Showing posts with label Teacher. Show all posts
Showing posts with label Teacher. Show all posts

Tuesday, June 14, 2011

What Foundation? Pastoral or Prophetic?

I have greatly been enjoying Terry Virgo's new book; "The Spirit-Filled Church" and have almost finished it. One of his greatest giftings is presenting a sound theological apologetic for Ephesians 4 Ministries - all of them! While speaking at Brighton 2002 on Ephesians 2 - Terry made the point that the church hasn't finished being built and so continues to need apostles and prophets to lay a foundation! The issue is not even about the sufficiency of Scripture. It is about the church being properly built in regions beyond such as China or the Middle East!

In "The Spirit-Filled Church" Terry compared a church built on a pastoral foundation to a church built on prophetic foundations;

"Churches are sometimes built on a predominantly pastoral gift. When this is the case, they run the risk of concentrating on the needs of the flock rather than on the purpose of God. The flock can come to see pastoral care as the key factor of church life. The church can be constantly evaluated on the basis of whether their church can be constantly evaluated on the basis of whether their personal needs are being met rather than whether God's purpose is being fulfilled".

What about churches led by strong teachers (such as Westminster Chapel when Dr Martyn Lloyd-Jones or Dr R T Kendall led it or indeed New Covenant Church in Dunstable when Stanley Jebb led us)? Terry wrote;

"If the church is built essentially and exclusively on a teaching gift it will tend to produce a preaching centre that gathers a crowd but does not build a body".

It is the desperate need of churches in the UK I believe that God raises up prophets and churches who happily welcome such prophets so these foundations can be re-laid. We have a far-too great majority of churches led exclusively with pastor/teacher foundations. I can only think of a few churches that could claim and show a true apostolic/prophetic gifting.

Friday, June 10, 2011

Where are the Fathers?

I am enjoying a couple of days off work presently - yesterday I spent a wonderful morning with my dear friend Pete Day in London. We spent time praying, hearing from God and one of the aches on our hearts was the apparent lack of spiritual fathers. And our prayer was that God will give to us - not organisational apostles but relational fathers who can lead and father us.

It is not a coincidence I think that I decided to listen to the DVD of Dr Ern Baxter speaking
during his final visit to us at New Covenant Church in Dunstable before he went to glory in 1991 on "History Making Prayer". He opened his message making some comments about one of the young assistant pastors to Stanley Jebb and emphasized his heart for what he called his "Timothys". He said that men would contact him after hearing him in conferences and he would write to them, and recommend books and have contact with them.

What moved me so much was that this mighty man of God who probably knew that he was nearing the end of his time on earth still had a heart for young men and fathering them. I think the below beautiful photograph (thanks to Terry Virgo for the link) demonstrates this perfectly. Ern Baxter had a wonderful love for eagles:

I didn't notice the young eagle under the wing of the magnificent parent eagles for a minute. I was too caught up admiring their proud bearing. But then I did. Terry Virgo spoke at Stoneleigh Bible Week 2001 on eagles also - and spoke about how parents will push their children out of the nest and make them take flight. This baby eagle to me looks like he should have passed that phase. But I love the fact that the parent is still protective towards it. We used to sing a beautiful song in Dunstable during our charismatic days called; "Living under the shadow of His wing - we find security".

Of course we always have our heavenly Father - but it was His divine design and indeed resurrection gift in Ephesians 4 that we should have earthly spiritual fathers also. And I fear that many current Ephesians 4 Ministries do not have that heart for fathering sons and daughters. The pressure is too great to treat our churches like businesses. When I used to try and contact men in the very same way that Ern spoke off - the phrase I would hear all too regularly was; "I'm too busy". It made me wonder how you can be too busy to father. Many of the excuses for business were valid - but they were outside their Ephesians 4 giftings. That's why so many pastors these days are caught up in administration, in finances, in church affairs - and are indeed too busy to father! Just the same with apostles - they are too busy leading their movements, trouble-shooting and so on.

