Ministry News

Ministry News

Biblical Training Centre for Pastors

The nurse theologian was 1 of 18 missionaries this week who took part in a partnership orientation/teacher workshop with Biblical Training Centre for Pastors in Stone Mountain, Georgia. We are all together in this photo, along with the 3 men who facilitated the workshop. It was humbling to meet these missionaries and hear what God has called each of them to do in the name of Jesus Christ for the church. 

For example: 1 group is working with the Hmong people in Thailand and will be translating the BTCP manuals into the heart language of the Hmong peoples. They are also working on a concordance for the Hmong Bible translation.

There are 2 curriculum tracks: 

1.   The BTCP track is for qualified men per 1 Timothy 3:2 and Titus 1:6 in pastoral leadership. 

2.   The BTCL track is for both men and women to be adequately trained for ministry and has 2 sub-tracks.

a.   BTCL International

b.   BTCL USA

The BTCP track consist of 10 courses taught over 520 hours. The BTCL International consists of 8 courses taught over 400 hours and the BTCL USA consists of 5 core courses taught over 275 hours. After completing the courses of study, the participants receive a certificate of completion. BTCP is non-formal theological education. The nurse theologian is now in partnership with BTCP for the training of pastors and church leaders for the building up of the church. (cf. Eph. 4:11-16)

Why BTCP?

While completing the Master of Theological Studies degree my final course was Missiology. The subject of theological training in missions tugged at my heart; therefore, I felt a calling to go into the mission field for the purpose of teaching pastors and church leaders per Ephesians 4:11-16. The Great Commission (Mt. 28:18-20) is to make disciples for Christ and teach them to observe His Word. Paul said to Timothy: “You therefore, my son, be strong in the grace that is in Christ Jesus. The things which you have heard from me in the presence of many witnesses, entrust these to faithful men who will be able to teach others also.” (2 Tm 2:1-2, NASB95) 

What are the barriers?

1.   75% of the worlds Christians reside outside of the United States in Latin America, Africa, the Middle east and Asia.[1]

2.   85% of the pastors in these churches have no theological training.[2]

3.   There are over 3,000,000 untrained pastors in the world.[3]

4.   Most have no access to formal theological education.[4]

I have partnered with BTCP because BTCP/BTCL removes the barriers for biblical training. BTCP/BTCL can be taught to small groups as well as very large groups. BTCP/BTCL can be taught in any nation and among any people group in the world. The BTCP/BTCL training model depends on three parts:

1.   The Scriptures

2.   The Manuals

3.   The Teacher[5]

The teacher uses the manuals to get the student into the Scriptures because “All Scripture is inspired by God and profitable for teaching, for reproof, for correction, for training in righteousness; so that the man of God may be adequate, equipped for every good work.” (2 Tm 3:16-17, NASB95) I am very excited to partner with BTCP and look forward (Lord willing) to training pastors and church leaders in the mission field. 

Glory to God in the name of Jesus Christ for the church, Amen!

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[1]BH Academic, Theological Famine in the Majority World, July 28, 2016, Accessed June 30, 2019, https://www.bhacademicblog.com/theological-famine-majority-world/.

[2]M. David Sills, Hearts, Heads, & Hands: A Manual for Teaching Others to Teach Others(Nashville: B&H Publishing Group, 2016), 6.

[3]BTCP Teacher Training Workshop Manuel (Tucker: Bible Training Centre for Pastors, 2019), 4.

[4]n. d. “Bible Training Centre for Pastors” Bible Training Centre for Pastors. https://www.bibletraining.com/.

[5]BTCP Teacher Training Workshop Manuel (Tucker: Bible Training Centre for Pastors, 2019), 9.

