Alan Millard, “Literacy in the Time of Jesus” Biblical Archaeology Review (July/Aug 2003 Vol 29 No 4), pages 36-45.

Several lines of evidence can be presented to argue that it is quite probable that someone could have written down the sayings of Jesus during His ministry in Israel. The idea that Jesus’ Galilean disciples would likely have been illiterate is refuted. The claim used by those who say the New Testament was not written in the first century because “Jews of Jesus’ time were forbidden from writing down the lessons of their religious teachers, lest they be confused with sacred texts” is also debunked as incorrect (p. 45).

Also in this issue of BAR is an article discussing the Simon family ossuaries and the re-discovery of a “very likely” (p. 47) connection of first century artifacts to Jesus through Simon of Cyrene. These discoveries add validity to the authenticity of the Biblical record, anchoring faith in history.

Christian History 79 (Vol XXII, No 3. August 2003)

This theme issue “The African Apostles: the untold stories of the black evangelists who converted their continent” takes a sweeping look at how Christianity became African in the twentieth century. If Christian futurists like Philip Jenkins are correct, global Christianity will soon be defined according to its relationship with African culture. This issue of Christian History will introduce you to some of the virtually unknown personalities and trends that God has used to bring nearly half of the African continent to Messiah in only the last 100 years.

The Spring 2004 issue continues the study of Biblical interpretation with Professor Craig Keener. “Whole-Book Context,” Part 2 is a lesson about connecting the immediate context with the overall context of the book the passage is part of.

Messianic teacher Kevin M. Williams continues his Messianic Foundations Series with the thirteenth chapter in a mini-series on the Gospel of Matthew. Kevin will be looking at the Hebraisms and Jewish background often missed to reveal beautiful prophetic pictures fulfilled at the coming of Messiah. Be sure to read every installment of this unique commentary on the Gospel to the Hebrews.

Chapters from J. Rodman William’s book The Gift of the Holy Spirit Today (Logos, 1980) continue with “Chapter Eight: Effects.” You will be deepened and encouraged by this exposition of the contemporary work of the Holy Spirit.

How Much Does God Control? In the next issue, James Railey (the Arminian view) continues the dialogue about free will and sovereignty by responding to the papers written by both other panelists. More responses from readers will be appearing along with mention of some of the significant books and articles on the subject that have recently been published. Join us for this friendly dialogue and be deepened in your appreciation for brothers and sisters who have reached different conclusions on this important topic.

Join us for an exclusive interview with pastor and author Michael Sullivant. He talks with us about the gift of prophecy in the church today including its role in evangelism and some of the common misunderstandings to be avoided.

Some of the book and periodical reviews you will see:

The Word-Faith Controversy: Understanding the Health and Wealth Gospel. Robert M. Bowman, Jr. Baker (2001). Reviewed by Paul L. King.

Beyond the Impasse: Toward a Pneumatological Theology of Religions. Amos Yong. Baker Academic (2003). Reviewed by Matthew Thompson.

Part of the Rightly Understanding God’s Word series by Craig S. Keener.

As appearing in Pneuma Review Winter 2004.

Take a course on biblical interpretation with New Testament scholar, Professor Craig S. Keener.

Whole-Book Context

While it is important to read each passage in the context that immediately surrounds it, it is also important to read it in the context of the entire book in which it appears—whether John or Judges or James or other books of the Bible. Often the particular passage fits into the argument of the entire biblical book, or sometimes it connects with themes that run through that book. In some cases, the story runs over several books in our Bible that were once connected as extended narratives (for instance, the Moses story in Exodus carries over from the Joseph story in Genesis, and 1 Samuel through 2 Kings are one long story; so also is Luke plus Acts).

1. Jewish-Gentile Reconciliation in Romans

Many Christians urge non-Christians to be converted by believing in Jesus’ resurrection with their heart and confessing with their mouth that Jesus is Lord. This summary of how to respond to the gospel is based on Romans 10:9-10. Romans 10 does in fact describe salvation in these terms. But have we ever stopped to examine why Paul specifically mentions the mouth and heart here (rather than in some other passages which describe salvation)? Would Paul deny that a deaf mute could be saved simply because they could not confess with their mouth? Or does Paul choose his particular words “heart” and “mouth” for more specific reasons?

