"This Movement (Charismatic) has Diminished Music" - John Macarthur

One of the aspects of the "Strange Fire" conference that slightly staggered me and infuriated me was the utter lack of logic and consistency reported by men who proudly call themselves "men of the Word" - and indeed near the end of Macarthur's final session seems to proudly liken himself to Timothy "guarding divine revelation".  What do I mean by that?  Macarthur made many blunt and straightforward statements that many of his "spin doctor" fans sought to water down.  To be fair to Macarthur (and I respect him for it, as much as I find his sheer arrogance dislikable) - he didn't seek to do so.

And he stated rather proudly he doesn't care about offending people.  So I feel little shame in joining the right and proper robust responses against him.

He stated charismatics are, in his eyes, unsaved - and he stuck by it.  But even he seemed to flounder a little when confronting issues such as the fact that equally credible and respected theologians such as John Piper or Wayne Grudem would not agree with his hyper-cessationist, anti-charismatic views.  Adrian Warnock reported from the Q and A session in the conference that he seemed to bluster;

"With John Piper, that is a complete anomaly. That is just so off everything else about him ... Even Wayne Grudem. I look at this as an anomaly [in his theology]. I don’t know and don’t need to know where this impulse comes from".

The thrust of Macarthur's argument too about worship seems highly inconsistent.  His spin-doctor fans on Twitter seem to claim "of course he is not throwing the entire baby out with the bathwater" - apparently Macarthur likes Stuart Townend's "The Power of the Cross".  Whether he does or doesn't, or maybe doesn't realise Townend comes from Newfrontiers flagship church "Church of Christ the King" in Brighton - he is clear on his views of charismatic worship offering to the church universal.  Challies reports;

"MacArthur disagrees with this opinion. He is convinced that the contemporary style of music in the charismatic movement is the entry point of false doctrine into our churches. A church rooted in historical doctrine and hymns will be reluctant to embrace this music. This movement has diminished music by taking it out of the area of the mind and reduces it to feelings of the flesh".

There are thousands of songs from charismatic songwriters I could quote but as "the Power of the Cross" was cited - let's focus on that;



I love this song because it particularly highlights and preaches the power of the complete gospel.  And if Macarthur maybe would claim that this song from Townend is an "anomoly" like he sees Piper and Grudem's more charismatic pneumatology - I would rather counter that I think (I don't know - I haven't heard a testimony of how he wrote it) but actually Stuart Townend's charismatic experience and encounters with God indeed aided and inspired him to see the glorious gospel in it's entirety!

A key example of this is - to me - the baptism of the Holy Spirit (and for clarity's sake - I remain Lloyd-Jonesian in my understanding of this).  Macarthur presumably would class this among other "demonic" doctrines.  But I loved the way that Terry Virgo at Stoneleigh Bible Week 2000 drew the vital paralell between the ascension of Jesus the risen Christ and the gift of the Holy Spirit at Pentecost.  For those with no time to hear the clip - here's what Terry said;

"Every person filled with the Holy Spirit is a proof and demonstration that Jesus Christ is not a corpse in some hidden cave in the Middle East.  Every Christian filled with the Holy Spirit is proof that He ascended on high ... only resurrected, ascended Messiah's can give the Holy Spirit.  Dead corpses aren't very good at it.  It is a demonstration He is alive!  It is His coronation gift!".



I would counter Macarthur's vitriol that the charismatic movement has spread in such entirety because it is "offering the world what it wants" - rather I think the charismatic movement is reminded the church what real life in the New Covenant is.  Of course I would not claim, as some charismatics do, that reformed evangelicals are "dry, dead and dusty" (although some are).  Neither would I claim that ALL charismatic churches are "alive, exciting and in right relationship with the risen Christ".

I actually believe that many charismatic movements and streams have become dry, flabby and complacent.  Back in the 1970s and 80s there was much talk of "building a house for God".  House churches thrived and there was a passion to relive New Covenant life.  There are many charismatic (so-called) churches I visit and one can almost predict what "gift" will be manifested.  And this complacency has no-doubt fuelled Macarthur and other anti-charismatic views.

Suddenly (thanks to people like Mark Driscoll - well-intended as he is) the focus has become "mission" - and the endless buzz word is "mission".  If your church is not "missional" then you should be ashamed of yourself - we are led to believe.  Many charismatic churches have seemed to have forgotten that true life in the Spirit and an enjoyment of the Presence of God naturally leads to a passion for the lost.

As John Piper said;

"Mission exists because worship doesn't".

Oh that many of us could remember the words of Terry Virgo at Stoneleigh Bible Week 1998 - we are a "dwelling place for God in the Spirit".  Oh for churches springing up (or being revived truly) across the UK.  Less of the silly counterfeit and more of reality!!

Something is Wrong ... Wrong ... Wrong

When you begin to read blog posts like this;

Do SGM’s Problems Shake Your Faith?

My Deconversion: A Former SGM Music Leader Leaves the Faith

And then you find a whole net devoted to "Ex Christians" - with 3,155 and growing followers.

What in the world is going on? Are movements of churches like SGM and hyper-Calvinists like C J Mahaney or John Piper to blame for these bruised and hurting people? Or were they never truly Christians in the first place (as many of these dear souls are being accused of)?

I am thinking - thinking and aching - aching. Surely now more than ever we need a revival of grace and glory of proportions that Dr Martyn Lloyd-Jones spoke of.

"Off-the-Peg Theology" - by Dr Stanley Jebb

Dr Stanley Jebb has written an excellent blog article today called; "Off-the-Peg Theology" which demonstrates his amazing academic insight. He critiques the assumption that so often we accept without question theological statements;

"The trouble is many young men go to theological college and accept without question the ready-made theology that is handed down to them. That is what I call “off-the-peg theology”. Rather I use the term to highlight the fact that so often statements of theology are accepted without question as long as they come from within out own circle".

Rather than;

"Unlike the Bereans, we do not search the Scriptures to see whether those things are so (Acts 17:11)".

Dr Jebb calls this theology an alternative phrase;

"Perhaps “hand-me-down theology” would be a better description. It is only too easy to accept, and even vigorously defend, a theology which we have never carefully compared with Scripture".

Stanley Jebb is correct - many theological phrases have become popular and indeed trendy in these days. Particularly phrases like; "Reformed" or "Evangelical" and sometimes "Charismatic" (although Dr Jebb didn't include the last!). But what do they really mean?

"In these days we have become rather careless in our use of such terms as ‘Reformed’ and ‘Calvinistic’. The word ‘Reformed’ is bandied about almost as though it were a synonym of ‘orthodox’, or a shorthand term for “really, really sound.”

Do we really know what John Calvin wrote in his massive Institutes? Or have we merely read John Piper or Mark Driscoll's popularized If we do not, then why are we so eager to adopt the label for ourselves? The message is excellent and clear - SCRIPTURE is our final authority and we should make every effort to search it Berean-like and see "if these things are so". If aspects of our cultural heritage do not tie up with Scripture then we should be asking why are we holding to them?

"An Honest Conversation" - EMA Assembly 2010 - Part 1

I was hoping to go to the EMA Assembly in London this year with Pete Day but however our diaries did not allow it (the story of my life with conferences these days!). The topic of the Holy Spirit is one very close to my heart and to know that Terry Virgo was invited to take part in the following discussion made it a must-hear for me. John Piper and Wayne Grudem were also speakers - so I cannot wait to get onto hearing those sessions!

For now here's Part 1 of the Panel Discussion. Terry Virgo of course, Hugh Palmer - Rector of All Souls Langham Place and Liam Goligher from Duke Street Baptist Church. John Coles was the only one I was not familiar with - he is the Director of New Wine. The discussion was chaired by Vaughan Roberts from St Ebbes in Oxford.

“An Honest Conversation” – The Ministry of the Spirit in the Local Church
EMA Assembly – Terry Virgo, John Coles, Hugh Palmer and Liam Goligher.

Vaughan Roberts (V.R): Well welcome to this afternoon’s session and what we have called “An Honest Conversation”. I am grateful to my conversation partners who I will welcome in just a moment. First though a word of introduction from my own local context. As some of you will know I am a pastor in Oxford and on one end of Pembroke Street there is St Ebbes Church and at the other end of Pembroke Street there is St Aldates Church. We hold much in common and have done for many many years. I have been a member for 20 years I guess and over the years there have been occasional moments of disagreement and tension particularly I think among the student members of the congregation over the charismatic debates and discussions.

When Charlie Cleverly (who is the Rector of St Aldates) arrived about 8 years ago I went to see him and we decided we would meet regularly to pray and we included Andrew Winkfield-Digby who is the vicar of St Andrews church in the city. It is a very high powered gathering as you can imagine and on one occasion I turned up at Andrew’s house at 08:00, Charlie turned up at 08:00 at my house and Andrew turned up at 08:00 at Charlie’s house which is where we were all meant to be. We do normally manage to meet every 5 or 6 weeks or so and during that time a very warm and close friendship has built up between me and Charlie. We are brothers in Christ and we love Him. Our passion above all else is to make Him known and to see people converted. There are things we have been able to do together as we long to see the city of Oxford reached with the gospel. So Charlie has started a mission called “Love Oxford” which has been a gathering of evangelical church leaders trying to set up 1 a year a large gathering in one of the local parks where we put aside secondary differences and Christ and His Cross are preached. Thousands gather and it is a tremendous opportunity for witness to the Lord Jesus whom we all worship.

During the course of our friendship there have been other things we have chatted about that we disagree on sharply. We reckon there are some things that we cannot easily do together. We have not planted a church together. We don’t do our ministry training courses together. In Charlie’s language, he puts it; “In some things there is not sufficient spiritual DNA” and there are some things that we can do together. One of the happy things we have done together from time to time is to share a platform and have a discussion from time to time rather like this – and the fact it was so needed came home to me when people were surprised to see us not only on the same platform but to see that we were friends. In that discussion we were able to affirm things we agreed on and from the context of brotherhood and friendship – to have things that we sometimes disagreed on. We both felt that was a healthy thing to happen. What has occurred over the past few decades through different types of evangelicalism is sometimes divides through – not particularly any great difference in theology – but we just don’t know one another. We have our own conferences, our own minister’s meetings and we have found how helpful it is to meet with one another.

