'm scared to death of what's going to happen to this country if [insert candidate's name here] is elected." Frankly, there are too many people who are too willing to stoke those fears. In reality, the government has only limited (thank God!) power to affect people's lives. I sometimes think that we Christians place far too much emphasis on elections. God's power is not altered by who occupies the White House. Vote for whomever you want as president. Jesus is still Lord.

Never Really Saved to Begin With

The Arminian Perspectives blog has a great post teasing out the implications of interpreting passages that seem to warn against apostasy as though they really indicated that the person who "fell away" in reality was never a true believer. Here's a sample, to whet your appetite:

“Do not by your eating destroy your brother for whom Christ died” [thereby proving that Christ really never died for him, and that he was never really your brother]. Rom. 14:15

Good stuff. Check it out.

The Privilege of Pastoring

In August, when my family went up north for Alan Gillies's memorial service, we had the opportunity to get together with some of the people I had the privilege of pastoring about ten years ago. We sang songs and shared. It was a really lovely time. And it made me think a lot about my experience of pastoring.

I was twenty-nine when I began pastoring in Brimley. It was my first and only pastorate, except for a semi-official assistant pastoral position I had had just prior to coming to Brimley, in a small church that didn't really need an assistant pastor. I was about two years out of seminary, chafing to get into full-time ministry, and thinking at times that it would never happen. And then I got a letter out of nowhere, and had to look at a map to find out where Brimley, Michigan was. We looked at the map index, and found the grid number, and followed the column up, and up, and up, and there it was, on the shore of Lake Superior. Cecile burst into tears--not because of where it was, but because she had just had a breakthrough with the girls in the Missionettes class that she taught, and she didn't want to leave them. "Honey, I don't even have to respond to this!" I told her.

"Yes you do," she said, "this is God."

And so I sent the church a resume, figuring it wouldn't hurt to get rejected one more time. And then they called, and wanted us to come up. We met the previous pastor and his wife, and then the board, and they were all very kind, and before I knew it, I was pastoring the church.

And I didn't know what I was doing. My seminary training had mostly been in Biblical exegesis, systematic theology, and church history, not on the practical issues of pastoring a church. I felt my youth; I felt my shyness, which God had overcome in me to a great extent, but not nearly as much as He has since then. I often had the horrible feeling that I was "supposed" to be doing something different from what I was doing at the time, but I didn't know what it was, or I didn't know how to choose. I've learned a lot since then about leadership, about giving direction to a group of people, about the importance of reaching out to people and building relationships. At the time, I was simply responding to needs as best I could, studying for messages, planning youth group activities--just doing whatever seemed to be needed at the time.

And despite all my insecurities, God really did bless us. I credit a lot of that to Cecile, for whom reaching out and forming relationships is as natural as breathing; I'm still convinced that most of the people who love us (and there are a lot) love us because of her. We made some wonderful friendships. We were blessed far, far beyond what I understood at the time. I was going through what most pastors will privately admit to going through, but don't feel they can share with their congregations: deep discouragement. The church wasn't moving in the direction I thought it should as fast as I thought it should. I felt my leadership being challenged. I took criticisms to heart. I felt that I might have found a better fit elsewhere. I wondered if I should be teaching instead of pastoring. I wondered if I was having any positive effect at all, on anyone.

And so I left, after 3 ½ years. I was asking God, if He wanted me to stay, to reaffirm my leadership, and if He wanted me to go, to give me something to move toward. And two opportunities presented themselves. I felt it was God's leading.

Since then, I've had the chance to return a few times, most recently last August. And every time I go back, I am blown away by the kindness and love that the people from that church have for Cecile and me. They make my wife and me feel like royalty. They lavish kind words and fond memories on us. They tell us that they recall and appreciate things I said over a decade ago. They love us, truly love us, far beyond what I had ever imagined.

