DTS Magazine Fall 2022

FA L L 2 0 2 2 Vol. 8 | No. 3

A P U B L I C AT I O N O F D A L L A S T H E O L O G I C A L S E M I N A R Y

DA L L A S

T H EO LO G I C A L

S EM I N A R Y

Doctoral Programs Studying and teaching the Bible are at the heart of the Christian life. In a society that asks, “What is truth?” in so many ways, we need leaders with insight and understanding who can equip the next generation of Christians for wise, vibrant witness. Continue to pursue a lifelong calling in the Word of God with Dallas Theological Seminary’s doctoral degrees.

Start your journey to higher biblical scholarship today!

PhD (Doctor of Philosophy) EdD (Doctor of Education) DEdMin (Doctor of Educational Ministry) DMin (Doctor of Ministry)

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LETTER

FROM THE EDITOR

Throughout the decades of its existence, Dallas Theological Seminary has stood for teaching truth. In this issue of the magazine, we look at intriguing facets of what it means to teach truth. We’ll see in these articles that teaching truth means learning—and relearning—and then passing on what we’ve learned to others. Dr. Daniel Wallace’s story shows us one way that journey takes shape. The DeLille family’s endowment to DTS demonstrates another way standing for truth supports students and teachers in the classroom.

Teaching truth means communicating the gospel story in the clearest, most compelling way.

All over the world, communities still wait for the -rst verse of Scripture in their language. So Bible translators teach truth in a vital way. Where a Bible is available, truth can be shared through riveting public readings, a skill that Dr. Reg Grant and his students hone.

Teaching truth means applying the available technology. In diflerent eras and locations throughout history, we’ve witnessed Christians explain the gospel story to a group of skeptical listeners, as Paul shared on the Areopagus in Athens; use quill and ink to write it on vellum manuscript pages, as the scribes did at Iona; and make high-resolution photographic images of all known ancient New Testament manuscripts, the ongoing work of the Center for the Study of New Testament Manuscripts.

Every generation needs teaching and training to answer the question, “What is truth?”— in all the ways we’ll hear that question asked. We know the truth is God’s promised gift delivered on the -rst Christmas. It’s a gift we didn’t earn and could never repay: the gift of His Son, Jesus. With excellence and integrity, we use languages, artistic expressions, public reading, technology, teaching, preaching, conversations, and more to pass on the gift of truth. And at the center of every good work, always, is Jesus.

Join us in these pages for glimpses of teaching truth. What role will you play in proclaiming the truth?

Neil R. Coulter, PhD

DALLAS THEOLOGICAL SEMINARY

Our mission is to glorify God by equipping godly servant-leaders for the proclamation of His Word and the building up of the body of Christ worldwide.

DTS Magazine® Fall 2022 Vol. 8, No. 3 ISSN 1092-7492 ©2022 Dallas Theological Seminary.

All rights reserved.

Published three times a year by Dallas Theological Seminary 3909 Swiss Avenue Dallas, Texas 75204

Dr. Mark M. Yarbrough, President Kraig W. McNutt, Editor in Chief Neil R. Coulter, Editor Jason Fox, Creative Director Design by Stephanie Johnston Debbie J. Stevenson, Production Manager Makay Bergthold, Content Curator Davis Mursalie, Marketing Director Lisa White, Senior Copy Editor Margaret Tolliver, Josh Winn, Makay Bergthold, Copy Editing & Proofing Elise Holmstrom, Mike Mabie, Jared Huang, Caroline Khameneh, Ryan Holmes, Photographers Greg Hatteberg, Autumn Wilson, Alumni Connection

Editor, DTS Magazine

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Subscriptions are free of charge to addresses in the United States.

Go to voice.dts.edu/magazine or call 800-DTS-WORD and ask for the DTS Magazine subscription office.

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fie Monastery at Iona: A Small Enclave, a Bright Light Hundreds of years ago, a community of believers on a small island oTh the coast of Scotland helped preserve the words of Scripture and created a work of enduring beauty.

Dr. John Hannah

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fie Wonder of the Gospel: Christmas Doesn’t Start in the Manger of Bethlehem, but in the Garden of Eden

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F E AT U R E ARTICLE

Dr. Daniel Wallace: fie Worshipful Call to Learning, Teaching, and Learning Again

God’s perfect gift at Christmas was the answer to humanity’s deepest needs. Jesus restores what was broken in the Fall: reThection, relationship, and reign.

“And then I lost most of my memory.” Professor Daniel Wallace’s o j urney aThrms our calling to learn, relearn, and teach others. Our ongoing learning and teaching are an act of worship.

Dr. David Daniels

Dr. Neil R. Coulter

EMAIL

Contact admissions@dts.edu for information about DTS’s graduate degree programs.

Contact magazine@dts.edu to inquire about our content calendar for article submission, to request reprints, or to leave comments.

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Why Trust Storytelling?

Manuscript Detective

Send email address changes to jglorvigen@dts.edu or mail to DTS Magazine 3909 Swiss Avenue Dallas, Texas 75204

Troubled by the array of gods being worshiped on Mars Hill, Paul boldly preached the truth of the Resurrection. As our hearts break at what we see around us, what does Paul’s example teach us?

Was gospel storytelling in the Thrst years of the Christian church nothing more than an unreliable t“ elephone game”? We have reason to trust the accuracy of the message as the Holy Spirit worked among early believers.

Look at an ancient New Testament manuscript through the eyes of an expert, and discover what we can learn from the smallest details.

Unless noted otherwise, Scripture quotations are taken from NET Bible® copyright ©1996, 2019 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.

arK ig . W MctuN

Dr. Mikel Del Rosario

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Being Prepared to Give an Answer

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Dr. Daniel aW lace

Cover photo provided by David Edmonson.

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Answering Deception with the Truth

BY D R . M A R K M . YA R B R O U G H PRESIDENT, DALL A S THEOLOGIC AL SEMINARY

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n John 18, hours before our Lord’s crucifixion, we find an interesting exchange between Jesus and Pilate. After Pilate questions Jesus about His kingship, we find the following dialogue in verse 37: Then Pilate said, “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world—to testify to the truth. Everyone who belongs to the truth listens to my voice.”

And Pilate, echoing humanity’s scorn heard through the ages, retorts, “What is truth?”

Devotion to the truth is foundational for walking with God. But Scripture is full of examples of people who were lost to the lies that blinded them to the knowledge of God. The opening chapters of Genesis illustrate this first deviation from God’s clear path. The setting is the paradise of Eden, and the repeated phrase throughout the creation narrative reminds readers that God’s creation was . Yet, after the serpent enters, it doesn’t take long for the beautiful scenes of God’s relationship with Adam and Eve to fracture.

Deception characterizes the first interaction recorded between the serpent and humanity. In John 8:44, Jesus describes the harsh reality of the serpent’s identity: “He was a murderer from the beginning, and does not uphold the truth, because

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there is no truth in him. Whenever he lies, he speaks according to his own nature, because he is a liar and the father of lies.” Jesus identifies Satan as a murderer: he murdered Adam and Eve when he enticed them to eat the forbidden fruit, an action that doomed them and their descendants to death, painful toil, and mortality. But how exactly did he murder? Through clever and cunning , he twisted and perverted the truth.

Satan still slaughters with clever and cunning . The world has remained blinded to God’s vision since the Fall of humanity, and we now live in a time of a skyrocketing assault on truth. Lies circle the world at the speed of light. Misleading ideas travel faster and more easily than ever. Truths once widely accepted face redefinition and replacement by lies that infect and destroy people not prepared to mount a defense.

Rewinding to the serpent’s entrance in Genesis 3, we see his deceptive plan on display as he converses with an innocent Eve. He begins by raising a simple question in Genesis 3:1: “Is it really true that God said, ‘You must not eat from any tree of the orchard’?”