I hope we are going to replicate something of that this afternoon. Most of us are local church pastors and all the time I hope we will be thinking; “What is it we can do locally on the ground with other pastors from other churches that might have other views on some things we might view as secondary and other things we might view as very significant indeed. What can we do together? And what can’t we do together? Can we at least discuss and talk? So I am very grateful to my four friends for joining me this afternoon and they will be known to many of you.

• Hugh Palmer – the Rector of All Souls, Langham Place and the Chairman of New Word Alive.

• Terry Virgo who leads the Newfrontiers network of churches around this country and internationally as well.

• Liam Goligher from Duke Street in Richmond and conference speaker from all over the world as well.

• And John Coles who leads the New Wine network.

Thank you for coming. I am going to pray as we begin our discussion.

“Loving Father thank You very much for our unity with all those who are born again. Our unity with Christ and our unity with one another by the Spirit. We grieve over differences sometime and divisions and we need real discernment to know when we should be affirming unity and pushing secondary things to one side and when we should be engaging with differences that really matter and the need to be talked through. We pray we will do that this afternoon and do it in a right way and we pray this kind of thing will happen increasingly throughout this land for the glory of Your Name. Amen”.

We have had opportunities to chat some of us a few months ago and some of us just now and we all agree that that there are increasing divisions among evangelicals and an increasing breadth has emerged and certain truths need to be reaffirmed in the wake of this increasing breadth and I would be interested if I could just go along and start with you – Hugh. What are the key truths that we evangelicals need to reaffirm in the face of worrying breadth on these matters?

Hugh Palmer (H.P): I definitely include the sufficiency of the Scriptures. Unless we have come to any common mind on the Scriptures it is hard to see where we can go further. Certainly within evangelicalism there seems to be all kinds of worrying trends at least among those who want the label of evangelical. There seems to be all kinds of not looking at the Scriptures, the Person and Work of Jesus which has got to include His atonement. Some of the ideas that come around the idea of penal substitution recently within evangelical frames is something we need to talk through. Some of the uncertainty around the judgement and wrath of God – and I would think we would need to revisit areas of regeneration and repentance and at times a temptation to indulge in a repentance-free Christianity.

V.R: Thank you Hugh. Terry – do you want to pick up from there?

Terry Virgo (T.V): Okay I would endorse all that has gone before. I would say the authority of Scripture and all that is included in that. That has to be foundational and fundamental to everything we do and say beyond question. Maybe in our individualistic generation the relevance of the local church as a place where you work out your Christianity not as a loner – when we say Scripture is the final authority which we wholly endorse – the danger of every person becoming his own interpreter can be dangerous. We need to dignify the local church with its own authority so we don’t all become separate entities having our own interpretation of the authority of the Scripture. So much of Christianity in the New Testament is worked out with one another with all those “one another” verses – “correcting one another, encouraging one another” etc. I guess another thing I would perhaps mention is that I feel there needs to be a very clear foundation of grace in the churches. I think sometimes the gospel is complicated by the addition of laws and rules which sometimes really confuse our relationship with Jesus having been settled. We are accepted in Christ and we build our lives from there.

Perhaps one thing we must never drift from is the call of the local church to be involved in world evangelization. Even in our (correctly I think) talking about the things we are talking about today – we must never fail to see that there is a world for us to reach. I think that must become high on our list of priorities.

Liam Goligher (L.G): I want to endorse everything that has been said so far. *laughter*. You will hear this a lot. To clarify I think there is a fault line in British evangelicalism over the issue of the authority of Scripture. I would love to say the inerrancy of Scripture – I think there are some euphemisms like “the infallibility of Scripture” which may mean something different today to what we would understand historically of “inerrant Scripture”. The Roman Catholic church are quite clear – I read in an evangelical magazine in the last couple of months that the word “inerrant” is an American word and therefore we shouldn’t use it! The Roman Catholic Church in their 1985 catechism say that the Scriptures are without error and I would underline that. I also want to clarify salvation in terms of justification by grace alone by the imputed righteousness of Christ alone – because the idea of imputation has always been accepted and all the confessions since the Reformation would have been held by Arminians as well as Calvinists but this has been greatly undermined recently and the idea of imputed righteousness needs to be reclaimed for evangelicalism.

My only additional thing I would add is that sadly in broader evangelicalism in the last few years we have seen some of our major evangelical movements invite speakers here to this country who would not I think agree with fundamental creedal Christianity – which I would describe as catholic (with a small “c”). Basic Christianity – what C S Lewis would describe as the hallway we come into to define ourselves as Christians – that is our view of God as Trinity, the view of Christ as two natures and one Person and so on. I think there are real challenges in evangelicalism about what basic Christianity is.

John Coles (J.C): I agree. *laughter*. I wrote down three things and two of them have been said already actually – but within the context of the society in which we live. Namely regeneration and revelation. Society in which we live now believes that human beings have another aspect to their personality rather than just the mind. We need to embrace the post-modern age as a reawakening of human beings as spirit beings. The question is – what then happens, how do you benefit from what God has done for us in Christ? It is only by being born again of the Spirit and in the church – the church is losing the concept of regeneration and we need to be aware of how necessary that is in our society today given the awareness of human beings as spirit beings. Revelation – we have talked about that a bit but I think I would like to say that the question still remains for us and this is obviously the elephant in the room: Has God spoken or does God speak? I would like to say that He HAS spoken and He DOES still speak. I agree on the authority, sufficiency and inerrancy of Scripture but I have a love relationship with a God who has always spoken with human beings. So unless I am able to use that language about my relationship with Him I believe my Christianity is sub-biblical rather than fully biblical Christianity.

I want us to maintain the language of God still speaks today although the relative authority and the issues about how He speaks today is different from the written Word of God – it is not a new doctrine or a new morality – it is in personal guidance, direction, and I am alive today partly because that happened. On the morning of December 30th as we were getting up – my wife said to me, “I had a strange dream last night” and the impact and interpretation of it was that you are going to have to pray like you have never prayed in your life before. That afternoon I had a heart attack at 3pm which resulted in a cardiac arrest. In the grace of God the medics got there – but she knew that this was the moment that God had prepared her for in the dream. She and two of our children immediately engaged in prayer in a way that she had never seen previously. So that is a different category of God speaking but of equal significance for my life and future from the others.

The third thing I wrote was respect. 1. Regeneration. 2. Revelation. And 3. Respect. I look back to my days in Christian Union at university as I know many evangelicals do when there was a really vibrant unity that was able to embrace difference. We had robust conversations with Baptists – I was an Anglican paedobaptist and they believed in believer’s baptism. But we never questioned each other’s sincerity to Christ, the Bible or to mission. I was never described by my Baptists as not being “biblical”. I fear that within some of the tribes now there is an accusatory word that is used from one tribe to another – “You are not being really biblical, you are not being Scriptural”. There is an assumption that if you are being biblical then you will agree on every point of interpretation in the same way that I have interpreted that Scripture. I think we should respect each other enough to say; “I think you are being biblical – I know your heart but I just interpret those texts differently” – but actually you are equally evangelical as I am.

V.R: Anyone want to have a second bite in the light of what’s been said?

L.G: To what degree are we coming back to this later – that’s the thing?

V.R: Well – I guess for example John has mentioned “Has God spoken/does God speak” – I am quite sure we would all agree that God speaks. There would be debate I would imagine on how we would expect him to speak but I guess that may come as another issue to return to. Well let’s move on to another question. Our theme is “Spiritual Ministry” – each of you could speak for a long time on what you think that looks like in practice. But if I could limit you to a couple of minutes what would you want to major on when you think about Spirit-filled ministry? Let’s mix up the order – let’s start with Terry if we may.

Terry Virgo: I always think of the Book of Acts when they said; “Choose men who are full of the Holy Spirit to do this ministry” – it must have been very challenging because it looks like the whole church was very full of the Holy Spirit! Yet they selected men and found that Stephen was full of wisdom and full of power. I would feel that one of the marks of the early church as regards being full of the Holy Spirit was that there was a power to carry on witnessing in spite of hostility, opposition – it was perhaps their lack of courage at the Cross that so sadly seemed to disqualify Peter. For instance that made him deny that he even knew Jesus. Subsequently in the empowering of the Spirit there was a boldness. Certainly the word “boldness” is one that seemed identify believers in the early church – “Who are these unlearned fishermen – these non-trained rabbis – where did they get this boldness?”. I think boldness is something that characterised the early church when it was filled with the Holy Spirit. I think joy is another word you find characterising the Spirit-filled life. Even in the context of great opposition – Paul said to the Thessalonians; “Even in the midst of great suffering you received joy in the Holy Spirit”. It is not simply the kind of happy-clappy thing that can be dismissed as frivolous but a joy that can be found in the midst of pain. Maybe the kind of joy that Paul and Silas demonstrated in the inner prison late at night.

I would say the immediate Presence of the Spirit is huge – for me intimacy with the Presence of the Spirit – the coming of the Spirit was the recovery from exile - we are back into the Presence of the Lord.

So when on the Day of Pentecost the Holy Spirit fell upon them – they knew God was with them in an intimate way that surpassed anything they had known from when Jesus Himself was with them. He of course said; “I won’t leave you orphans – I will come to you”. So for Israel to be back into the Presence of the Lord in an unprecedented way – for God to be among them – accessibility – “By one Spirit we have access to the Father”. A sense of God’s nearness – His intimate Presence – both for individual in his own devotions, the corporate meeting and the sense that God is with us, we are in His Presence, we have access to Him. These to me I think would be biblically rooted truths that govern the high prize I would put on enjoying the Presence of the Holy Spirit.

V.R: Thank you – Liam?

