OLD TESTAMENT TIMELINE

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4 OLD TESTAMENT TIMELINE

5 Choosing a Bible TRANSLATION Before the year 1881, you had three choices for an English Bible translation: the kjv, the kjv, or the kjv. Obviously, this is no longer the case. How did the King James Version get dethroned? Which translation is best today? Are any of the modern translations faithful to the original? What is a Faithful Translation? Many people today think that a faithful translation of the Bible means a word-for-word translation. If the original has a noun, they expect a noun in the translation. If the original has sixteen words, they don t want to see seventeen in the translation. This type of translation is called formal equivalence. The kjv, asv and nasb come the closest to this ideal. On the other end of the spectrum is a phrase-for-phrase translation, also known as a dynamic equivalence or, more recently, as a functional equivalence translation. A dynamic equivalence translation is not as concerned with the grammatical form of the original language, as it is with the meaning of the original. It allows more room for interpretation and is easier to understand. The niv and the neb follow this philosophy. The Difficulty of Translating a Language Daniel b. wallace Anyone who has learned a second language knows that a word-for-word translation is impossible much or most of the time. Idioms and colloquialisms in a language need to be paraphrased to make sense in another language. Even the kjv translators realized this. In a couple of places in the Old Testament, the Hebrew text literally reads, God s nostrils enlarged. But, the kjv translates this as, God became angry which is what the expression means. In Matthew 1:18 the kjv says that Mary was found to be with child. But the Greek is quite different and quite graphic: Mary was having it in the belly! In many places in Paul s letters, the kjv reads, God forbid! But the original has neither God nor forbid. Literally, it says, May it never be! (as most modern translations render it). Therefore, when we speak of a translation being faithful to the original, we need to clarify the question: Is it faithfulness to form? Or, faithfulness to meaning? Sometimes faithfulness to one involves lack of fidelity to the other. There are problems with each of the translation philosophies. The kjv, with its attempted fidelity to form, does not make sense in some passages. (In 1611, these instances did not make sense either). Likewise, The nasb often contains wooden, stilted English. On the other hand, functional equivalence translations sometimes go too far in their interpretation of a particular phrase. The niv, in eph 6:6, tells slaves to Obey (their masters) not only to win their favor. However, the word only is not in the Greek, and I suspect that Paul did not mean to imply it either. This reveals one of the problems with dynamic equivalence translations: the translators don t always know whether their interpretation is correct. The addition of one interpretively-driven word can change the entire meaning of a clause or a passage. Some versions don t interpret they distort. Some are notorious for omitting references to Christ s blood, or for attempting to deny his deity. In these instances, the translators are neither faithful to the form or the meaning. They have perverted the Word of God. Yet, functional equivalence translators who are honest with the text often make things very clear. In phil 2:6, for example, the niv tells us that Jesus was in [his] very nature God. But most formal equivalence translations state that he was in the form of God. The problem with these formally correct translations is that they are misleading: the Greek word for form here means essence or nature. A formal equivalence translation lets the reader interpret for himself or herself. However, the reader often does not have the background information or the tools to interpret accurately. The net result is that he or she runs the risk of misunderstanding the text, simply because their translation was not clear enough. On the other hand, a functional equivalence translation is usually clear and quite understandable. But if the translators missed the point of the original (either intentionally or unintentionally) they may communicate an idea foreign to the biblical text. Nov : Dec 23

6 Which Translation Is Best? To the question: Which translation is best? There can be no singular answer. I suggest that every Christian who is serious about studying the Bible own at least two translations. At least one formal equivalence (word-for-word) translation and one functional equivalence (phrase-for-phrase) translation. It would be even better to have two good functional equivalence translations because in this type of translation, the translator is also the interpreter. If the translator s interpretation is correct, it can only clarify the meaning of the text; if it is incorrect, then it only clarifies the interpretation of the translator! The King James Version (kjv) and The New King James Version (nkjv) The kjv has with good reason been termed, the noblest monument of English prose (rsv preface). Above all its rivals, the kjv has had the greatest impact in shaping the English language. It is a literary masterpiece. But, lest anyone wishes to revere it because it was good enough for Jesus, or some such nonsense, we must remember that the kjv of today is not the kjv of It has undergone three revisions, incorporating more than 100,000 changes. Even with all these changes, much of the evidence from new manuscript discoveries has not been incorporated. The kjv was translated from later manuscripts that are less accurate to the original text of the Bible. Furthermore, there are over 300 words in the kjv that no longer mean what they meant in If one wishes to use a Bible that follows the same Greek and Hebrew texts as the kjv, I recommend the New King James Version (nkjv). Revised Standard Version (rsv) and New Revised Standard Version (nrsv) The rsv was completed in 1952 and was intended to be, in part, a revision of the kjv. Its attempt to be a fairly literal translation makes its wording still archaic at times. The nrsv follows the same principle of translation, though it has been updated based on new manuscript discoveries, exegetical insights, and linguistic theories. Much of the difficult wording has been made clearer, and gender-inclusive language has been incorporated. At times, this is very helpful; at other times, it is misleading. The American Standard Version (asv) and The New American Standard Bible (nasb) Like the rsv, the asv and nasb were intended to be a revision of the kjv. However, there are three major differences between the rsv and the nasb: (1) the nasb is less archaic in its wording; (2) its translators were more theologically conservative than the rsv translators; and (3) because of the translators desire to adhere as closely as possible to the wording of the original, the translation often contains stilted and wooden English. New English Bible (neb) and the Revised English Bible (reb) The neb was completed in 1971, after a quarter of a century of labor. It marks a new milestone in translation: it is not a revision of the kjv, nor of any other version, but a brand new translation. It is a phrase-for-phrase translation. Unfortunately, sometimes the biases of the translators creep into the text. The reb follows the same pattern as the neb: excellent English, though not always faithful to the Greek and Hebrew. New International Version (niv) & Today s New International Version (tniv) The niv was published in It may be considered a counterpart to the neb. (The neb is strictly a British product, while the niv is an international product). It is more of a phrase-for-phrase translation than a word-for-word translation. The translators were generally more conservative than those who worked on the neb. I personally consider it the best phrase-for-phrase translation available today. However, its major flaw is its simplicity of language. The editors wanted to make sure it was easy to read. In achieving this goal, they often sacrificed accuracy. In the New Testament, sentences are shortened, subordination of thought is lost, and conjunctions are often deleted. The tniv is to the niv what the nrsv is to the rsv. Gender-inclusive language is used, and specific terminology is clarified (e.g., instead of the Jews, the tniv will read the Jewish leaders, and when Christ is used as a title, is substituted for Messiah ). This is usually helpful, but such interpretations built into a translation can at times be misleading. For more information on the history of the King James Version of the Bible see Wide as the Waters: The Story of the English Bible and the Revolution It Inspired by Benson Bobrick Also see God s Secretaries: The Making of the King James Bible by Adam Nicolson See Daniel B. Wallace s series The History of the English Bible posted at Bible.org Subscribe Now! 24