His initial ploy plants untruth from the first sentence and presents God as the One who withholds good and desirable things. Attentive readers can see from the surrounding text that God abundantly provided in the garden for their eating enjoyment and nourishment. But the serpent exploits the weakness in Eve’s timid response and boldly lies, “Surely you will not die.”

The Fall reminds us that seeking and loving truth is at the heart of a relationship with God. has been the Dallas Theological Seminary slogan for several years. Its foundation is the nearly century-old mission of the seminary: “to glorify God by equipping godly servant-leaders for the proclamation of His Word and the building up of the body of Christ worldwide.” All people still ask, “What is truth?” So our slogan and mission remain relevant. Thus, we must allow God’s truth and love to strengthen us to obey.

Of course, this was a lie, and the rest of the story is a downward spiral. Cain refuses the truth offered him when God confronts his jealousy of Abel, leading Cain to murder him. Soon after, we see humanity caught in the cycle of death throughout the generations that increasingly embrace murder and violence.

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What is truth? It is the crucified and risen Son of God. Dallas Theological Seminary has the privilege of carrying the timeless truth of Jesus Christ into the world to answer the burning question of truth with compassion and boldness. We bring light and hope to those in darkness and bondage. In a world that, with Pilate, scoffs at the authority of truth, let us lift high the torch of Jesus’s words in John 14:6: “I am the way, and the truth, and the life.”

A SfiThffff EflffiffThhr, A Bexpin Lxpin

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e were not sure what to expect, and were increasingly skeptical, as we took a series of ferries to reach Iona, a small island ofi the western coast of Scotland. Had I made a mistake in seeking out this place for a DTS tour experience? When we walked onto that obscure locale, however, it suddenly became an overwhelmingly profound emotional experience. We were in the remnants of an ancient monastery, the so-called “Light of the Western World.” I was enthralled, and the memories of the place still Thll our minds with awe. Iona! ffe story of Iona began when, at the edge of a crumbling empire, a young lad of sixteen was taken from his family in Roman Britain to become a slave in Ireland. ffe young man escaped, and shock eventually turned into compassion: he returned to Ireland to carry the gospel to the “truly enslaved”—those in the darkness of spiritual hopelessness.

We know that man as St. Patrick. Ireland’s Christian faith flourished in the Thfth century under his and other believers’ testimonies. Monasteries dotted the land; darkness turned into the brilliant light of divine grace.

Patrick’s example inspired generations that followed in his steps. Among them was Columba (521–597), who, with twelve others, founded Iona’s monastery in 563. Columba made the monastery into a missionary training school. As monks worshiped and worked according to Celtic disciplines, Iona became an influential center for the spread of the Christian faith. Columba carried the gospel to the Scottish clans, and his disciple Aidan founded the monastery at Lindisfarne, ofi the western coast of Scotland.

Why do scholars regard Iona as the “Light of the Western World”? Monasteries were not only centers for the practice and development of the spiritual disciplines but also centers of labor, combining the work of the heart with the endeavor of the hands. Monks worked in the scriptorium, rooms where ancient texts were meticulously copied by hand. Iona was a model monastery. Because of the monks’ missionary zeal to copy the biblical texts and proclaim their message, Iona became the Light of the Western World.

ffe manuscript that is perhaps most reflective of the value placed on the work to preserve and proclaim the Word of God is the Book of Kells, an artistically ornate copy of the four Gospels. It is now a national treasure, housed at Trinity College, Dublin. ffe magniThcent artistry of its 680 pages indicates that its purpose was to be the pulpit Bible for a worship service. Scholars believe the work was begun in the scriptorium at Iona and completed at the Abbey of Kells, County Meath, Ireland. Its relocation to the Abbey of Kells was a response to the Viking threat in the late ninth century, which led to the martyrdom of monks at Iona and, eventually, the destruction of the monastery itself.

Today when we hold a Bible in our hands, we owe a debt of gratitude to countless stewards of God’s Word, including those at Iona, who preserved the words of Scripture through hours of tedious work with skillful hands, creative minds, and devoted hearts. ffanks be to God that through their labors, we now have the most remarkably preserved book in history.

Dr. John Hannah (ThM, 1971; ThD, 1974) John has taught at DTS for more than fifty years.

His interests include the history of the Christian church, with particular focus on Jonathan Edwards and John Owen. Among his many publications is An Uncommon Union: Dallas Theological Seminary and American Evangelicalism (2009).

Paul encouraged his protégé Timothy to “present yourself to God” as a worker “who correctly handles the word of truth” (2 Timothy 2:15).

THIS PAGE FROM PROF HOWARD HENDRICKS’S BIBLE shows us one aspect

of handling the Word of truth: intense engagement with the very page itself.

The colorful markings leave a trace of one Christian unashamedly applying heart and mind to handling God’s Word well.

B E I N G P R E PA R E D TO GIVE AN ANSWER

BY KR AIG W. MCNUT T

VIE W OF THE ACROPOLIS FROM THE AREOPAGUS (MARS HILL).

MOST OF US

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Words and the Word in Papua New Guinea

BY N E I L R . CO U LT E R

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Teaching truth is a multilayered, many-faceted story.

T H E W O R D S O F S C R I P T U R E , as scribes and faithful followers of Jesus have preserved them for us through the centuries, are foundational. And Bible translators all over the world discover that God’s Word delivers His story in contexts of languages and cultures. The translation process is inextricable from loving well, building a community that brings together different skills and interests. People motivate one another to keep moving forward to ensure that the gospel is communicated clearly, deeply, and beautifully. One such translation story now approaches a major milestone on an island in the South Pacific. The Notsi of New Ireland Province, Papua New Guinea, eagerly anticipate the completion of a decades-long Bible translation story—and one part of their community is Kevin (MABS, 2008; MACM, 2008) and Gertrude (attended, 1990) Nicholas, members of Wycliffe Bible Translators.

Kevin and Gertrude came to the Notsi project through following God’s leading to specific niches of ministry, one step at a time. Growing up in Texas, Gertrude caught the vision for cross-cultural ministry from a missionary mentor. Her vision then energized her church in Dallas, and in 1986, she moved to Papua New Guinea to work with literacy—helping people learn to read God’s Word in their own language, sometimes for the very first time. Meanwhile, Kevin’s journey started in New York and led him to ministry in the Philippines.

The Lord brought Kevin and Gertrude’s stories together when they met and married during a furlough in the US in 2001. Working with Wycliffe in the US, Kevin’s increasing speaking opportunities led him to see the vital importance of a seminary education. His Dallas pastor, Eddie B. Lane (ThM, 1974), wouldn’t hear of him going anywhere but Dallas Theological Seminary, where Kevin would graduate with two master’s degrees.

At that same time, translator Ed Condra (ThM, 1982; PhD, 2001) was building the New Ireland Translation Institute (NITI) to cultivate momentum in the Bible translation projects among the province’s many languages. In 2009, he invited Kevin and Gertrude to come to Papua New Guinea

and join the Notsi translation team. The next step flowed naturally from relationships Gertrude had already built with Notsi people through literacy. The Notsi project had begun in 1986, and with the synergy of NITI and the assistance of the Nicholases, the time to complete this part of the translation story had come. The final checking is currently underway, and the Notsi look forward to celebrating a multimedia publication event—print and audio New Testament, hymnbook, and Jesus film, all in the Notsi language—in the next year.

Kevin and Gertrude look back on their coursework at DTS with gratitude for the confidence it has given them to get involved in the Notsi Bible translation. “Our dynamic professors challenged our thinking about cross-cultural ministry in a variety of ways,” affirms Kevin. “And I’m surprised how my Greek comes back to me as we work on the translation.” Gertrude finds that exegesis proves to be a most vital skill for ministry in New Ireland. “Whenever I’m asked to teach from the Bible,” she says, “I always teach through a passage of Scripture, verse by verse. People are so eager for that kind of thorough teaching.” Solid exegetical exposition leaves little room for confusion about what’s being left out if the teaching skips over some verses. Working through each verse also corrects misunderstandings based on language barriers or even simple mispronunciations when reading the English or Tok Pisin Bible.