L.G: Boldness, joy and a felt sense of the Presence of God – what the Puritans refer to I think as a “feeling-sense” of the Presence of God. I wonder if we do expect in our churches (especially at the conservative end of the spectrum) to come expecting that God is present and when His Word is spoken that God is speaking to us? I believe that the second Helvetic confession is absolutely right when it says the preaching of the Word of God is the Word of God and an expectation of immediacy when the Word is proclaimed especially in the Assembly of God’s people that there will be a living lively sense that God is there. So the boldness and evangelism and joy in our experience and relationship with God and a felt sense of God’s Presence – especially when we are together I think are vital. The effects and evidences that the Holy Spirit is present in power among us must be surely a converting ministry. We long to see a converting ministry. As you look over the evangelical scene isn’t it amazing that the Holy Spirit is quite indiscriminate about this. He gives a converting ministry to a charismatic person and to a very conservative ministry over here and He is quite indiscriminate about pouring that out on the church! But it seems the me the one thing we have lacked among us – how many can say that the Holy Spirit is present to do what we all believe whatever end of the spectrum we are on? I am convinced that where the Lord is – there will be a converting of hearts. And then I think there will be a sanctifying work in our hearts.

V.R: Thank you very much. John?

J.C: I have written down “Pleasure in God”, “personal transformation” and “power in witness”. Which seems to me to match up exactly with what you are saying. I think if you look at the difference in emphasis between charismatic churches and conservative churches – and none of us would be leading the way we are if we didn’t believe that what we were doing was Spirit-filled ministry so the consequence of our understanding of Spirit-filled ministry plays out in church life that we are leading. So probably instead of using general descriptions about what categories – we ought to look at what consequences. So what is the consequence of a charismatic, Spirit-filled view? My immediate observation would be that there is more evident singing. You go to a charismatic church and there is more singing for hours – sometimes it seems the same song! We drove the other day (probably not a good idea as it was about 18:30) through Piccadilly Circus as the whole place is buzzing with everyone going to the theatre. We drove round one corner and we heard a crowd singing. It was the Argentineans getting ready for a match last night. What do people do when they are full of joy? They sing – it is a natural human expression and emotion. It is interesting looking through some of the songs you guys are singing and seeing some of them come from the charismatic stable. We say that singing is the natural overflow of the Presence of the Spirit. We understand that pleasure in God is first not our pleasure in God but His pleasure in us. The Spirit on Jesus says; “You are My Son – I delight in You”.

Instead of the wrath of God falling on me – the pleasure of God embraces me. I am His beloved one! So my response is – oh Lord! Thank You!

And I want to express my gratitude to Him in song! I want to do that as well with my brothers and sisters because on my own I am not a particularly good singer and they help me sing and express that joy in a way above and beyond my own. So personal transformation (and that all comes from the Holy Spirit) comes in part through singing but also in part through the reading and the conformity of the Word of God thus also in part through the preaching and conformity to the Word of God. But there is another aspect – personal transformation comes through my own personal contemplation out in the quiet and beauty of the country and I can behold the beauty and glory of God. That is 2 Corinthians 3:18. As we contemplate the Lord’s glory we are transformed from one glory to another. Creation reveals His glory on the one hand and in worship we encounter His glory and Presence as well as in the Word He comes to us in His full glory. So what I am saying is that we expect to see light completely transformed. If that is not happening then we are not ministering in the fullness of the Holy Spirit. I think that is common to us all so the drug addict can be delivered and set free. I am involved at the moment in a new church plant and it is a pleasure to see drug addicts coming in off the estate to getting converted in the last 3 months, of drugs, lives being changed. People are coming saying; “Who is this Jesus?”. So the Spirit changes us!

V.R: Thank you John. Hugh?

H.P: I am getting boring now saying that I agree with what is being said. But I would expect a Spirit-filled ministry to be full of Jesus. He is to be the One to whom the Spirit points and I am struck again and again how when people are filled with the Spirit in Acts how the next thing they are doing is speaking. And what they are speaking of is Jesus. The boldness comes through there – He is the content of the message and the ministry and I would expect people to be speaking of the Christ and living out the Christ – which is a phrase I know I have domesticated. There are loads of ways we have domesticated that, first of all we have horribly individualised it. Spirit is creating community. Secondly the radicalness of it all and John has touched on some of it – another one that has come across to me is the sheer generosity of those early New Testament communities which certainly humbles me and I know humbles many of our churches and would be a wonderful display if that kind of generosity was demonstrated in our communities.

V.R: Thank you very much.

Part 2 to follow!

A Warning to the New Reformed Movement

The "New Reformed Movement" is an exciting development in church life and in theology. Servants of God such as John Piper, Mark Driscoll, Don Carson, Wayne Grudem and others have helped stir a passion for reformed theology - and that can't be a bad thing! I've been pondering for a while now however the "hero" syndrome especially among these individuals and how in discussion you often hear phrases like; "Well Piper said ..." and a rebuttal; "Yere but Carson demolished that and said ....". Or even; "Did Driscoll really say ... ?". Theological questions are often answered with "So and so said". Is that right? Can any Ephesians 4 Ministry truly "stand in the very stead of God"?

So I was really interested and encouraged to see the following pastoral caution; "What cautions do you have for the New Reformed Movement?" - from John Piper on my Twitter feed today. Piper was asked whether he had any warnings or cautions for the New Reformed Movement and he replied;

"I will give you one that is from a prophetic word given to me yesterday—take it or leave it".

That makes me sit up and take notice for starters - I love the fact that an intellect like John Piper doesn't have a problem hearing and accepting prophetic words - the prophetic and the mind are NOT enemies! Piper goes on;

"My caution concerns making theology God instead of God God. Loving doing theology rather than loving God ... We should be intellectually and emotionally more engaged with the person of Christ, the person of God—the Trinity—than we are with thinking about him. Thinking about God and engaging with him are inextricably woven together".

And then he goes on to make it explicit - emotions/intellect - they're all part of us and all belong together in our worship of God Himself;

"Intellectualism is a species of pride, because we begin to prize our abilities to interpret the Bible over the God of the Bible or the Bible itself" ... BUT ... "The danger on the other side is to say, "All that intellectual stuff, no, no, no. Doctrine, no. Intellect, no. Study, no. Experience, yes!" People who do this wind up worshipping a God of their own imagination".

I seize onto this warning because I've been in danger of this intellectual pride constantly myself since I began reading theology at university. I've sneered and looked down on church pastors who don't have as big a library as myself. I've judged sermons for their lack of quotes. And it is an UGLY, vile pride. Because why on earth does the God-given ability to read make me a better person than the humble, saintly dyslexic cleaner down the road?

By the way - that doesn't mean I'm giving up my books! But it is an apt reminder not to become so focused on theology that we miss WHO the theology is about - the Person - Jesus Christ.

Time to Step Upto the Block!

I was interested to read John Piper's latest blog; "John Piper's Upcoming Leave". For those who haven't read it - Piper announces that he is shortly going to go on leave until December 2010. Unlike his previous sabbaticals this will not be a flurry of productivity (usual Piper) with books that we can enjoy and benefit from. He wrote;

"In this leave, I intend to let go of all of it. No book-writing. No sermon preparation or preaching. No blogging. No Twitter. No articles. No reports. No papers. And no speaking engagements".

Bad news for Piper fans. Why is Piper doing this?

"I asked the elders to consider this leave because of a growing sense that my soul, my marriage, my family, and my ministry-pattern need a reality check from the Holy Spirit ... I see several species of pride in my soul that, while they may not rise to the level of disqualifying me for ministry, grieve me, and have taken a toll on my relationship with Noël and others who are dear to me".

There may be some who wonder why Piper is taking this leave and what's going on - and I confess I'm one of them. But my wondering about Piper the man is overridden by the challenge facing the generation he leaves for a season.

My friend Pete Day and I like to think of these living heroes of the faith as "teachers" in the analogy of a school. Students rely on full-time teachers that come day by day and impart knowledge (local pastor/teachers). But some key teachers only come part-time or sometimes once a term to teach a key lesson (apostles/prophets/national pastor/teachers). John Piper is to many thousands just that - a teacher that we value and love.

But he's going away - and there is nothing we can do about it. For those who over-rely on his teaching, his blogs, his Twitter, and his books - there is a problem! They are going to find a Piper-shaped void. I think that our generation has a challenge and an opportunity to step up and see the amazing productivity that John Piper rolls out month by month. He writes, he prays, he blogs, he tweets, he lives the message that he loves and believes in.

What about us? Do we moan and whinge that we don't have "time" to blog or write or tweet or share what is on our heart? Maybe there is nothing on our hearts! Maybe that is a truth we must honestly confront and go and live in the Word of God and under the hovering Presence of the Holy Spirit. Find the message! Live the message! And then write and share that message. Even if John Piper does return in December to us as he left us - if not better - (and we pray he does) - he will go to glory one day and will not be with us forever.

Where are the John Pipers of our generation? The visionaries who believe in and are prepared to die for the vision they have seen?

Christmas Thoughts - Sweet and Sour!

I really hope that all had a blessed safe and happy Christmas 2009!

I have had a lovely time down in Bristol and Newport with my family. Christmas always is a special time for spending it with family and friends - and mine was great. Especially celebrating the recent birth of my baby nephew. It was lovely sitting around the table looking at my large and extended family and feeling incredibly grateful for each and every one of them. One of my presents from my Mum and Dad was the latest John Piper book I requested; "Filling Up the Afflictions of Christ" - the 5th volume in his biographical series that Piper gives at the Bethlehem Conference for Pastors - which I duly read on Christmas Day afternoon and was challenged by.

One of his biographical chapters was on William Tyndale and Piper had some insightful comments. Piper was talking about William Tyndale and why his translation of Scripture attracted so much persecution - particularly from Thomas Moore. Why was this? Piper wrote;

"There were deeper reasons why the church opposed the English Bible; one doctrinal (justification) and the other ecclesiastical (the papal, sacremental structure of the Roman Catholic Church).

The church realised that they would not be able to sustain certain doctrines biblically because the people would see that they are not in the Bible.

And the church realized that their power and control over the people, and even the state would be lost if certain doctrines were exposed as unbiblical - especially the priesthood and purgatory and penance".