We look first at the immediate context, as we did in the previous chapter of this study. Paul believes that we are saved by God’s grace, not by our works. Contrary to the means of justification proposed by Paul’s opponents (Rom. 10:1-5), Paul demonstrates from the law of Moses itself that the message of faith is the saving word (10:6-7). As Moses said, “the word is near you, in your mouth and in your heart” (10:8); Moses was referring to the law (Deut 30:10-11, 14), but the principle was also applicable to the gospel, which was also God’s word. In Moses’ day one could not ascend to heaven to bring the law down from above; God in his mercy already gave it to Israel on Mount Sinai (30:12). Nor was it necessary to descend again into the sea (30:13); God had already redeemed his people and brought them through the sea. They could not save themselves; they had to depend on God’s mighty grace (cf. Ex 20:2). In the same way, Paul says, we don’t bring Christ up from the dead, or send him down from the Father; like the law and Israel’s redemption, Christ’s salvation is God’s gift to us (Rom 10:6-7). Moses declared that this message was “in your mouth and in your heart” (Deut 30:14), i.e., already given to Israel by God’s grace. Paul explains that likewise God’s message was in your mouth when you confessed Christ with your mouth and in your heart when you believed in Him in your heart (Rom 10:9-10). Faith could come only from hearing this word, the gospel of Christ (10:17), as we noted above.

Journey through the Gospel to the Hebrews with Kevin Williams as he unveils rich Hebraisms and prophetic Messianic insights.

From that time Jesus Christ began to show His disciples that He must go to Jerusalem, and suffer many things from the elders and chief priests and scribes, and be killed, and be raised up on the third day. And Peter took Him aside and began to rebuke Him, saying, “God forbid it, Lord! This shall never happen to You.” But He turned and said to Peter, “Get behind Me, Satan! You are a stumbling block to Me; for you are not setting your mind on God’s interests, but man’s” (Matthew 16:21-23).

What a transition it must have been: to hear Yeshua (Jesus) give the inspiring promise of building the ecclesia only to promise his suffering. The disciples must have been deeply perplexed. How could these opposing ideas lead to such a demise for their Rabbi and yet bring about the promises of Matthew 16:12-20?

It may have been more than Kefa (Peter) could bear.

Yet Yeshua explains that he must suffer at the hands of the elders, the chief priest, and the scribes. We might easily say that these groups had no genuine idea of God’s intentions—as educated, as practiced, as devout as they were. We may even marvel that those seemingly so close to God—so studied in the sacred texts—could so easily miss His purposes.

Certainly we can expect better from the Messiah’s own disciples, can we not?

The answer appears to be, “no.” Even those with whom Yeshua broke bread, with whom he walked, slept, worshiped, before whom he performed miracles and taught—those who were closer to him than any other people on earth—who even had acknowledged Him as the promised Messiah—could be deceived by Satan.

Is there a lesson here for us today? Can those who acknowledge Yeshua as their Lord and Savior be “demonized” in this way? Can believers walk down a path contrary to the purposes of God, even while claiming to be disciples?

If Peter is any example, then the answer must be “yes.” If Peter, then why not Judas? If Peter, why not us?

A modern example came shortly after word got out that Martin Scorsese had produced the film, The Last Temptation of Christ. Ministry heads, pastors, teachers, and people from the pews spoke out vehemently against the movie. Marches were formed and cinemas picketed. Viewers were ridiculed and much damage was done to the worldwide opinion of the Ecclesia.