7 There are pros and cons of each philosophy of translation. Choosing a Bible TRANSLATION New Living Translation (nlt) The nlt was first published in The nlt is a functional equivalence translation, which focuses on the thoughts of the biblical authors, rather than their actual words. The translators of the nlt have gone to great lengths to convey the meaning of the text. Although this is helpful, it often results in large interpretive decisions being made for the reader.* The Holman Christian Standard Bible (hcsb) The hcsb, first published in 1999, uses a translational philosophy called optimal equivalence. Where a word-for-word translation is not clear in English, they will opt for a phrase-for-phrase translation. The translation incorporates new manuscript discoveries, as well as contains many important translational footnotes. The hcsb is a nice alternative to choosing between a formal equivalence and dynamic equivalence translation. Compare English Bible translations with Logos Bible Study Library. Go to Logos.com/BibleStudy Daniel B. Wallace is a professor of New Testament Studies and Greek at Dallas Theological Seminary. He is the founder and director of the Center for the Study of N free images of New Testament manuscripts online at CSNTM.org. *A new version of the nlt was published in 2004, and a subsequent study Bible based on the same translation in The 2004 version of the nlt was not given adequate attention in this article. The review of the 2004 nlt translation and 2008 nlt Study Bible that will be published in the Mar-Apr 2009 issue of bsm will offer a more even-handed treatment of the translation. Which Translation is Right? In the midst of the present confusion over translations, this authoritative book speaks with an objective, fair-minded, and reassuring voice to help pastors, everyday Bible readers, and students make wise, well-informed choices about which Bible translations they can depend on and which will best meet their needs. Discover the strengths and potential weaknesses of different contemporary English Bible versions. To download samples and order go to Nov : Dec 25

8 English Standard Version (esv) The esv, published in 2001, is the newest and most up-to-date formal equivalent translation. The esv has eliminated the stilted English of translations like the nasb, while maintaining the literary excellence of translations like the kjv. Even though the esv is a new translation, it maintains some of the theological terms that have systematically developed in English (e.g., justification, sanctification and propitiation). The esv has also consistently translated specific terms in the original language to make theological developments easier to follow, and English concordance searches more accurate. Like the kjv, it has many unforgettable expressions, suitable for memorizing. New English Translation (net) The net Bible was published in The net has all the earmarks of a great translation. At times, it is more accurate than the nasb, more readable than the niv, and more elegant than either. It is clear and eloquent, while maintaining the meaning of the original. In addition, the notes are a genuine gold mine of information, unlike those found in any other translation. The net aims to be gender-neutral. The net Bible is the Bible behind the bibles. It s the one that many modern translators use to help them work through the original language and express their meaning in literate English. I would highly recommend that each English-speaking Christian put this Bible on their shopping list. New World Translation Finally, a word should be said about the New World Translation by the Jehovah s Witnesses. Due to the sectarian bias of the group, as well as to the lack of genuine biblical scholarship, I believe that the New World Translation is by far the worst translation in English dress. It purports to be word-for-word, and in most cases is slavishly literal to the point of being terrible English. But, ironically, whenever a sacred cow is demolished by the biblical writers themselves, the Jehovah s Witnesses twist the text and resort to an interpretive type of translation. In short, it combines the cons of both worlds, with none of the pros. Conclusions In summary, I would suggest that each English-speaking Christian own at least an rsv, niv, and net. For someone who wishes to study the Bible, an esv, kjv and neb would also make good additions to their library. And then, make sure that you read the book! An earlier version of this article was previously published on Bible.org under the title Why So Many Versions? (Biblical Studies Press, 1998). The New Living Translation is an excellent way to communicate God s Truth to people of all ages and spiritual backgrounds. JOSH MCDOWELL BESTSELLING AUTHOR AND SPEAKER See what others are saying about the NLT at Subscribe Now! 26

9 Bible Versions and Translations Best Known Versions American Standard Version (ASV) The American Standard Version, also known as the Standard American Edition, Revised Version, is a revised version of the KJV. It was completed in 1885 and newly edited by the American Revision Committee in word-for-word Common English Bible (CEB) The Common English Bible is a translation of the scriptures intended to be a comfortable reading level for over half of all English readers. It attempts to substitute more traditional biblical terminology with more natural wording. thought-for-thought and word-for-word Douay-Rheims (RHE) The Douay-Rheims is the translation upon which nearly all English Catholic Bible versions are based. It includes the seven Deutero-Canonical books (also known as the Apocrypha). word-for-word from Latin Vulgate English Standard Version (ESV) The ESV Bible is a relatively new Bible translation that combines word-for-word precision and accuracy with literary excellence, beauty, and readability. word-for-word GOD'S WORD Translation (GW) GOD'S WORD Translation (GW) accurately translates the meaning of the original texts into clear, everyday language. Readable and reliable, GW is living, active, and life-changing. thought-for-thought Good News Translation (GNT) The Good News Translation was first published in 1976 by the American Bible Society in a "common language." The simple, everyday language makes it especially popular for children and those learning English. thought-for-thought Holman Christian Standard (CSB) The HCS is a highly readable, accurate translation written in modern English. It is published by Holman Bible Publishers, the oldest Bible publisher in America. word-for-word King James Version (KJV) The KJV is the first version of Scripture authorized by the Protestant church and commissioned by England's King James I.