The God-Man

Text: John 1:14-18

The God-Man

By Mike Peek

Context

Greek philosophers thought of the Word as the perfect force by which the universe is structured. In Jewish writings personified wisdom, the Word and the Law were identified with one another and they believed that God created the world through His Wisdom•Word•Law. Greek philosophers saw the Word as invisible and eternal, which to them, was the ideal; therefore, they could not conceive that the Word might become flesh. Jewish teachers rightly taught that a man could not become a god; however, they never considered that God might become a man. My favorite passage in Scripture is Exodus 33-34, and for good reason: it is God’s revelation of His glory to Moses and it parallels the theme of our text. Let us take a look at how Exodus 33-34 and John 1:14-18 parallel.1

Exodus 33-34		John 1:14-18
God dwelt among his people in the tabernacle (33:10); Moses pleaded that God would continue to dwell with them (33:14-16)		The Word dwelt among His people in human flesh (1:14)
Moses beheld God’s glory (33:19		The disciples beheld Jesus’ glory (1:14)
The glory was full of grace and truth (34:6)		The glory was full of grace and truth (1:14)
The law was given through Moses		The law was given through Moses (1:17)
No one could see all of God’s glory (33:20) but the glory of God passed by Moses (33:22)		No one could see all of God’s glory (1:18a) but the glory of God is fully revealed in Jesus (1:18b)

Inclusio is a literary technique used by ancient writers to emphasize the point that they want the reader to understand. The author brackets or frames a passage using similar words, a similar event or theme at both the beginning and end of the passage.2 This is an indication by the author to the reader to pay attention to what is written between the brackets. In John 1:1 and John 1:18 the author uses the theme that the Word is God to bracket the proclamation that the Word Who became flesh is Jesus Christ.

Principle

God became a man in the person of Jesus, the Christ, the only begotten Son of God and dwelt among His disciples. These men and women saw God act and heard God speak in the person of Jesus Christ. Jesus did and said exactly what the Father would have done and said if He were a man walking on the earth. However, do not misunderstand, the Father did not become a man, the Son became a man and dwelt among us. The Father and the Son are one in nature but are separate persons. The Son is the very love of the Father. The love that the Father has for the Son is beyond our ability to comprehend. Some of us have tasted this love when we saw our own children shortly after their births, but the love that a human father has for his offspring pales in comparison to God’s love for His Son. 

The disciple whom Jesus loved said, “and we beheld His glory.” In Scripture, glory is often associated with bright shining light coming from the presence of God, but also means the perfection and the excellency of God,3 which is the glory proclaimed in Ex 33-34 and seen in the Son (Jn 1:14). Jesus followed John in earthly birth and in ministry, but Jesus was preferred before John, was greater than John, was worthy of more honor than John for the simple reason that He existed from all eternity as the Son of God.4 The law being given through Moses was not a display of grace, for the law held with it both blessings for keeping the law and curses for breaking the law. (cf. Dt.11:26) In John 12:47 Jesus proclaimed: “I did not come to judge the world, but to save the world.” Jesus came to give eternal life to His sheep; therefore, grace and truth came through Jesus Christ. 

Application

Part of the announcement of Divine character proclaimed on Mt. Sinai by God to Moses as He passed before Him was that He will by no means leave the guilty unpunished. In the first coming we see the Son having compassion, grace and truth; and we see the Son of God forgiving iniquity, transgression and sin, but it is at His second coming that the Son will execute judgement and by no means leave the guilty unpunished. All that God spoke of His Divine nature to Moses in Ex 33-34 is fulfilled in Jesus Christ already and not yet; therefore, repent and believe that Jesus is the Christ, the Son of God; so that by believing you may have life in His name. (Jn.20:31)

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249-250.

[2]J. Scott Duvall and J. Daniel Hays, Grasping God’s Word: A Hands-On Approach to Reading, Interpreting, and Applying the Bible, 3^rded. (Grand Rapids: Zondervan, 2012) 104.

[3]William MacDonald, Believer’s Bible Commentary: A Complete Bible Commentary In One Volume,4^thed. (Nashville: Thomas Nelson, 1995), 1468.

[4]Ibid.

Faith and the True Light

Faith and the True Light

Text: John 1:9-13

By Mike Peek

Context

The disciple whom Jesus loves begins this paragraph using Jewish imagery. Jewish tradition said that God offered the law to all seventy nations on Mount Sinai but only Israel excepted the Word of God; therefore, the Jewish people believed the Gentiles were unenlightened. Though many Israelites disobeyed the law of God, they believed that when the law came forth at the end of time all of Israel would accept the Word of God.[1]

Isaiah 2:3

Many people shall come and say,

“Come, and let us go up to the mountain of the Lord,

To the house of the God of Jacob;

He will teach us His ways,

And we shall walk in His paths.”

