When Is Theology a Distraction and When Is It a Lifesaver (J.D. Greear)

Terrific article that puts some crucial things in perspective for pastors and theologues alike!

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Savoring the Majesty of Jesus

(To listen to this sermon in its entirety, click here. This was preached on Sunday, July 29, 2007 at Boone’s Creek Baptist Church, Lexington, KY. “Have You Been to the Mountain?” Mark 9:2-8.)

On the evening of April 3, 1968, a man stood up to a crowd gather at the headquarters of the Church of God in Christ in the city of Memphis, Tennessee. After a particularly difficult time of seeing black churches burned; having water hoses turned on black men, women, and children; having had marches broken up by violent Southern policemen; having had to deal with the general injustices of hiring practices by major companies in Memphis — he delivered a great speech which would turn out to be his last speech.

Well, I don’t know what will happen now. We’ve got some difficult days ahead. But it really doesn’t matter with me now, because I’ve been to the mountaintop.

And I don’t mind.

Like anybody, I would like to live a long life. Longevity has its place. But I’m not concerned about that now. I just want to do God’s will. And He’s allowed me to go up to the mountain. And I’ve looked over. And I’ve seen the Promised Land. I may not get there with you. But I want you to know tonight, that we, as a people, will get to the promised land!

And so I’m happy, tonight.
I’m not worried about anything.
I’m not fearing any man!
Mine eyes have seen the glory of the coming of the Lord!!

Some of you may realize that just hours after that speech on the morning of April 4, 1968, Dr. Martin Luther King, Jr., was shot and killed by James Earl Ray who was convicted and sentenced to 99 years in prison. Though this excerpt that I shared with you this morning came at the end of about a 35-minute speech, the call he issued concerning his mountaintop view still resonates with all peoples, regardless of race, creed or color even today.

Here is the question: have you been to the mountain? Have you seen the glory of our Savior? Moreover, the only way that it may truly shine is for it to be lit, as Paul says, “with the light of the knowledge of the glory of our Savior” (2 Corinthians 4:4). Dr. King’s viewpoint had a bit of a different perspective. His speech called for equality among the races, a desire for all men and women to be treated like men and women. He had a dream that men “will not be judged by the color of their skin, but by the content of their character.” We as the church of Jesus Christ have a dream for all men and women to be led to the mountain where they see not equality necessarily, but authority. Where they not simply react to their travesty, but rejoice in His majesty.

We Must Savor the Majesty of God the Son

In Mark 9:2-3, we read:

And after six days Jesus took with him Peter and James and John, and led them up a high mountain by themselves. And he was transfigured before them, and his clothes became radiant, intensely white, as no one on earth could bleach them.

This account begins “after six days” — but six days from what? Six days from the time God revealed to Peter that Jesus was “the Christ, the Son of the living God;” six days since He first told them that the Son of Man must suffer and be crucified and three days later would arise; six days from the time Jesus told the disciples and the crowd what it took to follow Him — a denial of self and a taking up of the cross! Six days from the time Jesus said that if one gained the whole world and lost one’s soul, that it would not profit them in the eyes of eternity! Six days from the time Jesus told them that if they were ashamed of Him, He would be ashamed of them when He returns in glory! Six days since the time Jesus told them in Mark 9:1 that “Truly I say to you, there are some standing here who will not taste death until they see the kingdom of God after it has come with power.”

What a roller coaster day that was! First, Jesus is revealed as the Christ! Then He told them He would be killed. Then He told them He would come in glory and in power! Up, then down, then up! It was with this in mind that Jesus took Peter, James, and John — the inner circle of disciples, if you will — to a mountain. All through the Scriptures, God revealed Himself in glory upon a mountain. God revealed Himself to Moses in the burning bush upon a mountain and later gave the Ten Commandments to Moses and the children of Israel upon a mountain. He came in power when through the Spirit’s power Elijah defeated the prophets of Baal as God came from heaven and consumed the sacrifice for all to see! It was on the mountain that Christ went to pray to seek God (Mark 1:31ff); and it was on the mountain that He chose His disciples (Mark 3:13).

Mark tells us that Jesus was “transfigured.” What does it mean to be transfigured? Warren Wiersbe says that transfiguration describes a change on the outside that comes from the inside (Wiersbe, p. 141). You see, Jesus willingly veiled His glory as part of His redemptive work here on earth. In Philippians 2:5-8, Paul tells us:

Have this mind among yourselves, which is yours in Christ Jesus, who, though he was in the form of God, did not count equality with God a thing to be grasped, but made himself nothing, taking the form of a servant, being born in the likeness of men. And being found in human form, he humbled himself by becoming obedient to the point of death, even death on a cross (Philippians 2:5-8, ESV).

John 1:14 tells us that the Word which was with God and was God (John 1:1) became flesh and made His dwelling among us. John goes on to say, “We have seen his glory, glory as of the only Son from the Father, full of grace and truth.” The Apostle John who wrote that was the same John who was with Jesus on the Mount of Transfiguration. Peter tells his account as well:

For when he received honor and glory from God the Father, and the voice was borne to him by the Majestic Glory, “This is my beloved Son, with whom I am well pleased,” [18] we ourselves heard this very voice borne from heaven, for we were with him on the holy mountain (2 Peter 1:17-18).

Seeing and savoring the glory of Christ made an impression on those three didn’t it? In fact, if you read Luke’s account, you see that when the three went up on the mountain that they “were heavy with sleep, but when they became fully awake they saw his glory” (Luke 9:32). And when we see all that God did through Peter, James, and John in the early church, they moved and worked for our Savior and Lord as those who were awakened to His glory.

Friends, the church needs to awaken to the glory of Christ even now. This was a turning point in the disciple’s lives and must be a turning point in ours as well — seeing and savoring the glory that is in Christ! John 17:20-24 says:

“I do not ask for these only, but also for those who will believe in me through their word, that they may all be one, just as you, Father, are in me, and I in you, that they also may be in us, so that the world may believe that you have sent me. The glory that you have given me I have given to them, that they may be one even as we are one, I in them and you in me, that they may become perfectly one, so that the world may know that you sent me and loved them even as you loved me. Father, I desire that they also, whom you have given me, may be with me where I am, to see my glory that you have given me because you loved me before the foundation of the world.

You see, Jesus was not up on that mountain merely showing off for His inner circle. He was showing His nature, but also showing us the glory we may share with Him! And when we see His glory, the church will arise and awaken and, as Jesus said in John 17, be one with Him as He is with the Father — and show the world the love that God shows to His people.

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“Interpreting the Pauline Epistles” by Thomas R. Schreiner (A Book Review)

“Since 13 of the 27 books in the NT are attributed to Paul, a separate book on how to do Pauline exegesis is warranted” (13). So starts Dr. Schreiner in his very helpful work, Interpreting the Pauline Epistles.Schreiner serves as the James Buchanan Harrison Professor of New Testament Interpretation at the Southern Baptist Theological Seminary at Louisville, Kentucky.

Prior to coming to Southern, he served as assistant professor of New Testament at Bethel Theological Seminary in Minneapolis, Minnesota. Schreiner has contributed a number of books and commentaries on New Testament interpretation.

Schreiner’s focus in this volume is stated in the book’s introduction, which is to “focus on the methodology that should be used in interpreting the Pauline letters” (22). He continues, “Methodology focuses upon the science of interpretation, that is, the principles and procedures that are essential for exegesis” (22). He sees that the goal of exegesis is “to gain a worldview based upon and informed by the biblical text” (17). He feels so strongly about this method that he notes, “If one has never trembled when doing exegesis (Isa. 66:2), then one is not listening for the voice of God” (18). Schreiner seeks to make the case for using exegesis as the interpretative tool for understanding Pauline
theology.

Chapter One deals with “Understanding the Nature of Letters.” Schreiner believes that “perhaps the most important issue in interpretation is the issue of genre. If we misunderstand the genre of a text, the rest of our analysis will be askew” (23). This initial step is crucial to accurate interpretation of the Pauline epistles. In this chapter, Schreiner addresses the structure of epistles by discussing its opening, body, and closing. He notes how Paul’s epistles are not intended to be systematic theologies, but rather “are pastoral works in which Paul applied his theology to specific problems in the churches”(42). Interpreters must understand this mindset of Paul in order to more accurately assess his message.

Chapter Two deals with textual criticism. In this short chapter, Schreiner makes a number of suggestions regarding “textual study” and will “highlight a few examples of the practice of textual criticism in Pauline literature” (51). Chapter Three, entitled, “Translating and Analyzing the Letter,” Schreiner strongly advocates the necessity for knowing the original languages. “The goal at this point is to have a good working knowledge of the text. Subsequent detailed exegesis may lead the student to revise the initial translation” (57).

In Chapter Four, Schreiner addresses “Investigating Historical and Introductory Issues” and is divided into two portions: a focus on “historical-cultural issues” and the second portion on “introductory issues that relate specifically to the book under consideration” (61-62). In Chapter Five, entitled, “Diagramming and Conducting a Grammatical Analysis,” Schreiner’s goal is “to present as simple a system [of diagramming] as possible” (79) in order to clearly understand the syntax of the particular
passage under review. He believes that understanding the syntax outside of diagramming is impossible.

In Chapter Six, entitled “Tracing the Argument,” Schreiner is convinced that tracing the argument in Paul’s epistles “is the most important step in the exegetical process” (97). The importance of this step lies in the challenge of reconstruction many of Paul’s complex arguments. In Chapter Seven, Schreiner
turns his attention to “Doing Lexical Studies.” He laments that this step has suffered “great abuse,” therefore this step is an important one.

In Chapter Eight, entitled “Probing the Theological Context,” Schreiner discusses whether it possible to discover a Pauline theology, or do Paul’s letters simplyaddress pastoral issues to distinct situations?
Schreiner believers “there is enough information [in these letters] to provide the reader with a very full-blooded picture of Paul’s theology” (136). Chapter Nine, entitled “Delineating the Significance of Paul’s Letters,” addresses the issue of Paul’s letters and their significance in contemporary times.

Critical Analysis

Schreiner provides an excellent work in the realm of New Testament interpretation, giving us a practical volume to help the student truly understand the Pauline Epistles. He laments that “one of the greatest weaknesses of students is an inability to read the Greek NT” (58) — to which he advises a program of “regular reading” to improve this necessary skill.

One of the many strengths of this work is Schreiner’s strong emphasis on authorial intent. In his definition of exegesis, he notes:

Exegesis is the method by which we ascertain what an author meant when he or she wrote a particular piece of literature. The meaning of Scripture cannot be separated from the intention of the author as that intention is expressed in the words of the text. . . .We aim to discover God’s meaning, but such a meaning cannot be known apart from the intention of the human author (20).

While Schreiner’s view directly opposes many contemporary scholars who advocate a reader-response method of interpretation in our postmodern society (this is where the meaning entirely comes from the response of the reader and none other), his view is infinitely practical and lines up accordingly with the way most people live their lives. When one receives a shopping list of items and is asked to purchase those items at the grocery, the shopper would be foolish to ignore the author’s intention. The same mindset holds for those under contract — whatever the terms the contract holds are based upon the intention of the author of that contract.

Schreiner advises when reading Paul that “we should recognize that we are all inclined to read our own preconceptions into Paul, and thus we should struggle to read Paul on his own terms first and then apply his word to our culture” (152). Schreiner rightly notes, “The more one knows about the culture, history, and literature of NT times, the greater will be the ability to put oneself into the shoes of the original readers, which is always a benefit in interpretation” (62). Exegetes must absorb these lessons in order to rightly divide the Word (2 Timothy 2:15).

Schreiner makes an excellent observation in noting that “the capstone of exegesis is theological synthesis” (135). This theological synthesis is foundational in shaping the worldview of the interpreter. Schreiner believes that “exegesis will not be the passion of students unless they see that it plays a vital role in the formation of one’s worldview. . . . If one’s heart never sings when doing exegesis, then the process has not reached its culmination. And if one has never trembled when doing exegesis (Isa. 66:2), then one is not listening for the voice of God” (18). What an incredible reminder he gives in showing how the exegete must engage in worship as he uncovers the meaning of the biblical text.

Schreiner notes the pastoral intention of the letters as well:

One of the most crucial points to remember in interpreting Paul’s letters is that they were written to address specific situations. They are not systematic treatises that were intended to present a complete Christian theology. They are pastoral works in which Paul applied his theology to specific problems in the churches (42).

The reader will appreciate Schreiner’s references to other works that deal specifically with the subject under discussion. He stays focus to his particular area of emphasis rather than trying to say something about every possible area. He uses a helpful method by directing the reader to other helpful works in case the reader would like to delve in deeper to another angle which Schreiner does not cover.

Schreiner details a great amount of this work to the method of diagramming in order to understand the grammar and syntax of a particular passage. His conviction is clear with this particular statement in the first paragraph of Chapter Five:

It is true that one can understand the Greek text without diagramming, but no one can comprehend the Greek text unless the grammar and syntax of the text are understood. And no one can claim to comprehend the syntax of the passage unless he or she is able to diagram the
passage” (77).

The concern with Schreiner’s statement lies in the absolute nature with which he endorses this method, as if to say that no other method ever devised may provide the interpreter with an understanding of the text and its grammar and syntax. He may be correct — but to the novice, Schreiner sounds like a salesman:“Other methods have tried — only this one succeeds.” Yet, having sat under Dr. Schreiner’s teaching and preaching at Southern Seminary, this reviewer knows first hand of the humble nature with which he not only ministers but also lives his Christian walk. While he may not mean to convey this mindset, too many readers may be put off by the absolute nature of his comments.

Conclusion

Schreiner’s work stands as a great help for the pastor and seminary student alike. His work remains accessible to the average pastor and his busy schedule because he does not overload the pastor and student with extraneous material. Schreiner maintained focus in communicating basic helps which will
benefit the pastor throughout his entire ministry. Having read this entire work thoroughly, I would highly recommend this work to every pastor.

Schreiner, Thomas
R. Interpreting the Pauline Epistles:
Guides to New Testament Exegesis. Grand Rapids, MI:
Baker Books, 1990. 167 pp. $18.99.

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“Interpreting the Pauline Epistles” by Thomas R. Schreiner (A Book Review)

“Since 13 of the 27 books in the NT are attributed to Paul, a separate book on how to do Pauline exegesis is warranted” (13). So starts Dr. Schreiner in his very helpful work, Interpreting the Pauline Epistles.Schreiner serves as the James Buchanan Harrison Professor of New Testament Interpretation at the Southern Baptist Theological Seminary at Louisville, Kentucky.