When we go, we see people we had known as children and teens, now grown up and married. And one of the greatest regrets I have is having lost the opportunity to have been there to watch them grow up, to have been a part of their lives during that time. What a privilege it would have been, to have been involved in their lives for the long haul; to have been more than a memory, however pleasant. If I had to do it all over again, would I have left? Am I hairsplitting too much to say that the person I was then needed to leave, but if I knew then what I know now, I may not have?

I am now in a very similar place to the one I was in just before going up to Brimley: not in a position of formal ministry, looking for an opportunity, dealing with some roadblocks and disappointments and constraints. I truly believe that if I am ever given the opportunity to pastor again, I will do it better, with more purpose, more confidence, more wisdom. And more than anything, I hope that I will understand and appreciate the privilege that it is to invest yourself in the lives of other believers, to encourage their growth, and to have a positive influence on them. I pray that I get the chance.

A Note on Comment Policy

Today I had someone comment on a blog post with what was essentially an invitation and a link to his own blog. This was mildly annoying, not because I have any problem with people linking to their own blogs from the comments section here, but because neither the comment nor the website it led to had anything to do with the post allegedly being commented on. It was made more annoying by the fact that the subject of the website was, in fact, an argument for a theological position with which I disagree, and by the fact that there was no hint of this disagreement in the comment which included the link. I am left to conclude that the author of this site is either a) randomly spamming theological websites of any stripe whatever with links to his own site, or b) specifically choosing to draw readers from sites with which he disagrees by an innocuous invitation.

(It didn't help that this was one of those irritating pieces of writing that start out by telling the reader that he must read the whole thing from beginning to end and not skip over anything, etc., etc. I'm sorry, but unless you're my professor and I'm taking your class for credit, you don't get to tell me how I have to read your material. I'm not a novice on this topic and I'm not going to slog through all your introductory material just because you're convinced that you've created a perfectly logical sequence that will inevitably cause any open-minded reader to agree with you. A word of advice: persuasion doesn't work like that.)

So anyway, I deleted the comment. I do this so seldom that I feel it necessary to explain why, and to let readers know that I've always reserved the right to do so. As a matter of fact, I've always considered the comments section on this site as moderated, the reasons for which I described in what serves as the Magna Carta for this blog. As time went on, I allowed comments to be published without moderation, as I discovered that I didn't have enough readers or comments (let alone unwelcome ones) to justify the hassle and the delay involved in pre-publication moderation. But I still reserve the right to do what I consider to be post-publication moderation.

Now, the funny thing is that if this person had commented on one of the posts that actually touches on the issue on which we disagree, had interacted with that post in his comment, registered the disagreement, and linked to his own site in the process of doing so, I would have left the link in, as I've done on other occasions. So if you're back and you're upset at being "censored," well, I've just told you how not to be censored. Be civil, stay on-topic, and it's all good. Knock yourself out.

Jim Martin on Being a Parent or Minister

Jim Martin writes an interesting piece: Four Critical Keys to Being a Parent (or Minister). Good stuff. Check it out.

A Life Well Lived

Brothers, we do not want you ... to grieve like the rest of men, who have no hope. 
-- 1 Thessalonians 4:13

A few weeks ago, my family took a trip up north to attend a memorial service for a young man who had been in our youth group when I was a pastor in the small town of Brimley, Michigan. Alan Jastorff Gillies was 27 when he died, and left a wife whom he deeply loved and a beautiful baby son. His death was unexpected, untimely, tragic, sad; one would have expected it to have occasioned bitter wailing and grief that could not be contained. No one would have blamed his immediate family or close friends. And yet ... it wasn't like that.

It wasn't a "celebration," either. When the attempt is made to make a funeral into a "homegoing" party, it leaves me cold. I understand what people are trying to do, but funerals are for the bereaved, not for the one who is now in the presence of God. I don't think people should stuff or hide their feelings of grief­­­, much less feel forced to do so. The passage quoted above doesn't say that we shouldn't grieve. It says we shouldn't grieve as those who have no hope.

