Translation, Interpretation, and Reading in Color (Part 1)

Biblical Greek and Hebrew are some of our most popular classes at Christ Seminary, and rightly so. As we have said in the past, all theological development must take place in the context of the Scriptures of the Old and New Testaments, and so language is crucial to theological endeavors of every sort. Even at the level of the English text, knowledge of and consideration for the specific language of each passage is fundamentally important.

The question must be asked, however—is it worthwhile to spend the time learning two entire languages just so we can read the Bible in the original? Given the presence of several, reliable English translations, and the massive amount of time it takes to learn Greek and Hebrew, shouldn’t we focus our attention elsewhere?

My answer is that learning Greek and Hebrew has great intrinsic value for pastoral candidates and for serious Bible students. There are a number of reasons for this.

First, learning another language helps us better grasp linguistic structures. Students will find exegesis in English to be extremely challenging if they do not have a solid understanding of basic grammar. Learning the structure of another language helps to reinforce our grammatical comprehension when we examine a passage of Scripture. This learning is helpful because it provides the necessary categories for apprehending the message of a sentence. Learning another language helps our reading in English, in addition to the other benefits.

Second, learning even the basics of Greek or Hebrew is worthwhile because some valuable resources are oriented to the text in the original languages. For example, many commentators choose to deal with matters of diction, verb form, and textual variants in the original language. Even transliterations are almost useless to a student unless they understand the difference between two verb forms, say, or the semantic domain of two words in the original. Knowing the foundations of Greek and Hebrew will open valuable scholastic resources to students, giving them access to several lifetimes’ worth of exegetical works. This, of course, greatly facilitates interpretation.

Third, by gaining proficiency in Greek and Hebrew, students of the Bible will be able to remove an entire layer of interpretation when they read the text of Scripture. We should praise God for the great availability of reliable English translations in our day. At the same time, we need to recognize that even the best translators do some interpretation when they translate the Bible. All translation requires some interpretation because, for example, when faced with two possible, equally likely English translations of a Greek phrase, the translator must choose one phrase over the other based on non-grammatical principles (whether theological, logical, contextual, etc). I am not disparaging this practice, for there is simply no way around it. The fact remains, however, that those ‘other principles’ (theological, logical, and contextual) arise from the translator’s interpretations of the text. If a student is able to read the original languages with ease then the translator’s interpretations will no longer come between the student and the text. This is greatly beneficial (though certainly not necessary in the strict sense).

These reasons are enough to convince me that learning the original languages is valuable, even in light of the massive difficulties that are involved in so doing. Gaining greater access to and greater clarity in reading the Bible is almost always worthwhile. Yet, next time, I hope to discuss the ‘icing on the cake’ with regard to Greek and Hebrew skills. Grace!

--Dean of Admissions

Dealing with Disagreement

Doctrinal disagreement is an unavoidable aspect of Christian life on this side of heaven. If you spend any amount of time with other believers some debated confessional element will inevitably arise; if you are not careful, it may become a ‘root of bitterness springing up’ and defiling many (Heb. 12:15).

So how should Christians handle doctrinal or practical disagreements? How can we avoid sinning against the body while working through these situations?

Mercifully, the Lord provides commandments for us so that we can resolve disagreements—or live peacefully if no resolution is found.

First, we can ensure that we do not have LIYE syndrome (Log-In-Your-Eye syndrome, cf. Matt. 7:1-5). LIYE syndrome occurs when a fault-finder rebukes another while the fault-finder has the exact same fault on a massive scale in his own life. If we charge others with being illogical or ungracious, we must ask whether our own reasoning is sound and if our attitude is gracious. If we charge others with being unbiblical, can we provide context-consistent verses to support our position? The problem in Matthew 7:1-5 is not with judgment, but with hypocritical judgment. Clearly, the authors of Scripture expected us to judge others in some ways (1 Cor. 5:9-13), though always with a loving purpose (1 Cor. 5:1-5).