Prior to coming to Southern, he served as assistant professor of New Testament at Bethel Theological Seminary in Minneapolis, Minnesota. Schreiner has contributed a number of books and commentaries on New Testament interpretation.

Schreiner’s focus in this volume is stated in the book’s introduction, which is to “focus on the methodology that should be used in interpreting the Pauline letters” (22). He continues, “Methodology focuses upon the science of interpretation, that is, the principles and procedures that are essential for exegesis” (22). He sees that the goal of exegesis is “to gain a worldview based upon and informed by the biblical text” (17). He feels so strongly about this method that he notes, “If one has never trembled when doing exegesis (Isa. 66:2), then one is not listening for the voice of God” (18). Schreiner seeks to make the case for using exegesis as the interpretative tool for understanding Pauline
theology.

Chapter One deals with “Understanding the Nature of Letters.” Schreiner believes that “perhaps the most important issue in interpretation is the issue of genre. If we misunderstand the genre of a text, the rest of our analysis will be askew” (23). This initial step is crucial to accurate interpretation of the Pauline epistles. In this chapter, Schreiner addresses the structure of epistles by discussing its opening, body, and closing. He notes how Paul’s epistles are not intended to be systematic theologies, but rather “are pastoral works in which Paul applied his theology to specific problems in the churches”(42). Interpreters must understand this mindset of Paul in order to more accurately assess his message.

Chapter Two deals with textual criticism. In this short chapter, Schreiner makes a number of suggestions regarding “textual study” and will “highlight a few examples of the practice of textual criticism in Pauline literature” (51). Chapter Three, entitled, “Translating and Analyzing the Letter,” Schreiner strongly advocates the necessity for knowing the original languages. “The goal at this point is to have a good working knowledge of the text. Subsequent detailed exegesis may lead the student to revise the initial translation” (57).

In Chapter Four, Schreiner addresses “Investigating Historical and Introductory Issues” and is divided into two portions: a focus on “historical-cultural issues” and the second portion on “introductory issues that relate specifically to the book under consideration” (61-62). In Chapter Five, entitled, “Diagramming and Conducting a Grammatical Analysis,” Schreiner’s goal is “to present as simple a system [of diagramming] as possible” (79) in order to clearly understand the syntax of the particular
passage under review. He believes that understanding the syntax outside of diagramming is impossible.

In Chapter Six, entitled “Tracing the Argument,” Schreiner is convinced that tracing the argument in Paul’s epistles “is the most important step in the exegetical process” (97). The importance of this step lies in the challenge of reconstruction many of Paul’s complex arguments. In Chapter Seven, Schreiner
turns his attention to “Doing Lexical Studies.” He laments that this step has suffered “great abuse,” therefore this step is an important one.

In Chapter Eight, entitled “Probing the Theological Context,” Schreiner discusses whether it possible to discover a Pauline theology, or do Paul’s letters simplyaddress pastoral issues to distinct situations?
Schreiner believers “there is enough information [in these letters] to provide the reader with a very full-blooded picture of Paul’s theology” (136). Chapter Nine, entitled “Delineating the Significance of Paul’s Letters,” addresses the issue of Paul’s letters and their significance in contemporary times.

Critical Analysis

Schreiner provides an excellent work in the realm of New Testament interpretation, giving us a practical volume to help the student truly understand the Pauline Epistles. He laments that “one of the greatest weaknesses of students is an inability to read the Greek NT” (58) — to which he advises a program of “regular reading” to improve this necessary skill.

One of the many strengths of this work is Schreiner’s strong emphasis on authorial intent. In his definition of exegesis, he notes:

Exegesis is the method by which we ascertain what an author meant when he or she wrote a particular piece of literature. The meaning of Scripture cannot be separated from the intention of the author as that intention is expressed in the words of the text. . . .We aim to discover God’s meaning, but such a meaning cannot be known apart from the intention of the human author (20).

While Schreiner’s view directly opposes many contemporary scholars who advocate a reader-response method of interpretation in our postmodern society (this is where the meaning entirely comes from the response of the reader and none other), his view is infinitely practical and lines up accordingly with the way most people live their lives. When one receives a shopping list of items and is asked to purchase those items at the grocery, the shopper would be foolish to ignore the author’s intention. The same mindset holds for those under contract — whatever the terms the contract holds are based upon the intention of the author of that contract.

Schreiner advises when reading Paul that “we should recognize that we are all inclined to read our own preconceptions into Paul, and thus we should struggle to read Paul on his own terms first and then apply his word to our culture” (152). Schreiner rightly notes, “The more one knows about the culture, history, and literature of NT times, the greater will be the ability to put oneself into the shoes of the original readers, which is always a benefit in interpretation” (62). Exegetes must absorb these lessons in order to rightly divide the Word (2 Timothy 2:15).

Schreiner makes an excellent observation in noting that “the capstone of exegesis is theological synthesis” (135). This theological synthesis is foundational in shaping the worldview of the interpreter. Schreiner believes that “exegesis will not be the passion of students unless they see that it plays a vital role in the formation of one’s worldview. . . . If one’s heart never sings when doing exegesis, then the process has not reached its culmination. And if one has never trembled when doing exegesis (Isa. 66:2), then one is not listening for the voice of God” (18). What an incredible reminder he gives in showing how the exegete must engage in worship as he uncovers the meaning of the biblical text.

Schreiner notes the pastoral intention of the letters as well:

One of the most crucial points to remember in interpreting Paul’s letters is that they were written to address specific situations. They are not systematic treatises that were intended to present a complete Christian theology. They are pastoral works in which Paul applied his theology to specific problems in the churches (42).

The reader will appreciate Schreiner’s references to other works that deal specifically with the subject under discussion. He stays focus to his particular area of emphasis rather than trying to say something about every possible area. He uses a helpful method by directing the reader to other helpful works in case the reader would like to delve in deeper to another angle which Schreiner does not cover.

Schreiner details a great amount of this work to the method of diagramming in order to understand the grammar and syntax of a particular passage. His conviction is clear with this particular statement in the first paragraph of Chapter Five:

It is true that one can understand the Greek text without diagramming, but no one can comprehend the Greek text unless the grammar and syntax of the text are understood. And no one can claim to comprehend the syntax of the passage unless he or she is able to diagram the
passage” (77).

The concern with Schreiner’s statement lies in the absolute nature with which he endorses this method, as if to say that no other method ever devised may provide the interpreter with an understanding of the text and its grammar and syntax. He may be correct — but to the novice, Schreiner sounds like a salesman:“Other methods have tried — only this one succeeds.” Yet, having sat under Dr. Schreiner’s teaching and preaching at Southern Seminary, this reviewer knows first hand of the humble nature with which he not only ministers but also lives his Christian walk. While he may not mean to convey this mindset, too many readers may be put off by the absolute nature of his comments.

Conclusion

Schreiner’s work stands as a great help for the pastor and seminary student alike. His work remains accessible to the average pastor and his busy schedule because he does not overload the pastor and student with extraneous material. Schreiner maintained focus in communicating basic helps which will
benefit the pastor throughout his entire ministry. Having read this entire work thoroughly, I would highly recommend this work to every pastor.

Schreiner, Thomas
R. Interpreting the Pauline Epistles:
Guides to New Testament Exegesis. Grand Rapids, MI:
Baker Books, 1990. 167 pp. $18.99.

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Weekly Jazz: Dave Brubeck Quartet playing St. Louis Blues

St Louis Blues by The Dave Brubeck Quartet, 1961. Dave Brubeck, piano; Paul Desmond, saxophone; Eugene Wright, bass; Joe Morello

Attention All Parents: If Your Child is on MySpace or Facebook, Get Yourself An Account PRONTO!

Dear parents:

Just a quick word of advice: if your child is on Facebook or MySpace, it is imperative that you get an account on these community websites and those like them. Why?

Well, for whatever reason, far too many who are on these community sites feel very free to be transparent about everything in their lives — not only about where they work, go to school, favorite songs, and fellow friends.  Sadly, they feel free to share their thoughts on everything that comes across their way. 

As a result, we can see a blurry line between their faith and their lifestyles. The thoughts that too many share indicate that their faith may be relegated to just a set of facts.  And in one sense, this is true, for does not Jude commend us to “contend for the faith which was once and for all delivered to the saints” (Jude 3)?  This is a body of truth that God handed to the prophets and ultimately to Christ and His disciples to hand to us.  So in essence, there is some truth to our faith being a body of truth to believe.

The problem is, many miss the connection between holding to the truths and the truth holding them.  Some learn the truth, yet do they live that truth they learned? 

We as parents primarily and the church supportively must teach the connection between truth (Bible) and life (well … life)!  Facebook, MySpace, and others like them are not inherently evil.  In fact, I find Facebook to be a crucial component in keeping up with my college students here at Boone’s Creek. 

But Facebook and MySpace are rather enlightening.  There is a freedom these community sites give for teenagers (and some adults, even) to express themselves when the ‘real’ world (read: parents, teachers, even churches!) fail to hear what they are trying to express.  The fear many have in expressing actual thoughts with their actual mouths to actual people may overwhelm and be overcome by expressing actual thoughts on their profile pages to everyone in cyberspace. 

As a result, a pseudo-community ensues.  In the Cyber-Informational Age we live in, everyone, anywhere can get online and find someone who sympathizes.  Therefore, all one has to do is put out certain information (for many, it’s TMI — too much information) about themselves, and they will always have a “friend” who understands where they are coming from without the risk of being judgmental.  This can have its positives and its definite drawbacks.

Parents, this is where you come in.  Get a Facebook account — get a MySpace account!  Be up to speed on what your children are putting up on their ultra-transparent pages.  They will scream, “But I need privacy.”  Yet, no one needs privacy to their detriment.  When you see someone driving and their car is on fire, you don’t simply acknowledge their privacy to have their car on fire.  You say, “Dude!  Car!  Fire!  Here’s the water!  Come back to the bounds of the right temperature!”

Multiply that by about a hundred trillion when talking about your offspring!

Son!  Life!  Fire!  Come back to the bounds of what God has for you!  They may immediately resent you for invading their space — but you answer to God who entrusted them to your care.  Make sure you know how and where to care. 

Extending Christ’s love to you and your child,

Matthew Perry

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Pray for the 23 Korean Christian Hostages in Afghanistan

Pray for the 23 Christian hostages captured by the Taliban in Afghanistan.  The Afghan and South Korean governments have been given until 10:30 a.m. EDT deadline today to respond to their demand to exchange 23 captured militants for 23 South Korean hostages.

Please pray.  Click here for the entire article.  Picture provided by Yonhap/Sammul Church via the Christian Post.

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“The Hermeneutical Spiral” by Grant Osborne (Book Review)

Dr. Grant Osbourne provides a comprehensive volume on biblical interpretation in the second edition of The Hermeneutical Spiral. Osborne (Ph.D., University of Aberdeen) serves professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois. He also serves as series editor for the IVP New Testament Commentary Series.

This book serves as a response to scholars of the New Hermeneutic who advocate biblical interpretation as a “hermeneutical circle” (22) in which the reader can never understand the true meaning nor intent of the author. Osbourne states, “The major premise of this book is that biblical interpretation entails a ‘spiral’ from text to context, from its original meaning to its contextualization or significance in the church today” (22). Osbourne adopts a “meaning-significance format” (23) in which the author intends one meaning yet the implications and significance are numerous for the individual readers.

Summary

Osbourne deals with General Hermeneutics in Part I (Chapters 1-5). He first addresses the area of context, calling this “the first stage in serious Bible study … [grasping] the whole before attempting to dissect the parts” (37). Within context, he deals with two particular areas: the historical context and the logical context. In the next chapter, Osbourne speaks on the issue of grammar, which “denotes the basic laws of language behind the relationship between the terms and the surface structure” (57).

Next, Osbourne addresses semantics which looks at “the meaning of individual words as each functions in the sentence” (57). He notes that only since the 1950s has this realm of study come to the forefront of academics and that this area involves “not only syntax but also the historical-cultural background behind the statements” (83). In the following chapter, Osbourne discusses the role of syntax in interpretation. He refers to syntax as “all the interrelationships within the sentence as a means of determining the meaning of the unit as a whole [and] includes compositional patterns, grammar and semantics, and so forms a valid conclusion to the previous three chapters” (113). In Chapter Five, Osborne deals with historical and cultural backgrounds. Osborne notes that “background knowledge will turn a sermon from a two-dimensional study to a three-dimensional cinematic event” (158).

Chapter Ten deals with biblical prophecy, an area in which there is a “widespread misunderstanding” (258) about its nature and purpose. Osborne clearly states that is “not just to correct these erroneous views but to enhance the value and power of biblical prophecy for today” (258). Chapter Eleven helps the exegete understand the apocalyptic genre, who may find himself “caught between the literal and the symbolic, not knowing quite how to approach these works” (275). In Chapter Twelve, Osborne addresses the genre of parables. He notes that “few portions of Scripture [are] as exciting and relevant for preaching, [yet] they have been among the most written about yet hermeneutically abused portions of Scripture” (291).

In Chapter Fifteen, Osborne addresses what he believes “constitutes the first step away from the exegesis of individual passages and toward the delineation of their significance for the church today” (347) — that is, biblical theology. Chapter Sixteen deals with systematic theology, which Osborne defines as “the proper goal of biblical study and teaching. Every hermeneutical aspect … must be put into practice in constructing such a theology for our day” (374).

Critical Analysis

In the Preface to the Second Edition, he states:

The purpose of this volume is to provide a comprehensive overview of the hermeneutical principles for reading any book, but in particular for studying and understanding the Bible, God’s Word. … The one thing of which I am certain is that Christians want to be fed, and my goal is to enable pastors and teachers in the churches to know how to discover these precious biblical truths and then turn them into sermons and Bible studies for the flock God has given them (15).

This overview is indeed comprehensive. In this volume, Grant Osborne provides a picturesque method of a hermeneutical spiral that seeks to take the meaning of the biblical text and contextualize the text for the contemporary church. As stated earlier in this review, Osborne uses this picture in response to advocates of the New Hermeneutic and their picture of the Hermeneutical Circle. He notes:

I am not going round and round in a closed circle that can never detect the true meaning but am spiraling nearer and nearer to the text’s intended meaning as I refine my hypothesis and allow the text to continue to challenge and correct those alternative interpretations, then to guide my delineation of its significance for my situation today (22).