For out of Zion shall go forth the law,

And the word of the Lord from Jerusalem.

The author breaks from Jewish tradition emphasizing that reception of the Word is not by ethnic birth but by spiritual rebirth. Jewish tradition applied the title “Children of God” to the nation of Israel alone but the disciple whom Jesus loved applies it to all who receive the Word as a result of spiritual rebirth.[2]

Principle

The revelation of God can be classified in two ways: general revelation and special revelation. General revelation can be seen in nature, history and humanity. General revelation is God’s communication of Himself to everyone.[3]

Romans 1:20

For since the creation of the world His invisible attributes, His eternal power and divine nature, have been clearly seen, being understood through what has been made, so that they are without excuse.

Do to the fall, general revelation does not enable a human being to come to the knowledge of God.[4] The apostle called this suppressing the truth in unrighteousness. (Rom.1:18) Since man cannot see God in creation because of sin, if man is to be reached, God must reach man by other means. 

Special revelation is God’s communication and manifestation of Himself to particular persons, at particular places and particular times. Special revelation is recorded for us in the Scriptures.[5]God revealed Himself to Moses through special revelation: communication (Word) and manifestation (burning bush) and Moses listened to the Word of God. (Ex.3:1-6) God revealed Himself to the Israelites through special revelation: communication (the ten commandments) and manifestation (thunder, lightning, sound of the trumpet, and smoking mountain) and they asked Moses to speak to them instead of God. (Ex.20:1-21)

So, if people are not converted by general revelation (the things made) and special revelation (the Word and manifestations of God) how are people converted? It is not through blood lines that people are made “Children of God.” It is not by the will of the flesh that people are made “Children of God.” Nor is it by the will of man that people are made “Children of God.” Though I cannot recall the source, I once heard a story about the 18^thcentury itinerant-evangelist George Whitfield (1714-1770): A friend asked George Whitfield why he always preached “Ye must be born again.” Whitefield answered, “Because you must be born again.”

Application

All who receive Jesus as the God Man are counted among the “Children of God.” It does not matter where or to home people are physically born because no one can receive Jesus unless they be born of God. It does not matter how much money or effort is put into church programs because no one can receive Jesus unless they be born of God. It does not matter how much we desire people to be in the household of God because no one can receive Jesus unless they be born of God. If you believe that men are saved by blood lines, or by the works of men, or by the will of men you have been deceived. No one can come to the Word of God unless they be born of God; and if they be born of God, they are beloved “Children of God.” Jesus gives the right to all who receive Him to become “Children of God;” therefore, worship God and pray for those who have not yet received Jesus Christ as Lord and Savior. Point out to people the general revelation (creation), tell people what is written in the Scriptures (special revelation) and if someone receives Jesus give all honor, glory and praise to God.

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[2]Ibid, 250.

[3]Millard J. Erickson, Christian Theology, 3^rded. (Grand Rapids: Baker Academic, 2013), 121-122.

[4]Ibid, 137.

[5]Ibid, 122.

The Witness John

The Witness John

Text: John 1:6-8

By Mike Peek

Context

In the first century, “Witness” was a Greco-Roman legal concept and a legal concept among Jews.[1]The Greek word translated into English “Witness” denotes evidence given judicially: this could be a record, a report or a testimony.[2]This is the same word used in the Gospel of Mark regarding Jesus trial before the high priest, chief priests, elders and scribes when they were attempting to obtain testimony against Jesus. (cf.Mk.14:53-65) In the first few words of the Gospel According to John we have a legal metaphor taking shape. The reason being that many who would read this text during the time that it was written and shortly thereafter would find themselves in a trial setting giving “Witness” for the hope that is in them. Isaiah (v.44:8, NASB) prophesied of “Witness” taking place:

‘Do not tremble and do not be afraid;

Have I not long since announced it to you and declared it?

And you are My witnesses.

Is there any God besides Me,

Or is there any other Rock?

I know of none.’” 

