restoring our biblical and constitutional foundations

Raleigh Uniting Church and Family Conference

 David Alan Black 

Dear DBO Reader:

If you live near Raleigh-Durham, North Carolina, please plan on attending the Raleigh Uniting Church and Family Conference, to be held April 15-16. Details are given below. And feel free to pass this information on to other interested parties.

May the Lord Jesus richly bless you.

Dave

P. S. Here’s an essay I wrote on the Saint Louis conference: Uniting Church and Family.

Conference Date:

April 15-16, 2005

Conference Location:

North Raleigh Hilton, Raleigh, North Carolina

For reservations call 1-800 HILTONS

http://www.hilton.com/en/hi/hotels/index.jhtml?ctyhocn=RDUNHHF

Conference Schedule:

Friday, April 15

Friday lunch meeting, 12:00-2:00: “Getting our Houses in Order.” Voddie Baucham.

2:30-3:30 Scott Brown, “The Home is the Factory for Church Leaders, 1 Timothy 3:4-5.”

3:45-5:00 Panel Discussion: “Why Family Integration?” Several pastors of family integrated churches will discuss the scriptural and cultural drivers that led them to their conclusions.

7:00 “Revival: Lessons from the Life of Josiah.” Voddie Baucham. 

8:15 Interview with Dr. Dave Black, “The Doctrine of the Sufficiency of Scripture and Its Implications for Modern Church Life.”

Saturday, April 16

8:00-9:00 Ted Seago, “Starting and Shepherding a Family Integrated Church.”

9:15-10:00 Scott Brown, “Equipping Men for Leadership in the Home and the Church.”

10:15-11:15 Panel Discussion: “Evangelism and the Family-Integrated Church.” A panel of six pastors will discuss and answer questions regarding fulfilling the great commission in view of age integrated ministry priorities.

11:15-12:00 Scott Brown, “Building God-Centered Word-Saturated Christ-Exalting Family-Integrated Churches, 2 Timothy 4:1-5.”

January 22, 2005

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline

   restoring our biblical and constitutional foundations

Raising the Bar

 David Alan Black 

I fear that many Christians today have an inadequate view of ministry. They imagine that ministry is the responsibility of a few professional leaders. I fear that the greater part of the church has ingested this falsehood.

Biblically speaking, ministry in the assembly is the duty of every believer. I think, therefore, that it is the task of church leaders to do all they can to encourage people in their congregations to be involved in ministry. Christians are growing up in our churches without a sense of responsibility. And a large part of the problem, it seems to me, is a leadership mentality that suppresses every-member ministry through secular models of leadership and structure. They don’t expect participation from “lay people,” and often fear it. The church must not buy into this worldly model. Pastors must be willing to equip the saints for works of service. They must help people learn that they can make a difference for God. In a world where individuals are increasingly feeling marginalized, leaders must present ministry as the privilege and responsibility of every Christian.

I applaud the fact that the emerging church movement, with all of its glaring weaknesses, is calling attention to the deficiencies of the modern church in this regard. I’m glad that many Christians have begun to rethink their ecclesiology. But people remain largely ignorant about New Testament principles of ministry. They forget – if they ever knew in the first place – how Paul described the meeting of the church in 1 Corinthians 14. I’m not the only one who thinks this is important. New Testament scholar Gordon Fee, in his book Paul, the Spirit, and the People of God, shows how the Corinthian order of service is both typical and normative. I will not endorse everything Fee says in his book, but I believe he is right in calling attention to the highly participatory nature of the New Testament assembly.

Our passivity is not limited to areas of ministry, however. In many of our churches the responsibility of Christians to feed themselves from the Word of God is downplayed. I don’t think that congregations have a strong conviction about the necessity and value of personal Bible study. I know people who will drive for hours to hear a man preach because they wanted to “sit under the ministry of the Word.” I’ve often wondered, why didn’t they just walk to their end table, pick up their Bible, and begin reading it? I believe it is the job of Christian leaders to encourage every believer to be involved with the Word. This is partly a matter of teaching people how to study the Bible for themselves, and partly a matter of equipping them with basic tools for study.

I recall a pastor I spoke with recently. He had several deacons he was encouraging to begin a time of personal Bible study. He said it was like pulling teeth. He told me that their greatest complaint was that they lacked a formal Bible education. I told him, “I can honestly tell you that about 99 percent of all I know about the Bible did not come from my formal education. It came from my personal reading, studying, and memorizing of Scripture. Nothing can replace the benefit of getting into the Bible for yourself. But we must give people the tools to do that. Why not take the principles you learned in seminary and teach them to your deacons?”

What about you, pastor friend? Does your life revolve around your pulpit, or do you see yourself as a player-coach who enables others to get in on the action? Good intentions will not get you started in helping others to know and teach the Scriptures. It takes a willful, conscious commitment on your part, followed up by decisive action. Ask yourself, what changes do I need to consider? What can I do to get people involved in personal Bible study – not as end in itself but as a means of knowing God better? And how can I identify and train those who have the gift of teaching? As I said earlier, put the ball in their court. Then help them learn how they can do it. I know of one congregation that has multiple elders who rotate the teaching responsibility from Sunday to Sunday. I’m sure some of these men were scared spitless when they taught for the first time. All they needed was the encouragement that comes from others who were with them in the process.

I know some wonderful Bible teachers. Many of them are my personal friends. My appreciation for their teaching ministries surges off the graph. At the same time, I’ve noticed how easy it is for people to become overly dependent on this or that Bible teacher. If there is one determinative factor in Christian growth it is a passion for the Word of God – not vicariously, but personally. I’m going to suggest that for every minute you spend listening to a Bible teacher you spend at least the same amount of time in the Word of God yourself. Moreover, if you have a pastor who thinks it’s his responsibility to do everything for his congregation, including thinking for them, I suggest that you fire him, then hire him back immediately as your CEO – chief equipping officer (see Eph. 4:11-12).

As one who makes his living teaching people how to study the Bible, I’ve discovered it doesn’t take an expert in theology to become a solid student of the Word. I hope that all of my readers have a deep hunger to dig into the Book for themselves. If you don’t, why not raise the bar today? Why not serve and love Him with all that you have?

April 4, 2006

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline

   restoring our biblical and constitutional foundations

Radical Revolt Against the Status Quo!

B. Keith Brumley

Someone has rightly said that a definition for insanity is doing the same stupid thing over and over again while continually expecting a different outcome. The American voters, according to this definition, are certifiably insane!

I’ve just read with disgust (even more disgust than usual, if that’s possible), that the Republican-led House and Senate have passed this atrocious and outrageously expensive prescription drug bill. It is projected to cost me, my kids, and future grand-kids $400 billion. That’s the government estimate. If history is any precedent, it will likely cost five to ten times that amount. A recent study by the Cato Institute projects that this new “entitlement” will eventually consume 40- of GDP in the US.

Read that last line again … slowly. It is staggering, is it not? And this from supposed small government advocating, constitution-loving Republicans! And our Republican President who ran on being a fiscal conservative three years ago (not to mention being a “free-trader” and advocating a “humble” foreign policy) is eager to sign this monstrosity. FDR and LBJ must be jealous that they couldn’t expand the scope, size, and cost of government as this President has in the last three years.

Here’s the question, folks – are we insane? When you and I walk into the voting booth next year, will we be insane enough to vote for the “lesser of two evils” and vote for the smooth talking guy or gal who has the “R” beside his or her name? Will we actually believe their lies one more time when they tell us they’re going to Washington to “make a difference” and “hold the line on spending?” Will we give them campaign contributions, make calls on their behalf, slap bumper stickers on our cars, and flip that lever for them one more time?  I ask again, are we certifiably insane?