There was grief at Alan's memorial service. There were tears. But the moving thing, to me, about the service was that everyone there knew, without doubt, that Alan's life, though short, had been lived well. No one had any doubts about his eternal destiny. There were no wry stories about morally questionable hijinks, no evasions, no concerns that "if only he'd had time" to put something right. This was a young man who had truly been a blessing to everyone who had known him.

When I was pastoring and he was in my youth group, Alan was a solid young man in a solid family, the kind that maybe doesn't get the attention that the not-so-solid end up needing. But he always had a good humor; he was joyful and fun, as well as attentive and serious and a deep thinker when those times came up. He loved life and loved the outdoors and seemed so healthy that it was easy to forget that his family had told me that he had a life-threatening genetic disorder, an immune deficiency that had hospitalized him a number of times before. It seemed like something he'd outgrown, a childhood disease that he'd beaten.

And so I was stunned when I heard that he was struggling for his life, and a few days later, that he had passed away. There was a funeral in South Dakota, where he most recently lived, and a memorial service in Sault Ste. Marie, Michigan, near where he had grown up and where his parents lived. We went to the memorial service. It was great to see those whom I had pastored years ago. And as I said, there were tears. But there was also hope. There was a firm, strong, unquenchable hope; an unshakable conviction among everyone who had known this young man that he had lived his life to the glory of God, and honored by everyone who had had the privilege of being touched by him.

God bless you, Alan. I'm looking forward to seeing you again one day.

The Machine Gun Hermeneutic

The Society of Evangelical Arminians website has a great article entitled The Machine Gun Hermeneutic. Contributing writer Martin Glynn writes,

I began referring to this as a machine gun hermeneutic based off a conversation I had once. My opponent essentially quoted 6 or 7 different verses at once, and then insisted I respond to every single one of them. I refused, because I knew it really wouldn’t be effective anyway, since he would ignore whatever exegesis I offered by simply quoting more texts (he had done it before). He claimed that I didn’t respect Scripture. I responded, saying that I believe Scripture to be a sword, not a machine-gun, and it is disrespectful to Scripture to treat it differently than how it was designed.

This is great stuff, and oh, so true.

Check it out.

The Church on the Edge of Revival

I'd like to invite you to head over to the audio blog. There I have posted an MP3 of a recent message I gave at Red Oaks Assembly of God, The Church on the Edge of Revival. It was one of those special ones.

Check it out.

Ben Witherington on Pagan Christianity

Ben Witherington has just completed a four-part review of George Barna and Frank Viola's Pagan Christianity. I should note from the outset that I have not read Barna and Viola's book, so my response to Dr. Witherington's review might not be fair to them. Nonetheless, the book appears to embody many contemporary criticisms of the "institutional church," and so I read Witherington's response as a critique of that overall mindset. Some quotes will illustrate where he is going with this:

From Part 1:

Like Dan Brown’s novel, the Da Vinci Code, Constantine is painted as ‘Bad Bart’ the person who messed things up in Pagan Christianity. He is called on p.18 the father of the church building, which is giving him far too much credit. He did of course take Christianity off the illicit religion list, and he and his mother became the patrons of the building of various churches including in the Holy Land, but it is simply false to say that there were no church buildings long before Constantine. It will not do to make him the bad guy who ruined pristine and pure early Christianity.

From Part 2:

And categorical statements like “Let’s face it. The Protestant order of worship is largely unscriptural, impractical, and unspiritual.” (p. 77), is not only an uncharitable remark. It’s Biblically inaccurate.

An actual study of worship in the Bible would recognize that there is indeed both order and space in worship, both liturgy and creativity, both leading and following. When Paul describes worship in 1 Cor. 8-14 he is largely critiquing the lack of order and structure in the service there, not baptizing it and calling it good. 1 Corinthians is a problem solving letter, and when one takes the problematic model and makes that a template for modern Christian worship—that in itself becomes a problem.