Principle

John the Baptist mission was to tell people about the light coming into the world.[3]The apostle Paul said in his epistle to the Romans, answering the question: What advantage has the Jew? They were entrusted with the Word of God. (vs.3:1,2) Though the Jewish people had the written Word of God in the Old Testament writings, they could not see that their Messiah had come into the world because of their spiritual blindness. John the Baptist was the first of many men who would testify about Jesus and John was martyred, just like many other witnesses would be martyred in the last days. Nevertheless, it is the duty of believers to testify about Jesus amongst the spiritually blind. Unlike us, John the Baptist was a forerunner, His mission was to announce the Messiah’s coming;[4]ours, however, is to announce that He has already come, died for the sins of believers and rose again from the dead, returning to judge the earth on the last day.

Application

I am a 21^stcentury American male who works as a Registered Nurse in a hospital. I am not a prophet like John the Baptist, nor am I an apostle like the disciple whom Jesus loved, the author of our text. John the Baptist was a forerunner of Jesus Christ. The apostles witnessed the things that Jesus said and did as He walked among men, they witnessed His resurrection from the dead. I was not sent from God to testify to the coming light. Nor was I a witness to the life, death, burial and resurrection of Jesus Christ as Lord. There are no prophets among us today, but we have the written word of the Old Testament. There are no apostles among us today, but we have the written word of the New Testament. How can we who were not sent from God, nor witnessed the life, death, burial and bodily resurrection of Jesus Christ as Lord “Witness?” The answer is the Scriptures: We can give people the Scriptures and preach what is written in the Scriptures. One of the things that I enjoy doing is giving away copies of “The Gospel According to John” and explaining what is written in the book. I am not a prophet like John the Baptist, nor am I an evangelist like the disciple whom Jesus loved. I simply promote the reading of the book written by the disciple whom Jesus loved.

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[2]Olive Tree Enhanced Strong’s Dictionary, g3141.

[3]Warren W. Wiersbe, The Wiersbe Bible Commentary: the complete new testament in one volume(Colorado Springs: David C. Cook, 2007), 229.

[4]William McDonald, Believers Bible Commentary: A Complete Bible Commentary in One Volume5^thed. (Nashville: Thomas Nelson, 1990), 1467.

The Beginning Word (John 1:1-5)

The Beginning Word (John 1:1-5)

Divine Yet Distinct from the Father (John 1:1-2)

The Greek term translated into English “Word” was used by Greek philosophers to mean “reason.” There was a great deal of Greek influence in 1^stcentury Judaism whether they wanted to admit it or not. For one, the Scriptures had been translated from Hebrew into Greek and there were many Hellenistic Jews who imitated the manner, customs and language of Greeks. Even though the term logos (Word) is Greek, the Jewish people would have understood it.

The 1^stcentury Jew identified Wisdom/Word/Law with God, for all three come from God. To the 1^stcentury Jew, Wisdom/Word/Law are Divine; yet, distinct from God the Father; therefore, the Greek term logos (Word) was the best way for the disciple whom Jesus loved to describe Jesus as Divine, yet distinct from the Father, a being Who personifies Wisdom and Law from above.[1]

The author begins the text echoing the words of Genesis 1:1, “In the beginning,” but before saying He created, the author points to the Word of God as being with God at creation; therefore, uncreated, Divine, yet distinct from the Father. By using the term logos (the Word), the disciple whom Jesus loved calls Jesus the embodiment of the Wisdom and Law of God, Divine, yet distinct from the Father.

Then God said (John 1:3)

Jewish teachers taught that God created all things through Law. Is it a coincidence that Genesis chapter 1 declares 10 times in the creation account “Then God said,” and the ten commands are often referred to as the Decalogue? (Decalogue means 10 words.) Jewish teachers would have agreed with v.1:3 that all things were made through the Word (Wisdom/Law) and Greek Platonic philosophers would have agreed that God created the world through His logos (Word).[2]So by using the Greek logos (Word) in a Jewish understanding of creation, the disciple whom Jesus loved was setting up a position in which both Jews and Greeks would agree; that the “Word” Whom he will declare in v.1:14 became flesh is greater than any created thing.[3]

Life and Light (John 1:4)