Is the modern church so different? Why does a church write on it's website; "... although we would ask that any convictions that would differ from those of the pastoral team be held to privately and not espoused publicly"? What is so wrong with discussion and debate? Of course I agree that trouble making and gossip can never be right, but I don't see in the New Testament where Paul the apostle (for example) EVER commanded that differing convictions be "held privately and not espoused publicly". On the contrary - Paul was aware of the Corinthian's differing views to him and wrote eloquently arguing his case as to why they were mistaken.

I find similar themes in a blog post that Jeff Purswell wrote called; "They Stand in the Very Stead of God". Purswell said;


"No. You are not sharing thoughts. You are not Jay Leno. You are not a talking head. You are standing in the very stead of God. Oh, that is a frightening thing. It’s not only a divine message you are bringing but you are meant to be a suitable vessel for that message".


I must admit I'm still undecided about this (although pretty nervous about Purswell's statement). I was raised to deeply honour preaching. My former pastor Dr Stanley Jebb spoiled us with two hour-long sermons on a Sunday and one mid-week where he would week by week faithfully expound the Scriptures to us. I passionately believe in the Ephesians 4 Ministries of apostles, prophets, evangelists and pastor/teachers. But to assign them this level of standing for God? I'm not sure.


What happens simply when pastors get it "wrong"? And they do. I've sat and watched two men do 180 degree turns in theology and declare they got it wrong. One is documented here; "Why I left the Charismatic Movement". So if Purswell was correct - when was that preacher in particular standing; "In the very stead of God"? Before the change in theology and practice or after? Or can one get it wrong standing in the very stead of God and being a "suitable vessel"?


But all those are just a few thoughts that I will take into the New Year. The slightly sad and painful part of Christmas for me was that for the first time this year - we were not together as a family. I went down on Christmas Eve and left Boxing Day but one of my siblings was not able to be there until the Sunday 27th December. I needed to be back in Birmingham for work commitments but was very keen to see my entire family as we rarely manage to get together these days now my sisters have their own families. However my parent's church scheduled a meeting on the Sunday 27th - which of course I would not have been welcome at.


My sibling was arriving in time for church and of course the family would have then been away at church until at least 13:00. It seemed pointless to me staying in Bristol alone waiting for them to return from church. So I had to leave Saturday night. And as I was driving back - I must admit to getting pretty upset. I've always been close to my family and have loved them dearly. It's not always easy being single particularly in a Christian environment where marriage is pretty much expected. Having a large and thriving family makes up for that - or did - until SGM. I'm sad. I wonder what SG leadership would feel about family unity.


Family/church? Shouldn't it be both? Anyhow - there are some Christmas thoughts.


All in all it's been an absolutely horrid year. BUT! I earnestly believe that the devil brings trials and temptations to try and wreck our faith in the God of Abraham - the God who blesses lavishly and in abundance. The devil doesn't really care about the manner of the trials - to him I suspect as long as the end is achieved, the means are whatever works. If he can drain a Christian to stop believing that God is good and He loves His children then the job is done. That Christian will stop praying, stop worshipping, stop witnessing to the goodness of God and generally stop being "salt and light".


Have I stopped believing in the goodness of God? NEVER! I won't pretend there has been manifest Presence of God where there hasn't. I won't pretend I've been blessed financially or socially where I haven't. But I have a home to live in. A bed to sleep on. Food to eat (mostly!). Clothes to wear. A job to go to. And for that - I give total and pure thanks to God!


Roll on 2010!!

GLUTTING on God!!

This term isn't one I invented. I actually read it many years ago in Sam Storm's excellent book; "Pleasures Evermore: Life-changing Power of Enjoying God". I brought it at Stoneleigh Bible Week and read it and I don't think I could quite "get" the phrase. I liked it. Just couldn't allow myself to get over how "selfish" it sounded.

I remember once some of us tried to introduce the beautiful song; "My Jesus - My Saviour" at my home church in Dunstable when it was fully into it's functional cessationism. The answer from the elders was; "No - it's too "me" centred". Hymns were promoted as being "Him-centred". I know that certain church circles still promote such a view and ban beautiful songs such as "Draw Me Close to You" in favour of more liturgical hymns (who can drearily forget the Charles Colson row?!). I was amused to listen on my IPOD to a Grapevine live worship interpretation of "O for a thousand tongues to sing". A wonderful hymn and a glorious live atmosphere. But for a "theological hymn" - it says "me" quite a bit too ...

Anyway - that's beside the point. I don't see why the two have to be split. I love gloriously, well-sung hymns and I love short, emotive songs of worship and intimacy. Why have to have one without the other? My point is this:

Unless we first and foremost enjoy God through glorious encounters with Him then we will never effectively reach the lost.

I know - there are so many caveats to that. God is sovereign etc etc. But look at salesmen. The most effective salesman is one who actually personally enjoys and believes in his or her product. You can tell the sales pitches that just don't quite ring true. Why should Christians be any different? I know the analogy falls down drastically. We are not selling a product - we are witnesses to a glorious living Person. But how can we be "witnesses" to Someone we have never personally encountered or Someone we are passionate about enjoying and living with?

Marriage is a glorious picture of Christ and His Bride. I believe that with all my heart. But how disgusted we would be with a husband who speaks unenthusiastically and rather bored with his wife just after their honeymoon. We would decide they are heading for divorce rapidly! I love nothing more than hearing Rob Rufus speak about his wife Glenda. I don't know why - it just thrills me. They've been married for 30 years and yet Rob is besotted with Glenda. Just so - I loved seeing Terry Virgo dance with Wendy at "Together on a Mission" in 2007 when I was last there. To see couples who have been married for years and adore each other still is a true testament to what we should be like with God.

I want to re-state my love for Lex Loizides beautiful song; "It is for me". I was running on the treadmill listening to the glorious lyrics;

"This is for ME - this blood of Christ, washing all MY stains,

Breaking all MY chains - this is for ME, this death He died,

Taking all my sins and giving ME a chance to live again!".

And what is wrong with allowing that truth to thrill? That before time and eternity God the Trinity decided that you and I would be created and born - and that God the Son would willingly lay aside His majesty and go to the Cross to suffer and die that we might be reconciled to Him! That we might "boldly approach the eternal throne"!?

Mark Heath wrote a post recently called; "False Dilemmas - Discipline vs Delight". I liked Mark's conclusions but while I was running I felt I heard God speak and say how much He actually despises "duty". John Piper uses his famous example frequently saying how utterly insulting it would be to deliver flowers to his wife and say; "I did it because it's my duty". Any husband who says that to his wife DESERVES the slap she should rightly give him.

So how DARE, DARE, DARE the church proudly and self-righteously exalt in it's "duties". How DARE Christians parade around recounting how they adhere to the spiritual disciplines? How DARE Christians even assume that God is pleased with this? Anything that does not stem from delight and adoration in God surely is nothing but blasphemy. Jesus Christ Himself said it most accurately and succinctly; "I wish that you were cold" ... rather than lukewarm.

How do we become passionate for God? Well - again back to the marriage analogy. How do you become passionate about someone you love? You spend time with them. You think about them. You fantasise about them. You speak to them. You enjoy their presence. You buy them gifts because of how it makes YOU feel good! John Piper said;

"The way to become white-hot for God is to draw near to a white-hot heart for God - and there is none hotter than God Himself".

So my prayer is; "Draw me close to you - never let me go!".

D A Carson Articles!!

Since the Carson and Piper interview I'm still in a reading sort of frame of mind. Thanks to this tip by Dave Bish - I found a list of available articles by Don Carson on the "Gospel Coalition" website. His books are all favourites of mine and are on my shelves, but I've always been frustrated by how to follow and get hold of the articles that these men write without subscribing to every expensive journal around! This one prayer has been answered - here's the links to PDF files. My printer is going to be busy! I was particularly struck by something Piper said in the interview about;

"When you go to school, don't choose classes. Choose teachers. Find the teachers who do it and model it best and take as many classes as you can. It doesn't matter what they teach. I would say that about college and I would say that about seminary. Don't take classes. Take teachers. Ask around - find out who is the thinker and modeller".

Don Carson has been one such man that I've tried to learn as much as I can from (since my university days!). John Piper of course would be another, as well as Ern Baxter, Terry Virgo, Rob Rufus and I could name many more!

Articles

1972

“The Puritans: What They Have That the Moderns Lack.” Northwest Journal of Theology 1 (1972): 75–92.

1975

“Cry” [κράζω]. Pages 408–10 in volume 1 of New International Dictionary of New Testament Theology. Edited by Colin Brown. Exeter: Paternoster, 1975.

“Cunning” [πανουργία]. Pages 412–13 in volume 1 of New International Dictionary of New Testament Theology. Edited by Colin Brown. Exeter: Paternoster, 1975.

“Escape, Flee” [φεύγω]. Pages 558–59 in volume 1 of New International Dictionary of New Testament Theology. Edited by Colin Brown. Exeter: Paternoster, 1975.

“Flow” [ῥέω]. Pages 682–83 in volume 1 of New International Dictionary of New Testament Theology. Edited by Colin Brown. Exeter: Paternoster, 1975.

“Friend” [ἑταῖρος]. Pages 259–60 in volume 1 of New International Dictionary of New Testament Theology. Edited by Colin Brown. Exeter: Paternoster, 1975.

“Divorce: A Concise Biblical Analysis.” Northwest Journal of Theology 4 (1975): 43–59.

“The Nature of the Kingdom.” Northwest Journal of Theology 4 (1975): 60–68.
1976

“The Genesis Flood in Perspective: Fifteen Years Later.” Northwest Journal of Theology 5 (1976): 56–71.

1978

“Current Source Criticism of the Fourth Gospel: Some Methodological Questions.” Journal of Biblical Literature 97 (1978): 411–29.

1979

“The Church in an Affluent Society (Rev. 3:14–22).” Banner of Truth 185 (February 1979): 16–21.

“A Church that Does All the Right Things, but . . . : Shortcoming of the Corporate Model.” Christianity Today 23 (June 29, 1979): 28–31. Reprint as a booklet: The Merely Efficient Church: Shortcomings of the Corporate Model. © Christianity Today, printed and distributed by Trinity Evangelical Divinity School.