Second, when we do correct others in matters of life or doctrine, it should always be done with gentleness and great patience (2 Tim. 2:25, 2 Tim. 4:2) and not with a harsh, judgmental attitude. Remember, when you disagree with someone, they believe they are correcting you as well.  Harsh words will probably stir up anger (Prov. 15:1). Within the context of the Christian church, whether you are an elder or leader in the church (like Timothy) or a congregant, your attitude should be kind and gracious as you work toward a resolution.

Third, having gentleness and patience does not entail entering every debate. There are issues that should be avoided because they are not profitable, such as issues of speculation (1 Tim. 1:4, 2 Tim. 2:23). Sometimes it will be necessary to take hard stands against false doctrine (e.g. 1 Tim. 6:3-5, or the letter to the Galatians). In everything, our desire should be to see the doctrines of the Word of God more clearly, so only disagreements revolving around the Bible should be entertained. This will sound unnecessarily restrictive to some, but it includes a massive array of doctrines and all the connected truths. The Bible is also the authority for solving these debates. Matters about which the Word of God is silent should be left well enough alone.

Finally, we must be thoughtful Christians. We all stumble in many ways (James 3:2). No one alive today has totally perfect theology—error pervades all of our thinking to one degree or another. If everyone disagrees, though, does that mean there are many, exclusive truths? No, there is one, unified body of truth that exists in Christ Jesus (John 14:6, Eph. 4:21). Even though good and godly teachers disagree about issues, some of them are wrong and some are right. Who is right or wrong must be determined by the Word, but even those who are right in some matter will be wrong in other matters (though they are not wrong intentionally, of course). It is inevitable while we life in a fallen world. This should not cause us to despair, but to be humble and to diligently continue in His Word (John 8:31-32).

Gracious, Christian love is the final ethic for Christians in the midst of dispute. No one is privileged with a comprehensive grasp of all truth—but every true Christian knows some. Until the days of our dwelling in heaven we must trust the Lord, abide in His Word, and serve His body with love.

May He grant us peace in the meantime!

--Dean of Admissions

“By this all men will know that you are My disciples, if you have love for one another.” Jesus of Nazareth, John 13:35

Love and Seminary

The successful completion of a seminary degree is not a virtue if it is alone. In fact, there are times when the completion of a course of study at seminary is actually harmful and unhelpful. How can this be?

It has to do with the fact that study at seminary (or theological studies of any kind) can sometimes be completed solely at the level of propositional knowledge. There are diverse stores of knowledge to be gathered in these types of study: knowledge of languages, locations of verses, names and works of theologians, etc. Knowledge at the propositional level is an integral part of theology, yet, there are more important aspects of the Christian life than the possession of knowledge. Knowledge is important (cf. Rom. 10:2-3), but it is not a virtue that stands alone (cf. 1 Cor. 13:2).

Theological education bears only bitter fruit if it does not include a proportionate increase in love as students increase in knowledge. This is true whether that education occurs at the kitchen table, at the church pew, or at the seminary desk. This danger is especially prevalent at seminary, however, because that is where theological training is most likely to be divorced from both the family and church structures for confronting sin.

One goal of every seminary should be to ensure that professors and students grow in grace as they grow in knowledge, and that should be bolstered with support from both the family and the church body. Seminaries exist to serve the Lord through providing trained ministers for the church—seminaries are subservient to both families and churches. Neither the home nor the pulpit is served well if seminaries produce knowledgeable, equipped men who are swollen with venomous pride.

One way to guard against such pride is to swell one’s love instead of one’s self-estimation. Love, where it originates truly and from the Holy Spirit, will quell pride and cause theological knowledge to serve the purposes of God by serving others. This occurs in two ways.

First, love provides the right motive to enter into seminary training. If the motives of a student are to please God by service to the church (Col. 1:10), it is very unlikely that he will finish his studies as a conceited man (though it is not impossible). In this way, having a loving motive helps him to focus on the advancement of others through his own theological education. One example of this would be a man who learns biblical counseling methods so that he can glorify God by counseling and encouraging downcast Christians. As he enters the seminary, this loving motive will prevent him from focusing on his own increased counseling skills as a means of self gratification.