For far too long the American voters have been hoodwinked into believing the only choice we have is between “tweedle dee and tweedle dum” – between the two major parties, the Republicans and Democrats. These two parties have morphed into a single and self-serving monstrosity that serves the special interest groups, corporations, and “elite” which feed their hunger for power and privilege by staying in elected office. That is their sole goal – to stay in elected office. It doesn’t matter what constitutional injunction they must ignore or how much debt they saddle us and our kids and grandkids with – if it helps stay in office, they’re for it. Enough is enough, friends!         

I’m starting a one-man campaign today to start a radical revolt against the status quo and I’m asking you to join me. I refuse to be insane anymore! I am calling on every person of legal voting age to join me in protest against the corruption of the incumbent politicians. I’m calling on every person of legal voting age to revolt against the status quo by voting for a third party – ANY third party – in 2004. If a candidate has an “R” or a “D” by their name, do not vote for them!

If you are left-of-center in your political persuasion, vote for the Green Party! If you are for smaller government and more personal responsibility, vote for the Libertarian Party! If you are a socially conservative constitutionalist, vote for the Constitution Party!  If you don’t like any of those third parties, find another, but for heaven’s sake … do not vote for anyone who has an “R” or “D” by their name … unless of course, you are insane.

Please pass this article along to as many people as possible. You won’t get a million dollars from Bill Gates or have a special prayer answered because you did so. But if we pass it around to enough people, and get enough voters to give up their insanity just this once, perhaps we can put some fear into the hearts of tweedle dee and tweedle dum!

Revolt against the status quo!

November 26, 2003

B. Keith Brumley is a minister in Hillsdale, Michigan. He is married to Margaret and has three great kids. He is a graduate of Harding University and is currently writing his thesis for the M.A. in Christian Doctrine. He enjoys reading, jazz and blues music, playing guitar, and is a political junkie. Mr. Brumley may be contacted here.

Back to daveblackonline

   restoring our biblical and constitutional foundations

Rabies

Becky Lynn Black  

The dogs roam freely. Like everything else in Ethiopia, they have a purpose. They are not pets. They are given some food, but mostly they just scavenge. They are kept to guard the homes at night.  So when the sun is setting, all the animals are brought into enclosures except the dogs. And as the hyenas prowl, letting out their long, low growl, the dogs are set on end!  Barking wildly out of fear, they know that they can scare off a night intruder of the human sort, but they are no match for the hyena. Such is the life of a dog in Ethiopia.

Because of the roaming, semi-wild nature of the Ethiopian dogs, rabies is commonplace. I have seen many a rabid dog in Ethiopia. The Ethiopian people don’t mess around with such an animal; they quickly gather to stone the animal to death. They know that if a rabid dog bites someone, that person will certainly die. It is a disease with 100- mortality. The post-exposure treatment for rabies is almost non-existent in Ethiopia.

The World Health Organization estimates that 55,000 people in Africa and Asia die each year from rabies. It is an agonizing, painful death! Here in America, such a death is extremely rare. Decades ago, our government did a public health campaign to have all dogs vaccinated.  Now the rabies exists almost exclusively in wild animals…raccoons, possums, bats, etc.

But Ethiopia is not America. 

And so the people continue to die from rabies. There is a 100- chance of death if you are bitten by an infected dog. The incubation period for rabies is from a few days to several weeks. This buys some time. If the post-treatment is given before symptoms develop, there is an excellent chance (almost 100-) of recovery. But after symptoms have developed, it is too late.

In southern Ethiopia, there is only one place where rabies treatment is available. It is a small Catholic clinic about 6 hours’ drive from Burji; this assumes the road is open and the last dose has not been given. The treatment consists of an immunoglobulin shot at the site of the bite as soon as possible, and then a series of 4 rabies vaccine shots over the next days and weeks.

This medicine is produced by many different vaccine companies. Worldwide, there is not much oversight of the quality of the vaccine. In 2009, the 2nd largest producer of the vaccine in China sold tens of thousands of the vaccine from a botched batch; they estimate that at least 30,000 doses are still unaccounted for. Additionally, the possibility of contaminating the vaccine with blood-borne illness  (like HIV or Hepatitis B) is a significant concern. So the world has become wary of the suppliers.

The nurses at the Burji Clinic have repeatedly asked us to supply them with the treatment for rabies. People in Burji are dying because we do not have the immunoglobulin and the vaccine. I have found a reliable producer here in the States. I have talked with them. We can have the vaccine for our clinic.

….for a price.

The vials of immunoglobulin and vaccine that would be needed for a 150-pound adult will cost us $2,470, plus shipping, taxes, customs (if any). I’m estimating total cost at about $3,000!!! 

$3,000 needed to save one life from rabies. Amazing!

Is one life worth that much money?  If it was our spouse’s life, or our child’s, we’d be quick to answer YES!  Is an Ethiopian’s life any less valuable because they are far away, because they are poor, because they are uneducated?

The voice of Jesus says that all people are precious. All life is precious. He has no favorites. Each life is worth $3,000 many times over!  (In fact, each life is so valuable to God that Jesus voluntarily gave Himself for each and every one!)

So I lay before you this need…..  $3,000 for one rabies treatment…  $6,000 for 2 rabies treatments…  $9,000 to save the lives of 3 precious Ethiopians in Burji. 

Do we hear the voice of Jesus?

March 11, 2010

PS…If God is appointing you to help, please make checks payable to Bethel Hill Baptist Church, write “Operation Ethiopia, rabies” in the memo section, and mail to c/o BeckyLynn Black, 2691 White House Rd., Nelson, VA 24580.

From the patients and families in Burji, Ethiopia….thank you!

Back to daveblackonline

   restoring our biblical and constitutional foundations

Dr. Black’s Fun-Filled Questions Over the Gospels to See What We Know (and Don’t Know!)

 David Alan Black 

1. The end of the OT saw Judea as part of the Greek Empire.  T  F
2. Who spread Greek culture throughout the ancient world?
3. The Ptolemies were rulers of Syria.  T  F
4. What does “LXX” literally mean?
5. The Maccabees regained Jewish independences after defeating the ____________.
6.  “Pax Romana” literally means ____________________.
7. Who was the Roman Emperor when Jesus died?
8. Herod the Great was not a Jew but a/an ____________ by birth.
9. Which of the Herods ruled Galilee during Jesus’ ministry?
10. Graeco-Roman religion was nonexclusive.  T  F
11.  “Gnosticism” derives from a Greek word meaning “pride.”  T  F
12. The Stoics emphasized pleasure.  T  F
13. What was the largest Jewish sect during Jesus’ day?
14. The Jewish synagogue was led by a body of men called _______________.
15. Originally, the NT books were written on what kind of material?
16. What are the “agrapha”?
17. Name the three geographical divisions of Palestine from North to South.
18. What modern scholar launched the “Quest for the Historical Jesus”?
19. Rudolph Bultmann separated the “Jesus of history” from the “________________.”
20. Jesus’ birth occurred sometime around ____ B.C.
21. The word “synoptic” comes from a Greek word meaning ___________________.
22. What are the two sources of the “Two-Source Theory”?
23. Luke addressed his Gospel to a man named ___________________.
24. Luke’s genealogy goes back not to Abraham but to ____________.
25. Name John the Baptist’s father.
26. Name the angel who announced that Mary would give birth.
27. Jesus’ birth is linked to a census being taken by a man named _______________.
28. Whose Gospel presents information about Jesus boyhood?
29.  “Messiah” is the translation of a Hebrew/Aramaic word meaning ______________.
30.  “Cephas” and “Peter” both mean ______________.
31. The expression “born again” may also mean _________________.
32. How many Beatitudes does Luke’s Gospel record?
33.  “Jot” and “tittle” refer to what?
34. An a fortiori argument argues from the __________ to the _____________.
35. In the Parable of the Sower, the seed represents the ____________.
36. The “fourth watch of the night” refers to what time?
37. The story of the Good Samaritan is found in what chapter of Luke?
38. The Feast of Dedication (John 10) is also known as ______________.
39. The Raising of Lazarus is found in John chapter ________.
40. The “Olivet Discourse” is found in what chapters of Matthew?
41. Jesus and the disciples ate the Passover on which day?
42.  “Golgotha” means ___________________.
43. Jesus’ first and last “words” from the cross began with what expression?
44. Matthew and Mark mention only one angel at the tomb; Luke mentions ______.
45. During crucifixion, nails were driven though the victim’s hands.  T  F
46. Eternal life is both an “already” and a/an “___________.”
47. Whose Gospel alone has the word “church”?
48.  “Decapolis” literally means ___________________.
49. Palestine in Jesus’ day was about the size of what U.S. state?
50. What are the three major “text types” in New Testament textual criticism?