The Old Testament made promises of long life for those who obeyed the Wisdom/Word/Law of God.[4]In Ex 20:12 and Dt 5:16 the command is given to “Honor your father and your mother” and the promise for obeying the commandment is long life. Then in Dt 8:1 and ll:8-9 Moses states that he is giving the Israelites the commandments that they may live. The Word of God has always been available to man for life. If Adam had listened to God, he would have lived long in the garden. Jewish teachers associated light with God’s Law.[5]“Your word is a lamp to my feet and a light to my path.” (Ps.119:105, NASB)

The Light Shines in the Darkness (John 1:5)

The darkness is in opposition to the light, but this could also mean a darkened heart or mind.[6]It has been said that unless one is born again he cannot see the kingdom of God. (Jn.3:3) Could it be that sin coming into the world has darkened the minds of men. Sin separates man from God. Genesis chapter 3 ends with man (male and female) being driven out of the garden away from the presence of God. This is spiritual death, and because of this, the entire world became dark in the sense that man can no longer see God. God warned Adam that in the day that he ate from the tree of the knowledge of good and evil he would surely die. Did Adam physically die on that day? No, but he and Eve began to physically die, for God told Adam that he would physically die after many years of struggling to live on his own by the sweat of his brow. (Gn.3:17-19) Adam and Eve spiritually died the day that they ate from the tree of the knowledge of good and evil for they were driven away from God. Their eyes were darkened for they could no longer see God. The disciple whom Jesus loves declares that the light shines in the darkness and the darkness did not comprehend. Think about this imagery; imagine a person who grew up in a dark cave, wouldn’t they be confused if someone suddenly lit a candle?

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[1]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[2]Ibid.

[3]William McDonald, Believers Bible Commentary: A Complete Bible Commentary in One Volume5^thed. (Nashville: Thomas Nelson, 1990), 1467.

[4]Craig S. Keener, The IVP Bible Background Commentary: New Testament, 2^nded. (Downers Grove: IVP Academic, 2014), 249.

[5]Ibid.

[6]William McDonald, Believers Bible Commentary: A Complete Bible Commentary in One Volume5^thed. (Nashville: Thomas Nelson, 1990), 1467.

The Apologetic of the Disciple Whom Jesus Loved

It is well documented that early Christians suffered for their faith in our Lord Jesus Christ. All of the apostles except for John were martyred and it is said that John was arrested at Ephesus and cast into a vessel filled with boiling oil in Rome; after this, banished by the Emperor Domitian to the island of Patmos.[1]Throughout church history John the apostle has been attributed with authoring the fourth canonical gospel. Theophilus of Antioch (A.D. 170) is the first writer known to call John the author. Polycarp, a second-generation Christian sat under the teaching of John the apostle. Irenaeus, a third-generation Christian sat under the teaching of Polycarp[2]who was martyred in Rome A.D. 155.[3]For unknown reasons Irenaeus migrated to Lyons where he died in A.D. 202. Irenaeus was likely martyred for his faith in our Lord Jesus Christ as well.[4]Irenaeus widely quoted the fourth canonical gospel in his writings and attributed authorship to John the apostle; therefore, from Irenaeus on, the fourth canonical gospel has been attributed to John the apostle.[5]There is no reason for me to doubt John’s authorship and I believe that he is the author; however, the author of the fourth canonical was purposely anonymous, for that reason the author will be referred to throughout this writing the way that he referred to himself: “The disciple whom Jesus loved.”

Through the first few chapters of Acts (1-8) and prior to the conversion of Saul/Paul, (Acts 9) Peter and John are running partners. (cf.Jn.20:3-5) Along with the Pauline epistles, Peter and John’s epistles play a great part in New Testament theology. It is in 1 Peter 3:13-22 that Peter talks about Christian’s being prepared to suffer for doing good, and in the midst of this suffering to sanctify Christ as Lord in our hearts, always being ready to give a defense for our hope to everyone who asks and do so with gentleness and reverence. (1Pt.3:15) 