10 word-for-word Lexham English Bible (LEB) The LEB complements your primary translation with it's transparent design and literal rendering. It helps you see the text of God s Word from another angle. literal New American Standard (NAS) The NAS is written in a formal style, but is more readable than the King James Version. It is highly respected as the most literal English translation of the Bible. word-for-word New International Version (NIV) The NIV offers a balance between a word-for-word and thought-for-thought translation and is considered by many as a highly accurate and smooth-reading version of the Bible in modern English. Combination word-for-word and thought-for-thought New King James Version (NKJV) The NKJ is a modern language update of the original King James Version. It retains much of the traditional interpretation and sentence structure of the KJV. word-for-word New Living Translation (NLT) Using modern English, the translators of the NLT focused on producing clarity in the meaning of the text rather than creating a literal, word-for-word equivalence. Their goal was to create a clear, readable translation while remaining faithful to original texts. thought-for-thought New Revised Standard (NRS) The New Revised Standard is a popular translation that follows in the traditions of the King James and Revised Standard Versions. It was written with the goal of preserving the best of the older versions while incorporating modern English. word-for-word and thought-for-thought Revised Standard Version (RSV) The Revised Standard Version is a revision of the King James Version, the Revised Version, and American Standard Version. This text is intended for both private reading and public worship. word-for-word using modern American language The Message (MSG) The Message is a paraphrase from the original languages written by Eugene, H. Peterson. The Message provides a fresh and unique Bible-reading experience. thought-for-thought; paraphrase

11 Audience Analysis Worksheet For us to effectively communicate usable information to a group, we must be aware of our audience. For effective Bible teaching, understanding the audience is extremely important for proper antitheses, illustrations and applications. An audience analysis will help us have maximum impact on our audience. Please provide answers for the following questions based on the typical audience you teach: 1. What is the age range of your audience? 2. What are the education levels of your audience? 3. What types of jobs do your audience members have? 4. What are the ethnic backgrounds of your audience members? 5. What is the spiritual age range of your audience? (0-3 years = young, 3-10 years = middle, 10+ = old) 6. What areas of life do your audience members generally worry or think about? (Examples: marriage, raising children, jobs) 7. What are 3 popular music groups, TV shows, and movies that your audience members like? (This area is good for illustration and antithesis. If you don t know the answers to these areas, ask a representative audience member.) Music TV Movies

12 DAN M. APPEL Dan M. Appel, MDiv, is senior pastor of Auburn Seventh-day Adventist Church, Auburn, California, United States. How does spiritual life grow? Part 1 Life in all aspects physical, mental, emotional, social, and spiritual develops in stages, and each stage, successfully negotiated, affects subsequent ones. Signs of growth from one stage to another are clearly observable. This article deals with spiritual development and its observable stages. The ultimate goal of spiritual development is spiritual maturity when we attain to the unity of the faith and of the knowledge of the Son of God, to mature manhood, to the measure of the stature of the fullness of Christ (Eph. 4:13).* That growing up, Paul further states, is to grow up in every way into him who is the head, into Christ (4:15). Peter challenges us to grow in the grace and knowledge of our Lord and Savior Jesus Christ and like newborn infants, long for the pure spiritual milk, that by it you may grow up to salvation (2 Pet. 3:18; 1 Pet. 2:2, 3). We often talk about how spiritual growth occurs in our lives but rarely identify the process in detail. When a person fails to progress beyond a stage in spiritual life, he or she freezes at a particular stage of spiritual development. This arrested development leads to spiritual atrophy and eventually spiritual death. What does the spiritual growth process look like? How can one determine where one is in the process? A Christian s spiritual maturation may be seen as taking place in six stages. Understanding these stages helps us be aware of where we are in the onward journey of spiritual growth and strive to move toward the fullness of maturity that the New Testament speaks about. Stage one: Seek reward, avoid punishment As followers of Christ, we all begin at the first baby stage. Just like baby children, baby Christians begin their spiritual journey focused mainly on themselves. Their focus in this infant stage of development is obedience: How can I avoid punishment? Their predominant theme is the direct negative consequences of their actions or attitudes on themselves. They measure the degree of good or bad by the amount of reward or punishment that follows what they do. They defer to those of superior power, prestige, or experience when defining right and wrong. Because the focus is on avoiding punishment, people at this important beginning stage of spiritual life see everything in black and white. People at this stage tend to draw up lists of rules delineating what is acceptable and what is not for a Christian, and their Bible knowledge consists mainly of proof texts to defend their positions. In this stage, people are inclined to create God in their own image, and define what God wants or likes in terms of their own likes and dislikes, their own definition of what is right and wrong, or areas where they have been victorious and areas where they have not. When it comes to God, they relate to Him primarily on the basis of how He will react to their obedience or disobedience: they are concerned with reward or punishment. Commonly, those in the baby stage define themselves by what they are against as opposed to what they are for. The moment Adam and Eve rebelled against God, they slipped back to this elementary stage in their walk with God. Suddenly they were most concerned about getting punished for their transgression and hid themselves, afraid of God s reaction to their rebellion. While this first stage is a common starting place the fear of the Lord is the beginning of wisdom (Prov. 9:10, emphasis added; see also Prov. 1:7) those who fail to grow beyond this point remain severely stunted in their spiritual development. As long as they remain at this level of development, their spiritual life will be a burden an obligation, not a joy and a pleasure something they do because they have to or are afraid not to, not because they desire to. Stage two: What s in it for me? The second stage in the development of a person s spiritual maturation also revolves around the external consequences of their actions, but now the question is, What s in it for me? Persons at this stage feel little or no interest in the needs or interests of others, and they focus on their own needs and interests. There is very little patience with those whose interests or development differ from their own. JANUARY 2016 Ministry