There were some, however, who saw this as an opportunity and contacted theater management. Would they give Christians 10 minutes after the movie to speak with the audiences? Might we have a chance to cooperate with them and share the good news as presented in the Bible? The resounding answer from these overwhelmed and somewhat frightened managers was, “yes,” even at the highest corporate levels. However, call after call to ministry offices, to pastors, and to congregants came to naught. They would defend God and his honor and continue to picket the movie-theatres and ridicule those who attended. No one was going to be allowed to defame their Messiah. They would not, however, do something like speak with an audience after a showing of this “blasphemous” movie.

The seventh chapter from Professor Williams’ book, The Gift of the Holy Spirit Today, about the greatest reality of our time.

The Gift of the Holy Spirit Today: Means (Chapter 6)

Chapter Seven: Context

The matter before us next is that of the context in which the Holy Spirit is given. Already we have emphasized that the gift of the Holy Spirit comes to those who believe in Jesus Christ; thus faith is the only requirement. Hence we are not now speaking of additional requirements, but of the context or situation in which the gift is received. We have earlier seen that the gift of the Holy Spirit frequently occurs along the way of faith. Now we note the context, even atmosphere, wherein this takes place.

The primary thing that must be stressed is God’s sovereign disposition. The divine context of God’s will and intention is altogether basic. From within the pattern of God’s purpose, whereby He works all things according to the counsel of His will, God gives His Holy Spirit. Thus whatever may be and must be said on the human side about the situation, context, and atmosphere is altogether secondary to God’s sovereign action. In this sense, God gives when He wills, not according to the human condition but according to His overall design and purpose. Hence, there is a continuing mystery and, humanly speaking, unpredictability about the giving of the Holy Spirit.

This was surely true of the first Pentecost in Jerusalem. God had long purposed (and promised) the outpouring of His Spirit, and when the divinely planned time had arrived, the Holy Spirit was given. The opening words of Acts 2:1 suggest this: “When the day of Pentecost had come,” or, better, “had been fulfilled.”¹ So when the day was fulfilled, the Holy Spirit was given. This was God’s timetable—not man’s. It had basically to do with God’s overarching plan in salvation history. It was an event of “the last days” (Acts 2:17) according to the divine promise.

Likewise, it is important to emphasize that the movements of the Holy Spirit throughout history to the present day are grounded in the sovereign purpose of God.² The fact that in our present times there has been a crescendo of the Spirit’s outpouring, and that the movement has now become worldwide, points basically to the divine intention. God is doing it again—and with such a universality (“upon all flesh”) that we may surmise that “the last days” are being fulfilled, and history is reaching its consummation. However that may be, the critical point to score is the divine sovereignty.

All of this needs first to be emphasized—the divine context—lest we too quickly come to the human situation. Primarily it is not a matter of our human concern but God’s concern. Like the original disciples who participated in the coming of God’s Spirit because it was God’s time, so do we participate in our own day. We are privileged to be alive in what may be the climactic outpouring of the Spirit at the end of the age. Our concern is not unimportant, even our readiness to participate in what God is doing, but the basic matter again is God’s sovereign purpose.³

Further, since it is a matter of the gift of the Holy Spirit, there is nothing man can do to earn it. By definition a gift is freely bestowed: it cannot be worked for or bought. It would be a serious mistake to think that while forgiveness is by grace, the gift of the Holy Spirit is by works. Here Paul’s rhetorical questions are most apropos: “Did you receive the Spirit by works of the law, or by hearing with faith? … Does he who supplies the Spirit to you and works miracles among you do so by works of law, or by hearing with faith?” (Gal. 3:2, 5). On the matter of being bought, the words of Peter to Simon the magician—who offered money for the power to confer the Holy Spirit—are vividly relevant: “Your silver perish with you, because you thought you could obtain the gift of God with money!” (Acts 8:20). The gift of the Holy Spirit cannot be earned no matter how great the effort, nor can it be purchased no matter how large the amount.