“The Function of the Paraclete in John 16:7–11.” Journal of Biblical Literature 98 (1979): 547–66.

“Response" - Pages 228–32 in New Horizons in World Missions: Evangelicals and the Christian Mission in the 1980s: Papers and Responses Prepared for the Consultation on Theology and . . . Mission and Evangelism, March 19–22, 1979. Edited by David J. Hesselgrave. Grand Rapids: Baker, 1979.

1980

“Adam in the Epistles of Paul.” Pages 28–43 in In the Beginning . . . : A Symposium on the Bible and Creation. Edited by N. M. de S. Cameron. Glasgow: The Biblical Creation Society, 1980.
“Hermeneutics: A Brief Assessment of Some Recent Trends.” Themelios 5 (1980): 12–20. Reprint in Evangelical Review of Theology 5 (1981): 8–25.
“The Finitude of Man.” Christianity Today 24 (October 10, 1980): 31.

1981

“Divine Sovereignty and Human Responsibility in Philo: Analysis and Method.” Novum Testamentum 23 (1981): 148–64.

“The Doctrinal Causes of Divisions in Our Churches.” Banner of Truth 218 (November 1981): 7–19.

“Hermeneutics: A Brief Assessment of Some Recent Trends.” Evangelical Review of Theology 5 (1981): 8–25. Reprint, Themelios 5 (1980): 12–20.

“Historical Tradition and the Fourth Gospel: After Dodd, What?” Pages 83–145 in Studies of History and Tradition in the Four Gospels. Vol. 2 of Gospel Perspectives. Edited by R. T. France and David Wenham. Sheffield: JSOT Press, 1981. [Also available in an updated format.]

“Jonah 4:2.” Symphony: A Magazine of Christian Poetry 10 (Autumn–Winter, 1980–81): 22.

“Sonnets on John 14:6.” Symphony: A Magazine of Christian Poetry 10 (Autumn–Winter, 1980–81): 23.

1982

“Christological Ambiguities in the Gospel of Matthew.” Pages 97–114 in Christ the Lord: Studies in Christology Presented to Donald Guthrie. Edited by Harold W. Rowdon. Leicester: IVP; Downers Grove: IVP, 1982. [Also available in an updated format.]

“Introduction.” Pages 13–19 in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation. Edited by D. A. Carson. Grand Rapids: Zondervan, 1982. Reprint, Eugene, OR: Wipf and Stock, 1999.Translation: Portuguese (2006).

“Jesus and the Sabbath in the Four Gospels.” Pages 57–97 in From Sabbath to Lord’s Day: A Biblical, Historical, and Theological Investigation. Edited by D. A. Carson. Grand Rapids: Zondervan, 1982. Reprint, Eugene, OR: Wipf and Stock, 1999.Translation: Portuguese (2006).

“The Jewish Leaders in Matthew’s Gospel: A Reappraisal.” Journal of the Evangelical Theological Society 25 (1982): 161–74.

“The Personal God.” Pages 150–62 in Eerdmans’ Handbook to Christian Belief. Edited by Robin Keeley. Grand Rapids: Eerdmans, 1982.

“Rejoice that your names are recorded in heaven.” The Gospel Witness 61:7 (June 17, 1982): 6–7, 26–27.

“Seven Sonnets from the Cross.” Banner of Truth 223 (April 1982): 23–26.

“Understanding Misunderstandings in the Fourth Gospel.” Tyndale Bulletin 33 (1982): 59–91. [Also available in an updated format.]

1983

“Perspectives.” Symphony: A Magazine of Christian Poetry 15 (1983): 11.

“Recent Literature on the Fourth Gospel: Some Reflections.” Themelios 9:1 (1983): 8–18.

“Redaction Criticism: On the Legitimacy and Illegitimacy of a Literary Tool.” Pages 115–42, 376–81 in Scripture and Truth. Edited by D. A. Carson and John D. Woodbridge. Grand Rapids: Zondervan, 1983.

“Theodicy.” Symphony: A Magazine of Christian Poetry 14 (Autumn–Winter 1982–83): 23.

“Unity and Diversity in the New Testament: The Possibility of Systematic Theology.” Pages 65–95, 368–75 in Scripture and Truth. Edited by D. A. Carson and John D. Woodbridge. Grand Rapids: Zondervan, 1983.

1984

“Church, Authority in the.” Pages 228–30 in Evangelical Dictionary of Theology. Edited by Walter Elwell. Grand Rapids: Baker, 1984. Pages 249–51 in 2d ed., 2001.

“‘I Am’ Sayings.” Pages 541–42 in Evangelical Dictionary of Theology. Edited by Walter Elwell. Grand Rapids: Baker, 1984. Page 585 in 2d ed., 2001.

“Jerusalem.” Pages 579–81 in Evangelical Dictionary of Theology. Edited by Walter Elwell. Grand Rapids: Baker, 1984. Pages 626–28 in 2d ed., 2001.

“Jerusalem, New.” Pages 581–82 in Evangelical Dictionary of Theology. Edited by Walter Elwell. Grand Rapids: Baker, 1984. Pages 628–29 in 2d ed., 2001.

“Growing up a ‘PK.’” CBC Report (March 1984): 2–6. Reprint in Evangel 2:4 (1984): 16–18.

“Reflections on Contextualization: A Critical Appraisal of Daniel von Allmen’s ‘Birth of Theology.’” East Africa Journal of Theology 3 (1984): 16–59.

“A Sketch of the Factors Determining Current Hermeneutical Debate in Cross-Cultural Contexts.” Pages 11–29 in Biblical Interpretation and the Church: Text and Context. Edited by D. A. Carson. Exeter: Paternoster, 1984.

1985

“Historical Tradition in the Fourth Gospel: A Response to J. S. King.” Journal for the Study of the New Testament 23 (1985): 73–81.

“Interpreting the Bible.” Evangel 3:2 (1985): 13.

“The Limits of Dynamic Equivalence in Bible Translation.” Evangelical Review of Theology 9 (1985): 200–213. Reprint, Notes on Translation 121 (October 1987): 1–15.

“The ΟΜΟΙΟΣ Word-Group as Introduction to Some Matthean Parables.” New Testament Studies 31 (1985): 277–82.

“Whatever Happened to Humility? Thoughts on the Sin of Triumphalism.” Eternity 36:5 (May 1985): 35.

1986

“Pauline Inconsistency: Reflections on 1 Corinthians 9:19–23 and Galatians 2:11–14.” Churchman 100 (1986): 6–45.

“Recent Developments in the Doctrine of Scripture.” Pages 1–48, 363–74 in Hermeneutics, Authority, and Canon. Edited by D. A. Carson and John D. Woodbridge. Grand Rapids: Zondervan, 1986.

“Church and Mission: Reflections on Contextualization and the Third Horizon.” Pages 213–57, 342–47 in The Church in the Bible and the World: An International Study. Exeter: Paternoster; Grand Rapids: Baker, 1987.

“Colin John Hemer: In Memoriam.” Forum for the Association of Christians in Higher Education (Autumn 1987): 56–60.

“The Purpose of the Fourth Gospel: John 20:31 Reconsidered.” Journal of Biblical Literature 106 (1987): 200–213.

“Report on the GRAMCORD Project.” By D. A. Carson and Paul A. Miller. Westminster Theological Journal 49 (1987): 465–70.

1988

“The Changing Face of Evangelicalism.” Evangelicals Now (May 1988): 12–13.
“Peter and the Founding of the Church.” Pages 11–20 in Great Leaders of the Church. Edited by John D. Woodbridge. Chicago: Moody, 1988.

“John and the Johannine Epistles.” Pages 245–64 in It Is Written: Scripture Citing Scripture. Essays in Honour of Barnabas Lindars, SSF. Edited by D. A. Carson and H. G. M. Williamson. Cambridge: Cambridge University Press, 1988.

“Waiting for the Kingdom, Waiting for the King.” The Gospel Witness 67 (1988): 277–86.

1989

“Selected Recent Studies of the Fourth Gospel.” Themelios 14 (1989): 57–64.

1990

“Evangelicals, Ecumenism and the Church.” Pages 347–85 in Evangelical Affirmations. Edited by Kenneth S. Kantzer and Carl F. H. Henry. Grand Rapids: Zondervan, 1990. [Also available in an updated format.]

“Is Sacrifice Passé? [A Response to Robert Brow].” Christianity Today 34:3 (February 19, 1990): 14–15.

“Learning to Pray.” Pages 13–15 in Teach Us to Pray: Prayer in the Bible and the World. Edited by D. A. Carson. Exeter: Paternoster; Grand Rapids: Baker, 1990.

1991

“John, the Last Prophet.” Tabletalk (December 1991): 40–41. Reprint, Australian Presbyterian Living Today 434 (December 1992): 21.

“The Role of Exegesis in Systematic Theology.” Pages 39–76 in Doing Theology in Today’s World: Essays in Honor of Kenneth S. Kantzer. Edited by John D. Woodbridge and Thomas Edward McComiskey. Grand Rapids: Zondervan, 1991.

“‘Silent in the Churches’: On the Role of Women in 1 Corinthians 14:33b–36.” Pages 140–53, 487–90 in Recovering Biblical Manhood and Womanhood: A Response to Evangelical Feminism. Edited by John Piper and Wayne Grudem. Westchester: Crossway, 1991.

1992

“A Brief Response to Lois McKinney.” Trinity World Forum 17:2 (Winter 1992): 5.
“Introduction.” Pages 13–16 in Right with God: Justification in the Bible and the World. Edited by D. A. Carson. Exeter: Paternoster; Grand Rapids: Baker, 1992.

“Mystery and Faith in Job 38:1–42:16.” Pages 373–79 in Sitting with Job: Selected Studies on the Book of Job. Edited by Roy B. Zuck. Grand Rapids: Baker, 1992. (Reprint from How Long, O Lord? Reflections on Suffering and Evil.)