13 DAN M. APPEL While stage one is characterized by fear, stage two is built on greed. The emphasis is on what is mine or what will be mine. An analogy would be a toddler who obeys because Mom promises him or her a cookie if the child does or does not do something. But at play the child wants the toys, all of them he or she can get, and is not terribly interested in what others want. To people at this stage of spiritual development, God is somewhat like a spiritual favorite grandfather who will reward their good behavior. The only time they are really interested in the opinions or needs of others is when If stage one is focused on the lake of fire, stage two is focused on heaven when it comes to the motivation for spiritual actions and attitudes. Here comes the first major transition in spiritual maturation. While stage one and stage two followers of Christ are focused on themselves, stages three and four are more identified with the group. People at this stage of spiritual maturation judge the morality of their actions by comparing them to the church s corporate or local views and expectations. They define right and wrong by what the important group, in this case the church they identify with, thinks is right wrongness based on the approval or disapproval of those in the particular church or denomination in which they are members. Their definition of a good follower of Jesus is how well they fit into the church s expectations. The relative morality of what a person does is evaluated by how this morality will affect the person s relationships with the rest of the group; in other words, seeking to meet the group s expectations and obtaining their respect. Stage three followers of Jesus want to be liked and well thought of by other members of their church. They recognize that not conforming to or living Tragically, many churches prefer to keep their members in the early stages of spiritual maturation because they are easier to influence, channel, and control at this stage. it might further their own interests or support their own position; otherwise, respect for others and their interests does not exist. People at this stage have very little empathy or concern for the struggles of others. They are impatient with those whose spiritual development or interests may be different from their own. Their understanding of spirituality is lockstep: Everyone should like the same cookies that I like; all should see or do things just like me. If not, you are wrong or at least in some way spiritually inferior. They know what it takes to get to heaven, and they are certain that they are going to make it because of what they do or do not do. Where stage one focuses on the consequences of sin, stage two focuses on the rewards of being good/obedient. or wrong. Rather than being concerned with the consequences to themselves for obedience or disobedience, they are concerned with what the group will think of them and how the group defines right and wrong; in other words, whether they are orthodox or not in their beliefs and actions. Doctrines, statements of beliefs and/or creeds, and rules are adhered to rigidly with little thought of whether they make sense or are fair or appropriate. Again, morality is predominantly dictated by some earthly authority or force outside of the individual. Stage three: Seeking to meet group s expectations In stage three, the position as a church member becomes very important, and people judge rightness or up to the group s expectations affects how others feel about or accept them. This, in turn, determines the place they find themselves in the hierarchy of the group hence the need to conform to their particular church s ideas and norms. As long as the individual is seen as meaning well and desiring to conform to the group s expectations, he or she is generally accepted. So appearances and appearing to be sincerely trying to conform, even when a person struggles, are very important to a stage three Christian. Stage four: Group becomes more important than the individual In the fourth stage of spiritual maturation, the group, or in this case Ministry JANUARY 2016

14 the church, does not just influence the person, it becomes more important than the individual. Obeying God s commands as understood by the church, the traditions developed by the church, creeds and statements of belief, extrabiblical authorities, and church leadership become the predominant motivating force. The good of the church and conforming to the good and the mission of the larger group becomes the defining purpose of the life of the individual thus a person becomes subservient to the group s needs and good. Statements of belief, creeds, and traditions and church policy prescribe what is right or wrong. An individual s response, behavior, and action must comply with what is defined by the church, and that response is essential to protect and preserve the church. Violation of the church s norms becomes right or wrong rather than a matter of preference, and people are labeled as bad or good accordingly. Tragically, many churches prefer to keep their members in the early stages of spiritual maturation because they are easier to influence, channel, and control at this stage. Rather than encouraging, sustaining, promoting, and protecting the individual s personal relationship with God, the tendency, for a whole plethora of reasons, is to keep them beholden and subservient to the group. Many, if not most, people who call themselves followers of Jesus never grow beyond the fourth level of spiritual maturity in their walk with God. In part 2 of this series we will consider stage 5 and stage 6 of spiritual maturity, which can lead to a place of joy, peace, and closeness with God that transcend anything we have ever imagined or experienced. * Unless otherwise stated, all Scripture is quoted from the English Standard Version (ESV). DEACONS and DEACONESSES Tell us what you think about this article. MinistryMagazine@gc.adventist.org or visit Available January 1, 2016 Free ebook Church Growth Myths by David Paul Ripley Visit and click on Free ebooks JANUARY 2016 Ministry

15 DAN M. APPEL Dan M. Appel, MDiv, is senior pastor of Auburn Seventh-day Adventist Church, Auburn, California, United States. How does spiritual life grow? Part 2 of 2 In part 1 of this series, I suggested that there are six possible stages in a person s spiritual maturation. Just understanding those stages helps us understand where others are and determine where we are in our spiritual growth. In part 1 of this series, published in January 2016, we considered the first four stages. Many, if not most, who call themselves followers of Jesus never grow beyond the fourth level of spiritual maturity in their walk with God. Those who do grow beyond the fourth level almost always experience a profound paradigm-shattering crisis. In such times, everything they have believed and accepted including their relationship with God and what it means is reexamined, held up to scrutiny, redefined, expressed, and personalized. Such times can lead to spiritual depression, a journey into a valley of shadow and death from which they fear they will never emerge. If a person is willing to allow God to mature him or her beyond the first four stages of spiritual development, such a maturation process can create a place of joy, peace, and closeness with God that transcends anything they have ever imagined or experienced. Stage five: Internalizing God s law In the fifth stage, there is a tectonic shift in what motivates an individual as a follower of Jesus. Morality is determined by how an attitude or action impacts their relationship with God and fellow humanity, and this is determined on a totally different basis from rules, roles, creeds, or the expectations of religious authorities or group. While at first glance this stage may appear relativistic and based on situational ethics, it is really the beginning of the stages that have characterized the lives all of the spiritual greats throughout history. Suddenly, a greater law becomes the governing principle of a person s life: the law of loving God supremely and one s neighbor as one s self. Now, the life of a follower of Jesus becomes my desire because the law is written on my heart. Often the person ends up doing or not doing many of the same things that a person might do at another stage of their spiritual development, but for totally different reasons. Instead of living one s life by a list of forensic dos and don ts on a guiltrighteousness continuum, now things such as whether an action or attitude will bring shame and reproach or honor and praise to God or my fellow man becomes important. And whether something will defile or adulterate my relationship with God or another person becomes the motivating principle, and whether an action or an attitude will cause me or those around me to fear God or empower them to live rich, full, satisfying, love-filled lives in Him and with each other become of greatest importance. Stage six: Loving God and others genuinely In the sixth stage, the important issue for the follower of Jesus is whether or not something brings pleasure to God and grace to others. This is spiritual altruism at its best. Jesus said that the two great commandments are to love God supremely and to love our neighbor as ourselves. In this stage, the focus of a person s life becomes spending time with God, being conscious of His presence while proceeding through the day, and listening for His voice as He guides. A person begins seeing those around him through the eyes of Jesus. The heart rejoices at that which brings Him joy and breaks in the absence thereof. In this stage, the church exists to provide loving accountability in the relationships in our lives. The church provides a place of fellowship with those who are also on their walk toward an increasingly deeper relationship with God, while at the same time holding up the mirror of God s Word so that we can clearly see how to love and where we may not be loving. The church becomes the place Ministry MARCH 2016