________________________________________________________________________

Answers

1. False. It was the Persian Empire. 2. Alexander the Great. 3. False. They ruled Egypt. 4. 70. 5. Syrians/Seleucids. 6. Roman Peace. 7. Tiberius. 8. Idumean. 9. Antipas. 10. True. 11. False. The Greek term means “knowledge.” 12. False. It was the Epicureans. 13. The Pharisees. 14. Elders. 15. Papyrus. 16. Unwritten sayings of Jesus (e.g., Acts 20:35). 17. Galilee, Samaria, Judea. 18. Albert Schweitzer. 19. Christ of Christianity/faith. 20. 5. 21. Seeing together. 22. Mark and “Q.” 23. Theophilus. 24. Adam. 25. Zachariah/s. 26. Gabriel. 27. Quirinius. 28. Luke’s. 29. Anointed One. 30. Rock. 31. Born from above. 32. 4. 33. Jot is the smallest Hebrew letter; a tittle is a short extension of a letter. 34. Lesser, greater. 35. Gospel. 36. 3-6 a.m. 37. 10. 38. Hanukkah. 39. 11. 40. 24-25. 41. Thursday. 42. Place of a skull. 43. Father. 44. 2. 45. False. The wrists were used. 46. Not yet. 47. Matthew’s. 48. Ten Cities. 49. Vermont. 50. Western, Byzantine, and Alexandrian.  NOTE: These answers are taken from Thomas Lea and David Alan Black, The New Testament.

Count up each correct answer, multiply by two, and you have your final score (based on a scale of 100).  How well did you do?

August 28, 2005

David Alan Black is the editor of www.daveblackonline.com. If you would like to know more about becoming a follower of King Jesus, please feel free to write Dave.

Back to daveblackonline

   restoring our biblical and constitutional foundations

Questions for Leaders

 David Alan Black

“To this end was I born” (John 18:37).

Our Lord Jesus often declared His mission. His work was to do the will of the Father; to seek and to save that which was lost; to give His life a ransom for many; that we might have life and have it more abundantly.

In our little spheres of life we too ought to know why we were born. There ought to be a better reason than the mere fact that we are here. How few Christians—how few leaders—have a sense of mission and a corresponding vision! Some of us God will call into positions of Christian leadership. If so, we would do well to consider the qualifications for leadership beforehand.

The following questions are taken from chapter 5 of J. Oswald Sanders’ book Spiritual Leadership. Before you assume leadership responsibilities, you’d best try them on for size.

Have you ever broken a bad habit? To lead others, you must master your appetites.

Do you keep self-control when things go wrong? The leader who loses control under adversity forfeits respect and influence. A leader must be calm in crisis and resilient in disappointment.

Do you think independently? A leader must use the best ideas of others to make decisions. A leader cannot wait for others to make up his or her mind.

Can you handle criticism? Can you profit from it? The humble person can learn from petty criticism, even malicious criticism.

Can you turn disappointment into creative new opportunity?

Do you readily gain the cooperation of others and win their respect and confidence? Can you exert discipline without making a power play? True leadership is an internal quality of the spirit and needs no show of external force.

Are you a peacemaker? A leader must be able to reconcile with opponents and make peace where arguments have created hostilities.

Do people trust you with difficult and delicate situations? Can you induce people to do happily some legitimate thing that they would not normally wish to do?

Can you accept opposition to your viewpoint or decision without taking offence? Leaders always face opposition.

Can you make and keep friends? Your circle of loyal friends is an index of your leadership potential.

Do you depend on the praise of others to keep you going? Can you hold steady in the face of disapproval and even temporary loss of confidence?

Are you at ease in the presence of strangers? Do you get nervous in the presence of your superior? Are the people who report to you generally at ease? A leader should be sympathetic and friendly.

Are you interested in people? All types? All races? No prejudice at all?

Are you tactful? Can you anticipate how your words will affect a person?

Is your will strong and steady? Leaders cannot vacillate or cannot drift with the wind.

Can you forgive? Or do you nurse resentments and harbor ill feelings toward those who have injured you?

Are you reasonably optimistic? Pessimism and leadership do not mix.

Do you feel a master passion such as that of Paul, who said, “This one thing I do!”? Such a singleness of motive will focus your energies and powers on the desired objective. Leaders need a strong focus.

Do you welcome responsibility?

Do other people’s failures annoy or challenge you?

Do you use people, or cultivate people? Do you direct people, or develop people? Do you criticize, or encourage? Do you shun or seek out the person with a special need or problem? Adding leadership potential to our lives usually requires that we shake off negative elements that hold us back.

Are you a leader?

June 22, 2003

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline

   restoring our biblical and constitutional foundations

Putting Sacrifice in Perspective

 Becky Lynn Black  

I cannot tell you how many, many times people in Ethiopia (and even in America) expressed amazement at our willingness to come to help Aberash. By the world’s thinking, a great gulf exists between Aberash and me – an economic gulf, an educational gulf, a linguistic gulf, a cultural gulf, a geographical gulf. Why on earth would someone such as me give so much to someone such as her? Why spend so much money just to help one person? Why devote so much energy to a simple, insignificant lady from the countryside? What is to be gained by such an exercise? And how can I do this all on my own, without some great institution arranging and overseeing everything?

This was the thinking of most people. Complete, utter amazement and puzzlement. All they could do was try to give verbal expression of thanks; yet they repeatedly said, “My words fail me.”

On the last day Aberash said to me, tears in her eyes, as she held her only child, “You have given so much for me. I cannot begin to repay you. I have nothing. All I can do is love you and pray for God to bless you.”

I appreciate their affection, their commendation, their expression of thankfulness. I really do. And I’m not trying to be flippant; but there is a place where whatever we sacrifice for the Kingdom is nothing – nothing compared to what He has already done for us, and nothing compared to what it truly costs us, and nothing compared to what is our reasonable response to the Savior.

Let me explain.

Reason Number One: How can I possibly do more than what has already been done for me? Whatever gulfs existed between me and Aberash were minuscule compared to the gulfs that existed between me and God. Yet the Lord Jesus bridged those gulfs for my benefit, to bring me to God.