It is from this text that an entire branch of Christian philosophy has been developed; however, this branch has become more Greco/Roman than any other branch of Christian study. Peter and John are Jewish Christians; therefore, I find it interesting that the most Greco/Roman branch of Christian thinking came from a text written by a Jewish follower of the Lord Jesus Christ. The branch of Christian philosophy that I am referring to is called apologetics which comes from the Greek word apologia, a Greek term about giving a defense in court.[6]Christ warned his disciples, “But be on your guard; for they will deliver you to the courts, and you will be flogged in the synagogues, and you will stand before governors and kings for My sake, as a testimony to them.” (Mk.13:9, NASB)

It is my belief that the fourth canonical gospel written by the disciple whom Jesus loved is in fact an apologetic; however, not Greco/Roman as apologetics are done today but Jewish; therefore, not recognized as an apologetic writing. The apostle Paul wrote, “For indeed Jews ask for signs and Greeks search for wisdom; but we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness, but to those who are the called, both Jews and Greeks, Christ the power of God and the wisdom of God.” (1Cor.1:22-24, NASB) I believe the fourth canonical gospel is a literarily Jewish apologetic because it is a book of signs about Jesus. (cf.Jn.20:30-31) 

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[1]John Foxe, Foxe’s Book of Martyrs(Alachua: Bridge Logos Foundation, 2001), 1-8.

[2]William MacDonald, Believer’s Bible Commentary, 4^thed. (Nashville: Thomas Nelson, 1995), 1463.

[3]Justo L. Gonzalez, The Story of Christianity Volume I: The Early Church to the Dawn of the Reformation, 2^nded. (New York: harper Collins, 2010), 54.

[4]Ibid, 84.

[5]William MacDonald, Believer’s Bible Commentary, 4^thed. (Nashville: Thomas Nelson, 1995), 1463.

[6]Francis Beckwith, “Introduction,” in To Everyone an Answer: A Case for the Christian Worldview, ed. Frances J. Beckwith, et al. (Downers Grove: IVP Academic, 2004), 14.

A Look Around the Room

As the teacher spoke, I looked around the room at those in attendance. In this rectangular room were 47 persons, male and female. The subject was something of significance in church governance but had been given little attention in the text of Scripture. Do we look beyond the text to church history for the answer? The subject is one that has become important in a modern western cultural context and had been previously addressed in church history but is not clearly addressed when looking at Scripture alone because the subject was not as important in the biblical cultural context in which the New Testament writers wrote.

The subject of the class discussion is not the subject for which I am writing today. It is the significance of what I was seeing and hearing that is the subject. Not the theology that was being discussed, but the manner and persons whom discussed the theology. As I surveyed the room, I saw 47 persons, male and female. Of the 47, 5 had seminary graduate degrees, 4 male and 1 female, 1 of the males had a PhD but none of these were teaching the class. I saw in the man teaching, a firm grasp on how to do theology: text, history, truth and application. Not only did this man have a firm grasp on the method of theology, many others in the class did as well and I was amazed.

Why was I amazed? Because, this is not the norm in the majority world. In the majority world 75% of the worlds Christians reside outside of the United States in Latin America, Africa, the Middle east and Asia.[1]In the majority world 85% of the pastors have no theological training at all, nor do they have access to theological books much less advanced seminary degrees and if they did a most cannot read. In the United States of America there is one theologically trained person for every two hundred and thirty persons but in the majority world there is one theologically trained person for every four hundred and fifty thousand persons; a ratio of 1:230 vs 1:450,000, the disparity is mind boggling.[2]

So, when I survey the classroom, I was amazed and thought to myself: “This is absurd, I live in the richest country in the world (and I was not thinking economically, it is rich in that aspect as well but I was thinking with regard to theological training and teachers) and this classroom has got to be one of the richest classrooms in the country. 10% of the persons in this classroom have advanced formal theological education and many who do not, are well read on the subject of Christian theology and doctrine.” There is a theological famine in the majority world and we are fat; therefore, let us go and feed the world.

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[1]BH Academic, Theological Famine in the Majority World, July 28, 2016, Accessed June 30, 2019, https://www.bhacademicblog.com/theological-famine-majority-world/.

[2]M. David Sills, Hearts, Heads, & Hands: A Manual for Teaching Others to Teach Others(Nashville: B&H Publishing Group, 2016), 6.