Veli-Matti Kärkkäinen is a Finnish Pentecostal who teaches systematic theology both in Europe and at Fuller Theological Seminary. He brings to his writing his vast ecumenical and extensive missionary experiences of worldwide Christianity. And arguably, Kärkkäinen is the most prolific Pentecostal theologian in the world today. Building on his dissertation research on the Pentecostal-Roman Catholic dialogues-two volumes: Spiritus Ubi Vult Spirat: Pneumatology in the Roman Catholic-Pentecostal Dialogue (1972-1989) (Luther-Agricola Society, 1998), and Ad ultimum terrae: Evangelization, Proselytism and Common Witness in the Roman Catholic-Pentecostal Dialogue (1990-1997) (Peter Lang, 1999)-Kärkkäinen has since produced a number of introductory texts on key theological topics in an amazingly short period of time. In the last year, two books have appeared: Pneumatology: The Holy Spirit in Ecumenical, International and Contextual Perspective and Christology: A Global Introduction (both from Baker Academic). Within the next year, a volume on the doctrine of God in global perspective will be available (also Baker Academic), as well as two other books on religious pluralism (InterVarsity Press) and the doctrine of the Trinity in relationship to theology of religions (Ashgate).

This background provides a window into the format and objectives of the volume under review. The material presented in this and much of Kärkkäinen’s other books have been shaped by his teaching, and the survey character of these texts make them eminently suitable for classroom use. And, of course, what is most valuable about Kärkkäinen’s introductory surveys is their global awareness, a feature practically absent from most evangelical treatments of these same topics. I gather that this global sensitivity has been nurtured in part because of Kärkkäinen’s background, but also in (perhaps larger) part because the Pentecostalism which nurtures his faith, spirituality and piety is now truly a worldwide movement. Thinking theologically as a Pentecostal today requires just this kind of global vision in order that justice can even begin to be done to the topics under consideration.

Adrienne S. Gaines, “Punching Prejudice” Ministries Today (July/August 2003), pages 30-34.

When Scott Hagan became pastor Grand Rapids First Assembly of God (Grand Rapids, Michigan) he was aware of the city’s racially troubled past. It was in that same city in 1947 that “the Assemblies of God General Council made an infamous decision against the ordination and inclusion of African Americans into the denomination” (p. 31).

“When I read about this decision to exclude African Americans, Grand Rapids became a city of spiritual significance to me personally” (p. 31). With a vision to heal this spiritual wound, he and his wife Karen left a thriving pastorate at Harvest Church in Sacramento, California to fill the vacancy at Grand Rapids First Assembly after the retirement of M. Wayne Benson.

Image: www.ScottHagan.net

“Upon his arrival, he had four initial goals: to see the church make a clear, prophetic declaration that they were moving in the direction of unity; to initiate lunches with 100 local pastors; to teach a series titled ‘The Cross of Many Colors;’ and to hire minority staff from outside the community as positions became available” (p. 32). In the West Michigan community—home of numerous Reformed denominations and Christian publishers—Hagan was “the only white pastor to participate targeting the city’s attempt to quash efforts to name a local street after civil rights hero Rosa Parks” (p. 33). He was also “the first white pastor to host a service honoring Martin Luther King Jr.” (p. 33). Now, two years in, 10 percent of the members are people of color.

“At the turn of the 20^th century, the body of Christ experienced our most historic and revered modern revival, Azusa Street” (p. 33). He says that although Azusa “bloodied the lip” of prejudice (p. 33) there has been almost no progress in the ensuing 97 years. “Our cities remain socially and spiritually bankrupt while denominations lob their lifeless messages of reconciliation from behind their safe cultural walls” (p. 33).

There are lessons we can learn from Azusa and the lack of racial reconciliation among Pentecostal/charismatics that has occurred since. We are called by the Spirit to become a united body in Christ. What can you and your church do to turn the tide?

Reviewed by Michael J. Dies

Leland Ryken, The Word of God in English: Criteria for Excellence in Bible Translation (Wheaton, IL: Crossway Books, 2002), 336 pages.