Second, love provides the foundation of ministry toward others. As the graduate has increased in his knowledge of God’s truth and of God’s proscribed methods, he has considered others to be more important than himself (Phil. 2:3). If the motive of love sets his focus on the right thing in the first place, a ministry of love will keep it firmly planted there. His own successes (which are really God’s anyway) will not distract him, but will fire his zeal for others with sweet joy, driving him onward into even further ministry. Ministry that is truly loving will perpetuate itself because neither success nor sorrow can turn it aside from God to focus on itself.

May God grant us, then, the grace to focus on Himself as the most glorious, worthy, beautiful, wonderful goal of all ministry. May love for His name and love for His people inform all our motives for future service and for our present ministry. It would be a rich blessing to focus on Him and on others in this way.

If you intend to enter seminary, or if you are a student already, or a graduate, check your heart. Are you a loving person, or are you a person who is self-absorbed? Do your motives for study reflect the glory of God, or do they resemble sinful selfishness? If it is the latter, repent from this sinful course, and flee to Jesus! Learn from Him—He is gentle and humble of heart (Matt. 11:29), and He came to serve others (Mark 10:45). Let us all imitate Him more and more!

--Dean of Admissions

The Foundation of Theology

When we consider the task of theological study and education, it is sometimes helpful to ask very basic questions. For example, “Is it possible to know God, and if so, why is it possible?” Or, “Does theology relate to other types of knowledge, and if so, how?” These are fundamental questions, the answers to which will determine the total possible outcome of our theological examination.

Another crucial question that we must ask is this: what is the foundation of theology? By asking this question, we are assuming (safely, I think) that theology is a unified body of knowledge about a person, namely God. But upon what is this knowledge based? What is source document or documents that we look to in order to gather data or assess our conclusions? I believe there is a single foundation to all theology.

The Bible is the sole, authoritative source for all of our knowledge about God. Simply put, there is no other trustworthy source of information about the character and person of God. All theology (all true theology, at least) stems and blossoms from the Word of God. Not philosophy, nor natural theology, nor rationalism, nor sages, nor mystics can supplement—much less match!—the Word of God. That being said, we also depend on the Holy Spirit and on Jesus Christ, apart from whom we cannot apprehend such knowledge, but all of their revelation to us comes through the Bible as a means. Even the true information we have from creation (Rom. 1:20) does not inform our relational theology unless we are first informed by the Bible.

Not only is the Bible the sole source of this knowledge, but reading the Bible is fundamental to all development of theology—there are no exceptions to this rule. Any student of theology who is not deeply involved in reading and meditating upon the Word of God is bound to develop erroneous ideas about who God is. At the very least (deeply understating the facts), Scripture acts like lines on the road that guide us in the direction of more accurate knowledge of God—or if we are really headed the wrong direction, Scripture is like guardrails that hinder further progress in a dangerous direction.

In light of all this, what do we do with other theological resources? How do we view those who wish to teach us, or books that are popular or highly recommended? Though the Bible is the sole source of theological knowledge, that does not mean we can never learn from others. In fact, humility demands that we learn from those whom God has placed over us (cf. 1 Peter 5:5). It can be very helpful to read the theological writings of those who have gone before us and we should seek to ‘stand on the shoulders’ of these giants. Nevertheless, these men and books can never take the place of the Bible. The Bible remains the ultimate standard of all theological teaching—every preacher, teacher, parent, scholar, or author must be judged on the basis of the Word of God. Even the apostles were excited to see that people searched the Scriptures to find out if they were speaking the truth (Acts 17:11). This is an expectation that every godly teacher should have!

The Bible is the norm that norms all other norms, as someone famous once said. It is the sole foundation for all our knowledge about the eternal, immortal King. Any student who seeks to study theology but who neglects the Word will surely end in error. Guard yourselves, then, in the priority that you place on God’s precious Word. Make sure that studying His Word is central to all of your theological efforts!