Whatever I gave up for Aberash, they are nothing compared to what my Lord Jesus gave up for me!  He sacrificed to the point of death for me!  Not only inconvenience…not only misunderstanding and ridicule…not only physical danger…not only material loss. He gave ALL ofHimself for my benefit. I didn’t give nearly that much for Aberash. So am I worthy of this praise?

Reason Number Two: What did I give for Aberash that was not beforehand given to me? Did I give money, or time, or physical strength, or knowledge? What do I have that has not been given to me? Nothing. 

In other words, whatever I gave to Aberash were things that were previously given to me by the Lord; they were not things that originated with me. So I was giving up things to which I had no legitimate claim in the first place! So am I worthy of this praise?

Reason Number Three: What could I possibly do in this life that is over and above my reasonable response to His sacrifice for me? In light of the gulfs He has spanned, and in light of the gifts He’s given to me, what work on my part would be considered more than the reasonable return of His investment? Nothing! All work on my part, all giving, all sacrifice on my part is simply a very small return to Him for the the huge investment that He has made in me and my life! He saved me in order to put me to work as His representative; when I do “good things,” they are simply obedience to His appointment (Eph. 2:8-10).  Nothing more, nothing less. No good thing originates, nor is completed, by me; it is wholly His work in and through me.

So what is the conclusion of the matter?  The term “sacrifice” with reference to our work in the Kingdom is extremely limited. In fact, if we consider the role of the Lord in things, there is no place for this word.  It is only if we remove the Lord from things and take a purely horizontal, earthly view of things, that we can utilize that word. When Paul referenced the Philippians as giving “sacrificially” (Phil. 4:18), it was with this viewpoint. But in the very next verse he brings in the vertical perspective: “but my God shall supply all your need” (Phil. 4:19). So I ask you, where now is the “sacrifice” of the Philippians?

To sacrifice is to voluntarily give up something to which we are entitled, even to the point of suffering because of it. But we’re not entitled to anything; we don’t own anything; it all belongs to the Master who bought us at Calvary. And we have such a gracious, generous Master. We don’t give up anything that He does not richly return to us in one way or another, so that we can use it again in His Kingdom.

Paul says that we are to give honor to others, “for their work’s sake (in the Kingdom)” (1 Thess. 5:14). And he praised/thanked the Philippians for their participation with him in the Gospel ministry. None of us are mavericks in Kingdom work; we are inter-related, co-laborers, joint-heirs. We must have an attitude of humility and appreciation towards our co-laborers. So there certainly is a place for giving recognition and encouragement of our fellow servants in the Work. 

But we must be very careful, both in the giving and in the receiving of that recognition, to look to the One who has set the supreme example for us, to the One who supplies all things in our lives, and to the One for Whom all work is done as a reasonable, logical consequence of understanding Calvary. 

Words of thanks to individuals is not wrong, but the greatest reward for Kingdom work is when we see lives change, following the example we have set by our own lives, following the Lord Jesus in His own model of sacrifice. I do hope that the Lord will give me the privilege of watching Ethiopians change into more “sacrificial” believers, who themselves “give up” for their brethren, who take whatever steps they must take to span the gulfs separating them from others who need the ministry of the Lord Jesus. And may they have eyes to see beyond their families and beyond those who can give back to them.  If our Lord gives me this reward, it is the best “thank you” I could receive!

Let us look to Him, and let us honor Him for the work He is doing in and through us.  May He protect us from the Evil One who wants to blur our vision and change our focus from the Savior to our own selves. The Scriptures say that there is no good thing in us, even after we are saved. All good comes from the Father.

May He have His rightful place in our lives!

May 11, 2008

Back to daveblackonline

   restoring our biblical and constitutional foundations

The Purpose of a Seminary (Korean)

 David Alan Black  

신학교의 목적 

저는 진심으로 가르치는 것을 즐기는데,특별히 하나님께서 저에게 허락해 주신 귀한 학생들과 교제하며 제 삶을 나눌 때 그 기쁨이 더욱더 큽니다. 또한, 교수로써 학생들에게 선교의 마음을 품게 하는 것이 저의 사명 중에 하나라고 생각하는데요. 사실,되돌아보면 이것이 저의 가장 큰 목표가 아닌가 생각해 봅니다.

제가 생각하는 가장 이상적인 신학교란 학생들이 교수들로부터 학적인 면뿐만 아니라 교회사역의 전반에 걸쳐서 두루 배우고 영향력을 받을 수 있는 곳이라고 생각합니다.그리하여서, 예수 그리스도를 그들 삶의 전 영역에 걸쳐서 헌신하고 고백하는 것이 모든 강의의 핵심이 되어야 된다고 생각합니다. (골로새서 2:6) 또한 학생들로 하여금 읽어버린 영혼에 대한 구령의 열정을 가지며 이들을 향한 애통하는 마음을 가지게 하는 것 아울러서 중요하게 행해져야 하는 신학교의 가르침 중에 하나라고 생각합니다.독일의 훌륭한 복음적인 신학교들(Wiedenest, Brake, Bad Liebenzell)은 의도적으로 세상을 변화시키려는 선교적인 사명에 초점을 두고 있습니다.제가 알기에 이러한 독일의 학교들은 국가에서 인정 된 것이 아니기 때문에 아무런 학적인 “위신”(Credibility)을 가지고 있지 못한 것으로 알고 있습니다. 사실 이러한 국가적인 위신은 불필요한 것이며 아무런 소용이 없는 것이라고 생각 됩니다. 왜냐하면, 오직 하나님에 의해서 인정 되는 것이 가장 중요하다고 생각되어지기 때문입니다.

저는 우리의 신학교들이 세계선교에 초점을 맞추게 될 때 비로서 교회갱신의 골격과 활력을

제공할 수 있는 곳이 될 수 있다고 생각합니다. 제가 믿기로는 이러한 선교에 중점을

두는 교회갱신이야말로 교회적으로 많은 성도들이 더욱더 헌신된 마음으로 바뀌어지는 평신도

사역자들을 이끌어내는 중심축이 될 것이라는 생각을 합니다. 이렇게 교회가 선교중심적으로

변화되고 이러한 가운데 평신도들의 끊임없는 변화가 일어나기 위해서는 신학교들은

당연히 선교사들을 양성하는 것에 중점을 두어져야 한다고 생각합니다.특별히, 신학교내의

가르침과 복음적인 연구들은 현재 선교사들이 당면하고 있는 복음전파를 방해하는 여러 가지

다양한 신학들을 대변하는 통로가 되어야 할 것입니다. 교회의 건물들 또한 선교적인

센터가 되어서 교수들이 직접 헌신된 신자들을 양육하고 사역하는 일에 직접적으로 연계가 되

어지며 이와 같은 이들의 사역들을 통해서 학생들이 배울 수 있는 곳이 되어야 합니다.

이렇게 될 때 교회성도들과 신학교의 공동체가 동시적으로 하나님께서 주신 사명을 잘

감당할 수 있는 곳이 될 수 있는 것입니다. 성도들 또한 하나의 조직에 충실한 사람들이 돼

어지는 것이 아니라 주님의 지상명령에 철저하게 순종하게 되며 더 나아가서 지역교회들이 공동체와 선교에 대한 정체성을 재확립하면서 나아가야 할 것입니다. 이러할 때 성도들은 더 이상 세속적이지 않고 그리스도의 사랑에 물들여져 질 것입니다. 교회들 또한 세속적인 것에 물들여지는 것에 초점을 기울이는 것에서부터 벗어나 세상을 변화시키는데 중점을 두고 사역을 시작해야 할 것입니다. 이러한 사역이 시작되려면 교회는 먼저 복음의 손길을 저해하려는 집단들과 무가치한 은혜에 귀를 기울이는 것에 흥미를 가지는 것들을 철저하게 없애 버리고 복음을

전파하고 가르치고 치유하며 그리스도를 전 세계에 증거하는 하나님의 거룩한 사명으로

철저하게 변화 되고 준비되어야 할 것입니다.   

