BENEFITS OF BI-VOCATIONAL MINISTRY

Audio for the following may be found here. You may also listen to podcast episodes here.

BENEFITS OF BI-VOCATIONAL MINISTRY

            I have been in vocational ministry in various capacities for nineteen years and have seen ups and downs, good and bad, benefits, and struggles, and a variety of types of ministries and ministers. A common discussion that has arisen over the years is whether ministers should be paid full-time or part-time or even be paid at all. I have seen opinions from across the spectrum as well including those who believe that paying ministers is not biblical. While I disagree with such an assertion (1 Tim 5:17-18), I fully admit that each minister’s calling is unique. Context determines a great deal regarding wages; yet, there are benefits and consequences to both full-time vocational ministry and bi-vocational ministry.

I do not discredit either or find either full-time vocational ministry or bi-vocational ministry more admirable than the other. Both manifestations of ministry are noble and worthy tasks. The purpose of my words today, nevertheless, is to discuss the benefits of bi-vocational ministry. I personally wish more ministers were bi-vocational for the reasons I will give. Not only that, I also wish that more bi-vocational ministers put in the same work, schooling, and attention to ministry as those who are full-time vocationally. Paul did so; why could not any other minister in the local church? Ministry is hard; we should support our pastors and understand what they do for the kingdom. I understand three primary benefits to bi-vocational ministry that I believe all Christians should realize.

A Connection with Normal Human Life

            From observation and personal experience, bi-vocational ministers possess a natural connection with normal human life that is at least difficult in full-time vocational ministry. Often, people (usually falsely) associate full-time clergy with laziness, lack of skill, and having an easy job.[1] While this is certainly a false equivalence, ministers who also work in fields outside of the church perhaps possess a natural avenue toward relating to others. A minister’s life is anything but normal inside the church, outside the church, and in the home. I was raised as a pastor’s child and then served in ministry after leaving my parents’ home so I can attest to this fact. Far from difficult manual labor (although ministry sometimes requires this, as much as people do not realize it), ministry is difficult in its relations with people. People can be both a tremendous blessing and a dreaded curse and often the same people. When people both in the church and outside the church see and know that a servant of God also works a typical job as they do and has the same struggles as they do but still gives their time and devotion to God, a natural connection is built, which creates amazing pathways for evangelistic opportunities.

A Greater Ability for the Church to Use the Resources God Grants Her

            Bi-vocational ministers also reap the benefit of a greater ability for the church to use the resources God grants her. Said in a more colloquial manner, less of the local church’s money is not used on ministerial salaries. I do not discredit paying ministers, for Paul instructs churches to do so. Nevertheless, it is a practical feat for a minister to work another job so that the local church may use their resources for the purposes of ministry. Since it is a minister’s job not (only) to minister but to equip the saints for the work of ministry (Eph 4:11-14), the resources God grants the church should also be used for such a purpose. Certainly, likely despite popular opinion, ministry costs nothing; it simply requires willing and committed people to serve God and give of their own time and resources. The resources of a local church, however, are exceedingly advantageous to the work of ministry. When one is a bi-vocational minister, less of the local church’s resources go toward paying a person’s bills (some of which are truthfully luxuries) and instead toward the work of ministry.

No Fear of Man; Complete Trust in God

            The final primary benefit to bi-vocational ministry which I observe is that a bi-vocational minister naturally has less fear of man, i.e. their local church body and instead has a complete trust in God. This is certainly the rule knowing that there are exceptions. Without a church paying a full-time minister’s salary, that minister may serve God unashamed, unapologetically, and without fear of losing their livelihood. Truthfully, any minister, full-time or bi-vocational, should serve in this way; yet, often, they do not. With another source for provision (which, no matter what, is always God), a bi-vocational minister may more easily trust God and not fear what will happen if they serve God in the manner he commands. One who relies solely on a church salary could easily struggle with obeying God when the tide is against them; yet, that is precisely what all Christians are commanded to do.