16 where we come together to accomplish loving deeds for God in concert with others who share our passion for Him; the place where we go to have our spiritual fires rekindled and our flagging spirits raised, and where we join with others of like passion for God in worshiping Him. In short, in this stage neither punishment nor reward factor into the equation. Bringing pleasure, glory, and honor to someone we love human or divine is all that matters. That is what the angels and unfallen beings live to do. It is their greatest joy. And, it is what will consume us for eternity. It is the highest stage of spiritual growth. Reaching higher ground God s desire and purpose for each of us is to lead us beyond the certainty of a rules- and creeds-based religion to the adventure of a relationship based on following Jesus every day. This walk, while rooted in the past stages, focuses forward and constantly strives to move beyond the letter of obedience to the life of a new heart guided and nurtured by the Holy Spirit as we revel in God s presence and meditate day and night on the meaning of His Word. How can we make this journey of faith through each stage of spiritual maturity? 1. We must be willing to make the journey. We all naturally shy away from chaos, especially spiritual chaos. Suddenly, a greater law becomes the governing principle of a person s life: the law of loving God supremely and one s neighbor as one s self. But the life of the Spirit is intrinsically chaotic. This life follows the guidance of the one Jesus likened to the wind that blew in unexpected places and directions. Following Jesus, one cannot relax in the comfort of a settled existence; instead, one constantly experiences the adventure of new life, vistas, and experiences. In the footsteps of the radical Rabbi from Nazareth, we make new relationships based on a new openness to loving and accepting others where they are. We begin to see things outside of the confines of a comfortable orthodoxy and to discover that the life of a follower of Jesus is a constant evolution of understanding God s will. We see people through new eyes that look beyond the external or immediate to the hidden and what they can be through His grace. The understanding of right and wrong based on creeds or statements of belief is shattered by a morality based on listening to Him through His Spirit and Word in the moment. If we are to grow to become all that God wishes and desires for us, our preconceptions have to be fractured until we emerge from our traditions and settled patterns of living into the glorious light of His constant ongoing presence in all areas of our lives. 2. We can t be afraid of the journey. The One who promises to never leave us or forsake us promises to be with us as we journey into increasingly Ministerial Student Writing Contest Ministry, International Journal for Pastors, announces its fifth Ministerial Student Writing Contest. All students enrolled in a fulltime ministerial preparation program on the undergraduate or graduate level may participate. SUBMISSION DEADLINE All submissions must be received no later than JUNE 30, MARCH 2016 Ministry

17 DAN M. APPEL intimate stages of spiritual growth. Even when we cannot see the path or where it leads, we know that He is our guide. The adventure of faith means trusting God so much that wherever He leads by whatever path He chooses at whatever pace and time, we would not want to be anywhere else with anybody else. 3. We have to be grounded in the earlier stages of growth. Children do not become adults at birth. Healthy, balanced adults are such because they have successfully navigated each stage of human development. The term makes it plain development moving through stages to other places. The human body is not ready for adult activities at birth. The human brain is not ready for abstract thought in early childhood. Human emotions are not ready for romance at puberty. Each stage of a person s development and education is built on successfully making it through those that precede it. In the same way, a person s spiritual development is grown on the stages that precede it. 4. We cannot be afraid of the naysayers. Rarely do we find a child who understands or even begins to comprehend the thinking of those in later stages of their growth. In the same way, it is a rare person indeed who is comfortable with the lives of those in later stages of their spiritual journey. Just as children will often exhibit their insecurity with temper tantrums or manipulation in order to control their parents, so people in the initial stages of spiritual maturation will react, often violently, against what they see as the liberality of those in the later stages of their spiritual journey. Jesus, the radical Rabbi whom we claim to follow, was rarely understood or appreciated by the orthodox spiritual leaders and people of His day. He suffered violent reactions to Himself and His ideas. He went in new directions. He made friends with those whom the traditional church wanted nothing to do with. He went places where good followers of God were not supposed to go. He said things that offended and caused negative reaction. He worshiped in ways that few understood all in the service of God. 5. We must be committed to growth. It is so easy, so sinfully natural, to want to settle down at every comfortable place in our spiritual journey. Growth can very often be painful and unsettling, but it is absolutely necessary for life. Whatever does not grow is dying even if it imagines that it still lives. Spiritual growth means intentionally exposing myself to new ideas and experiences and then evaluating them by God s Word; it means allowing the Spirit to replace the dry, unstretchable skin of my preconceptions and traditions with a new spiritual skin, flexible and usable by God. 6. We must act on our stated desire to grow. It is much easier to live a life based on rules and commands than to listen for the still, quiet voice of God s Spirit as we move through our daily lives. It is also much more comfortable to have a checklist posted on the wall of our minds than to feel for the gentle wind of the Spirit on our hearts. We feel more comfortable to break down the people we meet and interact with, and the circumstances we encounter, in shades of black and white than to come to terms with the fact that virtually every person and circumstance is a gray mixture of the two. Like petulant children, we do not want to grow, to give up our childish things and ways of thinking and interacting with God and others. But we must grow if we are to become all that God want us to be. Tell us what you think about this article. MinistryMagazine@gc.adventist.org or visit LETTERS Continued from page 4 about why a loving God would allow a considerable minority of His children to have this affliction; yet, in nearly all cases, refuse to answer their desperate prayers to be changed and condemn them to a life of loneliness. Carrol Grady, Snohomish, Washington, United States Israel I applaud Kim Papaioannou for an article well researched and written ( All Israel Will Be Saved: Establishing a Basis for a Valid Interpretation November 2015). His scholarship is beyond my grasp. My concern, however, is this: Why are so many scholars reluctant to follow Paul to the conclusion of his thoughts in Romans 11? Might it be if we allowed Paul to finish, we might have to reexamine our favorite theory of atonement? David Twedt, Wardensville, West Virginia, United States The article All Israel Will Be Saved by Kim Papaioannou follows the sound theological tradition of the late Hans LaRondelle on the unity of the Christian church with the Old Testament community of faith, thereby forming one covenant people of God. An interesting implication of Papaioannou s truly biblical exegesis of Romans 11:25, 26 is that the very name Israel for the modern state of Israel, is a deceptive misnomer misleading millions of Christians subscribing to the unbiblical and futuristic interpretation of dispensationalism. Johasn A. Japp, KwaZulu-Natal, South Africa Ministry MARCH 2016