While Osborne succeeds in this endeavor, anyone who does not possess a scholarly intelligence able to process this vast amount of information will find this work intimidating and cumbersome due to the intricate detail he uses to make his case. One understands however why this work remains a mainstay in theological academic circles. Osborne takes the exegete from the very beginning of the process in dissecting a passage’s meaning and context to the very end of the process in helping the preacher deliver his sermon based on the research.

The main strength of this work is the balance with which Osborne makes his case for his hermeneutical spiral method. He possesses a dogged determination to find the intended meaning of the author while also using his exegetical tools to help find the significance for the author’s message for today. He presents this in his introduction beautifully. As he advocates deductive study, he notes that this method

… take[s] us away from the contemporary meaning of the word symbols in the text, which, because of our preunderstanding and personal experiences, we cannot help but read back into the text. Our effort then is to get back to the meaning the ancient author intended to convey (32).

In the next paragraph, he rightly notes, “the contextual or theological research completes the task of interpretation” (32). With this mindset, he holds that this method will lead to a development toward biblical, then systematic, then homiletical theology that will bring forth the text’s significance.

In the section on General Hermeneutics, he gives some helpful and thorough information dealing with each initial step of exegesis. As he begins with context, he rightly notes that the exegete must understand the big picture before he examines the parts of the whole. “Without a situation to give the command content, it becomes meaningless. In Scripture the context provides the situation behind the text” (37).

He takes his understanding of context too far in his examination of the debate on inclusive language. He defines this debate in these terms:

The issue is whether all masculine-oriented language in Scripture should be translated literally or in accordance with the larger intentions. . . . Inclusive language translation replaces male pronouns or terms that refer to more than men in the context with inclusive substitutes like one, you, they, people and such unless the context is describing the ancient cultural setting (153).

While Osborne admirably brings out both sides of the issue, his conclusions are troublesome. While he is correct in saying “inclusive language is better because it makes the meaning clear when a passage is intended inclusively” (157), he misses an important dimension when he said, “In conclusion, neither formal nor functional translations are wrong. In fact, they should be used together in studying the Word, the one for the form and words used in the original, the other for the intended meaning of that language” (157). Osborne earlier contends, “It is not form but meaning that matters” (156). Yet, at the beginning of the chapter on syntax (where Osborne’s excurses of the inclusive language debate is contained), he notes, “Individual grammatical decisions likewise are based on the structural development of the whole statement. . . . Word have meaning only as part of the larger context” (113). Osborne seems to say in one area that form does not matter, but earlier he believes that the structure or form is crucial in understanding the whole statement. Since God inspired all Scripture (2 Timothy 3:16-17), then God would also inspire the structure or form be inspired as well as the meaning.

In his section on Applied Hermeneutics (chapters 15-17), he expertly defines biblical theology as, “That branch of theological inquiry concerned with tracing themes through the diverse sections of the Bible … and then with seeking the unifying themes that draw the bible together” (349). Osborne comes to this particular area with a great deal of honesty in how we approach the Scriptures. “The answer is a proper ‘hermeneutical circle’ or spiral within which the text is reconstructed on the basis of our theological system, yet challenges our preunderstanding and leads to a reformation of our tradition-derived categories” (352). Seldom will the reader find an author of hermeneutics to encourage him to approach the Scriptures with his theological system in full view. Yet Osborne understands that all of the people of God are reared and trained within certain Christian communities with distinct beliefs and traditions. Rather than ignore those traditions, he advocates bringing those beliefs to the text, yet balances this mindset with a willingness for the reader to be challenged. Only this way may the believer and the church of Jesus Christ find reformation.

Sadly, the average busy pastor would find this work intimidating and inaccessible. While this book gives thorough detail in every aspect of hermeneutics, this book may serve well as a reference book but will overwhelm pastors with little formal theological education. Osborne seems to sense this objection. In his chapter on grammar, he predicts for the reader, “There will probably not be a more boring ‘read’ than this chapter” (58). Elsewhere, Osborne says, “The pastor does not have the unlimited time necessary for such detailed research” (140).

Osborne rightly notes that his method will be helpful as the exegete “can utilize the secondary tools with greater expertise (commentaries, background books, lexicons, and so forth), noting when the commentator has done his homework or has made a shallow decision” (140). The concern remains that this method’s detail is so extensive that much of the value of this work will be lost in the minutia.

Conclusion

Having read all the assigned sections, I would recommend Osbourne’s work as a key reference work for expository preachers and hermeneutics professors alike. Although this work does not serve as a book in which the average reader may sit and read straight through, The Hermeneutical Spiral could serve as a very valuable resource for pastors, students, and scholars who wish to dig deeper into this field of study.

(Osbourne, Grant R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downer’s Grove, IL: IVP Academic, 2006. 624 pp. $25.00)

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“The Hermeneutical Spiral” by Grant Osborne (Book Review)

Dr. Grant Osbourne provides a comprehensive volume on biblical interpretation in the second edition of The Hermeneutical Spiral. Osborne (Ph.D., University of Aberdeen) serves professor of New Testament at Trinity Evangelical Divinity School in Deerfield, Illinois. He also serves as series editor for the IVP New Testament Commentary Series.

This book serves as a response to scholars of the New Hermeneutic who advocate biblical interpretation as a “hermeneutical circle” (22) in which the reader can never understand the true meaning nor intent of the author. Osbourne states, “The major premise of this book is that biblical interpretation entails a ‘spiral’ from text to context, from its original meaning to its contextualization or significance in the church today” (22). Osbourne adopts a “meaning-significance format” (23) in which the author intends one meaning yet the implications and significance are numerous for the individual readers.

Summary

Osbourne deals with General Hermeneutics in Part I (Chapters 1-5). He first addresses the area of context, calling this “the first stage in serious Bible study … [grasping] the whole before attempting to dissect the parts” (37). Within context, he deals with two particular areas: the historical context and the logical context. In the next chapter, Osbourne speaks on the issue of grammar, which “denotes the basic laws of language behind the relationship between the terms and the surface structure” (57).

Next, Osbourne addresses semantics which looks at “the meaning of individual words as each functions in the sentence” (57). He notes that only since the 1950s has this realm of study come to the forefront of academics and that this area involves “not only syntax but also the historical-cultural background behind the statements” (83). In the following chapter, Osbourne discusses the role of syntax in interpretation. He refers to syntax as “all the interrelationships within the sentence as a means of determining the meaning of the unit as a whole [and] includes compositional patterns, grammar and semantics, and so forms a valid conclusion to the previous three chapters” (113). In Chapter Five, Osborne deals with historical and cultural backgrounds. Osborne notes that “background knowledge will turn a sermon from a two-dimensional study to a three-dimensional cinematic event” (158).

Chapter Ten deals with biblical prophecy, an area in which there is a “widespread misunderstanding” (258) about its nature and purpose. Osborne clearly states that is “not just to correct these erroneous views but to enhance the value and power of biblical prophecy for today” (258). Chapter Eleven helps the exegete understand the apocalyptic genre, who may find himself “caught between the literal and the symbolic, not knowing quite how to approach these works” (275). In Chapter Twelve, Osborne addresses the genre of parables. He notes that “few portions of Scripture [are] as exciting and relevant for preaching, [yet] they have been among the most written about yet hermeneutically abused portions of Scripture” (291).

In Chapter Fifteen, Osborne addresses what he believes “constitutes the first step away from the exegesis of individual passages and toward the delineation of their significance for the church today” (347) — that is, biblical theology. Chapter Sixteen deals with systematic theology, which Osborne defines as “the proper goal of biblical study and teaching. Every hermeneutical aspect … must be put into practice in constructing such a theology for our day” (374).

Critical Analysis

In the Preface to the Second Edition, he states:

The purpose of this volume is to provide a comprehensive overview of the hermeneutical principles for reading any book, but in particular for studying and understanding the Bible, God’s Word. … The one thing of which I am certain is that Christians want to be fed, and my goal is to enable pastors and teachers in the churches to know how to discover these precious biblical truths and then turn them into sermons and Bible studies for the flock God has given them (15).

This overview is indeed comprehensive. In this volume, Grant Osborne provides a picturesque method of a hermeneutical spiral that seeks to take the meaning of the biblical text and contextualize the text for the contemporary church. As stated earlier in this review, Osborne uses this picture in response to advocates of the New Hermeneutic and their picture of the Hermeneutical Circle. He notes:

I am not going round and round in a closed circle that can never detect the true meaning but am spiraling nearer and nearer to the text’s intended meaning as I refine my hypothesis and allow the text to continue to challenge and correct those alternative interpretations, then to guide my delineation of its significance for my situation today (22).

While Osborne succeeds in this endeavor, anyone who does not possess a scholarly intelligence able to process this vast amount of information will find this work intimidating and cumbersome due to the intricate detail he uses to make his case. One understands however why this work remains a mainstay in theological academic circles. Osborne takes the exegete from the very beginning of the process in dissecting a passage’s meaning and context to the very end of the process in helping the preacher deliver his sermon based on the research.

The main strength of this work is the balance with which Osborne makes his case for his hermeneutical spiral method. He possesses a dogged determination to find the intended meaning of the author while also using his exegetical tools to help find the significance for the author’s message for today. He presents this in his introduction beautifully. As he advocates deductive study, he notes that this method

… take[s] us away from the contemporary meaning of the word symbols in the text, which, because of our preunderstanding and personal experiences, we cannot help but read back into the text. Our effort then is to get back to the meaning the ancient author intended to convey (32).

In the next paragraph, he rightly notes, “the contextual or theological research completes the task of interpretation” (32). With this mindset, he holds that this method will lead to a development toward biblical, then systematic, then homiletical theology that will bring forth the text’s significance.

In the section on General Hermeneutics, he gives some helpful and thorough information dealing with each initial step of exegesis. As he begins with context, he rightly notes that the exegete must understand the big picture before he examines the parts of the whole. “Without a situation to give the command content, it becomes meaningless. In Scripture the context provides the situation behind the text” (37).

He takes his understanding of context too far in his examination of the debate on inclusive language. He defines this debate in these terms:

The issue is whether all masculine-oriented language in Scripture should be translated literally or in accordance with the larger intentions. . . . Inclusive language translation replaces male pronouns or terms that refer to more than men in the context with inclusive substitutes like one, you, they, people and such unless the context is describing the ancient cultural setting (153).

While Osborne admirably brings out both sides of the issue, his conclusions are troublesome. While he is correct in saying “inclusive language is better because it makes the meaning clear when a passage is intended inclusively” (157), he misses an important dimension when he said, “In conclusion, neither formal nor functional translations are wrong. In fact, they should be used together in studying the Word, the one for the form and words used in the original, the other for the intended meaning of that language” (157). Osborne earlier contends, “It is not form but meaning that matters” (156). Yet, at the beginning of the chapter on syntax (where Osborne’s excurses of the inclusive language debate is contained), he notes, “Individual grammatical decisions likewise are based on the structural development of the whole statement. . . . Word have meaning only as part of the larger context” (113). Osborne seems to say in one area that form does not matter, but earlier he believes that the structure or form is crucial in understanding the whole statement. Since God inspired all Scripture (2 Timothy 3:16-17), then God would also inspire the structure or form be inspired as well as the meaning.

In his section on Applied Hermeneutics (chapters 15-17), he expertly defines biblical theology as, “That branch of theological inquiry concerned with tracing themes through the diverse sections of the Bible … and then with seeking the unifying themes that draw the bible together” (349). Osborne comes to this particular area with a great deal of honesty in how we approach the Scriptures. “The answer is a proper ‘hermeneutical circle’ or spiral within which the text is reconstructed on the basis of our theological system, yet challenges our preunderstanding and leads to a reformation of our tradition-derived categories” (352). Seldom will the reader find an author of hermeneutics to encourage him to approach the Scriptures with his theological system in full view. Yet Osborne understands that all of the people of God are reared and trained within certain Christian communities with distinct beliefs and traditions. Rather than ignore those traditions, he advocates bringing those beliefs to the text, yet balances this mindset with a willingness for the reader to be challenged. Only this way may the believer and the church of Jesus Christ find reformation.

Sadly, the average busy pastor would find this work intimidating and inaccessible. While this book gives thorough detail in every aspect of hermeneutics, this book may serve well as a reference book but will overwhelm pastors with little formal theological education. Osborne seems to sense this objection. In his chapter on grammar, he predicts for the reader, “There will probably not be a more boring ‘read’ than this chapter” (58). Elsewhere, Osborne says, “The pastor does not have the unlimited time necessary for such detailed research” (140).

Osborne rightly notes that his method will be helpful as the exegete “can utilize the secondary tools with greater expertise (commentaries, background books, lexicons, and so forth), noting when the commentator has done his homework or has made a shallow decision” (140). The concern remains that this method’s detail is so extensive that much of the value of this work will be lost in the minutia.

Conclusion

Having read all the assigned sections, I would recommend Osbourne’s work as a key reference work for expository preachers and hermeneutics professors alike. Although this work does not serve as a book in which the average reader may sit and read straight through, The Hermeneutical Spiral could serve as a very valuable resource for pastors, students, and scholars who wish to dig deeper into this field of study.

(Osbourne, Grant R. The Hermeneutical Spiral: A Comprehensive Introduction to Biblical Interpretation. Downer’s Grove, IL: IVP Academic, 2006. 624 pp. $25.00)

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Tobacco? Sin! Alcohol? Bad! Gluttony? Well, that’s OK: Southern Baptists and the Weight Issue (Mark Combs)

Very convicting article by Mark Combs. Click here to read.

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Tobacco? Sin! Alcohol? Bad! Gluttony? Well, that’s OK: Southern Baptists and the Weight Issue (Mark Combs)

Very convicting article by Mark Combs. Click here to read.

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A Jazz Video of Stephane Grappelli and McCoy Tyner — Sweet Jazz Indeed

Stephane Grappelli Plays “How High the Moon”

Many of you know I love jazz. Here, Stephane Grappelli and McCoy Tyner play the violin and piano, respectively, on this standard, “How High the Moon.” Just amazing interplay between the members. Keep in mind, Grappelli is 83 years old!

Do Not Forget the Holiness of the Sabbath

(You can listen to this sermon in its entirety by clicking on the link in the sidebar entitled, “Reformed, Yet Always Reforming.”)

