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Hey Pastors! You’re Welcome…

By Jeremy Myers
22 Comments

Hey Pastors! You’re Welcome…

I was a pastor for five years. I loved (almost) every minute of it. Many days, I still miss it …

One of the things I enjoyed most was studying and preparing for my Sunday sermon. I tried as hard as I could every single week to prepare something fresh, insightful, and helpful for the people who attended on Sunday morning.

sermon preparation

On average, it took me about 10 hours to prepare a 40 minute sermon. I would usually begin by translating from the Greek, outlining from my translation, then analyzing each word and phrase in the text, all the while praying for insight and help from the Holy Spirit to illuminate my mind and provide ways to explain the text and apply it to the lives of those who listened. My very last step was to read all the commentaries I had on that particular passage. There were numerous times where this final step forced me to madly rewrite my entire sermon from scratch …

Anyway, I have noticed an interesting trend on my blog during the last year. I always get a spike in traffic on Saturdays. For most of the time, I thought, “Well, it’s just because it’s the weekend, and people are surfing the internet more.” Also, Saturday is the day I send out my weekly blog digest to newsletter subscribers. So I thought that maybe I get some subscribers clicking over to my blog to read some of the posts they had missed during the week.

But then a few weeks ago I decided to dig a little deeper to find out why my traffic spiked on Saturdays.

You want to know why?

It’s my “Sermon” pages. On Saturdays, my sermon pages gets hundreds and hundreds of hits. A few weeks ago, for example, my sermon on James 2 got nearly 600 pageviews. There are a variety of possibilities for why my sermon pages are so hot on Saturdays, but I have a sneaking suspicion that the traffic comes from pastors around the world who are looking for a sermon to preach on Sunday. Who knows … maybe Mark Driscoll has preached one of my sermons? Ha!

do-not-steal-sermons

If pastors are preaching my sermons, I don’t really care … I am glad to help out. I do wish, however, that once or twice a pastor who lifts a sermon from someone else would give credit to that “someone else.” Or leave a comment saying, “Thanks for the great sermon! I’m going to preach it in my church tomorrow!”

I do, by the way, get several emails a week from authors who want to quote something I have written in one of their books. I always tells them “Yes!” and thank them for asking. They also, of course, state that they will include my name and details in a footnote. Great! That’s how it should be done.

Or course, I will admit it. I confess. I have lifted sermons from other pastors. Two or three of them, I think. One from John MacArthur. One from Jon Courson. I don’t remember the other. But I always, always, always, made sure to make a disclaimer at the beginning of my message that the sermon they were about to hear was from another pastor, and the reason I am sharing it from the pulpit is because I thought the message was so good.

stealing sermons

On a related note, I recently listened to a pastor preach a sermon on “The Widow’s Mite.” I cannot prove it, but what he said sounded eerily similar to what I wrote here about the Widow’s Mite. I used a source to get my ideas for that post (and that source is referenced in the post), so it is quite possible that this pastor never read my post and simply preached a similar idea, or maybe he read the same book I did … but regardless, the pastor never once gave credit to the books or blogs where he obtained his ideas. Of course, you cannot really include footnotes in a spoken sermon, so maybe the references were in the sermon notes?

I don’t know why I’m posting this …

Here’s my point, I suppose. If you “borrow” someone else’s sermon from online to preach on Sunday morning, at least leave a “thank you” comment on the website or give the person some credit in your sermon.

Do I sound bitter? I hope not. I really don’t care too much if another pastor preaches my sermons. I study hard and try to explain Scripture as best I know how, so if others preach my sermons, that’s okay with me. It’s just that a little thanks every now and then would be nice.

God is Uncategorized Bible & Theology Topics: Preaching, sermons, stealing, Theology of the Church

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Should Pastors Get Paid to Preach the Gospel?

By Jeremy Myers
114 Comments

Should Pastors Get Paid to Preach the Gospel?

preach the gospel for moneyIn years past I have written about what the Bible says about getting paid to pastor, and especially getting paid to preach the gospel (Look on this page, under the “Pastoral Pay” section). Recently, a reader sent in the following question:

I need help responding when someone quotes 1 Corinthians 9:14. Especially when they use the ESV & NKJV.

“In the same way, the Lord commanded that those who proclaim the gospel should get their living by the gospel.”

Specifically, that getting one’s living from the gospel is a “commanded” practice.

I understand that it is also translated “directed,” however, once “commanded” is interjected into the debate, it’s tough to respond.

My thoughts are: If “commanded” is the correct translation, then did Paul blatantly disobey the Lord’s command? And why would Paul say he would rather “die” than to even give the perception that he materially benefited from preaching?