Bible translation always tells a story—the story God shares with us through the Scripture and the story of each translator, each reader, each hearer of the Word. Teaching truth demands good exegesis from a skillful translation of God’s Word, in a language that’s understood, all within the context of loving, personal relationships. For the Notsi and the Nicholases, the Notsi translation shows how to teach truth and love well, and that story will continue to be told.

“Balawaa totorie uul watwat iaa ta tali sin gim: Gim na etiitii ngien gim tsaa, malen iaa ta tiitii gim, ma gim na etiitii gim tsaa.” John 13:34 (Notsi Translation)

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THE KINGDOM INFLUENCE OF ONE MISSIONS-FOCUSED LIFE

BY A B BY W I L L S A N D N E I L R . CO U LT E R

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ne life can make a difference for numerous lives around the world. In many ways, Rachel DeLille was like a lot of people.

She loved horseback riding and skiing, and she enjoyed singing worship songs and writing in her journal. But it’s the unique distinctives of Rachel’s life that will continue to resonate among many people at Dallas Theological Seminary and around the world. Rachel was the first of Bob (MABS, 2019) and Carrie DeLille’s nine adopted children. She was born with infant-onset myotonic muscular dystrophy, which challenges muscle and cognitive development. But that didn’t stop her from pursuing athletics or graduating from high school. And it didn’t hinder her love for Jesus, which she shared with everyone around her. Bob and Carrie knew their daughter to be both courageous and childlike, in her life and in her faith in Jesus. In one of her journals, she wrote, “God is always right there beside me. He will never leave me.”

Rachel went to be with her Lord on August 19, 2021, at age twentyseven. To honor her desire that everyone would know the same joy she’d found in Jesus, Bob and Carrie have created the Rachel M. DeLille Endowed Chair for Missiology and Intercultural Ministries and the Rachel M. DeLille Scholarship. This is the first fully endowed department chair in the history of DTS. Endowed chairs not only relieve the financial pressures from the annual budget but also guarantee continuity in their funded professorships. The Rachel M. DeLille Endowed Chair will fund

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the leadership of the Missiology and Intercultural Ministries department in perpetuity, reinforcing the seminary’s commitment to sending the next generation of Christian leaders into the mission field.

Dr. Brian Bain is newly appointed to the Rachel M. DeLille Endowed Chair.

He joined DTS in 2016, bringing a deep

background of international church planting and theological education to the Missiology and Intercultural Studies department. Brian has served in Europe, Asia, and Africa, including at North East Africa Theological Seminary in South Sudan. In the classroom at DTS, he integrates practical fieldwork and academic rigor with an interactive, dialogue-oriented teaching style.

Speaking about the department, Brian

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says, “Our focus is on being a highly effective missionary training center.

Our desire is to graduate students who are equipped to make disciples and start churches, both internationally and here in North America. We believe Jesus is the answer the world is looking for, and we want to help make the introduction.”

In addition to the endowed chair, DTS established the Rachel M. DeLille Scholarship. This scholarship will help “train and send ensuing generations of missionaries by equipping them with biblical truth through a preparatory and comprehensive education and will help its recipients with tuition payments for their education at Dallas Theological Seminary.” Currently, DTS graduates serve with more than 270 mission organizations and in 74 countries. Both the endowed chair and the scholarship celebrate and support this global outreach.

Dr. Mark Yarbrough, president of DTS, says, “God’s heart for the nations is integral to the story of Scripture. Dallas Theological Seminary and the DeLille family’s ministry share that same heartbeat.

DTS is humbled and blessed to partner with the DeLilles to train the next generation of missions-minded disciple-makers.”

The example of Rachel DeLille and her missions-focused family is a testimony to how important one life can be in the building of God’s kingdom around the world.

When God is doing something phenomenal, something extraordinary, something truly earthshaking— When the Magi saw the star in the heavens, they had to follow it. When Peter and John heard that the tomb was empty, they ran to see. When the Holy Spirit empowered the disciples at Pentecost, they turned the world upside down.

Is God doing something phenomenal today? I believe He is— and it’s much like what He did in the days of King Josiah.

Josiah’s grandfather Manasseh had plunged his people into a cesspool of idolatry and occult practices, including child sacrifice. Tragically, Josiah’s father, Amon, “sinned even more” (2 Chronicles 33:23 NLT). Out of that moral sewer, Josiah ascended the throne at the young age of eight. Can you imagine the boy looking at himself in the mirror wearing all that baggy regalia with his oversized crown? Most eight-yearolds wouldn’t stand still long enough to put on all that garb, much less wear the itchy stuTh! But Josiah wore it with honor, and, more importantly, “he did what was pleasing in the LORD’s sight” (2 Kings 22:1–2)!

His mother, Jedidah, must have guided him in godliness.

Josiah had no Scriptures—his wicked predecessors had lost or destroyed all copies. So among Josiah’s only spiritual signposts were memorized Scriptures recited to him by Jedidah—talk about phenomenal parenting!

At age sixteen, “Josiah began to seek the God of his ancestor David” (2 Chronicles 34:3). God continued to move in Josiah’s heart, and by age twenty, the courageous king was ready to be a part of God’s reformation of the nation.

Starting in Jerusalem, Josiah set out to purify the land:

(34:4)

phenomenal team building! In the process, the priest Hilkiah found a dusty scroll: the “Book of the Law of the Lflffih” (34:14). Perhaps the only remaining copy—a phenomenal discovery!

Keep in mind that unlike Luther, Calvin, and Knox, Josiah initially had no written Scripture to rally his reformation. But then there it was! How precious the melody of God’s truth must have sounded! Josiah wept as he heard it read, tearing his clothes in unguarded repentance over how his nation had neglected God’s Word.

Do you remember the first time the Bible impacted you? Did your heart sing and tears row? Finally, you had truth! Finally, you had the light! Finally you had something you could rely on to help you know what to do next.

Josiah certainly knew. He gathered the nation and read “the entire Book of the Covenant” (34:30). He “pledged to obey the LORD by keeping all his commands, laws, and decrees with all his heart and soul” and required everyone to make a similar pledge (34:31–32). ffen Josiah hosted the biggest Passover the nation had ever experienced. What phenomenal obedience!

Can you imagine the entire world worshiping God and celebrating the Lamb? Don’t you ache to be a part of something so phenomenal?

Judah wouldn’t have experienced reformation without Josiah’s “cabinet.” ffat team couldn’t have been built if Josiah hadn’t chosen to think and act biblically. And he couldn’t have done that if Jedidah had not done her part in teaching her son God’s truth. ffe phenomenal happens through our daily faithfulness to align our thoughts with God’s—to think biblically in order to act biblically . . . and so fulfill our role in God’s plans.

ffen Josiah swept through the rest of the country: (34:7) He pulverized the idols. Nothing left but dust—now that’s phenomenally thorough! Next, Josiah appointed to his “cabinet” men who had caught his passion, supporters whom he mentored. With shared vision, they restored the temple—

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THE WO N DER OF THE GOSPEL Christmas Doesn’t Start in the Manger of Bethlehem, but in the Garden of Eden Adapted from the Book Wonder: Advent Meditations on the Miracle of Christmas, by David Daniels, 2021

BY DAVID DANIEL S

Christmas comes every year, on the same day, like clockwork. So, why do so many people put off selecting gifts for their family and friends? A study conducted in the last year found that 79% of Americans purchase presents in the final two weeks before Christmas and 51% wait until Christmas Eve! Some people have no problem procrastinating until the last possible moment to decide what to give.

However, God didn’t delay. He chose our Christmas gift thousands of years in advance.