--Dean of Admissions

Comprehensive Education

Christ Seminary seeks to provide a large range of classes for students—biblical counseling, surveys, studies, languages, theology, and more. Most seminaries have a broad array of courses available for students, every kind of course from general to very specific. Have you ever stopped to consider why so many different courses of study are available?

Preparation for ministry is a serious task and it requires equally serious preparation. Men who are considering a churchly vocation should not seek to enter that vocation without deep consideration and commitment to this high calling (cf. Heb. 13:17). God explicitly says that not many people should become teachers because of the heightened accountability that comes with that role (cf. James 3:1-2).

Part of the reason that we provide a large range of classes is that men need to be prepared in every way possible if they are to enter the ministry. We provide comprehensive education and training so that we can comprehensively examine and equip each student. We all have many sins that need to be addressed in many areas of our lives, not to mention the plurality of areas in which we need to be trained and informed. We are not searching for perfect students, but for students who are ready to be deeply examined and extensively trained. (I would also like to note that our students are not perfect after graduation, either).

Nevertheless, we should strive to be prepared in whatever ways are possible. Seminary is one means among many that are provided for the training of future pastors—there are many areas that seminary cannot adequately prepare men. There are things that only the Holy Spirit can accomplish in men’s lives. Men must also be shepherded by their pastors, they must teach under the guidance of their elders, and they must apply themselves to other means than just seminary. Seminary is by no means a requirement for pastors, either, as far as the biblical requirements are concerned. Many great and godly pastors have never stepped foot inside a seminary.

On the other hand, many of them did not have the opportunity to be trained in the context of a seminary, and we believe that if those men did have the opportunity they would have availed themselves of it.  So seminary education, though not strictly required, is often an expectation where it is available. Seminary education is a wonderful opportunity for a man to be trained in many of the areas that pertain to pastoral ministry.

The reason that seminaries provides extensive training is that the work of the ministry is varied, and much thought and preparation needs to go into each area of practice. Pastoral ministry is no walk in the park—just ask any pastor. A seminary education is of great benefit to pastors themselves and to the congregations that they will serve, and it has often been used by God to sharpen men when they did not know they were dull. A seminary degree does not grant any special ability to any person—yet when God has called a man and when that man obediently pursues ministry, a seminary degree can be of great value and great usefulness for God’s kingdom.

--Dean of Admissions

Seminary and the Fear of Man

Pursuing a seminary education entails many unique risks and rewards. There are immense payoffs to theological studies, but there are also dangers that must be faced by everyone involved.

One of those dangers is that seminarians would grow in an unbiblical fear of man. There is a proper and right reverence for other humans (e.g. Heb. 13:17, 1 Pet. 5:5, 1 Thes. 5:12), but that is not what I have in mind here. I am talking about the sinful fear of man as is described in Proverbs 29:25: “The fear of man brings a snare, But he who trusts in the LORD will be exalted.” There is a real danger in regarding other men as if they had the power of God to harm or to bless—it is essentially idolatry, replacing the Creator with a creature.

This sinful fear of man has a number of manifestations in the context of seminary. First, seminarians can begin to ‘fear’ theological authors. Reading books by people who are much smarter than we are can lead us to honor their opinions in an unhealthy way, as if their intelligence or study protected them from any error. Just because someone has dedicated their life to researching a single area of theology does not mean that they are infallible. Every human author is to be judged by the infallible standard, which is the Bible, the product of the divine Author. The danger is that we would be afraid to disagree with a brilliant human when that human disagrees with Scripture. We must guard our minds so that we do not value even the best author’s opinion over the Word of God.

