"The world was not worthy of them."

.

Through faith

There were others who were tortured, refusing to be released so that they might gain an even better resurrection. Some faced jeers and flogging, and even chains and imprisonment. They were put to death by stoning; they were sawed in two; they were killed by the sword. They went about in sheepskins and goatskins, destitute, persecuted and mistreated—the world was not worthy of them. They wandered in deserts and mountains, living in caves and in holes in the ground. (Hebrews 11:35b-38)

We love the Bible stories of those who "conquered kingdoms, administered justice, and gained what was promised; who shut the mouths of lions, quenched the fury of the flames, and escaped the edge of the sword; whose weakness was turned to strength; and who became powerful in battle and routed foreign armies" (Hebrews 11:33-34). But how little we want to talk about the possibilities of our Christian life involving "torture", "flogging", "chains and imprisonment", or being "killed by the sword"?

'

But the path of faith is also a path that more often involves suffering. How often do we like to think about that? That doesn't exactly resonate with our "prosperity gospel" propensities. In fact a Biblical theology of Christian suffering brands the "prosperity gospel" for the damnable heresy it is.

R

May our minds in all things be conformed to the mind of Christ.

The Wind Blows Where it Will...

It goes without saying that Western culture continues its slide into moral chaos and darkness. Here in the United States we debate and get all in a frenzy about who gets to use what public bathroom. It is obvious that at many different levels in American culture, Christianity has been minimized and marginalized. There simply is no "moral majority" as it was once defined back in the early 1980's. We see that specifically in the course of our national politics during this current Presidential election year.

The time will soon come and is already knocking at the door when American culture's growing animus and hostility towards Christian faith will flush away the remains and residue of any easy pop "Christianity", and we will find out that to be a Christian and to be faithful to the Gospel is going to cost us those privileges we once thought inviolable. Are you ready to continue giving financially to your church even when you can no longer declare that giving as a charitable deduction on your Federal income tax return? Or what will you do when your church and ministry buildings become subject to local property tax assessments? Those question are just the tip of the iceberg when outright scorn and ridicule and persecution of Christian faith becomes an entrenched part of public policy.

My concern is that amidst the ever growing signs of the approaching whirlwind of God's judgement on a godless secular materialistic narcissistic culture, the church, and the broader evangelical church in particular, will still be caught up in a "we can fix it" mentality where we desperately seek the right incantations to speak and the right rituals to perform that will somehow twist God's arm to the point where He will be forced to take up our "cause".

News flash: God only has one overarching cause, and that one cause is His own glory period. Everything else is subsidiary to His glory.

Our problem in the broader church at large is we have not been brought to the point of utter desperation where all our confidence in our fancy programs and latest evangelical fads and ideas have been stripped away and we are flat on our back with nowhere else to look but up. God will not allow us to claim any glory that rightfully is His alone. We can not make "revival". Revival is the work of the almighty free and sovereign God; the free and sovereign moving of the Holy Spirit working through the proclaimed word of God in the hearts and minds of lost and desperately needy sinners.

We desperately need an outpouring and movement of the Holy Spirit in our own lives, in the lives of our local congregations and our wider local communities, in the church at large, and in an increasingly viciously wicked culture. We can not bring that about by anything of our own saying or doing. It will only happen as a free and sovereign work and moving of God for His own glory. We are left to pleading and begging and desperately crying out that God in sovereign merciful grace for His own glory would grant that outpouring and movement of His Spirit. And in the meantime, revival or not, persecution and distress notwithstanding, we are to remain a faithful remnant; faithful to the Gospel once delivered to the saints.

Oh that you would rend the heavens and come down, that the mountains might quake at your presence—as when fire kindles brushwood and the fire causes water to boil—to make your name known to your adversaries, and that the nations might tremble at your presence!

~ Isaiah 64:1-2

Even so, come quickly Lord Jesus!

Excerpts from Luther's Commentary on Galations

The following sample of quotes are taken from: Martin Luther's Commentary on the Epistle to the Galatians (Kindle Edition).