The beauty of true Ephesians 4 Ministries means that each is freed to follow their true giftings - and that surely involves fathering. I realised that true Ephesians 4 Ministries all should see fathering as key! Oh for apostles who can father up and coming young men and women with apostolic gifting. Oh for prophets with recognised and powerful prophetic gifting (such as Greg Haslam or Jon Cressey or Ginny Burgin) who are prepared to spend time sitting with young men and women with prophetic giftings. Oh for evangelists (like Lex Loizides) who can inspire and fire those with evangelistic gifting.

And of course pastor/teachers - who perhaps may have opportunity to father more than any because of their local church involvement. I have to pay tribute to Stanley Jebb for being the only pastor/teacher in my experience who really had this heart for fathering young men. When he was leading the church in Dunstable he committed so much time to the Bible College we ran, and even when he had retired from church leadership - he still graciously spent some time with me years back fathering me for a short season. And I believe he still does - even though he is in his 70's! Alas - I have yet to meet other church pastors with that heart.

Tuesday, May 24, 2011

R T Kendall Website New Look!

I am ashamed to say I don't get round the websites of some of my heroes as much as I wish I could - so I was delighted today to drop by Dr R T Kendall's website (I was checking out his view on a verse) and found it has been totally revamped with a great new look.

I have been a massive fan of R T Kendall's since around
1998 when I became aware that the minister of Westminster Chapel had made almost the reverse trip in theology and experience to my pastor Stanley Jebb. Initially closed to the Spirit, Kendall became a great champion of the Holy Spirit and he set Westminster Chapel on it's great current course in holding the tension between the Word and the Spirit. (I am aware many die-hard Reformed fans of Drs Lloyd-Jones and Campbell-Morgan would dispute and say he has 'wrecked' the Chapel ... but we agree to differ).

I was amused and embarrassed to find some letters I wrote Dr Kendall back in my student days pestering him with questions I had particularly on the baptism of the Holy Spirit and the Charismatic Movement - what was happening at home was worrying me and in my student radicalness I wanted answers. He was kind enough to answer many questions and send me tapes from his School of Theology.

There are some news of forthcoming books from R T Kendall including;

"God continues to enable me to write books. Two volumes of Sermon on the Mount (which I have dedicated to the memory of Dr. Martyn Lloyd-Jones) will be available in 2011 by Baker Book House (2012 in UK by Hodder and Stoughton). Hodder will publish The Scandal of Being a Christian in 2011. Monarch Books (UK) will publish my exposition of Isaiah 53 called Why Jesus Died.

Jack Taylor, Charles Carrin and I have written a book called Word, Spirit, Power (stating our view that the Word and Spirit need to be reunited if there is to be a demonstration of authentic power in the church) which Baker Book House will publish in 2011. Charisma House will publish my book that was supposed to be entitled ‘Pride – the Sin No One Admits To’ but which they decided to call The Power of Humility – which I find rather embarrassing. I have a lot of books left in me, not to mention a good number of potential books from unpublished preaching at Westminster Chapel for 25 years".

I wouldn't agree on all points humbly with Kendall - for example his teaching on the Sermon on the Mount - but I'm so grateful to God for him and his ministry in London. You will not find a man more longing to see God move in power in London when he ministered there - so it's great to re-visit this website.

Tuesday, March 15, 2011

Dr Martyn Lloyd-Jones Documentary on George Whitfield

The Martyn Lloyd-Jones Recording Trust are really spoiling us with yet another video of live footage of Dr Lloyd-Jones. This is a 15 minute documentary by the Doctor on one of his great heroes - George Whitfield.

It just makes me so grateful for the Ephesians 4 Ministry gifts that God has given His church!

Monday, November 29, 2010

A NEW Look at Ephesians 4 Ministries

I have been transcribing one of Rob Rufus's sessions at the recent "Grace and Glory Conference 2010" from Hong Kong on the book of Hebrews and was fascinated by a preliminary point he made. I have always been taught from the charismatic days by men like Terry Virgo and Stanley Jebb about Ephesians 4 Ministries - "God gave some to be ...". And have always assumed that God gives the gift of one. For example - personally I have wondered frequently what I may be! An apostle? No. A pastor? Definitely not. A teacher? Possibly. And so on.
Rob Rufus brought a very different and wonderfully freeing perspective to consider. Here's what he said;

"We often take the definition of who we are from other people's perspectives. We let other people define us!