“The Purpose of Signs and Wonders in the New Testament.” Pages 89–118 in Power Religion: The Selling Out of the Evangelical Church? Edited by Michael Scott Horton. Chicago: Moody, 1992.

“Reflections on Christian Assurance.” Westminster Theological Journal 54 (1992): 1–29. Reprint with some minor changes, “Reflections on Assurance.” Pages 383–412 in Historical and Theological Perspectives on Calvinism. Vol. 2 of The Grace of God, the Bondage of the Will. Edited by Thomas R. Schreiner and Bruce A. Ware. Grand Rapids: Baker, 1995. Reprint,

“Reflections on Assurance.” Pages 247–76 in Still Sovereign: Contemporary Perspectives on Election, Foreknowledge, and Grace. Edited by Thomas R. Schreiner and Bruce A. Ware. Grand Rapids: Baker, 2000.

“An Evangelical Response to Baptism, Eucharist and Ministry" - Edited by Paul Schrotenboer (D. A. Carson was part of the committee of four who produced this report). Carlisle: Paternoster [on behalf of Word Evangelical Fellowship], 1992.

1993

“An Introduction to the Porter/Fanning Debate.” Pages 18–25 in Biblical Greek Language and Linguistics: Open Questions in Current Research. Edited by D. A. Carson and Stanley E. Porter. Studies in New Testament Greek 1. Journal for the Study of the New Testament Supplement Series 80. Sheffield: JSOT Press, 1993.

“The Challenge from Pluralism to the Preaching of the Gospel.” Criswell Theological Review 7 (1993): 99–117.

“Christian Witness in an Age of Pluralism.” Pages 31–66 in God and Culture: Essays in Honor of Carl F. H. Henry. Edited by D. A. Carson and John D. Woodbridge. Grand Rapids: Eerdmans, 1993. Translation: Korean (2001), Indonesian (2002), Romanian (2006).

“Doctoral Study: Understanding How Programs Differ.” The 1993 Seminary and Graduate School Handbook 5 (1993): 21–22, 68.

“Evil and Suffering in the World of a Good and Sovereign God.” Reaper (June–July 1993): 6–9, 36.

“New Bible Translations: An Assessment and Prospect.” Pages 37–67 in The Bible in the Twenty-First Century. Edited by Howard Clark Kee. New York: American Bible Society, 1993.
“Thomas Donald McMillan Carson: A Tribute.” Banner of Truth 353 (May 1993): 18–24.

“‘Worship the Lord your God’: The Perennial Challenge.” Pages 13–18 in Worship: Adoration and Action. Edited by D. A. Carson. Carlisle: Paternoster; Grand Rapids: Baker, 1993.
1994

“Approaching the Bible.” Pages 1–19 in New Bible Commentary: 21st Century Edition. Edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham. 4th ed. Leicester: IVP; Downers Grove: IVP, 1994.

“Reading the Letters.” Pages 1108–14 in New Bible Commentary: 21st Century Edition. Edited by D. A. Carson, R. T. France, J. A. Motyer, and G. J. Wenham. 4th ed. Leicester: IVP; Downers Grove: IVP, 1994.

“Five Gospels, No Christ: In their attempt to rescue the Bible from conservatives, scholars in the Jesus Seminar became liberal fundamentalists.” Christianity Today 38:5 (April 25, 1994): 30–33.

“The Challenge from the Preaching of the Gospel to Pluralism.” Criswell Theological Review 7 (1994): 15–39.

“Do the Prophets and the Law Quit Prophesying Before John? A Note on Matthew 11.13.” Pages 179–94 in The Gospels and the Scriptures of Israel. Edited by Craig A. Evans and W. Richard Stegner. Journal for the Study of the New Testament Supplement Series 104. Studies in Scripture in Early Judaism and Christianity 3. Sheffield: Sheffield Academic Press, 1994.

“In a Sheep’s Shoes" - Evangelicals Now 9:4 (April 1994): 12–13.

“Living by the Sermon on the Mount.” Aware (April/May 1994): 15–17. Excerpt reprinted from The Sermon on the Mount: An Exposition of Matthew 5–7. Grand Rapids: Baker, 1978. [Also available in an updated format.]

“Matthew 11:19b / Luke 7:35: A Test Case for the Bearing of Q Christology on the Synoptic Problem.” Pages 128–46 in Jesus of Nazareth: Lord and Christ. Essays on the Historical Jesus and New Testament Christology [Festschrift for I. Howard Marshall]. Edited by Joel B. Green and Max Turner. Grand Rapids: Eerdmans, 1994.

“The Three Witnesses and the Eschatology of 1 John.” Pages 216–32 in To Tell the Mystery: Essays on New Testament Eschatology [Festschrift for Robert H. Gundry]. Edited by Thomas E. Schmidt and Moisés Silva. Journal for the Study of the New Testament Supplement Series 100. Sheffield: JSOT Press, 1994.

“When Is Spirituality Spiritual? Reflections on Some Problems of Definition.” Journal of the Evangelical Theological Society 37 (1994): 381–94.

1995

“The Cross and the World Christian.” Pages 9–28 in Text and Context in Theological Education. Edited by Roger Kemp. Springwood, Australia: ICAA, 1995.
“Current Issues in Biblical Theology: A New Testament Perspective.” Bulletin for Biblical Research 5 (1995): 17–41. [Also available in an updated format.]

“Is God Unfair?” Go (Second Quarter, 1995): 9, 15.

“Jesus the Temple of God.” The Evangelical Magazine of Wales (August–September 1995): 8–9.
“On the Other Topics.” Pages 118–30 in Discourse Analysis and Other Topics in Biblical Greek. Edited by D. A. Carson and Stanley E. Porter. Studies in New Testament Greek 2. Journal for the Study of the New Testament Supplement Series 113. Sheffield: JSOT Press, 1995.

“Observations of a Friend.” Pages 203–22 in The Anglican Evangelical Crisis. Edited by Melvin Tinker. Fearn: Christian Focus, 1995. Reprint (abridged), Evangelicals Now 10:11 (November 1995): 8–9.

“Preaching That Understands the World.” Pages 149–63 in When God’s Voice Is Heard: Essays on Preaching Presented to Dick Lucas. Edited by David Jackman. Leicester: IVP, 1995.

“The Rare Jewel of Contentment.” Southern Cross (Winter 1995): 6–7.

“Reflections on Assurance.” Pages 383–412 in Historical and Theological Perspectives on Calvinism. Vol. 2 of The Grace of God, the Bondage of the Will. Edited by Thomas R. Schreiner and Bruce A. Ware. Grand Rapids: Baker, 1995. Reprint (with some minor changes) from “Reflections on Christian Assurance.” Westminster Theological Journal 54 (1992): 1–29.

1996

“Accept No Substitutes: 6 Reasons Not to Abandon Expository Preaching.” Leadership 17:3 (1996): 87–88. Reprint, “Teaching the Whole Bible: Six Reasons To Do Expository Preaching.” Pages 404–5 in The Art and Craft of Biblical Preaching: A Comprehensive Resource for Today’s Communicators. Edited by Haddon Robinson and Craig Brian Larson. Grand Rapids: Zondervan, 2005.

“The Biblical Gospel.” Pages 75–85 in For Such a Time as This: Perspectives on Evangelicalism, Past, Present and Future. Edited by Steve Brady and Harold Rowdon. London: Evangelical Alliance, 1996.

“Johannine Perspectives on the Doctrine of Assurance.” Explorations 10 (1996): 59–97.

“Lessons from the School of Prayer.” Pages 57–69 (Appendix) in Tony Payne, Bold I Approach: The Why and How of Prayer: Six Topical Bible Studies for Small Groups and Individuals. Sydney: Matthias Media, 1996.

“Must I Learn How to Interpret the Bible?” Modern Reformation 5:3 (May–June 1996): 18–22. [Also available in an updated format (2003).]

“‘Occasional’ Letters from Paul.” Tabletalk 20:1 (January 1996): 38–39.

“‘Yes, but on the other hand. . . .’” Tabletalk 20:2 (February 1996): 36–37.

“When Knowledge Is Not Enough.” Tabletalk 20:3 (March 1996): 41–42.

“Paul: An Apostolic Example.” Tabletalk 20:4 (April 1996): 39–40.

Love, Math, and God’s Character.” Tabletalk 20:5 (May 1996): 36–37.

“‘In Remembrance of Me.’” Tabletalk 20:6 (June 1996): 34–35.

“The Importance of Being Intelligible.” Tabletalk 20:7 (July 1996): 38–39.

“A Matter of First Importance.” Tabletalk 20:8 (August 1996): 36–37.

“Tents, Bodies, and the Resurrection.” Tabletalk 20:9 (September 1996): 34–35.

“How to Give Money Away.” Tabletalk 20:10 (October 1996): 37–38.

“Most Ashamed of the Gospel.” Tabletalk 20:11 (November 1996): 41–42.

“I Fear You Think Too Highly of Me.” Tabletalk 20:12 (December 1996): 39–40.

“The Summer I Learned to Pray.” Decision 37:3 (March 1996): 13–14.

Translation of “Acts” in the New Living Translation.

1997

“The Apocryphal/Deuterocanonical Books: An Evangelical View.” Pages xliv–xlvii in The Parallel Apocrypha. Edited by John R. Kohlenberger III. New York: Oxford University Press, 1997.

“Can There Be a Christian University?” The Southern Baptist Journal of Theology 1:3 (1997): 20–38. Reprint, pages 159–84 in Trinity: Entrusted with the Gospel. Edited by David V. Martin. Deerfield: Trinity International University, 1998.

“The Challenges of Contemporary Pluralism.” The Southern Baptist Journal of Theology 1:2 (1997): 4–37.

“The SBJT Forum: How does your role as a scholar, teacher and writer fulfill the Great Commission?” The Southern Baptist Journal of Theology 1:4 (1997): 73–75.

“The SBJT Forum: How may Evangelical Theology transform culture?” The Southern Baptist Journal of Theology 1:2 (1997): 78–79.