"By His resurrection Christ won the victory over law, sin, flesh, world, devil, death, hell, and every evil. And this His victory He donated unto us. These many tyrants and enemies of ours may accuse and frighten us, but they dare not condemn us, for Christ, whom God the Father has raised from the dead is our righteousness and our victory."

"We find no rest for our weary bones unless we cling to the word of grace."

"True Christian theology does not inquire into the nature of God, but into God's purpose and will in Christ, whom God incorporated in our flesh to live and to die for our sins. There is nothing more dangerous than to speculate about the incomprehensible power, wisdom, and majesty of God when the conscience is in turmoil over sin. To do so is to lose God altogether because God becomes intolerable when we seek to measure and to comprehend His infinite majesty."

"To bestow peace and grace lies in the province of God, who alone can create these blessings. The angels cannot. The apostles could only distribute these blessings by the preaching of the Gospel. In attributing to Christ the divine power of creating and giving grace, peace, everlasting life, righteousness, and forgiveness of sins, the conclusion is inevitable that Christ is truly God."

"For if our sins could be removed by our own efforts, what need was there for the Son of God to be given for them? Since Christ was given for our sins it stands to reason that they cannot be put away by our own efforts."

"The vicious character of sin is brought out by the words "who gave himself for our sins." So vicious is sin that only the sacrifice of Christ could atone for sin."

"The genius of Christianity takes the words of Paul "who gave himself for our sins" as true and efficacious. We are not to look upon our sins as insignificant trifles. On the other hand, we are not to regard them as so terrible that we must despair. Learn to believe that Christ was given, not for picayune and imaginary transgressions, but for mountainous sins; not for one or two, but for all; not for sins that can be discarded, but for sins that are stubbornly ingrained. Practice this knowledge and fortify yourself against despair, particularly in the last hour, when the memory of past sins assails the conscience."

"The article of justification is fragile. Not in itself, of course, but in us. I know how quickly a person can forfeit the joy of the Gospel. I know in what slippery places even those stand who seem to have a good footing in the matters of faith. In the midst of the conflict when we should be consoling ourselves with the Gospel, the Law rears up and begins to rage all over our conscience. I say the Gospel is frail because we are frail."

"Therefore we teach that to know Christ and to believe in Him is no achievement of man, but the gift of God. God alone can create and preserve faith in us. God creates faith in us through the Word. He increases, strengthens and confirms faith in us through His word. Hence the best service that anybody can render God is diligently to hear and read God's Word."

"When I first took over the defense of the Gospel, I remembered what Doctor Staupitz said to me. "I like it well," he said, "that the doctrine which you proclaim gives glory to God alone and none to man. For never can too much glory, goodness, and mercy be ascribed unto God." These words of the worthy Doctor comforted and confirmed me. The Gospel is true because it deprives men of all glory, wisdom, and righteousness and turns over all honor to the Creator alone. It is safer to attribute too much glory unto God than unto man."

"True faith lays hold of Christ and leans on Him alone."

"On the question of justification we must remain adamant, or else we shall lose the truth of the Gospel. It is a matter of life and death. It involves the death of the Son of God, who died for the sins of the world. If we surrender faith in Christ, as the only thing that can justify us, the death and resurrection of Jesus are without meaning; that Christ is the Savior of the world would be a myth. God would be a liar, because He would not have fulfilled His promises."

"The true way of salvation is this. First, a person must realize that he is a sinner, the kind of a sinner who is congenitally unable to do any good thing. "Whatsoever is not of faith, is sin." Those who seek to earn the grace of God by their own efforts are trying to please God with sins. They mock God, and provoke His anger. The first step on the way to salvation is to repent. The second part is this. God sent His only-begotten Son into the world that we may live through His merit. He was crucified and killed for us. By sacrificing His Son for us God revealed Himself to us as a merciful Father who donates remission of sins, righteousness, and life everlasting for Christ's sake. God hands out His gifts freely unto all men. That is the praise and glory of His mercy."

Does the Word “Evangelical” Mean Anything Anymore?