One woman wrote a very candid assessment of our views on the Sabbath:

Do you rush, push, shout and become generally unpleasant on Sunday mornings? Do you complain about church? Are you irregular in your attendance? Are you over-conscientious about matters that are not really important? Do you always criticize the pastor, the choir, the length of services and the usher crew? Then don’t be surprised if your children grow up to look at Sundays as the worst day of the week.

Notice verse 22, “Then I commanded the Levites that they should purify themselves and come and guard the gates, to keep the Sabbath day holy.” It is not just the Levites who needed to guard the gates of the city, but all of God’s people from all ages need to guard our hearts in order to keep our Lord’s Day holy. Otherwise, we may find ourselves treating this day just like any other day.

The fourth commandment given by God to Moses on Mt. Sinai was this:

“Remember the Sabbath day, to keep it holy. [9] Six days you shall labor, and do all your work, [10] but the seventh day is a Sabbath to the Lord your God. On it you shall not do any work, you, or your son, or your daughter, your male servant, or your female servant, or your livestock, or the sojourner who is within your gates. [11] For in six days the Lord made heaven and earth, the sea, and all that is in them, and rested the seventh day. Therefore the Lord blessed the Sabbath day and made it holy (Exodus 20:8-11, ESV).

Under the Old Covenant (that is, the Old Testament), the people of God were to remember this day as a reminder of all that God did to create all that there is. God made this day holy as a way for us to spend time in reflection on what God did — just as God may have. He ceased from his work not because he was tired, but because he gave us an example to recharge ourselves not just physically but spiritually.

The issue here in Jerusalem was an issue that was just addressed back in Nehemiah 10:

And if the peoples of the land bring in goods or any grain on the Sabbath day to sell, we will not buy from them on the Sabbath or on a holy day. And we will forego the crops of the seventh year and the exaction of every debt (Nehemiah 10:31).

So not only did they celebrate the Sabbath each seventh day, but they celebrated it each seventh year and would have what is called a Year of Jubilee, when for 49 years (“seven weeks of years, seven times seven years” – Leviticus 25:8”). Why?

The idea behind the Sabbath is not simply a day of rest and reflection but a day where we free ourselves to minister His holy name. Look with me at Leviticus 25. During the Sabbath year, after the Lord establishes that no physical labor is to be done, here is a perk:

The Sabbath of the land shall provide food for you, for yourself and for your male and female slaves and for your hired servant and the sojourner who lives with you, [7] and for your cattle and for the wild animals that are in your land: all its yield shall be for food (Leviticus 25:6-7).

Now look down at the Year of Jubilee rationale in Leviticus 25:10-12:

And you shall consecrate the fiftieth year, and proclaim liberty throughout the land to all its inhabitants. It shall be a jubilee for you, when each of you shall return to his property and each of you shall return to his clan. [11] That fiftieth year shall be a jubilee for you; in it you shall neither sow nor reap what grows of itself nor gather the grapes from the undressed vines. [12] For it is a jubilee. It shall be holy to you. You may eat the produce of the field.

Now some think, “That’s Old Testament.” Doesn’t Paul say in Colossians 2:16, “Therefore let no one pass judgment on you in questions of food and drink, or with regard to a festival or a new moon or a Sabbath. Therese are a shadow of the things to come, but the substance belongs to Christ” (Colossians 2:16-17, ESV). So do we need to observe the Sabbath?

J. Vernon McGee one time noted that the Sabbath had not changed, but that he had and he now celebrates this on the Lord’s Day — Sunday. And the majority of Christians choose to observe it on Sunday, which John in Revelation 1:10 refers to it as “The Lord’s Day.” Soon after Christ arose, Christians began worshiping and taking their Sabbath rest on Sunday to remember the greatest event ever in the history of the universe — Christ being raised from the dead. He came to provide us a grand Sabbath rest, yes?

One man challenged another to an all-day wood chopping contest. The challenger worked very hard, stopping only for a brief lunch break. The other man had a leisurely lunch and took several breaks during the day. At the end of the day, the challenger was surprised and annoyed to find that the other fellow had chopped substantially more wood than he had. “I don’t get it,” he said. “Every time I checked, you were taking a rest, yet you chopped more wood than I did.” “But you didn’t notice,” said the winning woodsman, “that I was sharpening my ax when I sat down to rest.”

The Sabbath serves as a time of reflection, of ministry, and of ax-sharpening. Are you like me, looking forward to spending your Sundays worshiping in the morning, and watching the Bengals (or whatever other activity) in the afternoon? I wonder if this is the best way to reflect on all that God has provided for us in Christ.

May God help us never to forget the holiness of the Sabbath.

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What Will You Do To Your Spirit-Led Leaders?

When revival takes place and reform hits, one of the first places it hits is looking at how we look at our leadership. As I mentioned to you about the Protestant Reformation, the Gospel as proclaimed in the Word of God took center stage once again. Once this happened, a great crisis arose within the Reformers — the need to train leaders in the Word (since the Word has, just prior, just been translated into their mother language). What was just as important as finding those who could preach and teach were finding those servants who were Spirit-filled and Spirit-led.

Once those Spirit-led, Word-driven leaders were found, the congregation had the responsibility of following their direction — not because of they themselves as capable leaders, but because of the one leading them.

Someone forgot to send that memo to one particular leader named Eliashib. Ezra and Nehemiah were understood to be the leaders of the people of Judah. Yet, in verse 6, we read that Nehemiah was not in town, but actually went back to Babylon in service to the king. And notice too in verse 13 that it is not Ezra the scribe who is mentioned, but “Zadok the scribe.” Where is Ezra? Ezra may have retired or may have died and thus gave his duty to Zadok. Either way — the two main leaders were not around.

Eliashib had a choice to make, did he not? He could have continued in that spirit-led leadership or he could have chosen another path. He chose the other path. He allowed Tobiah — remember Tobiah who constantly stood as an enemy of the progress the people of God were making. Yet Tobiah was a relative of Eliashib — so it was all in the family, I suppose. With Nehemiah and Ezra gone, Eliashib may have tried to make nice and smooth things over with Tobiah by giving him a room in the Temple. One problem: this was against God’s law.

The other problem was the fact that, as Nehemiah noted, “the house of God was forsaken.” Why was it forsaken? The Levites who worked and ministered in the Temple had an issue of “the portions … had not been given to them, so that the Levites and the singers, who did the work, had fled each to his field.” In Genesis 49, we see that while the other eleven tribes were apportioned land, the Levites were not because they were the priestly tribe and, thus, “God was their inheritance.” God had set it up to where the Levites would receive their “portions” from the offerings the people gave as sacrifices.

Nehemiah dealt with each issue accordingly. While some leaders in our time worry about offending someone or hurting their feelings — and some even use a more spiritual tone of stalling by simply saying, “Let’s pray about it.” We need to pray for leaders who are strong and have a good spiritual backbone to lead in every way. Now, am I saying it is bad for a leader to pray? No, because does not Paul tell young Timothy, “I urge that supplications, prayers, intercessions, and thanksgivings be made for all people” (1 Timothy 2:1, ESV). We pray to seek out what God’s will is.

Yet when God has already made it will quite clear in his Word, we don’t need to pray about what God would have us to do (we already know what it is!) — we just pray that God would inform, reform, and transform our hearts to desire to follow his path.

Hebrews 13:17 tells us:

Obey your leaders and submit to them, for they are keeping watch over your souls, as those who will have to give an account. Let them do this with joy and not with groaning, for that would be of no advantage to you.

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Did The 1960’s Prejudice Our View of the Scriptures?

Look with me at Nehemiah 13:1-3:

On that day they read from the Book of Moses in the hearing of the people. And in it was found written that no Ammonite or Moabite should ever enter the assembly of God, [2] for they did not meet the people of Israel with bread and water, but hired Balaam against them to curse them—yet our God turned the curse into a blessing. [3] As soon as the people heard the law, they separated from Israel all those of foreign descent.

We find from the Word of God that certain restrictions were placed on who could come into the Temple and who could not. Here, the particular restriction was on the Ammonite and the Moabite. This passage in Nehemiah gives some of the issue, but Deuteronomy 23:3-6 is where this particular rule arose: “… because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.” So while the Israelites were coming from Egypt to the Promised Land, the Ammonites and Moabites refused to help.

We see the same issue happening not just in times of worship, but also in the homes as well. Neh. 13:23-24:

In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but the language of each people.

What was their reaction? Concerning the worship, we see that they responded nicely to the Word. “As soon as the people heard the law, they separated from Israel all those of foreign descent.” The reaction to the issue in the home was a bit more severe:

And I confronted them and cursed them and beat some of them and pulled out their hair. And I made them take oath in the name of God, saying, “You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves. [26] Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin. [27] Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?” (Nehemiah 13:25-27, ESV).

What is happening here? Is God trying to tell us not to associate with any individuals who are not Christians? No, in fact in 1 Corinthians 9, he says,

“For though I am free from all, I have made myself a servant to all, that I might win more of them. [20] To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. [21] To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. [22] To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some (1 Corinthians 9:19-22, ESV),

Earlier in the same letter he notes that we must not believe that we as Christians are to separate ourselves from those who are not Christians, “otherwise,” as Paul says, “We would have to leave this world” (1 Corinthians 5:10).

Some use this and other passages to say, “This means that we are to separate from other races.” Those of us who understand recent history in our country may truly struggle with these passages. They watch PBS specials and see how the evangelical whites of the South treated the blacks, even to the point of turning them away from their white worship services. This mindset grew so thick that they would take the verse from 2 Cor. 6:14-17 and use it for race:

Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? [15] What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? [16] What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

“I will make my dwelling among them and walk among them,
and I will be their God,
and they shall be my people.
Therefore go out from their midst,
and be separate from them, says the Lord,
and touch no unclean thing;
then I will welcome you.

The problem was never race — nor will it be race. The problem is worship. We must not unite with anyone in any spiritual enterprise that the Spirit does not endorse — namely, those who deny the nature, work, and word of our Lord Jesus Christ. To say that not being unequally yoked together means that this refers to differing races means that they are not equal and that one is superior, while the other inferior. Yet, does this not deny that God made all humanity in his own image (Genesis 1:26-27)?

So let’s get it right. Don’t let the 1960s or any other portion of American history or American prejudice skew the way we look at the Holy Scriptures.

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Did The 1960’s Prejudice Our View of the Scriptures?

Look with me at Nehemiah 13:1-3:

On that day they read from the Book of Moses in the hearing of the people. And in it was found written that no Ammonite or Moabite should ever enter the assembly of God, [2] for they did not meet the people of Israel with bread and water, but hired Balaam against them to curse them—yet our God turned the curse into a blessing. [3] As soon as the people heard the law, they separated from Israel all those of foreign descent.

We find from the Word of God that certain restrictions were placed on who could come into the Temple and who could not. Here, the particular restriction was on the Ammonite and the Moabite. This passage in Nehemiah gives some of the issue, but Deuteronomy 23:3-6 is where this particular rule arose: “… because they did not meet you with bread and with water on the way, when you came out of Egypt, and because they hired against you Balaam the son of Beor from Pethor of Mesopotamia, to curse you.” So while the Israelites were coming from Egypt to the Promised Land, the Ammonites and Moabites refused to help.

We see the same issue happening not just in times of worship, but also in the homes as well. Neh. 13:23-24:

In those days also I saw the Jews who had married women of Ashdod, Ammon, and Moab. And half of their children spoke the language of Ashdod, and they could not speak the language of Judah, but the language of each people.

What was their reaction? Concerning the worship, we see that they responded nicely to the Word. “As soon as the people heard the law, they separated from Israel all those of foreign descent.” The reaction to the issue in the home was a bit more severe:

And I confronted them and cursed them and beat some of them and pulled out their hair. And I made them take oath in the name of God, saying, “You shall not give your daughters to their sons, or take their daughters for your sons or for yourselves. [26] Did not Solomon king of Israel sin on account of such women? Among the many nations there was no king like him, and he was beloved by his God, and God made him king over all Israel. Nevertheless, foreign women made even him to sin. [27] Shall we then listen to you and do all this great evil and act treacherously against our God by marrying foreign women?” (Nehemiah 13:25-27, ESV).

What is happening here? Is God trying to tell us not to associate with any individuals who are not Christians? No, in fact in 1 Corinthians 9, he says,

“For though I am free from all, I have made myself a servant to all, that I might win more of them. [20] To the Jews I became as a Jew, in order to win Jews. To those under the law I became as one under the law (though not being myself under the law) that I might win those under the law. [21] To those outside the law I became as one outside the law (not being outside the law of God but under the law of Christ) that I might win those outside the law. [22] To the weak I became weak, that I might win the weak. I have become all things to all people, that by all means I might save some (1 Corinthians 9:19-22, ESV),

Earlier in the same letter he notes that we must not believe that we as Christians are to separate ourselves from those who are not Christians, “otherwise,” as Paul says, “We would have to leave this world” (1 Corinthians 5:10).

Some use this and other passages to say, “This means that we are to separate from other races.” Those of us who understand recent history in our country may truly struggle with these passages. They watch PBS specials and see how the evangelical whites of the South treated the blacks, even to the point of turning them away from their white worship services. This mindset grew so thick that they would take the verse from 2 Cor. 6:14-17 and use it for race:

Do not be unequally yoked with unbelievers. For what partnership has righteousness with lawlessness? Or what fellowship has light with darkness? [15] What accord has Christ with Belial? Or what portion does a believer share with an unbeliever? [16] What agreement has the temple of God with idols? For we are the temple of the living God; as God said,

“I will make my dwelling among them and walk among them,
and I will be their God,
and they shall be my people.
Therefore go out from their midst,
and be separate from them, says the Lord,
and touch no unclean thing;
then I will welcome you.

The problem was never race — nor will it be race. The problem is worship. We must not unite with anyone in any spiritual enterprise that the Spirit does not endorse — namely, those who deny the nature, work, and word of our Lord Jesus Christ. To say that not being unequally yoked together means that this refers to differing races means that they are not equal and that one is superior, while the other inferior. Yet, does this not deny that God made all humanity in his own image (Genesis 1:26-27)?

So let’s get it right. Don’t let the 1960s or any other portion of American history or American prejudice skew the way we look at the Holy Scriptures.

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The Reformation’s Motto Should Be Ours As Well

(You may listen to this sermon in its entirety by clicking on the link in the sidebar: “Reformed, Yet Always Reforming” from Nehemiah 13.”

