A while ago, I received an email from Ed Stetzer asking if I knew when spiritual gifts inventories first became prevalent. I gave him a quick reflection based on what I remembered at that time, but his question created a curiosity that sent me on a longer investigation. While this is certainly not the final word on the question, it may serve as a beginning point for other researchers. Here is what I have discovered ...
When my father died, I grieved. My father died on a Sunday morning, early. His hospital roommate told us that Dad had spent his last night—the whole night—praying softly for his family, person by person, before dying peacefully in the early morning. Even though we’d known that he would die soon from bone cancer, and knew that he was eager to be home with the Lord, it was still a shock. It was still too soon. Death is like that: it always surprises us and it interrupts our lives. We stop, and we grieve.
I just returned from visiting a hole. The last time I met this hole in the ground was twenty-two years ago. I was in my mid-20s and probably in the best shape of my life. I was just beginning my daily 5-mile run and, if I remember right, I was feeling great about myself. I was young, healthy, thriving. As I ran through La Mirada Regional Park in the prime of my life there was a little 6 inches long by 3 inches wide hole under some pine needles up ahead. My foot found the hole or perhaps the hole found my foot and in a fraction of a second I went from a vigorous young man to a pathetic young man, lying on the ground, writhing in pain. As I hobbled back to my house, barely able to walk on my freshly sprained ankle, I found myself keenly aware of how incredibly fragile and vulnerable I was. Of course, the truth was that I was that fragile and vulnerable seconds before the hole, but it took the hole to bring that ever-present reality into awareness. I was painfully right-sized ...
Imagine my double-take when I was confronted with this assessment of our comparative religions by an Orthodox believer several years ago back in Ukraine: “Mark, you Protestants follow a religion of professors, whereas we Orthodox … the religion of monks" ...
My students in Exegesis In The Gospels (a second-year Greek course) were delighted to discover that (in the words of one news agency) “Christian conspiracy theorists have gathered clues that suggest the end of the world is nigh" ...
This article gives an overview of one of the Bible studies from The Forgiveness of Jesus DVD Bible study in the Deeper Connections series: Jesus heals a blind man in John chapter nine. To most of us, this seems like a pretty cool miracle; and it is, but there is so much more behind this miracle that we miss because we do not understand the first century context. When we take the time to learn this historical context, the passage pops! ...
The following is an overview of one of the Bible studies from The Forgiveness of Jesus DVD Bible study in the Deeper Connections series: Do you ever feel like you are too far gone for God to forgive you? Or, maybe you feel like he might forgive you, but he does it grudgingly? This fear is the main reason that I published The Forgiveness of Jesus because nothing could be further from the truth. When Jesus calls Matthew the tax collector (Matthew 9:9-13), it shows us that God seeks out the lowest of the low in order to show that he loves to forgive. But in order to fully understand the meaning of this text, we must understand the first century context. When we take the time to learn this historical context, the passage comes to life!
Dr. Matt Williams (Professor of Biblical & Theological Studies) recently released a new DVD Bible study series titled The Forgiveness of Jesus (a DVD Bible study, in the Deeper Connections series). We were able to catch up with Dr. Williams to learn more about this exciting series ...
In the first part of this short series, we looked at how both ancient and modern disciples “take offense” at Jesus against his warning in Luke 7:23 —“Blessed is the one who doesn’t take offense in Me.” Easy scholarly and popular conclusions that Israel hoped for the wrong kind of kingdom made Jesus offensive and Israel culpable at the same time. Our second part here also finds Jesus’ view of the kingdom offensive to ancients and moderns, but for a different reason ...
A few years ago I received an email from a former student (now a young pastor) asking some questions about speaking in tongues during corporate worship. Let me excerpt his e-mail and then include my reply (with his permission): Dr. Berding, I am emailing you because I have a question about ‘service of worship’ for the church. Recently I have taken upon myself to work out some position papers on where I stand on a few ecclesiology topics. I have spent time reading from Horton, Grudem, Bloesch, and some of Clowney's works on ecclesiology. However, recently at our corporate worship one of the elders prayed in tongues and this was followed by what appeared to be an interpretation. As I have been reading through these books and wrestling with scripture, I have come to wonder if tongues plays a role in corporate worship or not ...
Overall point: The major battle we face in this life is not what is seen, but what is not seen—Satan is intensely and intentionally opposed to what God is doing. AND the greatest defense we have is not our offense, but rather our dependence. Jesus is prayerful and successful; the disciples are prayerless and careless ...
In Part 1, I observed that Christian forgiveness includes several conditions leading to reconciliation of a relationship that was violated by one person sinning against another. Jesus’ commands that the person wronged must “show him his fault” (Matt 18:15) as the first condition, to be followed by his repentance, and then we may respond by forgiving him. Common Christian talk about forgiveness tends not to include the necessity of repentance; consequently, many Christians attempt forgiveness and yet fail to live in it. Along with this claim that repentance is necessary to forgiveness, I am aware of the need for at least four caveats ...
The problem I notice is that many times Christians have ongoing difficulty in forgiving those who have wronged them. The strain may go on for many years even as they keep trying to forgive. They frequently assume that there is something wrong with them as being hardhearted and otherwise unloving. They fault themselves for not being able to forgive others. Perhaps these unforgiving Christians are trying to do something that God has not called them to do. Perhaps one-sided forgiveness is actually impossible in the absence of a necessary condition for forgiveness ...
Biola University