From Part 3:

The sermon is not an invention of Protestants over the course of the last five centuries. No one who has actually read the sermons of Chysostom or Ambrose or Augustine or a host of other Church Fathers could ever make a silly assertion like that. And furthermore, I would stress once more, the use of rhetoric already was in play in the Diaspora synagogues, which is one of the reasons why Paul's rhetoric was sometimes well received, at least initially in such synagogues. The writers of the NT are almost without exception Jews, not former pagans, and almost without exception they use not only the Greek language they had long since learned but the Greco-Roman rhetoric that was a part of elementary education all over the Empire, including in Jerusalem!

From Part 4:

Certain persons certainly were appointed to regularly do certain functions in earliest Christianity. That is what the Pastoral Epistles not merely imply but say, and Timothy and Titus are clear examples of this. Of course this goes strongly against the 'everyone gets to do anything they feel led to do since they are part of the priesthood of all believers' approach, but then, as I have said, the priesthood of all believers language has nothing whatsoever to do with deciding who gets to be teachers, prophets, elders etc. Those issues are determined by whom the Spirit gifts and graces for such tasks, and whom are recognized by the church to have such gifts and graces.

Dr. Witherington's critique is very much needed as a counterbalance to the idea that the problem with the church today is that we're simply doing it wrong, and if we'd just do it right--meaning in houses, with no meeting structure, no clergy, and everyone participating however they want--then the problems would be solved. Witherington clearly demonstrates that what we do in church does in fact go back to the early church and biblical principles--even if there may be a need for examining how we've culturally adapted these practices; that "pagan roots of Christian practices" is largely a bogeyman; and that the idea of a pristine "early church" without any cultural baggage to muck it up is a product of wishful thinking.

The original series goes into a lot more detail, and it's well worth reading. Check it out.

Emailing the Author Problems

Duh.

I recently found out that the "Email the Author" link at the bottom of my posts has never worked. If you have tried to email me using that link, and I never responded, I do apologize. I never received your email. Of course, if that happened, you probably got mad and never returned to this site, so you're not reading this.

At any rate, the issue is now fixed. If you'd like to email me privately, rather than leaving a comment, please do use the "Email the Author" link at the bottom of my posts. As you may have noticed, I no longer publish my email address, even just in text form, in the "Stuff About Me" section on the sidebar. I'll soon be moving to a new email address and want to avoid hideous amounts of spam attacking the new address, as it did the old (although Yahoo did a good job of getting rid of most of it).

You may now return to your regularly scheduled web browsing. That is all.

Salt and Light Redux

On my Studies page, I've republished an article entitled, "Salt" and "Light": An Exercise in Biblical Allegory. One of the most common reasons for biblical misinterpretation is overinterpreting metaphors. I've used Jesus' analogies of salt and light in Matthew 5:13-16 as a case in point.

Check it out.

A Blogiversary and an Upgrade

Two years ago, my friend and pastor Bob got me into this blogging thing. I had been toying with the idea for some time, and finally did it. The main idea was not an "online journal," but rather an easily-updated website to publish some articles I had written on various topics and had earlier published on a more traditional website design.

As you can see, The Schooley Files is in the process of an upgrade. While blogging is much easier than hand-coding html in order to create web pages, the thing I never liked about it was the linear format: essentially you have a single chain of articles, rather than the traditional website that has an initial portal to a topically-organized set of articles. Links and category groupings help this issue out to some extent, but there can be a sense of incongruity if you try to cover more serious issues and then back off and do something more casual. There's also the sense that blog posts, by their very nature, are not supposed to be very long.

For this reason, I've expanded The Schooley Files to include three separate blogs with different functions, easily accessible from one another, to make a more fully-defined website. I'm also (finally) placing the site under its own domain name.