One of the most important times in church history is a period known as the Protestant Reformation. One of the mottos during that time was: “Ecclesia reformata semper reformanda est secundu Verbum Dei” which means “The church reformed and always reforming according to the Word of God.” The church will have great spiritual victories and see times of great spiritual commitment to God and His Word — but the church must never believe that they have arrived. During the Reformation, they recaptured the nature of the true Gospel, the true order of the church, and sought to govern each and every thing they did in their times of worship as well as their personal lives according to what the Word of God proscribed.

In Nehemiah, we have seen a great reformation accompanied by celebrations and revivals. Nehemiah 8 gave evidence to how the Word had moved them. In fact in Nehemiah 8:6, we read that “all the people answered, “Amen, amen, lifting up their hands. And they bowed their heads and worshiped the Lord with their faces to the ground” (Nehemiah 8:6, ESV). In verse 9 we read that they wept as they heard the words of the law. In verse 13, they came together to study the Word. Worship! Conviction! Study! These show how at that point, they their thinking was transformed and reformed under the authority of God’s Word.

They made covenants concerning the family, the Sabbath, the obligation in paying the temple tax as well as providing the Temple with other resources for its continued ministry. They also promised to be faithful in paying the tithe as an act of worship and to help those who had responsibility over this Temple ministry.

Yet, in no time we see in Nehemiah 13 that the issues to which they had covenanted not to do and the Word to which they have covenanted to do — apparently, they forgot these issues. What may capture you is not simply that they committed these sins, but what may shock you is how Nehemiah dealt with the sins of the people and we should deal with ourselves so that we stay sharp in the Lord. And just as the people of God in Nehemiah’s day were prone to forget about the lessons they learned during their Reformation, so are we. We must be reformed and see the value of the Word of God — but always reforming our ways according to the mandates and dictates of the Word of God.

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The Reformation’s Motto Should Be Ours As Well

(You may listen to this sermon in its entirety by clicking on the link in the sidebar: “Reformed, Yet Always Reforming” from Nehemiah 13.”

One of the most important times in church history is a period known as the Protestant Reformation. One of the mottos during that time was: “Ecclesia reformata semper reformanda est secundu Verbum Dei” which means “The church reformed and always reforming according to the Word of God.” The church will have great spiritual victories and see times of great spiritual commitment to God and His Word — but the church must never believe that they have arrived. During the Reformation, they recaptured the nature of the true Gospel, the true order of the church, and sought to govern each and every thing they did in their times of worship as well as their personal lives according to what the Word of God proscribed.

In Nehemiah, we have seen a great reformation accompanied by celebrations and revivals. Nehemiah 8 gave evidence to how the Word had moved them. In fact in Nehemiah 8:6, we read that “all the people answered, “Amen, amen, lifting up their hands. And they bowed their heads and worshiped the Lord with their faces to the ground” (Nehemiah 8:6, ESV). In verse 9 we read that they wept as they heard the words of the law. In verse 13, they came together to study the Word. Worship! Conviction! Study! These show how at that point, they their thinking was transformed and reformed under the authority of God’s Word.

They made covenants concerning the family, the Sabbath, the obligation in paying the temple tax as well as providing the Temple with other resources for its continued ministry. They also promised to be faithful in paying the tithe as an act of worship and to help those who had responsibility over this Temple ministry.

Yet, in no time we see in Nehemiah 13 that the issues to which they had covenanted not to do and the Word to which they have covenanted to do — apparently, they forgot these issues. What may capture you is not simply that they committed these sins, but what may shock you is how Nehemiah dealt with the sins of the people and we should deal with ourselves so that we stay sharp in the Lord. And just as the people of God in Nehemiah’s day were prone to forget about the lessons they learned during their Reformation, so are we. We must be reformed and see the value of the Word of God — but always reforming our ways according to the mandates and dictates of the Word of God.

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“Biblical Preaching” by Haddon Robinson (Book Review)

Robinson, Haddon W. Biblical Preaching: The Development and Delivery of Expository Messages, Second Edition. Grand Rapids: Baker Academic, 2001. 256 pp. $19.99.

Introduction

“In this book, I pass on a method to those learning to preach or to experienced people who want to brush up on the basics” (14). So says Dr. Haddon Robinson as he offers this second edition of this classic volume known as Biblical Preaching: The Development and Delivery of Expository Messages. Though first published in 1980, this work is still a staple in homiletics departments and pastors’ studies across the world.

Robinson received his Ph.D. at the University of Illinois and serves as the Harold John Ockenga Distinguished Professor of Preaching at Gordon-Conwell Theological Seminary. Prior to this position, he served as president and professor of homiletics at Denver Seminary after teaching homiletics at Dallas Theological Seminary for nineteen years.

Summary

Chapter One, entitled “The Case for Expository Preaching,” Robinson begins by saying, “This is a book about expository preaching, but it may have been written for a depressed market.” In this chapter, Robinson shows the lack of regard for expository preaching in evangelical circles, then outlines the church’s need for this manner of preaching and exactly what expository preaching is. Chapter Two, entitled “What’s the Big Idea?” displays the importance of an expositor to mine out one main concept or idea. He defines an idea as something which “enables us to see what was previously unclear” (39). He also notes that “an idea begins in the mind when things ordinarily separated come together to form unity that either did not exist before or was not recognized previously” (39).

In Chapter Three, entitled “Tools of the Trade,” Robinson introduces three stages in preparing expository sermons: “choosing the passage to be preached” (53), studying the passage and gathering the notes (58), then proceeding to “relate the parts to each other to determine the exegetical idea and its development” (66). Chapter Four, entitled “The Road from Text to Sermon,” includes stage four which is “analyzing the exegetical idea” (75).

In Chapter Five, entitled “The Arrow and the Target,” Robinson covers stages five and six in the development of expository preaching: “Formulating the Homiletical Idea” in which he encourages preachers to state their exegetical idea in “the most exact, memorable sentence possible” (103); and determining the purpose for the sermon. “A purpose differs from a sermon idea, therefore, in the same way that a target differs from the arrow; as taking a trip differs from studying a map; as baking a pie differs from reading a recipe” (107).

In Chapter Six, entitled, “The Shapes Sermons Take,” Robinson helps the preacher decide how to accomplish the purpose of the sermon as well as outlining the sermon (stages seven and eight, respectively). Chapter Seven addresses filling in the sermon outline and, as Robinson states in his title, “making dry bones live” (139). Chapter Eight has the provocative title, “Start with a Band and Quit All Over,” which deals with the preparation of introductions and conclusions.

Chapter Nine, entitled, “The Dress of Thought,” Robinson notes, “Gift or not, we must use words, and the only question is whether we will use them poorly or well” (184). He helps the preacher in areas such as transitions, clarity of thought, developing a personal style, and the use of metaphors. The last chapter, “How to Preach So People Will Listen,” deals with the delivery of the sermon itself. Robinson says that sermons “live only when they are preached. A sermon ineptly delivered arrives stillborn” (201).

Critical Analysis

With engaging writing and timely humor, Robinson seeks to communicate one prominent theme: “expository preaching is the communication of a biblical concept” (35). Even though one would be more persuaded by his thoughts had he served more in the preaching ministry of a local church (he served at Dallas Youth for Christ from 1952-55, then as Associate Pastor at the First Baptist Church of Medford, Oregon from 1956-19581), his principles of preparing and preaching expository sermons are tremendous and will serve the Church of Jesus Christ and his ministers very well indeed.

One of the strengths of this work is its pastoral nature. Preachers are not called to be lecturers and are not simply called to preach the Word of God. Preachers are called to preach the Word of God to God’s people. Robinson rightly observes that “we must preach to a world addressed by the TV commentator, the newspaper columnist, and the playwright” (29). In the Preface to the Second Edition, Robinson notes how the culture has changed since 1980 when this work was first published. “Television and the computer have influenced the ways we learn and think. Narrative preaching has come into vogue and reflects the reality that listeners in a television culture think with pictures in their heads” (10). While he may go too far in giving room for narrative preaching, he rightly assesses 21st century culture. This culture is the world in which the expositor preaches. So not only does Robinson note that “as shepherds, we relate to the hurts, cries, and fears of our flocks,” we must also understand the external issues to which our people are exposed every hour of every day.

Along with this area of pastoral ministry in connection with preaching, Robinson also gives more room to the role and responsibility of the listener. He notes:

Expositors may be respected for their exegetical abilities and their diligent preparation, but these qualities do not transform any of them into a Protestant pope who speaks ex cathedra. Listeners also have a responsibility to match the sermon to the biblical text. As Henry David Thoreau wrote, “It takes two to speak the truth — one to speak, and another to hear.” … If a congregation is to grow, it must share the struggle (24).

Robinson notes that the average listener in the pew hopes you will answer this one question: “So what? What difference does it make” (86)? Before this question is in the congregants’ hearts, this question must be answered in the study as he asks, “Exactly what is the biblical writer talking about (66)?” The shared struggle starts with the preacher in the study as he wrestles with God to find out his intended meaning.

Another strength in this work is the engaging humor Robinson employs in this volume. While many would consider reading a book on expositional preaching boring (even some preachers may feel this way!), Robinson’s use of humor helps hook the reader in order that the reader may approach this material with ease. This example, though mentioned earlier, stands as a great example of opening up the very first chapter with humor: “This is a book about preaching, but it may have been written for a depressed market” (17). In the preface to the first edition, he makes this observation:

If I can claim any qualification, it is this: I am a good listener. During two decades in the classroom I have evaluated nearly six thousand student sermons. My friends marvel that after listening to hundreds of fledgling preachers stumble through their first sermons, I am not an atheist (14).

In another example after he acknowledges his debt to all who have influenced his thinking on expositional preaching, he closes the paragraph by noting, “Since all of these and others influenced me deeply, it is only fair that for weaknesses in this volume they should shoulder a large share of the blame” (15)! This brand of humor disarms the critic and relaxes those who initially approach the topic of expository preaching with any misgivings or fears.

One weakness is a quote located in the Preface to the Second Edition about his view of women ministers, a view which has changed since his first edition in 1980. He notes:

I’ve also changed my language to reflect my theology. God doesn’t distribute gifts by gender. Both women and men have the ability and the responsibility to communicate God’s Word. I have always believed that, but the language in my first book reflected a distinct male bias. . . . In this revision I hope I have demonstrated the fruits of my repentance (10).

Robinson’s theology is on display when, in an explanation of how our outlines should have development, he plays the part of a listener who asks of the preacher, “What evidence does she have for that statement” (140)? Here again he opens the door for us to peer into his theological framework which allows for women ministers. If Robinson had titled this book, “Biblical Teaching,” then the reader would understand the necessity for this revision. Many men and women in our churches teach, but the New Testament sets parameters on who teaches whom and where (1 Corinthians 14:33-35, 1 Timothy 2:11-13). For twenty-seven years however, this book has borne the title, “Biblical Preaching.” When Robinson notes that the theology he has is “my theology,” this reviewer is troubled by the use of the ‘my.’ For someone who claims to look to authorial intent, the description of his views seems too self-centered. This reviewer believes that his theology has strayed in this area from Scripture.

Conclusion

Robinson excels in bringing a topic which many would deem dry and gives it life by coupling his extensive homiletical and hermeneutical knowledge with picturesque wit. Aside from the one weakness mentioned above, this book is a must-read for every pastor and aspiring preacher of the Gospel.

1

Gordon-Conwell Theological Seminary Faculty: Haddon W. Robinson, Ph. D.; accessed 10 March 2007; available from http://www.gcts.edu/faculty/robinson.php; Internet.

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“Biblical Preaching” by Haddon Robinson (Book Review)

Robinson, Haddon W. Biblical Preaching: The Development and Delivery of Expository Messages, Second Edition. Grand Rapids: Baker Academic, 2001. 256 pp. $19.99.

Introduction

“In this book, I pass on a method to those learning to preach or to experienced people who want to brush up on the basics” (14). So says Dr. Haddon Robinson as he offers this second edition of this classic volume known as Biblical Preaching: The Development and Delivery of Expository Messages. Though first published in 1980, this work is still a staple in homiletics departments and pastors’ studies across the world.

Robinson received his Ph.D. at the University of Illinois and serves as the Harold John Ockenga Distinguished Professor of Preaching at Gordon-Conwell Theological Seminary. Prior to this position, he served as president and professor of homiletics at Denver Seminary after teaching homiletics at Dallas Theological Seminary for nineteen years.

Summary

Chapter One, entitled “The Case for Expository Preaching,” Robinson begins by saying, “This is a book about expository preaching, but it may have been written for a depressed market.” In this chapter, Robinson shows the lack of regard for expository preaching in evangelical circles, then outlines the church’s need for this manner of preaching and exactly what expository preaching is. Chapter Two, entitled “What’s the Big Idea?” displays the importance of an expositor to mine out one main concept or idea. He defines an idea as something which “enables us to see what was previously unclear” (39). He also notes that “an idea begins in the mind when things ordinarily separated come together to form unity that either did not exist before or was not recognized previously” (39).

In Chapter Three, entitled “Tools of the Trade,” Robinson introduces three stages in preparing expository sermons: “choosing the passage to be preached” (53), studying the passage and gathering the notes (58), then proceeding to “relate the parts to each other to determine the exegetical idea and its development” (66). Chapter Four, entitled “The Road from Text to Sermon,” includes stage four which is “analyzing the exegetical idea” (75).

In Chapter Five, entitled “The Arrow and the Target,” Robinson covers stages five and six in the development of expository preaching: “Formulating the Homiletical Idea” in which he encourages preachers to state their exegetical idea in “the most exact, memorable sentence possible” (103); and determining the purpose for the sermon. “A purpose differs from a sermon idea, therefore, in the same way that a target differs from the arrow; as taking a trip differs from studying a map; as baking a pie differs from reading a recipe” (107).

In Chapter Six, entitled, “The Shapes Sermons Take,” Robinson helps the preacher decide how to accomplish the purpose of the sermon as well as outlining the sermon (stages seven and eight, respectively). Chapter Seven addresses filling in the sermon outline and, as Robinson states in his title, “making dry bones live” (139). Chapter Eight has the provocative title, “Start with a Band and Quit All Over,” which deals with the preparation of introductions and conclusions.

Chapter Nine, entitled, “The Dress of Thought,” Robinson notes, “Gift or not, we must use words, and the only question is whether we will use them poorly or well” (184). He helps the preacher in areas such as transitions, clarity of thought, developing a personal style, and the use of metaphors. The last chapter, “How to Preach So People Will Listen,” deals with the delivery of the sermon itself. Robinson says that sermons “live only when they are preached. A sermon ineptly delivered arrives stillborn” (201).

