Written by Dr. David Lamb Thursday, 26 January 2012 00:00

John the Baptist had given him a big build up, testifying that the Spirit had descended on him and that he was the Lamb of God and the Son of God.  So two of John’s followers decided to ditch John, and follow the new guy that John kept talking about.  

They’re not following for long before he turns around, sees them, and says, “What are you looking for?” 

 Jesus’ first words in John’s gospel are a question (John 1:38).  We discussed this in class yesterday, and the students were surprised that Jesus start out by making a big announcement about his identity or his purpose.  Why start with a question? 

A question is an invitation to relationship.  And while their response isn’t profound, “Where are you staying?” it’s an acknowledgement that they want to be around Jesus some more.  Jesus invites them to “Come and see.”  They came and saw and learned what it meant to be a follower of Jesus. 

 Not suprisingly, Jesus’ final words in John’s gospel are also a question, as he asks Peter that if John the disciple were to remain until Jesus comes back, “What is that to you?” (John 21:22, 23). 

 In this final vignette in the book, both John and Peter are recorded as asking Jesus questions (John 21:20, 21).  Throughout his ministry, Jesus had modeled the importance of asking questions (e.g., John 1:50; 2:4; 3:12; 4:35; 5:6) and as Jesus’ disciples they followed his example.  Disciples of Jesus ask questions. 

 Unfortunately, in the church it seems like we’d rather give answers than ask questions.  And when people ask questions, we feel threatened.  A recent Non Sequitur comic (Jan 1, 2011) includes three prehistoric people (they are wearing animal skins).  One is in charge and he say, “OK, here’s how it works.  First you NEVER question anything I tell you…”  It’s titled “The Invention of Religion.”

What am I looking for?  Jesus definitely…and hopefully a few more questions from Christians.

How can we make asking questions more a part of what it means to be a follower of Jesus? 

David Lamb is Associate Professor of Old Testament at Biblical.  He’s the husband of Shannon, father of Nathan and Noah, and the author of God Behaving Badly: Is the God of the Old Testament Angry, Sexist and Racist? He blogs regularly at http://davidtlamb.com/.  See also http://www.biblical.edu/index.php/david-lamb. 


Written by Dr. Derek Cooper Wednesday, 25 January 2012 00:00

One of the recurring issues I encounter as one who teaches biblical interpretation is how to explain in simple terms what a “missional” reading of Scripture entails and how to answer a whole host of important questions that relate to a missional interpretation of the Bible: How do you define a missional hermeneutic? How do you read the Bible missionally? What are the biblical foundations for doing so? What are the implications of a missional reading of the Bible in the everyday life of the church? And how is a missional reading of Scripture different from any other reading?

Although seemingly uncomplicated, these are not necessarily easy questions to answer.  This is because the term missional carries various nuances and meanings that different people emphasize in different ways. For some, the term refers to social ministry; for others, it refers to an interest in missions. Due to the different (and competing) emphases as well as the general ambiguity of the term missional in contemporary discussions, you may reasonably ask whether it is possible to accurately describe what a missional reading of Scripture is. Although there are risks involved in defining the term so concretely, I would like to suggest the following definition: 

A missional interpretation of Scripture reads the Bible as a unified narrative that records God’s intention to reconcile the world to himself. This narrative reveals that God accomplishes this intention by commissioning the nation of Israel to reflect God’s image to the world; by sending God the Son to restore Israel and inaugurate God’s universal blessing to the Gentiles; by sending God the Spirit to form the church into a holy people who embody God’s coming kingdom; and by sending the church into the world to proclaim the gospel and engage the culture..   

This definition, though cumbersome, reflects what I believe to be the most basic features of a missional reading of Scripture, which are: 

  1. The Bible as a unified and coherent narrative
  2. God’s universal mission to reconcile the world to himself
  3. Israel as the nation chosen to bless the world by reflecting God’s image
  4. Jesus as the climax of the biblical narrative who restored Israel and inaugurated God’s blessing to the entire world
  5. The church as an incarnation of God’s coming kingdom, its proclamation of the gospel, and its engagement with the culture

 Is this definition perfect? Certainly not, but it’s a start—and hopefully not a bad one.

Derek Cooper is assistant professor of biblical studies and historical theology at Biblical, where he directs the LEAD MDiv program and co-directs the DMin program. His most recent book is entitled Thomas Manton: A Guided Tour of the Life and Thought of a Puritan Pastor: See his faculty page at: http://www.biblical.edu/index.php/derek-cooper


Written by Dr. Sam Logan Monday, 23 January 2012 00:00

Promises, promises, promises! 