From 30 years ago I had people saying to me; "I am telling you - you are an evangelist". Okay I am an evangelist. Someone else would say to me; "Rob I am telling you - you are a teacher". They would say it to me like they were the final authority! Okay I am a teacher - so I would try and teach. Then they would say; "No Rob - I am telling you - you are a prophet". Oh okay so I would try and prophesy. Then they would say; "No Rob - you are a psalmist when you lead worship". Okay great I'm a psalmist. A few would actually say; "No you are a pastor!". None said I was an administrator! Then some said I was an apostle! So I was living like a religious schizophrenic! Who am I!? I am an administrator of chaos! Then people would say - no you are an artist, a poet.

One day Bill Hamon - a wonderful prophet from the United States of America. He had never met me before and then one day laid his hands on me and said; "I have given you elements of the apostolic, elements of the prophetic, elements of the teacher, elements of the pastor, elements of the apostle, elements of the evangelist, elements of the psalmist". And I said; "Praise God for a word from heaven!". I want to say the same thing over all of you. God has given you diversity and elements in your uniqueness! I am telling you that if you believe you are pigeon-holed to a tight category then in your faith you will stay in that box and think you are being original.

Don't copy and mimic other people! We are called to imitate their faith - not mimic their methods! And there is a big difference.

We are more inside of us and becoming more as unique individuals than we realise. It is never too late to have a happy childhood!

When a chameleon stands on different colours - the chameleon becomes those colours. Paul the apostle says; "I become all things to all men to win some to Christ". Some may say - oh that's a politician, changing his colours to the political agenda of the day. No - hold on. Politicians move in fear to cater to their constituancy. They are so insecure that they want to be voted in again. That is not a chameleon. If you've watched a chameleon he does not change his colours out of fear but to be a successful hunter. He doesn't get eaten by predators like that - he gets close to his prey and out comes the tongue and he takes it out. When he touches a different colour. The colour-change doesn't come from the outside artificially. For within the chameleon is the capacity to become the colour of any colour he is standing on at that present time.

So if you don't know whether you are a poet then stand on a poetic colour. If you don't know whether you are prophetic then stand in a prophetic environment and you may see something inside of you become prophetic. If you don't know whether you are apostolic or not then stand in an apostolic environment Mr-oh-chameleon. Don't shrink your life! It is not an office you are to be unique in! You can be a whole diversity of rainbow things. It is where you express those rainbow things through the uniqueness of your personality that is most important".

I love this free understanding of the wonderful Ephesians 4 gifts - maybe this is something to consider and allow to thrill us. Imagine - God is so generous and so giving and so lavish that He isn't confined to assigned YOU a role as an apostle, or a prophet, or an evangelist - but wants you to be a prophetic evangelist! Or a teaching apostle who pastors! What an imaginative God who gives such good gifts!

Monday, October 25, 2010

A Call to the Ministry - by Dr Stanley Jebb

I find Dr Stanley Jebb's latest blog post incredibly interesting - for some years I deeply believed that I was called to "the ministry". I actually had a very vivid dream I still remember well in which I was walking down a country lane with Dr Stanley Jebb and turned to him and gripped his arm and said; "Stanley - I MUST preach!". So the call to the ministry is one that is very much on my heart.

However it is interesting to me that Stanley Jebb sees the problem as; "There are some men available, but not enough to fill all the vacant pastorates. Besides, not all the men are suitable, for one reason or another". I remember being at the Westminster Conference with a friend of mine in 2001 when Stanley Jebb was speaking. And during one of the discussions, some of the elders there said the same thing; "WHERE are the young men?!". My experience as one of those "young" men is slightly different. My experience is; "WHERE are the fathers!?".

And by that I mean that I have encountered many young men and women eager in fact desperate to be used by God in ministry for Him and His church but there is a massive lack of spiritual fathers - men like Stanley himself or Terry Virgo who have the ability to father, nuture and love those young people. The three main churches I have been involved with in my life has not been positive at recognizing and using that willingness to be used. I think Sovereign Grace Ministries in Bristol was by far my worst experience. I foolishly thought that being part of a church plant would be a massive opportunity to be used and made my intentions clear that I was so keen to be available. That was seen by the leadership as "pride" and so I was ignored for 2 years.