“The SBJT Forum: Are we in a battle to define God? If so, what are some significant flashpoints involving evangelicals?” The Southern Baptist Journal of Theology 1:1 (1997): 71–73.

“The SBJT Forum: What is the role of New Testament studies in a Christian university?” The Southern Baptist Journal of Theology 1:3 (1997): 76–78.

“Is the Doctrine of Claritas Scripturae Still Relevant Today?” Pages 97–111 in Dein Wort ist die Wahrheit – Beiträge zu einer schriftgemäßen Theologie [Festschrift for Gerhard Maier]. Edited by Eberhard Hahn, Rolf Hille, and Heinz-Werner Neudorfer. Wuppertal: Brockhaus Verlag, 1997.

“New Testament Theology.” Pages 796–814 in Dictionary of the Later New Testament and Its Developments. Edited by Ralph P. Martin and Peter H. Davids. Downers Grove: IVP, 1997. [Also available in an updated format.]

“Reflections on Salvation and Justification in the New Testament.” Journal of the Evangelical Theological Society 40 (1997): 582–608.

1998

“The Ascension: Day of Prayer.” Tabletalk 22:5 (May 1998): 11–13.

“Did Paul Baptize for the Dead?” Christianity Today 42:9 (August 10, 1998): 63.
“Response to the ACTS Theological Synopsis.” ACTS Theological Journal [Korea] 7 (1998): 11–42.

“The SBJT Forum: Does the Johannine corpus leave room for salvation through means other than specific faith in Christ?” The Southern Baptist Journal of Theology 2:2 (1998): 53–55.

“The SBJT Forum: What does the Gospel of John tell us about the doctrine of assurance?” The Southern Baptist Journal of Theology 2:1 (1998): 65–67.

“The SBJT Forum: What concerns and/or heartens you when you consider the current issues in worship?” The Southern Baptist Journal of Theology 2:4 (1998): 65–67.

“The Worldview Clash.” Southern Cross Quarterly (Summer 1998): 24–27.

1999

“Are Christians Required to Tithe?” Christianity Today 43:13 (November 15, 1999): 94.

“An Introduction to Introductions.” Pages 14–22 in Linguistics and the New Testament: Critical Junctions. Edited by D. A. Carson and Stanley E. Porter. Studies in New Testament Greek 5. Journal for the Study of the New Testament Supplement Series 168. Sheffield: Sheffield Academic Press, 1999.

“On Distorting the Love of God.” Bibliotheca sacra 156 (1999): 3–12.

“God Is Love.” Bibliotheca sacra 156 (1999): 131–42.

“God’s Love and God’s Sovereignty.” Bibliotheca sacra 156 (1999): 259–71.

“God’s Love and God’s Wrath.” Bibliotheca sacra 156 (1999): 387–98.

“The Postmodern.” First Things 93 (May 1999): 51.

“The SBJT Forum: Whom would you name as someone whose contributions have been overlooked?” The Southern Baptist Journal of Theology 3:1 (1999): 78–79.

“The SBJT Forum: What do you consider to be the essential elements of an expository sermon?” The Southern Baptist Journal of Theology 3:2 (1999): 93–96.

“The Tabula Rasa Fallacy.” Modern Reformation 8:1 (July–August 1999): 29–32, 43.

2000

“Athens Revisited.” Pages 384–98 in Telling the Truth: Evangelizing Postmoderns. Edited by D. A. Carson. Grand Rapids: Zondervan, 2000.

“Christological Controversies.” Pages 189–91 in Evangelical Dictionary of World Missions. Edited by A. Scott Moreau, Harold Netland, and Charles Van Engen. Grand Rapids: Baker, 2000.

“Christology.” Pages 191–92 in Evangelical Dictionary of World Missions. Edited by A. Scott Moreau, Harold Netland, and Charles Van Engen. Grand Rapids: Baker, 2000.

“Trinity.” Pages 969–71 in Evangelical Dictionary of World Missions. Edited by A. Scott Moreau, Harold Netland, and Charles Van Engen. Grand Rapids: Baker, 2000.

“Job: Mystery and Faith.” The Southern Baptist Journal of Theology 4:2 (Summer 2000): 38–55. (Excerpt reprinted from How Long, O Lord? Reflections on Suffering and Evil.)

“Paul’s Mission and Prayer.” Pages 175–84 in The Gospel to the Nations: Perspectives on Paul’s Mission [Festschrift for Peter T. O’Brien]. Edited by Peter Bolt and Mark D. Thompson. Leicester: IVP, 2000.

“Pseudonymity and Pseudepigraphy.” Pages 857–64 in Dictionary of New Testament Background. Edited by Craig A. Evans and Stanley E. Porter. Downers Grove: IVP, 2000. [Also available in an updated format.]

“Reflections on Assurance.” Pages 247–76 in Still Sovereign: Contemporary Perspectives on Election, Foreknowledge, and Grace. Edited by Thomas R. Schreiner and Bruce A. Ware. Grand Rapids: Baker, 2000. Reprint (with some minor changes) from “Reflections on Christian Assurance.” Westminster Theological Journal 54 (1992): 1–29.

“The SBJT Forum: Do you think that a fallen Christian leader can ever be restored? If not, why not? But if so, under what conditions?” The Southern Baptist Journal of Theology 4:4 (2000): 87–89.

“Systematic Theology and Biblical Theology.” Pages 89–104 in New Dictionary of Biblical Theology. Edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove: IVP, 2000. [Also available in an updated format.]

“The Johannine Writings.” Pages 132–36 in New Dictionary of Biblical Theology. Edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove: IVP, 2000. [Also available in an updated format.]

“The Johannine Letters.” Pages 351–55 in New Dictionary of Biblical Theology. Edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove: IVP, 2000. [Also available in an updated format.]

“Love.” Pages 646–50 in New Dictionary of Biblical Theology. Edited by T. Desmond Alexander and Brian S. Rosner. Downers Grove: IVP, 2000. [Also available in an updated format.]
2001

“Introduction.” Pages 1–5 in The Complexities of Second Temple Judaism. Vol. 1 of Justification and Variegated Nomism. Edited by D. A. Carson, Peter T. O’Brien, and Mark A. Seifrid. Wissenschaftliche Untersuchungen zum Neuen Testament 140. Tübingen: Mohr Siebeck; Grand Rapids: Baker, 2001.

“Summaries and Conclusions.” Pages 505–48 in The Complexities of Second Temple Judaism. Vol. 1 of Justification and Variegated Nomism. Edited by D. A. Carson, Peter T. O’Brien, and Mark A. Seifrid. Wissenschaftliche Untersuchungen zum Neuen Testament 140. Tübingen: Mohr Siebeck; Grand Rapids: Baker, 2001.

“Living Without Heaven or Hell.” Moody Monthly 101:5 (May–June 2001): 12–15.

“The SBJT Forum: Granted that there are spurious conversions in the Bible, what criteria help us to discern that a profession of faith is genuine?” The Southern Baptist Journal of Theology 5:1 (2001): 78–81.

“The SBJT Forum: What positive things can be said about postmodernism?” The Southern Baptist Journal of Theology 5:2 (2001): 94–96.

2002

“The Cross Establishes the Credibility of God.” Irish Baptist Life (March 2002): 12–13. (Excerpt reprinted from How Long, O Lord? Reflections on Suffering and Evil.)

“God in Chains.” Australian Presbyterianism 540 (August 2002): 6–9.

“How Can We Reconcile the Love and the Transcendent Sovereignty of God?.” Pages 279–312 in God Under Fire: Modern Scholarship Reinvents God. Edited by Douglas S. Huffman and Eric L. Johnson. Grand Rapids: Zondervan, 2002.

“Maintaining Scientific and Christian Truths in a Postmodern World.” Science and Christian Belief 14 (2002): 107–22. Reprint with slight revisions. Pages 102–25 in Can We Be Sure About Anything? Science, Faith and Postmodernism. Edited by Denis Alexander. Leicester: IVP, 2005.

“Revivals?” Modern Reformation 11:6 (November–December 2002): 52.

“The SBJT Forum: Heroes of the Faith.” [“In this forum each contributor was asked to write on an individual who influenced their spiritual and theological development.”] The Southern Baptist Journal of Theology 6:4 (2002): 104–6.

“The SBJT Forum: To handle certain categories of divorce and remarriage cases within the congregation, some churches have established a kind of ‘ecclesiastical court.’ What biblical warrant, if any, exists for this practice?” The Southern Baptist Journal of Theology 6:1 (2002): 104–7.

“The SBJT Forum: Will the legacy of Francis Schaeffer endure? Should it?” The Southern Baptist Journal of Theology 6:2 (2002): 68–70.

“The SBJT Forum: What advice would you give to pastors regarding the celebration of the Lord’s Supper in our churches?” The Southern Baptist Journal of Theology 6:3 (2002): 94–97.

“Where Wrath and Mercy Meet.” Pages 85–101 in Thinking Aloud: Keswick Lectures. Edited by Alison Hull. Carlisle: Paternoster, 2002.

“Worship Under the Word.” Pages 11–63 in Worship by the Book. Edited by D. A. Carson. Grand Rapids: Zondervan, 2002.

2003

“The Dangers and Delights of Postmodernism.” Modern Reformation 12:4 (July–August 2003): 11–17.

“Foreword.” Pages 7–8 in Encountering God’s Word: Beginning Biblical Studies. Edited by Philip Duce and Daniel Strange. Leicester: Apollos, 2003.

“Half Empty, Half Full.” The Briefing 300 (September 2003): 18–20.

“The Limits of Functional Equivalence in Bible Translation—and Other Limits, Too.” Pages 65–113 in The Challenge of Bible Translation: Communicating God’s Word to the World: Understanding the Theory, History, and Practice [Festschrift for Ronald F. Youngblood]. Edited by Glen G. Scorgie, Mark L. Strauss, and Steven M. Voth. Grand Rapids: Zondervan, 2003. [Excerpt: “The Debate Over Gender-Inclusive Language.”]

“Must I Learn How to Interpret the Bible?” 2003. Update of “Must I Learn How to Interpret the Bible?” Modern Reformation 5:3 (May–June 1996): 18–22.