Eternal Perspective Ministries Blog (Randy Alcorn, July 15,2011)

...I didn’t grow up in an evangelical church. I grew up in a nonchristian home and came to Christ as a teenager. I’ve seen very different kinds of evangelical churches, and I have a broad appreciation of many of these differences. But now, at an ever-accelerating pace, the word “evangelical” and even the term “Bible-believing” seem to be losing their historic meaning. (Yes, I’m aware that terminology isn’t all-important; but I’m also aware that terminology can mislead people and cloud understanding and dialogue when radically different meanings are attached to the same term.)
Is the extent of the need to hear the gospel and respond to it in Christ-centered repentance really so unclear in Scripture? Are matters of salvation, judgment and eternal destiny really gray areas or secondary issues subject to in-house evangelical disputes? Or is the Bible emphatically clear on the point that ANY person without Christ, whether they be Muslim or atheist or Baptist, will go to Hell, not Heaven?

There is what the term "Evangelical" means to me personally, and there is what the term "Evangelical" means to the wider culture. Culture looks at Evangelicalism and defines it in terms of the wider context of evangelical culture. I tend to define the term in a more narrow theological context. It is that theological evangelicalism that I see as my "Mother Kirk" to borrow a C.S. Lewis expression.

It is my fear that the term "Evangelical" as used in the wider context of the visible church and culture is indeed losing its meaning, and thus even the theological definition continues to erode and lose Biblical precision. Along with that erosion is a loss of vibrancy and energy that I associate with my more ideal and perhaps traditional view of what Evangelicalism should be.

That is a reason I have the Philip Yancy quote on the left side bar of this blog. The term Evangelicalism as used in our culture may in the end indeed become meaningless. That said, the Bible will continue to be and always will be an evangelical book; the story of the Creator calling a lost humanity back to Himself through the life, death, and resurrection of Jesus Christ.

"Some of my friends believe we should abandon the word evangelical. I do not. I simply yearn for us to live up to the meaning of our name." ~ Philip Yancey

God's Intent and Purpose for His Word

"For as the rain and the snow come down from heaven and do not return there but water the earth, making it bring forth and sprout, giving seed to the sower and bread to the eater, so shall my word be that goes out from my mouth; it shall not return to me empty, but it shall accomplish that which I purpose, and shall succeed in the thing for which I sent it. (Isaiah 55:10-11)

In the context of Isaiah 55, the section quoted above has to do with God keeping His promises to those He invites to "Come" in verse 1, and "Seek" in verse 6. Verses 10-11 are given as an encouragement to heed the call to repentance that is being presented in the chapter.

The principle enunciated in this passage is that the words that come from God's mouth have a purpose and intent, and that purpose and intent will be achieved. It is on the basis of that principle that the hearers of Isaiah's day could have assurance that God would honor the promises given in the context of Isaiah 55.

Without doubt all of God's Word is given with an intent and purpose. It is our job in studying a particular passage of Scripture to discern what that intent and purpose was and is. The Word accomplishes what He intends and purposes, not what we may intend or purpose.

This means we need to be very careful how we handle and apply the Word of God. We need to make very sure that our intent and purpose in exegeting and applying a passage of Scripture lines up with God's intent and purpose for that passage. We do not have the option of bringing our own agenda into a text or passage of Scripture. This constraint points to several hermeneutic principles we dare not ignore.

A passage or text of Scripture can not be divorced from its immediate and broader context, specifically the place of that text or passage in the unfolding of redemptive history. This also means approaching the text from the perspective of Biblical theology in contrast to bringing our systematic theology into the text.¹

The crux of the issue comes in the applications the preacher or teacher makes from the text in hand. We've all seen it done at one time or another. A pastor or teacher takes a passage or text of Scripture, and proceeds to squeeze out of that text or passage every possible application even remotely connected or possible, and that without regard to the original intent and context of the passage. Over time under such preaching and teaching, one begins to suspect the preacher or teacher is more interested in using scripture to promote their own particular agenda or fancy then discerning and focusing on God's intent and purpose.

Does God have more then one intent and purpose for a given text? The answer is a qualified yes... There is the intent and purpose for the original audience and the intent and purpose for those of us who are removed in time from that original audience. But it is my contention that the purpose for us today in the New Covenant is not that far removed from the purpose for the original audience, and that there is an organic connection between the two that should constrain how we make applications from said text or passage to our day and age.