When reviews are written of new books, there is often a temptation to use such phrases as “ground-breaking” or “most important book of the year/decade/century.” At the risk of adding yet another such review, the term “ground-breaking” does seem to be appropriate to apply to Dr. Ryken’s latest book. Dr. Leland Ryken is professor of English at Wheaton College, and recently served as a literary stylist for the English Standard Version of the Bible (ESV), published in 2001 by Crossway Books. In addition to his teaching, and his work on the ESV, Dr. Ryken has written several books on the literary styles and analysis of the Bible, and so brings both qualifications and credentials to a discussion on the literary aspects of Bible translation.

Dr. Ryken aims to answer the question which has been in the thoughts of many Christians: “How does one determine which the best type of Bible translation?” Although his initial criterion was literary, his work on the ESV led Dr. Ryken to examine other aspects of Bible translation, which are discussed in this book. In the end, it comes down to a comparison between two basic types of translations:

1. Dynamic equivalent translations, such as the New International Version (NIV) and the New Living Translation (NLT); and
2. Essentially literal translations, such as the King James Version (KJV), the New American Standard Bible (NASB), and the English Standard Version (ESV).

Leland Ryken served as professor of English at Wheaton College for over 43 years.

At the same time, Dr. Ryken is quick to differentiate between the concepts of “essentially literal” translation theory and “formal equivalent” translation theory. On page 19 he defines “formal equivalence” as “a theory of translation that favors reproducing the form or language of the original text, and not just its meaning. In its stricter form, this theory of translation espouses reproducing even the syntax and word order of the original.” Dr. Ryken is correct in pointing out that formal equivalence would produce a translation that would be unreadable to the average reader. C. John Collins, in his appendix to the book, mentions the ending of Exodus 20:17 (the Tenth Commandment) as an example. A formal equivalent translation would reproduce the Hebrew word order as “and all which to your neighbor,” which of course makes no sense according to all the rules of English grammar. However, the ESV (essentially literal) translates it as “or anything that is your neighbor’s,” which makes sense according to the English language while remaining faithful to the original Hebrew text.

In the very preface of his book, Dr. Ryken informs his readers right at the outset that he favors essentially literal translations over dynamic equivalent translations, and gives this explanation of how that applies to translation theory:

By an essentially literal translation I do not mean one that renders the original text so literally as to be incomprehensible to English readers. The syntax must be English rather than Hebrew or Greek, and idioms that are incomprehensible to English readers need to be rendered in terms of meaning rather than literal equivalence. But within the parameters of these necessary deviations from the original, an essentially literal translation applies the same rules as we expect from a published text in its original language: The author’s own words are reproduced, figurative language is retained instead of explained, and stylistic features and quirks of the author are allowed to stand as the author expressed them (p. 10).

In a very detailed and thorough volume, Dr. Ryken discusses a wide variety of topics ranging from the mundane (for example, if we value Shakespeare’s writings enough not to consider changing the literary form of the words he used, why would we change the literary form of the words used in the Word of God?) to the vital (for example, if we truly believe in the verbal plenary inspiration of the Scriptures, how could we ever consider changing the very words used when we translate them into English?). Along the way, Dr. Ryken treats us to a summary of the history of Bible translation into English, explores some of the fallacies believed regarding the Bible, translation, and the readers of the Bible, and spends a good third of the book discussing the literary excellence required in faithful translation theory.

Leona Choy, Andrew & Emma Murray: An Intimate Portrait of Their Marriage and Ministry (Winchester, Virginia: Golden Morning Publishing, 2000), 269 pages.

This book did not disappoint me. Historical biographies that are both easy reading and entertaining are, after a hard day’s work, to be valued. This is one such biography. Written in a style that is both popular and easy to digest, it is at the same time a book that leads the reader into an ever deepening appreciation and admiration of the subjects, the Rev. Andrew Murray and his wife Emma. No reader should be afraid of this book. It is accessible and understandable to anyone who can read.

Before absorbing this book, my knowledge of Andrew Murray was only fleeting: I had read one of his books, but was aware of little about him. Leona Choy’s work so captured my interest that it drew me onto the internet, where a few of Murray’s works are freely available, and this has led me into a treasure trove of rich, spiritual Christian writing at the hands of this leader of the South African church and “higher life” movement at the beginning of the twentieth century. Murray’s works have a devotional depth and love of Scripture that make them an invaluable for Christians today, especially for those wishing to engage with issues of spiritual renewal who come from a Reformed background.