I say again - I think the church needs BOTH! It does need those eager and willing to be called. But it needs secure and mature fathers in the faith who can gladly disciple and nuture and teach and use. One other point - essential to any "call to the ministry" is a recognition and appreciation for the Ephesians 4 Ministries. Prior to 1990 - Stanley Jebb used to teach very wisely that it is wrong to expect all to be poured into the mold of pastors. There are different gifts and different ministries - apostles, prophets, evangelists, pastors and teachers.

Here's the blog post;

Call to the Ministry
By stanleyjebb

For the eyes of the Lord run to and fro throughout the whole earth, to show Himself strong on behalf of those whose heart is loyal to Him. (2 Chronicles 16:9).
So I sought for a man among them who would make a wall, and stand in the gap before Me on behalf of the land that I should not destroy it, but I found no one. (Ezekiel 22:30).
He saw that there was no man, and wondered that there was no intercessor… (Isaiah 59:16a).
When he saw the crowds, he had compassion for them, because they were harassed and helpless, like sheep without a shepherd. Then he said to his disciples, The harvest is plentiful, but the labourers are few; therefore pray earnestly to the Lord of the harvest to send out labourers into his harvest. (Matthew 9:36-38).

Some months ago I was in conversation with a former President of a major denomination about the difficulty of finding a suitable pastor for a vacant pulpit. We agreed that there is a dire shortage of suitable men. There are some men available, but not enough to fill all the vacant pastorates. Besides, not all the men are suitable, for one reason or another. The few excellent men available are quickly settled into a pastorate Some of the men who have made themselves available are already in a pastorate but want to move. Either they want to leave or have been asked to leave their present position. Some of those men may be very able and sound and have good reasons for wanting to move. In the case of others it raises a question in the minds of those responsible for finding a pastor. The Scriptures cited above suggest that, in a sense, God Himself is looking for men suitable for His service. In considering this shortage it is worth asking the question, what are the necessary and the desirable qualities in ministers of the Gospel? This is how I see these matters.

1 A definite call from God.

Some would deny this. A few months ago when I mentioned in a discussion this need for a call a prominent evangelical minister retorted that there is no difference at all between the call to be a minister and the call to be a dentist . Another evangelical minister said to me, ‘The only call in the New Testament is the call to be a Christian. There is no such thing as a specific call to the ministry.’

Now granted that we use the word ‘calling’ in a general way to describe any person’s job, and therefore every person has, in that sense, his or her ‘calling’, is there really no difference? The Scripture does use the word ‘calling’ in that general sense in 1 Corinthians 7:20. But is there no difference between the sacred ministry and any other calling? Surely the vast majority of people in what we may term ‘secular’ employment actually choose their vocation. While in school or college they consider the various options and select the one that most appeals to them. In some cases they may have had that goal in mind from childhood, perhaps following in a parent s footsteps. It is certainly possible that in a very few cases their particular vocation was impressed upon them by God, but that is surely rare. It is certainly possible that a person may feel that God has specifically called them to be a dentist or a dustman, a farmer or a fisherman, but the impression one gets is that most people choose their vocation. Please note that to be doing one s job as to the Lord and serving Him in one s chosen calling is not the same thing as to be called by God in the first place to do it.

But for a man to choose the Christian ministry as his option without any sense of it being God s will, would seem to fly in the face of biblical teaching. Normally the ministry chooses the man, or the Lord does! Let me stress that I am not seeking to deny that a person may strongly feel that God led them into a particular ‘secular’ employment, but merely seeking to make clear that the call to the ministry is a definite and distinct calling, different from other ‘callings’.