어떠한 분들은 신학교가 선교에 대한 어떠한 관심을 가지지 않아도 된다고 주장하기도 합니다.

즉, 신학교의 목적이 선교에 중점적으로 두는 것이 아니라 신학을 연구하고 공부하게 되는

곳이어야 한다는 것입니다. 하지만,제 생각은 다릅니다. 이러한 생각은 복음의 능력에 제한을

두는 것뿐만 아니라 결과적으로 이를 통해서 기독교가 점점 제한적으로 약해져 가는 근본

원인이 될 수 밖에 없습니다. 우리가 주님의 사랑에 근거한 명령을 우리들의 중심가치에

두어야 한다는 것을 부인하게 될 때에 우리는 이 본질적인 것에 대한 중심가치를 높이던지

아니면 부적절 상태를 계속 유지해야 하는 양자택일의 갈래에 놓여질 수 밖에 없습니다.

후자의 경우 신학교 교수들은 그리스도의 종으로써의 의무를 부인하게 되는 것입니다.

다시 말해서, 모든 족속을 제자 삼으라는 주님의 명령이 우리의 첫 번째 우선순위가 되어지지

않는다면 우리는 성경적인 기독교인으로써의 삶을 포기하는 것을 의미하는 것입니다.

저는 자신의 모든 시간을 할애해서 학적인 필요성을 채우는 신학자들을 지탄하려는 뜻은

없습니다. 다만, 이들이 기독교의 진리를 왜곡하는 것에 대해서 상기시키고 싶은 것입니다.

기독교는 학적인 것을 추구하는 것이 아니라 삶 자체로써 이야기되어야 한다고 생각합니다.

다시 언급해서 말씀 드리면 복음적인 신학자들의 학적인 연구가 불필요하며,젊은이들이

세상의 문화에 물들어져 가는 것을 그저 방관하고 있으라는 뜻이 아닙니다.제가 생각하기에

모든 기독교인들에게 가장 최우선 순위가 되어야 하는 것은 이들 모두가 예수 그리스도께

헌신하여서 – 기독교 학자들을 포함하여 -그에 합당한 사명을 감당하는 것입니다. 오해를

피하기 위해서 다시 말하자면, 제가 말하는 “학적인 면”은 자신의 모든 우선순위를 학적인

것에만 두는 사람을 의미합니다. 저는 이 “학적인 면”이나 “학적인 필요성”을 채운다는 것이

하나님의 사명에 최우선을 두고 열심히 연구하는 복음주의 신학교들의 교수들을 지칭하는

것이 아닙니다. 그러나 인위적으로 만들어진 조직체에서 학적으로 명성 있고 자격이 있다고

인정받는 신학자들은 진정한 성경적인 학자들은 아니라고 생각됩니다.학적인 면만 고려

한다는 것은 사람들의 삶이 포함되는 것을 금지하는 추상적인 것에 불과합니다.왜냐하면,

삶은 추상적인 것이 될 수 없기 때문입니다. 이러한 이유로 기독교적 학문성은 예수

그리스도의 말씀에 근본적인 순종에 근거한 것이어야 합니다. 그러하지 않으면 아무런 학문

도 필요가 없는 것입니다.

결론적으로 말해서 – 이것은 철저하게 제 경험으로 비추어 볼 때 – 주님의 지상명령에 참여한다

라는 것은 우리들 스스로가 더러운 손을 가지게 되는 것을 의미합니다.당신이 선교적인 마음을

가지고 학문성을 추구한다면 당신은 스스로를 전기나 물이 없이 오두막집에서 살아가며 땅을

파서 재래식 화장실을 사용하면서 살아간다는 곳에서 자신을 찾게 될 것입니다.왜냐하면 선교적

마음을 가지고 학문성을 추구한다는 것은 화려하고 추상적인 미사여구로 꾸며진 삶을 사는

것이 아니라 우리 스스로가 그리스도께 헌신하며 어떠한 삶의 난관과 현실에 불구하고

그리스도의 말씀에 순종하는 삶이기 때문입니다.

 March 14, 2008

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline

   restoring our biblical and constitutional foundations

The Purpose of a Seminary

 David Alan Black  

I thoroughly enjoy teaching, especially interacting with the fantastic students God has given me. One of my goals as a prof is to instill a love for global missions in my students. In fact, that’s my main goal.

My ideal seminary would be one in which the teacher models involvement in both the academy and the church. Confessing Christ as Lord in all of life would be the goal of every classroom (Col. 2:6). Students would be taught to weep over the plight of the lost. As in the superb evangelical academies of Germany (Wiedenest, Brake, Bad Liebenzell), the focus would be on becoming intentionally missional in a world of change. Yes, I know these German schools have no academic “credibility” because they are not accredited by the state, but worldly credibility is unnecessary and may in fact be a grave liability. The only accreditation that counts is divine approbation.

A Great Commission focus in our seminaries may well provide the skeleton of a renewed church. I believe that a rehabilitated emphasis upon missions would gain enough in dedication from the enlivened “laity” to offset any losses from nominal members. The seminary would be focused to make room for the missionary, whose presence would be a protection against the abstraction that often diverts theology from serving the Gospel. Church buildings would be used to house global mission centers in which professors would serve as resource persons in the task of involving believers in direct service ministries. This would lessen the sense of division between church members and those in the seminary community. Members would become loyal not to institutions but to the imperatives of the Great Commission, and membership in a local church would be redefined in terms of commitment to community and missions. Believers would no longer shun the secular but instead penetrate it with Christ’s love. The church would remove the cotton from its ears and begin ministering effectively to the world. It would cease being a fastidious little club, obsessed with cheap grace, and instead fulfill its divine mandate to proclaim the Gospel, to preach, to teach, to heal, and to witness to Jesus Christ in the world.

There will always be those who will argue that the seminary has no business being involved in missions. It is an academic institution, they would say, not a center for Great Commission studies. In my opinion, it is a mistake to think this way. It is precisely this kind of toning down of the Gospel that is the source of Christianity’s weakness and introvertedness. When we refuse to acknowledge the centrality of Jesus’ love commands, we are left with one alternative – increasing our inward focus and irrelevance. Seminary professors ought then to renounce all pretensions to be servants of Christ’s church. If we do not believe that the Lord in whom we trust has left us an unequivocal mandate to disciple the nations as our first priority, we have simply abandoned biblical Christianity.

Now I have nothing against secular scholars who spend all their time addressing the needs of the academic community. Only let them not pretend that they are witnessing to Christian truth. Christianity is not an academic pursuit but a radical way of living. I am saying neither that publishing is unnecessary nor that evangelical scholars should sit idly by and wait for the minds of our youth to be corrupted by secularism. I am simply saying that converting men and women to the Lord Jesus Christ is the primary work that all Christians – including Christian scholars – are called upon to do. To obviate misunderstanding, I must state that I am using the term “academic” to refer to one who is concerned primarily with serving the scholarly guild. I do not use the term to describe the seminary professor who, though a highly published scholar, seeks through scholarship to accomplish the supreme task of God in the world. Membership in the prestigious SNTS may qualify one as a “scholar” in the academy, but affiliation with a manmade organization is not at all what I would consider to be the distinguishing mark of a true biblical scholar. Scholarship per se is an abstraction that inhibits people from being involved with life because life is not lived in the abstraction. Christian scholarship is radical obedience to the words of Jesus or it is nothing.