Christmas doesn’t start in the manger of Bethlehem, but in the Garden of Eden. God’s glorious creation lasted two chapters until sin slithered in and ruined everything. The moment Adam and Eve took the first bite of the forbidden fruit, sin sank its teeth into the heart of humanity, turning image-reflectors into godless rebels. In Genesis 3, the universal consequences for their disobedience are announced: pain, struggle, conflict, curse, and death. The beautiful communion Adam and Eve enjoyed with God was broken as they were sent away, separated by their sin.

But all was not lost. Hope was planted among the thorns of judgment. In Genesis 3:15 (NIV), God announced to Satan, And I will put enmity between you and the woman, and between your offspring and hers; he will crush your head, and you will strike his heel.

We commonly think the first mention of the gospel in the Bible appears in the Gospels—Matthew, Mark, Luke, and John. But God’s “good news” is announced here in the first chapters of the first book of human history. Mingled among this account of the effects of sin, we see that God knew the perfect Christmas gift for us, to be delivered centuries later. While this gospel gift was wrapped in mystery, we could know several things for certain: The gift would be a person, the gift would engage in conflict, the gift would suffer loss, and the gift would ultimately win. Thousands of years later, the angels proclaimed “good news that will cause great joy for all the people” (Luke 2:10). The gift God chose for us at the beginning was now ready to be unwrapped at the birth of Jesus.

The Perfect Gift Sometimes people give Christmas gifts to replace something that has been broken or lost—a wristwatch with a cracked crystal, a favorite jacket left on the bus, a stereo speaker ruined in the rain. God planned the gift of the gospel from before the beginning of the world because it’s in the beginning that we discover what was broken and lost.

In the beautiful and majestic account of creation in Genesis 1–2, three things stand out. First, human beings were specially designed to reflect the image of God. While everything else in the world was “good,” Adam and Eve were made “very good”—the best of the Creator’s handiwork to mirror the majesty of God in the world.

Second, man and woman lived in an unhindered relationship with God. God communicated with them, gave them responsibility, and blessed them with the best

of His creation. Adam and Eve lived in a perfect place and in perfect communion with God who walked in the Garden. Third, God reigned supremely. God wasn’t just creating a world but was establishing a kingdom. His command “to be fruitful and multiply” was in order to continually populate a kingdom of citizens who would rightly honor God with their lives. As King, God had the authority to give any command and to judge any command-breaker.

Three things—reflection, relationship, and reign—were in the beginning. And these three things were broken or lost because of sin. When Adam and Eve chose to disobey God, their godly reflection was shattered, physically, ethically, emotionally, intellectually, interpersonally. Nobody is as God designed them to be.

In addition, their relationship with God was severed.

Just as Adam and Eve were cast out of the Garden, so sinners today are unable to enter the holy presence of God. And, when Satan challenged the command of God and tempted people to sin, people turned away from God’s reign. His rightful rule over our planet and its people was rejected.

So, what would God do with a reflection, a relationship, and a reign that were broken? Choose a gift that would restore, redeem, and recover what had been lost. Before the first Christmas was celebrated, God chose the perfect gift for people. Jesus’s mission was to transform sinners so that they once again reflect the glory of God, reconcile sinners to a right relationship with God, and move redeemed people to surrender their lives under the reign of God as King. This is not just good news, but the best news ever!

Getting the Gift of God God has offered a gift—forgiveness and new life through His Son Jesus Christ. And you don’t have to do anything to earn it. The Bible affirms, “For it is by grace you have been saved, through faith—and this is not from yourselves, it is the gift of God—not by works, so that no one can boast” (Ephesians 2:8–9). Just as you receive a Christmas gift by opening your hands, you receive the gift of Jesus by opening your heart in faith. In other words, the person who believes Jesus is God’s Son, who has paid the full penalty for their sin, will be saved.

While we can’t do anything to earn the gift, we should do something with the gift we receive. When our spouse appreciates the gift of a sweater, they wear it. When our children appreciate the gift of a bike, they ride it. We value a gift by putting the gift to good use. If Jesus has been given to reform our reflection of God, restore our relationship to God, and reestablish the reign of God over our life, then these things will become increasingly true. Jesus leads us to greater transformation into the image of Jesus, greater affection for the person of Jesus, and greater submission to the supremacy of Jesus. How is this gift of God at work in your life today?

Dr. David Daniels (DMin, 2007) David has been lead pastor of Central Bible Church in Fort Worth since 2005. He is the author of Next Step Discipleship (2016), Next Step Church (2016), Wonder: Advent Meditations on the Miracle of Christmas (2021), and An Unexpected King: Meeting the Messiah in Mark’s Gospel (2022). David and his wife, Tiffany, have three children and two grandchildren.

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Why Trust Storytelling?

BY MIKEL DEL ROSARIO

One of my passions is helping people find answers to tough questions about the Bible. Some people who reach out to me for help have heard popular challenges to the Bible, like, “Can we trust what the Gospels say about Jesus, since the stories about him weren’t written down until many years after the crucifixion?” Some people are skeptical of the text, comparing the oral transmission of the Gospels to the “telephone game,” where the story changes a little each time it’s told.

Although Jesus was crucified sometime around AD 33, the earliest Gospel accounts weren’t written until at least AD 60. This raises questions: What happened during that gap of several decades, when testimonies about Jesus were passed on through storytelling? Are there reasons to trust storytelling?

As believers, our first answer is that we trust not the storytelling process on its own, but rather, we trust the Holy Spirit guiding that process to ensure accurate communication. With that assurance, we can then look at how the communication worked. We begin by examining the first-century context.

Back then, orality was more common than it is in America today. After all, most people couldn’t read or write. In fact, books as we know them didn’t even exist until a hundred years later. People recorded written content in scrolls prior to inventing the bound book, or codex.

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New Testament scholar Kenneth Bailey taught in Cairo, Beirut, and Jerusalem, learning to read the Bible through the eyes of people in Near Eastern cultures. He discovered that orality works in multiple ways.1 The first way is called “informal and uncontrolled.” This is similar to the “telephone game,” in which people can say anything they want, with no formal oversight.

When people question the reliability of the original gospel storytelling, they often assume that orality is always informal and uncontrolled. But that’s not the only way orality works.

Jewish rabbis in Jesus’s day practiced a second kind of orality: “formal and controlled.” With this method, rabbis transmitted legal tradition before it was written. “Formal” means only certain people were authorized tell the story; “controlled” means people exerted oversight to correct inaccuracies and ensure that storytellers remained faithful to the core story.

When you read the four Gospels, you can see that they tell certain stories slightly differently, and a story about Jesus may appear only in one of the Gospels. So it doesn’t seem that the oral tradition behind the Gospels was quite as “formal and controlled” as the rabbinical tradition of the time. Bailey describes a third way of storytelling: “informal and controlled.”

It’s “informal” because anyone could tell the story, but it’s

So we can imagine how “informal and controlled” orality likely worked in the early church, before the Gospels were written. In that gap of several decades, eyewitnesses to Jesus’s ministry told about what they had seen and experienced. The storytelling styles varied, but the elders in the churches made sure the stories remained true and accurate. When we see the core truth among storytelling variations within the Gospels in our Bibles, we can be confident in the oral tradition that kept the stories intact and correct in all the years between Jesus’s ministry and the first written versions. This orality included careful transmission and preservation—not the “telephone game.”

And it was all empowered by the work of the Holy Spirit.

“controlled” because there was oversight. Since anyone could tell a story, some variation was inevitable. But active oversight ensured that the core story remained stable and intact. Bailey observed this kind of orality when he engaged with communities in the Near East and listened to people tell stories. Although anyone could tell a story, an elder corrected any straying from the truth. As a result, stories are adapted to fit each person’s style, but the true core of the story, the “gist,” remains accurate.

This orality included careful transmission and preservation— not the telephone game. And it was all empowered by the work of the Holy Spirit.

We know how this works in our own lives. We tell stories that preserve the essential gist, regardless of variations in details.