Consider the Biblical evidence.
In the first place, we are told quite clearly in Hebrews 5:4 concerning the Old Testament priesthood that ‘no man takes this honour to himself, but he who is called by God.’ John the Baptist was ‘a man sent from God’ (John 1:6), and Jesus said to the apostles, ‘You did not choose me, but I chose you and appointed you that you should go and bear fruit…’ (John 15:16). Again, in Ephesians chapter four we read that the ascended Christ ‘gave gifts unto men,’ and ‘He Himself gave some to be apostles, some prophets, some evangelists, and some pastors and teachers’. In Acts chapter Thirteen we read that ‘as they ministered to the Lord and fasted, the Holy Spirit said, “Now separate to me Barnabas and Saul for the work to which I have called them.”’ Clearly that was not the call to salvation, but a distinct and definite call to ministry. Of course there are several ‘callings’ in Scripture which are common to all Christians, such as the call to salvation, the call to holiness, etc (e.g. 1Cor. 1:1-9). But the calling to an Ephesians four ministry is not common to all Christians, for Ephesians 4:11 states that it is only some that are so called. This calling may not come in a dramatic way. In fact one of the striking features about those called to ministry in the Bible is that each call to ministry seems to have been distinct; Moses, Gideon, Isaiah, Jeremiah, Paul. Only the fishermen friends and brothers seem to have been called in a common way to be Christ s apostles.
Now if it is being taught that there is ‘no difference at all’ between the call to be a dentist (or any other work) and the call to be a minister, which means in effect that you can choose to be a minister if you like, is it any wonder that there are men in the ministry without a sense of definite call from God? And is it any wonder that, if the idea of a distinct call from God to the ministry is denigrated, men do not expect to hear it or, if there are a stirring within them from God, His voice is ignored as being an erroneous suggestion?
Jesus looked with compassion on the multitudes and said to the disciples, ‘The harvest truly is plentiful, but the labourers are few. Therefore pray the Lord of the harvest to send out labourers into His harvest.’ (Matthew 9:37,38). Surely that passage implies that labourers are specifically sent by God into the harvest? But why bother God with such prayers if there is no definite and distinct call into the ministry? Why not spend our energy in persuading men that they should choose that vocation? The answer to the dearth of ministers is to earnestly beseech God to send forth labourers, and to expound the Scriptures so that God may use such preaching to call men.
James M. George in his chapter on The Call to Pastoral Ministry writes:

The call of God to vocational ministry is different from God s call to salvation and His call to service issued to all Christians. It is a call to selected men to serve as leaders in the church. To serve in such leadership capacities, recipients of this call must have assurance that God has so selected them. A realization of this assurance rests on four criteria, the first of which is a confirmation of the call by others and by God through the circumstances of providing a place of ministry. The second criterion is the possession of abilities necessary to serve in leadership capacities. The third consists of a deep longing to serve in the ministry. The final qualification is a lifestyle characterized by moral integrity. A man who fulfils these four qualifications can rest in the assurance that God has called him to vocational Christian leadership. [Rediscovering Pastoral Ministry, John MacArthur, et al, Word Publishing, 1995, p. 102].

2. A Knowledge of the Bible.

This may seem obvious, but, alas! It cannot be taken for granted today. Many men coming from Bible Colleges and University Theological departments just do not know their Bibles. A minister showed me a letter from an officer of one of the largest city missions in this country, in which he gave examples of five candidates for posts as city missionaries who, in a fairly simple and straightforward Bible examination, revealed an appalling ignorance of Scripture. Three of those applicants had degrees in theology from British Theological colleges! A graduate of Oxford University told me that a lecturer in Theology there complained that he found it extremely difficult to get theological students to study their Bibles. When he set them a passage to study they went straight to the commentaries and quoted them, rather than studying the passage itself. This may be a reflection on the churches from which those students came, but sadly one hears of supposedly evangelical churches where drama, testimonies, family services have replaced the reading and exposition of the Word of God. And how many churches have dropped their Bible Study meetings? A minister must know his Bible.

2. Doctrinal Integrity.
If there is a lack of Bible knowledge in the churches today there is certainly also an ignorance of basic doctrine, or at least woolliness about fundamental truths. A man must be sound in doctrine if he is to be a preacher of the Gospel. A leading evangelical minister stated recently that every evangelical minister ought to be able to preach on the doctrines of grace without any notes. In other words, he should know basic doctrines so well that he could preach on them extempore.

3. Preaching ability.
It goes without saying that if a man is to be a preacher he should be able to communicate truth in a clear and compelling fashion. This ability will grow, however, if someone is called. This alone, however, is not enough. Even non-Christians can be eloquent speakers, and many liberal ministers are able communicators.