The power of God's Word is realized in our preaching and teaching when our intent and purpose lines up with God's intent and purpose for His Word. We need stay out of the way and let the Word be the Word.

Peace,

~ The Billy Goat ~

¹ "Toward An Exegetical Theology: Biblical Exegesis for Preaching & Teaching" Walter C. Kaiser Jr. (Baker Books, 1981); pgs 161-162

Rattling Your Theological Tradition's Sensibilities

Let's face it. I'm a conservative Evangelical who happens to go to a Baptist church. Over the past few year I've come to appreciate that "tradition" and value it much more then I once did.

I'm not talking about cultural evangelicalism; that culture which at times makes me want to just puke. I'm talking about a solid theological Evangelicalism and the expressions of that evangelical theology worked out in the lives of those who hold to it. It is in that sense I speak of the the Evangelical church as my mother. It was that Evangelicalism working through a campus ministry that the Sovereign God used to effectually call me unto Himself.

Now it is also true we can and do get in a rut in whatever Christian "tradition" we find ourselves at home in. That's why it is good to occasionally get outside of that tradition and expose yourself to something that, though orthodox, yet is different enough to really rattle the sensibilities of your own tradition.

You know in your head that the work of the Holy Spirit is not limited by the boundaries of your particular Christian tradition. But if you want to make that idea more then theoretical, then once in a while you need to go see for yourself.

I had a chance to rattle my Evangelical Baptist sensibilities today when we visited an orthodox Anglican church.

Today was Trinity Sunday and the focus of the worship was the Trinity. Ancient songs such as St. Patrick's Prayer were mixed with contemporary songs such as "How Great is Our God". The sermon was about the Trinity, and the preaching was articulate and orthodox. A recitation of the Nicene Creed was also part of the liturgy along with the Scripture readings from the Old Testament, Gospels, and Epistles.

Then there was the communion. The orthodox Anglicans hold a more sacramental view of the Lord's Supper. This raises the question of what is meant by the real presence of our Lord in the communion. At the same time, even though visitors from another Christian tradition, we were welcome to partake in the communion.

It was very clear that this church was very orthodox on the issues of the Trinity and on Jesus as both God and man. The same God I as an Evangelical Baptist worship was being worshipped in this Anglican church. It is also clear from the conversations we have had with family members who go to this church, that the Holy Spirit is working in the life of the church corporately, and in the lives of members of the church individually.

Yes Virginia, the Holy Spirit is at work in Christian traditions other then my own conservative Evangelical tradition. Frankly I think that's just fantastic, and I thank God for it... I love it when in a good way, my sensibilities are rattled like that.

Will I ever be an Anglican? Very probably not for all the reasons I first mentioned. I did find myself pondering the question of the real presence, and I may do some more study and wrestling with that.

I also found myself thinking of the Evangelical Baptist liturgy used at our church. I found I did appreciate it; that in its essence God is honored and worshipped and the Holy Spirit is working through the ministry of the church in the life of the church corporately and in the lives of the members individually.

Sola Deo Gloria!

Joylessness in Reformed Chritianity

"I wasn't born and raised in the Reformed church. In other words, I am a Reformed immigrant. Like many people in the Reformed church today, I migrated out of broad based evangelicalism and non-denominationalism. Many of my friends, both ministers and laypeople, have had similar immigration experiences.

Recently, at the funeral of my father-in-law, I had the opportunity to get reacquainted with many of my Reformed immigrant friends. Much to my surprise, I found myself having a very similar conversation with this group. They shared with me that they felt like something was missing in their Reformed experience. While they were all satisfied with the doctrine, worship and government of the church they spoke of a missing intangible element. They had trouble articulating the exact nature of this missing element. I suggested a variety of terms to give it a name and the one that seemed to come closest was "joy." These immigrants perceived the Reformed church to be suffering from a deficiency of spiritual joy."

These conversations got me thinking. I did my own assessment of my Reformed experience and, I must admit, I had to agree that "joyful" was not one of the first adjectives that came to my mind to describe it. Then I began to contemplate why the Reformed church seems to be lacking in the joy department. My contemplation yielded two main reasons.