Any thoughts on the issue would be greatly appreciated.

Thanks
Neil

I must admit that although I have finished a rough draft of a commentary on 1 Corinthians, I have never before considered this question Neil brought up. By one way of reading 1 Corinthians 9:14, Paul does appear to be saying that Jesus commanded that certain people should get paid to preach the gospel.

There are multiple ways of explaining and understanding this text, and I will present a few below, but would love for you opinion as well on what 1 Corinthians 9:14 means when Paul says that the Lord commanded that those who preach their gospel should get their living by the gospel.

Maybe the Command is not for the Preacher but for the Hearer

When Neil initially sent this question in to me, I responded this way:

First, I did some quick study of the Greek in the text, and decided that the various translations are fine. Though there are some verses in various translations that are horrid, this is not one of them.

So I then decided that maybe the command was not primarily for the one preaching the gospel, but for those who were receiving the benefit from the teacher. That is, the command is for the hearers. They were expected to provide for the one doing the teaching. If the one doing the teacher turned down the aid, that was fine, as Paul did. In the context, he says that although it was his right to receive financial help from the Corinthians believers, he turned it down so as not to hinder the gospel (1 Cor 9:12).

This is the answer I sent to Neil, and while I think there is truth to this idea (that the responsibility is on the hearer to offer support rather than on the teacher to demand it), I do not think that this is what Paul is saying. It does not seem that we can get my interpretation to fit the text. Note that the command is clearly to the one preaching the gospel, not to the ones hearing it. Although… the context is directed toward the hearers, so maybe my take is somewhat justified…

So what other options are there?

The Command is for Apostles who Preach the Gospel

preach for moneyNeil forwarded me an email that he got back from Alan Knox, who gave a much better (and more thorough) answer than I did. His answer actually considers the context and where Jesus might have given the command that Paul is referring to.

Hopefully Alan does not mind if I include here what he wrote…

My suggestion would be to consider the context… who is Paul writing about? As I see it, there are two options:

1) Paul is referring to anyone who “proclaims the gospel.” Of course, that would mean that he was referring to every believer who ever shares the gospel, and that all of them “should get their living by the gospel.”

or

2) Paul is referring to a specific group who “proclaim the gospel.” But which group. Again, I see two options: A) Paul specifies the group in the context of this passage, or B) We can choose the group. The B) option is not very palatable to me, which only leaves A). And, the first part of 1 Corinthians 9 tells us that Paul is talking about people who travel to proclaim the gospel, i.e., apostles.

So, by focusing on the “who,” you don’t even have to worry as much about what “commanded” means or what “should get their living by the gospel” means.

By the way, I think that Paul is talking about receiving hospitality, which Jesus “commanded” to apostles in Matthew 10 and Luke 10. So, the “command” was not to people giving the support, but to people receiving the support (that is, hospitality).

Neil followed up with some further comments of his own on how Paul reacted to that “commandment” in the second half of 1 Corinthians 9.

Reading only the first half of 1 Corinthians 9, it could be argued that Paul taught and endorsed that pastors have a right to receive a salary. But that would be taking Paul completely out of context on this issue. In reading the entire chapter in context, Paul went much further, by word and deed, as an example to clearly demonstrate that he believed one’s personal right to compensation for preaching the gospel ends where the gospel of Christ begins. Specifically, Paul explained in the second half of the chapter that exercising that right would not only “hinder” the gospel, but also be a financial “burden” on the Church.

So examining Paul’s words and actions on the issue in full context, it’s obvious that Paul wanted no part of anything, including the exercising of one’s personal rights that could possibly harm the gospel message and be a financial burden on the church. And for those who point to 1 Corinthians 9:14 and say, “the Lord commanded that those who proclaim the gospel should get their living by the gospel,” the word “commanded” is also translated, “directed” in many prominent translations. Not to mention that if the Lord did in fact command it, then the man He personally ordained as an Apostle and minister of the gospel decided to make the Lord’s command just an option. It couldn’t be sensibly argued that this is the case.

To be clear, in the second half of chapter 9, Paul puts the compensation issue from the first half of the chapter in context, focusing on pastors having to endure all things in complete submission to the gospel, not accommodating a pastor’s personal right to reap material benefits and make a living from the gospel.

I believe Neil is right on target when he says that “one’s personal right to compensation for preaching the gospel ends where the gospel of Christ begins.”