“The Problem of Pain.”Australian Presbyterian 549 (June 2003): 4–8.

“The SBJT Forum: What are some practical strategies for addressing the abortion issue?” The Southern Baptist Journal of Theology 7:2 (2003): 92–96.

“The SBJT Forum: What practical advice would you give to young pastors who want to be careful and faithful in the counseling components of their ministry?” The Southern Baptist Journal of Theology 7:4 (2003): 78–82.

“What to Do If Revival Comes.” Modern Reformation 12:1 (January–February 2003): 52.

“Why Should Christians Think About Postmodernism?” Modern Reformation 12:4 (July–August 2003): 12–13.

2004

“Atonement in Romans 3:21–26.” Pages 119–39 in The Glory of the Atonement: Biblical, Historical, and Practical Perspectives: Essays in Honor of Roger R. Nicole. Edited by Charles E. Hill and Frank A. James III. Downers Grove: IVP, 2004.

“Mystery and Fulfillment: Toward a More Comprehensive Paradigm of Paul’s Understanding of the Old and New.” Pages 393–436 in The Paradoxes of Paul. Vol. 2 of Justification and Variegated Nomism. Edited by D. A. Carson, Peter T. O’Brien, and Mark A. Seifrid. Wissenschaftliche Untersuchungen zum Neuen Testament 181. Tübingen: Mohr Siebeck; Grand Rapids: Baker, 2004.

“The SBJT Forum: In your book Love in Hard Places you gave us some reflections on racism. Summarize some of the more uncomfortable thoughts that spring to your mind when you think about this subject.” The Southern Baptist Journal of Theology 8:2 (2004): 74–78.

“The SBJT Forum: We know that during the last quarter-century you developed a close friendship with Carl F. H. Henry and his wife Helga. Would you share any personal reminiscences?” The Southern Baptist Journal of Theology 8:4 (2004): 82–85.

“The SBJT Forum: What are some of the most important things you think that Christians should know about Islam and about Muslims?” The Southern Baptist Journal of Theology 8:1 (2004): 90–95.

“The Vindication of Imputation: On Fields of Discourse and Semantic Fields.” Pages 46–78 in Justification: What’s at Stake in the Current Debates. Edited by Mark Husbands and Daniel J. Treier. Downers Grove: IVP, 2004.

“Why Trust a Cross? Reflections on Romans 3:21–26.” Evangelical Review of Theology 28 (2004): 345–62.

“‘You Have No Need That Anyone Should Teach You’ (1 John 2:27): An Old Testament Allusion That Determines the Interpretation.” Pages 269–80 in The New Testament in Its First Century Setting: Essays on Context and Background in Honour of B. W. Winter on His 65th Birthday. Edited by P. J. Williams, Andrew D. Clarke, Peter M. Head, and David Instone-Brewer. Grand Rapids: Eerdmans, 2004.

2005

“The Emerging Church.” Modern Reformation 14:4 (July–August 2005): 11–18.
“Maintaining Scientific and Christian Truths in a Postmodern World.” Pages 102–25 in Can We Be Sure About Anything? Science, Faith and Postmodernism. Edited by Denis Alexander. Leicester: IVP, 2005. Reprint with slight revisions from Science and Christian Belief 14 (2002): 107–22.

“The SBJT Forum: As an outside observer, what comments would you make on the conservative resurgence in the SBC during the last quarter-century?” The Southern Baptist Journal of Theology 9:1 (2005): 86–89.

“The SBJT Forum: You travel to quite a few different countries each year. Would you care to mention some of the mission trends you yourself see on your travels?” The Southern Baptist Journal of Theology 9:4 (2005): 86–89.

“Syntactical and Text-Critical Observations on John 20:30–31: One More Round on the Purpose of the Fourth Gospel.” Journal of Biblical Literature 124 (2005): 693–714.
“Teaching the Whole Bible: Six Reasons to Do Expository Preaching.” Pages 404–5 in The Art and Craft of Biblical Preaching: A Comprehensive Resource for Today’s Communicators. Edited by Haddon Robinson and Craig Brian Larson. Grand Rapids: Zondervan, 2005.

2006

“Brief Appreciation of the Life and Service of Leon Morris.” July 31, 2006. Originally published in the online journal Reformation21.

“Foreword.” Pages 12–14 in Lindsay Brown, Shining Like Stars: The Power of the Gospel in the World’s Universities. Nottingham: IVP, 2006.

“The Love of God and the Intent of the Atonement.” The Gospel Witness 84:10 (March 2006): 7–9.

“One Way.” Pages 127–42 in Only One Way? Reaffirming the Exclusive Truth Claims of Christianity. Edited by Richard D. Phillips. Wheaton: Crossway, 2006.

“The SBJT Forum: Could you briefly lay out the opportunities and dangers in the current interest in spirituality?” The Southern Baptist Journal of Theology 10:4 (2006): 84–88.

“The SBJT Forum: How does a thorough knowledge of biblical theology strengthen preaching?” The Southern Baptist Journal of Theology 10:2 (2006): 88–92.

“The SBJT Forum: What elements of the doctrine of the Trinity are largely overlooked in substantial swaths of today’s evangelicalism? And what are the practical implications of such neglect?” The Southern Baptist Journal of Theology 10:1 (2006): 92–95.

2007

“Biblical Theology.” Pages 35–41 in Dictionary of Biblical Criticism and Interpretation. Edited by Stanley E. Porter. London: Routledge, 2007.

“Excerpts from a Sermon: The Call of the Prophet in Declining Times: Ezekiel 1–3.” The Spurgeon Fellow Journal (Fall 2007). Available at http://www.thespurgeonfellowship.org/Fall07/st_f07_1.htm.

“Morris, Leon L.” Page 228 in Dictionary of Biblical Criticism and Interpretation. Edited by Stanley E. Porter. London: Routledge, 2007.

“Moule, C. F. D.” Pages 228–29 in Dictionary of Biblical Criticism and Interpretation. Edited by Stanley E. Porter. London: Routledge, 2007.

“The Challenge of the Balkanization of Johannine Studies.” Pages 133–59in John, Jesus, and History, Volume 1: Critical Appraisals of Critical Views. Edited by Paul N. Anderson, Felix Just, and Tom Thatcher. Society of Biblical Literature Symposium Series. Atlanta: Society of Biblical Literature, 2007.

“The Challenges of the Twenty-first-century Pulpit.” Pages 172–89 in Preach the Word: Essays on Expository Preaching in Honor of R. Kent Hughes. Edited by Leland Ryken and Todd A. Wilson. Wheaton: Crossway, 2007.

“Introduction” (by D. A. Carson and G. K. Beale). Pages xxiii–xxviii in Commentary on the New Testament Use of the Old Testament. Edited by D. A. Carson and G. K. Beale. Grand Rapids: Baker, 2007.

“Love and the Supremacy of Christ in a Postmodern World.” Pages 85–99 in The Supremacy of Christ in a Postmodern World. Edited by John Piper and Justin Taylor. Wheaton: Crossway, 2007.

“Reflections on a Johannine Pilgrimage.” Pages 87–104 in What We Have Heard from the Beginning: The Past, Present, and Future of Johannine Studies. Edited by Tom Thatcher. Waco: Baylor University Press, 2007.

“The SBJT Forum: In any complex debate, it is not long before there are ‘hidden’ elements in the discussion, i.e., elements that are gumming up the integrity of debate because one side or the other fails to recognize their existence and significance. What ‘hidden’ elements are there in current discussions over science and origins?” The Southern Baptist Journal of Theology 11:1 (2007): 78–81.

“The SBJT Forum: Is there anything distinctive about a Christian—and specifically biblical—understanding of the relationship between church and state?” The Southern Baptist Journal of Theology 11:4 (2007): 100–103.

“The SBJT Forum: What are some of the reasons why the doctrine of penal substitution is again coming under attack?” The Southern Baptist Journal of Theology 11:2 (2007): 104–8.

“Unity in Truth and Love.” NB News (Winter 2007): 8–10.

“The Gospel of Jesus Christ (1 Cor 15:1–19).” May 23, 2007. Text, audio, and video available at http://www.theGospelCoalition.org/resources/a/what_is_the_gospel_1#. [A lightly edited manuscript of a sermon preached at The Gospel Coalition’s conference in Deerfield, IL.]

2008

“Biblical-Theological Ruminations on Psalm 1.” Pages 115–34 in Resurrection and Eschatology: Theology in Service of the Church: Essays in Honor of Richard B. Gaffin Jr. Edited by Lane G. Tipton and Jeffrey C. Waddington. Phillipsburg: Presbyterian and Reformed, 2008.

“Challenges for 21st-Century Preaching.” Preaching 23:6 (May–June 2008): 20–24. [Available online.]

“Common Errors in Understanding the Kingdom.” Evangelicals Now 21:5 (May 2008): 16–17. Reprint, “The SBJT Forum: What are the most common errors that people make when it comes to understanding and proclaiming the kingdom?” The Southern Baptist Journal of Theology 12:1 (2008): 104–7.

“Ongoing Imperative for World Mission.” Pages 176–95 in The Great Commission: Evangelicals and the History of World Missions [Festschrift for John D. Woodbridge]. Edited by Martin I. Klauber and Scott M. Manetsch. Nashville: Broadman & Holman, 2008.

“The SBJT Forum: What are the most common errors that people make when it comes to understanding and proclaiming the kingdom?” The Southern Baptist Journal of Theology 12:1 (2008): 104–7.

“The Wrath of God.” Pages 37–63 in Engaging the Doctrine of God: Contemporary Protestant Perspectives. Edited by Bruce L. McCormack. Grand Rapids: Baker; Edinburgh: Rutherford House, 2008.

“Editorial.” Themelios 33:1 (2008): 1.
“Editorial.” Themelios 33:2 (2008): 1–3.
“Editorial.” Themelios 33:3 (2008): 1–4.

2009

“Editorial.” Themelios 34 (2009): 1–2.
“How Should We Wait for Jesus?” Decision, May 2009, 22–25.