Those of us old enough to remember September 11, 2001, probably know where we were when we first heard about the terrorist attacks. We know that the events happened, and we all share accurate memories of the big-picture facts of that day. While we might not recall exactly what time the first World Trade Center tower collapsed, or precisely where United Airlines Flight 93 crashed, we definitely remember that day’s core events. Sharing our own stories, we each add details specific to our experiences, while retaining or omitting other details. Still, we’ll all likely include certain key points of information because the story of 9/11 is etched in our national memory. If a storyteller alters the core story, other people will correct them.

As another example, Christina Aguilera accidentally altered the lyrics of “The Star-Spangled Banner” when she performed it at Super Bowl XLV in 2011. Millions of people watching the performance on television witnessed this mistake. Backlash grew quickly on social media, blogs, and radio shows.

Consequently, Aguilera made a public apology for her error.

The collective memory of the American people corrected a celebrity for making a mistake.

I love hearing people’s questions about the Bible. Good answers to tough questions exist, but finding those answers often includes research and willingness to go beyond our gut reactions and initial assumptions. When we take on hard questions and do the work required, our faith can be strengthened.

Some people wonder whether the stories about Jesus could have been accurately passed on before the Gospels were written. Others question the basic idea that the Bible is the Word of God because they aren’t even sure God exists. As believers, may we be willing to listen to people’s questions, patiently engage with courage and compassion, and pointing people to the truth about Jesus, the Gospels, and the trustworthy stories passed on by those who witnessed him.

Kenneth E. Bailey, “Informal Controlled Oral Tradition and the Synoptic Gospels,” Themelios 20, no. 2 (1995): 4–11.

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Dr. Mikel Del Rosario (ThM, 2016; PhD, 2022) Mikel is Associate Professor of Bible and Theology at Moody Bible Institute. While working at DTS, he served as project manager for cultural engagement at the Hendricks Center, producing and hosting The Table podcast. You can find him online at ApologeticsGuy.com, the Apologetics Guy YouTube channel, and the Apologetics Guy Show podcast.

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Dr. Daniel Wallace The Worshipful Call to Learning, Teaching, and Learning Again

BY N E I L R . CO U LT E R

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And then in 1997, I contracted encephalitis—a swelling of the brain—and lost most of my memory. My knowledge of Greek was at about first-year-level, and my other languages almost completely evaporated.

When Dr. Daniel Wallace shares this fact about his life, stunned silence seems like the only appropriate response.

Memory loss is always devastating. Its painful consequences are immediately obvious for a scholar who has devoted decades of his life to building his knowledge, insight, and perception in biblical studies. What happens to the goal of teaching truth when so much of your knowledge vanishes overnight? No one who knows Dan will be surprised by his response not to give up but to continue as before: learning, teaching, and relearning. “I had to relearn Greek,” Dan says, “and I taught myself Greek using the textbook that I myself had published the year before!”

Learning and teaching direct every Christian’s life. We follow a Lord who invites questions and dialogue so that we will delight in Him while learning; He then sends us out into the world to pass on what we’ve learned (as Dr. Mark Bailey explains in this issue). We’re not meant to remain static or assume we have nothing more to learn. Our faith deepens as we practice spiritual disciplines of Scripture study, such as lectio divina, yearly reading plans, memorization, and small-group discussions. We find answers to questions, and we also discover more questions. “Studying the Bible is risky,” affirms Dr. Wallace, “but it can handle what we throw at it.”

When Dan used his own textbook to relearn Greek, it was not the first or even the second time that he had engaged in an intensive course of Greek study. His pursuit of the language began in response to questions he encountered as a young Christian in his teenage years. Following an experience with the Holy Spirit at a revival meeting in Anaheim, California, in January 1969, Dan was fired up to read the Bible and share the gospel with everyone around him. This eventually brought him to a businessman in Costa Mesa who would sell Dan boxes of Good News Bibles to share with others—but who also made a statement that sent Dan on a quest for answers:

“You know, Jesus is not God.” Dan would later learn that this is a heretical Arian view, but that assertion sent him to the Bible to learn the truth. “If I’m going to give my life to Christ,” he thought, “I’d better be sure He’s worth it.” He read the whole New Testament every week for that entire semester.

Christian leaders in Dan’s life at that time didn’t give satisfying answers to his question: How can we know that Jesus is God? He ended up at Biola University, and the first thing he wanted to do was learn Greek. He knew that seeking the answer had to lead him back to the original text. The first of the three times Dan learned Greek thus began, under the tutelage of Dr. Harry Sturz, then head of the language department at Biola. “He was a terrific Greek scholar,” Dan remembers. “I talked to him a lot about my question: Does the Bible say that Jesus is God? And he’d show me, ‘Yes, absolutely!’” So Dan decided to buckle down and learn Greek, so that he could better understand that confidence.

But between a long Los Angeles commute to campus and unfocused study habits, he barely passed that first year.

Second-year Greek, with a different professor, began with review exams, and Dan was flailing. When his professor told him, “Young man, you should not continue with Greek,” Dan faced a crisis. On his knees in his dorm room, he repented of how his poor study life had dishonored the Lord’s name.

“If I had been a student at UCLA,” he thought, “with a nonChristian professor, what would he think of Christians? Just because I’m on a Christian campus doesn’t mean I can get away with mediocre work.” In that moment, he committed to becoming a better student—and he earned the highest grade in the class in both semesters of second-year Greek. Dan’s hunger for learning motivated him to audit extra classes that he wasn’t taking for credit, including Sturz’s one-year course in textual criticism, the study of variants and different versions of manuscripts. This topic would continue to resonate in Dan’s scholarship.

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During his years at Biola, Dan was also serving as a youth director at a church pastored by Joe Aldrich (later the president of Multnomah School of the Bible). Joe loved what Dan was doing with the kids in the church, and he encouraged Dan to continue his studies at Dallas Theological Seminary. In the time between Biola and DTS, Dan knew that he needed to shore up the basics of Greek, especially the myriad forms he had never mastered. He vowed to study Greek for forty hours a week in preparation for the seminary’s entrance exam. This intensive self-study marks the second time he learned Greek. He aced the exam and enrolled in second-year Greek. His hunger for learning brought him to all the classes in Greek, Hebrew, and biblical studies that were available to him. After Dan completed the ThM in 1979, Dr. Harold Hoehner invited him to stay on at DTS and teach.

That was also the year Dan began work on the textbook that would eventually become the 860-page Greek Grammar Beyond the Basics (1996)—and which would have unexpected connections to his own learning.

I had to relearn Greek, Dan says, and I taught myself Greek using the textbook that I myself had published the year before!

Though Dan found a passion for textual criticism and ancient manuscript study in college and seminary, exposure to actual manuscripts proved elusive. What was available to him in the 1970s was a facsimile of Codex Sinaiticus, a fourth-century manuscript of the Greek Bible that contains the oldest complete copy of the New Testament. In the library, Dan pored over that full-size facsimile, which piqued his interest in manuscripts.

Later, while teaching at DTS in 1987, he took a doctoral class to view a papyrus of Romans 1, from c. AD 600, in the collection of nearby Southern Methodist University. Dan was learning the proper protocol along with his students: hands must be clean, the ink of a manuscript is never touched, pens are not allowed near the manuscript, and gum and food must remain outside the library.

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Also in 1987, Dan first saw the collection of Dr. Charles Ryrie, retired dean of doctoral studies at DTS. Dr. Ryrie had built a tremendous library of original sources, including three Greek New Testament manuscripts. “He brought out stuff that was just unbelievable every time I visited him,” Dan remembers.

Dan quickly saw the value in interacting with manuscripts; but Greek New Testament manuscripts were scattered throughout collections all over the world. How could a learner ever hope to access them, apart from great expense to travel to each location?