Critical Analysis

With engaging writing and timely humor, Robinson seeks to communicate one prominent theme: “expository preaching is the communication of a biblical concept” (35). Even though one would be more persuaded by his thoughts had he served more in the preaching ministry of a local church (he served at Dallas Youth for Christ from 1952-55, then as Associate Pastor at the First Baptist Church of Medford, Oregon from 1956-19581), his principles of preparing and preaching expository sermons are tremendous and will serve the Church of Jesus Christ and his ministers very well indeed.

One of the strengths of this work is its pastoral nature. Preachers are not called to be lecturers and are not simply called to preach the Word of God. Preachers are called to preach the Word of God to God’s people. Robinson rightly observes that “we must preach to a world addressed by the TV commentator, the newspaper columnist, and the playwright” (29). In the Preface to the Second Edition, Robinson notes how the culture has changed since 1980 when this work was first published. “Television and the computer have influenced the ways we learn and think. Narrative preaching has come into vogue and reflects the reality that listeners in a television culture think with pictures in their heads” (10). While he may go too far in giving room for narrative preaching, he rightly assesses 21st century culture. This culture is the world in which the expositor preaches. So not only does Robinson note that “as shepherds, we relate to the hurts, cries, and fears of our flocks,” we must also understand the external issues to which our people are exposed every hour of every day.

Along with this area of pastoral ministry in connection with preaching, Robinson also gives more room to the role and responsibility of the listener. He notes:

Expositors may be respected for their exegetical abilities and their diligent preparation, but these qualities do not transform any of them into a Protestant pope who speaks ex cathedra. Listeners also have a responsibility to match the sermon to the biblical text. As Henry David Thoreau wrote, “It takes two to speak the truth — one to speak, and another to hear.” … If a congregation is to grow, it must share the struggle (24).

Robinson notes that the average listener in the pew hopes you will answer this one question: “So what? What difference does it make” (86)? Before this question is in the congregants’ hearts, this question must be answered in the study as he asks, “Exactly what is the biblical writer talking about (66)?” The shared struggle starts with the preacher in the study as he wrestles with God to find out his intended meaning.

Another strength in this work is the engaging humor Robinson employs in this volume. While many would consider reading a book on expositional preaching boring (even some preachers may feel this way!), Robinson’s use of humor helps hook the reader in order that the reader may approach this material with ease. This example, though mentioned earlier, stands as a great example of opening up the very first chapter with humor: “This is a book about preaching, but it may have been written for a depressed market” (17). In the preface to the first edition, he makes this observation:

If I can claim any qualification, it is this: I am a good listener. During two decades in the classroom I have evaluated nearly six thousand student sermons. My friends marvel that after listening to hundreds of fledgling preachers stumble through their first sermons, I am not an atheist (14).

In another example after he acknowledges his debt to all who have influenced his thinking on expositional preaching, he closes the paragraph by noting, “Since all of these and others influenced me deeply, it is only fair that for weaknesses in this volume they should shoulder a large share of the blame” (15)! This brand of humor disarms the critic and relaxes those who initially approach the topic of expository preaching with any misgivings or fears.

One weakness is a quote located in the Preface to the Second Edition about his view of women ministers, a view which has changed since his first edition in 1980. He notes:

I’ve also changed my language to reflect my theology. God doesn’t distribute gifts by gender. Both women and men have the ability and the responsibility to communicate God’s Word. I have always believed that, but the language in my first book reflected a distinct male bias. . . . In this revision I hope I have demonstrated the fruits of my repentance (10).

Robinson’s theology is on display when, in an explanation of how our outlines should have development, he plays the part of a listener who asks of the preacher, “What evidence does she have for that statement” (140)? Here again he opens the door for us to peer into his theological framework which allows for women ministers. If Robinson had titled this book, “Biblical Teaching,” then the reader would understand the necessity for this revision. Many men and women in our churches teach, but the New Testament sets parameters on who teaches whom and where (1 Corinthians 14:33-35, 1 Timothy 2:11-13). For twenty-seven years however, this book has borne the title, “Biblical Preaching.” When Robinson notes that the theology he has is “my theology,” this reviewer is troubled by the use of the ‘my.’ For someone who claims to look to authorial intent, the description of his views seems too self-centered. This reviewer believes that his theology has strayed in this area from Scripture.

Conclusion

Robinson excels in bringing a topic which many would deem dry and gives it life by coupling his extensive homiletical and hermeneutical knowledge with picturesque wit. Aside from the one weakness mentioned above, this book is a must-read for every pastor and aspiring preacher of the Gospel.

1

Gordon-Conwell Theological Seminary Faculty: Haddon W. Robinson, Ph. D.; accessed 10 March 2007; available from http://www.gcts.edu/faculty/robinson.php; Internet.

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Free Book Friday from PastorBookshelf.com

If you are a ministry student, pastor, preacher, or teacher, here’s a possible free book for you (if chosen).  Here’s the excerpt:

Thanks to those of you who participated in our first Free Book Friday book giveaway, and congratulations to SBTSMatthew Wireman.

This week’s free book is Preaching God’s Word: A Hands-On Approach to Preparing, Developing, and Delivering the Sermon by Terry G. Carter, J. Scott Duvall, and J. Daniel Hays. Find out more about this book at our PastorBookshelf Overviews entry.

For details on how to participate, visit our Free Book Friday page. We’ve made a change in the entry requirements to accommodate those without blogs.

seminarian

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Russ Moore Tackles Blood, Gore (Al, That Is) And Global Warming

Here’s an excerpt of his article, “Blood, Gore, and Global Warming.“

Those of us who lived through the 1980s have not forgotten the rush
of “relief concerts” that followed the USA for Africa “Live-Aid”
concert for famine relief in Ethiopia. On the heels of “We Are the
World,” Willie Nelson organized “Farm Aid” to provide relief for
foreclosing family farms. Other musicians put together concerts for
various causes, from opposition to South African apartheid to third
world debt relief. The 1980s are back, but the issues are bigger than
saving the children or saving the farmers. We’re rocking to save the
whole planet.

Former Vice President Al Gore’s “Live Earth” concert this weekend
demonstrates something of how culturally popular the crusade against
global warming can be. The truth really isn’t all that inconvenient for
most Americans, because the “solution” to global warming seems so
abstract and distant that few Americans can picture how exactly fixing
the problem would change their lives at all, beyond listening to
concerts and watching Al Gore documentaries. I am hopeful, however,
about this debate, precisely because it is, at its heart, deeply
theological.

Click here to read the rest.

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“Don’t Play the Lottery for Me!” (John Piper)

The West Virginia pastors who accepted Jack Whittaker’s tithe on
his $170 million Powerball booty should be ashamed of themselves.
One of them said, “That’s a blessing to have that kind of backing.”
I don’t think so.

Christ does not build his church on the backs of the poor. The
engine that delivers his righteousness in the world is not driven
by the desire to get rich. The gospel of Jesus Christ is not
advanced by undermining civic virtue. Let the pastors take their
silver and throw it back into the temple of greed.

In 2001 Americans wagered $57 billion dollars on lotteries, $18
billion on horses and dogs, $592 billion in casinos, and $150
billion on other gambling. This is a blot on American life. Break
it down to individuals. Massachusetts sells more than $500 worth of
lottery tickets each year for every man, woman, and child. Think
how many do not gamble, and you will begin to imagine what
thousands are throwing away to have a 1-to-135,145,920 chance for
the jackpot.

The American exploitation of the poor with lotteries muddies the
conscience of many legislators. Statistics abound that “the
government-sponsored lottery continues its shameless exploitation
of the poor” (James Dobson, April, 1999 Newsletter). This
exploitation is explicit in some of the advertising bought by the
$400 million spent annually by states to promote lotteries. For
example, in Chicago one sign read: “This could be your ticket out.”
That is shameless. Other promotions mock the virtues of hard work
and serious study as a way to make a living. Plan A: Study hard,
save money, get old. Plan B: Play the lottery.

Only a few, it seems, are willing to say how far and how
manifold are the corrupting effects of the lottery. How many have
pondered this insight from Richard Neuhaus, “In a democracy, the
need for popular consent to tax is a powerful check on government
growth and irresponsibility. A government that raises money by
encouraging and exploiting the weaknesses of its citizens escapes
that democratic mechanism of accountability. As important,
state-sponsored gambling undercuts the civic virtue upon which
democratic governance depends” (First Things, Sept., 1991, p.
12).

Is it a “blessing” for the church of Jesus Christ to have the
backing of a social sickness that “destroys marriages, undermines
the work ethic, increases crime, motivates suicide, destroys the
financial security of families . . . and dupes people into
believing [it] will benefit the children” (Dobson)?

Don’t play Powerball for me. And don’t play it for Bethlehem. I
go on record now that I will not knowingly take any money won from
gambling. And I will do my best to lead the elders of our church
from accepting any money offered to this church from the proceeds
of gambling.

We are followers of Jesus. He had no place to lay his head and
did not accept the demonic temptation to jump off the temple for
the jackpot of instant recognition. The Calvary road is not paved
with Powerball tickets, but with blood. The Church was bought once
by One who refused the short cut of instant triumph. It will never
be bought by those who dream of riches.

The lottery is another opportunity to pierce your soul with many
pangs, and lead your children into ruin. The Bible says, “Those who
desire to be rich fall into temptation and a snare and many foolish
and harmful desires which plunge men into ruin and destruction. . .
. Some by longing for it . . . and pierced themselves with many a
pang (1 Timothy 6:9-10). In other words, the desire to be rich is
suicidal. And endorsing it is cruel.

It is wrong to wager with a trust fund. And all we have, as
humans, is a trust fund. Everything we have is a trust from God, to
be used for his glory. “[God] himself gives to all mankind life and
breath and everything” (Acts 17:25). Faithful trustees may not
gamble with a trust fund. They work and trade: value for value,
just and fair. This is the pattern again and again in Scripture.
And when you are handling the funds of another, how much more
irresponsible it is to wager!

Don’t play the Lottery for Bethlehem Baptist Church. We will
not, I pray, salve your conscience by taking one dime of your
plunder, or supporting even the thought of your spiritual suicide.
Let the widow give her penny and the laborer his wage. And keep
your life free from the love of money.

Pastor John

---

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above must be explicitly approved by Desiring God.

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By John Piper. © Desiring God. Website: www.desiringGod.org. Email:
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“Don’t Play the Lottery for Me!” (John Piper)

The West Virginia pastors who accepted Jack Whittaker’s tithe on
his $170 million Powerball booty should be ashamed of themselves.
One of them said, “That’s a blessing to have that kind of backing.”
I don’t think so.

Christ does not build his church on the backs of the poor. The
engine that delivers his righteousness in the world is not driven
by the desire to get rich. The gospel of Jesus Christ is not
advanced by undermining civic virtue. Let the pastors take their
silver and throw it back into the temple of greed.

In 2001 Americans wagered $57 billion dollars on lotteries, $18
billion on horses and dogs, $592 billion in casinos, and $150
billion on other gambling. This is a blot on American life. Break
it down to individuals. Massachusetts sells more than $500 worth of
lottery tickets each year for every man, woman, and child. Think
how many do not gamble, and you will begin to imagine what
thousands are throwing away to have a 1-to-135,145,920 chance for
the jackpot.

The American exploitation of the poor with lotteries muddies the
conscience of many legislators. Statistics abound that “the
government-sponsored lottery continues its shameless exploitation
of the poor” (James Dobson, April, 1999 Newsletter). This
exploitation is explicit in some of the advertising bought by the
$400 million spent annually by states to promote lotteries. For
example, in Chicago one sign read: “This could be your ticket out.”
That is shameless. Other promotions mock the virtues of hard work
and serious study as a way to make a living. Plan A: Study hard,
save money, get old. Plan B: Play the lottery.

Only a few, it seems, are willing to say how far and how
manifold are the corrupting effects of the lottery. How many have
pondered this insight from Richard Neuhaus, “In a democracy, the
need for popular consent to tax is a powerful check on government
growth and irresponsibility. A government that raises money by
encouraging and exploiting the weaknesses of its citizens escapes
that democratic mechanism of accountability. As important,
state-sponsored gambling undercuts the civic virtue upon which
democratic governance depends” (First Things, Sept., 1991, p.
12).

Is it a “blessing” for the church of Jesus Christ to have the
backing of a social sickness that “destroys marriages, undermines
the work ethic, increases crime, motivates suicide, destroys the
financial security of families . . . and dupes people into
believing [it] will benefit the children” (Dobson)?

Don’t play Powerball for me. And don’t play it for Bethlehem. I
go on record now that I will not knowingly take any money won from
gambling. And I will do my best to lead the elders of our church
from accepting any money offered to this church from the proceeds
of gambling.

We are followers of Jesus. He had no place to lay his head and
did not accept the demonic temptation to jump off the temple for
the jackpot of instant recognition. The Calvary road is not paved
with Powerball tickets, but with blood. The Church was bought once
by One who refused the short cut of instant triumph. It will never
be bought by those who dream of riches.

The lottery is another opportunity to pierce your soul with many
pangs, and lead your children into ruin. The Bible says, “Those who
desire to be rich fall into temptation and a snare and many foolish
and harmful desires which plunge men into ruin and destruction. . .
. Some by longing for it . . . and pierced themselves with many a
pang (1 Timothy 6:9-10). In other words, the desire to be rich is
suicidal. And endorsing it is cruel.

It is wrong to wager with a trust fund. And all we have, as
humans, is a trust fund. Everything we have is a trust from God, to
be used for his glory. “[God] himself gives to all mankind life and
breath and everything” (Acts 17:25). Faithful trustees may not
gamble with a trust fund. They work and trade: value for value,
just and fair. This is the pattern again and again in Scripture.
And when you are handling the funds of another, how much more
irresponsible it is to wager!

Don’t play the Lottery for Bethlehem Baptist Church. We will
not, I pray, salve your conscience by taking one dime of your
plunder, or supporting even the thought of your spiritual suicide.
Let the widow give her penny and the laborer his wage. And keep
your life free from the love of money.

Pastor John

---

© Desiring God

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A Word About the Creation Museum — GO!!

(Picture courtesy of Creation Museum, 7-9-07.)