(The Joy of the Reformed by Anthony Selvaggio December 2009.)

If it was appropriate, I'd copy the entirety of Mr. Selvaggio's article. He goes on to discuss two reasons he sees for the lack of joy in the Reformed church; the migration of Evangelical malcontents into the Reformed movement, and "...perpetually circling the theological wagons." Please also note Selvaggio's evaluation comes from his position within the Reformed movement. This is coming from one of the Reformed's own.

Selvaggio proposes a remedy, and in so far as it goes, I believe the proposed remedy has merit as it does, in its own way, call for a focus on the promises of God.

That said, what was noticeable in my mind was his lack of discussion of joy as the fruit of the Spirit, and in fact, among the very first of the fruit of the Spirit as listed by Paul in Galations 5:22. This is where my own concern for the Reformed church comes to focus.

I spent a little over 25 years in a Reformed (Baptist) church. About 7 years ago we left that church and started attending a more mainstream Evangelical Baptist church. It is on the basis of that experience that I totally understand Mr. Selvaggio's statements, "...they felt like something was missing in their Reformed experience." and "These immigrants perceived the Reformed church to be suffering from a deficiency of spiritual joy."

One of the very first things we noticed about our new church, in contrast to the Reformed church we had left, was the much greater and obvious level of honest, genuine, authentic Christian joy expressed by the people and manifest in the life of the congregation corporately.

This raised a question in my mind. If, as the Bible says, joy is a fruit of the Spirit, what does that say for the joyless Reformed church? A tree is known by its fruit. If my Reformed theology and the Reformed preaching from the pulpit of the Reformed church is not producing the fruit of the Spirit in my life, then something is not right and we need to do some VERY deep soul searching.

This becomes even more critical and vital when I look at raising my children in such a church. It was that very concern that 7 years ago drove me from the Reformed church back into the Evangelical mainstream. (I'm still a Calvinist, but I no longer call myself Reformed.) If my children were to know true Chrisitan joy, the joy that is the fruit of the Spirit, then they need to be raised in a church and thological climate that clearly demnstrates that joy in the life of individual believers and in the corporate life of the congregation, and that along with all the other fruit of the Spirit as well.

I beleive there are probably some Reformed churches out there somewhere who have managed by the grace of God to hold and nuance their theology in a way that produces a noticable level of genuine Christian joy. That said, in a sizable part of the Reformed movement there is the need to do some VERY DEEP soul seaarching at this point.

Kyrie eleison...

On Making Practical Applications from a Passage of Scripture

I once went to a church that prided itself on the practical applications made from the pulpit; applications which would take up the bulk of the 1 hour plus sermons. The problem was, way to many of the applications made had little connection to the main intent and purpose of the passage discussed. As a result a careful exegetical and contextual exposition of the passage would end up being thrown to the wind as the preacher, all to often, would grab a hold of any faint allusion or possible interpretation to go off on their latest “trolley car" issue.

Any application from a given passage of Scripture needs to flow from the historical redemptive context, meaning, and intent of the passage. To press applications beyond that is to turn the Bible into a book of moralisms instead of the unfolding Redemptive Story it is. It’s at this very point that I found Walter Kaiser’s “Toward an Exegetical Theology” particularly helpful.

There will also be times when we come across things God wants us to know about Himself and His work in historical redemption where the practical application is not that apparent or clear. That does not make that doctrine data any less valuable. It still remains something God wants us to know even if His reason for wanting us to know it is not clear or apparent to us.

What this means for the preacher is that instead of trying to wring all the possible applications out of a passage he can, he will limit his applications to those few that flow from the historical redemptive context, purpose, and intent of the passage. In doing so he will help his people focus on that very meaning, intent, and purpose of the passage instead of distracting them with a plethora of applications that actually distract from that meaning, intent, and purpose. And yes, that means the preacher will have to do his homework/preparation, and may have to sweat a little in doing so.

How much of the desire to get something “practical” out of the sermon or worship service is a subtle way of making me and my "felt needs" the center focus instead of God and His glory? Let's make the practical applications that are there and intended, but always remembering it is not primarily about us.