18 Introduction Before Homiletics Homiletics Workshop Part 2: KEY ELEMENTS OF EFFECTIVE TEACHINGS Last week, we explored how to create a teaching from your text. This week, we explore other key elements that go into effective teachings. I have arranged these elements chronologically: before, during, and after your teaching. Start as early as possible. Avoid procrastination! Otherwise, you open the door to a vicious circle of anxiety, decreased concentration, more anxiety, etc. Identify the main thought and answer the other three questions as soon as possible! Then focus on creating your teaching outline around these, coming up with illustrations, examples, etc. Do this partly by periods of sit-down study, and partly by ruminating on these things during your normal activities. Make a note of insights, examples, illustrations, etc. when you get them, or you may forget them! Beware of getting focused on detailed interpretive questions, commentaries, word studies, etc. that distract you from the above. Write these questions down. You may be able to answer some of them in your prep; others may need to wait until after your teaching. New teachers should ask for their assignments at least one month in advance. Bathe your disciplined preparation in prayer. You are trying to do something that is not humanly possible: rescue people from Satan s domain to God s kingdom, wake up Christians who spiritually asleep, equip and encourage healthy Christians, etc. So on the one hand, admit your complete inadequacy for the job but on the other hand, boldly claim the provision of God s Spirit to enable you to impart His life to others (see these elements in Lk. 11:5-13). Pray for: ILLUMINATION: that God will give you insight into His truth, build a burden within you, show you how to arrange the teaching, give you application, apply the gospel, etc. I think of how, as a 4-year-old, my mother took my hand to help me as I tried to write my letters. I concentrated and exerted effort but my mother was there to help me. God will help us in the same way if we ask Him! YOUR AUDIENCE: that God will draw hungry people (Christians and non- Christians) to the meeting, and that his Spirit will convict, convert, awaken, and encourage them. Pray also that God will use this teaching far beyond the teaching itself, through a ripple effect of changed lives, conversations, etc. not because you are great, but because God is great and He wants His name to be glorified! UTTERANCE: that God will anoint you as you teach (see more below). Anticipate and prayerfully resist Satan s attacks. If you teach the Bible in the power of the Spirit, you will draw the fire of Satan and his demons not because you are great, but because they hate the power of God s Word to liberate their captives. Thus, these attacks are Satan's back-handed compliments, and you should rejoice that you have Copyright 2014 Gary DeLashmutt 1

19 2 been counted worthy to suffer for Jesus sake (Acts 5:41). You should pray for protection, but God has not promised to shield you from all attack so learn how to overcome these attacks through in faith in Jesus (1 Jn. 5:4,5)! Satan will accuse you ( You can t teach; You don t understand this passage; You re going to blow it; You are disqualified because of your sin/fear; etc.). Frankly admit your unworthiness (1 Cor. 15:8-10) and inadequacy (2 Cor. 3:5,6a), but then boldly take your stand under God s grace. What does this look like? Consider praying along these lines: I am not performing for their verdict of approval. I already have Your verdict of approval through Christ s perfect performance, and this teaching cannot affect Your verdict at all. Thank You for Your approval! Now help me teach from Your approval for Your glory and for their good. I am not teaching alone. Your Spirit is with me and will help me. As I jump off the cliff by opening my mouth, Your Spirit will catch me, remind me, guide me, empower me so that people will have their eyes lifted up to see past me to You, and to be changed by You. Thank You for Your Spirit s help! Satan will accuse God s Word ( They already know this; This doesn t make sense; This is irrelevant/stupid; etc.). Reject these insidious lies, and by faith affirm the power of his Word. What does this look like? Consider praying along these lines: I am not teaching my opinion or some cultural fad. I am teaching Your Word, and it is utterly true, reliable, arresting and probing (Heb. 4:12,13; LUTHER S LEGS & HANDS ), and effectual (Isa. 55:10,11). Thank You for what Your Word will accomplish! Satan will accuse your audience ( They don t care; They aren t interested in Christ, etc.). God has the power to draw the lost, humble the proud, enlighten the blind, etc. After all, he got through to you! Remember past incidents when teachings have powerfully impacted people. Think especially of those in your audience who evidence current responsiveness to God. Then plead on their behalf. Ask people to pray for you, and ask people to pray with you especially when you feel oppressed, confused, intimidated, etc. Teaching preparation check-list: Am I bringing both heat and light? The heat is passion, which comes from burden, antitheses and application. The light is clarity, which comes from focus on the main truth, illustration, and clear thought-development. Light without heat is often boring, impersonal, or abstract; heat without light is often confusing and/or manipulative. Identify which you tend to lack and work to improve this. Am I speaking both as a fellow-learner/sinner and as God s spokes-person? Somehow, you must communicate that you know you have much to learn and are a very sinful person. This genuine humility helps people to admit their own need and draw near with you to the throne of God s grace (Heb. 4:16). But you must also Copyright 2014 Gary DeLashmutt

20 3 During boldly proclaim God s Word and unambiguously call on people to respond to it. This genuine authority helps people to see the urgent importance of their immediate repentance, trust, and obedience. Humility without authority sounds like (and may be!) merely sentimental empathy; authority without humility sounds like (and may be!) self-righteous accusation of the brethren. Your use of personal pronouns is important in this area. We and I are usually appropriate in speaking as a fellow-learner. You is most appropriate in speaking as God s spokesperson. One way of communicating as a fellow-learner is usually using examples from your own life that are your mistakes and sins rather than of your victories. Am I speaking both seriously and with joy and humor? Speak with appropriate seriousness and passion when arguing against contemporary antitheses, challenging people to respond, etc. But genuine joy in the Lord to attracts people to his goodness, and appropriate humor provides emotional relief and communicates that God is fun as well as serious. Do not substitute humor for refutation (e.g., mocking the opposing view). Am I intelligible to non-christians and new Christians? Keep them in mind in every part of your teaching preparation. This discipline will help them to understand God s Word, and it models this kind of communication to older Christians. Avoid saying things like I m sure you all know that... or This refers, of course, to... These assumptions of knowledge intimidate most biblically uninformed people and impede the learning process. Avoid undefined Christianese Christian jargon or biblical terms with which new people are unfamiliar. Either define the terms, or use other terms that describe the concepts. Give people who are sensitized to this problem the green light to tell you when you do this. Keep your teaching notes to a minimum! If you aren t sufficiently prepared, your notes won t help you. If, however, you are prepared, excessive notes can still hurt you because they distract you from connecting with your audience. The most notes can do is jog your memory if you blank out. So prepare well and then jump off the cliff and trust God to remind and lead you. Take steps toward fewer notes. Maybe go to 8.5 by 11 inch sheet, one side only. Then go to half this size. Then stick your notes in the back of your Bible or under your butt. Etc. Try teaching without notes on your second teaching in this class. You are in a safe environment, and this may really help you gain confidence that you can do this. Verbal and non-verbal communication: Copyright 2014 Gary DeLashmutt