Let me add in conclusion – and I know this from experience – that involvement in the Great Commission means getting dirty hands. If you are a missions-minded academic you may well find yourself living in a hut without electricity and running water and using a hole in the ground as a bathroom!

August 23, 2007

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline

   restoring our biblical and constitutional foundations

 Publications by David Alan Black

 David Alan Black 

Books Written, Books Edited, Chapters in Books, Books Translated into Foreign Languages, Pamphlets, Journal Articles, and Book Reviews.

(For links to many of these works, please go to myGreek Portal.)

Books Written

Black, David Alan. Paul, Apostle of Weakness: Astheneia and its Cognates in the Pauline Literature. American University Studies 7:3. New York: Lang, 1984.

____. Linguistics for Students of New Testament Greek: A Survey of Basic Concepts and Applications. Grand Rapids: Baker, 1988.

____.  Learn to Read New Testament Greek. Nashville: Broadman & Holman, 1993.

____. Using New Testament Greek in Ministry: A Practical Guide for Students and Pastors. Grand Rapids: Baker, 1993.

____. Learn to Read New Testament Greek: Expanded Edition. Nashville: Broadman & Holman, 1994.

____. New Testament Textual Criticism: A Concise Guide. Grand Rapids: Baker, 1994.

____. Linguistics for Students of New Testament Greek: A Survey of Basic Concepts and Applications, Second Edition. Grand Rapids: Baker, 1995.

____. It’s Still Greek to Me: An Easy to Understand Guide to Intermediate Greek. Grand Rapids: Baker, 1998.

____. The Myth of Adolescence: Raising Responsible Children in an Irresponsible Society. Yorba Linda, CA: Davidson Press, 1999.

____. Why Four Gospels? Grand Rapids: Kregel, 2001.

____. (with Thomas D. Lea). The New Testament: Its Background and Message. Nashville: Broadman & Holman, 2003.

____. Why I Stopped Listening to Rush: Confessions of a Recovering Neocon. Baltimore: Publish America, 2004.

____. Learn to Read New Testament Greek, Third Edition. Nashville: Broadman & Holman, 2009.

____. The Jesus Paradigm. Gonzalez, FL: Energion, 2009.

____. Christian Archy. Areopagus: Critical Christian Issues Series, Vol. 1. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2009.

____. Why Four Gospels? Second Revised Edition. Gonzalez, FL: Energion, 2010.

____. Will You Join the Cause of Global Missions? Gonzalez, FL: Energion, 2012.

____. Paul, Apostle of Weakness: Astheneia and its Cognates in the Pauline Literature, Revised Edition. Eugene, OR: Wipf and Stock, 2012.

____. The Authorship of Hebrews: The Case for Paul. Gonzalez, FL: Energion Publications, 2013.

____. It’s All Greek to Me: Confessions of an Unlikely Academic. Gonzalez, FL: Energion Publications, 2014.

____. Seven Marks of a New Testament Church: A Guide for Christians of All Ages. Gonzalez, FL: Energion Publications, 2014.

Books Edited

____. ed. (with David Dockery). New Testament Criticism and Interpretation. Grand Rapids: Zondervan, 1991.

____. ed. Linguistics and New Testament Interpretation: Essays on Discourse Analysis. Nashville: Broadman, 1992.

____. ed. Scribes and Scripture: New Testament Essays in Honor of J. Harold Greenlee. Winona Lake: Eisenbrauns, 1992.

____, New Testament editor. The Holy Bible: International Standard Version New Testament. Yorba Linda, CA: Davidson Press, 1999.

____, ed. (with Stephen Prescott and Alan Moseley).Here I Stand: Essays in Honor of Paige Patterson. Yorba Linda: Davidson, 2000.

____. ed. (with David Dockery). Interpreting the New Testament: Essays on Methods and Issues. Nashville: Broadman & Holman, 2001.

____. ed. (with David Beck). Rethinking the Synoptic Problem. Grand Rapids: Baker, 2001.

____. ed. Rethinking New Testament Textual Criticism. Grand Rapids: Baker, 2002.

____. ed. Perspectives on the Ending of Mark. Nashville: B&H, 2008.

____. ed. (with Jacob Cerone). The Pericope of the Adulteress in Contemporary Research. The Library of New Testament Studies Series. New York: Bloomsbury; T&T Clark, forthcoming.

Series Editor

General Editor (with Allan R. Bevere). Areopagus: Critical Christian Issues Series. 8 Vols. Gonzalez, FL: Energion, 2009–2014.

Cornwall, Robert D. Ultimate Allegiance: The Subversive Nature of the Lord’s Prayer. Areopagus: Critical Christian Issues Series, Vol. 2. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2010.

Bevere, Allan R. The Politics of Witness: The Character of the Church in the World. Areopagus: Critical Christian Issues Series, Vol. 3. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2011.

Parunak, H. Van Dyke. Except for Fornication: The Teaching of the Lord Jesus on Divorce and Remarriage. Areopagus: Critical Christian Issues Series, Vol. 4. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2011.

Baxter, Benjamin J. “In the Original Text It Says”: Word Study Fallacies and How to Avoid Them. Areopagus: Critical Christian Issues Series, Vol. 5. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2012.

Greenham, Ant. The Questioning God: An Inquiry for Muslims, Jews and Christians. Areopagus: Critical Christian Issues Series, Vol. 6. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2012.

Croteau, David A. Tithing after the Cross: A Refutation of the Top Arguments for Tithing and New Paradigm for Giving. Areopagus: Critical Christian Issues Series, Vol. 7. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2013.

Freet, Christopher J. A New Look at Hospitality as a Guide to Missions. Areopagus: Critical Christian Issues Series, Vol. 8. David Alan Black and Allan R. Bevere, general editors. Gonzalez, FL: Energion, 2014.

Chapters in Books

____. “Blood in the New Testament.” Pages 118–119 in Mercer Dictionary of the Bible. Edited by Watson E. Mills, et al. Macon, GA: Mercer, 1990.

____. “Food Offered to Idols.” Page 305 in Mercer Dictionary of the Bible. Edited by Watson E. Mills, et al. Macon, GA: Mercer, 1990.

____. “Luke.” Page 529 in Mercer Dictionary of the Bible. Edited by Watson E. Mills, et al. Macon, GA: Mercer, 1990.

____. “Trinity.” Pages 934–935 in Mercer Dictionary of the Bible. Edited by Watson E. Mills, et al. Macon, GA: Mercer, 1990.

____. “El grupo de Juan: Helenismo y Gnosis.” Pages 303–323 in Orígenes del cristianismo: antecedentes y primeros pasos. Edited by Antonio Piñero. Cordoba: Ediciones El Almendro, 1991.

____. “The Study of New Testament Greek in the Light of Ancient and Modern Linguistics.” Pages 379–406 in New Testament Criticism and Interpretation. Edited by David Alan Black and David S. Dockery. Grand Rapids: Zondervan, 1991.

____. Contributor. Complete Bible Dictionary. Springfield, MO: Gospel Publishing House, 1992–93.

____. “Discourse Analysis, Synoptic Criticism, and the Problem of Markan Grammar: Some Methodological Considerations.” Pages 90–98 in Linguistics and New Testament Interpretation: Essays on Discourse Analysis. Edited by David Alan Black, with Katharine Barnwell and Stephen Levinsohn. Nashville: Broadman, 1992.

____. “Dreams.” Pages 199–200 in Dictionary of Jesus and the Gospels. Edited by Joel B. Green et al. Downers Grove: Intervarsity, 1992.