Ministers Serve for Free

            A pastor with whom I once served told our church that our entire ministerial staff served for free. I pondered what he meant by that and realized it later. While we were paid full-time salaries, the assumption should be that we still relied on God for our provision. Ministers are to obey God no matter how difficult or unpopular it may be. We cannot see into a person’s heart to know their motivation for serving God. We should, however, take them at their word when they say they serve God for his glory. While full-time ministry contains the natural advantage or being able to focus solely on the work of the Lord, bi-vocational ministry provides avenues of connection with people that might otherwise not be gained. Paid or not, ministers should serve for free. The Lord’s work is holy, as are his people and his ministers. No one should discredit bi-vocational ministers but should instead hold them to the same standards as a full-time minister and consider their work equally as worthy.

---

[1] To clarify my position here, ministry is not a job but a calling. This is not to say that God cannot or does not call people to other fields of work; ministers, however, while called in various ways, should have a firm, clear, precise, and unapologetic call to the ministry of the local church.

WHAT TULIP IS AND WHAT IT IS NOT

Audio for the following may be found here. You may also listen to podcast episodes here.

WHAT TULIP IS AND WHAT IT IS NOT

            I am less dogmatic about my Calvinistic beliefs than I used to be. Nonetheless, I am as devoted to the doctrines of grace as ever. Perhaps, the reason so many new Calvinists are annoyingly devout to such a doctrine is because it is wonderful news, not bad news. I used to be someone who saw Calvinism as bad news until I understood it. Certainly, it is a secondary issue, i.e. not necessary for salvation; yet, it is a crucial one for people to understand no matter on which side of the doctrine they stand. My purpose here is to walk through the five points of Calvinism[1] and discuss each one regarding what it is and what it is not.

Total Depravity

What It Is Not

            Total depravity is not synonymous with a lack of the Holy Spirit’s conviction. I was recently asked, after a mass shooting, what makes people not commit mass murders. I answered, “The Holy Spirit.” The person who asked the question then responded by pointing out the fact that many people (in fact, the majority) are not Christians but do not commit mass murders; therefore, it could not possibly be the Holy Spirit so what makes them not commit mass murders? My response again was, “The Holy Spirit.” Total depravity does not mean that God does not move among and even guide people including those who are not Christians. Remember that God used and even commanded the steps of wayward people in Scripture. We are assured that the Holy Spirit is at work on this earth. Total depravity, therefore, does not equate to a lack of God here, for he is everywhere.

What It Is

            Total depravity is exactly what it sounds like for humanity: the complete and utter lostness and deadness of humanity. The doctrine of original sin teaches that Adam’s race, i.e. humanity is infected with the stain of sin and is, therefore, doomed to eternal punishment. One issue many have with Calvinism is what seems to be unfair that God would send people to hell; the problem is that humanity is already going there. Scripture says that we are dead in our trespasses apart from Christ (Eph 2:1, Eph 2:5, Col 2:13). The issue with humanity is not that we have sinned; rather, it is that we have never done anything but sin. Firmly believing a difference in choice and free will, I attest that we certainly make choices; yet, human choice will always be sin without Christ’s divine intervention. Total depravity then is the complete and utter evil of every single person who has ever lived and who will ever live. No one is worse than another; we are all equally depraved.

Unconditional Election

What It Is Not

            A common misconception is that God elects some for heaven and some for hell. Besides the fact, that heaven is not at all the point of salvation,[2] God does not elect some for heaven and some for hell; rather, he sovereignly chooses some who are already doomed for eternity. Unconditional election then has nothing to do with privilege or what one has or has not done.

What It Is

            Unconditional election should focus more not on election but rather on the fact that it is unconditional, i.e. it is not based on anything someone has or has not done. Salvation is by grace alone through faith alone in Christ alone, which may only occur at God’s sovereign awakening. If one believes salvation is given because of a decision made, effectively, a belief of works is at play. Is it not a work to ask Jesus into your heart? Certainly, I believe many people are saved through salvation prayers so this is not to dismiss a mode of receiving but rather to point to Christ’s ultimate will in election. No one knows who is elect and who is not so we must obey Christ and his call to preach the gospel to all people. For me, knowing that God’s election is unconditional takes a great deal of pressure away. I am not responsible for anyone’s salvation; yet, I am responsible to obey and preach.