In 1995, Dan took his first overseas trip. He spent time with more than three dozen Greek New Testament manuscripts at the Cambridge University Library, and this affirmed that getting to know actual manuscripts is invaluable for students of textual criticism. His DTS colleague Dr. Hall Harris encouraged him to find some way to bring the manuscripts to the students at DTS. “You’ve got to start something,” Dr. Harris said. But those plans would be interrupted by personal challenges.

Dan taught in seminaries during the 1980s and completed a doctorate at DTS in 1995. During that time, he confronted his tendency to be too intense in his passion for learning and teaching. He quickly established his reputation as one of the seminary’s most demanding professors, but he also put that pressure on himself, pushing himself so hard—studying, teaching, publishing—that he was missing important moments in his family’s life. That realization was God’s preparation for crises his family would endure, including Dan’s own medical emergency in 1997.

“I was just overworking,” Dan says about the days leading up to the encephalitis and his collapse. “I was teaching, I was in charge of the Evangelical Theological Society’s regional conference, and I was taking on numerous last-minute tasks.”

The encephalitis was debilitating. Dan spent nearly a year in a wheelchair and became very familiar with five hospitals and the Mayo Clinic. He was unable to focus on any studies for more than a few minutes a day. For several months, he slept twenty-two hours each day. He lost his memory of basic things.

“I forgot my wife’s name, and I even forgot my own name a couple of times,” he says. His knowledge of French, German, and Latin disappeared, and his understanding of Hebrew and Greek reverted to beginner-level.

D R . D A N I E L B . WA L L A C E : THE WORSHIPFUL CALL TO LEARNING, TEACHING, AND LEARNING AGAIN

When he was able to return to studies, Dan decided it was time to learn Greek—for the third time, and this time from his own textbook! “I’m still in the process of relearning everything, and there are still gaps,” he says. He continues to teach Greek at DTS and participate in the scholarly community internationally.

A few years into his recovery, Dan found that technology had caught up to his vision for bringing Greek New Testament manuscripts closer to students and scholars. Advances in digital imaging and text recognition opened a door of possibility: digitize all the existing manuscripts and make high-resolution images available online to everyone. The concept could lead to unprecedented opportunities to do comparative studies of the full range of manuscripts. And so in 2002, with state-of-the-art digital cameras (up to 5 megapixels), Dan started the Center for the Study of New Testament Manuscripts (CSNTM). His first major project was an eightday trip to St. Catherine’s, a monastery at the base of Mt. Sinai in Egypt. While there, Dan discovered two manuscripts that the monastery didn’t realize they owned, both of which were hidden in other manuscripts.

“About fifteen percent of the manuscripts that we photograph are manuscripts that we’ve discovered,” Dan says. “We go intending to digitize something, and then we discover more.”

A discovery might be made when the team notices a flyleaf, or reinforcement strips between pages, indicating that a different manuscript has been inserted. The team might also discover a palimpsest—evidence of earlier writing that was then scraped off and written over. About seventy-five manuscripts discovered on CSNTM expeditions appear in the current catalogue that all scholars use to know the locations and details of Greek New Testament manuscripts.

Improvements in technology enable increasingly precise work by CSNTM. The team now uses 150-megapixel cameras, making images that are as big as one gigabyte each. Those images are hundreds of times higher quality than microfilm, previously the only way of making the vast majority of manuscripts accessible. Most recently, CSNTM has begun using multispectral imaging (MSI), which photographs manuscripts via the full range of light spectra, revealing text that was previously invisible. It’s labor-intensive and expensive, but MSI will allow researchers to identify the text of even more palimpsests, water-damaged codices, and other fine details on

manuscripts. The Center backs up manuscript images in three different formats and at three locations to ensure their safety.

The CSNTM website allows visitors to view images the Center’s teams have created during the past twenty years. They are “free for all and free for all time,” Dan notes.

Over five decades wrestling with the Greek New Testament has been for me an act of worship. It s a spiritual discipline every bit as much as it is an intellectual one.

This open access to so much high-quality imagery testifies to Dan’s vision for learning and teaching. His own enthusiasm to dig deeper into original sources brought him to the study of manuscripts. But beyond his own learning journey, he always wants to share what he learns with others. “CSNTM has spawned a generation of textual critics,” Dan says. “At least one-fourth of all textual critics who have earned their PhD in the last ten years have come through CSNTM—as DTS students, as my interns, or as those who were deeply involved with the Center through photographing manuscripts.” In May 2022, the Center welcomed seventy-five of the world’s top textual critics for a major conference. Thanks to the resources of CSNTM, all students of the Bible are now able to engage with original sources in a much closer way.

As Dan reflects on his studies, teaching career, scholarship, health crises, and twenty years of the Center for the Study of New Testament Manuscripts, he sees the ways the Lord has made something more of all of it. “My study of language has never been just an academic exercise,” he asserts. “Over five decades, wrestling with the Greek New Testament has been for me an act of worship. It’s a spiritual discipline every bit as much as it is an intellectual one.”

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BY DANIEL B. WALL ACE

What do scholars of textual crititcism see when they examine an ancient New Testament manuscript? Dr. Daniel B. Wallace guides our eyes to some of the details he notices on pages from Gregory-Aland Manuscript 800.

Gregory-Aland Manuscript 800 (GA 800) A twelfth- or possibly thirteenth-century Gospels codex in minuscule script. It originally contained all four Gospels; the Gospel of John is incomplete, with chapters 20 and 21 missing (the last leaf ends at Jn 19:23). Housed at the National Library of Greece in Athens, shelf number NLG 65.

LE F T PAG E

1. Note about the date and authorship of Mark’s Gospel, according to ancient tradition.

2. Hypothesis: a technical term in Greek manuscripts for a brief introduction to the book, dealing with its subject matter, authorship, and so forth.

3. These two columns give the numbered kephalaia, forty-eight ancient chapter headings of the Gospel.

The numbers in the margin (in Greek letters) are later repeated in the margins of the Gospel to help readers.

4. Abbreviated note stating that the two columns above this note are the kephalaia for the Gospel.

R I G HT PAG E

5. A longer hypothesis on Mark’s Gospel, attributed to Cyril of Alexandria in some manuscripts. Commentary on Mark’s Gospel, compiled from several church fathers.

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The hypothesis continues to about halfway down the page, ending in :—, a typical section conclusion. The hypothesis wraps around the biblical text; the second half of the hypothesis is commentary on the biblical text.

6. The title “Gospel according to Mark” (only “Gospel” is spelled out). The box around the title should have been filled in with ornamentation by the illustrator; it’s unknown why this was left unfinished.

7. Enlarged ekthesis (outdenting): The large alpha that juts out into the margin indicates the beginning of the book.

The importance ascribed to portions of Scripture can sometimes be seen by the height of the initial letter; this one starts at four lines down but ascends two more notional lines.

8. The underlined words include nomina sacra; these are sacred words that were abbreviated with a horizontal line over them to indicate to the reader to read something different from what is written. The same system was used to read Greek letters as numbers (the Arabic numbers had not yet been invented). The words here are “Jesus Christ, Son of God,” with Jesus, Christ, and God abbreviated (just the first and last letters of each word).

9. The underlined words on line 2 of the biblical text: “In Isaiah the prophet” (Mark 1:2). Although GA 800 is a late manuscript, here it has wording found in earlier and better manuscripts. Most late manuscripts read “in the prophets,” since Mark is quoting from both Malachi and Isaiah.

10. Small written text surrounds the larger biblical text on all three sides—standard practice to distinguish commentary from Scripture in ways that showed the priority of Scripture. The Bible is front and center in this manuscript,

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PE R M ISSI O N G R A NTE D BY TH E N ATI O N A L LI BR A RY O F G R E ECE

and commentary is in a smaller, wraparound hand.

The commentary is something of an anthology, with comments taken from many church fathers.

The passage on this page is Mark 1:1–3.

Closing Remarks Manuscripts often had commentaries, and the text was distinguished from the commentary in some way to show its priority.