It seems that the Lord is constantly making promises to His people.

Back in the Dark Ages, when I was a young Christian, one of our most frequently-sung hymns was “Standing on the Promises.”  I loved it and I still love it, even though I occasionally wondered if the better title might have been “Standing on the Promiser!”

A little over two years ago, I heard a superb presentation on the promises God made to His people in the prophecy of Ezekiel.  The presenter was Dr. Erika Moore, Associate Professor of Old Testament and Hebrew at Trinity School for Ministry.  She was speaking at the annual conference “Women in the Word: A Workshop,” sponsored by the World Reformed Fellowship ( http://www.wrfnet.org).

Erika went slowly through much of Ezekiel, focusing attention on the promises God made throughout that book and asking this fascinating question – “How many of Ezekiel’s original hearers or readers would ever have imagined exactly how God was going to KEEP this promise?”  Over and over again, my own thought was – not one!

Take, for example, the marvelous prophetic promise in Ezekiel 47.  This promise begins with these words: “Then, he brought me back to the door of the temple, and behold, water was issuing from below the threshold of the temple toward the east . . .”  And the promise ends with these words, “And on the banks, on both sides of the river, there will grow all kinds of trees for food.  Their leaves will not wither, nor their fruit fail, but they will bear fresh fruit every month, because the water for them flows from the sanctuary.  Their fruit will be for food and their leaves for healing.”

Who, in Ezekiel’s day, would possibly have guessed that God would keep that promise through the life and death and resurrection of His son Jesus?  “Then the angel showed me the river of the water of life, bright as crystal, flowing from the throne of God and of the Lamb, through the middle of the street of the city; also, on either side of the river, the tree of life with its twelve kinds of fruit, yielding its fruit each month.  The leaves of the tree were for the healing of the nations” (Revelation 22: 1, 2).

[If you are interested, you may listen to Erika’s full presentation here –    http://womenintheword.calvary-wg.org/2009/recordings2009.htm .]

Again I say (as Erika said) - not one of Ezekiel’s original hearers or readers would have imagined the full extent to which God would go in keeping that promise.  If anything, it seems that God UNDERpromises and OVERdelivers!

It is somewhat easy for us, living more than 2500 years after Ezekiel, to get a sense of the scope of God’s fulfillment of His promises that even Ezekiel himself couldn’t imagine.  After all, we have perspectives on the history of redemption that Ezekiel did not have.

But sometimes I wonder if we don’t “think more highly of ourselves than we ought to think.”  I know that I am inclined to think that I now have a full and complete understanding of how God is going to keep His promises.  But do I?  Or am I going to be as surprised as I suspect Ezekiel will be when we both finally see what the Lord does?

The principle seems clear – God always does even more marvelously wonderful things than His people can even imagine!  He never does less.  He always does more!

If that is the principle, how then should we read the other promises in the New Testament (including those in Revelation 22)?

Sam Logan is Special Counsel to the President and Professor of Church History at Biblical Seminary and International Director of the World Reformed Fellowship.  He is an ordained minister of the Orthodox Presbyterian Church.  He is married to Susan and they have two sons and two grandsons. See also http://www.biblical.edu/index.php/samuel-logan 



Written by Mrs. Pam Smith Thursday, 19 January 2012 00:00

We live in a world that needs to be redeemed for Christ, and alumni from Biblical seem to be doing a pretty good job at engaging the culture and taking risks for the gospel.

In case you need to be convinced that the world is chipping away at Christianity right under our noses, you need only look at the education that the next generations are receiving. Not only is it what they are learning (and that can be discouraging enough); it’s also about what they are not learning.  I have a great example for you.

A Biblical Seminary trained pastor (a Biblical MDiv in hand and a Biblical DMin in the works) with a missional heart for finding a way to serve the local community applied to teach a course which seemed to be in the ballpark of similar courses being offered the at the public community college. Below is his recent facebook posting on the response to his course suggestion:

“Yesterday I was told my submission for a class proposal (Christianity Explored) was denied because the community college did not want to promote any form of religious doctrine in their continued education program. This is what they are currently offering (no joke): Astrology, Buddhism for Atheists, The Mystery of Reincarnation, Healing Meditation for Body-Mind-Spirit, Understanding the Mayan Calendar, The Case for Ghosts, In Search of Atlantis, and Mysticism (actual course titles).”