Peace...

~ The Billy Goat ~

The Focus of Christian Ministry

"...I am convinced that the ministry which seeks to exalt mankind can, in the end, do no good for mankind. On the contrary, the ministry which will reach the truths of man's complete ruin in sin and God's perfect remedy in Christ can best reach the heart of the need of the human race and can bring the only remedy that can heal the heart which God has declared to be humanly incurable (Jer. 17:9).

(Donald G. Barnhouse, Exposition of Romans Vol. I, Wm. B. Eerdmans Publishing Company (June 1952))

I recently received the four volume set of Barnhouse's Exposition of Romans as a combined Father's day/Birthday present. CBD had a really good offer on this set that was hard to beat or resist. I'm just getting into volume one, and am finding Barnhouse's exposition a very rich treasure of devotional reading.

If you allow Barnhouse's Dispensationalism to keep you away from his Exposition of Romans, it is your loss, and you do yourself a great dis-service. Barnhouse was familiar with a wide number of commentaries on Romans including those from the Reformed and Puritan writers. This work has been a standard for a number of years, and now I see why. I highly recommend it.

Sola Deo Gloria!

~ The Billy Goat ~

On Finding an Evangelical Hermeneutics: An Exploratory Essay

Every once in a while I come across a book or article, and as I am reading that book or article, I get a sense that what I am reading is of real fundamental and profound importance to the Evangelical church at large. Of course only time will tell if my sense and assessment of said book or article is accurate.

Back at the beginning of the 1990's, Gordon-Conwell Theological Seminary celebrated it's first 100 years of existence. Upon that occasion, a number of Evangelical scholars presented lectures marking the event. Speakers included John R. W. Stott, Eugene Peterson, Gordon D, Fee, and others. In 1992, those lectures were collected and published in essay form by Gordon-Conwell as a collection titled, The Vision Continues: Essays marking the Centennial of Gordon-Conwell Theological Seminary.

The essay that caught my attention was the one by Gordon D. Fee titled Heremeneutics Today: A Prescriptive View. Fee himself suggests the title of his essay might better be called "On Finding an Evangelical Hermeneutics: An Exploratory Essay". Unfortunately this essay does not appear to be available on the WWW, and copyright considerations hinder me from publishing it in its entirety on my site.

In the essay Fee talks about the tension that exists in understanding the Scripture as God's Word coming through human writers. That tension is then illustrated by comparison with interpretive assumptions of the fundamentalist camp on one side, and the liberal camp on the other. The best summary I can give of Fee's discussion is found in Fee's own words in the final paragraph of the essay.

" To conclude: To insist that the very nature of Scripture as the evangelical understands it has locked in a degree of ambiguity, accommodation and diversity, causes some people to capitulate in despair, either toward the certainties of fundamentalism or the ambiguities of liberalism. I, for one, opt for what I call "the radical middle". If God gave us His Word this way, and I believe He did, then our task is to hold on to both realities -- its eternality and historical particularity -- with equal vigor. If we cannot always have absolute certainty as to meaning or application, we can certainly move toward a higher degree of common understanding. As I see it, the way toward that higher level of commonality is still to be found at the crucial point of authorial intentionality which by its very nature we would insist is thereby also the Holy Spirit's intentionality. If God did not speak timeless aphorisms, He did speak an eternal Word. That Word had specific intent in its historically particular moments. The task of exegete and theologian alike is to discover, or if you will, hear that Word in terms of God's original intent. I would argue that it is that same Word, with its same intent, that should now address us in our historical setting. Instead of seeing this as a debility, we should see it as the greater glory of Scripture and praise God for it. That He would so speak to their historically particular context is precisely what gives us hope that He will always through that same Word speak again and again to ours and to all of humankind's individual historical contexts."

Hopefully someday this article can be republished in its entirety. Such publication would be a real contribution to the Evangelical discussion of hermeneutical issues.

Sola Scriptura!

~ The Billy Goat ~

Some Thoughts on Preaching, Systematic Theology, & Biblical Theology
posted by "Paulos"

"If we teach and preach the Scriptures in the categories of the Scriptures, I find that people are much more ready to embrace and to believe things than if we teach and preach the Scriptures in the categories of systematic theology...