Even from earliest times in copying the New Testament, scribes offered helps for readers. In this instance, the hypotheses (both of them), kephalaia, numbering system, nomina sacra, enlarged ekthesis, and ornamented (incomplete) headpiece are used to help the reader understand and focus on key items.

Scan here to learn more about Dr. Wallace and the Center for the Study of New Testament Manuscripts.

Dr. Daniel B. Wallace (ThM, 1979; PhD, 1995) Daniel is Senior Research Professor of New Testament Studies at DTS and the executive director of the Center for the Study of New Testament Manuscripts. He has been a consultant for several Bible translations and has written, edited, or contributed to more than three dozen books and numerous articles.

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T H E PU BL IC R E A DI NG OF SCR I P T U R E: T h r e e E x p e r i e nc e s f rom D T S Fac u lt y a n d S t u de n t s The pandemic shutdowns in 2020–21 forced many churches to shift their regular gatherings to online venues for a time. For some churchgoers, “doing church” through livestreams or videos soon became their preference. “What am I missing out on, really?” some people asked. “Isn’t watching a church service basically the same as gathering at a church with others?” But the Scriptures are clear: part of our Christian life is meeting together, in person. One of the important parts of gathering is reading the Bible together. Dr. Reg Grant teaches the Public Reading of Scripture course at DTS. He and two of his students reflect on why reading the Bible in community is vital.

And let us take thought of how to spur one another on to love and good works, not abandoning our own meetings, as some are in the habit of doing, but encouraging one another. (Hebrews 10:24-25)

REG GR ANT My Episcopalian friends (EF) weren’t sure that it would work, and they weren’t hesitant in voicing their fears.

Then we dove in, with initial readings that are brief and narrative. Stories are a natural form of expression, and therefore easy to read.

E F: We’ve never read like this before!

Me: I know—that’s why I’m here, to help you discover a new way of reading.

E F: Do I have to look at people when I read to them?

Me: Do you look at people when you have a conversation with them? Because that’s what we’re doing here— having a conversation with our friends.

E F: But what if I forget what I’m saying while I’m looking at them?

Me: That’s why we rehearse our reading thirty times.

You won’t forget.

E F: Ok, but why go to all this trouble? What difference will it make?

Me: In 1 Timothy 4:13–16, Paul commands giving careful attention to the public reading of Scripture. After all, what’s more important: what God says, or what I have say about what God says? As to what difference it will make . . . you’ll see.

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At first, the readers were, understandably, halting and difficult to hear. But then it happened, as it always does. Invariably. And it always surprises them. After immersing themselves in preparation, after praying through the biblical story, after rehearsing until they have the narrative virtually memorized, they find themselves reliving the events they are reading.

They have become so familiar with the text that they discover—in the words of actor Burgess Meredith, when commenting on effective performance of any text—“the tears of a forgotten sorrow.” And when the readers are living the story, then so will all who hear.

The next Christmas, my Episcopalian friends invited me to attend services. The student in the group who had been the most fearful mounted the pulpit and read the text in a clear, multi-colored voice. She caught my eye as she was stepping down. I gave her a thumbs-up, and she beamed. The Lord and His Word were honored that Sunday morning.

It was a fine conversation.

NATACHA R. GLORV IGEN I never thought there was anything special about how you read a Bible passage before an audience.

The important thing, I thought, is how you explain the text after you read it. I was proved wrong early in my seminary journey. I first discovered this when I heard my classmate deliver a sermon in preaching class. There was something uniquely compelling about the way he read the text. It captured my attention and my heart even before he taught or explained anything. I shared this with him, and he replied, “I took a class with Dr. Grant— Public Reading of Scripture. He taught me how to read the text.” I wanted to learn how to do that, so I registered for the course.

As an international student not entirely confident with English, I’d assumed this class would simply emphasize the need to enunciate every word. Instead, I learned to infuse the reading of Scripture with passion by reading the text interpretively. This is achieved by understanding the passage at a deeper level myself. Our knowledge of the passage tells us which words are peaks, what sentences need more emphasis, and what paragraphs should be read with special enthusiasm. When we read without understanding the relationship of the words in the passage, all the words sound the same. But when we can see where the author is going with the text, we can show it through the way we present those words. In the public reading of Scripture, reading well means we know where the Author is going. When we know where the Author is going, we help others go there with Him. We allow people to connect with the Bible text—and as Dr. Grant says, there is no higher honor.

MACE PEREZ “Devote yourself to the public reading of Scripture” 1 Tim. 4:13 (NIV ) It can seem hard to find a church truly “devoted to the public reading of Scripture.” But I believe we desperately need to recover this art. In a postmodern, post-Christian era, congregations need to be immersed in Scripture. We have the Bible and study resources at our fingertips as never before, but Bible illiteracy increases. Public reading of Scripture is key to building a biblical foundation.

Practicing the public reading of Scripture helps those we serve to overcome hurdles of engaging with the Bible.

In class at DTS, I learned to pore over a passage of Scripture, reading it over and over, identifying the main point and discerning how to convey the tone, character, meaning, and significance of a passage through my reading. I should be able to sit down after reading the passage, without another word, and trust that the congregation understands the main point. The public reading itself should be a sermon.

Since taking that class, my most common context for reading Scripture aloud is not in church, but in my own home. I want my children to grow up loving the Scriptures and our Lord. So we devote ourselves to reading Scripture to and with one another. I love seeing my kids’ ears perk up and their eyes light up as they behold the glory of the Lord through the reading of His Word.

By devoting ourselves to the public reading of Scripture, we demonstrate that the Bible truly is the living Word. We show people that it’s beneficial for teaching, for rebuke, for correction, for training in righteousness (2 Tim 3:16) as we draw them into the story of Scripture. And we teach truth and love well in a practical, engaging way.

Scan here to watch examples of Scripture readings by Reg and Mace.

Dr. Reg Grant (ThM, 1981; ThD, 1988) Reg is the department chair of Media Arts & Worship at DTS, where he teaches courses in homiletics, drama, oral interpretation, and creative writing. He has written, produced, and acted for radio, television, theater, and film.

Natacha R. Glorvigen (ThM, 2022) Natacha came to the US from Venezuela to pursue seminary training at DTS and prepare to teach God’s Word to people with little access to theological resources. She and her husband, Joshua, have a heart for God’s mission of bringing the hope of Jesus Christ to the nations.

Mace Perez Mace is a former agnostic who has been transformed by the truth of the gospel. He is currently in the ThM program at DTS and serves as a church-planting resident at Neartown Church in Houston. He and his wife and ministry partner, Jennifer, have three children.

S “ yfitcna Thme ni eht Tr;htu

JOHN 17:17

BY MARK BAILEY

Skepticism is not new. We live in a world infiuenced by human perceptions, personal preferences, and manipulation of impressions. We face a crisis of conThdence in governmental institutions, public leaders, higher education, and news media. People wonder what truth means and where to Thnd it. As Christians shining the light of the gospel in the world around us, we know that the biblical model of truth is both propositional and personal, revelational and relational.

Exposure to truth demands a personal response.

In John’s Gospel, the theme of truth is of critical concern. John 3:21 and 18:37–38 form bookends for his Gospel, highlighting the importance of a right response to truth as revealed in Jesus. ffe Thrst states, “whoever does what is true comes to the light,” and in the second, Jesus states, “Everyone who is of the truth listens to my voice.”

From John’s opening prologue to Jesus’s climactic interchange with Pilate, what is true about Jesus was on trial. ffe contest between the world’s opinion of truth and God’s view of truth is seen clearly in the exchange between Jesus and Pilate. ffat short passage in John 18:37–38 includes the aflrmation of Jesus’s kingship, His claim to be the divine testimony to truth, and the judgment that people’s response to Him indicates their relationship to what is true. ffe echo of Pilate’s reactionary question “What is truth?” continues to resound today.