The Schooley Files Studies is intended for longer articles than I would want to put on the main blog; in its early stages, it will be a venue for me to consolidate articles that I had split off into bite-sized chunks for the main blog. We'll begin today with "A Positive Case for Arminianism," the original title I had for what I had broken into two posts (still both massively long for a typical blog) entitled "Why I Am Not a Calvinist (With Apologies to Bertrand Russell)," Parts 1 and 2. I realize that a computer screen is not always the best medium for reading long documents; it is for this reason that some time ago, I made changes to the code of all the Schooley Files blogs that make them printer-friendly. You can use your browser's "print preview" function to check out how articles will look.

The Schooley Files Audio is intended for audio files, both sermons and songs. Today we'll begin with a message I gave on Nicodemus's visit to Jesus in John 3, entitled "Nick at Nite." I hope it will be a blessing.

I'll tip my hand here: I was also going to include a "creative" blog for fiction and poetry. I had written some stuff in college that I thought was reasonably good and might be worth publishing in this format. Then I actually went back to the stuff I'd written and revisited it. No. No no no. Maybe someday, with new stuff, but, no. I see now that there's a reason why I've tended toward expository writing, even though fiction was my first love in my youth and into adulthood. Trust me. I'm doing you a favor.

The present blog will continue as sort of the "front page" of the site; it will continue pretty much as it has been, a blend of personal observations and short studies, some of which will be brought together and published on the Studies page. While I toyed with the idea of a static "front page" for the site, it seems to me that that method has become passe; people just end up bypassing the front page for the content that they want. So this blog will hopefully be updated on a regular basis, and perhaps a little traffic will travel to the other pages.

So that's it. SchooleyFiles 2.0. I hope you like it.

Five-Fold Ministry? Pastors and Teachers

The four entries in this series are now available as one paper on the Studies page.  I encourage you to head over there to get the full picture.

On the "five-fold ministry" model, pastors and teachers are two separate ministries with differing gifts and roles to play in the Body of Christ. The Greek construction of this verse, however, strongly indicates that these are two different titles for the same group, or at least, that the two groups are being considered together in this context.

Without going into actual Greek wording, we can see even in an English translation the repeated, "some to be..." construction, which occurs not five but only four times, the last time, before "pastors and teachers." What is not seen in an English translation are the articles. In English, there are two types of articles: indefinite articles ("a," "an") and definite articles ("the"). Greek has only one type of article, roughly corresponding to the English definite article, which tends to be used much more often than articles are used in English. If we were to add the articles to the passage, we would get something like this: "It was he who gave some to be the apostles, some to be the prophets, some to be the evangelists, and some to be the pastors and teachers." The one article covers both "pastors" and "teachers," strongly suggesting that they are being considered together here. There are also Greek words that form a bit of an untranslatable marker dividing the different groups (if one were to translate them, one might say, "on the one hand... on the other hand..." except that there can be as many "hands" as needed). Once again, this marker appears four times, not five, grouping the final two words together.

So is it one group with two names, or two groups that are similar enough to be thought of together in this context? I would suggest that it doesn't really matter. Those with this gift ministering in a church setting are likely to be called pastors--but as we will see, a primary responsibility of the pastor is teaching. Those with this gift ministering in an academic setting are likely to be called teachers--but a teacher should teach with a "pastor's heart"; that is, with genuine concern for the spiritual development of each student. The two aspects of the gift go hand in hand.

I have done a much more in-depth study on the biblical role of a pastor, entitled "What Is a Pastor?" (Quodlibet Online Journal 2.2). It seems clear to me that the term "pastor" is the same thing as is meant by "elder" (or "presbyter") and "overseer" (or "bishop"). As the church was beginning to coalesce and the role of apostles was increasingly less direct, terms were needed to describe leaders in the church who were not apostles. Generally speaking, "elder" came from a Jewish background--leaders among Jews were often called elders--while the Greek term translated "overseer" or "bishop" was the preferred Greek term for a leader. "Pastor" literally means "shepherd," and picks up on Jesus' frequent shepherding analogies in His teaching, as well as the Old Testament use of "shepherd" as an analogical term to describe Israelite rulers (it was also used of other Middle Eastern rulers as well), especially in Ezekiel 34, a highly instructive passage.