4. A man of prayer.
The apostles refused to take on other tasks because they insisted that they must give themselves continually to prayer and to the ministry of the Word. Notice the order, prayer first. Notice also that they were to give themselves continually to these matters. It is a sad reflection on our churches that few candidates for the ministry today seem to have experienced spending a day, a half-night or a whole night in prayer, still less done this with any regularity. What is even more alarming is that some will confess that they do not have a daily time of prayer and meditation on the Word. Some pour scorn on the term Quiet Time but cannot suggest a better name for it. It is usually reckoned to be wisdom not to destroy something good until you are ready to replace it with something better, and the danger is that publicly denigrating the title of a Quiet Time may result in the practice of it suffering as a side effect.

5. Consecration.

The ministry should be their all-absorbing passion. Like Paul they should be able to say, ‘this one thing I do..’. They may, of course have other interests. It is good for a man to have a hobby, a means of relaxation. But if the hobby, the sport, television, or whatever it is, looms too large in his life so that at times the ministry takes second place, the balance is wrong. Some men today are so obsessed with sport that the ministry seems like an avocation and the sport is what they live for. The hymn, Take my life and let it be consecrated Lord to Thee, must be a reality in a minister s experience.

2. Separation.
This is a contentious issue, and standards and opinions vary widely among evangelicals today in a way that they did not fifty years ago. Worldliness is an increasing problem in Western churches at the present time. But let us take an issue which is very clear; our use of time. It is surely incontrovertible that before the advent of television no man of God would have spent as long in the cinema each week as some ministers today spend in front of the television. Oh yes, we all know that some programmes are informative and interesting, but the vast bulk of television is distinctly unedifying, and much of it is degrading and depraved. It seems to me that one application of Romans 1:31 is that to ‘have pleasure’ (AV) in those who do wicked and depraved things could include being entertained by watching people enact them. That would rule out all the ‘soaps’. But let us assume that a godly minister will not allow himself to be entertained by watching evil perpetrated on the screen. Let us simply draw attention to the amount of time spent watching TV. A recent survey revealed that many ministers spend very little time reading. It is a question of priorities. There are many other smaller issues one could mention such as dress, demeanour, general attitude, behaviour of children, attitude of wife, use of money, etc, which in themselves might not debar a man from ministry, but when added to the more serious matters turn a congregation off, or even more seriously, lead a congregation into worldly ways. By way of illustration, think about buying a second-hand car. If you are getting it for a good price then one small defect that can easily be remedied, such as one cracked wing mirror, or one worn tyre, might not put you off. But if there were many such ‘small’ defects you would almost certainly look elsewhere. It is just the same with ministers. No man is perfect, and one small defect such as a fondness for television, keenness on sport or a less than tidy appearance, might not deter some churches. But if the candidate watches a lot of TV, is very keen on, say, football, is untidy in appearance, his wife uncooperative, his children undisciplined, etc, a church would have to be either very undiscerning or desperate, or both, to call such a man.

3. Willingness to sacrifice.
It is deplorable how some churches treat their ministers. But entering the ministry is for most men a sacrifice in that they could earn more money and live more comfortably in secular employment. A man may have to go to a church that can afford only a small stipend at first, until God has blessed the work and the church has grown. Indeed he may have to take a part-time job as well as the pastorate to support himself, as the apostle Paul did.

4. Godliness.
Godliness is a general term for a way of life that is God obsessed. Some years ago the writer was at a conference and sitting next to the Principal of a well-know Bible College. In conversation it came out that we were seeking to train men for the ministry in the church I was pastoring at the time. I remarked that my aim was to produce men of God. To my astonishment the Principal remarked. ‘Oh, that s impossible in Bible College. The students are so bolshy, wanting their rights, and so on.’ What are things coming to?

5. A stable home life.
In the qualifications for an overseer in I Timothy 3, two out of the seven verses refer to the candidates family life. A minister has to set an example.

These are some of the issues the present writer considers essential for a call to the ministry.

Thursday, April 15, 2010

Word ... Spirit ... Word .... Spirit - IS there a balance?!

I'm an unashamed charismatic. I used to say I'm a behind the scenes reformed Christian (i.e. some reformed doctrine bothers me). So I like the term charismatic calvinist at the moment (but that may change soon!). Whatever the labels - the fact is that I love and appreciate the Word of God and I honour and desperately need and love the Spirit of God. But I do struggle to find that "tension" that Ern Baxter used to speak about.