We see the importance of rightly deThning truth in Jesus’s high priestly prayer, the night before He went to the cross: “Sanctify them in the truth; your word is truth” (Jn 17:17). We might initially assume that the immediate referent is the Bible, and sanctiThcation is the result. As conservative evangelicals with a high view of divine inspiration and the resultant quality of inerrancy, we rightly believe the Bible to be God’s truth in written form. But a closer look at the term in the context of John’s Gospel may yield a more focused understanding of this speciThc request.

Of the four Gospel writers, John centralizes the theme of truth in relation to the Trinity, especially in the ministry of Jesus. God is said to be true (3:33 7:28; 8:26), the only true God (17:3). Jesus reveals the truth He “heard from God” (8:40). As the incarnate Word, Jesus is “full of grace and truth” (1:18). He’s the mediating channel who reveals grace and truth (1:14). ffe truth that Jesus taught and embodied can set people free from sin (8:32, 36). Jesus spoke the truth (7:18;

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8:14, 16, 45; 16:7), and Jesus Himself is the very essence of truth (5:33; 14:6). ffe Holy Spirit is called “the Spirit of Truth” who dwelt with the disciples before the day of Pentecost and now indwells all believers (14:17). ffe Spirit is identiThed as a minister of truth because He was sent by Christ from the Father to bear witness to the truth (15:26) and to be a guide into all truth (16:13). He does not speak with His own authority. As John clariThes, what belongs to the Father belongs to Jesus, and the Spirit declares what belongs to Jesus, all to the glory of Jesus Christ (16:14). fferefore, the word of truth in the Gospel of John is centered on the person and work of Christ.

In John 17, Jesus prayed that the disciples would be prepared to bear witness to Christ in a contrary world. ffe word means to set apart for a sacred use or service as designated by God. ffat passage mentions two sanctiThcations: that of Jesus and that of His followers. In a world hostile to the gospel, Jesus did not ask that His followers be taken out of the world but that they would be sanctiThed and protected as they’re set apart and sent into the world. To this end, Jesus said He will sanctify Himself, that the disciples would be sanctiThed in truth (17:15–17). ffe self-sanctiThcation of Jesus was His willing submission to all that the Father consecrated Him to do in His life and death; as the Father sent Christ into the world, so Jesus is sending His disciples into the world (17:18). ffe mission is always to bear witness to the reality of the truth—the gospel of Jesus Christ in all its fulness. ffe truth makes it possible for guilty sinners to be declared holy and be used by God for His sacred purposes. ffose who rightly respond to the truth are to worship in Spirit and truth (4:23) and witness to the truth in the power of the Spirit (15:26, 27). John the Baptist and John the Gospel author exemplify this witness to the truth (5:32, 33; 10:41; 19:35; 21:24). Jesus modeled this testimony in His confession before Pilate. Pilate’s cynical question about the deThnition of truth is a climactic mirror for John’s Gospel. Pilate was speaking to the truth standing right in front of him—and yet he refused to see truth. By contrast, the overarching purpose of John’s Gospel is to present the cruciThed Jesus as the Messiah and the Son of God, aflrming that faith in Him is not only the means to eternal life but also the right response to the truth (20:31).

ALUMNI

Connection

NEPWOIS TIONS

CeJ mehGtnoa V. Jyer (fiM, 1982; DMin, 1998), associate pastor of spiritual development and missions at East White Oak Bible Church in Carlock, IL.

(fiM, 1970), retired as missionary to Scotland with BCM International.

r b e a AB t. o R

(fiM, 1970), retired as missionary to Ecuador with Alliance Academy International.

y e v Bo . W k c i r d F

(fiM, 1970),

trau S .M etla W

retired. (fiM, 1971), retired as lead pastor at Living Hope Church in Oregon City, OR.

n i b l A . W ea h c i M

(fiM, 1977) retired from Talbot School of fieology, Biola University, after twenty-nine years, as Professor Emeritus of Educational Studies and fieology. He now serves as a part-time theological consultant for EpikaStudios.com, using virtual reality technology for Bible engagement. A German version of his book was released: eZ it Mit Gott Verbringen.

rels I . D ualK

oiRTs.alguDo n (fiM, 1980), retired as president of Dallas International University in Dallas, TX. (fiM, 1981), Asia director, Center for Intercultural Training, Union Mills, NC.

n o t f i l CA r a .y

(fiM, 1981), retired as associate professor of Christian ministries at Tyndale University in Toronto, Canada.

gno WL.leinaD

(fiM, 1977), retired as vice president of information technology at a Thnancial Thrm.

n i k uD . C m a il W

(fiM, 1973; fiD, 1979), retired as faculty at Seattle PaciThc University and Seminary.

l a W . t r be o R

(fiM, 1977), chaplain at the 173rd Airborne Brigade Association in the Bronx, NY. (fiM, 1977), retired as database administrator.

(fiM, 1976), retired as senior pastor at Topeka Bible Church in Topeka, KS. (Correction)eloC. JnevtS (fiM, 1976) retired from pastoring Flagstaff Christian Fellowship in Flagstaff, AZ, in 2018 after serving for over twenty-Thve years, and Thfteen at Lake Gregory Community Church in Crestline, CA. In retirement, Steve has had multiple opportunities to speak and preach in various venues.

CeJ eromlGi. Tyer (fiM, 1979), pastor of discipleship and leadership development at Midlothian Bible Church in Midlothian, TX.

(fiM, 1982; DMin, 2005), retired as district superintendent of EFCA TexasOklahoma District.

y e l w o R . J t r be o R

(fiM, 1982; DMin, 1999) has a new ministry role as chaplain to graduate students at HighPoint University in High Point, NC. His role as a senior leadership trainer with fie Center for Creative Leadership and his current role as president of Leadership Systems Inc. allow him to offer perspective and connections for those emerging from the academic world as they enter their professional careers.

h t i m SA .s e a J

(fiM, 1979), ambassador with Crossworld in Winona Lake, IN. (fiM, 1980), retired as senior pastor at Church in the Pines in West Wareham, MA.

ns ed u K . D l o J

(fiM, 1980), retired as senior pastor at Wassamassaw Baptist Church in Moncks Corner, SC.

s r oe g R n a m N .S

(fiM, 1980), European coordinator with fie Gospel Coalition in Cambridge, UK.

retired as pastor. (fiM, 1985), Decision Point staff at National School Project in San Antonio, TX.

n i e t s r o H . Fr nye H

(fiM, 1989), retired as pastor of Grace Bible Church in College Station, TX.

. r J n s o e d A G. t r b R

(CCM, 1989), retired as evangelist from Evangelical Mennonite Missionary Conference in Mexico.

s m r a R H h . c i de D

t n ec i V r a W . J

sev R L . l ig r V

eg a v S . B y h t o m i T

(fiM, 1985),

ns or e d A . a u D

(fiM, 1990), Texas/DFW area mobilizer at fie Center for Mission Mobilization in McKinney, TX.

h t i m RS d. l a n o

l a f t se W . E n h p e t S

n o d g RC s. e m a J

(fiM, 1984), retired as pastor of Reno Christian Fellowship in Reno, NV.

s ko rB . T

(fiM, 1982; DMin, 1993), retired as lead pastor at Easton Bible Church in Hainesport, NJ.

o r c S . F h p so e J

(fiM, 1991; PhD, 2013), retired as faculty at Grace School of fieology in fie Woodlands, TX.

h g u a p S . P r o g ye G

r e d y n S . N Lo (fiM, 1991), retired as pastor at Riverwood Chapel in Kent, OH.

(MACE, 1992), associate dean of online programs and faculty support at Moody Bible Institute in Chicago, IL.

y t a Be . J w r d n A

(fiM, 1992), executive pastor at Northview Bible Church in Spokane, WA.

t r ev l a C . M s i r h

DALLAS THEOLOGICAL SEMINARY

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