When one looks at the passages referring to elders, overseers/bishops, and shepherds, when used metaphorically in Jesus' teachings and in the Old Testament, a pattern emerges:

1. God the Father and Jesus the Messiah are together the preeminent Shepherd/Pastor over all of the people of God; the authority of local pastors derives from this divine authority.
   
2. The focus of the ministry of the pastor is the welfare of the sheep--that is, the people who come under the leadership of that pastor. The pastor's work is not one of self-expression or self-gratification, but rather care for the sheep.
   
3. The conduct of the pastor is to be exemplary. Much of what the Bible discusses regarding church leadership in general has to do with godly behavioral characteristics. Pastors teach as much by how they live their lives as by what they say.
   
4. The content of the pastor's ministry is, largely, teaching. This becomes clear as one examines the pastoral epistles and sees how many times they focus on teaching and teachers. The one major difference between the qualifications of deacons and elders or overseers in the Pastoral Epistles is that the latter group need to be "able to teach" (1 Tim. 3:2, 5:17; Tit. 1:9). A large component of this teaching ministry is protection of the people of God from false teachers (1 Tim. 1:3-7, 4:1-3). Although this protection may come partially in the attempt to silence false teaching (1 Tim. 1:3, Tit. 1:11), to a larger extent it comes as a result of patient explanation of biblical truth and drawing people's attention to topics that are important, rather than those that are spurious.

Going back to the context of the verse we are studying, Ephesians 4:11, it is worth noting that the goal of what we may now see as a "four-fold" ministry--the spiritual maturity of the Body (4:13)--has as its result the effect of protecting the people from being "blown here and there by every wind of teaching and by the cunning and craftiness of men in their deceitful scheming" (4:14).

The role of the Pastor/Teacher largely comes on the heels of the other three groups: Apostles (church-planting missionaries) establish the church in a new territory, Prophets proclaim God's truth directly and draw people back to the ways of God, Evangelists (soul-winning missionaries) reach the unreached and bring them to saving faith, and Pastor/Teachers care for the Body, teaching by example and verbal instruction the truths of God's word and the right way to live. It may be that Barnabas is the best example of a Pastor/Teacher that Scripture gives us. More or less a washout on the mission field--when the going got tough, Saul, suddenly called Paul, stepped to the fore (Acts 13:6-12)--Barnabas had done his work for years previously, sticking his neck out and nurturing a former persecutor of the Church, Saul of Tarsus. Without Barnabas's patient instruction and godly example, would Paul have been able to be the foremost missionary the world has ever seen?

Five-Fold Ministry? Evangelists

The four entries in this series are now available as one paper on the Studies page.  I encourage you to head over there to get the full picture.

When we come to the term, "evangelist," we are dealing with a term used far less often than "apostle" or "prophet." Euangelistes occurs only three times in the New Testament: Acts 21:8 refers to "Philip the Evangelist, one of the Seven.". In 2 Timothy 4:5, Paul encourages Timothy to "do the work of an evangelist." The third reference is in the verse presently under discussion in this series, Ephesians 4:11.

Etymologically, euangelistes means "one who preaches the Gospel." Most often, it is Jesus and the apostles who preach the gospel (euangelizo); presumably, an evangelist would be someone who preached the gospel and who didn't fit into one of the other recognized ministries. If we look at the example of the one person actually named an "evangelist" in the New Testament, we can gain a better perspective of what this office entails.