Yes, my head is shaking, too.

Pam Smith is the Vice President for Student Advancement at Biblical Seminary and also instructs in our counseling program in the areas of career and coaching. Email Pam at psmith@biblical.edu


Written by Dr. Phil Monroe Wednesday, 18 January 2012 00:00

A recent blog on this site by Dan LaValla provides an excellent reminder that forgiveness should not be conflated with reconciliation (or that the first must necessarily lead to the second).  He reminds us true repentance requires fruit of change beyond words and tears. This got me thinking again about the complex issues when a released sex offender desires to rejoin a church community.  What should a church do if they have a member with a history of sexual violence towards others?

Two Common Responses

Most people answer the last question in one of two ways.  Either, “Yes, the church is for all sinners. This person paid their dues to society in prison and now we need to treat him as if it never happened,” or, “Over my dead body! Once an offender always an offender.”

Some Initial Steps

In order to avoid a church split, the church with the opportunity to minister to both victims and sex offenders ought to follow some simple (not easy!) steps:

  1. Start talking. The community needs to have time to consider several topics that will likely make them uncomfortable: the nature of abuse, impact on victims, protection of the vulnerable as central theme of the Gospel, the differences between forgiveness, restitution, restoration to the body, reconciliation, and true repentance, etc.
  2. Learn from others. Listen to those who work with sex offenders. Listen to other churches that have had the privilege of ministering to offenders. Listen to the concerns of victims of other abuses. Don’t assume you have all the knowledge you need to minister well.
  3. Write policies. While policies won’t eliminate all problems they can give leadership and laity guidance when addressing how to minister to sex offenders. What safety protocols will the church use when an offender is in the congregation? How will the church minister to victims of abuse, offenders, family of offenders?
  4. Assessment of repentance. Every church must undertake the difficult and ongoing task of assessing repentance in those offenders seeking to be restored to the church. Time, words, and tears will not, by themselves, prove repentance. In the absence of a sure-fire test, start by asking if the offender demands his/her rights to be a part of the church body. Demanding one’s rights does comport with acceptance of natural consequences for sexual sin. Demandingness often reveals a mindset of inordinate self trust rather than submission to the wisdom of others. Further, a demanding attitude rarely concerns itself with the needs of victims nor displays sacrificial efforts to restore.
  5. Bring the church to the offender. The first 4 points take much time. But, nothing stops a church from providing immediate ministry to sex offenders. Gather a group of willing church members who want to serve the offender and his/her family. The group can meet at church if empty or at someone’s house. Provide fellowship, worship, communion, baptism, etc. Voila, you have church. It may not function with the whole community, but all the ingredients of a community of believers would be present.

Phil Monroe is Professor of Counseling & Psychology and Director of the Masters of Arts in Counseling Program at Biblical. He maintains a private practice at Diane Langberg & Associates. He blogs regularly at www.wisecounsel.wordpress.com. See also http://www.biblical.edu/index.php/phillip-monroe


Written by Dr. Phil Monroe Tuesday, 17 January 2012 00:00

Mistakes were made.

I’m sorry if what I did hurt you.

I’m sorry but it wasn’t my fault.

Apologies, it seems, are hard to make. We all have had the experience of receiving an apology that didn’t satisfy. And if we are really honest, we’ve given apologies that didn’t cut it. Ever considered what it is that makes for a good apology? At minimum, a good apology requires:

  1. An attitude of ownership. Notice how hard it can be to own your actions without blaming someone or something else. It is especially hard to apologize when our actions seem insignificant in comparison to the actions of the person we offended. Even when we don’t lay the blame at someone’s feet we likely want to explain our actions so that we do not look so bad. Unfortunately, an explanation sounds too much like an excuse or denial. It is best to save the explanation for later…or even better, to give the offended party the freedom to decline.
  2. A willingness to sit with our wrong.We find it especially hard to tolerate someone bringing up our sins after making an apology. Ever thought or said, “I’ve apologized already. Why are you bringing this up?” Such thoughts, though common, reveal a belief that sins apologized for should not be remembered or discussed. When reminded of our sins soon after an apology, a defensive reaction may reveal our lack of ownership (see #1). When reminded of our sins at a much later date, a defensive reaction may reveal a belief that apologies should also eliminate the consequences of our sins. If you did something worthy of an apology, then be willing to own and accept the consequences, even if years later. Such ownership does not imply that you intended to harm the person for years but that your sin had longstanding consequences. And be grateful that God, who is rich in mercy, does not hold them against you because of the Cross.
  3. Action to make it right. The story of Zacchaeus in Luke 19 gives us a clear example of how to follow up an apology with action. Apologies that are words without repenting actions (either corrective or restorative) are considered empty. Zacchaeus does not merely stop cheating others. He now begins to give back, going beyond what was required by law so that he could be a blessing to others. Galatians 4:28 tells us that thieves must not just stop stealing but now should work—must do something useful (NIV).  