Much offense that many ministers attribute to the nature of the teaching actually is due to the way we teach rather than the thing we teach. If we wrap our teachings in the categories of Scripture rather than in the worn categories of systematic theology, we run the risk of having our preaching and teaching being received. I think this risk is worth taking..."

I would encourage you to click through the link above, and read all of Paulos' post on the relation of Biblical theology and systematic theology to preaching. This post articulates a number of issues and concerns I've pondered on over the years, and I give this article a hearty "AMEN!!!"

By grace alone,

~ The Billy Goat ~

Exegetical Expository Preaching
Excerpts from an article at Mark Dever's IX Marks Ministries.

"God's Word has something to say about what we preach and how we preach it. What you'll find on the following pages is a brief Biblical rationale for the primacy of expositional preaching in the local church. But that's not all. You'll also find some practical resources to encourage and facilitate the continuing development and increasing fruitfulness of your own expositional ministry...

The content of expositional preaching is the true word of God. An exposition of Scripture simply seeks to uncover, explain, and apply the divinely intended meaning of the text...

The goali of expositional preaching is for the people of God to hear and heed the Word of God. In this sense,expositional preachers are modern day prophets, serving merely as conduits through which the Word of God may flow into the people of God in order to do the work of God in them...

Expositional preaching is the only kind of preaching that, by definition, ensures that the agenda of the sermon is determined by the agenda of the text.

Therefore, a long-term commitment to expositional preaching is the most helpful way for a preacher to discipline himself to remain faithful to God’s Word over a lifetime of ministry...

Preaching is prophetic because it conveys God's Word to God's people. Exposition best handles the prophetic nature of preaching because the expositional sermon is unique for taking the point of the passage as the point of the message. It is therefore the best way to remain faithful to the content and intent of God's Word in any given text....

God's Word is the conduit of God's power that accomplishes God's purpose. The power is not in the preacher himself, his stories, his illustrations, or his technique. The power is in God's Word - the message preached.

This means that if the Christian preacher is to preach with real Spiritual power, he must discern what God has said in His Word, and then be faithful to say it. In other words, the point of the text should be the point of the sermon...

Benefits for the Congregation

The congregation is released from slavery to the preacher's hobbyhorse texts and topics..." (For complete article click here.)

My wife and I are very thankful for the exegetical expository based ministry we have the privilage of sitting under at our current church. Being under such a ministry has caused us to realize how far our former church had wandered from the discipline of exegetical expository preaching. The above article does an excellent job of setting forth the Biblical basis for and the benefits of expository preaching. I highly recommend you read the full article.

Sola Scriptura!

~ The Billy Goat ~

The Preacher's Mandate

Pray as though nothing of eternal value is going to happen unless God does it.

Prepare as giving "my utmost for His highest."

Seek not to "get a message" from the scripture, but seek "the message" of the scripture.

Be satisfied not with producing good content, put with producing good people.

Attend carefully to private and public walk with God, knowing the congregation never rises to a standard higher then that being lived by the preacher.

Be "persuaded that the gospel is the power of God unto salvation."

"Preach the word" - not about the word, not from the word, not with the word - affirming it is only proclamations of God's word that carry God's authority and His promise to bless.

Exalt Christ preeminently, trusting He will then draw people to Himself.

Balance declarations of "salvation by faith alone" with declarations describing the life Christ produces when He sees saving faith: transformed heart, desire to serve the Lord not self, growing affection for His word, increasing obedience, fruit of the Spirit, saltiness in society, maturing Christlikeness.

Depend solely upon God for the translation of spiritual truth into life.

Preach Christ's word in Christ-like demeanor.

Agree it is impossible at one and the same time to impress people with Christ and with oneself.

Allow the preaching to exude the fruit of the Spirit, lest the preaching fail to produce Christ-like lives.

Preach with humble gratitude, as one privileged to be an oracle of God.

Trust God to produce in the hearers His chosen purposes - irrespective of whether the results are readily visible.

(Published by The Cornerstone Trust, Box 1906, Cave Creek, AZ 85327)