____. “On Translating New Testament Poetry.” Pages 117–127 in Scribes and Scripture: New Testament Essays in Honor of J. Harold Greenlee. Edited by David Alan Black. Winona Lake: Eisenbrauns, 1992.

____. “The Unity and Variety of the Bible.” Pages 23–27 in Holman Bible Handbook. Edited by David S. Dockery, et al. Nashville: Holman, 1992.

____. “Weakness.” Pages 966–967 in Dictionary of Paul and His Letters. Edited by Gerald F. Hawthorne, et al. Downers Grove: Intervarsity, 1993.

____. “New Testament Textual Criticism.” Pages 396–413 in Foundations for Biblical Interpretation. Edited by David S. Dockery, Kenneth A. Mathews, and Robert B. Sloan. Nashville: Broadman & Holman, 1994.

____. “The Study of New Testament Greek in the Light of Ancient and Modern Linguistics.” Pages 230–252 in Interpreting the New Testament: Essays on Methods and Issues. Edited by David Alan Black and David S. Dockery. Nashville: Broadman and Holman, 2001.

____. “Mark 16:9–20 as Markan Supplement.” Pages 103–123 in Perspectives on the Ending of Mark. Edited by David Alan Black. Nashville: B&H, 2008.

____. “Exegesis for the Text-Driven Sermon.” Pages 135–162 in Text-Driven Preaching. Edited by Daniel L. Akin, David L. Allen, and Ned L. Matthews. Nashville: B&H, 2010.

____ and Thomas W. Hudgins. “Jesus on Anger (Matt 5,22a): A History of Recent Scholarship.” Pages 91–104 in Greeks, Jews, and Christians: Historical, Religious, and Philological Studies in Honor of Jesús Peláez del Rosal. Edited by L. Roig Lanzillotta and I. Muñoz Gallarte. Córdoba: El Almendro, 2013. 

Books Translated into Foreign Languages

____. Shin Yak Seok Euy Ip Moon. [Korean ed. of Using New Testament Greek in Ministry.] Translated by Kyoung-Jin Kim. Seoul: Solomon Press, 1997.

____. Por Que 4 Evangelhos? Sao Paulo: Editora Vida, 2004.

____. Russian Edition of Using New Testament Greek in Ministry. Moscow: Smirna, 2004.

____. Chinese translation of New Testament Textual Criticism. Taiwan: China Evangelical Seminary Press, 2009.

____. Aprenda a leer el griego del Nuevo Testamento. [Spanish Translation of Learn to Read New Testament Greek.] Translated by Thomas W. Hudgins, Lesly J. Hudgins, and Fiorella J. Polo. Gonzalez, FL: Energion Publications, 2015.

____. Chinese Translation of Learn to Read New Testament Greek. Shanghai: Shanghai Translation Publishing, Forthcoming.

____. Chinese translation of Using New Testament Greek in Ministry. Gonzalez, FL: Energion Publications, Forthcoming.

____. Chinese Translation of Seven Marks of a New Testament Church. Gonzalez, FL: Energion Publications, Forthcoming.

____. Spanish Translation of Seven Marks of a New Testament Church. Gonzalez, FL: Energion Publications, Forthcoming.

Pamphlets

____. Linguistics, biblical semantics, and Bible translation: An annotated bibliography of periodical literature from 1961. Biola Bibliographies. [La Mirada]: Biola University, Rose Memorial Library, 1984.

____. Articles on Hebrews, Annotated. Issue 1 of Biola Bibliographies: Talbot Bibliography. [La Mirada]: Biola University, Rose Memorial Library, 1984.

Journal Articles

Black, David A. “The Peculiarities of Ephesians and the Ephesian Address.” Grace Theological Journal 2 (1981): 59–73.

____. “The Weak in Thessalonica: A Study in Pauline Lexicography.” Journal of the Evangelical Theological Society 25 (1982): 307–21.

____. “Weakness Language in Galatians.” Grace Theological Journal 4 (1983): 15–36.

____. “A Note on ‘the Weak’ in 1 Corinthians 9,22.”Biblica 64 (1983): 240–42.

____. “Paulus Infirmus: The Pauline Concept of Weakness.” Grace Theological Journal (1984): 77–93.

____. “The Evangelical and Redaction Criticism in the Synoptic Gospels.” Talbot Review 1 (1985): 6–13.

____. “The Text of John 3:13.” Grace Theological Journal 6 (1985): 49–66.

____. “Paul and Christian Unity: A Formal Analysis of Philippians 2:1–4.” Journal of the Evangelical Theological Society28 (1985): 299–308.

____. “The Problem of the Literary Structure of Hebrews: An Evaluation and a Proposal.” Grace Theological Journal 7 (1986): 163–77.

____. “Hebrews 1:1–4: A Study in Discourse Analysis.” Westminster Theological Journal 49 (1987): 175–94

____. “The Translation of Matthew 5:2.” Bible Translator 38 (1987): 241–43.

____. “A Note on the Structure of Hebrews 12,1–2.”Biblica 68 (1987): 543–51.

____. “Jesus on Anger: The Text of Matthew 5:22a Revisited.” Novum Testamentum 30 (1988): 1–8.

____. “The Text of Mark 6.20.” New Testament Studies 34 (1988): 141–45.

____. “The Authorship of Philippians 2:6–11: Some Literary-Critical Observations.” Criswell Theological Review 2 (1988): 269–89.

____. “New Testament Semitisms.” Bible Translator 39 (1988): 215–23.

____. “On the Style and Significance of John 17.”Criswell Theological Review 3 (1988): 141–59.

____. “Some Dissenting Notes on R. Stein’s The Synoptic Problem and Markan ‘Errors.’” Filologia Neotestamentaria1 (1988): 95–101.

____. “Lasting Lessons from Philemon.” Grace Magazine 4 (1988): 24–25.

____. “The Pauline Love Command: Structure, Style, and Ethics in Romans 12:9–21.” Filologia Neotestamentaria 2 (1989): 3–22.

____. “Conjectural Emendations in the Gospel of Matthew.” Novum Testamentum 31 (1989): 1–15.

____. “Remarks on the Translation of Matthew 7:14.”Filologia Neotestamentaria 2 (1989): 193–195.

____. “Literary Artistry in the Epistle to the Hebrews.” Filologia Neotestamentaria 7 (1994): 43–52.

____. “Section Headings in Philippians.” Notes on Translation 8 (1994): 27–33.

____. “The Discourse Structure of Philippians: A Study in Textlinguistics.” Novum Testamentum 37 (1995): 16–49.

____. “Greek for Bible Readers,” (former bimonthly column). Bible Review (Washington, DC: Biblical Archaeological Society).

____. “How Much Lettuce Is There in the New Testament? (and Other Musings of a Bible Translator).” Notes on Translation 12 (1998): 16–26.

____. “The Literary Structure of 1 and 2 Thessalonians.” Southern Baptist Journal of Theology 3 (1999): 46–57.

____. “On the Pauline Authorship of Hebrews (Part 1): Overlooked Affinities between Hebrews and Paul.” Faith and Mission 16 (1999): 32–51.

____. “On the Pauline Authorship of Hebrews (Part 2): The External Evidence Reconsidered.” Faith and Mission 16 (1999): 78–86.

____. “The Historical Origins of the Gospels.” Faith and Mission 18 (2000): 21–42.

Book Reviews

____. Review of Gesundheit um jeden Preis? by S. Pfeifer. In Journal of Psychology and Theology 11 (1983): 68–69.

____. Review of Der heilige Geist in der Theologie von Heribert Mühlen, by J. Banawiratma. In Journal of Psychology and Theology 11 (1983): 72.