I took my family to the Creation Museum. A word here — you just need to go! It’s biblically-based, scientifically valid, aesthetically pleasing — and you will walk out of that place worshiping the awesome Creator of all! Yet, during one of the shows entitled “The Last Adam,” this gospel presentation really captured me. When they would show verses on the screen which had Jesus’ name it in, I couldn’t help but thinking, “That is the most beautiful name ever written, ever uttered, ever conceived of.” The Lord Jesus Christ — Lord because he’s God, Jesus because He’s Savior, Christ because he’s our anointed deliverer. Do we have a reason to celebrate? Yes! And his name is the Lord Jesus Christ.

In fact, next week I shall blog about our time at the Creation Museum — pictures included!!!

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Mark Driscoll on American Idolatry

OK, OK … I know I said I was off the Driscoll bandwagon, but right is right — and he is right on here.

When God Dishes Out the Joy

Look with me at Nehemiah 12:43:

And they offered great sacrifices that day and rejoiced, for God had made them rejoice with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard far away.

Here we see it all come together. “They offered sacrifices” — that deals with purity and the desire for sins to be forgiven. And now it says they were filled with joy. Four times in this verse alone, we see the word or word form of joy. “They rejoiced … for God had made them rejoice … with great joy; the women and children also rejoiced. And the joy of Jerusalem was heard from far away.

A few things to note:

First, when sins are forgiven, when God is exalted, when his steadfast love and mercy endure in the heart of a sinner, and purity ensues, there will be joy. Remember Psalm 51:10-12 in which David said,

Create in me a clean heart, O God,
and renew a right spirit within me.
Cast me not away from your presence,
and take not your Holy Spirit from me.
Restore to me the joy of your salvation,
and uphold me with a willing spirit.

Consider Luke 15:8-10:

[8] “Or what woman, having ten silver coins, if she loses one coin, does not light a lamp and sweep the house and seek diligently until she finds it? [9] And when she has found it, she calls together her friends and neighbors, saying, ‘Rejoice with me, for I have found the coin that I had lost.’ [10] Just so, I tell you, there is joy before the angels of God over one sinner who repents.”

If there is a heavenly party when one comes to know Jesus Christ, we should not stand by and simply give up the golf-clap — our joy should be considerably more enthusiastic than that?

Secondly, we must remember that God places that joy in our hearts. Again, read where it says, “For God had made them rejoice with great joy.” What is this saying? This is saying that we cannot muster up this joy in our own strength or by our own will. God gives us this joy! Jesus, when he went to the cross, noted “the joy set before him”— a joy that God placed there as a blessed incentive to move toward obedience and freedom.

And do we remember the fruit of the Spirit? Galatians 5:22-23, “But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, [23] gentleness, self-control; against such things there is no law.” The joy comes when the Holy Spirit comes to indwell in fullness in the believer. Jesus said in John 15:11: “These things I have spoken to you, that my joy may be in you, and that your joy may be full.”

Thirdly, God does not discriminate when doling out the joy. Even “the women and children rejoiced.” It reminds me of Galatians 3:28 which says, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female, for you are all one in Christ Jesus.” Matthew 18:3 where Jesus said, “Truly, I say to you, unless you turn and become like children, you will never enter the kingdom of heaven.” The joy of salvation and the joy of being a Kingdom child will come to all who come to Christ by full commitment of obedience and faith.

Fourthly, when God dishes out the joy, there is enthusiasm. “And the joy of Jerusalem was heard far away.” The inhabitants in Judah heard. The enemies outside of Judah heard it. And when the joy of the Lord becomes our strength (Nehemiah 8:10), others should hear about it from near and far as well.

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Is a Sacrifice Still Needed in New Testament Times?

In Nehemiah 12:30, we read, “And the priests and the Levites purified themselves, and they purified the people and the gates and the wall” (Nehemiah 12:30, ESV).

The priests came from their various homes to be a part of this celebration. Yes, there was much singing and gladness and thanksgiving — but this was not done lightly. During this celebration, even before the choirs were convened and the march around the city commenced, we see that the priests had to purify themselves first, then the people, and then the gates of the wall.

Hebrews 9:11-14 puts it in the context of us as New Testament people. We need a Lamb even now

But when Christ appeared as a high priest of the good things that have come, then through the greater and more perfect tent ( not made with hands, that is, not of this creation) [12] he entered once for all into the holy places, not by means of the blood of goats and calves but by means of his own blood, thus securing an eternal redemption. [13] For if the sprinkling of defiled persons with the blood of goats and bulls and with the ashes of a heifer sanctifies for the purification of the flesh, [14] how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to serve the living God.

If we desire to worship our Lord Jesus Christ, along with that is a desire for purity before him. Does not Jesus say in his Sermon on the Mount say, “Blessed are the pure in heart, for they shall see God” (Matthew 5:8). The priests understood the law that God had given to Moses: you cannot truly worship and truly present yourself before me unless you have a desire for purity. If you want to truly “see God” and know him in all his fullness, pursue him with a desire for purity.

Proverbs 22:11 says:

He who loves purity of heart,
and whose speech is gracious, will have the king as his friend.

Does this also apply to Jesus as well? What about you this morning? Are you here pursuing purity? Are you here to know God? Are you here to be gripped by his gospel? Are you here desiring to obey? If there is impurity in your heart, then it must be dealt with. Remember Jesus’ words in Matthew 5:23-26:

So if you are offering your gift at the altar and there remember that your brother has something against you, leave your gift there before the altar and go. First be reconciled to your brother, and then come and offer your gift. [25] Come to terms quickly with your accuser while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison. [26] Truly, I say to you, you will never get out until you have paid the last penny (Matthew 5:23-26).

Why In The World Do We As Christians … Sing?!?

Notice in Nehemiah 12:27.

And at the dedication of the wall of Jerusalem they sought the Levites in all their places, to bring them to Jerusalem to celebrate the dedication with gladness, with thanksgivings, and with singing, with cymbals, harps, and lyres.

This celebration was filled with singing. In fact, the entire dedication service was geared primarily around singing — both improvisational and structured. The Levites were summoned from their homes to come and lead the celebration “with gladness, with thanksgivings, and with singing, with cymbals, harps, and lyres.

Have you noticed that when the people of God celebrate, there is always singing involved? Consider singing took place when the world was created. In Job 38:4-7

“Where were you when I laid the foundation of the earth?
Tell me, if you have understanding.
Who determined its measurements—surely you know!
Or who stretched the line upon it?
On what were its bases sunk,
or who laid its cornerstone,
when the morning stars sang together
and all the sons of God shouted for joy?

When God brought the people of Israel through the Red Sea and delivered them from the Egyptians, it says that:

Moses and the people of Israel sang this song to the Lord, saying,

“I will sing to the Lord, for he has triumphed gloriously;
the horse and his rider he has thrown into the sea.
The Lord is my strength and my song,
and he has become my salvation;
this is my God, and I will praise him,
my father’s God, and I will exalt him (Exodus 15:1-2, ESV).

When David slew Goliath, the Word tells us that “the women sang to one another as they celebrated, ‘Saul has struck down his thousands, and David his ten thousands.’ (1 Samuel 18:7). Note too that the Psalms, the largest book in our Bible, was basically the Jewish songbook — and this is just a portion of the collection. Song of Solomon celebrates God’s gift of marital love.

Yet, the sweetest songs in all of Scripture have to do with the coming of our Savior Jesus Christ. We have songs by Mary (Luke 1:46-55), Zechariah (Luke 1:67-80), the angels (Luke 2:14-15), and Simeon who rejoiced at seeing the baby Jesus (Luke 2:29-32). And notice in Revelation the continual singing of the angels, the 24 elders, and all the inhabitants, exclaiming and praising the glory of our risen and exalted Savior.

You see, among Christians, they personally cannot help themselves. It just erupts. It’s much like what Psalm 30:11 says:

You have turned my mourning into dancing;
You have loosed my sackcloth
And clothed me with gladness,
That my glory may sing your praise and not be silent (Psalm 30:11-12a, ESV).

But the Scriptures also talk about a more formal leading of singing. In 1 Chron. 25:1, we see David setting up the worship service of the Temple:

David and the chiefs of the service also set apart for the service the sons of Asaph, and of Heman, and of Jeduthun, who prophesied with lyres, with harps, and with cymbals. The list of those who did the work and of their duties was:

They were all under the direction of their father in the music in the house of the Lord with cymbals, harps, and lyres for the service of the house of God. Asaph, Jeduthun, and Heman were under the order of the king. [7] The number of them along with their brothers, who were trained in singing to the Lord, all who were skillful, was 288. [8] And they cast lots for their duties, small and great, teacher and pupil alike.

So this is one of the reasons why we sing songs in a particular order in our worship services: David was a man after God’s own heart who led God’s people in unified praise and thanksgiving. And this is important.

Notice that when these choirs were singing, they always had this description: “Who gave thanks.”

People like to sing for different reasons. Sometimes, we enjoy songs because of the memories that come up. While a minister of music, I would ask folks to pick out a song, but one Sunday night I made them tell me why they picked them. I was a naïve seminary student who expected them to talk about some deep theological truth. Nine times out of ten, however, they would connect that some to some memory from their childhood or from a very moving service in the past.

Some like to sing, but only if it’s a certain style. Some only like the hymns — others only like newer sounding music. Some like choirs, others like praise teams. Some like piano and organ, some like more modern instrumentation.

Our reason for singing should be singing unto the Lord. We don’t just sing because of certain styles — we sing because of faithfulness to the Lord.

Preaching Christ From All of Scripture: White Horse Inn Interview with Dennis Johnson

The White Horse Inn presented an excellent program on July 1 — an interview with Dennis Johnson, author of “Him We Proclaim: Preaching Christ from All the Scriptures.”  Here’s the commentary by Michael Horton of White Horse Inn.

Hello and welcome to a special edition of the White Horse Inn. Jesus abraded the religious leaders of his day for their devotion to the Bible without evidently knowing the point. You search the Scriptures diligently, he told them, thinking that you have eternal life in them. Yet it is they that testify concerning me. But you will not come to me that you may have life. In other words, they were Bible centered without being Christ centered. But is that really possible? Can we be diligent searchers of Scripture and miss the point that from Genesis to Revelation the whole story is about God finding us? It’s an unfolding plot of redemption centering around the person and work of Jesus Christ. Jesus evidently thought that the Scriptures, which of course meant our Old Testament, proclaimed him throughout. In his ministry, Jesus and the gospel writers are constantly drawing our attention back to the promises of the Hebrew Scriptures that were being fulfilled in their presence. Ask a lot of Christians today what they think is the central theme or who is the central character and you’ll probably get a lot of very different answers. Some may say it’s the nation of Israel. Others say principles for living. Still others will say it’s a blueprint for revolution. Many read the Bible as a collection of timeless doctrines and moral rules. Even if we say that Christ is the center of Scripture, it’s easy to miss him in all the distractions that preoccupy us today. How then can we become better readers and hearers of the Word and not miss the main point? How can we better see Christ as the beginning, middle, and end of the biblical story? To help us with that important task we have the good services of Dr. Dennis Johnson, Professor of Practical Theology at Westminster Seminary California and the author of a very recent book, Him We Proclaim: Preaching Christ From All The Scriptures.

Click here to listen to the program.

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Do We Have a Reason to Celebrate? (Introduction)

Most everyone I know enjoys having a good time. Whether it be family reunions, 4th of July celebrations, special fellowships here at church, ball games, Christmas and New Year’s Eve celebrations, birthday parties. In fact, many go out of their way to look for a good time — sometimes looking for that good time in some rather suspect and, dare I say, all the wrong places!

It may be because of this that so many in certain denominations fail to see how our times of worship can be times of celebration. Many in these denominations stress certain aspects of worship. Some stress Psalm 29:2, which says, “Ascribe to the Lord the glory due his name; worship the Lord in the splendor of holiness” (ESV) which tells us to approach God with awe at his splendor and glory. Growing up, I remember our bulletins having at the top the verse from Habakkuk 2:20, “But the Lord is in his holy temple; let all the earth keep silence before him.” Now, if you grew up with this verse being used as a reason to keep silent prior to our times of worship, I believe that this is a good principle, but I respectfully submit that this verse is in a different context. You see, Habakkuk was preaching against idol makers who were screaming at their creations to “Awake” and “Arise” and “teach!” but it could not. But God is on his throne, and we need say nothing to get him to awake and arise and teach — he needs no prompting from us!

Some denominations take it too far. I have heard of denominations who jump pews, handle snakes, laugh, even bark, and are even “slain in the Spirit!” They go the other direction and are, I believe, in excess and are out of control. As a result, we see these excesses and react against them. Even though the Bible says, “Shout for joy unto the Lord all the earth” (Psalm 100:1); even though the Bible says, “Sing praises to the LORD with the lyre, with the lyre and the sound of melody” (Psalm 98:5, ESV); even though the Bible says, “Clap your hands, all peoples! Shout to God with loud songs of joy” (Psalm 47:1, ESV) — we shy away from this for fear of being seen as un-Baptist and too Charismatic.

When in reality, we should only be concerned about being Christian and biblical!

When concerning this, we come to this portion in the book of Nehemiah, we see a celebration taking place: God’s vision has come to fruition — the wall is built, the enemies subdued, and a party is taking place. When you consider how impossible this task seemed just seven month prior when Nehemiah first heard the news about the condition of Jerusalem and how the wall to the city was destroyed. But God did it. He stirred the king’s heart to give him safe passage and all the materials he needed; he stirred the people’s heart to get to work; he strengthened the people’s hearts even when enemies from the outside and inside came up; and now he is rousing the people’s hearts to celebrate.

Do we have reason to celebrate? Yes!

(Tomorrow: Celebrate! Celebrate! Dance to the Music!)

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Are You Settling for Appetizers When You Could Feast!?!

For it is impossible to restore again to repentance those who have once been enlightened, who have tasted the heavenly gift, and have shared in the Holy Spirit, and have tasted the goodness of the word of God and the powers of the age to come, if they then fall away, since they are crucifying once again the Son of God to their own harm and holding him up to contempt. For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned (Hebrews 6:4-8, ESV).

How troublesome this passage is for many Christians! Yet, as we delve into this portion, we will see how much more troublesome it is for those in our churches who are unregenerate. He warns them of the dangers of settling for something less than full commitment to our Lord and his Word.

To read this at first glance, this passage seems to affirm that one may genuinely lose their salvation. Notice the words used to describe these individuals: they have tasted the heavenly gift, shared in the Holy Spirit, tasted the goodness of the Word of God and the powers of the age to come. These individuals seem like Christians, do they not? After all, does not Psalm 34:8 say, “Taste and see that the Lord is good.” These individuals have tasted and have seen the Spirit’s work and Word — why issue this warning? These individuals are missing a crucial ingredient to the Christian walk: a persevering faith.