21 4 After Voice: Effective speech is varied in volume, rate, and tone. And read the passage this way! Eyes: Make direct eye-contact with many individuals in your audience. This is essential for drawing people into what you re saying, and for reading your audience to respond to misunderstanding, resistance, etc. Face: Much of what we communicate emotionally is transmitted through facial gestures. Think about people who are emotional. How does their emotional state affect their faces? Body Language: When people are absorbed in what they are saying, you can tell from their body language. Give yourself the freedom to be physically expressive! NOTE: If you are inexperienced in public speaking, you will probably need to push yourself in the above areas. When you feel you are over the top, you are probably almost animated enough! NOTE: Practice all of these things in normal conversations. This will make you a better teacher, and you ll be a more interesting conversationalist as well! Be careful about turning to other passages. Don t plan on turning to other passages unless they are crucial to your teaching, because this disrupts flow and causes confusion for new listeners. When turning to another passage, tell your audience how to find it and allow time for them to find the passage before you read it. Don t say, You don t need to turn there. This arouses needless suspicion. Simply quote or paraphrase the passage with reference, or have someone else ready to read the passage. Trim verbal fat. Ruthlessly edit information that does not illuminate, reinforce or apply your main truth! Avoid uh's and you knows. Avoid excessive redundancy. Some repetition is necessary for emphasis and thought-development, but too much will cause boredom and/or irritation in your hearers. Don't narrate what you went through as you prepared your teaching: So I wondered what this word was in the Greek... Tell your audience what you discovered, not what you went through in the process. Don t tell people how exciting this point is. Be excited and persuade them so that they get excited about it. Guide people to prayer as the high point of the meeting. This should never be an afterthought or formality! End early enough that people have energy for this. Urge people who have been touched by God to respond to him now whether silently or Copyright 2014 Gary DeLashmutt

22 5 aloud. Encourage people who feel led to pray aloud to do so, explaining that God may use them to powerfully affect others. Don t quench the Spirit by saying, Let s have two or three people pray, or by saying Amen at the first silent spot. Immediately after prayer, look for opportunities to interact with individuals. Some may have been struck by your teaching and want to talk about it. Commit your teaching to God. No matter how well or poorly you think you did, offer it up to God as an imperfect sacrifice, affirm that he is well-pleased with this expression of your love for him (Rom. 12:1) and then move on to what God has next for you. At least periodically, record your teaching and listen to it a day or two later. This can be painful, but it may help you improve more quickly than anything else! Be careful about over-reacting to what you hear you probably weren t as bad (or as good) as you think! Solicit feedback, especially from experienced teachers. Ask them for both positive and critical observations. Model the ethic of receiving and giving feedback this is crucial for high quality teaching in your group. Giving feedback to other teachers will help you improve as a teacher, because it drills into you the essential elements of a good teaching. Instructions for next week Know your room assignment, and show up on time! Bring your video camera or ensure you can use another student s camera. Copyright 2014 Gary DeLashmutt

23 iscover. Go Deeper. Disciple Inductive Bible Study God s eternal, inerrant Word is your guidebook for all of life, and inductive study gives you the key to understanding that guide. Inductive study, a method that brings you directly to the Word of God apart from another s understanding or interpretation of the text, involves three skills: observation, interpretation, and application. OBSERVATION 1 2 Begin with Prayer Prayer is often the missing element in Bible study. You are about to learn the most effective method of Bible study there is. Yet apart from the work of the Holy Spirit, that s all it will be a method. Ask the 5 W s and an H As you study any passage of Scripture, train yourself to constantly ask: Who? What? When? Where? Why? How? These questions are the building blocks of precise observation, which is essential for accurate interpretation. The Inductive Marking Approach Chapter 5 Theme Be Humble & Sober; Resist & Stand Firm 5 a Therefore, I exhort the elders among you, as your b fellow elder and c witness of the sufferings of Christ, and a d partaker also of the glory that is to be revealed, 2 shepherd a the flock of God among you, exercising oversight b not under compulsion, but voluntarily, according to the will of God; and c not for sordid gain, but with eagerness; 3 nor yet as a lording it over 1 those allotted to your charge, but 2 proving to be b examples to the flock. 4 And when the Chief a Shepherd appears, you will receive the b unfading 1c crown of glory. 5 a You younger men, likewise, b be subject to your elders; and all of you, clothe yourselves with c humility toward one another, for d GOD IS OPPOSED TO THE PROUD, BUT GIVES GRACE TO THE HUMBLE. 6 Therefore a humble yourselves under the mighty hand of God, that He may exalt you at the proper time, 7 casting all your a anxiety on Him, because He cares for you. 8 a Be of sober spirit, b be on the alert. Your adversary, cthe devil, prowls around like a roaring d lion, seeking someone to devour. 9 1a But resist him, b firm in your faith, knowing that c the same experiences of suffering are being accomplished by your 2 brethren who are in the world. 10 After you have suffered a for a little while, the b God of all grace, who c called you to His d eternal glory in Christ, will Himself e perfect, f confirm, strengthen and establish you. 11 a To Him be dominion forever and ever. Amen. 12 Through a Silvanus, our faithful brother 1 (for so I regard him), b I have written to you briefly, exhorting and testifying that this is c the true grace of God. d Stand firm in it! 13 She who is in Babylon, chosen together with you, sends you greetings, and so does my son, a Mark. 14 a Greet one another with a kiss of love. bpeace be to you all who are in Christ. discover what it says Peter 1. exhorts the elders, v.1 2. a fellow elder, v.1 3. witness of Christ s sufferings, v.1 4. partaker of the glory to be revealed, v.1 5. regards Silvanus a faithful brother, v has written to them briefly, v calls Mark his son, v.13 MAKE LISTS FROM KEY WORDS AND PEOPLE COMPILE IN THE MARGIN Mark key words and phrases (see figure at left) A key word is one that is essential to the text. Key words and phrases are repeated in order to convey the author s point or purpose for writing. For example, notice that some form of the word suffering is used three times in 1 Peter 5. Key words can be marked using symbols, colors, or a combination of the two. Make lists Making lists can be one of the most enlightening things you do as you study. Lists reveal truths and highlight important concepts. 1 Peter 5:2,3, for example, contains a simple list regarding the role of the elder, shown by numbering the items in the text. It is also helpful to make a list of what you learn about each key word or person you mark. Watch for contrasts and comparisons Contrasts and comparisons use highly descriptive language to make it easier to remember what you ve learned. For example, Peter compares the devil to a roaring lion in verse 8. Peter also contrasts God s attitude toward the proud and the humble. Note expressions of time The relationship of events in time often sheds light on the true meaning of the text. Marking them will help you see the sequence or timing of events and lead to accurate interpretation of Scripture. 7Geographic Locations Often it s helpful to mark geographical locations, which tell you where an event takes place. 8Mark terms of conclusion Words such as therefore, thus, and for this reason indicate that a conclusion or summary is being made. You may want to underline them in the text. Identify chapter themes The theme of a chapter will center on the main person, event, teaching, or subject of that section of Scripture. Themes are often revealed by reviewing the key words and lists you developed. Try to express the theme as briefly as possible, using words found in the text.