____. Review of Justification: The Doctrine of Karl Barth and a Catholic Reflection, by H. Kung. In Journal of Psychology and Theology 11 (1983): 73–74.

____. Review of Immanente Transzendenz, by P. Ullrich. In Journal of Psychology and Theology 11 (1983): 75.

____. Review of Matthew: A Commentary on His Literary and Theological Art, by R. Gundry. In Journal of Psychology and Theology 11 (1983): 57.

____. Review of Christliches Sterben als Gabe und Aufgabe, by W. Klein. In Journal of Psychology and Theology12 (1984): 157.

____. Review of Das Leben Meistern, by W. Wanner. In Journal of Psychology and Theology 12 (1984): 160.

____. Review of Religionspädagogische Psychologie des Kleinkind-, Schul- und Jugendalters, by B. Grom. In Journal of Psychology and Theology12 (1984): 154.

____. Review of Ermutigung zur Nachfolge, by I. Hoffmann. In Journal of Psychology and Theology 12 (1984): 155.

____. Review of Theorie und Experiment in der Psychologie, by K. Holzkamp. In Journal of Psychology 12 (1984): 332.

____. Review of Die religionspädagogische Vertretbarkeit der biblischen Vaterfigur, by R. Guist. In Journal of Psychology and Theology 12 (1984): 331–32.

____. Review of The Power of the Powerless, by J. Moltmann. In Journal of the Evangelical Theological Society 27 (1984): 340–42.

____. Review of James Barr and the Beginnings of Biblical Semantics, by R. Erickson. In Journal of the Evangelical Theological Society 27 (1984): 500–501.

____. Review of Die Sinnfrage in Psychotherapie und Theologie, by U. Böschemeyer. In Journal of the Evangelical Theological Society 27 (1984): 153.

____. Review of Style and Discourse, by E. Nida, et al. In Journal of the Evangelical Theological Society 27 (1984): 346–47.

____. Review of Crisis and Catharsis: The Power of the Apocalypse, by A. Collins. In Perspectives in Religious Studies 12 (1985): 163–64.

____. Review of The Message of Philippians, by A. Motyer. In Grace Theological Journal 6 (1985): 135–37.

____. Review of Galatians, by C. Cousar. InTalbot Review 1 (1985): 6–7.

____. Review of A Concise Guide to the Catholic Church, by F. Foy. In Journal of Psychology and Theology 13 (1985): 222–23.

____. Review of The Pastoral Epistles, by H. Kent. In Talbot Review 1 (1985): 14–15.

____. Review of Authority: The Critical Issue for Southern Baptists, by J. Draper. In Journal of Psychology and Theology 13 (1985): 72–73.

____. Review of Nineteenth Century Evangelical Theology, by F. Humphreys, ed. In Journal of Psychology and Theology 13 (1985): 76–77.

____. Review of The Letter to the Colossians, by E. Schweizer. In Talbot Review 1 (1985): 13–14.

____. Review of Style and Discourse, by E. Nida et al. In Grace Theological Journal 7 (1986): 133–34.

____. Review of Layman’s Library of Christian Doctrine, by J. Newport. In Journal of Psychology and Theology14 (1986): 82.

____. Review of The Pauline Circle, by F. F. Bruce. In Grace Theological Journal 7 (1986): 247–48.

____. Review of The Pastoral Epistles, by G. Clark. In Grace Theological Journal 7 (1986): 248–50.

____. Review of The Apostolic Church, by E. F. Harrison. In Grace Theological Journal 7 (1986): 263–64.

____. Review of New Testament Exposition, by W. Liefeld. In Journal of the Evangelical Theological Society 29 (1986): 358–60.

____. Review of First Corinthians, by R. Hughes. In Grace Theological Journal 8 (1987): 148–50.

____. Review of Call to Commitment, by W. Lane. In Grace Theological Journal 8 (1987): 150–52.

____. Review of How Karl Barth Changed My Mind, by D. McKim, et al. In Criswell Theological Review (1987): 183–84.

____. Review of Theological German: A Reader, by H. Ziefle. In Criswell Theological Review (1987): 181–83.

____. Review of Suffering and the Spirit, by S. Hafemann. In Journal of Biblical Literature 107 (1988): 553–55.

____. Review of The Text of the New Testament, by K. Aland and B. Aland. In Criswell Theological Review 2 (1988): 432–34.

____. Review of Mach mehr aus Dir, by W. Wanner. In Journal of Psychology and Theology 15 (1987): 259.

____. Review of Style and Discourse, by E. Nida, et al. In Filologia Neotestamentaria 1 (1988): 112–13.

____. Review of Sociolinguistics and Communication, by J. Louw, ed. In Filologia Neotestamentaria 1 (1988): 111–112.

____. Review of A New Testament Greek Morpheme Lexicon, by J. H. Greenlee. In Filologia Neotestamentaria 1 (1988): 113–14.

____. Review of A South African Perspective on the New Testament, by J. H. Petzer and P. J. Harten, eds. In Filologia Neotestamentaria 1 (1988): 117.

____. Review of Greek-English Lexicon of the New Testament Based on Semantic Domains, by J. P. Louw and E. A. Nida, eds. In Filologia Neotestamentaria 1 (1988): 217–218.

____. Review of Paul’s Letter to the Romans, by J. P. Heil. In Filologia Neotestamentaria 1 (1988): 220.

____. Review of Reading Corinthians, by C. H. Talbert. In Filologia Neotestamentaria 1 (1988): 220–21.

____. Review of Interpreting the Synoptic Gospels, by S. McKnight. In Filologia Neotestamentaria 1 (1988): 221.

____. Review of Matthew as Story, by J. D. Kingsbury. In Filologia Neotestamentaria 1 (1988): 221.

____. Review of La proclama del Reino, by F. Camacho. In Filologia Neotestamentaria 2 (1989): 99–100.

____. Review of Difficult Passages in the Epistles, by R. Stein. In Filologia Neotestamentaria 2 (1989): 212.

____. Review of The Epistle to the Romans, by L. Morris. In Filologia Neotestamentaria 2 (1989): 212.

____. Review of The Epistle to the Hebrews, by H. W. Attridge. In Filologia Neotestamentaria 3 (1990): 76–77.

____. Review ofDe Jerusalén a Antioquía, by J. Rius-Camps. In Filologia Neotestamentaria 3 (1990): 169–70.

____. Review ofEl origen divino del poder, by A. Urban. In Filologia Neotestamentaria 4 (1991): 222–223.

____. Review of The Gifts of God and the Authentication of a Christian, by Paul Gardner. In Critical Review of Books in Religion 9 (1996): 204–207.

____. Review of Textual Optimism: A Critique of the United Bible Societies’ Greek New Testament, by K. Clarke. In Filologia Neotestamentaria 10 (1997): 157–58.

____. Review of Paul’s Letter to the Philippians in the Light of the Disunity in the Church, by D. Peterlin. In Filologia Neotestamentaria 10 (1997): 162–64.

____. Review of Christ and the Bible, by John Wenham. In Journal of the Evangelical Theological Society 40 (1997): 313–14.

____. Review of A Critical and Exegetical Commentary on Ephesians, by Ernest Best. In Faith and Mission, 16 (1999): 87–88.

____. Review of The Paul Quest, by Ben Witherington. In Faith and Mission 16 (1999): 112–14.

October 14, 2015

David Alan Black is the editor of www.daveblackonline.com.

Back to daveblackonline