I probably have far more books in my library than I care to count. And frequently want more! I am currently wrestling with my conscience and my wallet being HUGELY tempted by Wayne Grudem's awesome DVD collection called "Christian Beliefs". It is a mighty 16 DVD collection of hours of Wayne Grudem speaking on vital Christian doctrines. I'm sure I will give in at some point soon!

But I must admit the "Word" part of me was positively dribbling at these three videos of Wayne Grudem speaking about Phoenix Seminary where he lectures. If I had unlimited resources I would love nothing more than to come over to the United States and take full advantage of that incredible rich resource of teachers! I think the key is that we don't need to become a "Grudem-ite" or a "Piper-ite" or a "Macarthur-ite" or a "whatever-ite". I remember someone describing it as enjoying a selection of cakes at a buffet. You take the slice you like the look of and move on. Why not the same with teachers of the Word of God?!

Here are the videos;





Wednesday, April 14, 2010

Can the WORLD teach the CHURCH something?!

Historically the church tends to believe that they are the one with the gospel message for a world that needs to hear it. And that's right (in a sense). However I want to go out on a limb and suggest that if the world does something well - then is there any reason why we should not consider it and take it on board?

Background Thoughts

Chris Welch and I have been thinking a bit about Ern Baxter and his prophetic message to the Dales Bible Week 1976 and "going into the land". Chris was thinking about the role that apostles/prophets of the 1970s were equipped for the church. In essence - were Ern Baxter and Terry Virgo and Bryn Jones and so on actually even ready to lead the church? It's a fair question. I think the church is LONG overdue getting away from the "one (or maybe two) church pastor - many member" model. It scares the hell (or heaven) out of me that there are STILL church members who govern their lives by what their church pastor says - and if asked would state that they believe he does stand in the very stead of God (for them).

Does the Church Needs 'Command and Control'?

I have spent all day on an intensive training course in relation to my current Emergency Planning work. We were being trained to be "Loggists". For those who aren't familiar with this term, let me explain;

In major incidents (such as terrorist attacks, large vehicle crashes involving civilian casualties, floods and so on) all the health services have what are called "Commanders" who are usually Chief Executives and senior staff who will be making decisions throughout the incident. This can be quite a lengthy process. For example the 7/7 bombings that London suffered in 2005 required Commanders making strategic decisions for some weeks.

And EVERY decision they make MUST be logged by a "Loggist" - who during the major incident are effectively joined to the Commander at the hip!

But it was the background to commanding Major Incidents that intrigued me. The United Kingdom has a "Gold-Silver-Bronze" command structure in an emergency. Here's what they do;

1. Gold Commander - Strategic overall control of the operation and is usually the Chief Executive of a service.

2. Silver Commander - Tactical control of the operation - will usually be senior officers such as medical consultants or Chief Operating Officers of hospitals. Will be located near scene and able to feed information back to Gold Command.

3. Bronze Commander - Operational control of the operation - will be on the scene directing emergency services - such as fire or ambulance senior officers.

So here's where my rather random thought processes fit together - why can't the same processes work in a church situation? Maybe they do in some situations. But why are so many church pastors endowed with being "Gold-Silver-Bronze" commanders all in one? I know that it is difficult to compare major incidents such as bomb explosions with church life (although maybe in some churches it isn't so dissimilar!). But let's take some examples - local and national;

  • Say it is discovered in a local church that a couple are having serious marriage difficulties. The wife is cheating on her husband with another man in the church. In most "usual" churches - this will go straight to the church pastor who will be expected to become marriage counsellor as well as potentially invoking church discipline. Is that church pastor gifted to do this? And should he? Or she? If the Gold-Silver-Bronze command approach is applied then the church pastor/lead elder could potentially be "Gold" offering advice where appropriate. An elder could be "Silver" involved in discussions and advice and help and a cell leader could be "Bronze" spending time with the hurting couple.