I have written previously about what Paul says in 1 Corinthians 9:9 where he says, “Do not muzzle the ox while it is treading out the grain.” Among other things, I wrote this:

1 Corinthians 9 cannot be used by pastors to defend the practice of receiving a salary. It is talking about traveling missionaries and apostolic leaders who have left their home and jobs to teach and support other Christians in other towns. Since they will typically only be in a city or town for a few weeks or months, they are dependent upon the hospitality of the people in that city or town. Ideally, even these spiritual leaders should have “travelling professions” if possible, so like Paul, they do not have to depend on the financial aid of other people either.

In other words, there are a lot of critical cultural, historical, and biblical background material that must be considered to properly understand, interpret, and apply Paul’s statement in 1 Corinthians 9:14 that those who preach the gospel should get their living from the gospel. We need to understand the role of hospitality in the Hebrew and Roman culture and economy, we need to understand the law in Deuteronomy about borrowing a neighbors oxen, we need to understand the the role and purpose of apostles, and above all, we need to properly understand the full scope of the gospel.

The bottom line is this: If a pastor quotes 1 Corinthians 9:14 as a way to demand that the people he minister to should pay his salary, he is using 1 Corinthians 9:14 in exactly the opposite way that Paul was using it. Paul writes 1 Corinthians 9:14 in the context of explaining why he does not take money from the people he serves. 

Don’t misunderstand. I am not saying it is a sin for pastors to take a salary. All I am saying is that 1 Corinthians 9:14 cannot be used to defend the practice. Taking a salary as a pastor is a choice, and deciding to not take a salary is also a choice. Each person must decide for themselves which way of living will be of most benefit to the gospel of Jesus Christ and to the people whom they seek to serve.

So what do you think about 1 Corinthians 9:14? Have you ever had a pastor tell you that it is God’s command that you support him to preach the gospel? Weigh in below, and if you have written about this on your own blog, include a link in the comment section. 


God is z Bible & Theology Topics: 1 Corinthians 9, money, pastor, preach the gospel, Preaching, Theology of the Church

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Preachers of LA – Lifestyles of the Rich and Famous

By Jeremy Myers
37 Comments

Preachers of LA – Lifestyles of the Rich and Famous

Thanks goes out to Neil Braithwaite for alerting me to this new series coming to television, “The Preachers of LA.”

preachers of LA

Words fail me so you will just have to watch the video…

The fun really starts at about the 1:10 mark…

[Read more…]

God is Uncategorized Bible & Theology Topics: money, pastor, Preaching, Theology of the Church

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Giving the Sense of Nehemiah 8:8

By Jeremy Myers
8 Comments

Giving the Sense of Nehemiah 8:8

Does Nehemiah 8:8 when Ezra read from the law and explained the meaning provide us with a biblical model for preaching? I think not. Read on to find out why.

Nehemiah 8:8
Is this how it looked? I’m not so sure…

Summary of Nehemiah 8

In Nehemiah 8, the people of Israel gather in Jerusalem to hear Ezra read from the book of the Law of Moses. They did this on the first day of the seventh month, and Ezra read the law from morning until midday (8:2-3). Verse 8 is often referenced as giving instruction on how to preach. The verse says that first the law was read, and then someone gave the sense of the reading to help the people understood what was read.

Though this is often used as a great example of how to preach, what Ezra did in this text is not at all similar to modern preaching.

Why Nehemiah 8:8 is Not a Model Sermon

First of all, the reason for the reading and explaining of the law was because most of the Israelites had never heard it before (Neh 8:14). They were biblically illiterate. Second, this time of teaching was not a weekly event, but was a daily event, which lasted for three or four hours every morning, for seven days in a row (Neh 8:3, 18). For one week the people gathered in the morning to hear the Law read and explained, and then in the afternoon, they would eat, drink, and celebrate (8:10-12).

[Read more…]

God is Uncategorized Bible & Theology Topics: Close Your Church for Good, Discipleship, Ezra, nehemiah 8, Preaching, teaching

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What is the Best Bible Translation?

By Jeremy Myers
49 Comments

What is the Best Bible Translation?

best bible TranslationPeople often ask, “What is the best Bible translation?”

As I indicated yesterday, there really is no best Bible translation. The best Bible translation all depends on what you want to accomplish with your Bible reading, devotional habits, or study plan. Other factors to consider are whether or not you will be preaching or teaching the Bible to others, or whether you are just reading the Bible for understanding and inspiration.

But here is my basic simple guide for helping you pick the best Bible translation for your purposes and goals.

The Best Bible Translation for Preaching and Teaching

I would recommend one of the following:

  • New King James Version (NKJV)
  • New American Standard (NAS)
  • English Standard Version (ESV)
  • Revised Standard Version (RSV).