Hebrews 3:14 tells us, “For we share in Christ, if indeed we hold our original confidence firm to the end” (ESV). We will demonstrate our faith in Christ by persevering. Jesus even said in Mark 13:13, “But the one who endures to the end will be saved” (Mark 13:13b, ESV). Hebrews 10:14 says, “For by a single offering he has perfected for all time those who are being sanctified.” Through Christ’s atoning work, he has completed that salvific work “for all time those who are being sanctified.” Those who are truly his will persevere. Those who are not truly his will not persevere.

How frightening it is to think that we could be under the influence of the preaching of God’s Word, be surrounded by those who are worshiping and praising our Savior, and even seen and been a recipient of the good things of God that come from associating with his people — and then to turn away from these undeniable evidences. Jonathan Edwards (1703-1758) noted in his book Religious Affections:

Many people heard the Word of God, but what they hear has no effect on them and neither their natures nor their behavior is changed, because they are not emotionally affected by what they hear. They hear of God’s infinite goodness and mercy; they hear of the great works of God’s wisdom, power, and goodness; they especially hear of the unspeakable love of God and Christ, and of the great things that Christ has done and suffered; they also hear the commands of God, His gracious counsel and warnings, and the gospel’s sweet invitations. They hear all these things, and yet they remain as they were before, with no change in their feelings, because they are not emotionally affected by what they hear.

Hebrews 6:7-8 gives an important analogy in helping us understand this difficult passage:

For land that has drunk the rain that often falls on it, and produces a crop useful to those for whose sake it is cultivated, receives a blessing from God. But if it bears thorns and thistles, it is worthless and near to being cursed, and its end is to be burned (Hebrews 6:7-8, ESV).

Does this not remind us of Jesus’ words in the parable of the soils in Matthew 13:18-23? Four types of soils receiving the same type of seed, yet only one type of soil could receive that seed and bear fruit. Charles Ryrie correctly tells us, “Every Christian will bear spiritual fruit. Somewhere, sometime, somehow. Otherwise that person is not a believer. Every born-again individual will be fruitful. Not to be fruitful is to be faithless, without faith, and therefore without salvation.” While the Christian will not always be fruitful, nor will their fruit always be evident to me nor be to the degree I expect it — but persevering faith as well as the fruit of that faith will be present.

Conclusion

On Wednesday, July 18, our church will offer you a time to diagnose your spiritual health. Don Whitney, professor at Southern Seminary in Louisville, wrote an incredibly helpful and penetrating book entitled Ten Questions to Diagnose Your Spiritual Health. When we go to our physician, he asks us numerous questions in order to give a proper diagnosis of our physical well-being. These questions are penetrating and personal — yet he must ask those questions because he is qualified to help remedy whatever problems may arise.

Why is it we put so much trust in an earthly physician and fail to come to our Great Physician, Jesus Christ, so he may probe and prod our spiritual condition? We must continually ask ourselves these ten questions:

• Do you thirst for God?
• Are you governed increasingly by God’s Word?
• Are you more loving?
• Are you more sensitive to God’s Presence?
• Do you have a growing concern for the spiritual and temporal needs of others?
• Do you delight in the bride of Christ?
• Are the spiritual disciplines increasingly important to you?
• Do you still grieve over sin?
• Are you a quick forgiver?
• Do you yearn for heaven and to be with Jesus?

How do we answer these questions? These questions will help gauge whether we are moving on to maturity in Christ.

As you sit here this morning, has the Holy Spirit shown his light on your heart? If so, what is he showing you? Are you settling for the basics in your spiritual walk? Do you know the basics? If so, are you comfortable where you are spiritually, or do you desire to strive toward the Holy One who is Jesus Christ?

(This is a portion of a sermon I preached on July 1, 2007, at the Boone’s Creek Baptist Church, Lexington, KY. To listen to this sermon in its entirety, click on the link in the sidebar: “Why Settle?”)

Win a Free Book from PastorBookshelf Blog

Here’s the offer from their own site:

Welcome to the PastorBookshelf free book giveaway program, Free Book Friday. Nearly every Monday we will pick a book and announce it here on the PastorBookshelf Blog. To enter to win the book, link to the post that announces the week’s free book from your blog and then post the link to your post in the comments section of our post (not necessary if your blog sends out pingbacks automatically). On Friday we will randomly select a winner and mail the book to you free of charge. We’d love for you to review the book for PastorBookshelf Reviews, but this is entirely optional. Our plan is for this to be a nearly weekly occurrence. Spread the word! One qualification: you must be (1) preparing for pastoral ministry, (2) in pastoral ministry, or (3) a trainer of ministers.

This week’s free book is Recalling the Hope of Glory by Allen P. Ross. Find out more about this book at our PastorBookshelf Overviews entry.

Enjoy!

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Are You Settling for Preschool When You Could Have Graduate School?

Therefore let us leave the elementary doctrine of Christ and go on to maturity, not laying again a foundation of repentance from dead works and of faith toward God, and of instruction about washings, the laying on of hands, the resurrection of the dead, and eternal judgment. And this we will do if God permits (Hebrews 6:1-3, ESV).

The writer beckons his readers to “go on to maturity” (Hebrews 6:1, ESV). The writer of Hebrews has this theme in mind all through his letter. In Hebrews 2:1, he exhorts, “Therefore we must pay much closer attention to what we have heard, lest we drift away from it.” He expects not to drift and coast in our kingdom walk — otherwise we will drift right over the waterfall! He expects us to leave the basics and go on to maturity.

Did you notice, dear church, this is not an individual endeavor only? Did you notice that all of these exhortations and warnings, including the exhortation found in Hebrews 6:1 always includes the church as a whole? He says, “Let us leave the elementary doctrine of Christ and go on to maturity.” Maturity means “completeness” or “perfection.” While we use the word ‘perfection’ to mean that we have reached the ultimate limit in improvement, the writer conveys in the words of Phil Newton “growth in the direction of completing the course set before us by the new birth. ” Later in Hebrews, the writer implores us to “strive for peace with everyone, and for the holiness without which no one will see the Lord” (Hebrews 12:14, ESV). We see this as the Apostle Paul’s desire as well:

Not that I have already obtained this or am already perfect, but I press on to make it my own, because Christ Jesus has made me his own. Brothers, I do not consider that I have made it my own. But one thing I do: forgetting what lies behind and straining forward to what lies ahead, I press on toward the goal for the prize of the upward call of God in Christ Jesus (Philippians 3:12-14, ESV).

To press on to maturity means taking architecture lessons from the Great Architect. My parents live in North Carolina. When they moved to North Carolina from Florida in 1996, they found a piece of property on which to build a new house. My father secured some plans, secured some workers to implement the plan, and they began the work. Yet, could you imagine how much ridicule my father would have received if he had simply told the workers to lay down a foundation and, once completed, informed them that he would no longer require their services. He would simply set up their home on that foundation and nothing else. Sure, they would be on solid ground, but they would not be protected from the elements nor have a secure place to store their possessions nor a warm place to find rest.

The foundation is important, for the author of Hebrews notes that we must not lay again “a foundation of repentance from dead works and of faith toward God” — that is the negative and position aspects of God’s converting work. Faith in God does not exist without repentance from dead works. The writer then talks about the external workings and rituals of the Jewish faith: “instruction about washings, the laying on of hands” (Hebrews 6:2b, ESV). Finally, he addresses issues of the end times: “the resurrection of the dead, and eternal judgment.” The issues of faith, the fruit of that faith, and the final chapters of the created order. These elements are crucial. These elements should already be in place. With this, the writer beckoned them to press on to maturity. So must we, but only on the condition given in the last phrase of this passage: “If God permits” (Hebrews 6:3b, ESV). God is sovereign over all things. Here, we see that God is sovereign even over our sanctification. John Piper notes, “God’s sovereign work in us is our only hope that we will press on to maturity.” God brings us along, each at a different rate of maturity. Some grow mature quickly. Others grow more slowly. Yet the question is, do you desire to press on? Then God will permit that maturity to take place.

(This is part of a sermon I preached on Sunday, July 1, 2007 at Boone’s Creek Baptist Church, Lexington.  To listen to the sermon in its entirety, click here.)

Butter Knives or Ginsus?

In your opinion, which demographic is the most difficult to reach for the Gospel? Some would say those who grew up in unbelieving homes. Some would say those who have chosen the path of academics. Some would say that the most difficult group to reach are those trapped in various types of addiction such as sex, gambling, drugs, alcohol, and the like. The list could go on.

After living in Kentucky for almost ten years, and after almost four years of being your pastor and living in southeast Fayette County, I believe there is a rather significant group that dots the landscape of our country. When we begin to engage them in conversation, we will find them by far the most difficult group to reach for the Gospel. Who are they? They are those who have been intellectually convinced of the value of the Gospel, but they see little need to commit their all to Christ. They know the contents of the Gospel, yet they do not commit to the One who is the Gospel, Jesus Christ.

John MacArthur, Senior Pastor of the Grace Community Church in Los Angeles, spoke at a youth conference a number of years ago. After the conference, one teenage girl asked to talk to Dr. MacArthur about her relationship with her boyfriend. He was pressuring her to do something rather immoral, claiming that as long as no one gets hurt, there is no problem.

When I reminded her of what God says about sex outside of marriage, she hung her head and said, “I know that. I need to be saved.” She also revealed that she had not only been raised in the church, but also that her dad was a pastor. I replied, “Then you know how to be saved.” “No,” she responded, “I’ve heard my father preach on it, but I don’t understand it.” She was a picture of spiritual sluggishness, for she had heard the gospel all her life, but she had rejected Jesus Christ for so long that her senses were dulled by sin. The gospel became so unclear to her that she could no longer understand it. She thought her father’s sermons were boring and made no sense. It was not that there was something wrong with the message; it was that she was indifferent to the Word of God.

This morning we look at one of the most difficult passages in all Scripture to understand: Hebrews 5:11-6:8. Many of us as Christians who have their various ways of thinking firmly ingrained will certainly find some difficulties, regardless of your position on certain doctrines. Some say the writer wrote passage to Christians and use this to promote their idea that one may lose their salvation. Some say he wrote to Christians but to non-Christians who associated closely with Christians — even to the point of accepting their message.

This portion of the epistle to the Hebrews was written to Jews who find themselves intrigued and even attracted to the Gospel. They go so far as to identify themselves with a local congregation. Yet the commitment to the Lord Jesus stood as the primary obstacle. They settled for too little spiritually. They were, as C.S. Lewis noted, “far too easily pleased.”

What about you? Are you indifferent to the Word of God? Has the passion you had for him cooled and dulled? Are you simply setting in your spiritual walk — or are you pressing on the upward way? In our spiritual walk, we must not settle for something less. Our challenge this morning is this: we must be willing to press on toward maturity.

Why Settle For Dullness When You Could Be Razor Sharp?

Do you remember those commercials from the 1980s which had this fellow trying to cut a simple vegetable with a “regular” knife, but was having trouble? Then the narrator said, “Why settle for a regular knife when you could have a Ginsu?” The Ginsu would then proceed to cut through a Buick, then turn around and cut up a tomato.

Ladies and gentlemen, too many of us are settling for a butter knife faith that could not cut through the issues of this world — but God desires for us to have a Ginsu faith where our trust in His Word can cut through the most devastating of issues this world has to offer. Look at Hebrews 5:11-14:

About this we have much to say, and it is hard to explain, since you have become dull of hearing. For though by this time you ought to be teachers, you need someone to teach you again the basic principles of the oracles of God. You need milk, not solid food, for everyone who lives on milk is unskilled in the word of righteousness, since he is a child. But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil (Hebrews 5:11-14, ESV).

The writer of Hebrews wants to go in-depth about the glories of the Gospel, but given their dullness of hearing he hesitated. This dullness literally means “slow, sluggish, indolent, dull, languid. ” The writer lamented the lazy response his listeners had to the Word. A lazy heart ultimately results in a hardened heart. Notice the writer’s warning in Hebrews 4:7-11:

Again he appoints a certain day, “Today,” saying through David so long afterward, in the words already quoted,

“Today, if you hear his voice,
do not harden your hearts.”

For if Joshua had given them rest, God would not have spoken of another day later on. So then, there remains a Sabbath rest for the people of God, for whoever has entered God’s rest has also rested from his works as God did from his. Let us therefore strive to enter that rest, so that no one may fall by the same sort of disobedience (Hebrews 4:7-11, ESV).

That last verse which says, “Let us therefore strive to enter that rest” (Hebrews 4:7-11a, ESV), speaks volumes about the dangers of settling for milk rather than desiring the nourishment of the meat of the Word.

Do you find yourself content with your diet of milk? Do you desire to strive for meat? Do you offer excuses as to why you do no study the Scriptures?

Howard Hendricks in his wonderful book, “Living By the Book,” introduces us to numerous people who come to our churches and their respective views on Bible study. He tells us about Ken who is a CEO with many responsibilities and believes that the issues with which he deals on a day-to-day basis are not addressed in the Bible. He questions the Scripture’s relevance. Then we have Wendy who has tried to study the Bible, but does not know how to go about it. Americans possess more of a visual mentality than a reading mentality. Next is Linda, who is a busy mother of three who feels she does not have time to read the Scriptures. This problem is a matter of priorities. Toni doubts the Bible’s authority, questioning whether the story of Jonah really happened and questioning whether you can really know what the Bible has to say authoritatively. George finds the Bible boring to read and hard to understand. The list is lengthy — and sad!

Hear what Jonathan Edwards says:

It becomes one who is called to be a soldier, to excel in the art of war. It becomes a mariner, to excel in the art of navigation. . . . So it becomes all such as profess to be Christians, and to devote themselves to the practice of Christianity, to endeavour to excel in the knowledge of divinity.

This knowledge is key for one of many reasons. “But solid food is for the mature, for those who have their powers of discernment trained by constant practice to distinguish good from evil” (Hebrews 5:14, ESV). If we as Christians are not diligent in growing and learning the “basic principles of the oracles of God” (Hebrews 5:12b, ESV), then the filter in our minds and hearts will not function correctly.

(This portion was preached on Sunday, July 1, 2007 at Boone’s Creek Baptist Church, Lexington, KY. You can listen to the sermon in its entirety by clicking here.)

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