If you are interested in reading more on the art of apology (and the myriad ways we fail), you might consider Aaron Lazare’s On Apology (OUP, 2004). In his little book he points out a few important features of apology not already noted here, including:  “I’m sorry” may cause confusion since it doesn’t signal whether the speaker is remorseful or merely regretful; perfunctory apologies fail to reveal the motivations of the offender; culture influences features in apology; apologies are about restoring the dignity of the offended as well as promising safety from future harm.

What do you most look for in an apology? Reparations? Expressions of shame? A commitment to repent? An explanation for offense? Which expressions of apology most offend you?

For more of my thoughts on public apology failures, on the loss of dignity during apologies, or hoped for apologies, click the above hot links or go to my blog, http://www.wisecounsel.wordpress.comand search for “apology.”

Phil Monroe is Professor of Counseling & Psychology and Director of the Masters of Arts in Counseling Program at Biblical. He maintains a private practice at Diane Langberg & Associates. He blogs regularly at www.wisecounsel.wordpress.com. See also http://www.biblical.edu/index.php/phillip-monroe


Written by Dr. Todd Mangum Monday, 16 January 2012 00:00

I recognize that Paul’s original warning about “knowledge puffing up” (1 Cor. 8:1) was raised in a specific context in a controversy over meat being offered to idols. Still, 1 Corinthians 8:1 can be supplemented by enough similar admonitions and warnings elsewhere in Scripture to rightly be regarded as a general axiom (see Dt. 8:11-14; Ps. 131; Prov. 3:5; 16:19; 18:2; 21:4; 28:25-26; Hos. 13:6-7; Hab. 2:4; Rom. 12:16; 1 Pet. 5:5-6).  Knowledge brings with it a hazard: the potential for pride.  As much as Proverbs encourages the cultivation of knowledge and the pursuit of wisdom, we are still warned that most foolish of all is the one who deems himself wise in his own eyes (Prov. 26:12; cf. Prov. 3:7, 12:15; Rom. 12:3, 16).

This poses a special challenge for those training for ministry, for those cultivating their biblical and theological knowledge and honing their ministerial skills. It also poses a challenge for those doing the training!

How does one increase their knowledge and maintain a humility of mind?

There are basic, fundamental answers to this question offered traditionally: by maintaining one’s walk with God, by being regular in one’s audit of sinful penchants, maintaining a regular regimen of confession (to God and to others, particularly those whom we have sinned against), and constantly being reminded by God’s word as to how lowly we truly are when we look upward to God, rather than succumbing to the temptation to just compare ourselves with others. These are all good and helpful. I might add that being married, and having boys all too equipped and eager to remind you of your flaws, can also be “helpful” in maintaining humility!

Let me suggest one other avenue, which we have taken seriously in our curriculum at Biblical: engaging other Christian traditions that differ in perspective from one’s own, with a view to learning what they have to contribute (rather than just scouring them for flaws to critique). There is something about engaging other viewpoints – even if one limits oneself deliberately to other Bible-believing viewpoints – that has a way of reminding us that we never “see it all.” God is bigger, of course, than any box we can create.

Putting oneself in the place of learner – being a lifelong learner – may assist in establishing the “humility of mind” that God’s Word insists upon.

There is a challenge, a paradox, here. I’d like to hear your thoughts, recommendations, and experience on this.  It seems to me that learning is a good thing, commended by Scripture. It’s when one stops learning – especially, when one regards oneself as being in no further need of learning – that even the learning one has up to then accumulated becomes a problem.  How does it seem to you? . . . 

Todd Mangum is the Academic Dean and Professor of Theology at Biblical.  He is ordained by the Southern Baptist Convention.  Todd is the author of The Dispensational-Covenantal Rift, and of several articles seeking to bridge divides among Bible-believing Christians. He is married to Linda and they have three sons.  See also http://www.biblical.edu/index.php/todd-mangum


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