24 INTERPRETATION While observation leads to an accurate understanding of what the Word of God says, interpretation goes a step further and helps you understand what it means. As you seek to interpret the Bible accurately, the following guidelines will be helpful: Remember that context rules. If you lay the solid foundation of observation, you will be prepared to consider each verse in the light of the surrounding verses, the book in which it is found, and the entire Word of God. As you study, ask yourself: Is my interpretation of this passage of Scripture consistent with the theme, purpose, and structure of the book in which it is found? Is it consistent with other Scripture about the same subject? Am I considering the historic and cultural context? Never take a Scripture out of its context to make it say what you want it to say. Discover what the author is saying; don t add to his meaning. Always seek the full counsel of the Word of God. When you know God s Word thoroughly, you will not accept a teaching simply because someone has used one or two isolated verses to support it. You will be able to discern whether a teaching is biblical or not. Saturate yourself in the Word of God; it is your safeguard against wrong doctrine. Remember that Scripture will never contradict Scripture. Remember, all Scripture is inspired by God. Therefore, Scripture will never contradict itself. Sometimes, however, you may find it difficult to reconcile two seemingly contradictory truths taught in Scripture, such as the sovereignty of God and the responsibility of man. Don t take a teaching to an extreme that God doesn t. Simply humble your heart in faith and believe what God says, even if you can t fully understand or reconcile it at the moment. Don t base your convictions on an obscure passage of Scripture. An obscure passage is one in which the meaning is unclear or not easily understood. Because these passages are difficult to understand even when proper principles of interpretation are used, they should not be used as a basis for establishing doctrine. Interpret Scripture literally. God spoke to us that we might know truth. Therefore, take the Word of God at face value in its natural, normal sense. Look first for the clear teaching of Scripture, not a hidden meaning. Understand and recognize figures of speech and interpret them accordingly. Consider what is being said in the light of its literary style. For example, you will find more similes and metaphors in poetical and prophetic literature than in historical or biographical books. Interpret portions of Scripture according to their literary style. Some literary styles in the Bible are: Historical Acts, Exodus; Prophetic Revelation, Isaiah; Biographical Luke; Didactic (teaching) Romans; Poetic Psalms; Epistle (letter) 2 Timothy; Proverbial Proverbs Look for the single meaning of the passage. Always try to understand what the author had in mind when you interpret a portion of the Bible. Don t twist verses to support a meaning that is not clearly taught. Unless the author of a particular book indicates that there is another meaning to what he says, let the passage speak for itself. APPLICATION discover what it means discover how it works The first step in application is to find out what the Word of God says on any particular subject through accurate observation and correct interpretation of the text. Once you understand what the Word of God teaches, you are then obligated before God to accept that truth and to live by it. Scripture will always teach what is right, show us where we are wrong, how to correct, and train us in right living; so that we are complete, fully equipped for every good work. 2 Timothy 3: Find others in your area who are studying God s Word inductively. Call or info@precept.org Precept Ministries International INDUCTIVE BIBLE STUDY OVERVIEW 12.10

25 Feedback for preaching at a local church (or equivalent) Light green Name of person preaching: Service details (date, time, place): Why have I been asked to fill in this form? As part of their training, students at Queen s are asked to preach and to get some feedback (using these forms) to help them to improve. The student will not be marked on this sermon or the forms, but they will discuss them with their personal tutor. You do not have to give your name on the form. The most useful feedback that you can give will be encouraging and constructive, but also honest and sometimes critical. We realise that this can be hard! Thank you for taking the time to help this student. Please circle the appropriate symbol by each question below. means Yes, or that the person did well;? means Not sure or that your response is mixed; means No or that there was room for improvement. Please add any particular comments in the spaces provided. Ignore any questions which do not seem to apply to this preacher or this sermon. Section 1 Practical matters 1 Were you able to hear the preacher clearly?? 2 Did the preacher use their voice well (variety, tone, pace, etc.)?? 3 Did the preacher make good eye contact with the congregation?? 4 Did the preacher seem competent, confident and relaxed?? 5 Did the preacher avoid odd mannerisms or other distractions?? Please add any particular comments: Section 2 Overall 1. Which of the following describe the sermon for you? (circle all of the words which apply) Lively Engaging Thought-provoking Moving Complicated Fun Reflective Understandable Creative Superficial Sincere Dull Inspiring Irrelevant Challenging Powerful Clear Practical Educational Add any other words that apply: 2. Did the sermon feel: Too short? About right? Too long?