Limited Atonement

What It Is Not

            Limited atonement is perhaps one of the five points of Calvinism which upsets and confuses people the most. To clear one misconception, limited atonement does not mean that God’s atonement is not enough for all or that God cannot save all, for he certainly can. I do not know a single Calvinist who believes otherwise. Limited atonement, furthermore, does not mean that some people are without hope. God desires that all come to repentance and that not one would perish (2 Pet 3:9).

What It Is

            Limited atonement, as I once heard John MacArthur say, is the easiest of the five points to believe. God’s atonement is not limited in scope but certainly is limited in application, i.e. only the elect receive atonement. The reason limited atonement should be the easiest point with which to agree is because only those who receive Christ will receive atonement. It matters not whether someone is a Calvinist or not, Baptist, Methodist, Catholic, etc. but only whether they have a lordship relationship with Jesus Christ. God’s atonement is only limited to such people. This is limited atonement. Dr. Robert E. Webber once said that everyone believes in limited atonement; the question, however, is who does the limiting. A Calvinist would believe that God does the limiting. No matter the view, limited atonement sees God’s forgiveness being applied only to the church and no one else, although forgiveness is offered to all.

Irresistible Grace

What It Is Not

            What irresistible grace is not might be the most blatantly obvious of the five points. Irresistible grace is not a view which excludes human rejection. In fact, every human is, by nature, an enemy of God (Rom 5:10); we all, therefore, would perpetually reject Christ without his sovereign awakening.

What It Is

            Irresistible grace is the biblical concept that no one may ultimately resist the will of God as much as we think we may (Rom 9:19). Even Pharaoh’s disobedience was guided, planned, and executed by God to reveal his glory (Exod 14:4). People either receive or reject Christ; God has a purpose in both: namely so that his glory may be revealed.

Perseverance of the Saints

What It Is Not

            Perseverance of the saints is not a license to sin for those who are elect. In fact, those who belong to God should find satisfaction in Christ to the point that they become more like him, i.e. spiritual formation involves a decreasing of desires of the flesh. Perseverance of the saints is also not a guarantee that life will be nothing but happiness without troubles. Jesus assures Christians of the opposite (John 16:33).

What It Is

            Perseverance of the saints teaches that while troubles in this world and in this life are guaranteed, God’s sovereign plans and purposes will be accomplished, nothing will separate God’s people from his love (Rom 8:38-39), and all things (including death itself) work together for the good of God’s people (Rom 8:28). Therefore, the church ultimately perseveres, is preserved, and possess a rich inheritance.

The Purpose: God’s Glory

            When I was wrestling with Calvinism in college, I was angered because I could not find anything satisfactory to argue against it. A friend of mine graciously met with me and had heated discussions with me while I set out to prove Calvinism a false heresy. In the process, however, I came to believe that against which I was fighting; I had no argument. What a relief it was to finally realize and understand that nothing is in my control no matter how much I think it is. I remember sarcastically asking my friend if we are merely robots at God’s disposal, a question most Calvinists have been asked. The responses was, “No, not robots. It is actually worse,” followed by a reading of the following scripture:

Romans 9:20-23 English Standard Version (ESV)

²⁰ But who are you, O man, to answer back to God? Will what is molded say to its molder, “Why have you made me like this?” ²¹ Has the potter no right over the clay, to make out of the same lump one vessel for honorable use and another for dishonorable use? ²² What if God, desiring to show his wrath and to make known his power, has endured with much patience vessels of wrath prepared for destruction, ²³ in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—

This passage has been explained by people throughout the centuries without a satisfactory response. I looked and believe I would have found it if it existed. My solution then was to accept it as truth and trust God. This is not a way out of serving God but rather a message of good news for those who are his, for nothing can take us from his hand. The purpose in any doctrine, primary or secondary, should be the glory of God alone. Let us, therefore, be diligent servants to our master and people who preach the exceedingly good news of Jesus Christ: the message of hope for a hopeless world.

---

[1] Although the doctrine takes the name after John Calvin, Calvin himself is not responsible for the formulation of TULIP. Rather, he was instrumental in the teaching and professing of such ideas.

[2] Conformity to Christ is the purpose of salvation (Rom 8:29).