These all are quite accurate translations of the Biblical text, and so are good for preaching and teaching. As you look at these Bible translations in the charts below, you can see that they all fall on the “Formal Equivalent” or “Word for Word’ approach to translation, rather than the “Dynamic Equivalent” or “Paraphrase” approach.

However, I think that when most people ask about the best Bible translation, they are probably not pastors or teachers, and simply want to read the Bible and learn what God says in Scripture.

The Best Bible Translation for Reading and Personal Devotions

So when I recommend the best Bible translations for reading and personal devotions, I often recommend one of the following:

  • New King James Version (NKJV)
  • New International Version (NIV)
  • New Living Translation (NLT)

I know that most might think that the NLT is a paraphrase, but this is because of it’s similarity with “The Living Bible” which is a true paraphrase. The New Living Translation is an actual translation of the Bible in the “Dynamic Equivalent” approach

Now, there is a third category of best Bible translations, and it this:

The Best Bible Translation for Tradition and Religious Tone

By far, the best Bible translation for the tradition of Christianity is the King James Version. It is highly poetic, and most religious traditions and religious rites were written using the King James Version of the Bible.

So which one is truly the Best Bible Translation?

Really, the best Bible translation is the one you enjoy reading.

The best Bible translation will be the one that, when you are reading it, you forget you are reading “the Bible.” The one that, when you are reading it, you don’t have an urge to pull out a Bible Dictionary, or put together an outline for your next sermon. The one that, when you are reading it, you forget to “look for the main point” and just enjoy the story, the poetry, or the letter which is being read.

I suggest spending several hours (yes, that is how long it will take), and go down to a local Christian bookstore, getting a cup of coffee, and pulling all the Bible translations off the shelf and then just flip them open and start reading. The one that you have trouble putting down is the best Bible translation for you.

Lots of people who have done this find that Eugene Peterson’s The Message is the best Bible translation for them, but I could never really get into that version.

For myself, I chose the New King James Version. I felt that it had the accuracy I wanted for my preaching, teaching, and study, the readability of some of the other translations, and the style of the traditional King James. This is the best Bible translation for me, and is the one I have been using now for almost 20 years.

A young girl once wrote a letter to C. S. Lewis complaining about “silly adventure stories without any point.” He wrote back (as he did with all the letters he received from children), saying this:

I’m not quite sure what you meant about “silly adventure stories without any point.” If they are silly, then having a point won’t save them. But if they are good in themselves, and if by a “point” you mean some truth about the real world which one can take out of the story, I’m not sure that I agree.

At least, I think that looking for a “point” in that sense may prevent one sometimes from getting the real effect of the story in itself — like listening too hard for the words in singing which isn’t meant to be listened to that way (like an anthem in a chorus). –From Letters to Children, p. 35.

So which is the best Bible translationt? The one you can read without “looking for the point.” I think that in some sense, Bible study methods and Hermeneutics have ruined the Bible. It would be far better if most of us just read the Bible to get the “real effect of the story in itself.” I encourage picking a Bible translation which will help do that for you. For this, I usually recommend the NLT, The Message, but if you also want to study and teach the Bible, then I highly recommend the NKJV.

For those of you who want a more detailed explanation of the various Bible translations, and the strengths and weaknesses of each, here are some charts and graphs.

Bible Translation Charts and Graphs

This first chart is for “literal” translations. Those near the top try to translate each Greek and Hebrew word literally, and as close as possible to the original word order. Of course, that makes them somewhat difficult to read and understand. Those at the bottom are considered “paraphrases.” They take the idea of a sentence or paragraph, and then try to express that idea in modern language.

bible-translation-graph

The following chart is similar to the one above, but shows it a little differently.

bible translation

The following chart shows where our translations came from, and how the translations relate to one another. You see that although many translations try to be straight from the Greek or Hebrew, they also build on previous translations, so that if a particular translation has a long tradition, the tradition might get carried forward, even if that way of translating the word or idea is not the best.
Bible-Translation-tree

I included the following chart because I thought it was funny. It is not helpful for me at all. It is no wonder that people are confused about Bible translations when they see something like this. Of course, the rest of the charts may not be that helpful either….

Bible Translation continuum

Finally, here is a chart which briefly describes the style and features of various translations, and then gives a sample verse for comparison.

guide-to-bible-translations

So which Bible translation do you use, and why do you use it? What do you think is the best Bible translation?


God is Uncategorized Bible & Theology Topics: bible reading, Bible study, bible translation, Preaching, teaching, Theology of the Bible

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