Second, seminarians can fear theological traditions. This is similar to fearing theological authors, but with a broader effect. Some students and pastors are afraid to disagree with the theological traditions in which they are raised. Systems of theology can become shackles that prevent biblical thinking. I am not promoting the idea that we should rid ourselves of traditions, but we must recognize that even the best human traditions are fallible. We must maintain standards of doctrinal purity, no doubt, but we must always be bound by the Bible. The Bible will always correct the imperfect thoughts of the clearest human thinkers. The danger is that, when confronted with a theological question, we would first ask, “What does the tradition say?” instead of, “What does the Bible say?” We must be ruled by the Scriptures—it is happy bondage!

Finally, seminarians can be led astray by the sinful fear of other people with whom they interact. Students can fear their professors and hold them in an unbiblical awe, fearing to question their authority. Students may be overwhelmed with unbiblical fear, causing them to fail to stand up against a system they feel is in contradiction to the Word of God. This danger is also present for professors, however. Professors can be hindered by an unbiblical fear of students when they bend to pressure to hold students to a lower standard. Professors can be afraid to rebuke laziness and lack of diligence in students—and this is an ungodly fear of man. Everyone at seminary must ensure that they sanctify the Lord as the One whom they fear. No human being should be put on par with God, and much less should such a creature wholly displace God from His rightful throne in our hearts!

May God grant us grace to fear Him, that we would heed His Word against all earthly powers and that we would fear Him above all of His creatures. We need help in this area, maybe more than some would care to admit! So, check your heart today. Whom do you fear?

--Dean of Admissions

The Danger of A Tuition-Free Seminary

Providing seminary without tuition can be a dangerous venture. Seminaries are useful tools for the church, since they provide men who have been trained in order to enter the pastorate. Seminaries are the fertile grounds from where biblical research and application yield the fruits of sharp minds, pastoral hearts, and fiery zeal. Nevertheless, when seminaries function as extensions of the church, there are risks involved.

Seminaries which function without charging students any tuition, can lead to less than ideal results if great care is not taken.

What is the danger? The danger is that people may think that since this training is free, it must therefore be of little value and importance. This is a danger to both students and professors. For students, even students with the best of intentions, the danger is that one may easily fall into a pattern of laziness and indifference with regard to their studies. For professors, the danger is that they will acquiesce to the sinful sloth of students without maintaining high standards.

Consider for a moment why this is such a dangerous situation. The intent of a seminary should be to raise up qualified leaders for the church. These men will be tasked with the ultimate goal of pastoring a church as an undershepherd of the Lord Jesus Christ. The spiritual health of congregations will rest on the shoulders of these pastors (Heb. 13:17). This is a matter of eternal importance! If laziness and dullness creep into the students of a seminary, great harm may befall the churches in that area since the future leaders will be ill-equipped—or non-existent.

Seminary studies should command the greatest attention of any subject, whether for the goal of entering a vocational ministry or merely for the purpose of personal sharpening. What other subject is as relevant to the eternal destiny of every man, woman, and child? Students should apply themselves zealously and diligently to their work, and professors should enforce strict standards of education to ensure that the deceitfulness of sin does not lull any person to spiritual sleepiness.

When students are paying high financial prices to attend seminary, or when they move across the country to attend a certain school, there are built-in costs which function as incentives to stay alert and to be diligent. When seminary is free and local, though, those human incentives are gone, and we must rely on the excellence of the subject and the importance of the outcome as inducements to spiritual zeal. Seminary, while it is not biblically mandated as a qualification for eldership, and while it is not the sole form of preparation, is important where it is available. Those who aspire to ministry or to greater sharpness should apply themselves if possible.

The danger, when things are free, is that we will value them lightly. It is possible to value seminary training lightly and to treat it as a matter of little importance. We know that this is possible because this is how some people treat the gospel. If the gospel comes to us freely—that is, we pay no price to participate in its blessings—do not some people regard it as a matter of little consequence? They do, though they should not. May we never be those who value something lightly because it is free. Let us instead look at the true nature of the thing, whether expensive or free, to see the value we should place on it. May God grant us grace to do so, and to do so biblically!  

--Dean of Admissions