This engaging biography has an invaluable appendix containing a bibliographical listing of Andrew Murray’s works. To be fully recommended as both an entertaining and edifying read.

Reviewed by James Purves

Darrell L. Bock, Purpose-Directed Theology: Getting Our Priorities Right in Evangelical Controversies (Downers Grove, IL: InterVarsity Press, 2002), 114 pages.

Darrell Bock’s Purpose-Directed Theology calls for a biblically grounded, theologically focused and culturally engaged evangelicalism. This work seeks to address both theological scholarship and a wider evangelical public. The back cover of the book summarizes his argument in a succinct and provocative way: “When the stakes are high, evangelicals don’t often engage each other well.” In other words, Bock is concerned with a critical view and correction of the use and direction of “energy” in evangelical spirituality, theology and ministry. The modest size of this volume should not distract from the fundamental issues the author addresses. Here is a proposal for evangelical theology worthy of discussion and application by pastors, teachers, academics, and church leaders.

This book proceeds from a concern about where evangelicals stand today and the question of where they should be going in the future. Bock uses particular localized discussions as examples of how evangelicals have engaged and should engage each other. The first chapter takes on the work of Stanley Grenz, Renewing the Center (Grand Rapids: Baker, 2000), a recent proposal for the direction of evangelicalism. The critical reader is well-advised to read Grenz’s book before reading Purpose-Directed Theology. Bock laments the lack of discussion on the role of Scripture in Renewing the Center and argues for a central place of God’s Word in evangelical theology. The evangelical approach to Scripture he proposes is one of “critical realism”–an awareness and knowledge of reality that should be engaged critically in the way it is perceived. In turn, the reading of Scripture as a divinely rooted and authoritative text should proceed with careful attention to the larger theological, philosophical and hermeneutical debate. Practically, Bock calls for “solidly grounded theologian-philosopher-exegetes in evangelicalism” (p. 33) who operate within a “solid, dialogical community” (p. 34). The subsequent chapters reveal that much of evangelicalism is still far from Bock’s ideal.

Bock sketches the outlines of contemporary evangelicalism from both a historical and an organizational perspective. Historically, he argues, the diverse forms of evangelicalism exhibit a common desire to combine theology and mission as the life-giving center of evangelical growth and vitality. A commitment to Scripture (sola Scriptura), the centrality of Christ (solus Christus) and the salvation he brings by faith (sola fide), the uniqueness of grace (sola gratia) and the desire to give glory to God alone (soli Deo Gloria) represent the major lessons evangelicals glean from its history. From an organizational perspective, these lessons underscore the fundamental need to preserve different types of organizations. Bock distinguishes between tradition-specific, bounded institutions and tradition-inclusive, public-square institutions. In order to fulfill its missionary mandate, he argues, evangelicalism needs public-square institutions that operate ecumenically in order to challenge those outside the evangelical community and invite them to hear God’s voice. Reflection and discussion thus become key components in Bock’s vision of the evangelical future. Tightly defined boundaries in all organizations lead in his opinion to self-consumed debates that keep evangelical’s various strands from developing more intimate contact with each other. As a result, evangelicalism weakens its potential cultural impact, neglects its missionary mandate, and misdirects its energies. He successfully illustrates that too much time and effort is wasted on in-fighting. In Bock’s own words: “an evangelicalism that turns every disagreement into a major battle risks turning all its energy inwards” (p. 79). His advice is simple: go slow! Evangelicals do well to observe the importance of solid biblical interpretation, recognize the insights from the history of Christian thought, resolve disputes communally, practice intellectual empathy, engage in a forthright argument, and only then accept or reject a theological model. Bock concludes with a reminder about priorities. A purpose-directed evangelicalism should focus its energies beyond internal debates to its mission to a lost and dying world.