As mentioned above, Philip is first mentioned in connection with the Seven who had been chosen to assist the Apostles in Acts 6:3. We next meet him in the aftermath of the persecution in Jerusalem that began with the stoning of Stephen (8:1-3). "Those who had been scattered preached [euangelizo]  the word wherever they went. Philip went down to a city in Samaria and proclaimed the Christ there" (8:4-5). This is the first mission to non-Jewish people recorded in Acts. Philip's ministry was extremely effective--accompanied by miraculous signs and the evident conversion (signified by baptism) of many who had previously followed a sorcerer named Simon (8:6-12). It was only after the success of Philip's ministry ("the apostles in Jerusalem heard that Samaria had accepted the word of God," 8:14) that Peter and John were sent to lay hands on the people for them to receive the Holy Spirit.

Philip was next used in the conversion of the Ethiopian eunuch (8:26-40), the first recorded conversion of a fully ethnic Gentile. God had simply directed him to go by a certain route toward Gaza, which he never reached. He met the eunuch on the way, who was already reading one of the "suffering servant" passages in Isaiah, he "began with that very passage of Scripture and told him the good news [euangelizo] about Jesus" (8:35). The eunuch asked to be baptized, Philip did so, and was immediately transported to Azotus "and traveled about, preaching the gospel [euangelizo] in all the towns until he reached Caesarea" (8:40).

So what is Philip's ministry? He goes to unreached people, preaches the gospel with effectiveness and supernatural power, baptizes people--and then moves on. The key term here is "unreached people." It appears evident that the evangelist, biblically, is yet another type of missionary: one who is called specifically to reach the unreached and whose work essentially ends with conversion. An evangelist is supernaturally empowered to bring the Gospel to the lost with the result that they come to faith in Christ. The difference between an evangelist and an apostle is that while the latter is a church-planting missionary who not only brings people to salvation but also births, nurtures, and provides subsequent oversight to communities of faith, the evangelist's work is more specifically to introduce the gospel to people and to bring them to a saving knowledge of Christ. It may be the case, as it evidently was in Samaria, that the evangelist spearheads the work in an unreached area and the apostle comes in subsequently to establish and ground the work.

Or one person may fulfill both roles, as the Apostle Paul evidently did, and as did the other New Testament character associated with the term, "evangelist," Timothy. Included among the apostles in 1 Thess. 2:6, Timothy was appointed by Paul to stay behind in Ephesus while Paul traveled to Macedonia (1 Tim. 1:3), and in 2 Timothy, written when Paul was expecting to be martyred for his faith, Paul exhorts Timothy, in the midst of doctrinal confusion and rejection of the truth, to "keep your head in all situations, endure hardship, do the work of an evangelist, discharge all the duties of your ministry" (4:5). Timothy is never exactly called an evangelist, as is Philip; he is exhorted to "do the work of an evangelist"--presumably, one of Timothy's gifts is to preach the gospel to unbelievers and bring them to faith. Rather than being wholly distinct offices, we can see that the types of ministry that God had given to the church may be somewhat fluid; C. Peter Wagner profitably discusses a "gift mix" rather than each person having only one specific gift. But Philip most clearly embodies the evangelist qua evangelist: a missionary who reaches the unreached and brings them to faith in Christ.

What appears to be clear is that the evangelist, biblically, is not what is usually termed an evangelist today--an itinerent speaker who goes from church to church, possibly with a message of salvation, but largely to excite, motivate, or possibly teach or otherwise minister to believers. The modern-day evangelist might better be termed a "revivalist." This is not to say that that gift is invalid; it is merely to say that when Paul writes that "it was he who gave some... to be evangelists," (Eph. 4:11), he had in mind more of a missions emphasis and less of a revival emphasis than we normally associate with the term. In some sense, "evangelist" is to "apostle" what "preacher" is to "pastor": the former term boils the much larger and complex role of the latter term down to the essence of proclamation. Just as with "apostle," in "evangelist," we are dealing essentially with a transliteration of a Greek word. A native Koine Greek speaker would have heard "good news" in the very term, "evangelist," and that good news is very specifically the message of salvation through the death and resurrection of the Lord Jesus.