Say that an international family of churches suffer a serious crisis when a key church in a country begins preaching what is perceived as heresy or doctrinal error. In most "usual" situations the father (or apostle) of the family of churches is often involved and called upon. But what if the same Gold-Silver-Bronze command approach was applied? The apostle does not necessarily know the day to day situation in that country's key church. But a "Silver" leader in that country may - and can make decisions while feeding back points for prayer and decision to "Gold".

Would this not only free up the "Gold" leaders to continue making strategic decisions for the on-going growth and the health of the on-going church or family of churches while releasing perhaps more junior and inexperienced leaders to take decisions and become involved in potential "crises. I firmly believe that the church (universal) MUST mobilise more leaders. If we are indeed going "into the land" then there are so many issues that we have not even dreamed of facing - particularly in the Western world. Here's a few that occured to me;

1. The threat of martyrdom - what if a church faced the certainity of execution if they continued meeting and spreading the gospel? Who decides whether to continue regardless or back out, re-group and re-plan?

2. The "flowing in" of the nations - as promised in Isaiah. Many of us have already experienced prejudice and fear from established churches when some of the "taboo" struggles we face have been shared. For example Sovereign Grace Ministries have demonstrated they seem to particularly struggle (and over-react through harsh discipline) particularly with church members sharing that they struggle with homosexuality. If the nations are going to "flow in" then there are a LOT of homosexual people that are coming in! Who will be deciding and guiding church leaders to stop panicking and over-reacting by excommunicating every church member who confesses they are dealing with this?

3. This is partially related to number 1 - but I don't believe it is far off before public preaching of the gospel is banned in our countries (possibly coming in under religious hatred laws). Again - what and how are churches going to respond to this? Are churches simply going to back down? Or face jail over this? Or could we re-strategise and consider other ways of spreading the gospel but within the law (such as cyber-church)?

These are just random thoughts prompted by an incredibly interesting training day I had - but I wonder if this is a step in the right direction towards Ephesians 4 Ministries serving the glorious church by surging forward to fulfill the mission we are on.

Sunday, December 27, 2009

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!!

Sunday, August 23, 2009

Something They Should Teach in Pastor's College

But I'm not sure that they do ...

Rob Rufus speaking at the 'Increasing Glory' Conference in South Africa said;

"We will not use people to build our ministries; we will use our ministries to build our people".

A revolution is rising in the earth that isn't just freeing people into the glory of grace - but it is freeing pastors and teachers to realise what their true identity and mission is for.

Sunday, August 16, 2009

Rob Rufus Speaks to Church Leaders!

I'm in the middle of transcribing one of Rob Rufus's sessions in South Africa at the "Increasing Glory 2009" conference. I love nothing more than when he gets angry and lays into legalists. It thrills me beyond words - is that wrong!? I think a lifetime of legalism makes you so glad when someone is brave enough to stand up and confront wrong-doing.

Anyhow - Rob said this to church leaders;

"Stop bullying, managing and controlling God's people. We do not have a right to have authority in the church unless the authority we have is liberating, grace, fatherly, fond, affectionate and kind. We will use our ministries to to build people up - not use people to build our ministries".

He went on;

"Too many church leaders have an addiction worse than cocaine - it is to the approval of man".

Many church leaders would proudly claim they are prepared to make unpopular decisions that upset their congregations. One well-known US so-called apostle was heard to say that he was sick and tired of being told he should keep people happy - he said he was there to upset and be unpopular. But Rob Rufus went on to point out that actually - the approval that many church leaders so desperately cling to is the leadership hierarchies in their movements or church families or denominations.

Question - would church leaders be prepared to stand up and defend their congregations even if it meant going against their regional apostle?

I remember being subjected to corporal discipline in the church school when I was a child. I had a conversation quite recently with someone who asked if I resented being hit by a school teacher. I thought about it and answered that it wasn't the actual physical striking I resented. What I resented was the refusal of my parents to even consider listening to my side of events. The fact I was a child meant that I had to be wrong and the school teachers always right.

I think the same applies in church families. Surely there is nothing more discouraging and hurtful than someone who has allegedly been put in charge of your soul and yet refuses to believe you first and hear you out before making judgements. Oh for more church leaders that do indeed have a liberating, kind, gracious, fond love to their leadership! Thank God there are leaders out there like that. The photo shows two of my favourites - the Morrises and the Rufus's!

Friday, June 12, 2009

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.